Indigenous Studies

Trabalho de Conclusão de Curso apresentado ao Instituto Latino-Americano de Arte, Cultura e História da Universidade Federal da Integração Latino-Americana, como requisito parcial à obtenção do título de Bacharel em História – América Latina . Orientador: Prof. Dr. Clovis Antonio BrighentiEste TCC, tem como foco analisar o contexto do discurso ambientalista, reproduzido nas mídias impressas,na década de 1980. A partir desses discursos analisar o caso da Hidrelétrica de Itaipu e o impacto que a obra causou no meio ambiente. Com o passar dos anos, a Itaipu vem trabalhando em projetos e pesquisas para modificar sua imagem perante a população em geral. Nossa análise abrange o contexto histórico dos anos 1980, quando a Itaipu buscou, através da imprensa, criar uma imagem positiva de seu projeto. Para isso nos servimos teoricamente do discurso da análise da História Ambiental para compreender o referido contexto. A história ambiental nos últimos tempos teve uma ampla abertura no campo das...

Os textos que compõem esta obra foram submetidos à avaliação de pareceristas externos, sendo indicados para a publicação após criteriosa revisão. O Programa de Pós-Graduação Interdisciplinar em Ciências Humanas (PPGICH) agradece aos pareceristas ad hoc pelos relevantes serviços prestados ao Programa. DADOS INTERNACIONAIS DE CATALOGAÇÃO NA PUBLICAÇÃO (CIP) C974 Cultura, memória e história na Amazônia [livro eletrônico] / organização de Tatiana

MerreMii Karão Jaguaribaras (Maria naTaliana assis goMes) rhuan Carlos dos sanTos lopes RESUMO: Este artigo analisa as expressões artísticas do povo Karão Jaguaribaras, através das Taowás (grafismos e pinturas), cuja essência é a conexão entre mundos. A metodologia envolveu consulta a acervos digitais e impressos, textos científicos e jornalísticos sobre as etnias e os movimentos indígena: interlocução com artistas, registro de narrativas orais, participação em exposições, debates, oficinas. Este conjunto de dados, enriquecido pela vivência artística, fortalece a pesquisa sobre à arte indígena.

In this p scientific, expression Indigenous Nations d predomina examines connection sustainabl and to con water situ ater challe sters such areas wi uate qual gest hum to safe es, have n same tim change pment mo ainfall pat uality and loods and re on wat ciety. (IPC ural popul s et al. 20

The authors would like to express our sincere thanks to the scholars who were part of the workshop discussions to explore post-colonial indigenous investment decisions in New Zealand, the United States of America, Canada, and Australia and how different Indigenous groups are making investment choices and the links to well-being (of the land and their people).

Neste artigo investigamos as representações
sobre os povos originários presentes na Re
vista do Museu Júlio de Castilhos e Arquivo His
tórico do Rio Grande do Sul, publicadas entre
os anos de 1952 e 1958, pelo Museu Júlio de
Castilhos. Também, analisamos os sentidos
atribuídos às revistas ao serem inseridas na
mostra Memória e Resistência como docu
mentos históricos da instituição.  Ainda, refle
timos sobre as heranças colonialistas através
do conceito de colonialidade do saber e do
poder e sobre as rupturas desse processo a
partir de ações recentes do museu que bus
ca descolonizar-se. Compreendemos que
Memória e Resistência propôs uma crítica
da colonialidade por meio da apresentação
do conteúdo de seus periódicos e, em simul
tâneo, evidenciou que os povos Kaingang e
Mbya-Guarani, antes compreendidos como
objetos de estudo, agora, tornaram-se prota
gonistas do processo de construção de suas
próprias representações, ao participarem da
elaboração da exposição.
ABSTRACT
In this article, we investigated the colonialized
representations about the indigenous people
presents in the Júlio de Castilhos Museum’s
Journal and the History Archive of the State of
Rio Grande do Sul, published between the ye
ars of 1952 and 1958 by the Júlio de Casti
lhos Museum. We also analyzed the meanings
attributed to the Journals when inserted in
the “Memorial and Resistance” exhibition
as historical documents of the museum. We
understand that the exhibition "Memory and
Resistance" have proposed a criticism of the
museum's coloniality through the display of
its Journals content and simultaneously sho
wed that the Kaingang and the Mbya-Guarani
people, previously understood as subjects,
became now the protagonists of the cons
truction process regarding their own repre
sentations by participating in the exhibition's
developing.
Keywords
Júlio de Castilhos Museum. Indigenous. Jour
nals. Decolonization. Representations

El Informe documenta algunos procesos referidos a dos propuestas de for- mación de profesionales y docentes indígenas para la educación básica, desarro- llados e impulsados desde la Universidad Pedagógica Nacional (UPN), México, los cuales se ubican como parte de las primeras experiencias en centro y sur América en el campo de la educación superior. La reflexión y análisis parte de la experiencia y el seguimiento en estos programas que las autoras tienen y, quienes son docentes y formadoras en ellos.

