On_Culture Vol. 05 (2018)
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Item Item Reclaiming Possession: A Critique of the Discourse of Dispossession in Indigenous Studies : Corrected Version(2019) Reid, JulianIndigeneities are widely constructed as emanating not only from the experience of dispossession in the historical past, but as ways of being in the world which are grounded positively in dispossession, and which in being so offer themselves as an-tagonistic alternatives to Western ways of being, grounded aggressively as they are in possessiveness, of land, of self, and of others. This essay argues that the opposite is true; that the present condition is one of being governed by regimes of power the strategy of which depends on the production of dispossessed and non-possessive sub-jects. The task is to reject these discourses of entrapment and reclaim possession for ourselves. In doing so much can yet be learned from minor traditions of thought and practice among indigenous peoples, both mythic and real, which, in contrast to today s dominant discourses on indigeneity, insist on the integral importance of possession as a foundation for political subjectivity. Whether indigenous or non-indigenous, the task is the same; avoid being trapped by power, learn instead to hunt power, and cultivate the ultimate freedoms of autonomy and self-possession.Item Reclaiming Possession: A Critique of the Discourse of Dispossession in Indigenous Studies(2018) Reid, JulianIndigeneities are widely constructed as emanating not only from the experience of dispossession in the historical past, but as ways of being in the world which are grounded positively in dispossession, and which in being so offer themselves as antagonistic alternatives to Western ways of being, grounded aggressively as they are in possessiveness, of land, of self, and of others. This essay argues that the opposite is true; that the present condition is one of being governed by regimes of power the strategy of which depends on the production of dispossessed and non-possessive subjects. The task is to reject these discourses of entrapment and reclaim possession for ourselves. In doing so much can yet be learned from minor traditions of thought and practice among indigenous peoples, both mythic and real, which, in contrast to today s dominant discourses on indigeneity, insist on the integral importance of possession as a foundation for political subjectivity. Whether indigenous or non-indigenous, the task is the same; avoid being trapped by power, learn instead to hunt power, and cultivate the ultimate freedoms of autonomy and self-possession.Item Building New Concepts: Concepts in Indigenous Architecture as Interdisciplinary Enhancement Factor?(2018) Tochtermann, VerenaIn contrast to the marginalization of indigenous cultures in architectural analysis, research on indigenous architecture has revealed extraordinary uses of concepts. The difficulty of analyzing the often decategorized buildings not only uncovers the need to improve methods of analysis, but also offers new approaches to analytical methodologies. In particular, the unconventional way of conveying concepts in indigenous architecture offers parameters for rebuilding the limiting boundaries. Following challenges in and research on new methodologies in other disciplines, as represented by Mieke Bal in cultural analysis with the idea of travelling concepts, indigenous architecture promises new perspectives. This contribution therefore presents selected indigenous architectural traditions in Central America, along with their conceptual contents and potential to expand analytic criteria. To stress the diversity of concepts, the first part introduces selected buildings by presenting differences and similarities between architectural principles and intentions. After exposing the limits of typological analysis and the potential of entangled concepts, the article analyzes case studies through terms from Bal s book Travelling Concepts in order to converge the character of indigenous architecture. Finally, the article considers how entangling concepts could generate new perspectives in the architectural discourse as well as in other disciplines.Item Indigenous Decolonization of Western Notions of Time and History through Literary and Visual Arts(2018) Rose, Diana C.; Vuletic, Sne anaSince the early colonial period, indigenous peoples around the globe have been framed as being anchored in the past. The manner in which this was accomplished varied in different locations, yet it was all done with the same intent: to leave them outside of history. Placing indigenous peoples in the past meant assigning lesser value to their forms of life and thought than to those of the West, which allowed for all manner of injustices to be inflicted upon them. In response to this strategic misrepresentation, indigenous peoples reached for their own notions of history and time in an effort to validate an alternate perspective that could discredit the supremacy of dominant Western