Anderson, Jane

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Assistant Professor, Department of Anthropology
Last Name
Anderson
First Name
Jane
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Anthropology
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Law, intellectual property, Indigenous rights, human rights, cultural property, international heritage, Indigenous political movements, policy studies, coloniality and colonialism, politics of cultural difference, rationalities of governance, archives, authority and expertise, production of knowledge, international organizations, problematics of theory/practice, mechanics of law reform, dispute resolution, critical legal theory, legal philosophy, cultural studies and how ideas travel.
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    On Resolution | Intellectual Property and Indigenous Knowledge Disputes | Prologue
    (2012-03-09) Anderson, Jane E
    @font-face { font-family: "Cambria"; }@font-face { font-family: "Garamond"; }p.MsoNormal, li.MsoNormal, div.MsoNormal { margin: 0in 0in 0.0001pt; font-size: 12pt; font-family: "Times New Roman"; }p.MsoEndnoteText, li.MsoEndnoteText, div.MsoEndnoteText { margin: 0in 0in 0.0001pt; font-size: 12pt; font-family: "Times New Roman"; }span.EndnoteTextChar { font-family: "Times New Roman"; }span.EndnoteTextChar1 { }div.Section1 { page: Section1; } The issue of indigenous interests in intellectual property law is difficult precisely because of the historical, political, cultural dimensions that inform the subject notion of ‘property’ and the historical delineation, exclusion and current inclusion of populations now referred to as ‘indigenous’, ‘traditional’ or ‘local’. The current conditions of colonialism also mean that there are legitimate questions about the extent that the legal ordering of indigenous knowledge issues through an intellectual property paradigm works to privilege certain modes of inquiry and investigation over others. This paper offers initial musings upon the idea of resolution. It necessarily begins with a theoretical exploration of the problems that exist within this field as well as practical suggestions for modifying and appropriating aspects of the intellectual property apparatus in ways that are meaningful and respond to Indigenous interests in knowledge control and circulation. Its structure mirrors the fracturing of the discourse itself.