Ayvu Rapyta, l'ensemble des textes mythico-poétiques de la tradition guarani Mbyá, est une pièce maîtresse pour la compréhension des cosmologies amérindiennes, et ses traductions (dont celle de Pierre Clastres dans Le grand parler) ont donné lieu à d'énormes divergences interprétatives. Nous présentons ici une nouvelle traduction française de l'un de ces textes, ainsi qu'un commentaire analytique-interprétatif, afin de souligner l'imbrication de ses aspects poétiques et anthropologiques.

link to publication:
https://journals.openedition.org/bresils/18745

Este artículo es parte de una propuesta de ponencia sobre "La construcción institucional de las Reservas Comunales como mecanismo de gobernanza adaptativa y resiliencia socioecológica. Contribución a la conservación y al desarrollo rural", 2015. Este trabajo forma parte del

El presente articulo tiene el objetivo de analizar el proceso de construccion de la institucionalidad de las Reservas Comunales, en cuya gobernanza confluyen actores como el Estado, poblaciones indigenas, organizaciones indigenas, empresas privadas y otros, donde se articulan nociones de conservacion y desarrollo. Este proceso es complejo y esta expuesto a diversas incertidumbres en los ambitos sociales, economicos, politicos, culturales y ambientales. Estos aspectos sustentan la riqueza y complejidad socioecologica de estas areas, las que representan espacios privilegiados para el desarrollo de analisis interdisciplinarios que son necesarios para enfrentar los nuevos desafios que implican el manejo de los intereses, la participacion, la coordinacion o las oportunidades de cooperacion que se presentan en torno a estas areas protegidas particulares.

Weaving with willow is an appropriate technique for making volumnious objects. Last year I started making objects with the tube as a starting shape. It is a small step from a tube to a trumpet shape. And while weaving, a trumpet shape can easily develop into a sphere. This paper describes the making of a kagome willow torus.

Este artículo examina el conflicto armado en los territorios de los pueblos indígenas organizados en el Consejo Regional Indígena del Cauca (CRIC) como una "guerra de mundos" entre una ontología ancestralespiritual indígena y un ensamblaje criminal-extractivista. A partir de una etnografía multisituada, se analiza cómo las prácticas violentas de los grupos armados no estatales afectan al mundo indígena, esto es, a la totalidad relacional que integra humanos, espíritus y territorio, buscando no sólo el control territorial, sino la desindigenización del territorio, es decir, la destrucción del mundo de relaciones que sostiene la vida indígena. Frente a esta ofensiva, los indígenas desarrollan prácticas de (re)armonización territorial y espiritual, mediante el saber ancestral y la palabra hacia adentro, como formas de resistencia ontológica orientadas a mantener la continuidad de su mundo.

Social work, both as an academic discipline and a profession, has been gaining a remarkable standing, recognition, and appreciation in Africa and across the globe. A large number of African students graduate from higher learning and professional social work schools in the continent and overseas to join the professional ranks of social work, equipped with the necessary tools that facilitate the execution of their duties. Among the achievements are an increasing number of scholarly voices advocating for a more focused African/Ubuntu approach to social work education, research, and practice. These voices aspire for an approach that positions African theory and philosophy at the heart of the scholarly foundation of the discipline. Based on the factual elements of social work that benefit the African people, this study argues that there is need to support the legitimacy of the advocacy for indigenization and decolonization of social work in Africa, where despite the vast indigenous knowledge available, very little of it is theoretically and epistemologically consumed in the context of pedagogical advancement of African social work education and professional practice.

