Decolonizing Japan?

The headline is obviously optimistic, but the Japanese state is being increasingly forced to deal with the realities of Japanese society, its imperial legacy, and its aftermath. From proclaiming itself in official ideology as a homogeneous state, the Japanese government has now moved to recognize the Ainu people as “indigenous.”

On June 6, Bloomberg (“Japan’s Parliament Recognizes Ainu as Indigenous People” — June 6, 2008) reported that Japan’s parliament passed a resolution recognizing the Ainu and urging an end to discrimination against them. It was an Ainu group based in Tokyo itself that in May submitted a petition from 6,419 individuals and 180 organizations pressing the government for official recognition of the Ainu. Osamu Hasegawa, an elder leader of the group, stated: “What I want from the government most is for it to accept its political responsibility for what they have done to us and apologize.”

A survey by the government of Hokkaido Island claims that 23,782 Ainu live on the island. Critics of the survey say that the number is much larger in reality because many have chosen to hide their identity, or have left the island and are thus not counted as part of the Ainu nation. Contact with resurgent indigenous groups in other countries was important in fomenting Ainu pride in some cases: “While growing up in Hokkaido, I tried to hide my identity,” Mina Sakai said in an interview. She is the leader of a Tokyo-based performance group called the Ainu Rebels — “I went to visit the indigenous people in Canada when I was a high school student. It was my turning point. I was shocked to see how proud they were of their culture and tradition. Now, I say proudly that I am Ainu.”

Japan voted to support the United Nations Declaration of the Rights of Indigenous Peoples in September of 2007. The leader of the Democratic Party of Japan stated:

“I want the government to have the courage to admit that the Ainu are indigenous to Japan….Expert studies clearly show they were in the Hokkaido area before us and co-existed with nature. There is much to learn from their lifestyle.”

It is not the only time that “expert studies” are mentioned, without identifying the experts for the most part. A member of the ruling Liberal Democratic Party stated, “Once we recognize them as indigenous people, experts can move on to discuss their rights and demands.”

The Christian Science Monitor also reported the story (“Japan’s Ainu hope new identity leads to more rights: Japan’s parliament identified the group as the country’s indigenous people on Friday” — June 9, 2008). This article does more to emphasize the injustices of forced assimilation, and links the quest for recognition to demands for an official apology:

“I’m glad to learn the resolution,” says Saki Toyama, an 80-year-old Ainu woman who lives in Urakawa, a serene outpost in Hokkaido, the northern island that the ethnic group had dominated for centuries. “But I’d also like the government to apologize and make way for the sake of the Ainu people.”

The Japanese government established a development commission on the island [of Hokkaido] in 1869, which led to the migration of Japanese and the island’s acquisition. That was followed by the forced assimilation and relocation of the group. The Ainu were also banned from practicing certain traditions, including men wearing earrings and women getting tattooed, and they were forced to learn the Japanese language and adopt a Japanese name.

“When I think of having been treated like trash and discriminated against because of our ethnicity, I feel like screaming at the sky,” says Ms. Toyama.

“You see so many place-names on this land are from the Ainu language,” says Koji Yuki, a secretary-general of the upcoming Indigenous Peoples Summit in Ainu Mosir. The government “had better come clean.”

The Ainu also suffer from greater poverty and receive less formal education than the rest of Japan’s current population:

The Ainu people also hope the move could help upgrade their living and educational standards. According to a 2006 local government survey, 38.3 percent of the Ainu in Hokkaido are on welfare, compared with the local average of 24.6 percent. Moreover, only 17.4 percent of the Ainu receive a college education while 38.5 percent of the locals do.

•••••••

Among the experts that could have been cited is Canadian anthropologist, Dr. Mark Watson, who has recently joined the Department of Sociology & Anthropology at Concordia University as one of our newest colleagues, and one whose research interests bridge Canadian aboriginals and the Ainu of Japan, among whom he did his ethnographic research. (Welcome Mark!)

