Suchergebnisse

The definition and scope of indigenous peoples' human rights are usually contentious in the context of Africa.2While in recent years indigenous peoples' human rights have expanded immensely internationally, in Africa indigenous peoples' rights are still perceived to be in their infancy.3At the United Nations, the group of African States delayed the process that finally led to the adoption of the United Nations Declaration of the Rights of Indigenous Peoples in 2007 (UNDRIP).4At a national level, most of the States in Africa are still reluctant to recognize the specific rights of indigenous peoples.5Until recently, the African Commission on Human and Peoples' Rights (the Commission), the leading human rights institution for the continent,6had kept a low profile on the issue and had 'not always interpreted indigenous peoples' rights favourably'.7From this perspective Commission regarding the communication submitted by the indigenous Endorois community against Kenya casts new light on the rights of indigenous peoples in Africa.8The decision, which has already been hailed as a 'landmark,'9touches on several crucial issues regarding the development of indigenous peoples' human rights in Africa. This groundbreaking decision did not materialize unexpectedly but is part of a wider evolution of the Commission regarding indigenous peoples' human rights in Africa. It echoes the work of the Commission's own Working Group of Experts on Indigenous Populations/Communities (Working Group) which was established in 2001 with the mandate to focus specifically on the promotion and protection of the rights of indigenous peoples in Africa.10The mandate of the Working Group is to examine the concept of indigenous communities in Africa, as well as to analyse their rights under the African Charter on Human and Peoples' Rights (African Charter).11In 2003 the Commission adopted the report of the Working Group which proposes several avenues for the recognition and promotion of indigenous rights in Africa.12The adoption of an Advisory Opinion by the Commission to support the adoption of UNDRIP marked another step toward the affirmation of indigenous peoples' rights in Africa.13The Advisory Opinion not only participated in unlocking the reluctance of the group of African States to adopt the UNDRIP, but also reflected developments taking place at the international level on the rights of indigenous peoples as well as their connection to the continent. Remarkably, in recent years, the Commission has started to refer to indigenous peoples' rights in its examination of States' periodic reports.14All these factors and the recent decision of the Commission in the Endorois case indicate the emergence of a consistent jurisprudence on indigenous peoples' rights in Africa.

This article outlines key considerations and issues inherent in undertaking effective evaluations of programs developed for Indigenous Australians, written from the perspective of a non-Indigenous evaluator. The considerations identified include a number of professional practice areas, namely the need for evaluators to: operate with an understanding and appreciation of the historical and systemic context experienced by Indigenous Australians; work from the basis of a solid code of ethics and practice standards; and operate with high levels of cultural sensitivity and the ability to appreciate Indigenous world views and differences. Another central consideration identified in the article is that evaluators need to hold a commitment to produce useful and useable evaluation findings that can inform future program design and social policy in relation to improving the health and wellbeing of Indigenous Australians. The article develops a number of principles for evaluators to follow in evaluating programs developed for Indigenous Australians. These include: having respect for the importance of historical, socioeconomic and psychological context; commitment to ensuring relevance in methodologies and approaches used; reciprocity in considering the benefits for participating Indigenous communities; and responsibility in undertaking effective communication and consultation. While most evaluators would agree with the above principles and values, the latter can be more challenging to apply in practice and examples of their application to evaluation, and the inherent challenges in the Indigenous context, are described. Such challenges include: operating within the restrictions of government silos with difficulties portraying the complex interrelationships that reflect the lives of Indigenous Australians; reaching consensus on evaluation design and implementation; working within restricted time frames with lack of opportunity to appreciate and reflect the unique differences among Indigenous communities across Australia; limitations inherent in engaging a broad and representative group of Indigenous stakeholders; and lack of control by the evaluator over the dissemination and influence of evaluation findings and results that link with subsequent decision-making processes.

The inalienable right of all peoples' to self-determination under international law equally applies to indigenous peoples and nations around the world. The study investigates what transnational civil mobilization at the global, the regional and local level have contributed towards Ogoni peoples' mobilization for self-autonomy in Nigeria. Using the political theory of civil society and social actions, the study argues that MOSOP's mobilization and social actions towards self-governance in Nigeria are caught up within the paradoxical circumstances where some criminal gangs are taking advantage of the political and economic situation to wreck havoc on the Nigerian state and innocent citizens. Dangerous precedents have been set to label and stereotype civil socio-political movements as violent, terrorists and secessionist movements in Nigeria. That being said, Ogoni self-determination and resource control remains complex and controversial theme, also fishing out the 'bad eggs' among social activists/group supporters is an issue that should not be ignored or taken with levity as the MOSOP continue in its strive mobilizing towards achieving Ogoni self-rule in Nigeria. Key Words: Political Mobilization, Ogoni Self-Determination, Civil Social Actions, Paradox, Challenges, MOSOP and Nigeria