To the children of Africa, who inherit both the burdens and the blessings of our contested lands; may the maps they inherit reflect our courage, wisdom, and stewardship. A Quote "Land is not merely a commodity; it is the covenant of our ancestors." -Traditional African Spirituality This book interrogates the spiritual, political, and economic costs of Africa's fractured geography, from the arbitrary lines of the Berlin Conference of 1884-85 to modern digital mapping systems controlled externally. It investigates how borders, resource extraction, and legal frameworks were designed to entrench foreign control, divide peoples, and suppress African sovereignty. Using historical records, case studies from Uganda and across Africa, legal archives, and African spiritual insights, this work offers a comprehensive strategy for reclaiming control over our lands, borders, and resources-transforming maps from instruments of oppression into tools of justice, empowerment, and intergenerational prosperity. Africa's struggle to reclaim its land is both ancient and contemporary, spanning centuries from the arbitrary lines drawn at the Berlin Conference of 1884-85 to modern-day satellite surveys controlled by foreign corporations and states. The term sovereignty, derived from the Latin superanus-meaning "supreme" or "above all"-was systematically denied to African polities through colonial legal instruments such as the British Crown Lands Ordinances of 1902, the French Code de l'Indigénat (1881), and the Portuguese Lei do Terras (1864), which codified land dispossession and resource extraction in ways that persist today. These legal frameworks entrenched foreign ownership, fragmented communities, and institutionalized inequity; as historian Jan Vansina notes in his Oral Tradition as History (1961), "Maps, like memory, are selective: what is recorded is power, what is omitted is dispossession." In Uganda, colonial land registries from 1900-1962 show that over 60% of fertile lands in the Buganda kingdom were officially alienated under the Crown Land system, creating disputes that have echoed into contemporary land conflicts, including the Buganda land disputes of the 1980s and 1990s documented in the National Archives in Entebbe. Modern legal and political reforms are therefore indispensable. Angola's 2011 petroleum law reforms, which shifted control and royalties of oil extraction from foreign concessionaires back to state and local authorities, illustrate the transformative potential of legislation when aligned with local sovereignty. Similarly, Kenya's 2010 Constitution incorporated both statutory law and customary tenure, recognizing community land rights while formalizing resource governance. African states must adopt hybrid legal systems that honor ancestral claims, codify protections against expropriation, and establish transparent regulatory frameworks. The Yoruba proverb, "He who governs the land, governs the people," reminds policymakers that land governance is inseparable from social order, economic justice, and cultural continuity. Practical steps include establishing national land commissions with representation from traditional councils, integrating participatory mapping tools, and instituting environmental and social impact assessments for all extractive activities. Borders, however, are not merely legal lines; they are instruments of both division and cooperation. Post-independence African states inherited colonial demarcations, often without negotiation, producing conflicts such as the Biafra war in Nigeria (1967Nigeria ( -1970)), the Sudan-South Sudan oil disputes (2011-2020), and recurrent Mali-Burkina Faso border clashes in 2019-2023, which, according to AU conflict reports, affected over 200,000 civilians. The African Union Border Programme, launched in 2007, represents a regional approach to cooperative demarcation, conflict resolution, and resource management. One of its successes is the Namibia-Botswana wildlife corridor project (2012)(2013)(2014)(2015)(2016)(2017)(2018)(2019)(2020), where shared management of migratory pathways reduced poaching by 40% and enhanced cross-border biodiversity protection, demonstrating that integrated planning combining ecological, social, and political dimensions can yield both security and sustainability. Equally critical is the redefinition of resource-sharing agreements. In the Democratic Republic of Congo, cobalt contracts between 2010 and 2020 generated billions for foreign corporations while local communities remained impoverished, contributing to systemic human rights violations documented by the United Nations Group of Experts on the DRC. Transparent, enforceable contracts with local content clauses, royalties, and community consultation are therefore not optional but imperative. African proverbs, such as the Shona saying, "He who owns the river, owns the fish," underscore that true control over natural resources requires stewardship as much as legal authority. Governments should mandate that extractive industries contribute to education, healthcare, and environmental restoration, ensuring that resource wealth translates into societal benefit and intergenerational equity. Namibian Association of CBNRM Support Organisations (NACSO). (2019). State of Community Conservation in Namibia. Cultural and Ethical Perspectives African Union. (2009). Framework and Guidelines on Land Policy in Africa. African Union. (2009). Framework and Guidelines on Land Policy in Africa. African Union. (2009). Framework and Guidelines on Land Policy in Africa.

No campo do direito, os direitos das minorias são entendidos
como instrumentos normativos destinados a corrigir situações de
desigualdade histórica e estrutural. Tais direitos buscam garantir a
não discriminação, a proteção cultural e a participação política dos
grupos minoritários. No entanto, o direito enfrenta o desafio de
aplicar normas universais em contextos marcados pela diversida-
de cultural e por sistemas normativos próprios das minorias, o que
gera tensões entre o direito estatal e o direito consuetudinário.
A antropologia contribui com um olhar crítico sobre as ca-
tegorias universais, destacando que os direitos são sempre práticas
socialmente situadas. Essa disciplina reconhece que as concepções
de direitos e liberdades variam de acordo com as cosmovisões de
cada grupo. Por exemplo, em muitas culturas indígenas, os direitos
são entendidos de forma coletiva, em contraste com o enfoque indi-
vidualista dos sistemas ocidentais. A antropologia promove a ideia
de um pluralismo jurídico, que reconhece a legitimidade dos siste-
mas normativos próprios das minorias e defende uma intercultura-
lidade que permita o diálogo entre culturas e marcos legais diversos.
A sociologia, por sua vez, ofe-
rece ferramentas para analisar as
estruturas de poder e desigualdade
que afetam as minorias, permitin-
do compreender como a discrimi-
nação se reproduz nas instituições,
práticas sociais e políticas públicas.
As minorias frequentemente viven-
ciam formas específicas de exclusão
social e discriminação estrutural no
acesso à educação, ao emprego, à
saúde e à justiça.

FATA B UREN-Nordiska museets och Skansens årsbok -är en skatt av kulturhistoriska artiklar som har publicerats under mer än ett sekel. Årsboken började som ett häfte med rubriken »Meddelanden®, redigerat l88i av museets grundare Artur Hazeiius för den stödjande krets som kalla des Samfundet för Nordiska museets främjande. 1884 publicerades den första kulturhistoriska artikeln och när publikationen 1906 bytte namn till »Fataburen. Kulturhistorisk tidskrift® kom de vetenskapliga uppsatserna att dominera innehållet. Från och med 1931 fick årsboken en mer populär in riktning och i stora drag den form som den har i dag. Fataburen har sedan dess förenat lärdom och sakkunskap med syftet att nå en stor publik. Fataburen är också en viktig länk mellan Nordiska museet och Skansen, två museer med en gemensam historia och en gemensam vänförening. Varje årsbok har ett tematiskt innehåll som speglar Insatser och engagemang i de båda museerna, men verksamhetsberättelserna trycks numera separat och kan rekvireras från respektive museum. Ekonomiskt stöd från Samfundet Nordiska museets och Skansens Vänner gör utgivningen av Fataburen möjlig. NORDISKA MUSEET SKANSEN.» Fataburen 2015 Nordiska museets förlag Box 27820

