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This essay investigates the indigenous identity experience in contemporary Canada in the light of the renewed tourist interest that, in recent years, has led many indigenous people to join the promotion circuit of what, in the Western imagination, remains the land of great lakes, immense plains and "postcard" nature. Founded in 2015, the Indigenous Tourism Association of Canada aims to improve the socio-economic condition of indigenous peoples, and to promote local representation and dialogue between the communities, and the provincial and federal governments. Regaining possession of a tourism industry defined as "authentically indigenous" also means transforming culture, identity and self-representation into an agency supporting the socio-economic rebirth of poor areas and communities, kept for a long time at the margins of the national industrial and cultural system created, in its backbone, by colonial governments. For the purposes of these initial reflections, it becomes conceptually stimulating to re-read the interest in indigenous tourism also in the light of a complex idea of "migration". In fact, it becomes enlightening to rethink the idea of "migration" considering the history of indigenous peoples to grasp a more complex idea of "cultural mobility". Today, this idea is at the center of new identity processes that affect the Canadian nation as a whole and, even more so, the communities of the origins. New artistic and literary Indigenous productions of the twenty-first century are, in fact, turning cultural resilience into new imaginative visions for a different and more inclusive future. ; Questo saggio indaga l'esperienza identitaria indigena nel Canada contemporaneo alla luce del rinnovato interesse turistico che, negli ultimi anni, ha portato molti indigeni ad inserirsi nel circuito di promozione di quella che, nell'immaginario occidentale, resta la terra dei grandi laghi, delle immense pianure e della natura "da cartolina". Fondata nel 2015, la Indigenous Tourism Association of Canada vuole migliorare la condizione socioeconomica delle popolazioni indigene, fare rete per promuovere la rappresentatività locale e il dialogo tra le diverse comunità, i governi provinciali e quello federale. Riappropriarsi di una industria del turismo definita come "autenticamente indigena" vuol anche dire trasformare l'autorappresentazione identitaria in una agenzia utile alla rinascita socioeconomica di aree e comunità povere, tenute per lungo tempo ai margini del sistema industriale e culturale creato, nella sua ossatura, dai governi coloniali. Ai fini di queste prime riflessioni, diventa concettualmente stimolante rileggere l'interesse per il turismo indigeno anche alla luce di una idea complessa di "migrazione", ovvero di un ripensamento dell'idea di "migrazione" che tenga conto della Storia delle popolazioni indigene per cogliere un'idea complessa di "mobilità culturale"; un'idea che è oggi al centro di percorsi di riappropriazioni identitarie postcoloniali che toccano la nazione canadese nel suo complesso e, in modo particolare, le comunità delle origini. Le nuove produzioni artistiche e letterarie indigene del ventunesimo secolo traducono, infatti, la resilienza culturale in discorsi tesi a immaginare un futuro diverso e inclusivo.

The Escazú Agreement, the first environmental treaty to order that signatory States render available all information on the projects which may have an environmental impact, guarantee that citizens participate in decisional processes and adopt measures to protect defenders of indigenous environments and peoples, entered into force on 22 April 2021. Building on these premises, the paper reports some data with the aim of briefly tracing the framework in which environmental activists work. These, together with indigenous peoples, oppose the extractivist development model adopted by the region's government in the last twenty years, which has had – and still has – a significant impact on the environment, has increased social conflicts, and triggered a violence spiral against environmentalists and some indigenous communities, thus transforming Latin America into the most dangerous place for those who protect the environment ; The Escazú Agreement, the first environmental treaty to order that signatory States render available all information on the projects which may have an environmental impact, guarantee that citizens participate in decisional processes and adopt measures to protect defenders of indigenous environments and peoples, entered into force on 22 April 2021. Building on these premises, the paper reports some data with the aim of briefly tracing the framework in which environmental activists work. These, together with indigenous peoples, oppose the extractivist development model adopted by the region's government in the last twenty years, which has had – and still has – a significant impact on the environment, has increased social conflicts, and triggered a violence spiral against environmentalists and some indigenous communities, thus transforming Latin America into the most dangerous place for those who protect the environment

open ; . ; Etnologia e etnoantropologia ; open ; Chianese, MARIA FRANCESCA ; Chianese, MARIA FRANCESCA

The Escazú Agreement, the first environmental treaty to order that signatory States render available all information on the projects which may have an environmental impact, guarantee that citizens participate in decisional processes and adopt measures to protect defenders of indigenous environments and peoples, entered into force on 22 April 2021. Building on these premises, the paper reports some data with the aim of briefly tracing the framework in which environmental activists work. These, together with indigenous peoples, oppose the extractivist development model adopted by the region's government in the last twenty years, which has had – and still has – a significant impact on the environment, has increased social conflicts, and triggered a violence spiral against environmentalists and some indigenous communities, thus transforming Latin America into the most dangerous place for those who protect the environment.

