Negotiating Indigeneity: Culture, Identity, and Politics

Trigger, David; Dalley, Cameo

doi:10.1080/00938150903548618

Cited by 31 publications

(24 citation statements)

References 41 publications

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“…When working with the concept of Indigeneity, it is inevitable that one runs into complexities in how to apply the term, as scholars differ regarding its conceptual boundaries. An analysis of the term and its usage can be found in Beteille (1998), Trigger and Dalley (2010), or Plaice (2006), but in these attempts to define the term, a tension remains between allowing for multiple forms of Indigenous existences while retaining a cohesive concept. Indigenous peoples themselves engage with the concept of Indigeneity differently.…”

Section: Colonial Histories Geographies and Personnel: Moros And Amementioning

confidence: 99%

Imagining American Indians and Community in Southeast Asia

Orr

2019

IJCIS

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Although geographically distant, the histories of Indigenous North America and Southeast Asia contain a series of parallels in colonial experience. This article traces these historical similarities between these two geographic regions in colonial and counter-colonial movements. It then focuses on American Indians and Indigenous communities in the Philippines and Indonesia and their perceptions of one another, recorded during fieldwork by the authors in Southeast Asia and the United States. Additionally, it elaborates on the similarities between these two groups in their expressions of solidarity and sympathy as parts of settler societies. Beyond views of dispossession, these communities place importance on one another's environmental stewardship, retention of community in the context of a 'modernising' settler society, and government-to-government relationships that are often eclipsed by settler societies who perceive Indigenous populations as racial minorities rather than self-determined polities. This analysis provides a greater understanding of how Indigenous groups in North America and Southeast Asia understand each other's experiences.

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Section: Colonial Histories Geographies and Personnel: Moros And Amementioning

confidence: 99%

Imagining American Indians and Community in Southeast Asia

Orr

2019

IJCIS

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“…The way the category "indigenous religions" today is used in much scholarship, as the original religions of "indigenous peoples," is a fairly new invention -" For discussions about "indigeneity" and the concept of "indigenous peoples," see e.g., Friedman 2008;Merlan 2009;Trigger & Dalley 2010. For discussions about analytical uses of the concept of'religion," see e.g., de Vries 2008;Saler 2009;Strenski 2010.…”

Section: New Name Same Gamementioning

confidence: 99%

Indigenous Religion(s) as an Analytical Category

Tafjord

2013

Method Theory Study Religion

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Today the most common uses of "indigenous religion(s)" as an analytical category and as a class in the study of religions are intimately linked to discourses on "indigenous peoples." The article argues that this often creates problems for critical scholarship. It contributes to the reproduction of stereotypes about particular kinds of religions among particular kinds of peoples; it nurtures ideas about religious similarities across vast spans of time and space; and it blurs boundaries between scholarship and politics and religionising. A different analytical use of "indigenous religion(s)° that sometimes proves more rewarding is identified in some historical and anthropological case studies, where the category is employed contextually as a relational concept, as the opposite of "foreign religion(s)," and not restricted to indigenous peoples. To counter die biases produced by the current primacy of one taxonomic scheme, it is necessary to engage a greater variety of ways and orders of classification.

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“…At a general level, and while there are many, many individual archaeologists who are exceptions to this rule, it can seem that North American practice tends to be fairly insular-regionally and nationally-to broader, global discourses (but note specifi c counter-examples such as Altschul 2010 ; Atalay 2012 ; MacEachern 2010 ; and various authors in King 2011b ; Messenger and Smith 2010 ;Nicholas 2010b ;Nicholas and Wylie 2009 ;Trigger 1980Trigger , 2006and in Rockman and Flatman 2011 ). 1 This is not to say North American discourse does not engage with broader, global trends in archaeology; just that such engagements tend to be fi ltered through emphatically local discourses, and then manifest as internalised discussions germane to a largely domestic and regional North American archaeological form of praxis.…”

Section: Introductionmentioning

confidence: 99%

“…For example, the concept of "indigenous" is rarely problematised the way it has been elsewhere in the world (e.g. Gnecco and Ayala 2011 ;Lane 2011 ;Trigger and Dalley 2010 ;but note Echo-Hawk 2010 ;Echo-Hawk and Zimmerman 2006 ;Nicholas 2010a ;Watkins 2004 ). We would also argue we're only beginning to see in North America the conceptual unpacking and problematising of the differences between archaeology and heritage (e.g.…”

Section: Introductionmentioning

confidence: 99%

Ethics and Archaeological Praxis

Gnecco¹,

Lippert²

2015

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Negotiating Indigeneity: Culture, Identity, and Politics

Cited by 31 publications

References 41 publications

Imagining American Indians and Community in Southeast Asia

Imagining American Indians and Community in Southeast Asia

Indigenous Religion(s) as an Analytical Category

Ethics and Archaeological Praxis

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