This article examines the potential lessons the United States Department of Defense (DoD) can learn from the New Zealand Defence Forces' (NZDF) successful integration of indigenous cultures into its military traditions. Through a comparative analysis, it explores the historical military engagements of both nations with their indigenous populations, highlighting the warrior cultures of Native Americans and Māori pre-colonization. The study delves into the NZDF's acknowledgment and incorporation of Māori history and traditions, showcasing the positive outcomes on organizational cohesion, cultural competence, and operational effectiveness. Conversely, it evaluates the current stance of the US DoD towards Native American heritage, identifying gaps and missed opportunities for cultural integration. The article argues that adopting indigenous warrior ideologies and identities could significantly benefit the US DoD by enhancing cultural sensitivity, diversity, and tactical innovation. It concludes with strategic recommendations for integrating indigenous histories and traditions into the US military framework, suggesting that such an approach could foster improved relations with indigenous communities and strengthen the defense sector's cultural and operational landscape.

The research in this thesis considers the ability of westerners, primarily teachers, to work cross-culturally with indigenous students in four of the settler states, Australia, New Zealand, Canada and the USA. It looks particularly at identity learning as a way in which westerners enhance their understanding and attitudes to another culture. Identity learning, and culture shock as an associated process, is examined in relation to the ideas of border crossing and culture brokerage. A number of issues were raised, some through the literature, which became foci for the research. Examination of border crossing indicated that some westerners were successful as cross-cultural communicators but did not suggest why. Discussions of cultural borders gave rise to their critique as being essentialised but failed to suggest how this was to be overcome. Anthropological models did not give any characterisation to the role of culture broker, although the ethnohistory literature gave some insight. The influence of culture shock on westerners working in indigenous communities in the settler states was not particularly understood nor its relationship to identity learning explored. A qualitative methodology is used involving a series of interviews with eight participants who were considered to be experienced in cross-cultural communication with a background in education. From the interviews a series of narratives were written which revealed their experiences and understandings particularly about their border crossings, culture brokerage and opinions regarding teaching indigenous students and teaching them science. These narratives became the major source of data for analysis. This research shows that many westerners who are successful working in cross-cultural settings value the culture of their indigenous hosts. This is the consequence of enhanced identity learning and can be the result of culture shock. Not all westerners learn to value the other culture and may either leave the community or stay for some other reason. Border crossers are able to think beyond the limitations of an essentialised ‘we and they’ dichotomy and locate themselves in other ways relative to the border. Culture brokerage is a strategy that individuals choose to use, sometimes on the behalf of a government or institution. The characteristics of an effective culture broker are those of a border crosser and this establishes a nexus between border crossing and culture brokerage. Suggestions regarding preparation to teach in indigenous communities reflect the enhancement of identity learning and promotion of border crossing. Preservice training should include experience practicum teaching with indigenous students. Effective teaching of indigenous students could be supported by hiring experienced teachers and extending their stays. All teachers who go to work in indigenous communities need to be aware of culture shock and its possible impact and mechanisms for minimising its impact need to be established through mentoring programs. The context of the students needs to be taken into account by consideration of their culture and appropriate interpretation of the curriculum and implementation of teaching strategies. Teachers need to acknowledge that they are in positions of power but need to negotiate that respectfully with their indigenous students. As teachers of science they need to have a more inclusive idea of the nature of science so they can facilitate the border crossings of their indigenous students

Many accounts of the history of number rely on written evidence such as clay, stone, and wood engravings or paintings. However, some of the oldest cultural groups (between 5 000 and 30 000 years old) have had only recent contact with the rest of the world, namely between 80 and 140 years ago but these were oral cultures without written records. Finding out about their understanding of number has involved analysis of the types of counting but also how counting related to the rest of their cultural relationships. There is some surprising evidence of diversity of number systems, longevity of the systems, and the interplay with cultural practices that begs respect for Indigenous cultures. Brief summaries of this history of number in Papua New Guinea and Oceania and the diversity of systems is followed by how this new knowledge can inform school mathematics learning in any part of the world. Keywords: History of number. Indigenous mathematics. Papua New Guinea. Melanesia. Pacific. Longevity of number systems.

