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- Convenors:
-
Buddhadeb Chaudhuri
(IUAES)
María Victoria Chenaut (Center for Research and Advanced Studies in Social Anthropology (CIESAS))
- Stream:
- Living landscapes: Affective Ecologies/Paysages vivants: Écologies affectives
- Location:
- MRT 015
- Start time:
- 3 May, 2017 at
Time zone: America/New_York
- Session slots:
- 2
Short Abstract:
With increasing globalization, exploitation of natural resources all over the world has become more intense affecting environment and interests of the local people predominantly the indigenous people. Their access and command over natural resources are often denied affecting life support systems.
Long Abstract:
A very interesting co-existence is noted practically all over the world. The place where indigenous people traditionally lived is very rich in the context of natural resources. But poorest of the poor lived in such areas. On the other hand, global political and economic regimes and dominant development model in this era of globalization have resulted in the massive depletion of natural resources and exploitation of human labour leading to further marginalization and impoverishment of the people. The commercial afforestation and forest degradation have particularly affected the indigenous people as they are not getting food and medicinal herbs from the forest. The forest "development" is thus responsible for deprivation of indigenous people. The green revolution has increased food production, but it has also increased inequalities and different types of environmental problems mostly affecting the disadvantaged people. So people are questioning, "How green is green revolution?"
In this proposed panel, the issue of equality and justice, disparity at local, national, regional and global level among different countries and different social groups, consequences of development and importance of sustainable development, indigenous people and their struggle for survival, peace and human security particularly in the context of globalization process can be examined with the focus on justly balanced development and environment.
Accepted papers:
Session 1Paper short abstract:
Transnationalism refers to people who traverse space. Is it only people who are mobile though? This paper explores the Coast Salish peoples as the settler state(s) recasts them as transnational. Following 9/11 they modified governance strategies to erase the border dividing them by re-imagining the nation.
Paper long abstract:
Transnationalism and mobility typically refer to a mobile group of people who travel from one place to another and includes immigrants, refugees, or migrant workers. Is it only people that are mobile though? What constitutes mobility? This paper explores an indigenous people who have occupied their territory for millennia – the Coast Salish First Nations who reside in Washington State and British Columbia - and the ways in which the configuration of the settler state has recast them as a “transnational” group. It takes as its point of departure the increased security concerns at the international border following 9/11 and how the settler state(s) redefined borders and mobility in its aftermath. Based on eighteen months of ethnographic fieldwork, this paper investigates how the Coast Salish are changing their governance practices by re-imagining the nation in order to erase the border that divides them. The Coast Salish Gathering, a new transnational form of governance, is the focal point of this investigation as it demonstrates a new way of seeing the nation, the state, and politics. This Coast Salish ethno-nationalist movement does not demand a new state, political autonomy, or separatism. As a result, this case study challenges how anthropologists can conceptualize the state, forms of national belonging, and what it means to be transnational without mobility.
Paper short abstract:
This paper examines increasing birthrates for recently-sedentized Cree residents of James Bay and suggests why northern Indigenous people are essential for Canada.
Paper long abstract:
Cree residents of the West Coast of James Bay in Northern Ontario, Canada have been in contact with Europeans since at least 1673 when the Hudson’s Bay Company built the Moose Factory trading post at the bottom of James Bay. To examine the demographic effects of sedentization on previously semi-nomadic people, we analyzed as much historic population data as possible for two west coast James Bay communities. Our main source of historic population data was Oblate RC Church records we accessed with full permission and treated with strict confidentiality to protect everyone’s privacy. So far, our analysis confirms birthrate increases following sedentization. Increased birth rates after sedentization have routinely been the case elsewhere, including for American First Nations people, Bedouins, Australian First Nations people, and ancestors of Europeans in the Fertile Crescent of the Middle East. The next step is to explain this normal population dynamic to government officials so funding for housing and other necessities for previously semi-nomadic and nomadic First Nations Canadians can be brought into line with their normal population increases after sedentization.
Paper short abstract:
Globalization has impacts on the natural resources upon which the tribals of India survive. But with the support of skill development and micro-financing small scale entrepreneurship can be developed to bring into them globalization process.
