Native Americans, Māori and Nahua, those are among the peoples I think of when I come across the word indigenous. What I don’t think of are the Mincéirs, one of several groups referred to as Irish Travellers. Their precise origins are unknown, but they broke away from Ireland to travel to other parts of Britain in the early 1600s. As a minority group that identifies themselves as indigenous, they have their spot on the UN’s List of Indigenous Peoples.
According to the UN, there are over 5000 groups of indigenous peoples, and nearly half a billion individuals qualify as indigenous. That’s larger than the population of the US. These large numbers have come about in part by removing the criteria of firstness. This appears odd given that our understanding of indigenous comes from colonialism, making a distinction between the people who were already occupying a land before the colonisers arrived.
Indigenous derives from the Latin indigena, meaning ‘native’ or ‘sprung from the land.’ Writing in The New Yorker, Manvir Singh observes that the word first appeared in English with reference to people in 1588. ‘Like “native,” “indigenous” was used not just for people but for flora and fauna as well, suffusing the term with an air of wildness and detaching it from history and civilization.’ Singh argues that the notion of indigenous peoples as ‘historical relics’ perpetuates their marginalization and hinders progress towards justice and equality. Indeed, according to the World Bank, although indigenous people make up just 6 percent of the global population, they account for about 19 percent of the extreme poor.
Now, at least for the UN, indigenousness (try saying that after a few drinks) is determined by self-identification. Singh points out that ‘Many groups who identify as indigenous don’t claim to be first peoples’ like the Mincéirs, and that ‘many who did come first don’t claim to be indigenous.’ I understand the feelings of this latter group. This singular label oversimplifies the immense diversity among these communities, each with its own languages, cultures, and traditions, reflecting a rich tapestry of human history. Wearing my linguist’s hat, allow me to add that indigenous peoples account for over 4,000 languages.
Singh also confronts the harmful stereotypes and romanticized notions that persist about indigenous cultures – what I would call coloniality (I’ve waxed on about this before). The author aptly calls for a more nuanced and inclusive perspective on indigenous peoples, acknowledging their diversity and addressing the challenges they face as minority groups.
I agree with the need to reevaluate the concept of indigenous and to adopt a more comprehensive, empathetic, and respectful approach, understanding the intricacies and historical contexts of each community. Yet, I feel I’m being sucked into a wave of identity politics.
Like indigenousness, identity politics can be exploited by opposing sides. Claiming certain group identities or being sensitive to others’ identities makes one woke – in a negative sense – unless you flaunt or ‘protect’ your white identity or your male identity (for example). I know what side I lean towards in such debates, but the currency of these terms and their changing meanings can make it difficult to be understood. For those struggling against discrimination and poverty, the ambiguities surrounding indigenous and identity make it difficult to be heard.
Paola Trimarco 