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This paper estimates the area of land held by Indigenous people in Australia in 2000. It details the legislation and programs that have lead to the accrual of land for Indigenous people in Australia since the concept of Indigenous ownership of land under Australian law, rather than the allocation of reserve lands, was first addressed in the mid 1960s. It is based on a literature review and data provided by a variety of government agencies and Indigenous organisations around Australia. Using this information, the paper estimates that Indigenous Australians either own, control or have management arrangements over land in the range of 16 to 18 per cent of the Australian continent. The lower range is based on reliable data whereas the higher range is speculative due to the fact that the aggregated area of many small landholdings has never been quantified. As the paper demonstrates, the types of tenures held by Indigenous Australians differ from jurisdiction to jurisdiction and within jurisdictions. This is a result not only of the federal system of government in Australia, where land management and administration is the role of the State or Territory governments, but also a product of different priorities and objectives set by Federal, State and Territory governments in addressing Indigenous peoples' aspirations for land. In some States and Territories, land rights regimes exist for lands to be claimed across the entire jurisdiction, while in other States and Territories land rights legislation is limited to the grant of specific parcels of land. The plethora of programs, statutes and government agencies involved in dealing with Indigenous land over the past decades has meant that, across Australia today, there is extreme diversity in the types of ownership, beneficiaries, tenures, property rights and governance structures available to Indigenous people. Indigenous landholdings in Australia in 2000 can be characterised as follows: most Indigenous land is located in the remote rangeland regions of the continent. There are many more Indigenous land parcels in the south-east of the continent; however these parcels are very small in area; about half of the aggregated area of Indigenous land in Australia is located in the Northern Territory as a result of successful claims under the Commonwealth's Aboriginal Land Rights (Northern Territory) Act 1976; the aggregated area of Indigenous land in Australia was yet to be influenced by land subject to native title recognition under the common law or the Native Title Act 1993; the area of land accrued by purchase with the assistance of Indigenous Land Acquisition programs is very small by comparison with land accrued by land rights legislation. However, the significance of the acquisition programs cannot be underestimated as they may be the only means by which Indigenous aspirations to land can be addressed in many parts of Australia. The paper also assesses the area of Indigenous land in each State and Territory. It details the programs and legislative frameworks of the Commonwealth, State and Territory governments which contribute to addressing Indigenous aspirations for land in each jurisdiction.

Canada's Indigenous Constitution reflects on the nature and sources of law in Canada, beginning with the conviction that the Canadian legal system has helped to engender the high level of wealth and security enjoyed by people across the country.

Over the past 3 decades, indigenous guardian programs (also known as indigenous rangers or watchmen) have emerged as an institution for indigenous governments to engage in collaborative environmental governance. Using a systematic review of peer‐reviewed literature for research conducted in Australia, Canada, Aotearoa‐New Zealand, and the United States, we sought to characterize the emergence of indigenous guardians in the literature and explore whether guardian approaches are representative of Indigenous approaches to environmental governance. Using a multistep relevance‐screening method, we reviewed 83 articles published since 1995, that report on, critique, or comment on Indigenous guardians. Our findings indicated that most articles on the topic were published in the last decade (88%), focused on Australia (65%), and were in a social science discipline (53%). The lead author of the majority of articles was an academic, although only half of the articles included an indigenous scholar or member of an indigenous group or organization as a coauthor. Finally, 11 articles were on research of guardian programs that were locally led and only 5 exemplified indigenous governance, based on 2 well‐known community‐based monitoring typologies. Our findings indicate that more research is required to understand the implications of current guardian programs for indigenous self‐determination, particularly when such programs are embedded in a broader western environmental governance structure.

Indigenous Peoples, Ethnic Groups and the State. David Maybury‐Lewis. Boston, MA: Allyn and Bacon, 1997.168 pp.Malaysia and the Original People:. Case Study of the Impact of Development on Indigenous Peoples. Robert Knox Dentan. Kirk Endicott. Alberto G. Gomes. and M. B. Hooker. Boston, MA: Allyn and Bacon, 1997. 175 pp.Forest Dwellers, Forest Protectors: Indigenous Models for International Development. Richard Reed. Boston, MA: Allyn and Bacon, 1997. 135 pp.

