Get Native Acts: Law, Recognition, and Cultural Authenticity PDF

By Joanne Barker

ISBN-10: 0822348519

ISBN-13: 9780822348511

In the U.S., local peoples needs to be capable of demonstrably glance and act just like the Natives of U.S. nationwide narrations as a way to safe their criminal rights and status as Natives. How they decide to navigate those calls for and the consequences in their offerings for local social formations are the point of interest of this strong critique. Joanne Barker contends that the thoughts and assumptions of cultural authenticity inside local groups almost certainly reproduce the very social inequalities and injustices of racism, ethnocentrism, sexism, homophobia, and fundamentalism that outline U.S. nationalism and, through extension, local oppression. She argues that until eventually the carry of those ideologies is really disrupted by way of local peoples, the real tasks for decolonization and self-determination defining local hobbies and cultural revitalization efforts are most unlikely. those tasks fail accurately via reinscribing notions of authenticity which are outlined in U.S. nationalism to uphold family members of domination among the USA and local peoples, in addition to inside of local social and interpersonal kin. Native Acts is a passionate demand local peoples to decolonize their very own techniques and initiatives of self-determination.

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Extra info for Native Acts: Law, Recognition, and Cultural Authenticity

Sample text

In fact, some people, like the Fort Peck Assiniboine woman who described the tribal practice of mutilating the faces of suspected adulterers, or the Pueblo woman who told me about the practice of exiling those who had committed certain types of crimes, think that certain traditions ought to be left in the past. In these multiple articulations, Native peoples shun the notion that the relevance of their cultures and identities is merely collectable, anecdotal, or decorative. They assert traditions as the cultural beliefs and practices that they understand as uniquely their own, not as a yardstick of conformity to an authentic past but as what binds them together in relationship and responsibility to one another in the present and future.

Berkhofer Jr. (1979), Rayna Green (1990), and Gerald Vizenor (1994) aptly explain the reasons for these representational contradictions by showing their ideological consistencies within the racisms of nationalism. They argue that the point of the “Indian” was and is not her or his accuracy but her or his utility in constituting and perpetuating the national narrations that uphold Native subjugation. This “Indian” was never meant to represent the complexities and diversities of Native peoples’ cultural perspectives and experiences.

It ceded Cherokee lands in Kansas and provided for the survey and payment of the lands to the national fund; it also allowed the Cherokee to sell lands in Arkansas and “east of the Mississippi” with approval from the Secretary of the Interior. It allowed Cherokee “heads of families” residing on ceded lands to remove to the Cherokee Nation. It allowed the Cherokee to opt for the allotment of their reservation lands. It allowed for the construction of monuments to mark Cherokee borders with Arkansas, Missouri, and Kansas.

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Native Acts: Law, Recognition, and Cultural Authenticity by Joanne Barker

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