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2017, Heritage and Rights of Indigenous Peoples
AI
This research examines the rights of Indigenous Peoples in relation to their spiritual connection with land under international law, particularly through the lens of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). It critiques the hegemony of Western knowledge paradigms that often overlook Indigenous wisdom and explores the implications of environmental degradation linked to modern agricultural practices. Ultimately, it advocates for the recognition of Indigenous knowledge systems, emphasizing their importance in the face of globalization and environmental challenges.
2010
a person, and studied spiritual guides who cure everyone physically and spiritually. As a result, they documented the Mayan sacred worlds, territory and economy, social and political organization, mathematics, communication, and art, all in an enchanted manner. In Bolivia, Ecuador, and Peru, the merest idea of not discussing having conversations with and interviewing the elderly and communitarian guides, was considered an incomplete approach and an aberration. The research coordinators of all the countries recognized and asserted in each presentation that the indigenous ancestral contribution and knowledge bases could form a contribution to humanity in view of the environmental, energy, food, and oil crisis, caused in particular by "Western" thinking. "A new world is possible!" they proclaimed to us from Central America. In that sense, the themes on the Amazonian knowledge and skills, time and space, land and territory, natural cycles, and other topics were approached in a strategic manner, bearing in mind that the indigenous knowledge did not remain subordinated to structures that responded to the hegemony of a recycled or auto-regulation of the model of Western knowledge. Yet, this research begs the question, how many will understand that it was a question of constructing an epistemological interculturality and not a feeling of inferiority? How many will understand that it was not a question of trying to become equal or measure oneself with parameters belonging to other sciences, but rather a genuine attempt at understanding the energies of the whole and the bases of knowledge, not the ideologies of one versus the others? This means that when the United Nations organisations (PNUD and UNICEF) and the Finnish Government signed, in 2005, cooperation agreements that symbolized the onset of regional projects such as EIBAMAZ and PROEMBI-PROEIMCA, they were very far from imagining the results and challenges that this research initiative applied to IBE would generate, from its process and work with 18 Amazonian peoples of Bolivia, Ecuador, and Peru, and four principally Mayan linguistic communities of Guatemala.
Cristiana Fiamingo (ed.), Problems and progress in land, water and resources rights at the beginning of the third millenium, 2016
This chapter aims to give an overview on the right(s) to land of indigenous peoples in Latin America. Firstly, it shortly discusses why the right(s) to land is of the utmost importance for indigenous peoples, what it signifies for them and its multiple natures. Secondly, the international protection system of such right is presented. Nowadays there is a wide range of international actors that monitor and pledge to safeguard indigenous rights, and thus, their right(s) to land. General human rights instruments may also guarantee indigenous rights. However, there are two instruments of international law that specifically protect the rights of indigenous peoples, namely the International Labour Organization’s Convention No.169 of 1989 (“Convention concerning Indigenous and Tribal Peoples in Independent Countries”), and the United Nations Declarations on the Rights of Indigenous Peoples of 2007. Hence, the provisions regarding the right(s) to land of indigenous peoples through these instruments are discussed. These apparatuses provide indigenous peoples with a number of relevant rights and set the standard for their protection, however, their implementation is left up to the State. The majority of the Latin American countries fail to apply the rights contained in the two above-mentioned international instruments, as well as their own Constitutions. This has caused, and continues to cause, land disputes in which indigenous peoples are often not in the position to protect their right(s) to land due to a set of causes that will be explored. Due to the failure of the States to comply with their obligations, indigenous peoples have resorted to taking their cases before domestic and international (human rights) courts. In particular, the Inter-American Court of Human Rights started creating interesting and evolving jurisprudence since 2001 regarding the right(s) to land of indigenous peoples. A number of landmark decisions of the Court are thus illustrated. The paper finalizes with some conclusions and recommendations. As required by the conference, , this paper attempts to highlight the potential role of the European Union to ensure a proper application of indigenous land right(s) in Latin America, and to draw on these lessons for the European context.