Commemorative "Indigenous Days" without Indigenous Rights

In another take on the “you got recognition” theme, whereby indigenous groups are recognized as existing, perhaps celebrated in national festivals, and otherwise commemorated but denied rights as indigenous peoples, the President of the Organization of Indigenous People in Suriname (OIS) addressed the following letter to Dr. R.R. Venetiaan, President of the Republic of Suriname:Paramaribo, 10 August 2007

To: the President of the Republic of Suriname
Dr. R.R. Venetiaan
Paramaribo – Suriname

Esteemed President,
By means of this letter, the Organization of Indigenous People in Suriname (OIS)requests your attention for the following:

The day of August 9 is declared by the government to be “National Day of Indigenous People” and is at the same time declared a national holiday.

Assigning this day to the original inhabitants of Suriname – known to you all as Indigenous, called Indians before – was applauded very much by us, as an organization that attends to the interests of this group.

We have experienced this gesture towards the Indigenous community as a very positive one and have seen this in the light of recognition of our people within the Surinamese population.

But, to our big surprise we have learned only a few days after the proclamation of this day, both in the national media and also from our international contacts, that the state of Suriname has voted against acceptance of the “Declaration of the Rights of Indigenous Peoples” during the consultation round at the United Nations.

Because of this act of the state of Suriname, which works against the rights of the Indigenous Peoples all over the world but especially against the rights of the Indigenous People in Suriname, we as representatives of the Indigenous People in Suriname must conclude that we, Indigenous People, still will have a very long way to go in order to go get recognition of the rights and titles to our lands, etc.

The OIS sees this act of the state of Suriname as a failure to appreciate the position of the Indigenous People, because the state of Suriname being also the only country in the western hemisphere that still has not ratified ILO Convention 169.

On behalf of the Indigenous People of Suriname and also on behalf of our Indigenous brothers and sisters everywhere else in the world, we want to call on you as President to take case that Suriname will vote in favor of the “Declaration of the Rights of Indigenous Peoples” during the vote on September 3 in the United Nations.
Since you have expressed in your speech in Palm Garden on the 9th of August 2007, that you really recognize the Indigenous People, we as Indigenous People would really appreciate if you would convert your words in this respect into deeds.

The Organization of Indigenous People in Suriname,
Leon Ericson Wijngaarde
(President)

Note:

Convention No. 169 of the International Labour Organization has in fact been ratified by very few states, only 18, since it came into being in 1989. Among the signatories that are notably absent are: Canada, the United States, Belize, Guyana, and Trinidad, all of which also claim to recognize their indigenous populations.

Twelve percent American Indian?

It is more than a little disturbing to see the relative ease which writers in major mainstream news media exhibit when reporting that a person is “12 percent American Indian.” This weighing of indigenous cultural identity on a scale, as if it were a sack of grain, not to mention the imposition of questions of “authenticity” (as if these persons were objects), is one of the perverse outcomes of the rise of DNA testing technology coupled with debates over membership in indigenous communities, and ownership of indigenous cultural artifacts. The most recent example, among a series, was authored by Ellen Rosen, in The New York Times (Sunday, Aug. 18, 2007) in an article titled, “Latest Genealogy Tools Create a Need to Know.” The caption to the opening photograph states: “Through a DNA test, Dr. Holden found out that she is 12 percent American Indian.” Not only that, she is yet another descendant of a “princess,” which is an amazing accomplishment for someone whose indigenous ancestors knew no royal or noble titles. Apparently pricesses made for incredibly prolific breeders, as it is virtually impossible to find anyone who claims to be the descendant of a “commoner.”

An American comedian–Stephen Colbert–recently claimed to have undergone some testing that revealed he was 75% Jewish, which gave him ample material for jokes about getting a “three quarters circumcision” or telling three fourths of a Jewish joke. When it comes to American Indian or indigenous identity, the subject no longer becomes the stuff of jokes, which it really deserves to be. I would hate to be a 12 percent American Indian in a debate about indigenous issues with a 13 percent American Indian.