Cross-cultural studies of personality have shown cultural similarities and differences in the manifestation of personality traits. In interpreting cultural differences in personality traits, we should consider not only the experiences of people in different cultures, but also the measures adopted and the cultural orientations of researchers themselves. In this chapter, we discuss the considerations in adapting an instrument from one culture to another culture. We illustrate the alternative approach of developing an indigenous personality measure in the Chinese culture

This text is the result of reflections on a field research on the teaching of indigenous themes in schools in Capoeiras, in the Agreste of Pernambuco, starting with Law nº 11.645 / 2008 and the indigenous history in the region where the study is inserted. Due to the importance of the study on indigenous peoples, this research aimed to contribute to the dialogues between Anthropology and Education, so that we can think of teaching as a means of social and academic mobilizations for the recognition in the school space of the socio-cultural diversity existing in Pernambuco state.

A grand synthesis of unprecedented scope, Literary Cultures in History is the first comprehensive history of the rich literary traditions of South Asia. Together these traditions are unmatched in their combination of antiquity, continuity, and multicultural complexity, and are a unique resource for understanding the development of language and imagination over time. In this unparalleled volume, an international team of renowned scholars considers fifteen South Asian literary traditions--including Hindi, Indian-English, Persian, Sanskrit, Tibetan, and Urdu--in their full historical and cultural variety. The volume is united by a twofold theoretical aim: to understand South Asia by looking at it through the lens of its literary cultures and to rethink the practice of literary history by incorporating non-Western categories and processes. The questions these seventeen essays ask are accordingly broad, ranging from the character of cosmopolitan and vernacular traditions to the impact of colonialism and independence, indigenous literary and aesthetic theory, and modes of performance. A sophisticated assimilation of perspectives from experts in anthropology, political science, history, literary studies, and religion, the book makes a landmark contribution to historical cultural studies and to literary theory in addition to the new perspectives it offers on what literature has meant in South Asia. (Available in South Asia from Oxford University Press--India).Cover -- CONTENTS -- LIST OF ILLUSTRATIONS -- LIST OF CONTRIBUTORS -- PREFACE AND ACKNOWLEDGMENTS -- GUIDE TO PRONUNCIATION -- Introduction -- PART 1. GLOBALIZING LITERARY CULTURES -- 1. Sanskrit Literary Culture from the Inside Out -- 2. The Culture and Politics of Persian in Precolonial Hindustan -- 3. The Historical Formation of Indian-English Literature -- PART 2. LITERATURE IN SOUTHERN LOCALES -- 4. Three Moments in the Genealogy of Tamil Literary Culture -- 5. Critical Tensions in the History of Kannada Literary Culture -- 6. Multiple Literary Cultures in Telugu: Court, Temple, and Public -- 7. Genre and Society: The Literary Culture of Premodern Kerala -- PART 3. THE CENTRALITY OF BORDERLANDS -- 8. The Two Histories of Literary Culture in Bengal -- 9. From Hemacandra to Hind Svar&amp -- #257 -- j: Region and Power in Gujarati Literary Culture -- 10. At the Crossroads of Indic and Iranian Civilizations: Sindhi Literary Culture -- PART 4. BUDDHIST CULTURES AND SOUTH ASIAN LITERATURES -- 11. What Is Literature in Pali? -- 12. Works and Persons in Sinhala Literary Culture -- 13. The Indian Literary Identity in Tibet -- PART 5. THE TWINNED HISTORIES OF URDU AND HINDI -- 14. A Long History of Urdu Literary Culture, Part 1: Naming and Placing a Literary Culture -- 15. A Long History of Urdu Literary Culture, Part 2: Histories, Performances, and Masters -- 16. The Progress of Hindi, Part 1: The Development of a Transregional Idiom -- 17. The Progress of Hindi, Part 2: Hindi and the Nation -- INDEX -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- Y -- ZA grand synthesis of unprecedented scope, Literary Cultures in History is the first comprehensive history of the rich literary traditions of South Asia. Together these traditions are unmatched in their combination of antiquity, continuity, and multicultural complexity, and are a unique resource for understanding the development of language and imagination over time. In this unparalleled volume, an international team of renowned scholars considers fifteen South Asian literary traditions--including Hindi, Indian-English, Persian, Sanskrit, Tibetan, and Urdu--in their full historical and cultural variety. The volume is united by a twofold theoretical aim: to understand South Asia by looking at it through the lens of its literary cultures and to rethink the practice of literary history by incorporating non-Western categories and processes. The questions these seventeen essays ask are accordingly broad, ranging from the character of cosmopolitan and vernacular traditions to the impact of colonialism and independence, indigenous literary and aesthetic theory, and modes of performance. A sophisticated assimilation of perspectives from experts in anthropology, political science, history, literary studies, and religion, the book makes a landmark contribution to historical cultural studies and to literary theory in addition to the new perspectives it offers on what literature has meant in South Asia. (Available in South Asia from Oxford University Press--India).Description based on publisher supplied metadata and other sources.Electronic reproduction. Ann Arbor, Michigan : ProQuest Ebook Central, YYYY. Available via World Wide Web. Access may be limited to ProQuest Ebook Central affiliated libraries

