In From Recognition to Reconciliation, twenty leading scholars reflect on the continuing transformation of the constitutional relationship between Indigenous peoples and the Canadian state.

More than thirty years ago, section 35 of the Constitution Act recognized and affirmed “the existing aboriginal and treaty rights of the aboriginal peoples of Canada.” Hailed at the time as a watershed moment in the legal and political relationship between Indigenous peoples and settler societies in Canada, the constitutional entrenchment of Aboriginal and treaty rights has proven to be only the beginning of the long and complicated process of giving meaning to that constitutional recognition. In From Recognition to Reconciliation, twenty leading scholars reflect on the continuing transformation of the constitutional relationship between Indigenous peoples and the Canadian state. The book features essays on themes such as the role of sovereignty in constitutional jurisprudence, the diversity of methodologies at play in these legal and political questions, and connections between the Canadian constitutional experience and developments elsewhere in the world.

In these times of growing insecurity, widening inequities and deepening crisis for civilized governance, Recognition as Key for Reconciliation offers meaningful and provocative thoughts on how to advance towards a more just and peaceful future. From the intractable Israeli-Palestinian conflict we learn of “thin” and “thick” recipes for solutions. Beyond the Middle East region we learn from studies around the globe: South Africa, Northern Ireland and Armenia show the challenges to genuine recognition of our very human connection to each other, and that this recognition is essential for any sustainable positive security for all of us. Contributors are Deina Abdelkader, Gregory Aftandilian, Dale Eickelman, Amal Jamal, Maya Kahanoff, Herbert Kelman, Yoram Meital, Victoria Montgomery, Paula M. Rayman, Albie Sachs and Nira Yuval-Davis.

The topic of recognition has come to occupy a central place in debates in social and political theory. Developed by George Herbert Mead and Charles Taylor, it has been given expression in the program for Critical Theory developed by Axel Honneth in his book The Struggle for Recognition. Honneth's research program offers an empirically insightful way of reflecting on emancipatory struggles for greater justice and a powerful theoretical tool for generating a conception of justice and the good that enables the normative evaluation of such struggles. This 2007 volume offers a critical clarification and evaluation of this research program, particularly its relationship to the other major development in critical social and political theory; namely, the focus on power as formative of practical identities (or forms of subjectivity) proposed by Michel Foucault and developed by theorists such as Judith Butler, James Tully, and Iris Marion Young.

WINNER OF: Frantz Fanon Outstanding Book from the Caribbean Philosophical Association Canadian Political Science Association’s C.B. MacPherson Prize Studies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

"Cultural Survival is an organization founded in 1972 to defend human rights of Indigenous peoples, who, like the Indians of the Americas, have been dominated and marginalized by peoples different from themselves. Since the states that claim jurisdiction over Indigenous peoples consider them aliens and inferiors, they are among the world's most underprivileged minorities, facing a constant threat of physical extermination and cultural annihilation. This is no small matter, for Indigenous peoples make up approximately five percent of the world's population. Most of them wish to become successful ethnic minorities, meaning that they be permitted to maintain their own traditions even though they are out of the mainstream in the countries where they live. Indigenous peoples hope, therefore, for multiethnic states that will tolerate diversity in their midst. In this their cause is the cause of ethnic minorities worldwide and is one of the major issues of our times, for the vast majority of states in the world are multiethnic. The question is whether states are able to recognize and live peaceably with ethnic differences, or whether they will treat them as an endless source of conflict."-- Foreword.