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Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens ...

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens ...

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens d'Amazonie au christianisme. Alors que les conversions des populations autochtones des basses terres de l'Amérique du Sud ont généralement été présentées dans la littérature anthropologique comme des phénomènes éphémères ou instables, les résultats de l'analyse mettent en évidence la pérennité du mouvement évangélique baniwa qui, sous l'influence des mobilisations politiques indigènes, s'émancipe de la tutelle des missionnaire et des pasteurs non-indiens et se consolide à travers la constitution d'un vaste réseau d'Églises indiennes autonomes, tout en donnant lieu à une reconfiguration de la place du chamanisme au sein du groupe. ; Esta tese, que se apoia numa pesquisa etnográfica de um ano e meio, trata das práticas religiosas dos Baniwa, um grupo de língua arawak da Amazônia brasileira cujos membros têm a particularidade de aderir na sua maioria ao cristianismo evangélico, um movimento de origem protestante, desde a metade do século XX. O trabalho explora mais especificamente a recomposição de estas práticas num contexto urbano, ou seja, entre os Baniwa estabelecidos na cidade e em comunidades periurbanas. A partir de uma reflexão que articula quatro grandes temáticas – as conversões ameríndias, a expansão das Igrejas evangélicas no Brasil, o xamanismo e os movimentos políticos indígenas – propõe revelar uma faceta pouco conhecida da relação dos índios da Amazônia com o cristianismo. Enquanto as conversões das populações indígenas das terras baixas da América do Sul foram geralmente apresentadas na literatura antropológica como fenômenos efêmeros ou inestáveis, os resultados da análise demonstram a perenidade do movimento evangélico baniwa que, sob a influência das mobilizações políticas indígenas, se emancipa da tutela dos missionários e pastores não-índios e se consolida através da constituição de uma ampla rede de Igrejas nativas autônomas, gerando ao mesmo tempo uma reconfiguração do lugar do xamanismo dentro do grupo.

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens d'Amazonie au christianisme. Alors que les conversions des populations autochtones des basses terres de l'Amérique du Sud ont généralement été présentées dans la littérature anthropologique comme des phénomènes éphémères ou instables, les résultats de l'analyse mettent en évidence la pérennité du mouvement évangélique baniwa qui, sous l'influence des mobilisations politiques indigènes, s'émancipe de la tutelle des missionnaire et des pasteurs non-indiens et se consolide à travers la constitution d'un vaste réseau d'Églises indiennes autonomes, tout en donnant lieu à une reconfiguration de la place du chamanisme au sein du groupe. ; Esta tese, que se apoia numa pesquisa etnográfica de um ano e meio, trata das práticas religiosas dos Baniwa, um grupo de língua arawak da Amazônia brasileira cujos membros têm a particularidade de aderir na sua maioria ao cristianismo evangélico, um movimento de origem protestante, desde a metade do século XX. O trabalho explora mais especificamente a recomposição de estas práticas num contexto urbano, ou seja, entre os Baniwa estabelecidos na cidade e em comunidades periurbanas. A partir de uma reflexão que articula quatro grandes temáticas – as conversões ameríndias, a expansão das Igrejas evangélicas no Brasil, o xamanismo e os movimentos políticos indígenas – propõe revelar uma faceta pouco conhecida da relação dos índios da Amazônia com o cristianismo. Enquanto as conversões das populações indígenas das terras baixas da América do Sul foram geralmente apresentadas na literatura antropológica como fenômenos efêmeros ou inestáveis, os resultados da análise demonstram a perenidade do movimento evangélico baniwa que, sob a influência das mobilizações políticas indígenas, se emancipa da tutela dos missionários e pastores não-índios e se consolida através da constituição de uma ampla rede de Igrejas nativas autônomas, gerando ao mesmo tempo uma reconfiguração do lugar do xamanismo dentro do grupo.