Does Arima Matter?

Carib Community or Indigenous People?
In connection with the previous post about the Government of Trinidad and Tobago’s purported acts of “recognition,” I would like to draw readers’ attention to an article posted in Newsday titled, “Carib descendants ponder another holiday” (Sunday, Oct. 15, 2006). The article, which tells us that Ricardo Bharath Hernandez called on Government to show more “meaningful recognition to the indigenous people,” unwittingly confuses two separate issues when it adds that, “MP for the area, Pennelope Beckles said Cabinet has already appointed a committee to look into the needs of the group.” I am not necessarily blaming the author of the piece here since it may simply be a case of directly quoting what was said at the event. Trinidad’s “indigenous people,” and the group known as the Santa Rosa Carib Community (SRCC) are two distinct entities, the former containing the latter. It is clear that Ricardo Bharath Hernandez was, however, speaking solely of the Carib Community when he said, “the Carib community will continue to struggle for meaningful recognition,” and that maybe the author of the article is the source of the confusion.

Extinction by Localization
The SRCC is a formally constituted group; it cannot be equated with nor stand for all persons of indigenous descent in Trinidad, and to my knowledge its leadership has never made such a claim. Yet, typically we find in most Trinidadian publications–whether these be locally self-published books and pamphlets, tourist brochures, Trinidadian websites, newspaper articles, and school texts–that Arima is routinely hailed as the “home of the Caribs,” or the home of the last remaining Caribs.

This form of localized recognition, besides being preposterous in ethnohistoric terms, functions either deliberately or by accident to delimit and contain indigeneity in Trinidad and Tobago. It is preposterous in the sense that the Indian Mission of Toco survived virtually as long as that of Arima, as did that of Siparia with its own long-lasting and still present festival of La Divina Pastora. Why would Amerindian descendants have mysteriously disappeared in such places and not at Arima? Indeed, many Amerindian descendants in Arima, of so-called “mixed race,” were effectively barred from the mission and forced to leave Arima. In addition, with the de facto dissolution of the mission of Arima, many Amerindians had to move elsewhere and squat on lands. So it is not just the ex-mission towns that have Amerindian descendants, but a whole range of small rural villages and hamlets, e.g. Talparo, Brazil, Rio Claro, Paria, etc.

To delimit recognition to Arima, and to the SRCC, is to wipe the rest of the face of Trinidad clean of indigenous identification. This is reinforced by the deliberate omission of indigenous identity from any censuses. This is what is meant here by extinction via localization. Localization of indigeneity in Trinidad effectively serves to neutralize indigeneity, by evading recognition of the widespread dissemination of Amerindian ancestry, family lines, and cultural practices throughout Trinidad, and Tobago as well.

The Limits of Anthropological Advocacy
The author of this short essay is an anthropologist, and a foreigner and non-indigenous person as well. There is little such a person could, or even should, do to foster a broader movement for the recovery of indigenous identity in Trinidad and Tobago. However, it is a fact that numerous individuals, many more than are to be found in the SRCC, have contacted the writer over the past ten years that he has been active online, proudly proclaiming their Amerindian ancestry. Many (not all, maybe not most) of these individuals reside outside of Trinidad and Tobago. It will be up to them, if they wish, to find some way of communicating to a broader audience and to perhaps organize themselves in some shape or fashion. Such things cannot be dictated, not even urged by an outsider, and if such developments were to fail to take place then that would of course also be of anthropological significance.

Does Trinidad Recognize Its Indigenous People?

What Recognition?

Along with the leadership of the Santa Rosa Carib Community, I have been one of those who has frequently written that the Government of the Republic of Trinidad and Tobago has formally recognized the same Carib Community, a formally registered organization based in the Borough of Arima. The reasons for stating this can be explained as follows:

(i) According to News Release No. 360, issued by the Information Division, Office of the Prime Minister, on May 8, 1990, “Cabinet has decided that the Santa Rosa Carib Community be recognized as representative of the indigenous Amerindians of Trinidad and Tobago, and that an annual subvention of $30,000 be granted to them from 1990. Cabinet also agreed that an Amerindian Project Committee be appointed to advise government on the development of the Community….as the oldest sector of this country’s multi-cultural society, the Amerindians have, for some time, been recognized as having unique needs for their cultural and economic viability. Such needs come into higher relief and sharper focus as the country prepares to celebrate, Columbus’ Quincentennial in October 1992.”