Este artículo documenta la historia del fútbol en una comunidad indígena mixe, donde su práctica ha adquirido una creciente relevancia entre la juventud, en un contexto donde el básquetbol ha sido históricamente predominante e integrado a las instituciones comunitarias. A partir de trabajo de campo realizado en Tamazulapam Mixe entre diciembre de 2024 y enero de 2025, se examina el proceso de apropiación del fútbol como un fenómeno de resignificación cultural en el ámbito local. En primer lugar, se analiza la construcción sociohistórica de las juventudes y se revisan estudios previos sobre juventudes indígenas y la práctica del fútbol en comunidades originarias de México. Posteriormente, se reconstruye la historia del fútbol en la comunidad, destacando la disputa por los espacios deportivos con el básquetbol, su consolidación mediante torneos intercomunitarios y su inserción en eventos promovidos por iniciativas privadas, como la Copa Telmex. Finalmente, se aborda la participación de las mujeres en este deporte y su institucionalización a través del campeonato deportivo comunitario.

It is tempting to follow a well worn path and draw up a simple formula that makes apparently natural connections between colour, geography and identity, especially in Australia. Such a formula is fashioned from a series of analogies that act as boosters for specific mythologies about Australia as a country, nation, culture or even design industry. Following the tourist public relations brochures, and the colours of Australian national sporting teams, you could wax lyrically about the golden yellow of the Wattle flowers or that dark bottle green that is symbolic of what?—Eucalyptus trees maybe. Note here the attribution of names for interior design colours found in charts for various paint companies. (see Fig. 1) An analysis of the history of colour chart nomenclature provides a fertile ground for reading a culture through the different names for colours. The names such as Drover's Swag, Walkabout, or Billabong's Edge, given to the paint samples in the Wattyl colour system,...

For First Nations cultures across the world, particularly in Australia and Oceania, the land and sky are intertwined in a complex harmony. The movements of the Sun, Moon, planets and stars inform processes on the land and sea, such as seasonal change, ceremony, navigation, as well as informing identity and spirituality. We explore the complexities of Indigenous Knowledge Systems and how the harmony of spheres relates to culture, music, and ceremony through two primary Australian case studies: the Venus (Morning Star) ceremony in Arnhem Land and the Lunar eclipse ceremony of the western Torres Strait. These case studies reveal a knowledge complexity that is poorly recognised or understood outside of those communities, revealing new ways of understanding and conceptualising our place in the cosmos.

There is urgency for minority serving rural hybrid community colleges for innovation in offering cybersecurity education to local high school students who have no access to these emerging occupations. Focusing on high school women and minorities, this case study uses field experiences to drive an iterative improvement process that enhances the delivery of online pedagogical and learning design in a tri-island county. Beginning in Fall 2016, the project, implements an early college cybersecurity career pathway, targeting the low access of women and minorities at the high schools pursuing higher education cybersecurity programs by: enrolling 84 high school students in an online sequence of college cybersecurity courses over four semesters. The intent of the case study is to determine how and why things work (including identifying the contextual constraints) within university-high school partnerships aimed at closing the skills gap for women and minorities for cybersecurity jobs while ...

A partir das mudanças sociais o Direito deveria acompanhar tais
inovações, em sua função contínua de reconhecimento de novos
direitos, inclusive para alcançar novos grupos de pessoas. Historicamente,
diversos grupos buscaram o reconhecimento, a construção
legislativa de seus direitos e a sua implementação, o que vem
levando ao reconhecimento de novos direitos e/ou novos sujeitos
de direito. Desta forma, não deveria ser diferente quanto aos direitos
das pessoas LGBTI+, partindo da perspectiva que o reconhecimento
deste novo grupo passou a reivindicar direitos em busca da
constituição de sua cidadania.

How does a geographically remote Australian Aboriginal community ensure that culturally and locally important priorities are recognised in policy? This paper discusses a case study of Indigenous community engagement in policy making, revealing some of the challenges community leaders face and the strategies they implement in their struggle for a strong say and hand in designing appropriate policy responses to local problems. The case study community is Walgett, a remote New South Wales community with a large Aboriginal population, distinguished in history for its part in the 1965 Freedom Ride which highlighted racial segregation and discrimination across outback Australia. Today Walgett ranks as one of Australia’s most disadvantaged communities (Vinson, 2007), and hence was chosen as one of 29 priority remote Aboriginal communities to be the focus of the Australian Government’s Remote Service Delivery commitment, part of the Closing the Gap agenda.

Por sus características externas e internas, "Discrepçion y mapa del territorio que ocupan los indios pijaos" -1608- es un ejemplo de cartografía que demuestra un uso práctico y preciso para la guerra. Más que una proyección virtual sobre el espacio, al poder reconocer valles, montañas, ríos e indios enemigos trata de dar cuenta de un “derecho ganado”. En este caso, el artículo sigue los derroteros del último periodo de la guerra contra los indios pijaos entre 1606 y 1613, en el valle del Alto Magdalena, a partir de las convenciones, la producción y el uso de este mapa de campaña.

