Suchergebnisse

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens ...

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens ...

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens d'Amazonie au christianisme. Alors que les conversions des populations autochtones des basses terres de l'Amérique du Sud ont généralement été présentées dans la littérature anthropologique comme des phénomènes éphémères ou instables, les résultats de l'analyse mettent en évidence la pérennité du mouvement évangélique baniwa qui, sous l'influence des mobilisations politiques indigènes, s'émancipe de la tutelle des missionnaire et des pasteurs non-indiens et se consolide à travers la constitution d'un vaste réseau d'Églises indiennes autonomes, tout en donnant lieu à une reconfiguration de la place du chamanisme au sein du groupe. ; Esta tese, que se apoia numa pesquisa etnográfica de um ano e meio, trata das práticas religiosas dos Baniwa, um grupo de língua arawak da Amazônia brasileira cujos membros têm a particularidade de aderir na sua maioria ao cristianismo evangélico, um movimento de origem protestante, desde a metade do século XX. O trabalho explora mais especificamente a recomposição de estas práticas num contexto urbano, ou seja, entre os Baniwa estabelecidos na cidade e em comunidades periurbanas. A partir de uma reflexão que articula quatro grandes temáticas – as conversões ameríndias, a expansão das Igrejas evangélicas no Brasil, o xamanismo e os movimentos políticos indígenas – propõe revelar uma faceta pouco conhecida da relação dos índios da Amazônia com o cristianismo. Enquanto as conversões das populações indígenas das terras baixas da América do Sul foram geralmente apresentadas na literatura antropológica como fenômenos efêmeros ou inestáveis, os resultados da análise demonstram a perenidade do movimento evangélico baniwa que, sob a influência das mobilizações políticas indígenas, se emancipa da tutela dos missionários e pastores não-índios e se consolida através da constituição de uma ampla rede de Igrejas nativas autônomas, gerando ao mesmo tempo uma reconfiguração do lugar do xamanismo dentro do grupo.

Based on one and a half year of ethnographic research, this dissertation explores the religious practices of the Baniwa, an Arawak-speaking group of the Brazilian Amazonia whose members have mainly converted to evangelicalism, a Protestant movement, since the mid-20th century. More specifically, I investigate the reorganization of such practices in an urban context, that is among the Baniwa who live in the city and in peri-urban villages. Through a reflection structured around four major themes – Amerindian conversions, growth of evangelical Churches in Brazil, shamanism and indigenous movements – this work sheds light on a little-known aspect of the Amazonian native people's relation to Christianity. While Amerindian conversions in the Lowlands of South America are generally presented in anthropological literature as an ephemeral or unstable phenomenon, the results of this analysis show the continuity of the Baniwa evangelical movement. Under the influence of indigenous political mobilizations, this movement emancipates itself from the non-native missionaries and pastors and consolidates itself through the constitution of an extensive network of autonomous native Churches, while reconfiguring the place of shamanism in the group. ; Cette thèse, qui prend appui sur une enquête ethnographique de près d'un an et demi, porte sur les pratiques religieuses des Baniwa, un groupe de langue arawak de l'Amazonie brésilienne dont les membres ont la particularité d'adhérer majoritairement à l'évangélisme, un mouvement d'origine protestante, depuis le milieu du XXème siècle. Elle explore plus spécifiquement la recomposition de ces pratiques dans un contexte urbain, c'est-à-dire parmi les Baniwa qui se sont établis en ville et dans des villages périurbains. À partir d'une réflexion qui articule quatre grandes thématiques – les conversions amérindiennes, l'expansion des Églises évangéliques au Brésil, le chamanisme et les mouvements politiques indigènes – elle propose d'éclairer une facette méconnue du rapport des indiens d'Amazonie au christianisme. Alors que les conversions des populations autochtones des basses terres de l'Amérique du Sud ont généralement été présentées dans la littérature anthropologique comme des phénomènes éphémères ou instables, les résultats de l'analyse mettent en évidence la pérennité du mouvement évangélique baniwa qui, sous l'influence des mobilisations politiques indigènes, s'émancipe de la tutelle des missionnaire et des pasteurs non-indiens et se consolide à travers la constitution d'un vaste réseau d'Églises indiennes autonomes, tout en donnant lieu à une reconfiguration de la place du chamanisme au sein du groupe. ; Esta tese, que se apoia numa pesquisa etnográfica de um ano e meio, trata das práticas religiosas dos Baniwa, um grupo de língua arawak da Amazônia brasileira cujos membros têm a particularidade de aderir na sua maioria ao cristianismo evangélico, um movimento de origem protestante, desde a metade do século XX. O trabalho explora mais especificamente a recomposição de estas práticas num contexto urbano, ou seja, entre os Baniwa estabelecidos na cidade e em comunidades periurbanas. A partir de uma reflexão que articula quatro grandes temáticas – as conversões ameríndias, a expansão das Igrejas evangélicas no Brasil, o xamanismo e os movimentos políticos indígenas – propõe revelar uma faceta pouco conhecida da relação dos índios da Amazônia com o cristianismo. Enquanto as conversões das populações indígenas das terras baixas da América do Sul foram geralmente apresentadas na literatura antropológica como fenômenos efêmeros ou inestáveis, os resultados da análise demonstram a perenidade do movimento evangélico baniwa que, sob a influência das mobilizações políticas indígenas, se emancipa da tutela dos missionários e pastores não-índios e se consolida através da constituição de uma ampla rede de Igrejas nativas autônomas, gerando ao mesmo tempo uma reconfiguração do lugar do xamanismo dentro do grupo.