The juxtaposition of ideas here is significant, because the news release highlights the context in which the decision became important: a commemorative event, held in conjunction with the Caribbean Festival of the Arts (CARIFESTA) hosted by Trinidad in 1992, where the Government sought to showcase indigenous peoples, including its own.

In the presentation of the National Trust Bill, in the parliament on Friday, March 15, 1991, the then Minister of Food Production and Marine Exploitation, Dr. Brinsley Samaroo stated the following:

“The third project that is being undertaken by this Government has to do with the way in which we have duly recognized the presence of, and importance of, the descendants of the indigenous peoples of our lands. That is another area that the Member for Naparima mentioned and I do hope he now believes that he is not being disregarded in the contributions that he has been making as we are addressing some of the issues that he raised. No one can deny that those who laid the first foundations of our civilization were the Caribs and the Awaraks [sic] the two largest nations of our early history and the smaller tribes such as the Tianos [sic] and Lucayos [sic] who also inhabited this country. These were our ancestors who taught us to use our hammocks and to boucanour [sic] fish and meat. These were the people who showed us how to live in harmony with nature and gave us our first lessons in the protection of the environment. From them we obtained such names as ‘Mucarapo’ from the Amerindian word Cumo Mucurabo, a place of great silk cotton trees; ‘Arima’, the place of water [sic]; ‘Naparima’, no water [sic]; and ‘Tacarigua’ being the name of an Amerindian chief from the Caura Valley. For many years, their local descendants, these descendants of early and first members of this country, were vainly clamouring for recognition from the past administration, as the representatives of the indigenous Amerindians of Trinidadand Tobago and for Government to help in preserving that part of the national heritage. It was this Government which gave such recognition by Cabinet decision of April, 1990. We agreed, among other things, to recognize the Santa Rosa Carib community as the representative of the indigenous Amerindians of this nation; we agreed to an annual subvention of $30,000 towards their upkeep and preservation of the national heritage; we agreed to make the contribution of the indigenous peoples, an essential part of our observation of the 500 years of our achievements which will coincide with the quincentennial of Columbus arrival here 500 years ago. The year of course for that is 1992. At the present time, the Government is talking to these persons whom we have recognized about giving them a piece of land as a permanent site for the establishment of a village to commemorate their ancestry” (see page 27 of the House of Representatives report for that date).

(ii) As a result of that decision in 1990, the Santa Rosa Carib Community has received an annual subvention from the Government of $30,000 TT per annum, along with $5,000 TT per annum from a local government body, the Arima Borough Council, still attached to the central government. (For confirmation of the first amount, see page 56 of the House Debates for 1992.)

(iii) Frequently, for many national events, the Government has highlighted the presence of the Santa Rosa Carib Community. This occurred on three occasions that CARIFESTA was hosted by Trinidad and Tobago, as well as several public speeches of commitment to provide the Caribs with land, and multiple visits by government ministers to a government-funded Carib Community Centre in Arima. (Where CARIFESTA is concerned, see an example of the festival-related “recognition” at:
http://www.carifesta.net/art7.php
.)

(iv) The Government also created a formally named “Day of Recognition,” presumably to be “observed” every October 14 (see the Hansard for July 18, 2000.)

Recognizing What?

In other words, yes, in multiple ways the Government has formally and effectively recognized…what?The fact of the matter is that the Government of Trinidad and Tobago has no legal definition of the term “indigenous peoples,” and frequently appropriates the term for referring to all people born in the country, in contradiction to established international conventions. Secondly, the Government has recognized only one specific organization, and worse yet, it has recognized it in a manner that suggests it is the only possible representative of Trinidad’s “Amerindians,” rendering any other claimants to an indigenous identity as fakes. Thirdly, while claiming to recognize the Caribs, the Government has not signed any international conventions or agreements that pertain specifically to the rights of indigenous peoples.

