Suchergebnisse

Draws upon examples from Australia, Canada, & New Zealand to explore the nature of indigenous nationalism. A theoretical understanding of indigenous nationalism is developed in relation to three dimensions: democratic self determination; internal democracy (the right to choose how & by whom one will be governed); & shared rule in state institutions. Distinctions are made between normative & empirical-institutional dimensions of indigenous nationalism, noting that the normative dimension explains why the indigenous claim to self-determination deserves respect & how it differs from claims of other minorities. Attention is called to the very different empirical characteristics & circumstance of indigenous communities. An examination of the pragmatic political implications of the normative framework of indigenous nationalism considers the kinds of communities that will exercise the right to self-determination & the range of potentially viable options for institutional design. These understandings of indigenous nationalism serve to alleviate charges of empirical inaccuracy & irrelevance while simultaneously sustaining the insight needed for the negotiation of just & lasting indigenous-state relations. 80 References. n. Lindroth

An exploration of how states incorporate indigenous legal traditions into laws of the wider state focuses on common law, customary law, & self-government. Different internal logics & moral/political implications of the three modes of incorporation are detailed. Common law is not a law per se but a kind of social situation that affects broader laws. More status is given to indigenous law when it is incorporated as a separate system of customary law, & the most status is accorded in situations where self-government is the basis for recognizing indigenous laws; however, greater status does not guarantee more or preferable rights to indigenous people. Customary incorporation usually involves the legal right to maintain usage of traditional lands while common law incorporation tends to produce stronger property rights in the form of collective freehold ownership. Variations among states are discussed, noting the emphasis on the self-government mode in the US & Canada, & preference for customary incorporation & common law incorporation in South Africa & Australia respectively. Mechanisms that led to different modes of incorporation are explored. J. Lindroth

Indigene Völker unterscheiden sich von der Mehrheit der Bevölkerung durch Sprache, Kultur und Geschichte. Der Unterschied zwischen ländlichen und städtischen Schulen hat den indigenen Völkern mannigfache soziale Barrieren auferlegt. Für viele endete der Bildungsweg mit der beruflichen Bildung. Schüler, die auf städtische Schulen wechseln, müssen auf soziale Isolation, Kulturschocks und Diskriminierung durch die Mitschüler gefasst sein. Um die Ungleichheit zwischen der Bevölkerungsmehrheit und indigenen Völkern zu reduzieren, hat die Zentralregierung das "Grundgesetz der indigenen Völker" erlassen. Die Selbstverwaltung der indigenen Gebiete entspricht der allgemeinen Verwaltung. Die Selbstverwaltungseinrichtungen der indigenen Gebiete sind lokalem Recht und öffentlich-rechtlichem Haushaltsrecht unterworfen. In Taiwan ist die Frage indigener Völker Teil der lokalen Selbstverwaltung. (ICE).

The work, particularly Staying Alive: Women, Ecology, and Development (1989) of Vandana Shiva, an Indian writer, activist, feminist, & ecologist, is read as an instance of Third World feminist theory that draws on indigenous cultural traditions but has implications for mainstream feminist scholarship. Teresa L. Ebert's (1992/93) notion of theory is drawn on to discuss Shiva's arguments as an articulation of an alternative paradigm based on the epistemologies of rural women & peasants that integrates them into an oppositional political framework. According to Shiva, rural Indian women & men have been systematically marginalized through the displacement & devaluation of their indigenous knowledges by a profit-oriented Western development paradigm. How Shiva employs the notion of prakriti (nature, a feminine creative force) as it has been mobilized by the Chipko activists she studies is explored. Her critique is taken to represent an alternative conceptualization of the relation between people & nature founded on the indigenous as a subject of theory. D. M. Smith