ideas. Thus, history and time become a highly contested terrain.In this essay, we explore some of the strategies used by two indigenous communities to decolonize Western representations of these groups. One of the case studies looks at how, in his 1958 novel Things Fall Apart, Igbo Anglophone writer Chinua Achebe deploys narrative time to challenge the Hegelian notion of sub-Saharan Africa as being outside of history. On the other side of the globe, contemporary Maya artists use their ancestral philosophies of time that included the coexistence of multiple temporalities, as a way to challenge the universality of Western ideas of progressive time, and thus of Western constructions of history. Through the literary and the visual, the Igbo and the Maya decolonize normative representations of time in their efforts to reinscribe their place in global history.Item Making Indigeneity: The Beekeeper's Perspective(2018) Meloni, Greca N.A new nationalistic concept of autochthony has developed in Sardinia in recent decades, which has progressively intertwined with various territorial matters in seeking to affirm an alleged biological authenticity of Sardinia and Sardinians. As a consequence of this sentiment, safeguarding the biodiversity of Sardinia has become a way to purify the island from species that are considered symbols of the alleged subordinate role into which Sardinians have been confined since the Savoy regime. In this paper I discuss the role of beekeepers, focusing on how different notions of the autochthonous are used to shape the edges of territoriality. For the Sardinian beekeeper, working within a territory means becoming part of it, linking one s own history to the history of the place. As such, working with local honeybees is a way to work with the tradition of su connotu (the known). Finally, I show the differences in discourses of territoriality and spatiality among Sardinian beekeepers and how these differences determine a new category of indigeneity that contrasts with the policies of cultural homogenization aiming to build an authentic Sardinia.Item Earthly Indigeneity: The Cognitive and Ethical Implications of a Disregarded Cosmic Occurence(2018) Ricca, MarioIn any form, being indigenous has a relational signification. Therefore, what consequences might there be for a conceptualization of indigenism that recognizes the commonality of our being indigenous to the Earth? Could we think of each instance of this common tendency to indigenize the Earth as a vernacularization of a universal inclination to produce indigeneity? In this vein, could we infer that indigenization is nothing but the spatial projection of a universal human inclination to engender culture?These questions and their implications could have a substantial impact on how we conceive of the relationship between indigeneity and space. Taking the idea of earthly indigeneity seriously means reading every place as an epitome of processive threads interwoven through other places and, potentially, originating from every part of the earth. If so considered, the fact of indigeneity becomes the result of a dynamic process carried out through a spectrum of planetary semiotic connections, and guided by responsible cognitive action. Ought and is, the cognitive and the ethical, materiality and immateriality, local and global, can be seen to intermingle within indigeneity in a transformative orbit around the continually self-respatializing life of culture that could be, semiotically speaking, a veritable form of renewable energy.Item Protecting the Line: Clinton Rickard, Border-Crossing and Haudenosaunee Trans-Indigeneity(2018) Dietzel, AndrewAfter a century of working to solve the Indian problem through assimilation, the United States shifted toward the ultimate policy of absorption: citizenship. In the early 20th century, this became the primary issue between the American settler-state and Native nations. As the former demonstrated its commitment to settler-colonialism by eliminating Indigenousness as a distinct sociopolitical and ethnic identification, Native people repudiated this erasure through Indigeneity. This assertion of sociopolitical Otherness, rooted in land and attachment thereto, combatted the unilateralism of federal legislation and the abrogation of treaties. Among the Haudenosaunee (Six Nations or Iroquois), these protests occurred in relation to the border-crossing rights inhered in the Jay and Ghent Treaties. After the passage of the Indian Citizenship Act in 1924, Tuscarora chief Clinton Rickard organized resistance through the Indian Defense League of America. Along with securing the ability to freely cross the international boundary between the United States and Canada, he fought for the recognition of Haudenosaunee sovereignty, respect toward Haudenosaunee culture, and the preservation of Haudenosaunee land. By focusing on peace, unity, and treaties, Rickard protected the line, meaning both the international boundary and the cultural integrity of the Haudenosaunee and all Indigenous people.