OXFORD BIBLIOGRAPHIES, 2021
Introduction The contemporary continental emergence of a significant number of indigenous intellectuals who have been trained in the academic fields of social sciences (history, anthropology, sociology, linguistics, law, education, etc.) and have continued to be engaged with the social struggles of their ethnic communities of origin is a major sociocultural phenomenon not so well known in Latin America. Beginning in the 1960s, but with a stronger sociopolitical visibility in the 1980s and 1990s, indigenous intellectuals’ production of knowledge has become the backbone of many indigenous movements and proposals in the continent. Just like the booming appearance of modern indigenous literary writers (see Oxford Bibliographies article in Latin American Studies “Indigenous Voices in Literature”), the contemporary rise of indigenous intellectuals has reconceptualized indigenous communitarian worldviews and contributed to the study of their own social realities from their specific needs, cultural perspectives, and native languages. Indigenous intellectuals and scholars have flourished in the early 21st century, transforming knowledge and academic discourses into tools of indigenous cultural self-recognition; criticism of neocolonial forms of subordination and exploitation; and new conceptual ways of understanding history, democracy, communal life, political participation, cultural representation, and our human relationship with nature (Mother Earth). The purpose of this bibliographical essay is to offer an interdisciplinary and continental comprehensive view about these critical reflections, research studies, reports, interviews, essays, testimonies, manifests, discourses, and other conceptual contributions of Latin American indigenous intellectuals and communitarian leaders from the 1960s to the present. I have limited this vast and complex intellectual production to three fundamental indigenous debates: first, the criticism against neocolonialism, racism, and discrimination; second, self-defense of indigenous human rights and pluricultural laws; and, third, the development of judicial systems to protect the rights of Mother Earth—all of which lead to constructing new societies based on universal principles of ethnic diversity, respect for social equality and reciprocity, and living together in harmony. There are many other areas of indigenous sociopolitical production that are not considered here. That is why this study is a modest and preliminary tribute to a long and much more complex indigenous intellectual production that emerges based on exclusion, discrimination, and other forms of social inequality still suffered by many indigenous peoples in Latin America. This essay, thematically organized, provides an inclusive selection of a very heterogeneous spectrum of contemporary Latin American indigenous intellectuals, academics, activists and communitarian leaders, in conjuction with others who have been inspired or influenced by them. The purpose here then is to visibilize these contemporary indigenous authors, thinkers, and activists, even if their ideas, studies, and social reflections can be related to precolonial or colonial times. The strong presence of social leaders such as Berta Cáceres in Honduras, Isildo Beldenegro in Mexico, or José Tendetza in Ecuador, and many many others—some of whom have been killed, tortured, and criminalized— cannot be separated from the concepts and critical studies produced by indigenous intellectuals. I want to thank Agustín Grijalva and Maria Warren for their invaluable help. https://www.oxfordbibliographies.com/view/document/obo-9780199766581/obo-9780199766581-0245.xml?q=Grijalva%20&fbclid=IwAR02XRk8o66fbQrslTmGUsa1wHJcwXo09D_sBbht1cw3qOiTVamwQ273ul0#firstMatch
Adelfo Regino & Gustavo Torres - The United Nations Declaration on the Rights of Indigenous Peoples: the Foundation of a New Relationship between Inidgenous Peoples, States and Societies, 2009
With the adoption of the UN Declaration on the Rights of Indigenous Peoples (the Declaration), first in the Human Rights Council (29 June 2006) and subsequently in the UN General Assembly (UNGA) on 13 September 2007, indigenous peoples the world over have taken an enormously significant step along the long path of demanding and defending their individual and collective rights. It is an historic step that will form the basis of a new relationship between indigenous peoples and the states and societies within which they live and with which they co-exist on a day-to-day basis.
Indigenous Cultures and Sustainable Development in Latin America, 2020
use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons licence and indicate if changes were made. The images or other third party material in this book are included in the book's Creative Commons licence, unless indicated otherwise in a credit line to the material. If material is not included in the book's Creative Commons licence and your intended use is not permitted by statutory regulation or exceeds the permitted use, you will need to obtain permission directly from the copyright holder. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use.
2011
Twenty years ago, the GEF was established to provide grants to developing countries and countries with economies in transition for projects aimed at the protection of the global environment and to promote environmental sustainable development. Following the successful United Nations Conference on Environment and Development, often referred to as the Earth Summit held in 1992 at Rio De Janeiro, Brazil, the GEF was restructured and made the funding mechanism for the different conventions arising from the Rio conference. This issues paper presents for the GEFSEC and the GEF council both: (a) the principles on which such an indigenous peoples policy could rest, including the key protections and aspirations proposed to be contained in the policy document and; (b) the required mechanisms to ensure its effective and smooth implementation across the wide diversity of GEF projects and agencies. This paper also provides references to additional guidance documents that exist and which shoul...
