Suchergebnisse

Carrasco Designing new instruments Chapter 9 The 2005 Draft Nordic Sámi Convention and the Implementation of the Right of the Sámi People to Self-determination Dorothée Cambou Chapter 10 Legislation coordination and cooperation mechanisms between indigenous and ordinary jurisdictions: reflections on progress and setbacks in Ecuador Lieselotte Viaene and Guillermo Fernández-Maldonado Index

"Indigenous communities have been organizing against violence since newcomers first arrived, but the cases of missing and murdered women have only recently garnered broad public attention. Violence Against Indigenous Women joins the conversation by analyzing the socially interventionist work of Indigenous women poets, playwrights, filmmakers, and fiction-writers. Organized as a series of case studies that pair literary interventions with recent sites of activism and policy-critique, the book puts literature in dialogue with anti-violence debate to illuminate new pathways toward action."--

The UN Declaration on the Rights of Indigenous Peoples recognizes Indigenous peoples' rights to self-determination and to maintain their distinct institutions. This article investigates how those rights are being exercised in Charagua, which became Bolivia's first "Indigenous autonomous government" when the municipality's Guaraní majority approved conversion in 2015. We explore the construction of novel institutions of self-government to assess how local Guaraní leaders are negotiating autonomy, both externally and internally. The result of those negotiations is a hybrid political system in which power is balanced between an executive organ (as required by Bolivian law) and a deliberative assembly (the Ñemboati Guasu, which operates according to Indigenous custom). The prominence of the assembly expresses a significant form of autonomy that promotes intercultural political participation and enacts Indigenous self-government in ways that are important to Guaraní people. Yet, because the new political unit does not control subsoil rights and thus cannot determine the sorts of development that take place in its territory, we cannot yet say the Guaranís are exercising full and robust autonomy as expressed by the UN Declaration's provisions for self-determination. ResumenLa Declaración sobre los Derechos de los Pueblos Indígenas de la ONU reconoce que pueblos indígenas tienen el derecho de auto-determinación y mantención de sus instituciones propias. Este artículo investiga cómo se ejerce estos derechos en Charagua, que fue el primer "gobierno autónomo indígena" en Bolivia, después de que la mayoría de la población aprobó conversión en 2015. Exploramos la construcción de nuevas instituciones de auto-gobierno para evaluar como los líderes guaraníes están negociando autonomía, tanto externamente como internamente. El resultado de estas negociaciones es un sistema político híbrido en donde el poder es equilibrado entre un órgano ejecutivo (mandado por ley boliviana) y una asamblea deliberativa (el Ñemboati Guasu, que opera bajo normas indígenas). La prominencia de la asamblea expresa una forma significante de autonomía la cual promueve participación política intercultural y pone en práctica auto-gobierno indígena de manera importante para el pueblo guaraní. Sin embargo, porque el municipio no tiene control sobre los usos del subsuelo, and por eso no puede control las formas de desarrollo en su territorio, todavía no podemos decir que están ejercitando una autonomía tan plena y robusta como se entendió en la Declaración de la ONU.

In this innovative collection, Indigenous and non-Indigenous scholars from Australia and Europe reflect on how their life histories have impacted on their research in Indigenous Australian Studies. Drawing on Pierre Nora's concept of ego-histoire as an analytical tool to ask historians to apply their methods to themselves, contributors lay open their paths, personal commitments and passion involved in their research. Why are we researching in Indigenous Studies, what has driven our motivations? How have our biographical experiences influenced our research? And how has our research influenced us in our political and individual understanding as scholars and human beings? This collection tries to answer many of these complex questions, seeing them not as merely personal issues but highly relevant to the practice of Indigenous Studies.