The Zapatista movement is one of the most influential social movements in Latin America, which among other things raised the issue of the indigenous rights. The aim of the research is to analyse the impact of the Zapatista movement in the area of securing the rights of indigenous people within the Mexican political process. The dissertation takes the case study approach. Also comparative method, scientific literature analysis, document analysis, quantitative and qualitative media content analysis, and secondary data analysis is used in the research. The research shows that the process of recognizing the rights of indigenous peoples in Mexico was largely influenced by the demands of the Zapatista movement. Indigenous peoples appeared in the discourse of political elite, they were included into Mexico's national development plans and political party manifestos. It can be argued that since early 1990s the process of recognizing the rights of indigenous peoples in Mexico has had five dimensions: political recognition, policy agenda, policy response, implementation and institutionalization. Nevertheless, not every demand put forward by the Zapatista movement has been realized. The right to self-determination as well as the right to land and its resources still remain unresolved. It can be therefore stated that the Zapatista movement was very influential with regard to raising the issue of the rights of indigenous peoples, however not all of movement's demands were met.

The Zapatista movement is one of the most influential social movements in Latin America, which among other things raised the issue of the indigenous rights. The aim of the research is to analyse the impact of the Zapatista movement in the area of securing the rights of indigenous people within the Mexican political process. The dissertation takes the case study approach. Also comparative method, scientific literature analysis, document analysis, quantitative and qualitative media content analysis, and secondary data analysis is used in the research. The research shows that the process of recognizing the rights of indigenous peoples in Mexico was largely influenced by the demands of the Zapatista movement. Indigenous peoples appeared in the discourse of political elite, they were included into Mexico's national development plans and political party manifestos. It can be argued that since early 1990s the process of recognizing the rights of indigenous peoples in Mexico has had five dimensions: political recognition, policy agenda, policy response, implementation and institutionalization. Nevertheless, not every demand put forward by the Zapatista movement has been realized. The right to self-determination as well as the right to land and its resources still remain unresolved. It can be therefore stated that the Zapatista movement was very influential with regard to raising the issue of the rights of indigenous peoples, however not all of movement's demands were met.

