The following essay is a response to readings from the books, “The distribution of the sensible: Politics and Aesthetics” and “Sovereignty Matters.” The text includes a summary of the relationship between aesthetics, politics, activism and land-based sovereignty.

In the book “The Distribution of the Sensible: Politics and Aesthetics” the author defines the distribution of the sensible as a system of self-evident facts of sense perception that all together reveals the existence of something in common and the restrictions that define the respective parts and positions within it. The author argues that politics ought to be examined from this distribution perspective which provides the central perception to the needed division between aesthetic and political practices. Distribution of the sensible hence institutes at one and similar time something collective that is mutual and exclusive parts (RANCIERE). The allocation of positions and roles is based on the distribution of times, forms of activity and spaces that determine the manner as to which something collective lends itself to involvement and the different methods various people contribute to this distribution.

“Sovereignty matters,” on the other hand, is a book that focuses on understanding the cultural perspectives,political strategies, and agendas of the indigenous communities in the Americas and the Pacific. The book’s author is of the opinion that after world war two, sovereignty emerged as a particularly valued term among native communities to signify multiple social and legal rights to cultural,economic,and political self-determination (Barker). It was around this time that political agendas and social movements for decolonization were created. Sovereignty marks the complications of global native efforts to undo the ongoing experiences of colonialism and also signify local efforts at the reclamation of certain resources, governments, territories plus cultural practices and knowledge.

 
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