Readings (even weeks) Flashcards
Barnard 2006 (lecture 2)
Discusses the term ‘indigenous’ and how it should be used and understood.
Argues that it is a legal concept, which always have implications when used, e.g. special rights
It is NOT a universal term, and different characteristics can be used in different settings e.g. self-identification, land rights, historical processes.
Kuper (lecture 2)
Argues against the use of the term ‘indigenous’, as it is just another way to refer to ‘primitive’ groups.
Using the term ‘indigenous’ the way it is today, means that it can be used by other groups as well, e.g. right-wing politicians, due to the problem of the “who came first” argument.
When groups use the term ‘indigenous’ to identify themselves, they are claiming privileged rights
Kendrick & Lewis 2004 (lecture 2)
The text argues against Kuper’s criticism of the term ‘indigenous’.
Indigenous peoples are not claiming privileged rights, but equal rights and righting against discrimination.
The term can be defined by certain characteristics, e.g. priority in time, historical oppression, and self-identification, but it should also be understood relational to the context of where the community is.
(example: indigenous peoples in Africa)
Saugestad (lecture 2)
The text argues for a relational understanding of the ‘indigenous’ term.
Presents four principles for when someone is indigenous:
1. priority in time
2. cultural distinct
3. experience of marginalization
4. self-identification
He compares the Northern Norway movement vs. the Sámi movement, to showcase the difference between a marginalized group and an indigenous community.
The latter has a distinct culture, are native, and wishes to be recognized by itself.
Guenther et al 2006 (lecture 2)
The text consists of many different takes on the term ‘indigenous’ and how it is to be understood.
It can be relational, based on historical processes and experiences, self-identification, ect.
No matter how it is used, it has implications for the people who use it, e.g. rights.
Bird-David 2017 (lecture 4)
The text examines small-scale communities (foragers), and argues that people often underestimate just how small these small-scale communities are, which is important in order to understand how they life, and how their way of life differ from large scale societies.
small-scale systems: have structures and social relations just as larger societies, but in micro-scale. There is a much bigger focus on a collective identity in the community and their idea of an ‘us’.
Hays & Dounias 2019/2021 (lecture 4)
The text examines the dilemmas, pros, and cons regarding ‘formal education’ and indigenous small-scale communities.
These communities enroll way less in education, often due to barriers such as lack of money, or physical access to the schools.
Indigenous peoples will often experience assimilation and discrimination in formal education, leading to loss of identity and knowledge.
But participating in formal education can also give them advantages in the larger society, which they need to be able to survive.
Lee 2013 (lecture 4)
The text is an observation and participatory study of the Dobe tribe.
Some key observations:
1. They have extreme expertise and knowledge of the nature and hunting
2. They are more than cable of finding food and ressources to thrive as needed
3. They don’t struggle to survive, and they have time for social gatherings, rituals and relaxation as well.
4. Many social traditions are aimed towards keeping to groups as a collective, which cooperates and shares, as this is necessary for the tribe to survive.
Fraser 2020 (lecture 6)
The text explores how the heritage policies in China works, and how they affect the Orochen community.
The Orochen is defined as an ‘ethnic minority’ in China, and recieve funding, which they can use to implement certain policies, they seem fitting, in order to maintain and engage with their culture.
However, the politics also encourage ethnic tourism, which leads to the culture being commercialized, as well as mass immigration, which leads to assimilation.
The heritage politics makes cultural practices difficult, as some elements are allowed, while others are not (e.g. hunting), and also leads to loss of authentification.
Maags & Svensson 2018 (lecture 6)
The text also explores the Chinese heritage politics.
It is a top-down approach to control the communities affected, since the state decides what can be practiced and not.
This is also called AHD = Authorized Heritage Discourse
The text argues that heritage should also be seen more bottom-up, as a way to engage with one’s culture and identity, and to challenge the AHD.
Heritage politics lead to ethnic tourism, which makes authentic culture practices difficult for the ethnic minorities.
Hollinger et al 2013 (lecture 6)
The text showcase how 3D technology printing can help restore and protect certain cultural objects for indigenous peoples.
Case of the Tlingit tribe, who gets to perform a ceremony for the first time, with the 3D printed object. They were involved in the process, which is important, and were happy with the outcome.
It does raise questions of what is ‘authentic’ cultural objects, who gets to use the new objects, ect.
Brightman & Lewis 2017 (lecture 10)
The text discuss the term ‘sustainability’, what is meant by it, and how it related to climate change and indigenous peoples.
Argues that sustainability is a process that creates the best conditions for supporting and building all kinds of diversity, and that it is important to see it as not just being about producing more.
Looking at sustainability from an indigenous perspective is good, as they are involved with nature and diversity, and can aid in remaining sustainable.
Huntington et al 2019 (lecture 10)
The text argues that policies to battle climate challenges should be more focused on the people acturally experiencing it aka. indigenous peoples, who often live where the problems are, as well as where the top-down solutions are put in place.
The texts says that indigenous communities often face many other issues beside the climate, who they also care about, and sometimes they have already adapted to climate changes in their own way.
Sometimes policies also restrict the indigenous communities, because the focus is solely on climate change, and not the communities as a whole.
Stammler & Ivanova 2020 (lecture 10)
The text examines how different reindeer herders interpret and handle different global crisis’ e.g. climate change and covid-19.
Due to man-made changes, the herders are loosing acces to their spiritual guides, and their cultural identity, which used to guide and help them.
In stead, they have to turn to other explanations to explain why they are struggling, which ends up being conspiracy theories.
Kronik & Hays 2015 (lecture 10)
The text is also about sustainability and indigenous peoples, and how indigenous peoples have special knowledge, which is useful for handling climate challenges.
States that indigenous communities have limited room for maneuver, as they are vulnerable and often subject to top-down policies, but if a local perspective is taken, looking into the indigenous communities way of life as a whole, this will be better.