This research paper examines the contrasting portrayals of Amazonian indigenous cultures in the European, American and Chinese travel media, revealing the profound impact of historical, cultural and faith-based factors on tourism. It begins with an overview of the evolution of tourism and its multifaceted impact on indigenous cultures, highlighting the benefits of tourism for indigenous cultures. Through a comparative analysis of Western and Chinese tourism websites, this paper identifies differences in the way these cultures are depicted. Western depictions tend to romanticize and commodify indigenous cultures, portraying them as “noble savages” and emphasizing their poverty, isolation, and need for external protection. Closely linked to Western colonial history, Christianity and romanticism, these portrayals reflect a paternalistic view that often disregards the agency of indigenous communities. In contrast, Chinese depictions are influenced by Taoism and Confucianism, emphasizing harmony with nature, collectivism and social order. These depictions focus on the connection between aboriginal people and their environment, depicting them as models of ecological balance and collective living. The study also explores the historical and colonial contexts that have shaped such Chinese portrayals, reflecting China’s history of internal upheaval and resistance to cultural imperialism. The paper concludes by highlighting the need for a more nuanced and respectful approach to indigenous tourism that recognizes the agency, resilience and vitality of these communities, moving beyond mere stereotyping and commodification.

“Listening… can involve the listener in an intense, efficacious, and complex set of communicative acts in which one is not speaking, discussing, or disclosing, but sitting quietly, watching, and feeling-the-place, through all the senses…. In the process, one becomes a part of the scene, hearing and feeling with it.” (Carbaugh 1999: 259) To listen this way involves much more than providing a chance for words to be spoken; it includes tuning in and getting the listening frequency clear. As a non-Indigenous person seeking to conduct qualitative research that listens to Aboriginal people, I need to ask how I can tune into the “active attentiveness” described by Carbaugh (1999) in order to listen in a manner that is appropriate, respectful and minimises my inherent white privilege. In addressing this question I draw on the work of Indigenous authors and academics, critical whiteness studies and my own experiences learning from Aboriginal people in a number of contexts over the past ten to fifteen years. History in Australia since colonization has created a situation where Aboriginal voices are white noise to the ears of many non-Indigenous people. This paper proposes that white privilege and the resulting white noise can be minimised and greater clarity given to Aboriginal voices by privileging Indigenous knowledge and ways of working when addressing Indigenous issues. To minimise the interference of white noise, non-Indigenous people would do well to adopt a position that recognises, acknowledges and utilises some of the strengths that can be learned from Aboriginal culture and Indigenous authors. This paper outlines a model of apprentice, allied listening for non-Indigenous researchers to adopt when preparing to conduct research alongside Indigenous people. Such an approach involves Re-learning of history, Reviewing of the researcher’s beliefs and placing Relating at the centre of the listening approach. Each of these aspects of listening is based on privileging of Indigenous voices

