ABSTRACT
In a new book, the anthropologist Ronald Niezen (2003) uncovers the genesis and charts the development of a relatively new political identity known as indigeneity. Indigeneity’s growing legitimacy flows from the strengthening of an international movement of indigenous peoples labeled indigenism. For Niezen, at the core of indigenism’s resonance lies a common plight of marginalization, destitution, and cultural genocide among an incredibly diverse global population of indigenous peoples. As is to be expected, the book embodies a passionate plea for these peoples everywhere to enjoy the right to self-determination. Unlike other chroniclers of indigenous movements, however, Niezen on occasion tempers his enthusiasm by injecting words of caution into his narrative. For instance, as caveats to the political, moral, and conceptual defence of collective rights to which indigenous movements so desperately cling, the author asks that:
in situations of moral complexity and ambiguity, how can we resolve questions of rights and responsibilities? How can indigenous peoples be given the justice they deserve when there is confusion, both in general and in specific cases, over their place as victims, responsible actors, and violators of the human rights of their own people or others?