And Now Comes the UN

The United Nations Committee for the Elimination of Racial Discrimination (CERD), in a report on the countries of Latin America and the Caribbean issued in June of 2006, found fault with the Government of Trinidad and Tobago specifically on the issue of its lack of legal recognition of the indigenous people of the nation. On page 534 in that report, CERD states:

“351. The Committee expresses its co
ncern at the absence…of specific information on the indigenous population as well as other relatively small ethnic groups of the State party in the report, and particularly the absence of a specific categorization of the indigenous population as a separate ethnic group in official statistics on the population. The Committee encourages the Government to include the indigenous population in any statistical data as a separate ethnic group, and actively to seek consultations with them as to how they prefer to be identified, as well as on policies and programmes affecting them.”

In a supplement, on page 536, CERD reveals with specific reference to the Caribs:

“34. Members of the Committee asked why the Caribs had all but disappeared, exactly how many were left, why they were not treated as a separate racial group and whether measures were being taken to help them, particularly in the economic and educational fields, so as to compensate them for the injustices they had suffered.”

In other words, CERD had been told by the Government of Trinidad and Tobago that the Caribs were virtually extinct, and as is typical of government statements on this matter, “the only remaining descendants are to be found in Arima.” What is especially remarkable is that CERD has been making such observations, and asking such questions of the Government of Trinidad and Tobago, regularly and as far back as 1980, as the supplements to the report reveal.It is a fact that there is no population census in Trinidad that admits the category of either indigenous, Amerindian, Carib, or anything remotely related, as a choice for self-identification. This renders extraordinary the incredible statement recently made by the Minister for Community Development, Culture and Gender Affairs, Joan Yuille Williams who proclaimed on Saturday, September 23, 2006, in the Carib Community Centre itself, that people of Amerindian and “mixed Amerindian” descent in Trinidad are “a very small minority,” as I myself heard her say this. In the absence of a census that allows for such identification, there is nothing to substantiate her assertion.

So why make such an assertion?

As a politician in a race-based political party, the People’s National Movement, Minister Williams knows how many votes have been won by her party over the decades by appealing to Afro-Trinidadians. Likewise, the other major political bloc in the country, formerly the United National Congress, seized considerable political power by appealing to Trinidadians of East Indian descent. These two major ethnic blocs have dominated national politics. Any third identification would radically upset the established way of calculating rewards and patronage, of dividing spoils in what is in effect a long standing Cold War that has rendered the country bipolar (perhaps in more than the political sense alone).

Secondly, the assertion is convenient when the main aim of the Government has not been to take the Caribs seriously. Instead, the Caribs are trotted out as mere showpieces for festivals and commemorative events, like a colourful little museum piece, but certainly nothing of any social or political import. The Santa Rosa Carib Community, in practice, is treated as a tokenistic, folkloric troupe–mild, smiling, doing its part to add a little more colour to the multicultural fabric waved by the nation to greet tourists.

Thirdly, the leadership of the Santa Rosa Carib Community has not vocally and directly challenged the government on these questions. This is in part due to strong political ties between the leadership and the PNM, the dependency on government funding, and the lack of any ambition to become involved in a national movement for the recuperation of indigenous identity. Such sentiments, in my experience, have been heard most loudly from expatriate Trinidadians who wish to recoup their indigenous identity, and who understand that if not a majority, at least an extremely large minority of Trinidadians could claim indigenous ancestry. Many more are in fact claiming this ancestry.

So when asking the Government of Trinidad and Tobago if it recognizes the indigenous people of the country, and it answers, “the Santa Rosa Carib Community has been recognized,” it is important to understand the evasiveness of the answer. The answer, in any legal and political sense, is that no, there is no such recognition.