The goal of this thesis project is to reveal a part of Canadian history that is not widely known to the general Canadian public, the history Canada"s residential schools. The study examines the Kamloops Indian Residential School (KIRS). This thesis examines a variety of government, Oblate, testimonial records, and newspaper articles which each give a glimpse of the Canadian government"s assimilative objective for residential schools and the effects it had on KIRS students. Both the Canadian government and Oblate school instructors believed that Indigenous cultures and languages were inferior to those of Euro-Canadians. Through a carefully designed school curriculum KIRS instructors aimed to modernize and assimilate Indigenous students by teaching manual skills and agriculture to male students, and by teaching female students home economic skills. Although the students gained skills to adapt to Euro-Canadian society at the KIRS, the process had negative effects on their languages, traditions, and communities. Only recently have scholars and government officials begun to address these acknowledged detrimental effects of residential schools. ; Irving K. Barber School of Arts and Sciences (Okanagan) ; History and Sociology, Department of (Okanagan) ; Unreviewed ; Undergraduate

This book focuses on how Indigenous knowledge and methodologies can contribute towards the decolonisation of peace and conflict studies (PACS). It shows how Indigenous knowledge is essential to ensure that PACS research is relevant, respectful, accurate, and non-exploitative of Indigenous Peoples, in an effort to reposition Indigenous perspectives and contexts through Indigenous experiences, voices, and research processes, to provide balance to the power structures within this discipline. It includes critiques of ethnocentrism within PACS scholarship, and how both research areas can be brought together to challenge the violence of colonialism, and the colonialism of the institutions and structures within which decolonising researchers are working. Contributions in the book cover Indigenous research in Aotearoa, Australia, The Caribbean, Hawai'i, Israel, Mexico, Nigeria, Palestine, Philippines, Samoa, USA, and West Papua. Dr. Kelli Te Maihāroa (Waitaha, Ngāti Rārua, Te Ātiawa) has held leadership roles at the Otago Polytechnic as Tumuaki: Rakahau Māori / Director of Māori Research and Kaihautū: Te Kāhui Whetū Lead / Capable Māori, working with Iwi Māori throughout Aotearoa, New Zealand. She is an active member within her whānau, Iwi and local Māori community. She is a mokopuna of Te Maihāroa, the last southern Māori prophet and tohuka (expert tribal specialist). Dr. Michael Fusi Ligaliga is a lecturer and researcher in the School of Māori and Pacific Indigenous Studies at the University of Otago in Dunedin, Aotearoa, New Zealand. He teaches Pacific Island issues, indigenous leadership and peace and conflict in the Pacific. He has acted as Interim Director of the David O. McKay Centre for Intercultural Understanding at Brightham Young University Hawai'i. Dr. Heather Devere is Director of Practice at the Te Ao o Rongomaraeroa/The National Centre for Peace and Conflict Studies, University of Otago in Aotearoa, New Zealand. She has written widely on issues related to the politics of friendship, Indigenous peace traditions and peacebuilding, peace journalism, restorative justice, and social justice. She is Secretary of Parihaka Network: Ngā Manu Korihi, involved in community mediation, refugee settlement, human rights, and social justice issues.

'Agitating Images' explores the early history of Communist organisation among small dispersed groups of indigenous Evenki peoples of Central Siberia. It draws this history into an examination of the destabilising role of photographs in the production of history. While documenting the development of Soviet Nationalities policy in context of people who were considered to be socially and technologically 'backwards', the project is resolutely committed to the demonstration of what the author calls photographic agitation