This research uses a post-colonial feminist lens to investigate how development towards gender equality and equity can be promoted alongside processes of decolonisation in Kanaky-New Caledonia. In particular, it explores the ways that Kanak women in the pro-independence movement negotiate gender and indigeneity, and how these interactions subsequently influence society and the movement. Three key themes emerged from this research: violence, gender roles within the customary context compared to the western political context, and the responsive strategies that women employ. Issues raised related to violence focus on: physical violence related to political unrest, removal of self-determination, racial gaslighting around independence negotiations, gender and racial discrimination, and physiological and mental health. This thesis finds that Kanak women have different roles in customary contexts compared to political contexts. This thesis subsequently investigates how Kanak women experience and interpret these roles and highlights links and disconnects between gender roles and experiences in these two spheres. Tensions and negotiations between the customary sphere and the political sphere become very clear in institutions like the Customary Senate which occupies a place between the customary sphere and the Western political sphere. The Kanak women independence activist participants in this research utilise a plethora of strategies to navigate challenges they face in the customary sphere, in wider society, and within the independence movement. This indicates significant self-mobilisation of Kanak women towards gender equitable social change, which development actors should value and support. This research emphasises the intersectionality of Kanak women's experiences, the importance of self-determination to gender and development strategies, and the value of recognising and supporting self-mobilisation. Based on these research findings this thesis argues that decolonisation and decoloniality are integral to gender-focused development.

This thesis studies the literary production of Estercilia Simanca Pushaina and Miguelángel López Hernández authors published in Colombia who self-identify as wayuu. During the years 1970-1980, the transcription in conventional alphabetic writing and the translation into Spanish of the wayuu palabra de origen contained in the traditional songs or jayeechis and in the pictographic writing of the indigenous people took place. Our objectiv is to demonstrate that the contemporary literature that follows is a vector of expression of the structures of knowledge carried by the palabra de origen at the same time as it seeks to assert the fundamental rights of the Wayuu by transforming national and international spaces it invests. Thus, the literature of Simanca and López Hernández expresses the agency of the members of the community, despite a desire for the appropriation of indigenous cultural productions by the multicultural state in its search for political legitimacy. It is by emphasizing the agency of Simanca and López Hernández that we can think of the emancipatory character of their literary work, that is to say its conquest of spaces of political and epistemological autonomy by the intermediary of intercultural dialogue. This emancipatory action should be read in connection with the history of the community and with the demands of the indigenous social movements of the twentieth century. Contacts and negotiations in which commercial smuggling plays a central role characterized the history of the Wayuu. Similarly, contemporary literary production sets up circuits of literary smuggling with majoritarian societies in the Americas that challenge their cultural homogeneity by the eruption of indigenous knowledge systems at their centre. ; : Cette thèse étudie la production littéraire d'Estercilia Simanca Pushaina et de Miguelángel López Hernández auteur.e.s publiés en Colombie qui s'auto-identifient comme wayuu. Pendant les années 1970-1980, se produit la transcription en écriture alphabétique conventionnelle et la ...

The traditional image of South American Indians in loincloths & glittering feather headdresses, or in ponchos playing the panflute, seems definitively out of date. Indians no longer live lives of isolation on their reservations. These days, the continent's 44 million strong indigenous population has organized into a significant social & political force. The election last December of Evo Morales in Bolivia, the good turnout for Ollanta Humala in Peru & the unseating of three presidents under pressure from popular uprisings in Ecuador all show that indigenous movements have reached maturity. Everywhere they are fighting against expropriation of natural resources, against an ultra-liberal economic model which undermines their ancestral values of sharing & solidarity, in order to end their exclusion & subservience. Their aim is to take their destiny into their own hands & impose their vision of the world. But will their powerful North American neighbor eventually weigh in against them? Let us hope not. Adapted from the source document.

