The Othering of Indigenous Peoples

Indigenous Anthropology ANTH 2301 The Othering of Indigenous Peoples The phenomena known as "othering," which refers to the belief that persons or groups from distinct cultural origins are intrinsically inferior or different, has had a significant impact on Indigenous peoples, especially in communities where White people hold a dominant role. This process entails seeing people from other cultures as "other" or fundamentally different from oneself or one's own society. It is profoundly ingrained in historical and present circumstances. Renowned academic Linda Smith draws attention to this in her writing, highlighting the close connection between the marginalisation of Indigenous histories and identities and the fight for Indigenous self-determination. According to Smith, "A critical aspect of the struggle for self-determination has involved questions relating to our history as Indigenous peoples and a critique of how we, as the Other, have been represented or excluded from various accounts" (2021, 31). As This contemplation highlights the double obstacle that Indigenous groups encounter: the disregard for their past and the deliberate omission from popular accounts. Indigenous peoples are subjected to both deliberate marginalisation and passive neglect as part of the process of othering. The absence of acknowledgment of Indigenous histories, customs, and contributions as essential components of national narratives is a manifestation of passive neglect. This is not just an absence; rather, it is a reflection of systemic prejudices that make the experiences of Indigenous people invisible. Conversely, intentional marginalisation entails the willful erasure of Indigenous histories and traditions from popular culture and memory. The way that school curricula frequently ignore Indigenous histories and promote a Eurocentric perspective on history that favours White narratives over Indigenous ones is one way that this exclusion is made clear. Indigenous peoples are perceived as second-class citizens in a larger social framework where their experiences are seen as unimportant to the national narrative, a result of this systemic marginalisation. The effects of othering are not limited to historical accounts; they affect every facet of social life. Social mobility is one important area where othering has an impact. Indigenous peoples frequently encounter obstacles in the workplace and in school, when prejudices and preconceptions are used to evaluate them rather than their qualifications. Decisions on who is hired for jobs, promoted, and admitted to educational institutions are influenced by these prejudices. These choices are heavily influenced by othering, which frequently determines whether someone is viewed as the "right fit" for a job or function in an unconscious way. This type of prejudice restricts prospects for upward social mobility within Indigenous communities by sustaining cycles of poverty and marginalisation. Another area where othering has a big influence is civil rights. Indigenous peoples are not afforded equal protection under the law due to systematic prejudice that they have historically experienced and now experience. This can take many different forms, such as disproportionately high rates of incarceration or insufficient investigation of crimes against Indigenous people by law enforcement. One glaring illustration of this failure is the persistent problem of murdered and missing Indigenous women. Investigating these incidents is not given priority by many police departments, which see the victims as different. The devaluation of Indigenous life in society contributes to this neglect and fosters an environment where predators feel free to prey on Indigenous women without consequence. The dehumanisation of Indigenous peoples has an impact on their ability to get resources like money and grants. It is frequently difficult for indigenous communities and organisations to get financing for programmes that cater to their particular needs. This problem stems not just from a shortage of resources but also from financing decision-making biases. Due to preconceived ideas about the talents of Indigenous peoples and the significance of their contributions, funders may view Indigenous enterprises as less deserving of their support or less likely to succeed. Due to a pattern of underinvestment in Indigenous communities, these prejudices exacerbate gaps in economic growth, health, and education. The consequences of othering may be examined via a modern lens thanks to American policing. Due to historical colonial brutality and current prejudice, there is a great deal of friction in the interaction between law enforcement and Indigenous people. Indigenous peoples frequently experience both overpolicing and underpolicing at the same time: underpolicing in terms of protection and justice and overpolicing in terms of criminalization and monitoring. Deep-seated prejudices that see Indigenous peoples as dangers rather than fellow citizens deserving of protection are reflected in this dual reality. The awful trend of murdered and missing Indigenous women serves as a stark reminder of the negative effects of this prejudiced strategy. Numerous instances are dropped or not thoroughly investigated, which is indicative of a larger cultural disregard for the suffering of Indigenous women. This apathy stems directly from the process of othering, which dehumanises Indigenous people and hides their pain. It is impossible to overestimate the psychological effects of othering on Indigenous peoples. Continually being perceived as the "other" might result in internalised racism and a lowered feeling of value in oneself. Native Americans may have identity crises and a sense of alienation from both their traditional culture and the mainstream. Higher incidence of mental health conditions including depression, anxiety, and drug addiction might be a symptom of this alienation. These difficulties are exacerbated by the strain of navigating a culture that undervalues their identity and experiences, which feeds the cycle of marginalisation and health inequalities. The widespread problem of othering necessitates a multidimensional strategy that involves governmental reforms, education, and cultural transformations in viewpoints. In order to incorporate thorough and authentic depictions of Indigenous history and cultures, educational curricula need to be revised. By eradicating the prejudices and preconceptions that underlie othering, such changes can promote a society that is more inclusive and egalitarian. In order to combat systematic prejudice in contexts like law enforcement, employment, and financing, policy reforms are also important. Indigenous peoples' views and experiences should be taken into consideration while making these adjustments to ensure that the answers are both practical and culturally appropriate. In order to honour and acknowledge the accomplishments of Indigenous peoples, societal attitudes must also change. The myths that have traditionally marginalised Indigenous communities must be contested and altered in order to bring about this change. Indigenous perspectives and stories are given outlets in the media, arts, and literature, all of which are vital to this process. By giving these views more weight, society can start to view Indigenous peoples as essential members of the community with rich histories and worthwhile contributions, rather than as outsiders. To sum up, othering is a ubiquitous kind of prejudice that has a big impact on Indigenous peoples in a lot of different ways. By erasing their past and denying them fundamental rights, othering feeds the vicious cycles of inequality and marginalisation. A comprehensive strategy including policy adjustments, educational improvements, and cultural modifications is needed to address this issue. Through acknowledging and appreciating Indigenous peoples as equal constituents of society, we may initiate the process of dismantling othering mechanisms and strive towards a future that is both inclusive and egalitarian.