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| 1 |
ID:
135775
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| Summary/Abstract |
Taking the movement for the rights of indigenous people in Bangladesh as an example, this article elucidates how recent attempts to institutionalise the concept of indigenous people at the global level relate to local claims. These attempts are intrinsically interlinked to identity politics targeting the national political arena, and by adopting the conceptual offerings provided by the UN system as well as those from other parts of the world, activists seek to promote more inclusive approaches. Contemporary translocal indigenous activism, however, is prone to contradictions. On the one hand, identity politics rely upon old-established images of indigenous people with essentialist connotations. On the other hand, it can be observed that the activist configuration, thought in ethnic terms, becomes increasingly porous, for a variety of reasons. After providing an overview of the way indigenous activism in Bangladesh has unfolded recently, the conditions under which the boundaries of belonging to the activist movement are stretched or confined will be discussed. The final part deliberates the findings in relation to the ways in which the social order of the movement may change over time.
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| 2 |
ID:
136141
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| Summary/Abstract |
Talanoa has been defined as ‘talking about nothing in particular’, ‘chat’ or ‘gossip’. It is within the cultural milieu of talanoa that knowledge and emotions are shared and new knowledge is generated. Talanoa has recently been taken up by development researchers and others as a culturally appropriate research method in Pacific contexts. However, talanoa is often treated as synonymous with ‘informal open-ended interviews’ and tends to gloss over the deep empathic understanding required in such exchanges. Highlighting the connection between talanoa and empathy is vital in ensuring that development practitioners and researchers are implicitly aware of the political dimensions, cultural appropriacy and socio-ecological impact of their research methods. This connection is also critical in illuminating how talanoa as a method may decolonise research in the Pacific, inform the decolonisation of research in other cultural contexts, and contribute to ethical and empowering development policy and practice. We will argue for the merits of what we refer to here as ‘empathic apprenticeship’: an intentional, embodied, emotional, and intersubjective methodology and process between the researcher and the participant. An empathic apprenticeship has the potential to enhance shared understandings between all human beings and is essential if talanoa is intended as a decolonising research methodology.
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