This chapter examines Chile’s accelerated renewable energy development from an Energy Justice perspective conceived as a policy assessment approach. The analysis focuses on the cumulative impacts and emerging social dilemmas resulting from renewable energy development on wind corridors in the Biobío and Araucanía regions during 2012–2024. The chapter, therefore, addresses the social outcomes of the Chilean energy transition in these territories through the three classic tenets of the Energy Justice perspective: procedural, distributional and justice as recognition. Research methods comprised official secondary information from the Chilean Environmental Impact Assessment System and the Ministry of Energy, complemented by 18 semi-structured interviews with key informants. These interviews collected stakeholders’ viewpoints and concerns regarding the social impacts of accelerated renewable development from regional and local governments and Indigenous community representatives in these territories. The Chilean energy transition is particularly instructive, showing an accelerated socio-technical transition facing significant tensions and challenges. Moreover, this analysis could inform further transitional processes, as equivalent unjust outcomes have been identified in other areas in Latin America.

Myths, rituals, and dreams have been common traits of human beings; the underlying structure that underpins the interconnection between them and their inexplicable meanings coherently conjoined within has been a part of investigation. Accordingly, this paper analyzes dreams and archetypes for the formation of rituals in Nabin Chauhan-directed short movie Sparsha in the light of Carl Gustav Jung's notion of 'archetype' and 'collective unconsciousness' and Joseph Campbell's understanding of myth. Sparsha presents a contestatory story of father and son because of divergent opinions regarding performing rituals. However, Aarohang, the son, ultimately observes rituals reconciling the discrepancies and difficulties. Against this backdrop, this paper argues that archetype necessitates performing a recursive pattern of behavior that becomes a ritual of a particular group of people, which is an enactment of a myth. In other words, Sparsha represents the conglomeration of archetypes and myths that unconsciously function in dreams, paving the way for observing the myths in the form of rituals. The paper discloses ritual has a long psychological trial deeply rooted in human instinct, conditioned by unconscious force and dream manifestation, and grilled by mythological narratives. This connection is the primary source that fuels the mechanism that perpetuates the domain of rituals thereby clinging to mythology.

The notion of purity of women in Nepali society is practiced as a discourse as qualitative measurement of their existence. However, the discourse in shaped and conditioned by various cultural mores and normativities. This discourse, neutralizing their status without comprehending their aspirations and grievances, subordinates women. In this light, this paper, deploying Foucauldian notion of discourse, Simone de Beauvoir’s concept of the female, analyzes concept of purity of body as depicted in Nabin Subba's movie, Numafung. Moreover, it argues that Numafung challenges the prevailing notion and presents an alternative depiction of a woman’s body from a cultural location, representing the aesthetic of the Limbu people. The protagonist of the movie, Numa, debunks the pervasive social structure, getting married three times in different forms. The movie presents a case that although the dominant group may disseminate discursive truths, minimal affirmation of subordinated groups keeps...

He vivido en Canadá por los últimos cuatro años. Decidí/ pude venirme al Canadá porque tengo una madre blanca, escocesa-canadiense. Sin embargo, en el Canadá me he visto en la posición de/he aprendido a llamarme a mí misma Negra/De Color. El tiempo que he pasado aquí ha sido interesante/irónico debido a este hecho. Lo que pasa es que mi padre pertenece a la nación Gikuyu. Yo me crié en Kenya, donde se me reconocía como de raza mixta/ "PointT'Five'7 "Chotara". La cuestión de la identidad allá no era algo que estuviera siempre cambiando o fragmentándose de acuerdo al contexto. Y los nombres que yo misma me di o me dieron no eran necesariamente considerados como indicadores

Harus diakui persoalan tanah adat, meski telah menjadi bagian penting dalam membayangkan postulat negara baru yang diproklamirkan pada tanggal 17 Agustus 1945 (baca: Republik Indonesia) ke depan, toh tetap menjadi urusan yang tidak kunjung usai. Apalagi mensejahterakan subyeknya. Dalam wacana akademik, tidak sedikit buku ataupun makalah yang telah ditulis. Ratusanuntuk tidak mengatakannya ribuan-kegiatan penelitian pun telah dilakukan. Sejumlah kebijakan pun, mulai dari tingkat undang-undang hingga peraturan menteri datang silih berganti. Toh, Zakaria, et,al., 2020 mencatat bahwa tanah adat/tanah ulayat yang sudah terdaftar secara formal hanya sekitar 20.000 ha saja. Simarmata (2021) berpandangan hal itu tejadi karena Undang-Undang nomor 5 Tahun 1960 tentang Pokok-pokok Agraria (UUPA 5/1960) yang mememiliki tujuan ganda gagal diwujudkan pelaksana kebijakan. Negara atau pemerintah lebih mengutamakan tujuan pertama (menciptakan kesatuan hukum tanah nasional) dan mengabaikan tujuan kedua (mentolerir hadirnya keragaman dalam hukum tanah nasional). Lebih jauh Simarmata menjelaskan bahwa penyelenggara pemerintahan pada dasarnya tidak menghendaki koeksistensi hukum negara dan hukum adat. Individualisasi dan negaraisasi berikut akibat-akibatnya adalah hasil dari grand design.

