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However, as he also points out, the claim to, be indigenous is not just a one-sided issue; it has to be confirmed by others, and ideally, by those who constitute the family of indigenous peoples worldwide. Home / Fundamentals / Core concepts. To subscribe to email alerts, please log in first, or sign up for a DeepDyve account if you don’t already have one. Check all that apply - Please note that only the first page is available if you have not selected a reading option after clicking "Read Article". Barnard is also right to ask reflexively what right we have as anthropologists to, rebut the legitimate claims of people forming a new alliance around a term that they, Even a superficial look into the vast literature on human and indigenous rights in, international law that Kuper and some other anthropological commentators appear to. If it is a small move from ‘primitive’ to ‘indigenous’, it is not hard, to move back again to the old insults. 2006 European Association of Social Anthropologists. The other concerns the inequality of socio-structural relations between, issues belong in the domain of anthropology, and quite possibly unknowable, the other exists without doubt and is the source of, considerable preventable suffering. in Central Africa [Kenrick 2005; Lewis 2005]), settler societies, or people who share common histories of dispossession worldwide, legal rationalisation of European colonisation (Asch 2004) and then of development-, based assimilation, and have now become a tool for resisting domination. I don’t think we should. that defines and differentiates the San people in their ethnically pluralist environment. Heavily, influenced by the politics of deprivation and sociocultural marginalisation over a long, period, a majority of the people find it hard to live up to the criteria, based on a, primordial and essentialist conception of culture that the majority society employs in. As the indigenous peoples debate (pace Kuper) makes all too clear, constituting and (re)inventing an ‘indigenous’ people’s identity and culture in such fashion raises concerns in the anthropologist because of the contrived nature of these chimerical phenomena and their penchant, on the one hand, for allowing themselves to be manipulated, commodified and commercialised by outsiders and, on the other, for fuelling ethnic stereotypes that in modern times have held back the decolonialisation and empowerment of the post-foraging San (Tomaselli 1995; Guenther 2002; Buntman 1996). Join ResearchGate to find the people and research you need to help your work. In that sense, it, seems to me that the latter may yet have a peculiar legitimacy in present-day concerns, excellent examples, which highlight not only the complexity but also the contradictions, of the concept ‘indigenous’. Racial Equity tools is brought to you by: The Hall Center for the Humanities in Partnership with Haskell Indian Nations University, Derrick Dawson, Crossroads Antiracism Organizing and Training, Farah Z. Ahmad and Christian E. Weller, Center for American Progress, California Newsreel and Haas Institute for a Fair and Inclusive Society, Cristina Mora, Haas Institute for a Fair and Inclusive Society, Empowering Pacific Islander Communities and Asian Americans Advancing Justice, Ana Perez, Let's Talk: At the Heart of Movement Building, Center for Native American Youth and Generation Indigenous, COVID-19 - Racial Equity & Social Justice Resources, Children, Families, and Youth Development, Organizational Assessment Tools and Resources, Deciding on the Focus of Evaluation at this Time, Knowledge Development and Evaluation Research Questions, Institutionalizing Habits of Evaluation and Knowledge Development, Understanding the System of Racial Inequity, Movement and Migration: Honoring Personal and Collective Journeys, Is Race for Real?

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