Environmental Justice, 2017
In Latin America, indigenous peoples’ demands have revolved around political and territorial autonomy and self-determination. However, these have recently evolved to demands for environmental selfdetermination, due to processes of extractivism and global environmental transformations. These situations have led indigenous peoples to propose new demands and rights, which call for a cultural vision of environmental justice that includes indigenous peoples’ rights and nonhumans’ and territorial rights under their own conceptions of ancestral law and justice. Under these perspectives, environmental justice should be understood as an ethical, political, territorial, and reciprocal action with the nonhumans from indigenous territorial and cultural principles. These have emerged as part of spatial, environmental, and territorial alternatives incorporating cultural principles centered around five axes: the positioning of other relationships with the nonhumans (relational natures), horizontal and vertical territorial politics (relational spacialities), relationship between men and women under other categories of gender, life practices based on their knowledge, and environmental autonomy and self-determination. All this, according to their identity and political dynamics, so that it leads to what can be termed as a relational indigenous environmental justice, which involves expanding our notions of environmental justice
In this paper we present the experiences and results found during the first phase of an action research program being conducted in Nicaragua. The research aims to find successful ways and methods that the university can work and create relationships with indigenous communities that can result in mutual benefits. The aim is that the indigenous community can benefit by getting support in finding value in their traditional products so that they can find additional income (even commercial success) for their community. And the university can benefit in being able to research and document their experiences – in order to define new models and methods of working with the indigenous communities that results in mutual respect and goals, and clear agreements. This learning can be then used in their teaching, and diffused further in the world of complicated relationships surrounding IP and indigenous communities. Presented at GLOBELICS 2009, 7th International Conference, 6-8 October, Dakar, Sen...
2017
The recent socioeconomic and climate crises constitute a threat to the livelihoods of indigenous peoples; however, they also are interpreted by indigenous leaders as key to adopting a radical reform of the dominant paradigm. Proposals for reform are presented in the international arena, which allows contact between international organizations, governments, and indigenous peoples. A key player in this arena is ‘indigenous diplomacy’, a form of aggregation of indigenous political organizations which manage multiple discourses by using both an indigenous traditional and cultural repertoire in conjunction with models of development to create new concepts and symbols. Indigenous leaders represent their peoples as examples of ‘another world’, whose practices can be used to build an alternative development model that exemplifies the limits of the Western concept of development and the worth of indigenous cultural heritage and environmental management.
2016
Departing from three ethnographic cases the article discusses impacts and native responses to developmentalist cosmography in the presence of market-oriented projects of “sustainability ” (as among the Baniwa and Sateré-Mawé) or in the absence of it (as among the Kaingang). The legitima-tion of anthropological discourse within construction of alterity and (des) exotization of indigenous societies and of the environment they live in is discussed as a privileged field of mediation and encounter of different ac-tors and proposals of projects. Among the cultural pre-conditions that steer these encounters there are religious pluralism and the inherent pragmatics of indigenous conversion, which are responsible for ruptures and continuities of indigenous cosmovisions and – practices and man-nature-relations. They act upon aesthetics, social morphology, distribution of power and local eco-nomics. Although these encounters are prone to generate internal conflicts they are perceived as promot...
In the last few decades, recognition of indigenous peoples‘ rights in Latin American constitutions has undergone a vertiginous evolution. For many years, legal systems of Latin America ignored, excluded, assimilated, and repressed indigenous peoples. This article explains the diversity of recognition of indigenous peoples‘ rights in the constitutions of fifteen Latin American countries. Moreover, it describes, analyzes, and compares the constitutional norms currently in force in Argentina, Bolivia, Brazil, Colombia, Costa Rica, Ecuador, El Salvador, Guatemala, Honduras, México, Nicaragua, Panama, Paraguay, Peru, and Venezuela. In order to illustrate the specificities of Latin American constitutionalism in this area, we have decided to select eight key topics: (1) indigenous peoples, (2) cultural diversity, (3) self-determination, (4) political participation, (5) lands, territories, and natural resources, (6) indigenous languages, (7) intercultural bilingual education, and (8) customary indigenous law. With respect to each of these topics, a theoretical framework is provided for a more precise conceptual understanding – as well as a detailed analysis of the expressed recognition of these variables within the current 15 constitutions in force today. Aside from recognizing the normative heterogeneity that exists in the region, the final section of this article puts forward a typology that leads to classify Latin American constitutions according to their levels of formal recognition of indigenous peoples and their rights. This research was originally undertaken in order to promote a constitutional recognition of indigenous peoples in the Chilean Constitution. Nonetheless, the findings of this investigation could also be valuable as supporting material for debates that occur in other countries in the region or in other regions. In order to make it possible to learn from comparative experiences, it is important to keep in mind the consensus reached by the international community on indigenous peoples‘ rights. For instance, the Convention No. 169 concerning Indigenous and Tribal Peoples in Independent Countries adopted by the International Labor Organization (1989) (hereinafter ILO Convention No. 169), the United Nations‘ Declaration on the Rights of Indigenous Peoples (2007) (hereinafter DRIPs), and the Convention on the Protection and Promotion of the Diversity of Cultural Expressions (2005) (hereinafter UNESCO Convention 2005) adopted by the United Nations Economic, Social, and Cultural Organization (hereinafter UNESCO), as well as other international instruments that seek to inform and guide domestic legal order. In effect, non-discrimination, self-determination, cultural integrity, property, use, control and access to lands, territories, and resources, development and social well-being, and participation are the essential elements of the international standard for indigenous peoples‘ rights.
