“…The association leaders and other residents express respect for the chiefs’ ceremonial significance, reflecting what Steven Robins calls “the hybrid and situated subjectivities of postcolonial citizen‐subjects” (2008, 11). Yet, echoing many others in the former homelands (Thipe and Buthelezi ), residents also reject state‐ascribed tribal identities and argue that they do not want chiefs interfering with their livelihoods. As one association leader explained, This issue of the traditional leaders, I simply blame the government for this.…”
Section: Traditional Leadership Then and Nowmentioning
A B S T R A C TThe translation of international biogenetic resource rights to a former apartheid homeland is fostering business partnerships between South African traditional leaders and multinational pharmaceutical companies. In the case of one contentious resource, these partnerships are entrenching, and in some instances expanding, apartheid-associated boundaries and configurations of power. The state and corporate task of producing communities amenable to biodiversity commercialization and conservation is entangled with segregationist laws and spatial planning. Rather than exclusion and the closure of ethnic boundaries, resource rights in this context foreground forced enrollment and the expansion of indigenous group-membership as modes of capitalist accumulation in an extractive economy. [pharmaceutical bioprospecting, Pelargonium sidoides, Convention on Biological Diversity, indigeneity, homelands, South Africa] Ukufezekiswa/ukuphunyezwa kwamalungelo egunya lwezimbiwa zendalo ezilapha, kwindawo ezisakuba yinxenye yamaphandle ocalu-calulo, ikhuthaza ubuhlakani nolwahlulelwano phakathi kweeNkosi kunye neeNkampani eznkulu zamazwe angaphandle kweli. (Amalungelo abhekisa kulawo abantu inezimbiwa ezinjenge zityalo/mithi, ngokuzisebenzisa kwabo kwanobunini bazo.) Omnye umzekelo wesityalo obangela ingxabano, ngowokuba obubuhlakani/lwahlulelwano (iinkosi neenkampani zamazwe) bubangela ifuthe elityhala ngamandla lokude kwandiswe memida yemihlaba eyayisekiwe ngeloxesha lamaphandle ocalu-calulo, kananjalo nesimo esitsha samagunya nolawulo lomthetho. Amalinge/imizamo kaRhulumente neeNkampani zamayeza/zamachiza okufumana abantu abangena ngci kwindlela yeengcinga zabo abasele benazo kakade, (abakwaziyo ukurhweba kwanokulondoloza indalo), utyhalwa lifuthe lomgaqo-nkqubo ocalu-calula abantu, kwanomgaqo-nkqubo obona utyalo-mali lusenzeka ikakhulu, ngaphandle kwezondawo zazisakuba phantsi kwamaphandle ocalu-calulo ngokwemida. U Rhulumente ukhangeleka ngathi ufuna kwenza utyalo-mali ikakhulu, ezixekweni/dolophini kweli le Mpuma Kapa, ngaphezu kwakwimimandla yeelali zelalisakuba liphandle localu-calulo. Kunokuba iinkokheli zemveli noRhulumente zenze imali zodwa, ngokubashiya ngaphandle abahlali bale mihlaba, iinkokheli zemveli kwakunye noRhulumnte zizama ukwandisa inani lazo, labobantu baphantsi kwazo, okanye banyanzelise abantu bezondawo babephantsi kolawulo lweenkosi ngokwabantu bemveli yalondawo, ngeenjongo zokwenza ingeniso-mali kwishishini lemveliso elikhupha/elomba izimbiwa zendalo eMzantsi Afrika. [Ushishino ngemithi/amachiza/izityalo zendalo kwaneengcambu zisetyenziselwa ukwenza amayeza (pharmaceutical bioprospecting), uvendle, eli ligama elisemthethweni le Nkomfa (Convention on Biological Diversity), imo yokuba ngowemveli yalo ndawo oknye inzalelwane yalapho kulo ndawo, amaphandle ocalu-calulo (Bantustans), uMzantsi Afrika]