Le riforme costituzionali latinoamericane in tema di riconoscimento dei diritti dei popoli indigeni promuovono una lettura pluriculturale dello Stato ed una concezione partecipativa della democrazia, che rendono storicamente datati gli stilemi costituzionali di matrice europea. Dall'analisi delle riforme stesse emerge la necessità di passare dal piano dei 'riconoscimenti' a quello delle 'garanzie': il Defensor del pueblo, quale figura di consolidata tradizione giuridica latinoamericana, risplende di luce nuova per il rispetto dei diritti dei popoli indigeni. ; The Latin-American constitutional reforms, concerning the recognition of indigenous people's rights, promote a multicultural state and a participatory concept of democracy, it makes the European constitutional law hallmarks historically dated. By analyzing those reforms, the need to move from the 'acknowledgment' level to the 'guarantee' one has been recognized: the Defensor del pueblo, being a strong figure of Latin-American legal tradition, shines out new light in terms of the indigenous peoples rights respect.

The protection for the land rights of indigenous peoples in Latin America between a lack of application and a difficult implementation of the jurisprudence of the Inter-American Court of Human Rights: the case of Paraguay – Despite being one of the first Latin-American countries to introduce in its own constitution the protection of indigenous peoples (1992), Paraguay is still far from implementing the constitutional parameter of protection. After three different decisions of Inter-American Court of Human Rights (2005, 2006, 2010), only few legislative dispositions provided for the reintegration of indigenous communities in their traditional lands. The Inter-American Court of Human Rights condemned the country in 2016 for its unjustified delay to apply Court's decisions.

L'autrice del libro When Rights Embrace Responsibilities. Biocultural Rights and Conservation of the Environment risponde ad alcune delle questioni sollevate da Francesco Viola e Gianfrancesco Zanetti nelle loro recensioni, pubblicate in questo numero della rivista. L'autrice si sofferma inoltre su alcuni temi discussi nel libro che richiedono ulteriori approfondimenti e su possibili sviluppi del concetto di diritti bioculturali. ; The author of the book When Rights Embrace Responsibilities. Biocultural Rights and Conservation of the Environment replies to the comments raised by Francesco Viola and Gianfrancesco Zanetti in the present journal issue. She also dwells on some topics of her book which deserve further clarification and speculates on possible future developments of biocultural rights.

The legitimate pretension to the "return" of the lands traditionally owned by indigenous peoples, and occupied by different social actors, to the original owners, has gained a growing importance in the context of the general topic of "restitution". This general obligation, self-imposed by anthropologists collaborating with indigenous people, concerns not only the results of their investigations, but also the objects of material culture collected and accumulated in European and American museums. A number of studies and researches conducted by anthropologists and jurists stressed the fundamental importance of the material and spiritual links with the land occupied in all the indigenous societies of Latin America as well as other continents; therefore the establishment of specific rights of use of the land also includes the social links with some localities, in terms of memory of past events, as well as daily activities, contributing finally to the construction of the identity conscience of those populations. The International Institutions and the Court of International Justice have recently made active interventions in defense of the territorial rights of the indigenous peoples, admitting the numerous violations occurred in the past and the corresponding right to restitution in the present. Some specific case studies of controversies regarding the restitution of the lands are examined, concerning countries such as Belize, Colombia, Paraguay, Argentina and Brazil. In conclusion, it is proposed a theoretical-conceptual discussion about the juridical topic of "Law of Property", as it developed in the long history of Western culture. The author thinks that frequently the un-critical adoption of the western concept of "individual and exclusive property" has negatively influenced both the investigation and the political treatment of the topic of the rights of indigenous peoples. Some conclusive references to recent critical points of view, stressing the "plurality" of the forms of property relations among the different societies, are discussed. The general suggestion coming from this study is the necessity of treating those important topics adopting a method of full and balanced collaboration between anthropologists and jurists. ; All'interno del grande tema della "restituzione", non tanto dei risultati delle ricerche da parte degli antropologi, ma di alcune categorie di "oggetti" che sono stati allontanati, in complessi processi storici, dai loro originari proprietari, si è guadagnata recentemente una rilevante importanza la pretesa di restituzione delle terre sottratte alle popolazioni indigene nel corso dei processi di colonizzazione. Una serie di studi e ricerche di antropologi e di giuristi ha posto in grande evidenza la centralità dei legami, materiali e spirituali, con la terra in quasi tutte le società indigene dell'America Latina (come anche di altri continenti); e anche il contributo che il legame con i luoghi, in termini di memoria, nonché di uso quotidiano, ha apportato alla costruzione dei sistemi identitari di queste popolazioni. Le istituzioni internazionali e le corti di giustizia internazionali sono recentemente intervenute attivamente in difesa dei diritti territoriali di queste popolazioni, riconoscendo le spoliazioni del passato e il diritto ad una restituzione nel presente. Sono esaminati alcuni casi specifici di controversie riguardanti la restituzione delle terre in Belize, Colombia, Paraguay, Argentina, Brasile. Viene infine proposta una discussione teorico-concettuale sul tema giuridico del "diritto di propriet " così come si è costituito nella lunga storia dell'Occidente. E si sostiene che spesso l'adozione acritica del concetto giuridico della "proprietà individuale ed esclusiva" ha influenzato negativamente sia le ricerche che il trattamento politico del tema dei diritti delle popolazioni indigene. Alcuni riferimenti a recenti e non recenti impostazioni critiche, che mettono in evidenza la "pluralità" delle forme di proprietà, concludono l'intervento, ribadendo anche la opportunità che questi argomenti siano affrontati in una piena collaborazione paritaria tra antropologi e giuristi.