Contesting State Multiculturalisms: Indigenous Land Struggles in Eastern Panama

Abstract

This article examines the implications of Latin America's recent wave of state-embraced multiculturalism for the region's indigenous peoples, arguing that state recognition of indigenous difference is not inevitably empowering for indigenous groups or transformative of nation-states. It utilises data from fieldwork with the Kuna Indians of eastern Panama in order to delineate more precisely the contexts and strategies of indigenous peoples which may serve to push outwards more constrained forms of institutional multiculturalism. It explores the links between Panama's historical nationalist project, contemporary state multiculturalism and ethnically specific forms of mobilisation for land rights and autonomy. It also examines the transformative potential of multiculturalism in the context of the simultaneous implementation of global economic and cultural projects of neoliberalism.

De-centring White ruralities: Ethnic diversity, racialisation and Indigenous countrysides

“…Under neo-liberal multiculturalism, partnership 'was shaped in the image of, and subordinated to, the enterprise society' (Seuffert, 2005, p. 499). Consequently, rural development strategies are targeted to remediation of cultural differences in consumption, ethnodevelopment and professionalisation of Indigenous or 'marginalised' ethnic groups, but in ways which favour the creation of neoliberal subjects (MacDonald and Muldoon, 2006;Horton, 2006). An increasing body of literature questions whether these forms of neo liberal multiculturalism, or even the principles of self-determination which they purportedly uphold, will realise Indigenous aspirations (Kowal, 2008).…”

Ethnic Emancipation and Urban Land Claims: Disenfranchisement of the Ga of Accra, Ghana

“…The claim by GDC is for urban rather than rural land unlike many land claims around the world (Masilela and Rankin, 1998; Meldrum, 2000; Meszaros, 2000; Koczberski and Curry, 2004; Phombeah, 2005; Horton, 2006; Logan, 2007) and originates, not from the ethnic group and its traditional leaders or chiefs, but from the select elite of this group. GDC challenges not just the modern Ghanaian State but also the traditional system of chieftaincy of the Ga and Adangme and makes a tenuous claim of ethnic solidarity between the Ga and Adangme that has roots in both culture and history.…”

“…Koczberski and Curry (2004) analyse contested land tenure between migrants and traditional land owners in oil palm growing areas of Papua New Guinea. Horton (2006) speaks of indigenous land rights in Peru. In the United States, La Duke (1999) discusses various native land struggles.…”

Genesis of an indigenous social-ecological landscape in eastern Panama

“…The eastern Panamanian landscape was previously old-growth forest or a highly advanced successional stage (Araúz et al 1973, McKay 1984, but has become mosaics of land uses and secondary forests (Wali 1993, St-Laurent et al 2013, Vergara-Asenjo et al 2015. This transition must be understood in the context of historical factors like Emberá migration, Pan-American Highway expansion, hydroelectric dam construction, and small-scale colonist encroachment (Herlihy 1985;Wali 1989Wali , 1993Horton 2006;StLaurent et al 2013). Emberá men are traditionally responsible for hunting, physical tasks in agriculture, dealing with outsiders, and handling money, while women take care of the household .…”