Around the world Indigenous communities are involved in the renewable energy industries. Relationships with for-profit corporations are integral to this development. Indigenous communities are entering into partnership with renewable energy corporations or developing their own renewable energy corporations. Relying on doctrinal, desk and case study methodologies, this article analyses six case studies and identifies three Indigenous-corporate relationships in the renewable energy sector in Australia. These include (1) renewable energy corporations that have proposed partial agreements with Indigenous communities; (2) Indigenous-led partnerships with non-Indigenous corporations; and (3) Indigenous-owned renewable energy projects. We interrogate these Indigenous-corporate relations in the context of energy justice with a focus on fairness in procedure, recognition, and distribution of benefits. We conclude by highlighting the gaps in energy justice in the current practices of Indigenous-corporate relations in renewable energy industries in Australia. Accordingly, this article is significant because it fills a gap in the scholarly literature on Indigenous and corporate relationships. Furthermore, it sheds light on the practices in the field that play an important role in government and community policy development centred around the improvement of Indigenous and corporate relationshipsand settler colonial interactions more generally.

As a key component of decarbonisation, many nations are undergoing an energy transition from fossil fuels to solar, wind, and other renewable energies. This is creating landscape transformations in ways prior energy regimes did not. Scholars, environmentalists, and Indigenous people are calling attention to how the renewable energy economy impacts the environment. This article reveals the findings of a practice-led project involving the production of drone-based images and the generation of scaled computer visualisations to present aerial views of existing, under-construction and proposed renewable energy industries on Indigenous lands in Australia and the United States. Research outcomes are an initial step in conceptualising energy justice and understanding what is being created and lost during the energy transition. More broadly, this research contributes to a theory of the politics of perception and how seeing is relative to technological perspective, energy regimes, and historical context.

A new approach to energy transition governance is necessary, one that is inclusive of First Nations on whose land the energy transition will occur. In this short position paper, we elaborate upon the concept of green energy statecraft (GES), a new approach to energy transition governance that, amongst other ambitious goals, partners with First Nations in ways that benefit these communities as well as driving energy transition. We show how Australia might improve its energy transition through adopting GES and creating the conditions for First Nations energy justice. In exhibiting how this occurs, we examine generative examples of First Nations communities benefiting from the approach of GES in the United States, Canada, and Aotearoa New Zealand. Indigenous ownership of renewable energy industries is offered as an optimal outcome of GES.

The colonial relationship between Indigenous people and people of European origin has been characterized by conflicts, economic exclusions, and epistemological discriminations as well as the mutual sharing of knowledge, practices, and technologies. In many cases, the industrial development of space technologies such as telescopes and rocket test sites has continued the exploitative nature of colonialism. This article, however, offers a different story and concept of Indigenous decolonization that is not antagonistic but complementary to the space industry and Western liberalism more generally. The case is Space Enterprises, a company and Earth station owned by the Center for Appropriate Technologies in Alice Springs, Northern Territories, Australia and conceived by its Aboriginal owners, workers, and board of directors as representing a beneficial integration of their Indigenous self-determination and the space industry. This essay offers synthetic decolonization as an example of this integration with Western liberalism. Understanding the flows between the Indigenous-owned Earth station and satellites, as well as the connections between Indigenous and Western liberal planetary imaginaries, requires a theory of mediation. Towards that goal, planetary media is offered as a way of conceptualizing the flows of information between local Indigenous and planetary spaces and imaginaries. This essay argues that another decolonization is possible, one based on mediation between Indigenous and Western liberal systems of thought.

The growing participation of Amerindians in the elaboration of research projects, realization of related activities, and production of outcomes implies to redefine the dimensions of what is supposed to be doing anthropology. In the presentation, three cases will be described to introduce some questions about the effective realization of cooperations, coproductions, and collaboration when the Amerindians are the protagonist in the anthropological efforts. The core thesis is that, far from being unnecessary, current anthropological effort should rethink the status of its enquiry, mobilising different ontological, epistemological and axiological tools for becoming effectively plural.

