First published in 2006. Who and what are the 'indigenous people'? The question has become highly contentious in India today, where eighty million peoples belonging to the state category of 'scheduled tribes' are attempting to gain international recognition as indigenous people as a part of struggle for recognition and rights in land and resources. This volume interrogates the politics surrounding the category of peoples in India known as 'tribals' or 'adivasis' and more recently 'indigenous peoples'.

This book engages with notions of self and landscape as manifest in water, forest and land via historical and current perspectives in the context of indigenous communities in India. It also brings processes of identity formation among tribes in Africa and Latin America into relief. Using interconnected historical moments and representations of being, becoming and belonging, it situates the content and complexities of Adivasi self-fashioning in contemporary times, and discusses constructions of selfhood, diaspora, homeland, environment and ecology, political structures, state, marginality, development, alienation and rights. Drawing on a range of historical sources – from recorded oral traditions and village histories to contemporary Adivasi self-narratives – the volume will be of great interest to scholars and researchers of modern Indian history, sociology and social anthropology, tribal and indigenous studies and politics.

In the Global South, indigenous people have been continuously subjected to top-down, and often violent, processes of post-colonial state and nation building. This book examines the development dilemmas of the indigenous people (adivasis) of the Indian state of Kerala. It explores the different facets of change in their lives and livelihoods in the context of modernisation under different political regimes. As part of the Indian Union, Kerala followed a development approach in tune with the Government of India with regard to indigenous communities. However, within the framework of India’s quasi-federal polity, the state of Kerala has been tracing a development path of its own, which has come to be known as the ‘Kerala model of development’. Adopting a historical political economic approach, the book locates the adivasi communities in the larger contextual shifts from late colonialism through the post-independence years, and critically analyses the Kerala model of development with particular reference to the adivasis’ changing political status and rights to land. It pays special attention to policy dynamics in the neoliberal phase, and the actual practices of decentralisation as a way of including the socially excluded and marginalised. Offering a theoretical elaboration of the interaction between class and indigeneity based on intensive fieldwork in Kerala, the book addresses adivasi development in relation to the general development experience of Kerala, and goes on to relate this particular study to the global context of indigenous people’s struggles. It will be of interest to those working in the fields of South Asian Development, Political Economy and South Asian Politics.

Who is an Indian? This is possibly the oldest question facing Indigenous peoples across the Americas, and one with significant implications for decisions relating to resource distribution, conflicts over who gets to live where and for how long, and clashing principles of governance and law. For centuries, the dominant views on this issue have been strongly shaped by ideas of both race and place. But just as important, who is permitted to ask, and answer this question? This collection examines the changing roles of race and place in the politics of defining Indigenous identities in the Americas. Drawing on case studies of Indigenous communities across North America, the Caribbean, Central America, and South America, it is a rare volume to compare Indigenous experience throughout the western hemisphere. The contributors question the vocabulary, legal mechanisms, and applications of science in constructing the identities of Indigenous populations, and consider ideas of nation, land, and tradition in moving indigeneity beyond race.

Winner of the 2020 Association for Political and Legal Anthropology Book Prize Shortlisted for the Orwell Prize Shortlisted for the New India Foundation Book Prize Anthropologist Alpa Shah found herself in an active platoon of Naxalites—one of the longest-running guerrilla insurgencies in the world. The only woman, and the only person without a weapon, she walked alongside the militants for seven nights across 150 miles of dense, hilly forests in eastern India. Nightmarch is the riveting story of Shah's journey, grounded in her years of living with India’s tribal people, an eye-opening exploration of the movement’s history and future and a powerful contemplation of how disadvantaged people fight back against unjust systems in today’s world. The Naxalites have fought for a communist society for the past fifty years, caught in a conflict that has so far claimed at least forty thousand lives. Yet surprisingly little is known about these fighters in the West. Framed by the Indian state as a deadly terrorist group, the movement is actually made up of Marxist ideologues and lower-caste and tribal combatants, all of whom seek to overthrow a system that has abused them for decades. In Nightmarch, Shah shares some of their gritty untold stories: here we meet a high-caste leader who spent almost thirty years underground, a young Adivasi foot soldier, and an Adivasi youth who defected. Speaking with them and living for years with villagers in guerrilla strongholds, Shah has sought to understand why some of India’s poor have shunned the world’s largest democracy and taken up arms to fight for a fairer society—and asks whether they might be undermining their own aims. By shining a light on this largely ignored corner of the world, Shah raises important questions about the uncaring advance of capitalism and offers a compelling reflection on dispossession and conflict at the heart of contemporary India.