This thesis studies the literary production of Estercilia Simanca Pushaina and Miguelángel López Hernández authors published in Colombia who self-identify as wayuu. During the years 1970-1980, the transcription in conventional alphabetic writing and the translation into Spanish of the wayuu palabra de origen contained in the traditional songs or jayeechis and in the pictographic writing of the indigenous people took place. Our objectiv is to demonstrate that the contemporary literature that follows is a vector of expression of the structures of knowledge carried by the palabra de origen at the same time as it seeks to assert the fundamental rights of the Wayuu by transforming national and international spaces it invests. Thus, the literature of Simanca and López Hernández expresses the agency of the members of the community, despite a desire for the appropriation of indigenous cultural productions by the multicultural state in its search for political legitimacy. It is by emphasizing the agency of Simanca and López Hernández that we can think of the emancipatory character of their literary work, that is to say its conquest of spaces of political and epistemological autonomy by the intermediary of intercultural dialogue. This emancipatory action should be read in connection with the history of the community and with the demands of the indigenous social movements of the twentieth century. Contacts and negotiations in which commercial smuggling plays a central role characterized the history of the Wayuu. Similarly, contemporary literary production sets up circuits of literary smuggling with majoritarian societies in the Americas that challenge their cultural homogeneity by the eruption of indigenous knowledge systems at their centre. ; : Cette thèse étudie la production littéraire d'Estercilia Simanca Pushaina et de Miguelángel López Hernández auteur.e.s publiés en Colombie qui s'auto-identifient comme wayuu. Pendant les années 1970-1980, se produit la transcription en écriture alphabétique conventionnelle et la traduction en espagnol de la parole d'origine wayuu contenue dans les chants traditionnels ou jayeechis et dans l'écriture pictographique du peuple autochtone. Notre objectif est de démontrer que la littérature contemporaine qui s'ensuit est un vecteur d'expression des structures de connaissance portées par la parole d'origine au même temps qu'elle cherche à affirmer les droits fondamentaux des Wayuu en transformant les espaces nationaux et internationaux qu'elle investit. Ainsi, la littérature de Simanca et de López Hernández exprime la capacité d'action des membres de la communauté et ce malgré une volonté d'appropriation des productions culturelles autochtones par l'État multiculturel en vue de sa recherche de légitimité politique. C'est en mettant l'accent sur l'agir de Simanca et de López Hernández que nous pouvons penser le caractère émancipateur de leur œuvre littéraire, c'est-à-dire sa conquête d'espaces d'autonomie politique et épistémologique par l'intermédiaire du dialogue interculturel. Cette action émancipatrice est à lire en lien avec l'histoire de la communauté et en consonance avec les revendications des mouvements sociaux autochtones du XXe siècle. L'histoire des Wayuu est caractérisée par des contacts et des négociations où la contrebande commerciale joue un rôle central. De manière similaire, la production littéraire contemporaine met en place des circuits de contrebande littéraire avec les sociétés majoritaires des Amériques qui remettent en cause leur homogénéité culturelle par l'irruption en leur centre des systèmes de savoir autochtones.

This thesis studies the literary production of Estercilia Simanca Pushaina and Miguelángel López Hernández authors published in Colombia who self-identify as wayuu. During the years 1970-1980, the transcription in conventional alphabetic writing and the translation into Spanish of the wayuu palabra de origen contained in the traditional songs or jayeechis and in the pictographic writing of the indigenous people took place. Our objectiv is to demonstrate that the contemporary literature that follows is a vector of expression of the structures of knowledge carried by the palabra de origen at the same time as it seeks to assert the fundamental rights of the Wayuu by transforming national and international spaces it invests. Thus, the literature of Simanca and López Hernández expresses the agency of the members of the community, despite a desire for the appropriation of indigenous cultural productions by the multicultural state in its search for political legitimacy. It is by emphasizing the agency of Simanca and López Hernández that we can think of the emancipatory character of their literary work, that is to say its conquest of spaces of political and epistemological autonomy by the intermediary of intercultural dialogue. This emancipatory action should be read in connection with the history of the community and with the demands of the indigenous social movements of the twentieth century. Contacts and negotiations in which commercial smuggling plays a central role characterized the history of the Wayuu. Similarly, contemporary literary production sets up circuits of literary smuggling with majoritarian societies in the Americas that challenge their cultural homogeneity by the eruption of indigenous knowledge systems at their centre. ; : Cette thèse étudie la production littéraire d'Estercilia Simanca Pushaina et de Miguelángel López Hernández auteur.e.s publiés en Colombie qui s'auto-identifient comme wayuu. Pendant les années 1970-1980, se produit la transcription en écriture alphabétique conventionnelle et la traduction en espagnol de la parole d'origine wayuu contenue dans les chants traditionnels ou jayeechis et dans l'écriture pictographique du peuple autochtone. Notre objectif est de démontrer que la littérature contemporaine qui s'ensuit est un vecteur d'expression des structures de connaissance portées par la parole d'origine au même temps qu'elle cherche à affirmer les droits fondamentaux des Wayuu en transformant les espaces nationaux et internationaux qu'elle investit. Ainsi, la littérature de Simanca et de López Hernández exprime la capacité d'action des membres de la communauté et ce malgré une volonté d'appropriation des productions culturelles autochtones par l'État multiculturel en vue de sa recherche de légitimité politique. C'est en mettant l'accent sur l'agir de Simanca et de López Hernández que nous pouvons penser le caractère émancipateur de leur œuvre littéraire, c'est-à-dire sa conquête d'espaces d'autonomie politique et épistémologique par l'intermédiaire du dialogue interculturel. Cette action émancipatrice est à lire en lien avec l'histoire de la communauté et en consonance avec les revendications des mouvements sociaux autochtones du XXe siècle. L'histoire des Wayuu est caractérisée par des contacts et des négociations où la contrebande commerciale joue un rôle central. De manière similaire, la production littéraire contemporaine met en place des circuits de contrebande littéraire avec les sociétés majoritaires des Amériques qui remettent en cause leur homogénéité culturelle par l'irruption en leur centre des systèmes de savoir autochtones.

