“…Indigeniety therefore assiduously clings to claims of intrinsic kinship relations, of sovereignty that such kinships embody and as an identity positioning. Such an erasure of the sovereign Irishness was to racialise their identity (Barker, 2005;Mullen, 85).…”
Ireland and Irishness: The Contextuality of Postcolonial Identity The porous boundaries of postcolonial studies are put to the test in examining the Irish question and its position in postcolonial studies. Scholars have explored Ireland through the themes of decolonization, diaspora, and religion, but we propose indigenous studies as a way forward to push the boundaries and apply an appropriate context to view the 1916 Commemorations, a likely focus of Irish Studies for years to come. To set the stage for Ireland, we will explore the existing literature on postcolonialism and Ireland's place within it first by reexamining the historical narrative, then moving into a postcolonial critique of indigenous articulations presented in the context of the 1916 Commemorations. We ultimately look to embrace a discussion about indigenous studies and its offerings to the Irish question. By analyzing the 1916 commemorations as a celebration of indigenous culture in a post-colonial state, the tensions of reclaiming within certain geopolitical realities reveals an unexplored space for the Irish question. These tensions are smoothed over by a re-claiming of the diaspora, uniting the mobile indigenous to their homeland as part of the ongoing re-imaging of the Irish postcolonial identity.
“…Indigeniety therefore assiduously clings to claims of intrinsic kinship relations, of sovereignty that such kinships embody and as an identity positioning. Such an erasure of the sovereign Irishness was to racialise their identity (Barker, 2005;Mullen, 85).…”
Ireland and Irishness: The Contextuality of Postcolonial Identity The porous boundaries of postcolonial studies are put to the test in examining the Irish question and its position in postcolonial studies. Scholars have explored Ireland through the themes of decolonization, diaspora, and religion, but we propose indigenous studies as a way forward to push the boundaries and apply an appropriate context to view the 1916 Commemorations, a likely focus of Irish Studies for years to come. To set the stage for Ireland, we will explore the existing literature on postcolonialism and Ireland's place within it first by reexamining the historical narrative, then moving into a postcolonial critique of indigenous articulations presented in the context of the 1916 Commemorations. We ultimately look to embrace a discussion about indigenous studies and its offerings to the Irish question. By analyzing the 1916 commemorations as a celebration of indigenous culture in a post-colonial state, the tensions of reclaiming within certain geopolitical realities reveals an unexplored space for the Irish question. These tensions are smoothed over by a re-claiming of the diaspora, uniting the mobile indigenous to their homeland as part of the ongoing re-imaging of the Irish postcolonial identity.
“…But so too is a notion of radical alterity with respect to the relationship to nature/land. Such alternative ways of being in the world have inspired critiques of the extractive and enclosing logics of capitalism and state‐sovereignty as Barker (), Bruyneel () and Shadian () document. Barker (: 26) in particular notes how:Sovereignty carries the horrible stench of colonialism … But it has also been rearticulated to mean altogether different things by indigenous peoples.…”
Section: Five Postcolonial Geographiesmentioning
confidence: 99%
“…Such alternative ways of being in the world have inspired critiques of the extractive and enclosing logics of capitalism and state‐sovereignty as Barker (), Bruyneel () and Shadian () document. Barker (: 26) in particular notes how:Sovereignty carries the horrible stench of colonialism … But it has also been rearticulated to mean altogether different things by indigenous peoples. In its links to concepts of self‐determination and self‐government, it insists on the recognition of inherent rights to the respect for political affiliations that are historical and located and for the unique cultural identities that continue to find meaning in those histories and relations.In similar terms, indigenous movements are informing alternative conceptions of ‘development’, for example in the Buen Vivir approach in Andean South America (Villalba, ) and intercultural education.…”
This position paper aims to frame and supplement other papers in this special issue on advancing postcolonial geographies. We offer five pathways for postcolonial geography: (i) narrating the planetary (which then configures the other paths), (ii) acknowledging other postcolonialisms, (iii) planetary indigeneity, (iv) seeing like an empire and (v) problematizing translations. These intersect and none are exhaustive. Nor are they completed routes. Instead the five paths that follow are offered as invitations to scholarly reflection and empirically informed research.
“…Similarly, Beier argues that sovereignty resides “in the intersubjective spaces inhabited by norms, [and] it can be confirmed or called into being in a given instance simply through the precedent established in any kind of formal recognition” (:128). Finally, Barker () notes that many of the world's Indigenous peoples have traditionally thought of sovereignty as emanating from peoples, not from territory. In light of these alternative perspectives on sovereignty, a number of interesting questions can be raised through a deeper engagement with the concept of civilization and its role in the processes of hierarchical stratification.…”
The concept of civilization has played a central role in the work of the English School. Yet, most English School scholars concern themselves with the role of civilization in defining the relations between the members of international society. The Standard of Civilization stands as a case in point, for most English School scholars have examined this legal principle with reference to its role in defining membership in the society of states. This paper sets out to help us understand the role of the Standard of Civilization in defining relations between state and nonstate societies at the beginning of the twentieth century. It analyzes the Standard of Civilization and its role in defining Indigenous‐state relations and presents a case study analysis of Chief Levi General's diplomatic mission to the League of Nations on behalf of the Six Nations. The paper concludes with a discussion of the implications of its analysis for the theory and practice of IR, as well as the English School and its analytics.
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