The New Transnational Activism

structure, and the decentring of narrative authority” (xxvii) 89:;# \" < RN = >? \"#@$ (% )A B2 (Thomas Hardy)-C D EF GHIJ KLM# N$ KO; CD EF -A B2 >?PQ7./012 RS8L T ULV$ >?WX YZ[G\\] ^ 56 LM#\" < RN $ EF _ @ -$ ` 1a bc)dea (Eustacia Vye) fgU-L\"T]Oh< i j$ * G klM#\" ` 1abcPmnop fg-$ B .q)ras B2 t (Damon Wildeve) 8 uv)w txa( (Clym Yeobright) P y ; zhPmnop {\"| (a dull sound) (287) lM#}~ $ ` 1abcPmnop  -h L\"< ` 1abc  CPL $ ` 1abc- L h$  8 @L h8\"OL!P KL # < >? \"#$ [8 -L }N$ ` 1abc lO  [ >? f < 8$ (% )

Return of the native

Dam oustees in Satara district of Maharashtra recently scored a signal victory, when their 'sit-in struggle' resulted in the acceptance of their demands by the state government, including those on water allowance and equitable distribution of water. The agitators in Satara have thus managed to continue their tradition of struggle in the quest for development.

Dams and Development

Of Counter-Diaspora and Reverse Transnationalism: Return Mobilities to and from the Ancestral Homeland

DOI: 10.3329/jbayr.v1i1.6952 Journal of Bangladesh Association of Young Researchers Vol.1(1) 2011 pp.135

A History of Bangladesh by Willem Van Schendel

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...

Indigenous activism in Bangladesh: translocal spaces and shifting constellations of belonging

Do the current changes of both geographical and symbolic boundaries lead to the emergence of a world society? How do transnational migration, communication and worldwide economic and political networks manifest themselves in globalised modernity? This book presents innovative contributions to transnationalisation research and world society theory based on empirical studies from Asia, Africa, Latin America and Europe. Practicable methodologies complete theoretical inquiries and provide examples of applied research, which also might be used in teaching.

The Making of World Society : Perspectives from Transnational Research

When Migrants Travel Back Home: Changing Identities in Northern Sri Lanka after the Ceasefire of 2002

1. Introduction 2. Ethnic Conflict and the Politics of Development 3. Jaffna - A Tamil Homeland 4. Global Development Cooperation and Local Perspectives on Governance 5. Taking Possession of Development - Diaspora Engagement in Local Institutions 6. Diaspora Committment to Local Non-Governmental Organizations - New Scope for Brokerage 7. Diaspora-Circulation, Remittances, and Encounters with the 'Other' 8. Reconstruction and Development: Ideas and Visions 9. Development Visions after the War

The Politics of Reconstruction and Development in Sri Lanka : Transnational Commitments to Social Change

Dear friends, with a heavy heart, I have to say goodbye to you all as I, along with many other fellow Bangladeshis, no longer exist in this country! As some of you may have come to know by now also, our government, through a press note released yesterday, has reminded everyone that there are no indigenous people (Adivasi) in this country since the word itself is not in the constitution! The government has particularly requested academics, newspaper editors and other members of the civil society to refrain from using the ‘A’ word in seminars, talk shows etc. being organized as part of observance of the International Day of the World’s Indigenous Peoples tomorrow, August 9. As someone who belongs to one of many ‘small’ ethnic groups that have sought recognition as ‘indigenous peoples’, and as an anthropologist who has supported this demand through various articles since 1993, it seems that it is now time for people like us to go back to where we came from (we are supposed to be ‘immigrants’ compared to the Bengalis, said to be the true ‘sons of the soil’ of this country). After all, you cannot argue with powers that say, ‘The constitution does not mention you. Therefore you do not exist.’, or have been heard saying, in the past, ‘We want the land, not the people.’ Thus, as I walk into the sunset of an identity that seems doomed, let me say, so long! Perhaps we will meet again. If you meet someone with labels like ‘backward’, ‘tribe’, ‘minor race’ or ‘ethnic sect’ – terms that the constitution does approve of – look closely. It might be someone you have known by another name, at another time.

Eva Gerharz

Papers

Indigenous activism in Bangladesh: translocal spaces and shifting constellations of belonging

The Making of World Society : Perspectives from Transnational Research

When Migrants Travel Back Home: Changing Identities in Northern Sri Lanka after the Ceasefire of 2002

The Politics of Reconstruction and Development in Sri Lanka : Transnational Commitments to Social Change

What is in a Name? Indigenous Identity and the Politics of Denial in Bangladesh