Read e-book online The Origins of Indigenism: Human Rights and the Politics of PDF

By Ronald Niezen

"International indigenism" may perhaps sound like a contradiction in phrases, however it is certainly a world phenomenon and a starting to be type of activism. In his fluent and available narrative, Ronald Niezen examines the methods the really fresh emergence of an across the world famous identity--"indigenous peoples"--intersects with one other particularly fresh overseas movement--the improvement of common human rights legislation and rules. This stream uses human rights tools and the overseas corporations of states to withstand the political, cultural, and fiscal incursions of person states.The suggestion "indigenous peoples" received forex within the social reform efforts of the overseas hard work association within the Fifties, was once taken up by way of indigenous nongovernmental businesses, and is now absolutely built-in into human rights projects and foreign enterprises. those that this present day name themselves indigenous peoples proportion major similarities of their colonial and postcolonial reports, similar to lack of land and subsistence, abrogation of treaties, and the imposition of psychologically and socially damaging assimilation rules. Niezen indicates how, from a brand new place of legitimacy and impact, they're striving for higher reputation of collective rights, particularly their rights to self-determination in foreign legislation. those efforts are influencing neighborhood politics in flip and inspiring extra bold objectives of autonomy in indigenous groups world wide.

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Taking a longer view, however, puts things in a different light. Consideration of less than a century of world politics makes it possible to see that the international movement of indigenous peoples has introduced extraordinary changes, especially during the past several decades and especially in the so-called developed countries. Although indigenous identity tends to be reinforced by the devices of timelessness and permanence, the term itself and the political climate in which it took root are products of the latter half of the twentieth century.

Most importantly, they share the destruction and loss of these things. Their cultural markers gain self-conscious significance the more they are diminished by outside forces. They also share the corresponding commitment to find stability and restorative justice— even if it means using the very tools of literacy and law that, in other hands, are responsible for their oppression. What many seek to achieve, whether realistically or not, is a correction of the historical deficit, an opportunity to present their own experience alongside the exclusionary and incomplete accounts of the founding of states, or what Prasenjit Duara (1995) describes as “the false unity of a self-same, national subject evolving through time” (4).

Indigenous delegates to international meetings have often expressed the idea that a precise, legal definition of the term “indigenous” would impose standards or conditions for participation in human rights processes that would be prejudicial to their interests. For one thing, such a a new global phenomenon? 19 definition would be controlled by the very state powers that they see as the principal source of their exploitation, marginalization, and suffering. What is more, Member States of the United Nations do not follow a formal definition of the nation or the state, so a double standard would be applied to indigenous peoples if the terms that are key to their benefits of belonging were interpreted too inflexibly.

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