... In Indigenous Peoples' Rights in Southern Africa. Hitchcock, Robert and Diana Vinding, e... more ... In Indigenous Peoples' Rights in Southern Africa. Hitchcock, Robert and Diana Vinding, eds. Pp. 166-182. ... Robbins, Steven, Elias Madzudzo, and Matthias Brenzinger, 2001: An Assessment of the Status of the San in South Africa, An-gola, Zambia and Zimbabwe. ...
This paper examines the implications of promoting indigenous peoples' rights in Africa by exa... more This paper examines the implications of promoting indigenous peoples' rights in Africa by examining the tension between collective group rights and women's individual rights. I outline how San women in the Omaheke Region of Namibia confront simultaneous and mutually-reinforcing racial, ethnic, class and gender inequalities, and illustrate how intersectional discrimination often puts their human rights priorities at odds with the international indigenous movement's goal of securing group rights. I suggest that addressing indigenous women's rights issues requires a better balance of individual and collective rights, which includes indigenous women's experiences and interests as central features of their communities' collective concerns.
ABSTRACT The San (Bushmen) of southern Africa are currently engaged in global activism and local ... more ABSTRACT The San (Bushmen) of southern Africa are currently engaged in global activism and local struggles for rights as indigenous people. As their identity becomes globalized, the San are encouraged to promote a stereotypical image of themselves as isolated, pristine ...
In this article I examine the paternalistic and patriarchal components inherent in the institutio... more In this article I examine the paternalistic and patriarchal components inherent in the institution of 'baasskap' on Afrikaner farms in the Omaheke Region of Namibia, where farm labourers and domestic servants are largely Ju/'hoansi. First, I examine the development of baasskap from the top down, focusing on macro-level political economic trends, and the farmers' reactions to those trends that helped to create an ambiguous class status for the Ju/'hoansi. I then examine the dialectics of coercion, collusion and consent between farmers and the Ju/'hoansi in the maintenance of baasskap by outlining two important features of Afrikaner-Ju/'hoan interactions: first, the pseudo-familial relations between farmers and farm workers, as those are perceived by the farmers; and second, the contrast between 'helping' ( hui ) others and 'working' ( //xnòà ) for others, as that is perceived by the Ju/'hoansi. I argue that the conflation of the farmers' role as 'baas' and 'father figure' establishes the patriarchal family as the model for race and class relations on the farms. While the paternalistic attitudes of the farmer are openly expressed, and therefore easily challenged and manipulated by the Ju/'hoansi, the principles of gender subordination inherent in the patriarchal model of farm and family government go unnoticed and unchallenged. This makes patriarchy the most deeply hegemonic principle of inequality that gives race and class relationships their distinctive form under baasskap .
Moringe ole Parkipuny addressed the United Nations Working Group on Indigenous Populations (UNWGI... more Moringe ole Parkipuny addressed the United Nations Working Group on Indigenous Populations (UNWGIP) in 1989 and, for the first time, opened up discussion of the idea that certain groups of hunter-gathers and pastoralists in Africa merited the status of indigenous peoples. Local activists and international organizations took up the cause in the following decades. Several international conferences resulted in new forms of activism, the reformulation of local identities, and a growing body of scholarship addressing African indigeneity. As NGOs built solidarity among relatively scattered groups of pastoralists and hunter-gatherers, often skeptical state governments initially resisted what they saw as demands for recognition of status and claims to “special rights.” Disagreements between state interests and newly organized indigenous groups were expressed at the United Nations during the process of adopting the Declaration on the Rights of Indigenous Peoples (UNDRIP); but as the idea of ...
... Page 4. Renee Sylvain 134 San today. But the San, unlike the farmers, see direct links betwee... more ... Page 4. Renee Sylvain 134 San today. But the San, unlike the farmers, see direct links between drinking and poverty. ... The farmer, awakened by his barking dog, grabbed Gashe, hung him on a meat-hook, and beat him senseless with a knob-kerrie. ...
... Further more, strategic essentialism may not help us avoid the problem of misrecognition. ...... more ... Further more, strategic essentialism may not help us avoid the problem of misrecognition. ... Therecognition of this historical, contextual and emergent identity is critical to the empowerment ... a common communal area; and includes the members of that community residing outside ...