Abstract
Background
Despite specific restrictions on their production and use, per- and polyfluoralkyl substances (PFAS) are still omnipresent in the environment, including aquatic ecosystems. Most biomonitoring studies have investigated the PFAS concentrations in indigenous organisms, whereas active biomonitoring has only been used sporadically. In the present study, accumulated PFAS concentrations were measured in indigenous fish, European perch (Perca fluviatilis) and European eel (Anguilla anguilla), and in translocated freshwater mussels (Dreissena bugensis and Corbicula fluminea) at 44 sampling locations within the main water basins of Flanders, the northern part of Belgium. Finally, both human health risk and ecological risk were assessed based on accumulated concentrations in fish muscle.

Results
Among locations, ΣPFAS concentrations ranged from 8.56–157 ng/g ww (median: 22.4 ng/g ww) in mussels, 5.22–67.8 ng/g ww (median: 20.8 ng/g ww) in perch, and 5.73–68.8 ng/g ww (median: 22.1 ng/g ww) in eel. Concentrations of PFOA and PFTeDA were higher in mussels compared to fish, whereas for PFDA and PFUnDA the opposite was true. A comparison of concentrations on a wet weight basis between both fish species showed significantly higher PFDoDA, PFTrDA, PFTeDA and PFOA concentrations in eel compared to perch and significantly higher concentrations of PFDA and PFOS in perch. In mussels, PFAS profiles were dominated by PFOA and showed a higher relative contribution of short-chained PFAS, while PFAS profiles in fish were dominated by PFOS. Furthermore, all mussel species clearly occupied a lower trophic level than both fish species, based on a stable isotope analysis.

Conclusions
Biomagnification of PFDA, PFUnDA and PFOS and biodilution of PFOA and PFTeDA were observed. Translocated mussels have been proven suitable to determine which PFAS are present in indigenous fish, since similar PFAS profiles were measured in all biota. Finally, mean PFAS concentrations in fish did pose a human health risk for eel, although tolerable daily intake values for perch were close to the reported daily consumption rates in Belgium and exceeded them in highly contaminated locations. Based on the ecological risk of PFOS, the standard was exceeded at about half of the sampling locations (44% for perch and 58% for eel).

Graham White's recent book, entitled Indigenous Empowerment through Co-management: Land Claims Boards, Wildlife Management, and Environmental Regulation,is a balanced, accessible, and honest discussion of a very complex realm of Crown-Indigenous relations and institutions in Canada. The book is very well researched and clearly communicated by one of Canada's leading experts on the topic. Co-management has been the subject of scholarly attention for many years in Canada; however, perspectives vary widely with respect to appropriateness and effectiveness. White's book is a bold project that tackles the complexities, sensitivities, and diverse contexts head-on. It ought to be at the top of the reading list for all academics, practitioners, and government officials with an interest in modern treaties.

Tribal Institutional Review Boards (TIRBs) in the United States assert their rights within sovereign nations by developing ethical research processes that align with tribal values to protect indigenous knowledge systems and their community from cultural appropriation, exploitation, misuse, and harm. We reviewed six TIRB applications and processes to gain a better understanding about their requirements and research ethics. We located 48 activated and deactivated TIRBs in a database, mapped them in relation to tribal reservation lands, and then conducted in-depth content analysis. Our analysis demonstrates the importance of building relationships, becoming fully acquainted with the TIRB's operating environment before seeking research approval, and issues related to tribal data management practices.

Abstract
There is increasing recognition that Indigenous knowledges have considerable potential to enhance collective understandings of and improve responses to complex ecological threats, such as those to cultural heritage from climate change. At the same time, it appears that Indigenous peoples face structural barriers to participation in international organisations that advance knowledge about those problems. Using the conceptual framework of boundary organisations (BOs) theory and case studies of the Intergovernmental Panel on Climate Change (IPCC) and UNESCO, I argue that the lack of meaningful Indigenous engagement in international knowledge institutions is not just an ethical problem; it also undermines the effectiveness of their assessments. The future success of their boundary work partly depends on further engagement with Indigenous stakeholders. At least at the heritage–climate change nexus, the salience, legitimacy, and credibility of IPCC and UNESCO assessments require substantive Indigenous representation alongside other state/non-state parties. Successful experiences in biodiversity governance indicate that incorporating the principles of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) would enhance Indigenous engagement in UNESCO and the IPCC.