"The author analyses higher education policies targeted at equal (or rather not so equal) opportunities for access into higher education for indigenous people in Australia, Canada, and Mexico. He discusses concepts of equity and social responsiveness and works out very wen that many measures undertaken to ensure equal access for indigenous people require them to adopt the norms and values of the majority culture. This, of course, is in stark contrast to an approach of self-determination. He finds an example of this in Canada where indigenous people have successfully fought to start their own universities and have them recognized as equal to the universities of the majority culture. This means that they control their own educational processes. Despite the fact that developments in Canada are not ideal and go all the way in shifting control and administration to the indigenous boards, such an approach acknowledges the difference without seeing it as inferior. The author also works out in a convincing manner that in countries where the higher education system serves purposes of nation-building, a 'different but equal' policy is perceived as separatist and threatening to the state. In his conclusions, the author proposes to develop the concept of an ethnically sensitive university that includes cultural diversity as a matter of content and collaborates with indigenous people in their struggle for justice and recognition." (excerpt)

"The author analyses higher education policies targeted at equal (or rather not so equal) opportunities for access into higher education for indigenous people in Australia, Canada, and Mexico. He discusses concepts of equity and social responsiveness and works out very wen that many measures undertaken to ensure equal access for indigenous people require them to adopt the norms and values of the majority culture. This, of course, is in stark contrast to an approach of self-determination. He finds an example of this in Canada where indigenous people have successfully fought to start their own universities and have them recognized as equal to the universities of the majority culture. This means that they control their own educational processes. Despite the fact that developments in Canada are not ideal and go all the way in shifting control and administration to the indigenous boards, such an approach acknowledges the difference without seeing it as inferior. The author also works out in a convincing manner that in countries where the higher education system serves purposes of nation-building, a 'different but equal' policy is perceived as separatist and threatening to the state. In his conclusions, the author proposes to develop the concept of an ethnically sensitive university that includes cultural diversity as a matter of content and collaborates with indigenous people in their struggle for justice and recognition." (excerpt).

Opens with a review of national & international legal debates on the rights & status of the Aotearoa/New Zealand Maori, focusing on the emerging politics of indigenous self-determination. At issue is the Maori adoption of a postcolonial politics of self-determination in their sociopolitical relations with the dominant whites. Trends in national & supranational developments relative to indigenous rights provide a context for understanding the circumstances in Aotearoa/New Zealand. It is concluded that the Maori are making some limited & tenuous progress in the pursuit of justice & restitution for their colonization while exposing the limits of democracy & the colonial underpinnings of nation-state formation. 90 References. J. Zendejas

Opens with a review of national & international legal debates on the rights & status of the Aotearoa/New Zealand Maori, focusing on the emerging politics of indigenous self-determination. At issue is the Maori adoption of a postcolonial politics of self-determination in their sociopolitical relations with the dominant whites. Trends in national & supranational developments relative to indigenous rights provide a context for understanding the circumstances in Aotearoa/New Zealand. It is concluded that the Maori are making some limited & tenuous progress in the pursuit of justice & restitution for their colonization while exposing the limits of democracy & the colonial underpinnings of nation-state formation. 90 References. J. Zendejas

The colonization of indigenous people's knowledge & resources is discussed in relation to the global market. Impoverishment & dispossession occurs as commercial harvesters, public demands to cease traditional hunting practices, & limitations imposed on indigenous people by conservation managers. The different views of conservation biologist's versus indigenous peoples reflect the conflict between world views of humans apart from or a part of nature. The author concludes that sustainable use of biodiversity in remnant indigenous homelands through propriety rights will provide the maintenance for their traditional way of life, & an economic base to reduce the inequities. References. J. Harwell

Investigates the discursive construction of indigenous populations in Mexico in 4 government texts: a 1921 speech by a majority party spokeperson; a 1935 legislative initiative concerning the creation of a Dept of Indigenous Affairs; a 1948 presidential initiative creating the present National Indigenous Instit; & a 1990 legislative initiative by President Carlos Salinas. These texts construct indigeneous peoples in a discriminatory fashion. Binaries such as culture & economics, past, & present, & celebration & deficiency are deployed to separate indigeneous peoples from the majority & justify their continued mistreatment. While often portrayed as a bedrock of the National identity of Mexico, indigenous peoples are also described as a scandal requiring constant elite surveillance. 22 References. D. M. Smith