La declaración de autonomía del movimiento y pueblos indígenas es parte de su identidad, se mantiene en tanto valor central que inscriben como condición y aporte a la democracia en Colombia. La autonomía es un derecho de los indígenas, pero no solo de ellos, sino del grueso de los sectores sociales. Defenderla y conquistarla será avanzar en una sociedad más democrática.
The purpose of this article is to add information to the water policies design's debate with intercultural view in Mexico. It analyses water resources management in the lands inhabited by indigenous peoples, focused on human right to water. Methodology consists on combining two relevant databases to understand water accessibility in those lands and to locate the concentration of indigenous population. Among its limitations is that the basis of ethnographic interpretation were anthropological publications even though it is necessary firsthand information to understand the conflictive relationship between water management and indigenous people; consequently it should have been better to select case studies. The originality of this document is that synthetizes hydrological and anthropological information within a context of collective rights. Conclusions lead to propose that water management strategies should take into account these communities organization in such a way they can participate in decision-making related to the procedures that actually are created in the National Water Law.
Como corolario del proceso de conquista y colonización de la región del Gran Chaco argentino, acaecida desde fines del siglo XIX, los indígenas han sufrido un proceso de arrinconamiento territorial. En este sentido, uno de los derechos, reclamos y reconocimientos más relevantes en materia de derechos indígenas a nivel internacional, nacional y provincial de Formosa giró en torno a la tenencia de la tierra. En el presente artículo se analizará cómo, de la mano de los reconocimientos normativos se accionaron dos políticas que pueden analizarse en términos de, por un lado la política indigenista de tenencia de la tierra y de una serie de procedimientos burocráticos para operacionalizar dichas políticas en sintonía con la normativa vigente. Por el otro, y como parte de las políticas indígenas de los pilagá, se construyó en torno al territorio un discurso legitimador de dicha tenencia en tanto guardianes de la naturaleza. ; As part of the Gran Chaco argentino process of conquest and colonization that took place at the end of the 19th century, the indigenous people suffered a territorial backing. In this sense, one of the most relevant rights, claims and recognitions in the field of indigenous rights is land tenure. In this article we will analyze on the one hand, the indigenous land tenure policy of de Formosa province and a series of bureaucratic procedures to operationalize the current regulations. On the other hand, and as part of the policies of the Pilagá, a discourse legitimizing this tenure as guardians of nature around the territory.
The work raised the possibility that ancestral peoples have a communicational public policy, as a response to the neocolonial media power that silences the promotion of their culture or limits their media participation, by projecting a stereotypical image of the indigenous as an ignorant subject, with habits negative, which makes them the object of ridicule and social rejection. This communication policy with deneocolonial characteristics must allow the participation of indigenous people as owners of the media or of spaces in them, for the dissemination of messages that enhance their name and transcend future generations. In this sense, a review and analysis of the existing legal framework at the national and international level was carried out. The longed-for indigenous communication policy is possible thanks to the existing public policy in Venezuela; the set of laws is sufficient to advance and empower indigenous people in an autochthonous communication process and justice for these peoples. The challenge for the implementation of the aspired policy must take into account state support, financing, acceptance of the sector, the preparation of the indigenous as a communicator and above all the commitment of the communities to spread their customs, traditions and resistance for more than 500 years. ; El trabajo plantea la posibilidad de que los pueblos ancestrales cuenten con una política pública comunicacional, como respuesta al poder mediático neocolonial que silencia la promoción de su cultura o limita su participación mediática, al proyectar una imagen estereotipada del indígena como sujeto ignorante, con hábitos negativos, que los convierte en objeto de burlas y rechazo social. Esa política comunicacional con características deneocoloniales, debe permitir la participación de los indígenas como propietarios de los medios o de espacios en éstos, para la difusión de mensajes que enaltezcan su gentilicio y trascienda a las generaciones futuras. En ese sentido, se hizo una revisión y análisis del marco jurídico existente a nivel nacional e internacional. La anhelada política comunicacional indígena sí es posible gracias a la política pública existente en Venezuela; el conjunto de leyes es suficiente para avanzar y empoderar a los indígenas de un proceso comunicacional autóctono y de justicia para estos pueblos. El reto para la ejecución de la política aspirada debe tomar en cuenta el apoyo estatal, el financiamiento, la aceptación del sector, la preparación del indígena como comunicador y sobre todo el compromiso de las comunidades para difundir sus costumbres, tradiciones y resistencia por más de 500 años.
