Mission Encounters in the Colonial World: British Columbia and South-West Australia

This paper considers various aspects of the interactions of missions and indigenous peoples in regions of Canada and Australia. An analysis of first encounters indicates that the introduction of Christianity was dependent on both evangelist and client population agreeing to a modus operandi for the mission. The structure and operation of the mission were determined by the pre-existing indigenous society and the financial and personnel resources of the mission organizations. Attitudes towards, and acceptance of, Christianity were not static, they depended on changing material and political circumstances both within and outside indigenous communities. This comparative analysis indicates that religious change was not only negotiated between missionary and "convert," but among indigenous peoples themselves. The decision to profess Christianity was not a one-off decision made by individuals or communities. Rather it was a long process of change which was contingent on the perceived advantages and disadvantages of the mission world and countervailingpressures from within indigenous and colonial societies.     

Ethics and Archaeological Tourism in Latin America

Archaeological tourism and ethics are two fields that, with exceptions, scholars have been reluctant to combine. There is, however, an increasing concern on the general subject of tourism and ethics and this article will draw examples from Latin America to explore the intersection between both. An overview of the history of archaeological tourism in Latin America will be provided. A growing number of archaeologists all over Latin America are becoming active in promoting or assisting the conversion of sites into tourist attractions. For some, it is a way of protecting sites in the face of the dangers brought about by uncontrolled tourism and for others helping locals to earn a living is a humanitarian question. Yet, archaeological remains are not neutral, but powerful means of creating historical memory and identity. Tourism becomes a means of advertising and even of legitimizing the existence of groups and that politicizes archaeologists’ engagement with tourism. This politicization represents an ethical challenge for the profession. Also, the conversion of archaeological ruins into tourist attractions can only be made through the commodification of culture. This has been denounced by some scholars as another postcolonial appropriation and neoliberal method of controlling indigenous groups, but hailed by others as a good thing for indigenous communities as it provides them with a living.     

种族问题研究中三个基本概念的界定与阐释

"原住民"、"土著"和"第一民族"是种族问题研究中常常遇到的三个基本概念。原住民是指最早定居在某地方的族群;土著最初是西方殖民者对当地原住民的称谓,而现在也泛指原住民;第一民族原来是加拿大的一个种族称谓,与印第安人同义,指的是在当今加拿大境内的北美洲原住民及其后裔,后来也可指代其他国家的意在凸显其历史渊源、独特文化和地位的原住民。     

The Aboriginal Adjustment Movement in Colonial Victoria

Whilst much has been written about Aboriginal religious syncretism in Australia, particularly about what has become known as the “Adjustment Movement” that occurred in Arnhem Land in the 1950s (see McIntosh 2004), there were several remarkable examples of spiritual adjustment by Aboriginal people a century earlier on the Victorian goldfields that hitherto have not been explored by historians. Building on Magowan's (2003) discussion of the connection between Christianity and the ancestral law of Aboriginal culture in northern Australia, this article will examine how Christian influences in colonial Victoria competed with, and conversely moulded, southern Kulin ancestral understanding. Several Kulin ceremonies — including the Myndee ceremony and the “Veinie Sacred Sunday Dance” — will be examined. These ceremonies were described by colonial officials (Joseph Panton, a Gold Commissioner, and William Thomas, the Aboriginal Guardian of Aborigines in Victoria) in the midst of a second wave of invasion and rupture for Victorian Aboriginal people — the first being the sheep herders in the 1830s, and the second being the gold rush which commenced in 1851. Serving as exemplars of what might be called the Victorian Aboriginal Adjustment Movement, these ceremonies demonstrate the extent to which Aboriginal people on the goldfields of Victoria engaged in a culturally congruent mode of Christianity.     

Settlers,Workers, and the Logic of Accumulation by Dispossession

This article offers a critique of the Wolfe-an model, which has become so dominant within contemporary Settler Colonial Studies (SCS). It focuses particularly on the central claim made by Patrick Wolfe, and others after him, that settler colonialism is categorically differentiated from other forms of colonialism by its drive to “eliminate the native”, instead of exploiting them. This paper builds on the literature that shows how settler colonies have used elimination as well as exploitation in their relations with indigenous peoples—even transitioning from one to the other. Instead, the paper argues that focusing on accumulation by dispossession allows for an analysis of the specificity of settler social relations to emerge. It highlights the specific ways in which settlers collectively expropriate indigenous peoples and struggle amongst different settler classes over the distribution of the colonial loot.     