Paper long abstract:
In the Globalization process the "free market" economy, "outsourcing economy based on labour skills for human capital", "global cities" have attracted MNCs to establish factories and offices in India, resulting into positive impacts such as development of services including information and communication technologies and increase in the share of world trade, foreign currency reserves, average growth rate of exports and so on. India is a country with largest number of chronically poor people and is one of the signatories in Millennium Development Goals in UN Millennium Assembly in 2000 in global poverty reduction. Later India initiated International Development Movement through public funding towards global poverty reduction. On the contrary globalization has been over-exploiting the natural wealth, without living anything for the indigenous population who are lacking social or economic choices to make profits in the investment in the market economy. To bring these large sections of the populations into the process of globalization, it is essential to look into the opportunity (economic growth and employment), empowerment (rights and democracy) and Security (Social support, social protection, law and order) with the improving governance and inclusive globalization. The Government of India has attempted these by implementing NREGS, RTI act, Forest Rights Act and PESA 1996.
This paper will discuss the various approaches for the tribal development in the present day imagining inclusive Globalization for tackling poverty and the effects of climate change with the enhancement of the capacities of the marginalized tribal poor to cope up with globalization effects for livelihood securities
Paper short abstract:
In this paper, we have tried to show the impact of global deforestation process over nomadic tribe brihore of Jharkhand through indigenous knowledge system.
Paper long abstract:
Indigenous knowledge system relating to the sustainable management and utilization of biological resources in the environment is not yet thoroughly explored in accordance with the holistic understanding of the indigenous structures and institutions of the culture, traditions, beliefs and practices of the tribe. Among the thirty two tribes of Jharkhand, eight are under PGT and Birhor are one of them .Birhore people are basically known as forest people. They speak Birhore languages which belong to Munda group. They are sort in height and usually keep large head. They belong to the proto austroloiad racial stock. They claim they have descendent from the Sun .According to Census 2011; Birhores numbers are around ten percent. According to some sources could be less than this even. Birhor and forest has an intimate relationship. Birhore is nomadic, less developed, and dependent upon forest nomadic tribal group of Jharkhand. This is due to their socio-economic importance i.e. forest is lifeline for the livelihood. They belief that their ancestors, lives in dense forest area. So, this forest area is sacred for them.
Since 1991, after India adopted the path of globalisation, many changes have occurred in our country. If we talk about its impact over tribals' they are more affected than other people. And since these all types of commodities are available in tribal dominated area , are much affected through this.
In this paper, we have tried to show the impact of global deforestation process over nomadic tribe brihore of Jharkhand through indigenous knowledge system.
Paper short abstract:
Audio-visual documentary in the form of a song depicts the pride as well as the pain of tribal people of Jharkhand. It is a comparative study of their age long lifestyle versus today’s global world and the social unrest among the Chik Baraik tribe (Father of hand-woven clothes of Chhotanagpur).
Paper long abstract:
Chik Baraik(Sadan of Sadan's) is a weaver artisan tribe among the 32 tribes in Jharkhand. Their central residing place is in present Ranchi, Gumla and Simdega district. Their MT is Sadri (Nagpuri, Sadani etc). The Munda, Khadia (AA) and Oraon(Dravidian) regard them as their inseparable and age long friend and is believed that without their woven clothes 'Divine Clothes', marriage cannot be performed. Before the advent of Mills, other people also collected raw cotton and invited the Chik Baraik's to their place for weaving clothes. In return (Barter system) they were conferred with products and commodities as rewards. Today the situation is such that the number of weavers in Chik Baraik community is scanty and scarce. Today only a few families in Simdega and Gumla District remain who hold the profession of their ancestors as their own source of present livelihood. Some foreigners also appreciated their art of weaving clothes and took along with them their clothes during 1910-20. These clothes are kept in Museums of Berlin and London now also. This video-song shows the socio-economic as well as lingual/cultural/religious unrest caused due to displacement and globalization. This song is a compilation of folk literature, stories, mantra/hymn and proverbs used among the tribal's consisting of more than 14 verses. I am sending the 3 minute video (two verses only) which will be followed by two more verses (under production)3+3=around 6 minutes for presentation in May 2017. Medium is Sadri (Pidgin/Creole of Jharkhand) and is subtitled in English.