From ancient metropolises like Pueblo Bonito and Tenochtitlán to the twenty-first century Oceti Sakowin encampment of NoDAPL water protectors, Native people have built and lived in cities—a fact little noted in either urban or Indigenous histories. By foregrounding Indigenous peoples as city makers and city dwellers, as agents and subjects of urbanization, the essays in this volume simultaneously highlight the impact of Indigenous people on urban places and the effects of urbanism on Indigenous people and politics. The authors—Native and non-Native, anthropologists and geographers as well as historians—use the term “Indian cities” to represent collective urban spaces established and regulated by a range of institutions, organizations, churches, and businesses. These urban institutions have strengthened tribal and intertribal identities, creating new forms of shared experience and giving rise to new practices of Indigeneity. Some of the essays in this volume explore Native participation in everyday economic activities, whether in the commerce of colonial Charleston or in the early development of New Orleans. Others show how Native Americans became entwined in the symbolism associated with Niagara Falls and Washington, D.C., with dramatically different consequences for Native and non-Native perspectives. Still others describe the roles local Indigenous community groups have played in building urban Native American communities, from Dallas to Winnipeg. All the contributions to this volume show how, from colonial times to the present day, Indigenous people have shaped and been shaped by urban spaces. Collectively they demonstrate that urban history and Indigenous history are incomplete without each other.

In Indian Given María Josefina Saldaña-Portillo addresses current racialized violence and resistance in Mexico and the United States with a genealogy that reaches back to the sixteenth century. Saldaña-Portillo formulates the central place of indigenous peoples in the construction of national spaces and racialized notions of citizenship, showing, for instance, how Chicanos/as in the U.S./Mexico borderlands might affirm or reject their indigenous background based on their location. In this and other ways, she demonstrates how the legacies of colonial Spain's and Britain's differing approaches to encountering indigenous peoples continue to shape perceptions of the natural, racial, and cultural landscapes of the United States and Mexico. Drawing on a mix of archival, historical, literary, and legal texts, Saldaña-Portillo shows how los indios/Indians provided the condition of possibility for the emergence of Mexico and the United States.

Covers a wide range of research articles on various aspects of tribal and indigenous communities of India.

As calls for reparations to indigenous peoples grow on every continent, issues around resource extraction and dispossession raise complex legal questions. What do these disputes mean to those affected? How do the narratives of indigenous people, legal professionals, and the media intersect? In this richly layered and nuanced account, Pooja Parmar focuses on indigeneity in the widely publicized controversy over a Coca-Cola bottling facility in Kerala, India. Juxtaposing popular, legal, and Adivasi narratives, Parmar examines how meanings are gained and lost through translation of complex claims into the languages of social movements and formal legal systems. Included are perspectives of the diverse range of actors involved, based on interviews with members of Adivasi communities, social activists, bureaucrats, politicians, lawyers, and judges. Presented in clear, accessible prose, Parmar's account of translation enriches debates in the fields of legal pluralism, indigeneity, and development.

In the Shadows of the State suggests that well-meaning indigenous rights and development claims and interventions may misrepresent and hurt the very people they intend to help. It is a powerful critique based on extensive ethnographic research in Jharkhand, a state in eastern India officially created in 2000. While the realization of an independent Jharkhand was the culmination of many years of local, regional, and transnational activism for the rights of the region’s culturally autonomous indigenous people, Alpa Shah argues that the activism unintentionally further marginalized the region’s poorest people. Drawing on a decade of ethnographic research in Jharkhand, she follows the everyday lives of some of the poorest villagers as they chase away protected wild elephants, try to cut down the forests they allegedly live in harmony with, maintain a healthy skepticism about the revival of the indigenous governance system, and seek to avoid the initial spread of an armed revolution of Maoist guerrillas who claim to represent them. Juxtaposing these experiences with the accounts of the village elites and the rhetoric of the urban indigenous-rights activists, Shah reveals a class dimension to the indigenous-rights movement, one easily lost in the cultural-based identity politics that the movement produces. In the Shadows of the State brings together ethnographic and theoretical analyses to show that the local use of global discourses of indigeneity often reinforces a class system that harms the poorest people.