“…The association leaders and other residents express respect for the chiefs’ ceremonial significance, reflecting what Steven Robins calls “the hybrid and situated subjectivities of postcolonial citizen‐subjects” (2008, 11). Yet, echoing many others in the former homelands (Thipe and Buthelezi ), residents also reject state‐ascribed tribal identities and argue that they do not want chiefs interfering with their livelihoods. As one association leader explained, This issue of the traditional leaders, I simply blame the government for this.…”
Section: Traditional Leadership Then and Nowmentioning
A B S T R A C TThe translation of international biogenetic resource rights to a former apartheid homeland is fostering business partnerships between South African traditional leaders and multinational pharmaceutical companies. In the case of one contentious resource, these partnerships are entrenching, and in some instances expanding, apartheid-associated boundaries and configurations of power. The state and corporate task of producing communities amenable to biodiversity commercialization and conservation is entangled with segregationist laws and spatial planning. Rather than exclusion and the closure of ethnic boundaries, resource rights in this context foreground forced enrollment and the expansion of indigenous group-membership as modes of capitalist accumulation in an extractive economy. [pharmaceutical bioprospecting, Pelargonium sidoides, Convention on Biological Diversity, indigeneity, homelands, South Africa] Ukufezekiswa/ukuphunyezwa kwamalungelo egunya lwezimbiwa zendalo ezilapha, kwindawo ezisakuba yinxenye yamaphandle ocalu-calulo, ikhuthaza ubuhlakani nolwahlulelwano phakathi kweeNkosi kunye neeNkampani eznkulu zamazwe angaphandle kweli. (Amalungelo abhekisa kulawo abantu inezimbiwa ezinjenge zityalo/mithi, ngokuzisebenzisa kwabo kwanobunini bazo.) Omnye umzekelo wesityalo obangela ingxabano, ngowokuba obubuhlakani/lwahlulelwano (iinkosi neenkampani zamazwe) bubangela ifuthe elityhala ngamandla lokude kwandiswe memida yemihlaba eyayisekiwe ngeloxesha lamaphandle ocalu-calulo, kananjalo nesimo esitsha samagunya nolawulo lomthetho. Amalinge/imizamo kaRhulumente neeNkampani zamayeza/zamachiza okufumana abantu abangena ngci kwindlela yeengcinga zabo abasele benazo kakade, (abakwaziyo ukurhweba kwanokulondoloza indalo), utyhalwa lifuthe lomgaqo-nkqubo ocalu-calula abantu, kwanomgaqo-nkqubo obona utyalo-mali lusenzeka ikakhulu, ngaphandle kwezondawo zazisakuba phantsi kwamaphandle ocalu-calulo ngokwemida. U Rhulumente ukhangeleka ngathi ufuna kwenza utyalo-mali ikakhulu, ezixekweni/dolophini kweli le Mpuma Kapa, ngaphezu kwakwimimandla yeelali zelalisakuba liphandle localu-calulo. Kunokuba iinkokheli zemveli noRhulumente zenze imali zodwa, ngokubashiya ngaphandle abahlali bale mihlaba, iinkokheli zemveli kwakunye noRhulumnte zizama ukwandisa inani lazo, labobantu baphantsi kwazo, okanye banyanzelise abantu bezondawo babephantsi kolawulo lweenkosi ngokwabantu bemveli yalondawo, ngeenjongo zokwenza ingeniso-mali kwishishini lemveliso elikhupha/elomba izimbiwa zendalo eMzantsi Afrika. [Ushishino ngemithi/amachiza/izityalo zendalo kwaneengcambu zisetyenziselwa ukwenza amayeza (pharmaceutical bioprospecting), uvendle, eli ligama elisemthethweni le Nkomfa (Convention on Biological Diversity), imo yokuba ngowemveli yalo ndawo oknye inzalelwane yalapho kulo ndawo, amaphandle ocalu-calulo (Bantustans), uMzantsi Afrika]
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