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By Jens Dahl Esther Fihl

Via ethnographical circumstances, this publication examines the ways that social teams place themselves among cultures, states, moralities, and local/state professionals, developing possibilities for supplier. replacement areas designate in-between areas instead of oppositional constructions and are either inside and out their constituent parts.

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Copenhagen: IWGIA, 2009. Hodgson, Dorothy L . ” American Anthropologist 104, 4 (2002): 1037–49. Kenrick, Justin and Jerome Lewis. ” Anthropology Today 20, 2 (2004): 4–9. Kingsbury, Benedict. ” The American Journal of International Law 92, 3 (1998): 414–57. Kuper, Adam. ” Current Anthropology 44, 3 (2003): 389–402. Laclau, Ernesto. New Reflections on the Revolution of Our Time. London: Verso, 1990. Li, Tania Murray. ” Comparative Studies in Society and History 42, 1 (2000): 149–79. Mackey, Eva. “Universal Rights in Conf lict.

Like anthropologist Ajantha Subramanian, I find it important to move beyond the romantic myth of a self-contained, natural resource-dependent, South Indian fishing population (Subramanian 2009). Rather than conceptualizing the fishers’ caste councils as nonmodern, inhabiting a bounded cultural world of their own, I want to illustrate how they constitute themselves as political subjects in modern India, and how they do this from within the frames of what can be analyzed as an alternative space, more or less outside the control of the modern Indian state but in dialogue with the state—a space that allows the councils to place restrictions on the lives of the caste members.

32 J E N S DA H L Indigenousness under Construction When, in the early 1980s, indigenous peoples saw the opportunities that the UN system offered them, the first step was to get the member governments to listen to testimonies on human rights violations and to gain some understanding and respect for social and cultural systems that were completely different from those of the national states. On a practical level, and using well-known means such as the power of “embarrassment,” “authenticity,” “otherness,” and “morality” connected to gross violations of human rights, indigenous peoples established a platform for themselves—and governments increasingly began to listen to them.

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