From the coloniality of power to the decolonial swerve, US-centered decolonial academics concur with the foundational points introduced by Peruvian sociologist Aníbal Quijano. Nevertheless, they seldom cite Latin American Indigenous or Native American intellectuals' decolonial perspectives, or examine specific bodies of critical thinking emerging in hemispheric Indigenous communities. In turn, a diversity of Indigenous paradigms and methods are appearing in the Americas, either as literary texts or critical works. Indigenous or Native American writers and theorists are often political actors, working within their respective grassroots movements, or writing to advance specific goals of their own communities. This article will emphasize Native American and Indigenous decolonial issues framed from a critique of contemporary Indigenous narratives. Their views both enrich and complicate Western decolonial theorists' assumptions. Examining their production provides continuity to the political and epistemological searches of both, while also contributing to breaking down those invisible walls separating them.De la colonialidad del poder al giro decolonial, los académicos decoloniales que trabajan en los Estados Unidos coinciden con los aspectos fundacionales introducidos por el sociólogo Aníbal Quijano. Sin embargo, rara vez citan las perspectivas descolonizadoras de intelectuales indígenas. Tampoco examinan las corrientes específicas de pensamiento crítico que están surgiendo en las comunidades indígenas del hemisferio. Toda una gran diversidad de paradigmas y métodos indígenas han aparecido en las Américas, sea como textos literarios, o como pensamiento crítico. Los escritores o teóricos indígenas suelen ser actores políticos, trabajando dentro de sus respectivos movimientos de base, o bien escribiendo para avanzar metas concretas de estas organizaciones. Este articulo enfatiza las problemáticas descolonizadoras indígenas enmarcadas desde una perspectiva de la crítica de narrativas indígenas contemporáneas. Sus puntos de vista enriquecen y complican las presuposiciones de muchos teóricos decoloniales occidentales. Examinando su producción provee continuidad a las búsquedas políticas y epistemológicas de ambos, y contribuye a romper los muros invisibles que los separan.

This thesis focuses on the significance of Sámi and indigenous vocal and musical expression in ethno and indigenous political mobilizing in the 1970s and particularly in June 1979. My point of departure is the Davvi Šuvva festival; the first Sámi and international indigenous culture and music festival after the establishing of the World Council of Indigenous Peoples. It took place on a hill in a Sámi and Swedish/Finnish border village in the north of Sweden and in the middle of Sápmi. My research is based on the interviews with people who organized the festival, artists and audience as well as written contemporary sources, a film about the event and 16 authentic tapes of recordings of the concerts at Davvi Šuvva. The oral sources of eye and ear witnesses represent insider views and experiences and the contemporary written sources of attending news paper journalists and writers from other magazines represent both insider and outsider perspective. "Davvi Šuvva 1979" also documents the ethno political background of the festival and discusses various perspectives on collective identity. While powwow dance and traditional native chanting expressed First Nation and Cree Indian identity and Inuit identity was expressed by traditional drum dance and drum singing Davvi Šuvva also demonstrated how yoik conveyed various Sámi identities. My intention is to show how and why vocal and musical expressions had, and still have, a particular significance in oral indigenous cultures as a means of struggle. The conclusions reached are that manifestations of Sámi and indigenous cultural expression and resistance like the Davvi Šuvva festival contributed to pride, recovery, dignity and positive self awareness and that the festival as such strengthened Sámi identity and indigenous togetherness and belonging.

Indigeneity has been a site of relationally produced knowledge deemed scientific and political. In this article, I offer an experimental description of Miskâ ; sowin&mdash ; an Ininiw/Cree theory of science, technology, and society. This methodological piece is part of an overall project that seeks to understand how changes in technoscience often correlate with changes in the relationships and biotechnologies that colonial nation-states and their citizenries, scientific fields and their researchers, and bioeconomies and their consumers use to form themselves through, in spite of, and (sometimes) as Indigenous peoples. Creating Indigenous theories of the technosciences that affect them is disruptive of colonial ontologies of knowledge and sovereignty. Miskâ ; sowin is part of an emergent subfield of Indigenous Studies: Indigenous Science, Technology, and Society (I-STS). I use this framework to map partial connections whereby Cree concepts of tapwewin (truth-telling), miskâ ; sowin (finding one&rsquo ; s core), and misewa (all that exists) resonate with relational academic theoretical frameworks including that of Pierre Bourdieu, Michel Foucault, and Aileen Moreton-Robinson. I do so in ways that are uniquely adapted to my (the researcher&rsquo ; s) relationships (and the genealogies that they are routed through) with genomic knowledge and indigeneity ; with the scientific and policy fields in Canada (and beyond) ; and with my own research/er integrity.

In this innovative collection, Indigenous and non-Indigenous scholars from Australia and Europe reflect on how their life histories have impacted on their research in Indigenous Australian Studies. Drawing on Pierre Nora's concept of ego-histoire as an analytical tool to ask historians to apply their methods to themselves, contributors lay open their paths, personal commitments and passion involved in their research.