ABSTRACT This article extends scholars’ recent integration of the history of U.S.-Indigenous relations into the history of American foreign relations by addressing the state’s attempts to acquire information about Native people’s ways of perceiving reality. My focus is on the intertwined careers in policymaking and scholarship of Henry Rowe Schoolcraft. Schoolcraft used his position as U.S. ambassador (‘Indian agent’) to the Ojibwe people to become the government’s leading expert on Indigenous cultures. The cultural information officials like Schoolcraft gathered was tightly connected to matters of national security, with significant implications for both international relations and the discipline now known as anthropology.

Book Review

The discovery of the New World offered European civilisation the chance to generate a process of circulation of its own cultural values - the "spiritual conquest" - that has no comparable precedents. The missionary orders played an important role during this "Westernisation of the world," not only as key players in the spread of Christian values, but also as mediators between different worlds. Indeed, missionary practices imposed the dominating culture's values and institutions on the vanquished peoples. At the same time, they also promoted the circulation of new knowledge and the negotiation between different cultures during the age of a global integration of space. This book looks at the vast field of study concerning the history of missions from a specific viewpoint. Firstly, it focuses on "local" processes, singling out specific case studies to be used for a general reflection. On the other hand, it refocuses the attention on the Indigenous cultures - which the missionaries helped to bring to light in the field of Western history - showing how they succeeded in entering the areas of negotiation created by missionaries, and in producing their own cultural subjectivity.The discovery of the New World offered European civilisation the chance to generate a process of circulation of its own cultural values—the “spiritual conquest”—that has no comparable precedents. The missionary orders played an important role during this “Westernisation of the world,” not only as key players in the spread of Christian values, but also as mediators between different worlds. Indeed, missionary practices imposed the dominating culture’s values and institutions on the vanquished peoples. At the same time, they also promoted the circulation of new knowledge and the negotiation between different cultures during the age of a global integration of space. This book looks at the vast field of study concerning the history of missions from a specific viewpoint. Firstly, it focuses on “local” processes, singling out specific case studies to be used for a general reflection. On the other hand, it refocuses the attention on the Indigenous cultures—which the missionaries helped to br

The debate about the responsibility of museums to respect Indigenous peoples’ rights (Kelly and Gordon; Butts) has caught our attention on the basis of our previous research experience with regard to the protection of the tangible and intangible heritage of the San (former hunter gatherers) in Southern Africa (Martin and Vermeylen; Vermeylen, Contextualising; Vermeylen, Life Force; Vermeylen et al.; Vermeylen, Land Rights). This paper contributes to the critical debate about curatorial practices and the recovery of Indigenous peoples’ cultural practices and explores how museums can be transformed into cultural centres that “decolonise” their objects while simultaneously providing social agency to marginalised groups such as the San

Abstract Bowhead whaling has attracted a great deal of scholarly attention, from archeology to ethnography to political science. Such research has traced the development and spread of bowhead whaling through the Arctic, the significance of not just the hunt but also the festivals and activities that occur throughout the year, and the battles of whalers to assert their knowledge of the whale and their rights to continue their practices on their own terms. This chapter provides a brief review of the literature on bowhead whaling, and then presents five accounts of Indigenous whaling by Indigenous authors, from two communities in Alaska, one in Chukotka, and one in Nunavut, together with a broader overview of the history of bowhead whaling in Greenland. These accounts, written specifically for this book, demonstrate the vigor of contemporary whaling cultures and the significance that bowhead whaling continues to have for the peoples of Arctic coasts.

