The Destruction of Identity: Cultural Genocide and Indigenous Peoples

Abstract

International law defines genocide in terms of violence committed "with intent to destroy, in whole or in part, a national, ethnical, racial or religious group," yet this approach fails to acknowledge the full impacts of cultural destruction. There is insufficient international discussion of "cultural genocide," which is a particular threat to the world's indigenous minorities. Despite the recent adoption of the UN Declaration on the Rights of Indigenous Peoples, which acknowledges the rights to culture, diversity, and self-determination, claims of cultural genocide are often derided, and their indicators dismissed as benign effects of modernity and indigenous cultural diffusion. This article considers the destruction of indigenous cultures and the forced assimilation of indigenous peoples through the analytical lens of genocide. Two case studies-the federally unrecognized Winnemem Wintu tribe in northern California and the Inuit of northern Canada-are highlighted as illustrative examples of groups facing these challenges.Ultimately, this article seeks to prompt serious discussion of cultural rights violations, which often do not involve direct physical killing or violence, and consideration of the concept "cultural genocide" as a tool for human rights promotion and protection.

Unpacking the Mascot Debate: Native American Identification Predicts Opposition to Native Mascots

“…Beyond the legal definitions of Native American identity, Native American people vary tremendously in terms of their behavioral engagement with Native communities and cultural practices (Winderowd et al, 2008). Part of this variation stems from the federal government’s efforts to devalue and suppress Native ways of being, including removing Native children from their homes and placing them in federally run boarding schools (Gregg, 2018), relocating Native adults from their tribal communities to large cities (Furlan, 2017), and actively suppressing Native religions, languages, and spiritual practices (Kingston, 2015). Consequently, many Native Americans do not have opportunities to, or choose not to, engage in activities connected to their tribal affiliation.…”

Unsettling the taken (for granted)

“…11 New geographies of plunder, violence and abuse reinstate kleptocracy across the planet routinely, reinforcing the unnatural disasters of dispossession, displacement, disfigurement and loss on many people, places and communities (Howitt et al, 2012). While some aspects of the conqueror/settler imaginary have been unsettled in specific cases, and through the negotiation of new instruments such as the United Nations Declaration on the Rights of Indigenous Peoples (Ornelas, 2014; Charters and Stavenhagen, 2009; Davis, 2009; Garcia-Alix and Hitchcock, 2009; Kingston, 2015; Wiessner, 2008), various national apologies and truth and justice procedures (Barta, 2008; Dominello, 2014; Moses, 2011) and modern treaties, much unsettling remains to be done.…”

The Resurgence of the Heritage of Indigenous Peoples of Thailand in the Aftermath of Development

“…Cultural genocide is the suppression of traditions and livelihoods according to indigenous people’s world views and conceptions of a good life, which results in the loss of self-esteem and sense of belonging. These attitudes are further reflected in education programmes, missionary actions and physical violence such as military pressure or resettlement (Kingston, 2005).…”