Unsettling the Land: Indigeneity, Ontology, and Hybridity in Settler Colonialism

Burow, Paul Berne; Brock, Samara; Dove, Michael R.

doi:10.2139/ssrn.3634170

Cited by 18 publications

(27 citation statements)

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“…However, the authors assert that tribal land at least ‘facilitates the creation of spaces for practices that recognize and instantiate relationships among the human and other‐than‐human’ (Burow et al . 2018: 67).…”

Section: Ecologies In Conflictmentioning

confidence: 99%

“…In a similar vein, Burow et al . (2018) describe how during the process of reversing the dispossession of indigenous lands by Euro‐American settlers in the northwestern United States, land was successfully transferred to tribal landholdings although it still was conceptualized as property. However, the authors assert that tribal land at least ‘facilitates the creation of spaces for practices that recognize and instantiate relationships among the human and other‐than‐human’ (Burow et al .…”

Section: Ecologies In Conflictmentioning

confidence: 99%

“…Applying the conceptual frame of political ontology, Blaser examines the politics involved in the practices that shape a particular ontology and the conflicts which result from the interaction of different ontologies when striving for hegemony and dominance. In a similar vein, Burow et al (2018) describe how during the process of reversing the dispossession of indigenous lands by Euro-American settlers in the northwestern United States, land was successfully transferred to tribal landholdings although it still was conceptualized as property. However, the authors assert that tribal land at least 'facilitates the creation of spaces for practices that recognize and instantiate relationships among the human and other-than-human' (Burow et al 2018: 67).…”

Section: Adat Land As Privately Owned and Maps With Symbolic Charactermentioning

confidence: 99%

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‘We have been awake for years’: conflicting ecologies in an indigenous land management scheme in Indonesia

Großmann

2020

Royal Anthropological Inst

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As access to and control of land is increasingly contested, indigenous land management schemes promise to secure formal land rights. This article is concerned with one such scheme, Dayak, Wake Up (Dayak Misik) in Indonesia. The implementation of the scheme, orchestrated by a Dayak farmers' organization, was rejected by the semi-nomadic Punan Murung as they did not share the same notions and conceptions of land and resources, which are intertwined with struggles over access and control. Framed with the concept of conflicting ecologies, thereby combining material political ecology with phenomenological and relational approaches, this article elaborates on different conceptions, relations, and terms of engagement with nature by the Punan Murung and representatives of the Dayak farmers' organization, which are strongly interlinked with power relations. I show that the ecology of ethnically framed territorialization by the organization is hegemonic and subordinates the Punan Murung's alternative place-based ecology. The control of land is increasingly contested worldwide. In order to counter territorialization processes by states and investors in the course of large-scale agroindustry or resource exploitation, indigenous land management schemes, such as Dayak, Wake Up (Dayak Misik) in Indonesia, promise to secure formal land rights. However, implementations do not proceed without conflicts. In the Dayak Misik case, members of the Punan Murung have been rejecting the implementation of the scheme, although their access to land might be diminished in the course of large-scale coal extraction in the future. Conflicts on land are interlinked with power, governance,

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Section: Ecologies In Conflictmentioning

confidence: 99%

Section: Ecologies In Conflictmentioning

confidence: 99%

Section: Adat Land As Privately Owned and Maps With Symbolic Charactermentioning

confidence: 99%

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‘We have been awake for years’: conflicting ecologies in an indigenous land management scheme in Indonesia

Großmann

2020

Royal Anthropological Inst

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“…However, dominant conceptualizations of natural law have focused on human nature and human communities. A persistent problem is the subjugated agency of nonhumans; even when applied to nonhumans, the concepts of agency and personhood are modified and limited (Middleton 2015; Burow et al 2018). Indigenous critiques of sovereignty are often based on the concept's inability to adequately account for intersocietal relations between humans and nonhumans (Carroll 2014; Simpson 2017).…”

Section: Gkendaasowinmentioning

confidence: 99%

Gwaabaw: Applying Anishinaabe harvesting protocols to energy governance

Awasis¹

2020

Canadian Geographies / Géographies canadiennes

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Oil and gas extraction has transformed Anishinaabe society in ways that undermine the consensual, holistic, and egalitarian basis of natural law. To many Indigenous people, framing fossil fuels and other energy sources as "natural resources" does not accurately define energy projects or capture related risks. Some Anishinaabe pipeline opponents have suggested that traditional harvesting protocols-culturally embedded moral precepts that govern the gathering of food and medicinal plants-also be applied to activities that produce energy. This paper explores how this could be done, focusing on tar sands extraction and the Line 3 expansion plan. I begin by discussing Anishinaabe harvesting protocols, identifying four overlapping key concepts: rights, responsibility, relationality, and reciprocity. These principles are then mapped onto Anishinaabe understandings of oil, hydro, wind, and solar energy. The resulting analysis challenges extractivist narratives of energy production, opening possibilities to rethink the relationship between people and energy as well as the values that inform energy decisions.

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“…Although country food has long been recognized and communicated by Nunavummiut as a made-in-Nunavut sustainability and food security solution, it has been marginalized and, in some cases, compromised by economic, food policy, and adaptation initiatives often envisioned and sometimes implemented from outside the region. Marginalization of local food systems may reflect broader and more complex dynamics rooted in legacies of colonialism, dispossession, a Eurocentric worldview, and modern power asymmetries (Caine and Krogman, 2010;Burow et al, 2018;Bernauer, 2019). In this context, the failure to quantify and communicate the value of local food systems may both arise from and contribute to their marginalization; a positive feedback loop that causes the system to be undervalued and underappreciated except by those directly involved in the system.…”

Section: Introductionmentioning

confidence: 99%

Valuation of Country Food in Nunavut Based on Energy and Protein Replacement

Warltier¹,

Landry‐Cuerrier²,

Humphries³

2021

ARCTIC

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Communicating value across the pluralities of Indigenous Peoples’ food systems requires attention to economy and environment, food and wildlife, and the health of the people and that of the land. Valuation of distinct entities is always difficult but often essential to describe collective wealth and well-being, to quantify trade-offs, and to consider compensation when one is compromised for another. Here we estimate the replacement value of Nunavut country food by combining information on the amount and nutritional composition of harvested country food with the nutritional content and local price of store-bought food. Comparing the five-year average of energy and protein available in reported harvest to recommended dietary allowances indicates that 17 of 21 Nunavut communities harvest enough country food to satisfy the protein requirements of all community members. Nunavut’s country food system annually harvests five million kg of protein-rich food from across the territory, which would cost $198 million to purchase as store-bought protein, with a replacement value between $13.19 and $39.67 per kg depending on energy versus protein replacement and the inclusion versus exclusion of store-bought food subsidies. These valuations are higher than most previous estimates of local food value because they are more reflective of the energy and nutrient richness of country food and the high price of store-bought food in northern communities. The country food system is priceless in many, profound ways; better awareness of its energy and protein cost of replacement, together with the breadth of its nutritional and cultural value, may help to ensure local food systems are prioritized in northern food security and economic development initiatives.

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Unsettling the Land: Indigeneity, Ontology, and Hybridity in Settler Colonialism

Cited by 18 publications

References 0 publications

‘We have been awake for years’: conflicting ecologies in an indigenous land management scheme in Indonesia

‘We have been awake for years’: conflicting ecologies in an indigenous land management scheme in Indonesia

Gwaabaw: Applying Anishinaabe harvesting protocols to energy governance

Valuation of Country Food in Nunavut Based on Energy and Protein Replacement

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