Negotiating Cultural Heritage? Aboriginal–Mining Company Agreements in Australia

Mining and other forms of industrial development can result in profound and often irreversible damage to the cultural heritage of indigenous peoples. Fear of such damage regularly results in indigenous opposition to development and, in many cases, to delays in construction of development projects or even to their abandonment. Government legislation has generally proved ineffective in protecting indigenous heritage. An alternative means of achieving protection arises from the growing recognition of indigenous land rights and the opportunity this creates for negotiations with mining companies regarding the terms on which indigenous landowners may support development. To evaluate the potential efficacy of negotiated approaches, this article analyses forty‐one agreements between mining companies and Aboriginal peoples in Australia. It argues that negotiated agreements do have the potential to protect indigenous cultural heritage, but only where underlying weaknesses in the bargaining position of indigenous peoples are addressed. This finding has wider implications given that negotiation and agreement making are increasingly being promoted as a means of addressing the structural disadvantages faced by indigenous peoples and of resolving conflicts between them and dominant societies.     

ENTANGLED INVASIVE LIVES: INDIGENOUS INVASIVE PLANT MANAGEMENT IN NORTHERN AUSTRALIA

This article explores the entanglement of two kinds of invasive lives in northern Australia: invasive plants, and the enduring life of the unfinished colonial project, which continues to have implications for indigenous peoples. In the extensive indigenous lands of Australia's tropical north, communities have increasing responsibility for invasive plant management among other pressing land management tasks. In a context of climate change and novel ecosystems, these entanglements exacerbate environmental management challenges in the tropical savanna and affect indigenous livelihoods. Drawing on arguments that it is necessary to literally speak novel ecologies, we here enunciate and describe a novel ecological assemblage we call Indigenous Invasive Plant Management (IIPM). Historical accounts and contemporary ethnography (semi‐structured interviews and participant observation undertaken in 2010–2013) show a lingering colonial heritage in the ways that IIPM is entwined with tenure and governance issues, and in its everyday practice. These findings illustrate how IIPM can risk being a form of continuing dispossession as well as having good potential outcomes.     

Ethnicity, development and gender: Tsáchila indigenous women in Ecuador

In recent decades, indigenous populations have become the subjects and agents of development in national and international multicultural policy that acknowledges poverty among indigenous peoples and their historic marginalization from power over development. Although the impact of these legal and programmatic efforts is growing, one persistent axis of disadvantage, male–female difference, is rarely taken into account in ethno-development policy and practice. This article argues that assumptions that inform policy related to indigenous women fail to engage with indigenous women's development concerns. The institutional separation between gender and development policy (GAD) and multiculturalism means that provisions for gender in multicultural policies are inadequate, and ethnic rights in GAD policies are invisible. Drawing on post-colonial feminism, the paper examines ethnicity and gender as interlocking systems that structure indigenous women's development experiences. These arguments are illustrated in relation to the case of the Tsáchila ethno-cultural group in the South American country of Ecuador.     

Dismantling the Divide Between Indigenous and Scientific Knowledge

In the past few years scholarly discussions have characterized indigenous knowledge as a significant resource for development. This article interrogates the concept of indigenous knowledge and the strategies its advocates present to promote development. The article suggests that both the concept of indigenous knowledge, and its role in development, are problematic issues as currently conceptualized. To productively engage indigenous knowledge in development, we must go beyond the dichotomy of indigenous vs. scientific, and work towards greater autonomy for ‘indigenous’ peoples.     

Mare Nullius: Indigenous Rights in Saltwater Environments

This article uses two case studies to illustrate the subjection of indigenous peoples’ marine territories to a ‘double jeopardy’ of exclusion — jurisdictional and proprietary — through the legal and administrative practices of European ‘settler’ states in Australia and Canada. While the fiction of terra nullius as a legal rationale for refuting indigenous rights of property and governance has steadily eroded in recent decades, its counterpart mare nullius has proven, so far, more resistant. The authors examine how state conceptions of jurisdiction, property and boundary‐making in coastal areas accomplish the distortion and fragmentation of the coastal and marine spaces of Torres Strait Islanders in northern Queensland, Australia, and of the Cree and Inuit peoples of James and Hudson Bays in northern Que´bec, Canada. Assumptions of land–sea continuity underlie these peoples’ cultural constructions of coastal and marine environments. In examining the progress that each has made in reasserting ownership and control of coast and sea, it seems that recognition and reinforcement of their institutions for managing marine spaces and resources offer the best prospect for reconnecting fractured jurisdictional domains, and for bringing about social equity, environmental protection, and self‐determined regional development.     