... In Indigenous Peoples' Rights in Southern Africa. Hitchcock, Robert and Diana Vinding, e... more ... In Indigenous Peoples' Rights in Southern Africa. Hitchcock, Robert and Diana Vinding, eds. Pp. 166-182. ... Robbins, Steven, Elias Madzudzo, and Matthias Brenzinger, 2001: An Assessment of the Status of the San in South Africa, An-gola, Zambia and Zimbabwe. ...
This paper examines the implications of promoting indigenous peoples' rights in Africa by exa... more This paper examines the implications of promoting indigenous peoples' rights in Africa by examining the tension between collective group rights and women's individual rights. I outline how San women in the Omaheke Region of Namibia confront simultaneous and mutually-reinforcing racial, ethnic, class and gender inequalities, and illustrate how intersectional discrimination often puts their human rights priorities at odds with the international indigenous movement's goal of securing group rights. I suggest that addressing indigenous women's rights issues requires a better balance of individual and collective rights, which includes indigenous women's experiences and interests as central features of their communities' collective concerns.
ABSTRACT The San (Bushmen) of southern Africa are currently engaged in global activism and local ... more ABSTRACT The San (Bushmen) of southern Africa are currently engaged in global activism and local struggles for rights as indigenous people. As their identity becomes globalized, the San are encouraged to promote a stereotypical image of themselves as isolated, pristine ...
In this article I examine the paternalistic and patriarchal components inherent in the institutio... more In this article I examine the paternalistic and patriarchal components inherent in the institution of 'baasskap' on Afrikaner farms in the Omaheke Region of Namibia, where farm labourers and domestic servants are largely Ju/'hoansi. First, I examine the development of baasskap from the top down, focusing on macro-level political economic trends, and the farmers' reactions to those trends that helped to create an ambiguous class status for the Ju/'hoansi. I then examine the dialectics of coercion, collusion and consent between farmers and the Ju/'hoansi in the maintenance of baasskap by outlining two important features of Afrikaner-Ju/'hoan interactions: first, the pseudo-familial relations between farmers and farm workers, as those are perceived by the farmers; and second, the contrast between 'helping' ( hui ) others and 'working' ( //xnòà ) for others, as that is perceived by the Ju/'hoansi. I argue that the conflation of the farmers' role as 'baas' and 'father figure' establishes the patriarchal family as the model for race and class relations on the farms. While the paternalistic attitudes of the farmer are openly expressed, and therefore easily challenged and manipulated by the Ju/'hoansi, the principles of gender subordination inherent in the patriarchal model of farm and family government go unnoticed and unchallenged. This makes patriarchy the most deeply hegemonic principle of inequality that gives race and class relationships their distinctive form under baasskap .
Moringe ole Parkipuny addressed the United Nations Working Group on Indigenous Populations (UNWGI... more Moringe ole Parkipuny addressed the United Nations Working Group on Indigenous Populations (UNWGIP) in 1989 and, for the first time, opened up discussion of the idea that certain groups of hunter-gathers and pastoralists in Africa merited the status of indigenous peoples. Local activists and international organizations took up the cause in the following decades. Several international conferences resulted in new forms of activism, the reformulation of local identities, and a growing body of scholarship addressing African indigeneity. As NGOs built solidarity among relatively scattered groups of pastoralists and hunter-gatherers, often skeptical state governments initially resisted what they saw as demands for recognition of status and claims to “special rights.” Disagreements between state interests and newly organized indigenous groups were expressed at the United Nations during the process of adopting the Declaration on the Rights of Indigenous Peoples (UNDRIP); but as the idea of ...
... Page 4. Renee Sylvain 134 San today. But the San, unlike the farmers, see direct links betwee... more ... Page 4. Renee Sylvain 134 San today. But the San, unlike the farmers, see direct links between drinking and poverty. ... The farmer, awakened by his barking dog, grabbed Gashe, hung him on a meat-hook, and beat him senseless with a knob-kerrie. ...
... Further more, strategic essentialism may not help us avoid the problem of misrecognition. ...... more ... Further more, strategic essentialism may not help us avoid the problem of misrecognition. ... Therecognition of this historical, contextual and emergent identity is critical to the empowerment ... a common communal area; and includes the members of that community residing outside ...
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