Epistemic Encounters: Indigenous Cosmopolitan Hospitality, Marxist Anthropology, Deconstruction, And Doris Pilkington's Rabbit-Proof Fence‪.‬

Jean de Levy's History of a Voyage to the Land of Brazil, Otherwise Called America IN HIS 1997 SESSIONS ON HOSPITALITY, Jacques Derrida cites de Lery's description, above, of the Tupinamba welcoming ceremony as an example of "radical hospitality," which he characterizes by the reception of the uninvited guest, the stranger, into one's home. In the context of European statecraft, such hospitality is radical because it exceeds the normative restrictions and regulations that circumscribe the movement of so-called foreign bodies across national lines. Derrida's notion of a radical hospitality lies at the heart of a welcoming cosmopolitanism and the fulfilment of the desire for an unfettered movement of bodies across European national boundaries. Tat Derrida would radicalize hospitality by way of referencing a Tupinamba welcoming ceremony points to the many ways aboriginality constitutes an origin story in the European text of civility and civilization. While the Tupinamba laws of hospitality lie at the root of Derrida's conception of a radicalized European hospitality, for indigenous peoples in North and South America the colonizing effects of European imperialism in the postcolonial nation have hardly been reconciled, let alone acknowledged. Thus, the question emerges: How to decolonize this European notion of cosmopolitan hospitality? On the one hand, it would seem necessary to open the text of a European critical account of cosmopolitan hospitality to its own imperial history and the consequences of that history for the contemporary global tensions being fought across, within, and beyond its state lines that impact on any given nation's laws of hospitality.