"Author Bagele Chilisa updates her groundbreaking textbook to give a new generation of scholars a crucial foundation in indigenous methods, methodologies, and epistemologies. Addressing the increasing emphasis in the classroom and in the field to sensitize researchers and students to diverse perspectives - especially those of women, minority groups, former colonized societies, indigenous people, historically oppressed communities, and people with disabilities, the second edition of Indigenous Research Methodologies situates research in a larger, historical, cultural, and global context to make visible the specific methodologies that are commensurate with the transformative paradigm of social science research"--

Much attention has been focused on the survival of Indigenous languages in recent years. Many, particularly anthropologists and linguists, anticipate the demise of the majority of Indigenous languages within this century and have called on the need to arrest the loss of languages. Opinions vary concerning the loss of language; some regard it as a hopeless cause, and others see language revitalization as a major responsibility of linguistics and kindred disciplines. To that end, this review explores efforts in language revitalization and documentation and the engagement with Indigenous peoples. It remains unclear why some attempts at language revitalization succeed, whereas others fail. What is clear is that the process is profoundly political.

The metaphor of "movement" has been applied in limited measure to indigenous action in Australia, and more to recent events (∼1960s and afterwards) than to earlier ones. This review characterizes movement in social-semiotic terms that allow consideration of such a notion over a longer time span and range of social circumstances than is usual in Australianist literature. Examination of a limited number of relatively well-documented cases from differing times and places reveals differences in the grounds of action and kinds of objectification that movements appear to have involved and also a continuing shift toward shared indigenous-nonindigenous understandings and forms of activism in the face of persisting social differentiation. The arguably limited impact of indigenous movements needs to be considered in the light of systematic constraints on them.

Brazil is in the midst of perhaps the most sweeping criminalization of indigenous rights in recent history. The "ruralists," politicians in Congress with ties to the country's influential agribusiness lobby, are pushing through legislation to rob independent government agencies of the ability to designate ancestral land for indigenous peoples. Brazilian journalist Fernanda Canofre reports on the politics behind the nation's land battles, which killed more than 60 people last year.

Introduction --Nitam-Miigiwewin : Zaagi'idiwin (gift one : love) ;Love : law and land in Canada's indigenous constitution --Niizho-Miigiwewin : Debwewin (gift two : truth) ;Truth : origin stories, metaphysics, and law --Niso-miigiwewin : Zoongide'iwin (gift three : bravery) ;Bravery : challenging the durability of terra nullius : Tshilhqot'in v British Columbia --Niiyo-Miigiwewin : Dabaadendizowin (gift four : humility) ;Humility : entanglement, aboriginal title, and "private" property --Naano-Miigiwewin : Nibwaakaawin (gift five : wisdom) ;Wisdom : outsider education, indigenous law, and land --Ningodwaaso-Miigiwewin : Gwayakwaadiziwin (gift six : honesty) ;Honesty : legal education and heroes, tricksters, monsters, and caretakers --Niizhwaaso-Miigewewin : Manaaji'idiwin (gift seven : respect) ;Respect : residential schools, responsibilities for past harms --Conclusion:Nookomis's reconstitution.

There are several 'myths' about the development of indigenous capitalism in the Third World, which derive from dependency theory. Using case material from Ghana, it is argued that a capitalist class is developing and expanding an already significant base in manufacturing. State aid has been acquired to a limited extent and sometimes by corrupt practice, but often when indigenous capitalists have been well established. Connections with foreign capital, far from limiting the expansion of local capital, have helped in the local acquisition of managerial and technical skills, leading to independence from and competition against foreign capital. These findings are not normally predictable from standard dependency theory, and suggest the possibility of a national capitalist development.

". this paper offers a brief overview of issues and themes emerging from Melanesian studies that bear on current concerns with "indigenous governance". My strategy for doing so is to discuss a recent case of political innovation in Santa Isabel, Solomon Islands. Drawing on my own research in Santa Isabel, I ask what issues and questions emerging in that locale may be relevant for other local systems in Melanesia ." - page 1 ; AusAID

Indigenous Legal Issues. Second edition. Commentary and materials by Heather McRae. Garth Nettheim. and Laura Beacroft. Sydney: Law Book Company, 1997.540 pp.