A review essay on a book by Courtney Jung, The Moral Force of Indigenous Politics (New York: Cambridge U Press, 2008).

Mapping is an active and predominant activity in the struggle of indigenous peoples to secure their territories. Through their reappropriation of a tool historically used to inviziblize and dispossess them, indigenous peoples are reaffirming their existence visually on the map to assert their land rights. While such countermapping initiatives are quickly multiplying across the world, a global perspective on indigenous land claims and the major issues of their formal recognition is still lacking. This PhD thesis aims to fill this gap through the establishment of Land- Mark (www.landmarkmap.org), the first global geographic observatory of indigenous territories and of which the author has been an active member from the outset. This approach involves responding to a set of scientific and political challenges as well as a set of related questions : where are the world's indigenous peoples ? What rights are they claiming ? Over what spaces ? How and to what extent have the transnational movement of which they are part achieved local recognition of their land rights ? What issues are raised by their new use of maps and the aggregation of their data into a centralized global database ?This thesis will also take stock of the data collected on LandMark and it will analyze their contributions to monitoring the implementation of international rights of indigenous peoples towards better understanding of ongoing dynamics within their territories. It will assess LandMark's capacity to offer scientific support to the political claims of these peoples, and more particularly by highlighting the ecosystem services provided by their territories and by preventing land grabs. ; L'usage de la cartographie est aujourd'hui prépondérant dans les luttes autochtones pour la sécurisation de leurs territoires. Par leur réappropriation d'un outil qui a de tous temps participé à les invisibiliser et à les déposséder, les peuples autochtones réaffirment leur présence sur la mappemonde et font valoir leurs droits fonciers. Si ces initiatives de ...

Mapping is an active and predominant activity in the struggle of indigenous peoples to secure their territories. Through their reappropriation of a tool historically used to inviziblize and dispossess them, indigenous peoples are reaffirming their existence visually on the map to assert their land rights. While such countermapping initiatives are quickly multiplying across the world, a global perspective on indigenous land claims and the major issues of their formal recognition is still lacking. This PhD thesis aims to fill this gap through the establishment of Land- Mark (www.landmarkmap.org), the first global geographic observatory of indigenous territories and of which the author has been an active member from the outset. This approach involves responding to a set of scientific and political challenges as well as a set of related questions : where are the world's indigenous peoples ? What rights are they claiming ? Over what spaces ? How and to what extent have the transnational movement of which they are part achieved local recognition of their land rights ? What issues are raised by their new use of maps and the aggregation of their data into a centralized global database ?This thesis will also take stock of the data collected on LandMark and it will analyze their contributions to monitoring the implementation of international rights of indigenous peoples towards better understanding of ongoing dynamics within their territories. It will assess LandMark's capacity to offer scientific support to the political claims of these peoples, and more particularly by highlighting the ecosystem services provided by their territories and by preventing land grabs. ; L'usage de la cartographie est aujourd'hui prépondérant dans les luttes autochtones pour la sécurisation de leurs territoires. Par leur réappropriation d'un outil qui a de tous temps participé à les invisibiliser et à les déposséder, les peuples autochtones réaffirment leur présence sur la mappemonde et font valoir leurs droits fonciers. Si ces initiatives de contre-cartographies se multiplient rapidement, une perspective globale sur l'ampleur des revendications territoriales autochtones et les enjeux considérables que soulève leur reconnaissance fait encore défaut. Cette thèse vise à pallier ce manque par la mise en place de LandMark (www.landmarkmap.org), premier observatoire géographique global des territoires autochtones, dont l'auteur est un des membres fondateurs. Cette démarche implique de répondre à un ensemble de défis scientifiques et politiques ainsi qu'à un ensemble de questions connexes : où sont les peuples autochtones du monde ? Quels droits revendiquent-ils ? Sur quels espaces ? Comment et dans quelle mesure leur mouvement transnational est-il parvenu à une reconnaissance locale de leurs territoires ? Quels enjeux soulèvent leurs nouveaux usages des cartes et l'agrégation de ces dernières en une base de données globale centralisée ? Cette thèse fera également le point sur les données actuellement recueillies sur LandMark et analysera leurs contributions au suivi de la mise en œuvre du droit international des peuples autochtones ainsi qu'à une meilleure compréhension des dynamiques en cours au sein de leurs territoires. Elle évaluera également les capacités de LandMark à offrir un appui scientifique aux revendications politiques autochtones, notamment par la mise en valeur des services écosystémiques rendus par leurs territoires et par la prévention de l'accaparement de leurs ressources.