The research reported in this thesis focussed on exploring existing indigenous environmental knowledge of two indigenous communities in Papua New Guinea and how this knowledge was acquired, interpreted and disseminated to the next generation. The relevance of indigenous environmental knowledge in the promotion of biodiversity conservation efforts was investigated. This research was conducted within an interpretive paradigm. A naturalistic/ethnographic methodology was used. Data was collected through semi structured interviews and observations. Participants in this case study were representatives of the community and included elders, adults, teachers and students. The findings in this study revealed indigenous environmental knowledge as useful for biodiversity conservation and promotes sustainable practices. It showed that indigenous family knowledge is essential for claiming land inheritance and indigenous environmental practices are consistent with sustainable practices and land use. Forest knowledge is found to be useful in identifying and locating resources and that sustainable practices ensured continuity of these resources. The study also identified spiritual knowledge and beliefs as fundamental for developing indigenous worldviews and environmental attitudes and values and that change in resource use may be both beneficial and harmful to biodiversity. The findings also revealed indigenous education as flexible, holistic and informal in nature and uses mostly oral history through verbal instruction and various non-verbal means. They showed that IE uses a variety of teaching and learning approaches that utilise the environment as a tool and that learning venues provide a realistic learning experience. The thesis concludes that IEK promotes biodiversity conservation in many ways and that indigenous education uses situated context to promote realistic learning. Indigenous environmental knowledge and education could therefore be used in biodiversity conservation education

The controversies surrounding intellectual property protection are most obvious when it comes to protecting indigenous knowledge. The firmly entrenched patenting laws in the developed world provide recognition and economic monopoly to individual inventors. Consequently, large and small companies have been able to appropriate the economic benefits from the technological knowledge protected through patents. Many of them however have exploited knowledge that has existed in indigenous cultures for thousands of years. An example of this is the neem tree, well renown for its properties since ancient times. The paper argues that the current models for protecting intellectual property cannot be used for indigenous knowledge. Firstly, indigenous knowledge is holistic by nature and collectively owned; and secondly, an appropriate protection model should allow for maintaining the cultural and physical environment that has generated indigenous knowledge. After examining the failure of the patent system to recognise indigenous input (using examples from the US Patent and Trademark Office data), the analysis in the paper is directed towards exploring alternative models for indigenous intellectual property protection. The world-first case study of indigenous intellectual accreditation through the partnership between Mt Romance (Australian sandalwood company), Aveda (US-based multinational cosmetics corporation) and the Kutkabubba community (represented by the Songman Circle of Wisdom), is presented. The accreditation allows for the indigenous people to be recognised as traditional owners of the land, and for their care and knowledge about the sandalwood trees. It also gives them a share of the profits made from the contemporary use of the pure sandalwood oil. The paper concludes that sustainability provides a conceptual framework for a change in the model of protecting intellectual property. This implies that appropriate policies should be put in place for businesses to re-examine their value systems and feel responsible towards the community. Indigenous sustainability, in particular, requires addressing the disadvantages experienced by indigenous people in all aspects of society. A new intellectual property model should reflect care for the economic, social and environmental aspects of the world where indigenous knowledge is created

This annotated bibliography comprises 49 texts concerning psilocybin mushroom practices developed by Indigenous peoples. The books and articles have been selected for their academic rigor, relevance, and historical significance, and to foreground overlooked research and subject matter. This includes research on a plurality of contemporary practices and evidence of historical uses, from cultural traditions in Mexico and other regions of the world. The curated texts are sourced from various disciplines, including anthropology, history, archaeology, ethnolinguistics, and ethnomycology. Employing diverse methodological and analytical frameworks, the texts explore the diversity of ways Indigenous cultures have related with, utilized, and conceptualized psilocybin mushrooms and the effects occasioned by their consumption. The annotations include brief summaries of the texts, contextualization of the research, and more critical appraisals. The aim of this annotated bibliography is to offer the reader a diverse overview of the research to date and provide an accessible resource for further exploration of historical and contemporary Indigenous psilocybin practices. The team of psychedelic researchers behind this annotated bibliography hope it will contribute to more nuanced dialogue around Indigenous people and practices in the context of the so-called psychedelic renaissance.

