By Dorothy L. Hodgson
What occurs to marginalized teams from Africa once they best friend with the indigenous peoples' circulate? Who claims to be indigenous and why? Dorothy L. Hodgson explores how indigenous identification, either in inspiration and in perform, performs out within the context of monetary liberalization, transnational capitalism, nation restructuring, and political democratization. Hodgson brings her lengthy event with Maasai to her knowing of the transferring contours in their modern struggles for reputation, illustration, rights, and assets. Being Maasai, turning into Indigenous is a deep and delicate mirrored image at the probabilities and bounds of transnational advocacy and the dilemmas of political motion, civil society, and alter in Maasai groups.
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Extra resources for Being Maasai, Becoming Indigenous: Postcolonial Politics in a Neoliberal World
Individuals and groups position themselves for and against certain ideas, issues, institutions, and identities. As a result, any one positioning has consequences for other relationships, for other positionings, often at distinct political scales. As such, I think that the plural form, “positionings,” in contrast to Li and Hall’s singular “positioning,” suggests more clearly the multiple, at times possibly contradictory, and always dynamic and shifting possibilities and locations. Politics in Postcolonial Africa In Africa, the possibilities for and obstacles to the realization of such political positionings and repositionings for marginalized groups such as Maasai depend, in part, on the historical legacies of colonialism.
I was able to concentrate my research efforts on the most intense sites of interaction (the major nodes), use them to identify, track, and study other interested parties (minor nodes), and trace the always-shifting nature and content of relationships and connections among them across different times and spaces. Conclusion This book explores the rise and fall of the involvement of Maasai from Tanzania with the international indigenous peoples’ movement in order to explore the possibilities for and limitations of political action in world shaped forcefully by the legacies of colonialism and the pressures of neoliberal political and economic regimes.
Here, because of the political sensitivity of the NGOs and especially the concept of indigenous rights, I was more circumspect than I initially intended. Rather than conduct formal interviews, I took advantage of opportunities to chat with different officials about the NGOs; listened carefully to their speeches, comments, and conversations; read their reports and statements; and drew from media accounts to trace their perspectives and practices. The final set of minor nodes was the communities themselves that the NGOs and umbrella organizations claimed to represent and work with.