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This article investigates the processes of becoming Indigenous Peoples in Thailand by tracing the transnational relationships and influences of global Indigenous movements on the creation of the Network and the Council of Indigenous Peoples in Thailand (NIPT and CIPT). In addition, it examines the Indigenous Peoples' movement toward both internal and external recognition. I argue that in Thailand the Indigenous Peoples movement stems from the global movement and exists in relation to international organisations. Within Thailand, the movement represents a deterritorialisation of the ethnoscape, with those now identified as Indigenous Peoples previously being identified as 'tribal peoples', 'ethnic minorities', or 'Others' who threatened national security. Indigenous Peoples are also self-identifying as native and marginalised peoples whose basic rights must be recognised and who advocate for equal treatment as citizens. Yet, the Indigenous Peoples' movement in Thailand is developing through a process of ongoing negotiations with various internal and external sectors. As a Hmong anthropologist and long-time participant in the Indigenous movement in Thailand, in addition to secondary sources, I draw mainly on personal observations and interviews with key informants. (J Southeast Asian Stud/GIGA)

Der Druck auf die indigenen Völker Lateinamerikas steigt bis hin zur Existenzbedrohung. Die linkspopulistische Regierung Mexikos setzt sich ebenso wenig für die Interessen der Indigenen ein wie die konservative Übergangsregierung in Bolivien. Brasiliens rechtsradikaler Präsident betreibt gar eine offene Assimilierungspolitik. Als neue Bedrohung kommt nun das Coronavirus hinzu, auf das die isoliert lebenden Völker immunologisch nicht vorbereitet sind.
Der eingeschränkte Zugang zu Gesundheitsdiensten und fehlende Intensivbetreuungskapazitäten erweisen sich während der Coronakrise in schwer zugänglichen Indigenengebieten als verhängnisvoll. Indigenenverbände befürchten, dass COVID-19 zur Ausrottung einiger indigener Völker führen kann.
Lateinamerikas indigene Völker sind eine bevorzugte Zielscheibe schwerer Menschenrechtsverletzungen. In Brasilien wurden allein in den letzten zwei Jahren mindestens 163 Indigene im Kontext von Landkonflikten getötet. In Bolivien erschoss das Militär bei Antiregierungsprotesten 36 überwiegend indigene Unterstützer des Ex-Präsidenten Evo Morales. Und im mexikanischen Chiapas leben derzeit etwa 5.000 überwiegend indigene Vertriebene in improvisierten Camps.
Zwar bezeichnen sich Mexiko und Bolivien in ihren Verfassungen als plurikulturelle Nation bzw. als plurinationaler Staat. Doch in der Realität werden indigene Rechte zunehmend ausgehöhlt, um den Ausbau von Infrastruktur, Landwirtschaft und Rohstoffabbau in indigenen Gebieten voranzutreiben. Besonders perfide zeigt sich dabei Brasiliens Präsident Bolsonaro, indem er die Indigenenschutzbehörde unter die Leitung eines Agrarlobbyisten stellt.
Die Bundesregierung und die Europäische Union sollten es trotz der Fokussierung auf das eigene Coronavirus-Management nicht versäumen, auf die besorgniserregende Lage der indigenen Völker zu reagieren. Um ein Massensterben durch COVID-19 abzuwenden, müsste die WHO umgehend den Transport medizinischen Personals und Behandlungsinfrastruktur in die teils schwer zugänglichen Gebiete koordinieren.

This article investigates the processes of becoming Indigenous Peoples in Thailand by tracing the transnational relationships and influences of global Indigenous movements on the creation of the Network and the Council of Indigenous Peoples in Thailand (NIPT and CIPT). In addition, it examines the Indigenous Peoples' movement toward both internal and external recognition. I argue that in Thailand the Indigenous Peoples movement stems from the global movement and exists in relation to international organisations. Within Thailand, the movement represents a deterritorialisation of the ethnoscape, with those now identified as Indigenous Peoples previously being identified as 'tribal peoples', 'ethnic minorities', or 'Others' who threatened national security. Indigenous Peoples are also self-identifying as native and marginalised peoples whose basic rights must be recognised and who advocate for equal treatment as citizens. Yet, the Indigenous Peoples' movement in Thailand is developing through a process of ongoing negotiations with various internal and external sectors. As a Hmong anthropologist and long-time participant in the Indigenous movement in Thailand, in addition to secondary sources, I draw mainly on personal observations and interviews with key informants.

Historically, hunger was used as a tool of coercion and manipulation, and as a weapon to eradicate Indigenous populations. Through policy decisions, the support for and removal of Indigenous children, and other assimilative practices, social work has contributed to the perpetuation of 'helping practices' which damaged Indigenous cultures and well-being. Today, experiences of hunger are still tied to colonialism. There is a need to examine the complex history of feeding Indigenous peoples in Canada and to work to reclaim and heal Indigenous food systems. For social work, this requires an emphasis on Indigenous ways of helping led by Indigenous peoples.

Indigenous populations worldwide are experiencing social, cultural, demographic, nutritional, and psychoemotional changes that have a profound impact on health. Regardless of their geographical location or sociopolitical situation, health indicators are always poorer for indigenous populations than for nonindigenous ones. The determinants of this gap are multiple and interactive, and their analysis requires a biocultural framework. Indigenous populations suffer from lower life expectancy, high infant and child mortality, high maternal morbidity and mortality, heavy infectious disease loads, malnutrition, stunted growth, increasing levels of cardiovascular and other chronic diseases, substance abuse, and depression. The devastating effects of colonization, the loss of ancestral land, and language and cultural barriers for access to health care are among the most salient themes characterizing the poor health situation of indigenous people. Anthropology is extremely well suited to address the interplay among social, economic, and political forces that shape the local experiences of illness.