{"id":112120,"date":"2022-04-08T11:43:16","date_gmt":"2022-04-08T09:43:16","guid":{"rendered":"https:\/\/www.silene.ong\/?p=112120"},"modified":"2022-07-05T17:06:55","modified_gmt":"2022-07-05T15:06:55","slug":"representing-indigenous-sacred-land-the-case-of-the-niyamgiri-movement-in-india","status":"publish","type":"post","link":"https:\/\/www.silene.ong\/en\/documentation-centre\/representing-indigenous-sacred-land-the-case-of-the-niyamgiri-movement-in-india","title":{"rendered":"Representing Indigenous Sacred Land: The Case of the Niyamgiri Movement in India"},"content":{"rendered":"<p>This paper analyses the representations of the religiosity of the indigenous Dongaria Kondh community in India by international and domestic activists. The Dongaria Kondhs live on and worship the Niyamgiri Mountain on top of which a bauxite mining project was planned. The community\u2019s religiosity became the primary focus of what became known as the Niyamgiri Movement. Activists at local and international scales employed different representations of the Dongaria Kondhs\u2019 religious relation with their land,<br \/>\nwhich facilitated different groups\u2019 identification with the Dongarias\u2019 religiosity, and consequently enhanced the support for the Niyamgiri Movement, which was ultimately successful. The paper uses Spivak\u2019s theorisation of subalternity and Baudrillard\u2019s theory of enchanted simulacra to conduct its analysis. It finds that the representational strategies of the Niyamgiri Movement created space for the Dongarias to voice themselves\u2014in opposition to oppressive power structures and beyond the strategic narratives delineated by the activists who represented them.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>This paper analyses the representations of the religiosity of the indigenous Dongaria Kondh community in India by international&#8230;<\/p>\n","protected":false},"author":7,"featured_media":112116,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[105,121],"tags":[236,258],"class_list":["post-112120","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-documentation-centre","category-information-and-sensitization","tag-indigenous-peoples","tag-worldview","has-post-title","has-post-date","has-post-category","has-post-tag","has-post-comment","has-post-author",""],"acf":[],"_links":{"self":[{"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/posts\/112120","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/comments?post=112120"}],"version-history":[{"count":2,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/posts\/112120\/revisions"}],"predecessor-version":[{"id":112122,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/posts\/112120\/revisions\/112122"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/media\/112116"}],"wp:attachment":[{"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/media?parent=112120"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/categories?post=112120"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.silene.ong\/en\/wp-json\/wp\/v2\/tags?post=112120"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}