2018
The focus of this study is to determine the awareness of employees and students of Higher Education Institutions in Nueva Ecija on the Indigenous Peoples Rights Act (IPRA) of 1997 twenty years after its implementation. The instruments used are survey questionnaires supplemented by interview, and Focus Group Discussion (FGD). The study found that most HEI's in the Province of Nueva Ecija are not aware on the concerns of Indigenous Cultural Communities (ICCs)/ Indigenous Peoples (IPs). Likewise, no suitable office or center is provided by HEIs to cater to the educational needs of the ICCs/IPs. Most of the HEI employees and students are not aware on the IPRA of 1997 as shown by the absence of mechanisms and programs intended to heighten their consciousness on Indigenous Peoples rights. The study also showed that a very low percentage of HEIs are inclined to provide education services to the IPs. In addition, HEIs in Nueva Ecija have no existing collaboration with NCIP in regard to ...
1996
AUTHOR Roper, J. Montgomery; Frechione, John; DeWalt, Billie R. TITLE Indigenous People and Development in Latin America: A Literature Survey and Recommendations. Latin American Monograph & Document Series 12. INSTITUTION Pittsburgh Univ., PA. Center for Latin American Studies.; World Bank, Washington, DC. PUB DATE 1997-00-00 NOTE 205p. AVAILABLE FROM Center for Latin American Studies, 4E04 Forbes Quadrangle, University of Pittsburgh, PA 15260. Tel: 412-648-2199; Web site: http://www.pitt.edu/-clas/. PUB TYPE Information Analyses (070) EDRS PRICE MF01/PC09 Plus Postage. DESCRIPTORS American Indians; Civil Liberties; Cultural Awareness; Cultural Maintenance; *Economic Development; Educational Needs; Foreign Countries; *Indigenous Populations; *Participative Decision Making; *Self Determination; Technical Assistance IDENTIFIERS Community Empowerment; *Latin America
Heritage and Rights of Indigenous Peoples (Manuel May Castillo and Amy Strecker, eds): 25-37, 2017
2012
This paper deals with a subset of indigenous knowledge systems called ethnobotanical knowledge. It reports some creative ways in which documentation of ethnobotanical knowledge can be carried out without losing community ownership over intellectual property rights. It also presents the general findings of the documentation, current and future uses of the documented knowledge, and how this knowledge can become an enabling tool for development with a sense of community ownership and self-identity. Background and Rationale Indigenous peoples around the world have sought knowledge of physical reality throughout the ages. Their understanding of the physical universe is codified in their indigenous knowledge systems. A major component of these systems is ethnobotanical knowledge, which refers to a cumulative body of traditional knowledge about the interaction between human societies and the plant kingdom, and, more specifically, how indigenous peoples perceive, manage, and utilize the pla...
Journal of Ethnic and Cultural Studies, 2021
This paper offers a brief overview that seeks to make a series of approaches to an undeniably complex topic: the struggle of indigenous peoples in the context of colonialization processes at the worldwide, national and local scales. In this survey we will first characterize, systematize and relate the efforts made by some 350 million people around the world (including over 15 million indigenous people from Mexico), to safeguard their unique historical and cultural identity in the face of their respective mainstream society over the past sixty years. This will provide us with a basis to then look at the challenges that a country like Mexico faces to preserve not only the spatial or territorial matrix that guarantees the sustenance and survival of these peoples, but also their beliefs, traditions, ways of life and deep knowledge regarding the conservation and regeneration of natural resources for the benefit of all of human society. At this level of analysis we will seek to gain deepe...
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