Väitöskirjani tarkastelee alkuperäiskansoja kansainvälisessä politiikassa, erityisesti Yhdistyneissä kansakunnissa (YK). Alkuperäiskansa-asioiden pysyvän foorumin perustaminen ja alkuperäiskansaoikeuksien kansainvälinen tunnustaminen ovat vahvistaneet alkuperäiskansojen asemaa kansainvälisellä tasolla. Näkyvin esimerkki tästä kehityksestä on YK:n Alkuperäiskansojen oikeuksien julistus. Nämä edistysaskeleet on otettu valtioihin pohjautuvassa järjestelmässä. Valtiot, joista monet ovat kolonisoineet alkuperäiskansoja ja aikaisemmin torjuneet heidän vaatimuksensa, ovat nyt tunnustamassa alkuperäiskansojen oikeuksia. Tutkimuksen taustalla on kiinnostukseni tätä paradoksaalista tilannetta ja muutokseen johtaneita syitä kohtaan. Tutkimuksessani väitän, että alkuperäiskansojen lisääntyneet oikeudet ja poliittinen osallistuminen eivät merkitse, että alkuperäiskansoja kohtaan käytettäisiin vähemmän valtaa. Tarkastelen alkuperäiskansojen toimijuutta kahdesta näkökulmasta. Ensimmäisessä näen alkuperäiskansat uusien normien edistäjinä (norm socialisation). Identifioin erilaisia tapoja, joilla alkuperäiskansat nostavat esiin heitä koskettavia kysymyksiä, ehdottavat ratkaisuja ja pyrkivät edistämään uusien normien syntymistä. Toinen lähestymistapa, joka pohjautuu kriittiseen foucault’laiseen vallan ja hallinnan tutkimukseen (governmentality) on työssäni keskeisessä osassa. Lähestymistavan avulla keskustelen vallan kysymyksistä kolmessa eri temaattisessa yhteydessä. Ensimmäisessä tutkin alkuperäiskansojen subjektiviteettia ja vastarintaa pysyvän foorumin mikrotason valtasuhteissa. Toisessa tarkastelen alkuperäiskansaisuuden (indigeneity) ja ympäristön tiivistä yhteenkietoutumista ja sen merkityksiä kansainvälisessä politikassa. Kolmannessa tutkin tapaa jolla vallitseva ja yleisesti hyväksytty alkuperäiskansaoikeuspuhe, sen voimauttavista pyrkimyksistään huolimatta, pitää sisällään uusliberaaleja valtavaikutuksia. Tutkimusmateriaali koostuu tekemistäni havainnoista neljässä pysyvän foorumin vuosittaisessa kokouksessa, alkuperäiskansojen, valtioiden ja YK:n järjestöjen edustajien lausunnoista, pysyvän foorumin perustamiseen liittyvistä raporteista sekä alkuperäiskansaoikeuksien erityisraportoijan raporteista. Tutkimuksen metodologinen lähtökohta on problematisointi. Se hyödyntää tekstianalyysia tutkimusmateriaalissa toistuvien ja tavanomaisina esitettyjen alkuperäiskansaisuutta koskevien käsitysten tarkastelussa. Näiden toistuvien käsitysten analyysissa olen käyttänyt kriittistä vallan ja hallinnan näkökulmaa. Analyysini paljastaa, miten usein epäpoliittisina, vakiintuneina ja hyväksyttyinä näyttäytyvät alkuperäiskansakysymykset ovat kansainvälisesti poliittisia. Tutkimukseni eroaa alkuperäiskansoja ja politiikkaa tarkastelevista lähestymistavoista, jotka perinteisesti pitävät institutionaalisia, poliittisia ja oikeudellisia kehityksiä itsestään selvästi tavoiteltavan arvoisina ja ”hyvinä”. Nämä lähestymistavat eivät kuitenkaan kykene tunnistamaan sitä, miten valta ja hallinta ovat osa hyväntahtoisilta vaikuttavia kehityksiä ja miten monin tavoin hierarkkiset valtasuhteet jatkavat olemassaoloaan. Samalla kun alkuperäiskansojen oikeuksia, osallistumista ja alkuperäiskansaisuuden oletettuja piirteitä vaalitaan YK:n piirissä, valta ja hallinta ovat ottaneet hienovaraisempia muotoja. Alkuperäiskansojen oikeuksien lisääntynyt tunnustaminen ja poliittinen osallistuminen YK:ssa ovat osa uusliberaalia hallintaa.This dissertation studies indigenous peoples in international politics, particularly in the United Nations (UN). Indigenous peoples gained access to the organisation on a permanent basis with the establishment of the Permanent Forum on Indigenous Issues (PF). In addition, their rights are increasingly recognised by the UN member states, the most notable advance in this regard being the UN Declaration on the Rights of Indigenous Peoples. This progress has taken place in a state-based system, many of whose members have colonised indigenous peoples and at least previously been hostile to their demands. Indeed, it is this paradox, and my interest in how the change has come about that provided the impetus for the research project. Despite these advances in indigenous participation and rights, I argue that there is no less power exercised over the peoples than previously. I approach the agency of indigenous peoples from two perspectives, that of norm socialisation and that of Foucault-inspired approaches to power and governmentality. The first perspective views indigenous peoples as norm entrepreneurs. It identifies frames through which the peoples draw attention to their concerns and suggest solutions; that is, the peoples promote the acceptance of new norms by states. The latter perspective informed three analyses. In the first, I investigated the ways in which the subjectification and resistance of indigenous peoples takes place in the small-scale power relations of the PF. The second consisted of a critical examination of the constant entanglement of indigeneity and the environment in international politics and its consequences for indigenous agency. The third examined the ways in which the prevailing and accepted discourse on indigenous rights has neoliberal power effects that go beyond the proclaimed emancipatory aims of the rights. The research material comprises observations made in four PF annual sessions; statements by representatives of indigenous