In Australia national concerns about climate change, biodiversity loss, water quantity and quality and land degradation have high priority on the government's environment agenda. With this comes the opportunity to strategically integrate Indigenous land and sea management into plans for tackling these challenges, not least because the Indigenous estate - which includes some of the most biodiverse lands in Australia - continues to increase as a result of successful land and native title claims and the declaration of more Indigenous Protected Areas. This paper explores government support for Indigenous land and sea management focusing on the Commonwealth government's Working on Country program. The paper outlines the development of formalised Indigenous cultural and natural resource management, and the emergence of the Working on Country program is discussed in the past and current policy context. The opportunities and challenges for the future of the program, and formalised Indigenous land and sea management in Australia more broadly, are outlined. To finish, a note of cautious optimism: while an expanded Working on Country program underpinned by community-led priorities and aspirations has the potential to simultaneously ameliorate Indigenous poverty and ensure natural resource management occurs, this will require targeted investment and a more holistic and less sectoral approach from government. Indigenous Australians, environmental management. Working on Country program.

In Australia national concerns about climate change, biodiversity loss, water quantity and quality and land degradation have high priority on the government's environment agenda. With this comes the opportunity to strategically integrate Indigenous land and sea management into plans for tackling these challenges, not least because the Indigenous estate - which includes some of the most biodiverse lands in Australia - continues to increase as a result of successful land and native title claims and the declaration of more Indigenous Protected Areas. This paper explores government support for Indigenous land and sea management focusing on the Commonwealth government's Working on Country program. The paper outlines the development of formalised Indigenous cultural and natural resource management, and the emergence of the Working on Country program is discussed in the past and current policy context. The opportunities and challenges for the future of the program, and formalised Indigenous land and sea management in Australia more broadly, are outlined. To finish, a note of cautious optimism: while an expanded Working on Country program underpinned by community-led priorities and aspirations has the potential to simultaneously ameliorate Indigenous poverty and ensure natural resource management occurs, this will require targeted investment and a more holistic and less sectoral approach from government. Indigenous Australians, environmental management. Working on Country program.

Study of the role of English use in the lives of two undocumented indigenous Honduran immigrants to the southwestern United States reveals that the label "illegal" applied to undocumented immigrants influences their integration into U.S. society. Participants in the study used social/cultural capital to intervene in their underclass status. English proficiency served as a credentialed skill that allowed them social mobility, and the cultural value of being of service enabled them to transform their experience. Un estudio de la función de uso del inglés en las vidas de dos indígenas hondureños indocumentados en el suroeste de Estados Unidos revela que la etiqueta de "ilegal" aplicada a los inmigrantes indocumentados influye en su integración a la sociedad estadounidense. Los participantes en el estudio utilizaron capital social/cultural para intervenir en su condición de subclase. El dominio del idioma inglés sirvió como una habilidad reconocida que les permitía acceder a la movilidad social, y el valor cultural de ser de utilidad les permitió transformar su experiencia.

The institution of the royal pardon was used by the Spanish crown as an important resource to restore and regenerate the links, covenants and agreements political, social and cultural aspects of society. Among the concessions or grants being made by the monarch, forgiveness was clearly a manifestation of royal grace, compared to those that the king gave in righteousness. Waivers that are studied in this paper are a selection of cases of those given to indigenous subject to the laws and authorities of the viceroyalty of Rio de la Plata. Not included in this free aboriginal research, ie not subject to the Spanish power. ; La institución del perdón real fue utilizada por la corona española como un recurso importante para restablecer y regenerar las vinculaciones, pactos y acuerdos políticos, sociales y culturales de la sociedad. Dentro de las concesiones u otorgamientos que realizaba el monarca, el perdón fue claramente una manifestación de la gracia real, frente a aquellos otros que el rey otorgaba en justicia. Los perdones que se estudian en el presente trabajo son una selección de casos de los otorgados a los indígenas sujetos a las leyes y autoridades del virreinato del Río de la Plata. No se incluyen en esta investigación los aborígenes libres, es decir, no sometidos al poder español.

This paper aims to contribute to the indigenisation discourse by illustrating how dominant discourses and cultural practices explain and perpetuate social problems. We argue that focussing on the fundamental issue of a cultural conceptualisation of social problems will contribute positively to the development of the indigenous social work practice framework. As social work education forms an important foundation for how future social work practices will be performed, we interviewed 15 social work practicum students in Ghana about the cultural underpinnings of social problems. Themes developed from the interview data suggest that culture plays a key role in conceptualising social problems in Ghana. Although not often, culture tends to underpin and perpetuate social problems, such as streetism, child marriage and child neglect. Social work practice within the indigenous framework should aim at addressing the negative impacts of the cultural undertones of social problems. Social work practitioners should increase advocacy and knowledge sharing on the cultural explanations of social problems and collaborate with community leaders to change cultural values and norms that have negative ripple effects on children, young people and women.