‘Being in Being’: Contesting the Ontopolitics of Indigeneity

This article critiques the shift towards valorizing indigeneity in western thought and contemporary practice. This shift in approach to indigenous ways of knowing and being, historically derided under conditions of colonialism, is a reflection of the “ontological turn” in anthropology. Rather than seeing indigenous peoples as having an inferior or different understanding of the world to a modernist one, the ontological turn suggests that their importance lies in the fact that they constitute different worlds and “world” in a performatively different way. The radical promise this view holds is that a different world already exists in potentia, the access to which is a question of ontology—of being differently: ‘being in being’ rather than thinking, acting and world-making as if we were transcendent or “possessive” modern subjects. We argue that the ontopolitical arguments for the superiority of indigenous ways of being should not be seen as radical or emancipatory resistances to modernist or colonial epistemological and ontological legacies but rather as a new form of neoliberal governmentality, cynically manipulating critical, postcolonial and ecological sensibilities for its own ends. Thus, rather than “provincializing” dominant western hegemonic practices, such discourses of indigeneity extend them, instituting new forms of governing through calls for adaptation and resilience.     

Situating Local Events in Geo-Political Struggles between the British and Japanese Empires: The Politics of Zo Participation during the Second World War

The Indo-Burma frontier witnessed one of the fiercest battles of the Second World War. Geographically considered as ‘impenetrable’, the jungle-clad mountainous frontier was part of what was constitutionally known as the ‘Excluded Areas’ or ‘Scheduled Areas’ and directly administered by the governor of Burma. It was an important field for Christian missions, where combined colonial-missionary efforts, albeit not at all time, established Christianity and western education from the late nineteenth century. This article argues that, amid enticing propaganda from the Japanese, it was from these indigenous peoples of the Indo-Burma frontier that the British generated their ‘staunch allies’ who, as ‘irregulars’ or ‘levies’, gathered intelligence, worked behind the enemy lines, performed prodigies of valour and paid heavy prices for the cause of their colonial masters. However, at the end of the day, the British did not keep their promised to protect the interest of their staunch allies by undermining their constitutional status as ‘Scheduled Areas’ and rather compromised with the Burman nationalists. This article is a case study of the Zo (Chin) of Chin Hills in western Burma. It is an attempt to situate local events in the geo-political struggles between the British and Japanese empires and wider political implications in the context of building post-war Burma which has often been overlooked in existing historiography of the Second World War.     

The Shady Side of Consultation and Compensation: ‘Divide‐and‐Rule’ Tactics in Bolivia's Extraction Sector

The rights to prior consultation and compensation have been established within the framework of international indigenous peoples’ rights. However, in practice these processes have often gone hand in hand with adverse social consequences for local populations, such as the exacerbation of conflicts, the division of communities and the weakening of indigenous organizations. These phenomena have received little attention, despite their great relevance for these populations. This article sheds light on the use by the Bolivian state and extraction corporations of exclusionary participation and negotiation processes, on the one hand, and ‘carrot‐and‐stick’ techniques on the other, which have together accounted for negative social impacts on the ground. The article is based on recently conducted field research, focus group discussions and semi‐structured interviews in Guaraní communities in Bolivia. The findings extend the existing literature by providing a fine‐grained and systematic analysis of divisive undertakings and their sociocultural and sociopolitical consequences in neo‐extractivist Bolivia. The broader implications of the study add to academic debates about participation in development, about ‘divide‐and‐rule’ tactics and about the practice of indigenous peoples’ rights.     

Unstable properties: British Columbia,aboriginal title,and the “new relationship”

In the span of a few years, Premier Gordon Campbell transformed himself from a strong political critic of Aboriginal peoples in British Columbia to their apparent champion within a “new relationship.” The subsequent sudden collapse of Campbell's alliance with First Nations is a window into federal‐provincial relations, constitutional change, Aboriginal political organization, and the consequences of decisions made more than a century ago. Drawing on Nietzsche, we argue that Campbell's intentions, either to control or support Aboriginal peoples, were almost irrelevant; our focus should be on the “will to power” and efforts to stabilize power through territory. As a result of the collision of Aboriginal political mobilization, the expansion of natural resource development, and a series of court decisions, the unresolved nature of Canada's territorial claim to most of the land that is now British Columbia has finally reached a point where it can no longer be ignored, either politically or legally. However, the province lacks the legal authority to recognize or deny Aboriginal title, leaving the provincial government and indigenous peoples in British Columbia equally held hostage by the federal government.     