Indigenous peoples in Colombia, which still exist despite the policy of extermination operated by the state, market players, the educational model and forced Christianization, define their identity linked to their spirituality and in the context of membership of the territories. In this article the relationship from the struggle for own authority, autonomy, identity and territory have been advancing some of the organizations of indigenous people in Colombia develops. The look is attempted here is crossed by the dimension of the spiritual, trying to offer her perspective that have been developed indigenous peoples.
The autobiographical writings of Della Walker, Sally Morgan, Nugi Garimara analyzed below contribute to forming and informing the concept of "aboriginal dissemi-nation" (Bhabha), that is a complex and multiform political, social and cultural entity, which narrates and which it is told from the margins where two hundred years of white domination have relegated it. It is a native and self-reflective voice that offers an unprecedented look at the concepts of "citizenship", "nation", "national literature". ; Gli scritti autobiografici di Della Walker, Sally Morgan, Nugi Garimara di seguito analizzati contribuiscono a formare e informare il concetto di "dissemi-nazione aborigena" (Bhabha), ossia di una entità politica, sociale e culturale complessa e multiforme, che narra e che si narra dai margini in cui duecento anni di dominazione bianca l'hanno relegata. Si tratta di una voce nativa e autoriflessiva che offre uno sguardo inedito sui concetti di "cittadinanza", "nazione", "letteratura nazionale". Los escritos autobiográficos de Della Walker, Sally Morgan, Nugi Garimara analizados a continuación contribuyen a formar e informar el concepto de "diseminación aborigen" (Bhabha), que es una entidad política, social y cultural compleja y multiforme, que narra y que Se cuenta desde los márgenes en los que doscientos años de dominación blanca la han relegado. Es una voz autóctona y autorreflexiva que ofrece una mirada sin precedentes a los conceptos de "ciudadanía", "nación", "literatura nacional".
This dossier is composed of seven articles that contains ethnographic data, reflections and analyzes on urban indigenous youth, in relation to the recognition and exercise of rights, in the context of the construction of citizenship at the end of the second decade of the 21st century. Indigenous youth define themselves and are recognized by their own cultural groups, academia and institutions as a historical and social subject, which in different social structures and normative instruments is considered as a subject of law that is struggling to be fully adhered to the political community of the city, from different positions, forms of participation and degrees of political consciousness. So the articles focus on a broad geography to address the conditions of being a woman, a man, a migrant, a returning migrant, a student, a worker, among other categories, and reside in a border, medium-sized or metropolis city, demonstrate the multiplicity of experiences that are recorded from different explanatory frameworks and methodological approaches to reconstruct and show the complexity of what we could call the experience of urban indigenous youth in Latin America. On the other hand, we highlight the contributions of the interview with Dr. Laura Valladares de la Cruz, whose reflections are fundamental to understand the current complexity that involves the concentration of studies on the themes and lines of research presented here, as well as the growing need to produce pertinent and innovative approaches and theoretical and methodological perspectives for the approach of a youthful social subject in constant construction and that assumes a growing protagonism in the current dynamics of social, economic, political and cultural change. Finally, we propose one on the text: Indigenous Youth. "Interdisciplinary Intercultural Studies related to Brazil and Mexico", highlights the main contributions of this work that gathers works that were presented in academic events between 2015 and 2016. Keywords: urban youth, contemporary rights and citizenship, Latin America. ; El presente dossier se conforma por siete artículos que contienen datos etnográficos, reflexiones y