Le coureur de bois s'impose comme un des personnages légendaires les plus emblématiques de notre héritage culturel. Il n'est donc pas surprenant qu'il ait fait l'objet de nombreuses recherches interdisciplinaires, qui ont toutefois laissé dans l'ombre la question de sa représentation dans l'espace littéraire québécois. Nous nous sommes donc penché, dans notre thèse, sur la figure du coureur de bois telle qu'elle se donne à lire à travers une quinzaine d'oeuvres publiées au Québec entre 1846 et 1985-86, afin d'analyser de quelle façon les auteurs la construisent au fil des siècles. Deux concepts clés guident notre étude: l'altérité et le home (en français, le chez-SOI). Ces notions nous permettent d'établir la spécificité du coureur de bois en regard du groupe de référence qui fixe les normes et qui est généralement constitué par les agriculteurs et les villageois. Cette spécificité de l'homme des bois fournit également l'occasion d'éclairer à la fois la nature de ses activités et les rapports particuliers qu'il entretient, entre autres, avec la femme, l'espace sauvage et ceux qui le peuplent. La thèse ouvre d'abord ses pages sur la mise au monde du personnage ensauvagé, dont la représentation est marquée par la valorisation et l'idéalisation. Par la suite, les protagonistes, bien que toujours représentés de manière positive, rencontrent des obstacles qu'ils ne peuvent surmonter, tandis que leur chez-soi, la forêt, se transforme en un lieu parfois hostile, qui cause leur perte ou celle de leurs proches. Enfin, alors que les hommes des bois perdent de leur prestige, les expériences négatives qu'ils vivent se ii multiplient à un point tel , que c'est le déclin , voire même la disparition du coureur de bois que laissent entrevoir les auteurs convoqués. REMERCIEMENTS Je souhaite, en premier lieu, dire toute ma gratitude à Mme Hélène Marcotte, directrice de recherche, pour son intérêt, son dynamisme et son appui tout au long de l'élaboration de la présente thèse. Il est nécessaire, ici, de souligner que sans son travail constant, cette étude n'aurait jamais pris forme. Je suis très reconnaissant envers Mme Manon Brunet, de l'Université du Québec à Trois-Rivières, pour la lecture fine et rigoureuse de l'étude. Je la remercie, aussi, de m'avoir fait l'honneur de présider le jury de soutenance de thèse. J'exprime, de même, ma vive gratitude à l'endroit de MM. Réal Ouellet, de l'Université Laval, et Brian Martin, du William College de Willamstown (Massachusetts), qui ont gracieusement accepté le rôle de vérificateurs. J'associe à ces remerciements Francelyne, Katherine et Véronique qui m'ont accompagné pendant le trajet, parfois cahoteux, de recherche et d'écriture. Il me fait plaisir de vous dédier la présente thèse. Finalement, je tiens à saluer les amis Gaëtan, Jean-Denis, Normand et Réjean pour leur « coup d'épaule» quand l'occasion le commandait. v blesser d'un tir», tondreux « glandes préputiales du castor que les trappeurs utilisent pour attirer le petit gibier et qui entrent, à l'occasion, dans la composition de médicaments populaires ». Devant les particularités de cette terminologie, je me décidai à entreprendre la composition d'articles lexicologiques, mais sans en arriver, la plupart du temps, à retracer précisément l'étymologie et l'évolution historique des mots étudiés. De toute évidence, les outils dont je disposais ne me permettaient pas d'aller plus avant. Suivant, dans ce domaine particulier, les conseils de Marcel Juneau, je pris la décision d'entreprendre des études de Maîtrise. Pour constituer un corpus représentatif, hors du travail des étudiants, je pris rendez-vous avec une vingtaine de coureurs de bois de la Mauricie: Saint-Élie-de-Caxton, Lac Souris, Saint-Rock-de-Mékinac, Mattawin, Rivièreaux-rats, La Tuque, et bien d'autres lieux, furent complices de mes entrevues. Cette recherche sur le terrain et les articles lexicaux subséquents, avec les conclusions qu'on pouvait en tirer sur le vieux fonds français, les emprunts, et les innovations lexicales comme sémantiques, ont constitué, sans que je ne le sache sur le moment, le vecteur premier de ma démarche vers le coureur de bois fictif. L'entreprise que constitue le doctorat en littérature s'inscrit, d'une certaine manière, dans la continuité d'inspiration de la Maîtrise. En fait, tout au long du travail, et c'est le moteur deuxième de la recherche, j'ai surtout pris en considération le constat que fera, à ma grande surprise, Maurice Lemire, dans Le Mythe de l'Amérique dans l'imaginaire «canadien» (2003), à propos du manque d'exploitation, par nos écrivains, du coureur de bois, personnage pourtant riche en potentiel. À partir de ce moment, je tenais fermement à vi connaître le sort que les auteurs avaient réservé à cet acteur, haut en couleur, si bellement taillé par la tradition populaire. xi 3.6.3 Le cri de la sauvagerie.

En 1519 Hernán Cortés salió de Cuba al mando de una expedición a tierra firme. Este año señala un cambio dramático en la vida de Cortés. Lo que conocemos de su vida anterior difícilmente ayuda a explicar ei extraño proceso mediante el cual un joven desconocido de treinta y cuatro años iba a transformarse con notable rapidez en un protagonista de la historia. Hasta ese año la vida de Cortés no ofrecía rasgos que lo destacaran significativamente de tantos otros colonos que habían cruzado el Océano en busca de fortuna. La expedición recorrió Cozumel, la costa de Yucatán, para seguir la costa del golfo de México arriba hasta Tabasco. Al llegar aquí, Cortés ya dejó ver claras sus intenciones de asentarse en el continente. En lugar de limitarse a comerciar con los indígenas, como había estipulado con Velázquez, Cortés buscó desde el principio la manera de someterlos a la corona real mediante una flexible combinación de poderío militar y diplomacia. Para llevar a cabo esta empresa se requería romper formalmente los vínculos establecidos con Velázquez, y con esa finalidad Cortés orquestó una brillante e inusual maniobra político-legal: la creación del municipio de Veracruz, mediante la cual los expedicionarios se constituían en comunidad independiente sometida directamente a la corona. Éste es el principio de las llamadas Cartas de relación, largos informes oficiales dirigidos al emperador Carlos V para que éste sancionara la legalidad de la empresa conquistadora, tratando de ganar la partida contra Velázquez, quien igualmente se dirigía al monarca denunciando la rebeldía de Cortés. Cortés debía asimismo dar puntual descripción de las nuevas tierras y de sus habitantes, así como explicar las alianzas, guerras y demás sucesos políticos y militares de la campaña conquistadora. Las cinco relaciones fueron escritas entre 1519 y 1526, años de máxima actividad en la vida de Cortés en los cuales tiene lugar la

This article reads Frank Herbert’s The Dosadi Experiment through its fictional aphorisms to reconstruct a conception of justice forged under extreme risk, systemic opacity, and weaponized memory. Treating the epigraphs as a doctrinal archive, it pairs select fragments with key scenes—Courtarena ritual, DemoPol manipulation, and the Jedrik–McKie dyad—to show how principles are tested, reversed, and made operative in action. The Dosadi case is then set against three regimes: Hume and Binmore’s evolutionary justice (stability as equilibrium of mutual advantage), Indigenous relational frameworks (ecological reciprocity and intergenerational memory), and Zen’s suspension of judgment and debtless care. The comparison clarifies what changes when transparency, neutrality, and ritual renewal are absent: justice persists not as purity or consensus but as interpretive labor inside systems designed to mislead. The article proposes justice as resilient agency under constraint—a practice of judging in the dark—while cautioning against nihilism by attending to procedure’s minimal constraints and accountability.

