Contested identities of indigenous people: Indigenization or integration of the Veddas in Sri Lanka

Abstract

Traditionally, the identity of indigenous people was defined in relation to closeness to nature and use of wildlife resources. Such an identity has been put under pressure due to development programmes, neo-liberal policies and increasing market economy, forcing these people to redefine their identity within new socio-economic and geopolitical contexts. Based on ethnographic research, the situation of the Vedda people in Sri Lanka is analysed. First, we unravel how they define their identity through a 'meaningful relationship' with the place in which they used to live prior to their displacement because of a large scale development project. Second, we analyse how the Veddas (re-)negotiate their identity in a context of limited access to land, lack of education, unemployment, and an increasing demand for indigenous tourism. It is found that the Veddas redefine their identity by pursuing two survival strategies: tourist development and re-indigenization, and integration into mainstream Sinhalese society. Both strategies pose challenges and opportunities.

Environmental risks associated with developing oil sands in southwestern Nigeria

“…In line with Krueger and Casey's work (: 87), this research acknowledges the power relations associated with the location of the FGDs and the selection of participants. Similar experience about these concerns was reported by Attanapola and Lund's () research on ‘indigenous’ communities in Sri Lanka. In each meeting, the details of the research and its expectations were introduced to the participants before the start of the discussion.…”

Climate change and adaptation to social-ecological change: the case of indigenous people and culture-based fisheries in Sri Lanka

“…Sri Lanka's indigenous populations refer to themselves as Wanniya-laeto 2 ('people of the forest') (Lund, 2000: 102). Most Sri Lankans use 'Vedda' 3 to identify the country's indigenous populations (Seligmann and Seligmann, 1911, Lund, 2000, Attanapola and Lund, 2013. This term means 'the person who uses bows and arrows', referring to their practices of shifting cultivation, hunting, and trapping and of collecting forest products (Dharmadasa, 1993).…”

“…Throughout the 19 th and 20 th centuries, the Wanniya-laeto were marginalised and forced to relocate (Lund, 2000: 102) mainly because of (post)colonialism and development activities (Attanapola and Lund, 2013). The Sri Lankan government is primarily responsible for marginalising and disempowering the indigenous population, mainly by weakening the population's knowledge systems and capacities (Lund, 2000, Attanapola andLund, 2013). Thus, the locals have lost their connection to ancestral lands (Lund, 2000).…”

The Sarasins’ Collection of Historical Sri Lankan Crania

“…Today, the Sinhala ethnic group makes up about 75% of the population, while the Sri Lankan and Indian Tamil ethnic groups together make up approximately 14% of the population. The 'Vedda' people have been acculturated and assimilated to the mainstream Sinhala and Tamil cultures of the island over the centuries (Spittel, 1950;Wijesekera, 1964;Dharmadasa and Samarasinghe, 1990; de Silva and Punchihewa, 2011;Attanapola and Lund, 2013). Although there are no reliable data, people who self-identify as 'Vedda' today, would account for less than 1% of the national population.…”