In recent decades, the “indigenization of modernity” has become one of the significant trends of the reconfiguration of landscapes of social and cultural diversity. In its contemporary meaning, the concept of indigeneity expresses the desire of indigenous peoples and various social and cultural communities, formerly marginalized within the borders of national states, to independently determine their development. From the global perspective, indigeneity is no longer associated with certain types of societies or cultural scripts of authenticity and traditional lifestyles. Indigenous actors cease to play the role of the Other in contemporary discourses and intellectual life of the West. The transition from the genealogical model of indigeneity based on the ideas of origin, kinship and cultural authenticity to the relational model allows to shift the focus from the features of the indigenous ones to the relationships between indigenous and non-indigenous actors. Indigenous peoples constitute and represent their culture taking into account public opinion, national legislation and international conventions, which leads to the fundamental transformation of the actors themselves. Their characteristics can no longer be represented only in terms of primordiality. Under globalization, the cultural patterns of indigeneity are diverse and conceptualized on the basis of new approaches to the study of the social organization of cultural diversity and models of its management. The concepts “partial relations”, “entanglement” and “intercultural relations” constitute the discourse of indigeneity, which implies recognition of multiple partial relations connecting subject and object, indigenous and non-indigenous worlds and cultural practices. Changes in the discourse of indigeneity both in social-cultural and epistemological aspects are also associated with reconfiguration of the thematic field of social anthropology.
Conceptualization of the social-cultural contexts of the 21st century in terms of superdiversity implies diversification of the current diversity due to the changing patterns of global migration and transnationalization. The concept of superdiversity introduced by S. Vertovec means a new way for describing and analyzing contemporary social and cultural processes. The author considers three interrelated aspects of superdiversity: descriptive, methodological and practical (political). As a rule, superdiversity implies new immigrants who move from a larger number of countries than before, including those that did not have colonial relations with the places attracting immigrants. The emerging contexts of superdiversity are not limited to the growth of diversity in terms of ethnicity - a multidimensional approach to superdiversity allows it to reflect patterns of social inequality, creolization and the experience of social contacts determined by diversification of migration channels and social statuses of immigrants, of their ethnic, gender and age characteristics. Under the permanent mobility, multiple identities and diverse transnational practices, not everything can be represented in terms of we-they, majority-minority, inside-outside. Therefore, superdiversity is not related to the Other or minorities but presents a new framework for all residents of the country, regardless of their origin. Moreover, in local contexts, cultural diversity is increasingly perceived as a norm. Thus, the concept of superdiversity contributes to the development of a new cultural narrative that would replace the outdated concepts of assimilation and multiculturalism.
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