STATE OF THE WORLD's INDIGENOUs PEOpLEs - CINU

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EMBARGOED UNTIL 14 January 2010STATE OF THE WORLD’S INDIGENOUS PEOPLESNot for distributionsituation. They believe that many issues are being overlooked, such as theirspiritual connections to their lands and territories, their concerns for the impacton their cultural identity and economic livelihood, and their unfair exclusionfrom decision-making processes, including the process of free and informedprior consent and the lack of adequate compensation when the resources onthe lands are exploited. 47For all these reasons, indigenous peoples tend to see globalization as a threatto their territories, their traditions and cultural expressions, their cultures andidentities, compelling them to fight harder on a variety of fronts to ensuretheir cultural survival, as well as to find a new way to assert their rights andautonomy. 48Commodification of indigenous culturesThe commodification of indigenous cultures has taken on considerabledimensions with globalization. The exploitation of indigenous arts, designs,stories, performance and other art forms, as well as the proliferation of productson the market that imitate, misrepresent and profit from the alleged associationswith indigenous cultures continue to be of major concern.The use of indigenous peoples’ names and images on sports mascots,commercial products, ventures or enterprises is an ongoing issue because itis most often designed to profit non-indigenous people. Further, the images areoften derogatory, offensive and disrespectful to indigenous peoples. Ownersof products explain their choice of mascot, name or logo by contending thattheir choice is motivated by a desire to show respect for indigenous peoples.However, it appears the real motive is profit, as there is little, if any, concern forthe harm and suffering it has caused indigenous peoples. One example is theuse of Native American names and mascots as symbols for college and schoolsports teams in the United States. Native American rituals, too, have beenused for entertainment purposes at half-time during games. Native Americanshave held protests for many years to eliminate the use of names and mascotsfrom sporting teams, and in 1993, the National Congress of American Indiansdenounced “the use of any American Indian name or Artifice associatedwith Indian mascots” and called “upon all reasonable individuals in decisionmaking positions to voluntarily change racist and dehumanising mascots”. 49Similar positions were expressed by the National Coalition on Racism in Sportsand the Media, KOLA, the American Indian Movement and the Institute ofAmerican Indian Arts.indigenous peoples tendto see globalizationas a threat to theirterritories, theirtraditions and culturalexpressions, theircultures and identities47Human Development Report (2004).48Human Development Report (2004).49See National Congress of American Indians (1993), Resolution MID-GB-93-58.CULTURE | 71
EMBARGOED UNTIL 14 January 2010STATE OF THE WORLD’S INDIGENOUS PEOPLESNot for distributionGovernmental support for discontinuing the use of stereotypical American Indian imagesIn 2001, the United States Civil Rights Commission issued a statement that said, in partThe use of stereotypical images of Native Americans by educational institutions has the potential to createa racially hostile educational environment that may be intimidating to Indian students. American Indianshave the lowest high school graduation rates. The perpetuation of harmful stereotypes may exacerbatethese problems. 50Source: Wisconsin Indian Education Association “Indian” Mascot and Logo Taskforce athttp://www.indianmascots.comStereotyping indigenous cultures as static “voices from the past” lies at the heart of cultural appropriation. Themisuse of indigenous peoples’ images, designs, music, etc., denies the complex realities of indigenous societieswhereby rights to lands, stories, music and designs connects peoples to places and cannot be separated fromindigenous peoples’ identity. The selective borrowing of indigenous spiritual belief systems by outsiders is acorruption of the truths of indigenous peoples and their connection to their lands and to the laws that govern theuse and transmission of their spiritual and cultural systems.TourismAs indigenous peoples and their cultures and territories are increasingly seen as desirable tourist attractions,tourism has opened the further commodification of indigenous cultures—something that affects manyindigenous communities.Tourism is undeniably an immensely important industry, with almost 900 million visitors generating US$856billion in 2007. Understandably, governments have recognized tourism as an important opportunity for incomegeneration. 51 But as a profit-driven industry, tourism tends to view landscapes and people as consumer productsto be bought and sold. Particularly when imposed from outside the community, the negative impacts of tourismmay include disrupted lifestyles and ecosystems, poorly distributed or inconsistent profits, the pressure to turncultural traditions into products, greenwashing, 52 and unequal participation in the planning of projects dominatedby foreign or government interests. Many critics have pointed out that the tourist industry is dominated by outsiderinterests, which retain most of the benefits and leave the host destinations to suffer the costs. 53The rise of ecotourism has particularly been promoted as a viable development model for indigenous peoples.Tourism, including ecotourism, is frequently not environmentally friendly. It takes vast amounts of fossil fuel totransport 900 million individuals to their destinations, and the expansion of tourism in the relatively pristine areaswhere indigenous peoples live brings a great deal of waste and disruption to local environments, economiesand cultures. With ecotourism, indigenous peoples have experienced eviction from traditional lands, overuseof habitat related to increased tourist demand and the destruction of habitat to create tourism infrastructure. 5450Kraatz (n.d.).51Hinch and Butler (1996). 4.52Greenwashing is the unjustified appropriation of environmental virtue by a company, an industry, a government, a politician oreven a non-governmental organization.—Ed.53Hinch and Butler (1996), 4.54Tourism Concern (2002).72 | CHAPTER II
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STATE OF THE WORLD's INDIGENOUs PEOpLEs - CINU

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