análisis sobre las juventudes indígenas urbanas, en relación con el reconocimiento y ejercicio de derechos, en el contexto de la construcción de la ciudadanía en el cierre de la segunda década del siglo XXI, momento en el que las y los jóvenes indígenas se autodefinen y son reconocidos por su propios grupos culturales, la academia y las instituciones como un sujeto histórico y social, que en diferentes estructuras sociales e instrumentos normativos es considerado como un sujeto de derecho que está pugnando por tener membresía plena a la comunidad política de la ciudad desde diferentes posiciones, formas de participación y grados de conciencia política. De tal suerte que, los artículos se enfocan en una amplia geografía para abordar las condiciones de ser mujer, hombre, migrante, migrante retornado, estudiante, trabajador, entre otras categorías y residir en una ciudad, fronteriza, mediana o una metrópoli, lo que permite demostrar la multiplicidad de vivencias que quedan registradas desde diferentes marcos explicativos y abordajes metodológicos para reconstruir y mostrar la complejidad de lo que podríamos denominar como la experiencia de las juventudes indígenas urbanas en América Latina. Por otro lado, destacamos los aportantes de la entrevista realizada a la Dra. Laura Valladares de la Cruz, cuyas reflexiones son imprescindibles para aproximarnos a comprender la complejidad actual que conlleva enfocar estudios en los temas y líneas de investigación que aquí se presentan, así como la creciente necesidad de producir enfoques y perspectivas teórico-metodológicas pertinentes y novedosas para el abordaje de un sujeto social juvenil en constante construcción y que toma un papel protagónico creciente en las dinámicas actuales de cambio social, económico, político y cultural. Finalmente, proponemos una sobre el texto: Juventudes Indígenas. Estudios Interdisciplinares, saberes interculturais Conexoes Brasil e México, destaca los principales aportes de esta obra que reúne trabajos que se presentaron en eventos académicos entre 2015 y 2016. Palabras-clave: juventudes indígenas urbanas, derechos y ciudadanías contemporáneas, América Latina. ; O presente dossiê é composto por sete artigos que contêm dados etnográficos, reflexões e análises sobre juventudes indígenas urbanas, em relação ao reconhecimento e ao exercício de direitos, no contexto da construção da cidadania no final da segunda década do século XXI, momento em que os jovens indígenas se autodefinem e são reconhecidos por seus próprios grupos culturais, a academia e as instituições como um sujeito histórico e social, que em diferentes estruturas sociais e instrumentos normativos é considerado como um sujeito de direito que está lutando para ser plenamente aderido à comunidade política da cidade, a partir de diferentes posições, formas de participação e graus de consciência política. De sorte que os artigos enfocam uma ampla geografia para abordar as condições de ser mulher, homem, migrante, migrante em retorno, estudante, trabalhador, entre outras categorias, e residir em uma cidade, fronteiriça, de médio porte ou metrópole, o que permite demonstrar a multiplicidade de vivências que são registradas desde diferentes marcos explicativos e abordagens metodológicas para reconstruir e mostrar a complexidade do que poderíamos denominar como a experiência da juventude indígena urbana na América Latina. Por outro lado, destacamos as contribuições da entrevista com a Drª Laura Valladares de la Cruz, cujas reflexões são fundamentais para entender a complexidade atual que envolve a concentração de estudos sobre os temas e as linhas de pesquisa aqui apresentados, bem como, a crescente necessidade de produzir abordagens e perspectivas teóricas e metodológicas pertinentes e inovadoras para a abordagem de um sujeito social juvenil em constante construção e que assume um protagonismo crescente na atual dinâmica de mudança social, econômica, política e cultural. Finalmente, propomos uma sobre o texto: Juventude Indígena. "Estudos Interdisciplinares interculturais relacionados ao Brasil e México", destaca as principais contribuições desta obra que reúne trabalhos que foram apresentados em eventos acadêmicos entre 2015 e 2016. Palavras-chave: jovens indígenas urbanos, direitos contemporâneos e cidadanias, América Latina.
