Introduction: Local Reaction to Global Integration—The Political Economy of Development in Indigenous Communities

Aikau, Hōkūlani K.; Spencer, James H.

doi:10.1177/030437540703200101

Cited by 5 publications

(4 citation statements)

References 4 publications

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“…55 How Native people define themselves leads to a number of political, biological, legal, and cultural questions regarding identity that many scholars struggle to answer. 56 While in wide social groups coauthor and primary investigator Welch often hears Native Americans refer to themselves as "Native Americans," in the company of Natives they reference their tribe. Weaver states the sense of membership in a community is "so integrally linked to a sense of identity that Native people often identify themselves by their reservations or tribal communities."…”

Section: Identitymentioning

confidence: 99%

For the Sga-Du-Gi (Community): Modern Day Cherokee Stickball

Welch¹,

Siegele²,

Hardin³

2017

American Indian Culture and Research Journal

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They say sga-du-gi, and that' s the community. Being a part of a community and doing things that way. (That's) the most important part to me because everybody's working together; everybody's seeing each other and helping each other when they can.-George, 31, Cherokee stickball player O ne is likely to stumble upon a centuries-old tradition tucked away in the mountains of western North Carolina on any given October day. A game once known simply as Indian ball, or in the Cherokee language, anetso, is now more commonly referred to as stickball. This particular October day in 2016 is warmer than usual. It is the week of the 104th Annual Cherokee Indian Fair and most of the community is out to partake in the festivities, from food to entertainment, but more importantly, to socialize. The sun is just about to set as two groups of shirtless, barefoot men march, seemingly out of nowhere, onto the open, unmarked field surrounded by hundreds of spectators. The only signifier of sport on the field are the pairs of saplings on each end, the goals. There is a handful of tourists, but the crowd is mostly native to this land, members of the Eastern Band of Cherokee Indians. Babies cry, mothers and fathers quibble, and children engage in play, already bored with the lack of action.

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Section: Identitymentioning

confidence: 99%

For the Sga-Du-Gi (Community): Modern Day Cherokee Stickball

Welch¹,

Siegele²,

Hardin³

2017

American Indian Culture and Research Journal

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“…Indigenousness enables the crossing of political and cultural boundaries. Indigenous peoples’ struggle and local demands for self-determination become legitimized and receive support on the international level, which challenges states (Aikau and Spencer, 2007: 2; de Costa, 2006: 669; Niezen, 2003: 198). The implementation of international political and legal instruments concerning indigenous peoples, for example the UN Declaration on the Rights of Indigenous Peoples, gives indigenous peoples increasingly better chances to collectively resist state encroachments and to connect local struggles to the global level.…”

Section: Paradox: Global/localmentioning

confidence: 99%

“…It is a vicious circle: in failing to voice the abuses they face, indigenous peoples risk inviting more abuse; but the more they are seen outside the traditional contexts with which they are popularly associated, the more they risk being considered inauthentic. In being political subjects on the international level, they start to move away from the very traits of indigenousness that give them leverage (Dean and Levi, 2003: 2–3; Aikau and Spencer, 2007: 2). The subject position of indigenous peoples as traditional—as opposed to modern—can thus lead to a situation where the peoples’ authenticity is called into question when they start moving away from their traditional contexts and into the PF or other modern political forums.…”

Section: Paradox: Tradition/modernitymentioning

confidence: 99%

Paradoxes of power: Indigenous peoples in the Permanent Forum

Lindroth¹

2011

Cooperation and Conflict

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In the United Nations (UN) Permanent Forum on Indigenous Issues (PF), indigenous political subjectivities take shape in the power relations that not only make indigenous peoples subjects but also subjugate them. This article discusses the process and the possibilities of resistance that open up for indigenous peoples within it. The approach taken acknowledges the limiting political environment of the UN for indigenous peoples, because it is a non-indigenous political system based on state sovereignty. Yet, it does not view the situation of those peoples in the PF as totally determined by the states and their dominant discourse. The theoretical framework of the article draws on the work of Michel Foucault and his conceptions on power, resistance, subjectification, technologies of domination and of the self. The power struggles in the PF, described through the complex of sovereignty, discipline and government, and the resistances within them engender paradoxical indigenous subjectivities: colonized/decolonized, victim/actor, traditional/modern, global/local. Indigenous peoples are able to engage both in resistance that is a reaction to states’ exercise of power or the creative use of its tools and in indirect resistance that ‘stretches’ the UN system and constitutes action on its own terms.

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“…One's self-perception as an American Indian is inherent to identification (e.g., Horse, 2001), and is an independent, nonmonitored event, such as ethnic selfdesignators used by the U.S. Census Bureau. However, there are more complex biological, political, legal, and cultural criteria to consider (see Aikau & Spencer, 2007;Bilosi, 2005;Peroff & Wildcat, 2002). For instance, the Bureau of Indian Affairs identifies American Indians as those adhering to eligibility criteria (including blood quantum) in order to receive services.…”

Section: Identificationmentioning

confidence: 99%

Identity Formation of American Indian Adolescents: Local, National, and Global Considerations

Markstrom

2010

Journal of Research on Adolescence

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A conceptual model is presented that approaches identity formation of American Indian adolescents according to 3 levels of social contextual influenceFlocal, national, and globalFrelative to types of identity, dynamics of identity, and sources of influence. Ethnic identity of American Indians is embedded within the local cultural milieu and encompasses an array of dimensions organized around identification, connection, and culture/spirituality. The national or societal level brings additional complexities according to bicultural, multicultural, and hybrid types of identity. There is little known about the global implications of identity formation for American Indian adolescents, but a review of the construct of indigenous identity provides some guidance along with examination of identity formation of indigenous youth in other parts of the world. Suggestions for research are provided throughout the article, and theoretical implications for the broader topic of American Indian identity formation are provided with particular discussion of indigenous psychologies.

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Introduction: Local Reaction to Global Integration—The Political Economy of Development in Indigenous Communities

Cited by 5 publications

References 4 publications

For the Sga-Du-Gi (Community): Modern Day Cherokee Stickball

For the Sga-Du-Gi (Community): Modern Day Cherokee Stickball

Paradoxes of power: Indigenous peoples in the Permanent Forum

Identity Formation of American Indian Adolescents: Local, National, and Global Considerations

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