With its roots in Uganda's colonial past, post-independence governance, and current political economy, the land question has persisted throughout the nation's history. This essay uses political theory to critically analyze Uganda's land issue, concentrating on the connections between the state, justice, governance, and land ownership. The study examines how power relations, governmental frameworks, and historical injustices influence land distribution and access by drawing on influential political theorists like Antonio Gramsci, Karl Marx, Michel Foucault, and John Rawls. It also explores current land reform discussions, emphasizing the effects of land use on the environment, gender-based land exclusion, and the implications of land as a commodity. According to the analysis, Uganda still faces unsolved issues like elite land concentration, land commodification, and gender-based differences in land ownership despite legal reforms. In the end, this essay makes the case for a more comprehensive strategy for land reform that combines political theory with workable answers meant to right historical wrongs, advance social justice, and encourage sustainable growth.

“The Long Hope” narrator opens with a line that says it all: “We don’t belong to you!”

That single statement encapsulates resistance to centuries of US domination over the Original Peoples of the continent.

“The Long Hope” is not an ordinary documentary. It looks at past, present, and future:

    Legal history dating back to the earliest documents asserting a right (!) of domination over Original Peoples and their lands.

    Present-day examples in everyday Haudenosaunee life of the claim of a right of domination that is the core of US law and policy.

    Haudenosaunee projects implementing a future rooted in their own past.

The vibrancy of the film arises from the fact that it is produced by people whose lives are affected. It is by the People, not simply about them.

The term Two-Spirit (often abbreviated to 2S) reflects the resurgence by Indigenous people to share knowledge about gender identity and sexuality through cultural or linguistic-specific perspectives anchored in their worldviews. The term has consolidated within the queer community on Turtle Island since it was introduced in 1990 at an international gathering. The use of Two-Spirit is also increasing in the general population, especially in the queer community and public institutions. Recently, the federal government of Canada began to use "2S" at the start of the acronym 2SLGBTQQIA+ to acknowledge the Two-Spirit historical experience and space in Canada. This paper highlights the importance of including Two-Spirit knowledge in sexuality education, which has largely employed Eurocentric perspectives. Centring Two-Spirit gender identity and sexuality is a deliberate repositioning of Indigenous knowledge to the centre of sexuality education, which supports the process of understanding what being and living as Two-Spirit means from a L'nuwey worldview in Atlantic Canada.

This publication is therefore a first attempt to reflect on the discussions that ensued by compiling contributions by authoritative scholars and indigenous activists and leaders whose writings could enrich the process of reflection and help in generating further ideas for clarifying who the indigenous peoples of Asia are. It is envisaged that further inputs, particularly to update the articles on self-ascription, would help indigenous peoples and governments in the elaboration and implementation of the United Nations Declaration on the Rights of Indigenous Peoples to promote and protect indigenous peoples' rights. I would like to take this opportunity to thank all the contributors, including authors who have agreed to allow reprinting of their articles, as well as to the Danish Foreign Ministry and NORAD, through its support to IWGIA, for making it possible to publish this book. My appreciation goes particularly to Dr. Chris Erni who has worked hard in finalizing the manuscripts.

A obra El primer nueva corónica y buen gobierno [A primeira nova crônica e bom governo] (c. 1616), do cronista Felipe Guamán Poma de Ayala (c. 1534-1616), intelectual indígena pertencente ao povo Quechua que viveu nos Andes do atual território peruano no final do século XVI e início do século XVII, é uma obra fundamental, embora pouco conhecida, para a história latino-americana e para uma série de debates antropológicos contemporâneos comprometidos com a crítica das fontes eurocêntricas e antropocêntricas do período colonial. A obra configura uma referência documental incontornável para a valorização dos saberes indígenas americanos. Em um contexto no qual uma crescente literatura crítica tem se dedicado ao deslocamento de perspectivas eurocêntricas, à revisão do cânone e à proposição de estratégias descolonizadoras na antropologia. El primer nueva corónica y buen gobierno mostra-se uma contribuição potente à tarefa de construção de outras histórias e genealogias culturais, intelectuais e políticas.

Continuing construction of Guatemala’s first Santa Muerte temple, complete with a 36-foot effigy of the Skeleton Saint, is fueling controversy both nationally and in the town where it’s being built. Opponents—apparently mostly Pentecostals—have escalated their protests from social media to an on-site demonstration. Guatemala has the world’s largest Pentecostal population per capita, and the great majority view the fastest growing new religious movement on the planet as satanic, engaging in what they call “spiritual warfare” against it.