By Dorothy L. Hodgson
What occurs to marginalized teams from Africa after they best friend with the indigenous peoples' move? Who claims to be indigenous and why? Dorothy L. Hodgson explores how indigenous id, either in suggestion and in perform, performs out within the context of financial liberalization, transnational capitalism, kingdom restructuring, and political democratization. Hodgson brings her lengthy adventure with Maasai to her figuring out of the moving contours in their modern struggles for attractiveness, illustration, rights, and assets. Being Maasai, changing into Indigenous is a deep and delicate mirrored image at the percentages and boundaries of transnational advocacy and the dilemmas of political motion, civil society, and alter in Maasai groups.
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Additional info for Being Maasai, Becoming Indigenous: Postcolonial Politics in a Neoliberal World
Escobar 1992; Escobar and Alvarez 1992; Gupta 1992; Edelman 2001), the consequences of transnational advocacy for national politics (Keck and Sikkink Introduction 23 1998), cultural difference, and citizenship (Alonso 1994; Werbner 2002), the struggles of nongovernmental organizations (Fisher 1997; Fowler 1995; Igoe and Kelsall 2005), the cultural politics of human-rights discourses and practices (An-Na’im 2002; Bowen 2000; Mamdani 2000; Niezen 2003, 2004, 2009), the strengths and constraints of identity politics (Calhoun 1994; Brubaker and Cooper 2000; Dean and Levi 2003; Wilmsen and McAllister 1996), and the contours and content of the political struggles of postcolonial peoples in a neoliberal world (Mbembe 2001; Ferguson and Gupta 2002; Gupta and Sharma 2006; Hodgson and Brooks 2007).
One response to this seemingly impossible situation has been what Arundhati Roy (2004), among others, has called the “NGO-ization” of politics and resistance. For reasons discussed above, the spread of neoliberal economic, political, and social policies throughout Africa and the rest of the Global South was accompanied by the rapid proliferation of NGOs. The NGO, as an institutional form, became not only the dominant structure for the design and implementation of development projects, but also, in many places, the key structure for the mobilization and expression of political advocacy and activism.
Hodgson 2001a); and chance encounters and connections. Exploring how Parkipuny came to speak before the UN Working Group offers insights into these complex articulations. Parkipuny was born in Nayobi, a Maasai village on the edge of the Rift Wall in Tanzania, and sent to school when his grandfather was forced by colonial officers to “contribute” one son for schooling. Although his grandfather urged him to purposefully fail the exam to qualify for middle school, Parkipuny refused: “I already had a sense of how Maasai were being treated.
Being Maasai, Becoming Indigenous: Postcolonial Politics in a Neoliberal World by Dorothy L. Hodgson