The Zapatista movement is one of the most influential social movements in Latin America, which among other things raised the issue of the indigenous rights. The aim of the research is to analyse the impact of the Zapatista movement in the area of securing the rights of indigenous people within the Mexican political process. The dissertation takes the case study approach. Also comparative method, scientific literature analysis, document analysis, quantitative and qualitative media content analysis, and secondary data analysis is used in the research. The research shows that the process of recognizing the rights of indigenous peoples in Mexico was largely influenced by the demands of the Zapatista movement. Indigenous peoples appeared in the discourse of political elite, they were included into Mexico's national development plans and political party manifestos. It can be argued that since early 1990s the process of recognizing the rights of indigenous peoples in Mexico has had five dimensions: political recognition, policy agenda, policy response, implementation and institutionalization. Nevertheless, not every demand put forward by the Zapatista movement has been realized. The right to self-determination as well as the right to land and its resources still remain unresolved. It can be therefore stated that the Zapatista movement was very influential with regard to raising the issue of the rights of indigenous peoples, however not all of movement's demands were met.

The object of this master thesis is the rise of indigenous peoples in Latin America, particularly in the Andean region. The main question is which factors determine the rise of indigenous peoples and their becoming important social and political protagonists in this region. The goal of this thesis thus is to analyze the factors, which have determined both the rise of indigenous movements in Ecuador and Bolivia and the weakness of comparable movements in Peru. The dominant theoretical model in the analysis of indigenous movements in Latin America is the model of political opportunity structure. According to this model the rise of a social movement is determined by two types of variables, namely structural and organizational ones. The favorable international context and changes in the political regime (structural variables) determine a more open political space where social movements can appear. For this purpose the existence of an organizational network and practice are necessary. According to this model, the (re)democratization at the end of the 20th century created a more open political system and shifted it to a neoliberal economical model, which worsened the economical situation and lead to the dissatisfaction of the region's marginal groups. The previous existence of networks of the church, the political left and other organizations in the rural zones helped to form the strong movements of indigenous people to express the discontent with the unfinished neoliberal reforms. Though this model answers the question when indigenous movements appear, it cannot answer the question why they arise. The model lacks both the historical perspective and the state variable. The argument of this master thesis is that the state's formation process, which does not include the Indian communities and its cultural practices, increases the likelihood of the appearance of indigenous movements. In this work the state's formation process is understood as the complex variable of the state's geographical, institutional and cultural–ideological penetration. On the way of finding the solution to the main problem additional questions arise: what type of relation exists between the state and indigenous and what place do these communities take within the national community? In answering these questions the historical comparative analysis of Ecuador, Bolivia and Peru is conducted. The main findings of the analysis show that until the middle of the 20th century the weak geographical and institutional penetration of the Andean states not only created state clientelism but also favorable conditions for maintaining cultural traditions and communal practices of indigenous communities. Even though this feature is important in the analysis of the rise of indigenous movements it is not sufficient for explaining why we can see the politicization of ethnical identity in Ecuador and Bolivia while there is silence in Peru. The analysis of the position of indigenous people in the national community shows that the decisive variable is the cultural dimension and the relation between Indian and national mestizo cultures. In Ecuador and Bolivia the contraposition between white people and Indian ones is maintained, while in the case of Peru the national political elite used the symbols of Indian culture which have become a part of the national symbols. Thus the distance between indigenous communities and the state is smaller in Peru. Here the indigenous communities feel like a part of the nation. The variable of the state formation process is understood as a complex variable of geographical, institutional and cultural penetration. It has a bigger explanatory power in answering to the question why the indigenous people rise in some countries while in others they do not. It emphasizes not on the variable of the more open political system, but on the importance of the state variable and the historical perspective of Latin American development.