peoples, states and UN agencies; reports on the establishment of the PF; and reports of the Special Rapporteur on the Rights of Indigenous Peoples. The study embraces the methodological guideline of problematisation: text analysis was applied to first identify recurrent and familiar perceptions of indigenous peoples and their agency; this then provided the basis for a critical examination of the power effects associated with the perceptions. The ultimate aim of the analysis was to recover the political in what often seems de-politicised, established and accepted in the context of indigenous peoples and international politics. This research breaks from the more conventional approaches to indigenous peoples and politics that conceive of the international institutional, political and legal advances in indigenous issues as self-evidently desirable and ‘good’. Such approaches fail to recognise the ‘darker’ side of the seemingly benign processes involved: they overlook the many ways in which more hierarchical power relations persist. There is no denying that the ways in which indigenous peoples and indigeneity are dealt with in the UN foster indigeneity and its alleged qualities and recognise the freedoms and rights of the peoples. However, as my critical study illustrates, the growing recognition of indigenous rights and the enhanced participation of indigenous peoples signals a change in the ways in which indigenous peoples are best managed internationally, a development geared to ensuring the efficient functioning of neoliberal governance. Indeed, rather than the peoples being governed any less in international politics today, governance at work has taken on more subtle forms.This dissertation studies indigenous peoples in international politics, particularly in the United Nations (UN). Indigenous peoples gained access to the organisation on a permanent basis with the establishment of the Permanent Forum on Indigenous Issues (PF). In addition, their rights are increasingly recognised by the UN member states, the most notable advance in this regard being the UN Declaration on the Rights of Indigenous Peoples. This progress has taken place in a state-based system, many of whose members have colonised indigenous peoples and at least previously been hostile to their demands. Indeed, it is this paradox, and my interest in how the change has come about that provided the impetus for the research project. Despite these advances in indigenous participation and rights, I argue that there is no less power exercised over the peoples than previously. I approach the agency of indigenous peoples from two perspectives, that of norm socialisation and that of Foucault-inspired approaches to power and governmentality. The first perspective views indigenous peoples as norm entrepreneurs. It identifies frames through which the peoples draw attention to their concerns and suggest solutions; that is, the peoples promote the acceptance of new norms by states. The latter perspective informed three analyses. In the first, I investigated the ways in which the subjectification and resistance of indigenous peoples takes place in the small-scale power relations of the PF. The second consisted of a critical examination of the constant entanglement of indigeneity and the environment in international politics and its consequences for indigenous agency. The third examined the ways in which the prevailing and accepted discourse on indigenous rights has neoliberal power effects that go beyond the proclaimed emancipatory aims of the rights. The research material comprises observations made in four PF annual sessions; statements by representatives of indigenous peoples, states and UN agencies; reports on the establishment of the PF; and reports of the Special Rapporteur on the Rights of Indigenous Peoples. The study embraces the methodological guideline of problematisation: text analysis was applied to first identify recurrent and familiar perceptions of indigenous peoples and their agency; this then provided the basis for a critical examination of the power effects associated with the perceptions. The ultimate aim of the analysis was to recover the political in what often seems de-politicised, established and accepted in the context of indigenous peoples and international politics. This research breaks from the more conventional approaches to indigenous peoples and politics that conceive of the international institutional, political and legal advances in indigenous issues as self-evidently desirable and ‘good’. Such approaches fail to recognise the ‘darker’ side of the seemingly benign processes involved: they overlook the many ways in which more hierarchical power relations persist. There is no denying that the ways in which indigenous peoples and indigeneity are dealt with in the UN foster indigeneity and its alleged qualities and recognise the freedoms and rights of the peoples. However, as my critical study illustrates, the growing recognition of indigenous rights and the enhanced participation of indigenous peoples signals a change in the ways in which indigenous peoples are best managed internationally, a development geared to ensuring the efficient functioning of neoliberal governance. Indeed, rather than the peoples being governed any less in international politics today, governance at work has taken on more subtle forms.acceptedVersionei tietoa saavutettavuudest