Pluralising political legitimacy

Does the Australian state exercise legitimate power over the indigenous peoples within its borders? To say that the state’s political decisions are legitimate is to say that it has the right to impose those decisions on indigenous peoples and that they have a (at least a prima facie) duty to obey. In this paper, I consider the general normative frameworks within which these questions are often grasped in contemporary political theory. Two dominant modes of dealing with political legitimacy are through the politics of ‘recognition’ and ‘justification’. I argue that in order to address the fundamental challenges posed by indigenous peoples to liberal settler states today we need to pluralise our conceptions of political legitimacy.     

Quaker Dreaming: The “Lost” Cotton Archive and the Aborigines of Van Diemen's Land

This article explores interactions between Tasmanian Aborigines and residents of a Quaker settler property in documented actuality and familial, regional, and scholarly memory. Debunking a recent suggestion that authentic Tasmanian Aboriginal religious rituals and mythologies were kept secret by these settlers for a century and a half, I argue that such “mythologies,” and stories of their transmission, are post‐colonial inventions that attempt to render this part of the narrative of Quaker colonialism in Van Diemen's Land as principally humanitarian, with Quakers acting as a benignly aberrant exception to the wider phenomenon of settlers dispossessing Indigenous peoples. Demonstrating that these settlers colluded in wider colonial practices and policies, and were active participants in networks of scientific study of the Tasmanian Aborigines, this article serves as a case study of the multi‐layered nature of colonial action and post‐colonial historicism, and also points to a self‐referential tendency in historiographies of colonial Tasmania. I suggest that the stories presented as an authentic body of Tasmanian mythology in Land of the Sleeping Gods (2013) unconvincingly attempts to reinscribe Quaker colonialism as pacifist and humanitarian, and I argue that in fact Quakers demonstrably contributed to the dispossessing of Tasmanian Aboriginal peoples from their traditional lands.     

Christian Bodies: Dialectics of Sickness and Salvation Among the Maisin of Papua New Guinea

This article examines the impact of a Charismatic youth fellowship movement among the Maisin people of Oro Province, Papua New Guinea, in the late 1990s. Drawing upon ethnographic and archival sources, I show that the response conforms to a pattern repeated periodically over a century of regional religious movements focused upon eradicating sorcery and promoting health. Over several generations, Maisin have experienced and interpreted Christianity in ways that at once confirm a basic belief in sorcery while prodding the faithful towards increasingly individualistic notions of morality and, thus, new collectivist responses to misfortunes like life-threatening illnesses. Thus, while the main intent of religious movements among the Maisin has remained remarkably consistent, the underlying conception of the links between morality, sickness, and healing has shifted markedly over the years. The article thus demonstrates that Christianity in this Melanesian community has had both conservative and transformational effects upon everyday conceptions of morality, sickness, healing, and redemption. More generally, the article advocates moving the study of religious change in longer contacted regions of Melanesia from a dualistic model that opposes Western and indigenous cultures to one that examines the complex historical development of vernacular Christianity.     

Nationalism versus constitutionalism in Fiji*

Abstract. Since Fiji became an independent state in 1970 it has experienced three coups against elected governments. On each occasion, intervention has been justified on the grounds that the rights and interests of indigenous Fijians have been under threat from a government controlled by Indo‐Fijians, the country's second largest ethnic group. This is despite the fact that the constitutions under which these governments were elected contained extensive provisions for the protection of indigenous rights and interests precisely to meet such concerns. Since the coup of May 2000, the 1997 constitution has been resurrected through the legal process and fresh elections held. Although this represented a formal victory for the forces of constitutionalism, the election itself resulted in the return to office of the post‐coup interim administration that had been appointed by the military and which had pledged to uphold the primacy of Fijian interests against other claims. The story of nationalism versus constitutionalism in Fiji is one in which all the efforts of institutional designers seem to have been consistently trumped by the successful manipulation of ethnic identity, especially (although not exclusively) by Fijian nationalists. But it also suggests that there is more to the problems of stability in Fiji than the fact of ethnic difference. In addition, the article critically assesses arguments which favour the development of a new form of constitutionalism which dispenses with the liberal ‘rule of uniformity’ in favour of principles and practices that give explicit recognition to cultural difference.     

Dr Jekyll and Mr Hyde? Deuteronomy and the Rights of Indigenous Peoples

Abstract

Deuteronomy portrays itself as Moses's speech at the edge of the promised land. This article examines the book's attitudes towards the other within this rhetorical setting by concentrating on the indigenous peoples, also in contrast to those outside the land of Israel. It is pointed out that the ideology of Deuteronomy is very exclusive, and its treatment of indigenous peoples compatible with ideologies that accompany genocides and conquests. Mitigating such exclusive thinking can serve as a model for human interactions today, and this would also seem to be compatible with the overall thinking of the New Testament canonical documents.