The object of this master thesis is the rise of indigenous peoples in Latin America, particularly in the Andean region. The main question is which factors determine the rise of indigenous peoples and their becoming important social and political protagonists in this region. The goal of this thesis thus is to analyze the factors, which have determined both the rise of indigenous movements in Ecuador and Bolivia and the weakness of comparable movements in Peru. The dominant theoretical model in the analysis of indigenous movements in Latin America is the model of political opportunity structure. According to this model the rise of a social movement is determined by two types of variables, namely structural and organizational ones. The favorable international context and changes in the political regime (structural variables) determine a more open political space where social movements can appear. For this purpose the existence of an organizational network and practice are necessary. According to this model, the (re)democratization at the end of the 20th century created a more open political system and shifted it to a neoliberal economical model, which worsened the economical situation and lead to the dissatisfaction of the region's marginal groups. The previous existence of networks of the church, the political left and other organizations in the rural zones helped to form the strong movements of indigenous people to express the discontent with the unfinished neoliberal reforms. Though this model answers the question when indigenous movements appear, it cannot answer the question why they arise. The model lacks both the historical perspective and the state variable. The argument of this master thesis is that the state's formation process, which does not include the Indian communities and its cultural practices, increases the likelihood of the appearance of indigenous movements. In this work the state's formation process is understood as the complex variable of the state's geographical, institutional and cultural–ideological penetration. On the way of finding the solution to the main problem additional questions arise: what type of relation exists between the state and indigenous and what place do these communities take within the national community? In answering these questions the historical comparative analysis of Ecuador, Bolivia and Peru is conducted. The main findings of the analysis show that until the middle of the 20th century the weak geographical and institutional penetration of the Andean states not only created state clientelism but also favorable conditions for maintaining cultural traditions and communal practices of indigenous communities. Even though this feature is important in the analysis of the rise of indigenous movements it is not sufficient for explaining why we can see the politicization of ethnical identity in Ecuador and Bolivia while there is silence in Peru. The analysis of the position of indigenous people in the national community shows that the decisive variable is the cultural dimension and the relation between Indian and national mestizo cultures. In Ecuador and Bolivia the contraposition between white people and Indian ones is maintained, while in the case of Peru the national political elite used the symbols of Indian culture which have become a part of the national symbols. Thus the distance between indigenous communities and the state is smaller in Peru. Here the indigenous communities feel like a part of the nation. The variable of the state formation process is understood as a complex variable of geographical, institutional and cultural penetration. It has a bigger explanatory power in answering to the question why the indigenous people rise in some countries while in others they do not. It emphasizes not on the variable of the more open political system, but on the importance of the state variable and the historical perspective of Latin American development.

Significance of freedom and equality to democracy has been widely analyzed in political theory, but the third fundamental value of democracy - solidarity - has so far been overlooked. The dissertation seeks to fill this theoretical gap in defense of the claim that the separation of freedom and equality from solidarity deepens the democratic deficit. The concept and phenomenon of solidarity are analyzed from the point of view of critical theory, the influence of neo-liberalism on narrowing and "professionalization" of political participation is being explored, new international solidarity subjects are sought. The dissertation analyzes alterglobalist movements, workers' movement and left feminist movements. By treating solidarity not as a homogenous phenomenon, but as one of a dual nature, the theses claim that solidarity forms can be subdivided into "emancipatory" solidarity and "insular" solidarity. The theses present a typology of solidarity assessment criteria and analyzes Bolivian emancipatory indigenous movements as one of test examples for the case.

Significance of freedom and equality to democracy has been widely analyzed in political theory, but the third fundamental value of democracy - solidarity - has so far been overlooked. The dissertation seeks to fill this theoretical gap in defense of the claim that the separation of freedom and equality from solidarity deepens the democratic deficit. The concept and phenomenon of solidarity are analyzed from the point of view of critical theory, the influence of neo-liberalism on narrowing and "professionalization" of political participation is being explored, new international solidarity subjects are sought. The dissertation analyzes alterglobalist movements, workers' movement and left feminist movements. By treating solidarity not as a homogenous phenomenon, but as one of a dual nature, the theses claim that solidarity forms can be subdivided into "emancipatory" solidarity and "insular" solidarity. The theses present a typology of solidarity assessment criteria and analyzes Bolivian emancipatory indigenous movements as one of test examples for the case.

Significance of freedom and equality to democracy has been widely analyzed in political theory, but the third fundamental value of democracy - solidarity - has so far been overlooked. The dissertation seeks to fill this theoretical gap in defense of the claim that the separation of freedom and equality from solidarity deepens the democratic deficit. The concept and phenomenon of solidarity are analyzed from the point of view of critical theory, the influence of neo-liberalism on narrowing and "professionalization" of political participation is being explored, new international solidarity subjects are sought. The dissertation analyzes alterglobalist movements, workers' movement and left feminist movements. By treating solidarity not as a homogenous phenomenon, but as one of a dual nature, the theses claim that solidarity forms can be subdivided into "emancipatory" solidarity and "insular" solidarity. The theses present a typology of solidarity assessment criteria and analyzes Bolivian emancipatory indigenous movements as one of test examples for the case.

