This article explores the ethics of world heritage (WH) through a cosmopolitan lens. It proposes that cosmopolitanism provides fertile ground for the study of WH, in particular if combined with sensitivity to distinct indigenous ethical and political claims. Underpinning my article is the question of whether the politics of WH, despite its peaceful and universalist intensions, obscures local disputes and subaltern voices. The empirical emphasis is placed on the WH site of Laponia in the North of Sweden – a location (...) of Sami indigenous communities and commercial mining interests. I provide a narrative analysis of the inconsistencies between the Swedish ‘good state’ narrative defined by support for human and indigenous rights globally and the protection ambition of WH and its generally favourable attitude towards mining, despite its potentially damaging effects on the WH site of Laponia and the cultural heritage and land rights of Sami people living there. My study also provides an analysis of Sami narratives on Laponia – storylines that are rarely included in the Swedish ‘good state’ narrative. The study seeks to contribute to scholarly understandings of indigenous peoples’ ability to lay claims to the cosmopolitan protection logic that prevails in WH. (shrink)

Differences between, and struggles over, plural forms of time and temporal categories is a crucial yet underexplored aspect of debates about global justice. This article aims to reorient the global...

Deliberative scholars have suggested that citizens should be able to exchange arguments in public forums. A key element in this exchange is the rational mode of communication, which means speaking through objective argumentation. However, some feminists argue that this mode of communication may create or intensify epistemic injustices. Furthermore, we should not assume that everyone is equally equipped to take part in deliberation. Certain groups, such as Indigenous peoples, for instance, who may not be versed in rational forms of argumentation, (...) may not be listened to or involved sufficiently in the deliberative process. Therefore, it seems we need an alternative mode of communication, such as storytelling, which is a first-person or collective narrative. Given this, how should we pursue this goal? This article aims to answer this question by analysing a local conflict involving an Indigenous tribe and a neighbouring community in Brazil and exploring the underlying testimonial and hermeneutical injustices. I argue that storytelling has an important normative and institutional role in public deliberation and show that its applied version could overcome epistemic injustices and lead to better public policies. (shrink)

Indigenous peoples are disproportionally vulnerable to climate change. At the same time, they possess valuable knowledge for fair and sustainable climate adaptation planning and policymaking. Yet Indigenous peoples and knowledges are often excluded from or underrepresented within adaptation plans and policies. In this paper we ask whether the concept of epistemic injustice can be applied to the context of climate adaptation and the underrepresentation of Indigenous knowledges within adaptation policies and strategies. In recent years, the concept of epistemic injustice has (...) gained prominence, indicating that someone has been unfairly discriminated against in their capacity as a knower. We argue that many climate adaptation policies are epistemically unjust towards Indigenous peoples because of the underrepresentation of Indigenous knowledges by showing how the case of Indigenous knowledges in climate adaptation planning and policy satisfies five conditions of epistemic injustice. We further consider what challenges there are to integrating local and Indigenous knowledges within development in general, and climate adaptation strategies in particular and how these can be addressed. Whether the lack of Indigenous knowledges in climate adaptation policies constitutes an epistemic injustice matters because an injustice denotes an unfair advantage to one group – whether by design or default – that ought to be remedied and redressed. (shrink)