The Obligatory Indian

Stoll, David

doi:10.1007/s10624-011-9226-x

Cited by 5 publications

(2 citation statements)

References 8 publications

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“…However the fishery also brought Mexicans from other states and within a couple of generations almost everyone used the same local Spanish vernacular, shared mores and intermarried. My main point, here, though, is not about whether people retain some forms of relation and identification with the highlands or an indigenous language (which some undoubtedly do), but that there are new meanings given to being an obligatory Indian (Stoll, 2011). As in many other places, to be indigenous came to mean the ‘guardian of nature and biodiversity’ (Shiva, 1993) in hyper-real terms (Ramos, 1994).…”

Section: ‘We Come To Object’2mentioning

confidence: 99%

For the turtles’ sake: Miracles, the third sector and hegemony on the coast of Oaxaca (Mexico)

Macip

2012

Critique of Anthropology

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Turtle fishing -which defined life and work, and the tempo and contours of the coast of Oaxaca -was halted by presidential decree in 1990. The industry's workers converted from predators into guardians of nature under the stewardship of an emergent civil society that coordinated the efforts of environmental NGOs, the regulations of corresponding governmental agencies, and funding from private and public donors. Here I discuss the material and ideological transformation of the social relations of production in an 'environmental' class project. I argue an interpretation focused on the relation between coercion and consent in a hegemonic process of class rule.

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Section: ‘We Come To Object’2mentioning

confidence: 99%

For the turtles’ sake: Miracles, the third sector and hegemony on the coast of Oaxaca (Mexico)

Macip

2012

Critique of Anthropology

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“…The binary articulation of the 'pure-impure' types, implying adherence (pure) to a certain ideal type or lack thereof (impure), finds echoes in definitions of indigeneity in other ethnographic contexts. For some of these varied definitions see Ramos (1992); Hale (2004); Stoll (2011); Clifton (1990); and Peter Gow interviewed in Amoroso and Lima (2012: 527).…”

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confidence: 99%

Indigenous Peoples and Criminal Justice

Faria

2023

Journal of Legal Anthropology

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In this article, I draw on the specific case studies of the Xakriabá people and the Judicial District of Manga, and the Maxakali people and the Judicial District of Águas Formosas, both located in the Brazilian state of Minas Gerais. I examine how criminal justice officials apply dominant concepts of indigeneity in these regional contexts, showing how they arbitrarily construct and deploy the category of Indigenous person based on essentialist assumptions of indigeneity that ignore Indigenous peoples’ self-identification as such. This adds to scholarship on how indigeneity is institutionally conceived and applied within the justice system in ways that contrast with Indigenous notions of it and aim to deny Indigenous persons recognition in legal processes. By providing specific accounts of how Indigenous defendants are treated in the justice system and experience loss of rights, I consider the professional practices of state officials within the broader framework of Brazilian indigenist policies.

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Endangered words, threatened worlds: Sapara identity in dialogue with UNESCO

Rosado Valencia

2024

Latin American and Caribbean Ethnic Studies

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The Obligatory Indian

Cited by 5 publications

References 8 publications

For the turtles’ sake: Miracles, the third sector and hegemony on the coast of Oaxaca (Mexico)

For the turtles’ sake: Miracles, the third sector and hegemony on the coast of Oaxaca (Mexico)

Indigenous Peoples and Criminal Justice

Endangered words, threatened worlds: Sapara identity in dialogue with UNESCO

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