ABSTRACT Solastalgia is the emotional response elicited by ecological degradation, originating from the concepts of solace, desolation, and pain. Climate change has profound societal and health impacts especially for marginalised communities who face food shortages, poverty and forced displacement. Indigenous peoples have deep relational ancestral connections with the land that are beyond connection to place, and experience unique intensified forms of distress resulting from environmental degradation. For Indigenous peoples, connections with land are disrupted through extractive politics such as colonisation and now climate emergency, legacies that leave deleterious effects on wellbeing. In collective Indigenous cultures, distress is embedded within wider contexts of community, history, and the earth itself. This paper critically reviews solastalgia from Māori and care ethics perspectives to demonstrate the power of adding relational, contextual, and embodied elements to the concept. This paper argues for the incorporation of Indigenous knowledge in the conceptualisation of climate-related distress. Māori notions of voice and place inform research approaches that are in solidarity with Indigenous voice to examine the impacts of climate degradation.

As a result of the failure of formal top-down development, there has recently been increased interest in the possibilities of drawing upon the indigenous knowledges of those in the communities involved, in an attempt to produce more effective development strategies. The concept of indigenous knowledge calls for the inclusion of local voices and priorities, and promises empowerment through ownership of the process. However, there has been little critical examination of the ways in which indigenous knowledges have been included in the development process. Drawing upon postcolonial theory, this article suggests that indigenous knowledges are often drawn into development by both theorists and development institutions in a very limited way, failing to engage with other ways of perceiving development, and thus missing the possibility of devising more challenging alternatives