The ethnography of an indigenous student organization based in Iquitos, the largest town in Peruvian Amazonia, allows one to examine the experience of its leaders. On the basis of skills acquired through contact with schools and activist organizations, these new leaders are asserting themselves via ever more visible mobilizations. The process of politicization through which students learn to demand their rights in the name of an indigenous identity is examined from the point of view of their place in urban spaces of activism. It is in such spaces that definitions of indigenous leadership are developed. These come into conflict with other, more traditional organizations and contribute to internal tensions within the "indigenous people's movement". The networks of mediation in which indigenous students participate -- networks that serve as conduits for the messages that local authorities, ecological activists and petrol companies wish to pass on to indigenous communities -- underscore the ambivalence of this protest movement. Adapted from the source document.

the ethnographic survey carried out between 2006 and 2015 among family groups from various socio-economic backgrounds in Santiago revealed that the residential interdependence of urban family relationships is limited, through the formation of 'house configurations'. Criticising the dominant approach to the census, questions the patterns of residential traffic within such configurations, as interpreted and meant from an indigenous point of view. The analysis of two ethnographic cases shows that daily movements between houses are not only 'facts' resulting from practical problems or basic demographic, economic or urban conditions, as highlighted in literature. From a native point of view, the direction, frequency and mode of residential travel are interpreted as 'gestures' that activate intersubjective recognition language, configure more symmetrical or asymmetric forms of household interdependence. ; L'enquête ethnographique que j'ai menée entre 2006 et 2015 auprès de groupes familiaux issus de divers milieux socioéconomiques à Santiago a révélé l'importance des rapports d'interdépendance résidentielle de la parenté en milieu urbain, par la formation de « configurations de maisons ». En critiquant l'approche dominante du recensement, j'interroge les modes de la circulation résidentielle à l'intérieur de telles configurations, tels qu'ils sont interprétés et signifient du point de vue indigène. Par l'analyse de deux cas ethnographiques, je montre que les circulations quotidiennes entre maisons ne sont pas seulement des « faits » résultant de problèmes pratiques ou des conditions démographiques, économiques ou urbaines de base, comme mis en avant par la littérature. Du point de vue natif, la direction, la fréquence et les modalités des déplacements résidentiels sont interprétés comme des « gestes » qui activent un langage de reconnaissance intersubjective, en configurant des formes plus symétriques ou plus asymétriques d'interdépendance entre maisons.

A number of villages in the Northwest of Argentina are adopting the status of 'indigenous community'. Being recognised as such afford access to a range of legal instruments that permit communities to reclaim their territories which, despite having been occupied for generations, were taken by large landowners during periods of conflict. Activists are at the forefront of these movements and participate actively in the process of the ethnicisation of social claims common across the region. Nevertheless, the identification of rural Andeans as 'Indians' is not simple when Indians have a long history of being rendered invisible and denigrated. The manner in which these activists, whom we describe as 'cultural smugglers' have managed to reverse the stigma of being Indian and revindicate it with pride, requires closer study. They participate in a struggle against dominant local discourses in order to establish, if on a modest level, a certain level of social justice. We will explore the ways in which their discourses, which have achieved a certain amount of success in the media, are interpreted and lived by the villagers who are not altogether disposed to recognising themselves as descendants of a barbarian and pagan people. We will shed light on different representations of the Indian that coexist - and sometimes clash - in contemporary Argentine society and how these complicate the emancipation movement initiated by indigenous organisations. Adapted from the source document.