In this paper the author analyzes the problems of inequality of opportunity and exclusion of Mexican indigenous population, in the face of demands for recognition of cultural diversity,indigenous autonomy and self-determination, through which it aims to include this sector of the population in the national project. In this sense, the paper also reviews the conceptualization that the government draws on indigenous marginalization from which defines its policies. Finally, note the challenges that indigenous involvement is to build democracy in the country. ; En este trabajo la autora analiza la problemática de la desigualdad de oportunidades y exclusión de la población indígena mexicana, de cara a las demandas de reconocimiento de la diversidad cultural, la autonomía y autodeterminación indígena, a través de las cuales se busca la inclusión de este sector de la población en el proyecto de nación. En este sentido,el trabajo también revisa la conceptualización que el gobierno elabora sobre la marginación indígena, a partir de la cual define sus políticas. Finalmente, observa los retos que la inclusión indígena tiene para la construcción de la democracia en el país.
Indigenous communities in Mexico have not achieved the desired response in meeting their demands and their rights; nevertheless, in recent decades have shaped organizations in which, through various collective actions, are aspects that encourage political participation and positive conditions for retaining the current situation. Such is the case for the National Association for Indigenous Autonomy Plural, ANIPA, which proposes alternatives to resolve the hardships that afflict the peoples. This arises in the context of the conference "500 years of the Discovery of America." It is with the emergence of the Zapatista Army of National Liberation (EZLN) in 1994, which achieves a substantial ANIPA dissemination of political demand flying indigenous communities as the recognition, respect and autonomy of indigenous peoples. ANIPA has participated in various forums and harmony between the executive and legislative branches and indigenous organizations, which allowed him together various structures, giving rise to what is now ANIPA-National Policy Association, in order to continue creating opportunities for expression and interaction between them. ANIPA has decided to seek peaceful means and dialogue to achieve the solution to indigenous demands. ANIPAAPN is not in sight as a political party but as a new democratic path that facilitate the integration of indigenous communities in the political life of the country, proposing the construction of a multiethnic state and a new multicultural society.
This article explores indigenous film in general within the layered contexts between indigenous 'being' and 'becoming' (from cultural, socioeconomic, epistemological, political, historical, esthetical, and cinematographic movements); particularly, the transformative emancipating closeness of the ONG Vídeo nas Aldeias (VNA 'Video in the Villages'): a Brazilian producer, distributor, developer, and indigenous film school. VNA reconsiders and redirects the indigenous 'self' and the 'common' other in a contemporary intercultural, transnational context, highlighting, at the same time, the particular Brazilian context as "vital towards the training of a new (demystified) look at the indigenous populations and to the deconstruction of deeply rooted prejudices." Film and video as ways of knowing, media (audiovisual technology), image, art and operations, genders, social processes, production methodologies and their politico-cultural appropriations could be a powerful tool to make people conscious and to challenge the sensible order within the dissentive game of otherness similarity. ; Este artículo explora el cine indígena en general en los "hojaldrados" contextos entre el "ser" y los "devenires" de la indigenidad (desde los movimientos culturales, socio-económicos, epistemológicos, políticos, históricos, estéticos y cinematográficos) y particularmente el acercamiento emancipatorio transformativo de la ONG Vídeo nas Aldeias (VNA 'video en las aldeas'): productora, distribuidora, promotora y escuela de cine indígena en Brasil. VNA reconsidera y redirige el "sí mismo" indígena y el otro "común" en un contexto contemporáneo intercultural, trans-nacional, resaltando a la vez el contexto particular brasileño como "vital frente a la formación de una nueva (desmitificada) mirada hacia los pueblos indígenas y al deshacer de los prejuicios profundamente enraizados". El cine y el video como formas y modos de conocer, medio (tecnología audiovisual), imagen, arte y operaciones, géneros, procesos sociales, metodologías de producción y sus apropiaciones político-culturales pueden ser una herramienta poderosa para despertar conciencia y desafiar el orden de lo sensible en el juego disensual de la semejanza con la otredad.