Significance of freedom and equality to democracy has been widely analyzed in political theory, but the third fundamental value of democracy - solidarity - has so far been overlooked. The dissertation seeks to fill this theoretical gap in defense of the claim that the separation of freedom and equality from solidarity deepens the democratic deficit. The concept and phenomenon of solidarity are analyzed from the point of view of critical theory, the influence of neo-liberalism on narrowing and "professionalization" of political participation is being explored, new international solidarity subjects are sought. The dissertation analyzes alterglobalist movements, workers' movement and left feminist movements. By treating solidarity not as a homogenous phenomenon, but as one of a dual nature, the theses claim that solidarity forms can be subdivided into "emancipatory" solidarity and "insular" solidarity. The theses present a typology of solidarity assessment criteria and analyzes Bolivian emancipatory indigenous movements as one of test examples for the case.

This research uses a post-colonial feminist lens to investigate how development towards gender equality and equity can be promoted alongside processes of decolonisation in Kanaky-New Caledonia. In particular, it explores the ways that Kanak women in the pro-independence movement negotiate gender and indigeneity, and how these interactions subsequently influence society and the movement. Three key themes emerged from this research: violence, gender roles within the customary context compared to the western political context, and the responsive strategies that women employ. Issues raised related to violence focus on: physical violence related to political unrest, removal of self-determination, racial gaslighting around independence negotiations, gender and racial discrimination, and physiological and mental health. This thesis finds that Kanak women have different roles in customary contexts compared to political contexts. This thesis subsequently investigates how Kanak women experience and interpret these roles and highlights links and disconnects between gender roles and experiences in these two spheres. Tensions and negotiations between the customary sphere and the political sphere become very clear in institutions like the Customary Senate which occupies a place between the customary sphere and the Western political sphere. The Kanak women independence activist participants in this research utilise a plethora of strategies to navigate challenges they face in the customary sphere, in wider society, and within the independence movement. This indicates significant self-mobilisation of Kanak women towards gender equitable social change, which development actors should value and support. This research emphasises the intersectionality of Kanak women's experiences, the importance of self-determination to gender and development strategies, and the value of recognising and supporting self-mobilisation. Based on these research findings this thesis argues that decolonisation and decoloniality are integral to gender-focused development.

This thesis studies the literary production of Estercilia Simanca Pushaina and Miguelángel López Hernández authors published in Colombia who self-identify as wayuu. During the years 1970-1980, the transcription in conventional alphabetic writing and the translation into Spanish of the wayuu palabra de origen contained in the traditional songs or jayeechis and in the pictographic writing of the indigenous people took place. Our objectiv is to demonstrate that the contemporary literature that follows is a vector of expression of the structures of knowledge carried by the palabra de origen at the same time as it seeks to assert the fundamental rights of the Wayuu by transforming national and international spaces it invests. Thus, the literature of Simanca and López Hernández expresses the agency of the members of the community, despite a desire for the appropriation of indigenous cultural productions by the multicultural state in its search for political legitimacy. It is by emphasizing the agency of Simanca and López Hernández that we can think of the emancipatory character of their literary work, that is to say its conquest of spaces of political and epistemological autonomy by the intermediary of intercultural dialogue. This emancipatory action should be read in connection with the history of the community and with the demands of the indigenous social movements of the twentieth century. Contacts and negotiations in which commercial smuggling plays a central role characterized the history of the Wayuu. Similarly, contemporary literary production sets up circuits of literary smuggling with majoritarian societies in the Americas that challenge their cultural homogeneity by the eruption of indigenous knowledge systems at their centre. ; : Cette thèse étudie la production littéraire d'Estercilia Simanca Pushaina et de Miguelángel López Hernández auteur.e.s publiés en Colombie qui s'auto-identifient comme wayuu. Pendant les années 1970-1980, se produit la transcription en écriture alphabétique conventionnelle et la ...