Dissertations / Theses on the topic 'Indigenous people'
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Ryan, Nicole R. "Closing the Gap: Understanding why Indigenous people are more at risk of reincarceration than non-Indigenous people." Thesis, Griffith University, 2019. http://hdl.handle.net/10072/389691.
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More than 25 years after Australia received the recommendations handed down by the Royal Commission into Aboriginal Deaths in Custody (RCIADIC) Australia’s Indigenous people are still being incarcerated at disproportionate rates compared to their non-Indigenous counterparts, regardless of the attempts made by government to reduce the over-representation of Indigenous people in Australia’s prisons. Scholars have studied prisoner reentry for many years, during which time several risk and protective factors of reincarceration have been identified. However, limited research has examined beyond the question of whether Indigenous people are more likely to return to prison compared to non-Indigenous people. While we know Indigenous people are over-represented at the back-end of the criminal justice system, as more Indigenous people return to prison, and return faster than non-Indigenous people, we have little empirical understanding as to why –Why are Australia’s Indigenous people compared to non-Indigenous people more at risk of reincarceration? The present thesis seeks to unpack this question and develop a better understanding of why Indigenous people are more at risk of reincarceration post-release than non-Indigenous people. In total, three studies using a combination of descriptive, Cox proportional hazard regressions, logistic regressions, chi-square and t-test analyses were conducted with 1238 Queensland Indigenous (n = 303) and non-Indigenous (n = 935) people.
The first study (Chapter 3) expands our understanding by: (a) examining group differences in characteristics within and between reincarcerated and successfully reintegrated people post-release for both groups; (b) identifying whether Indigenous compared to non-Indigenous people are more likely to be reincarcerated post-release; and (c) identifying whether any difference in risk of reincarceration can be partially explained by Indigenous and non-Indigenous peoples’ social experiences prior-to-prison, and/or their prison-life experiences. Results suggests that while there are group differences in characteristics between Indigenous and non-Indigenous people, prison-life experiences can explain little to none of the difference in risk of reincarceration that exists between the two groups. Instead, evidence indicates the difference in risk of reincarceration can largely be explained by Indigenous and non-Indigenous peoples’ static risk factors—those that occurred before incarceration (i.e. demographic, prior criminal history, and social experiences prior-to-incarceration). However, considering risk factors can potentially affect other risk factors, it is possible that by using a single statistical model that controls for Indigenous status any interactive effects with Indigenous status may have been masked.
Study two (Chapter 4) expands on current empirical evidence in four ways. First, study two examines whether racial specific and racial neutral risk factors of reincarceration are present for Indigenous and/or non-Indigenous people. Results found evidence of racial specific risk factors of reincarceration being present for both groups. With evidence suggesting prisoner visitation is a racial specific protective factor against reincarceration for non-Indigenous people only. Study two further explored the visitation-reincarceration relationship to identify (a) if group differences in who gets visited exist; (b) whether there were differences in time to reincarceration for visited prisoners compared to non-visited prisoners; and (c) whether differences in visitation could be explained by social demographic circumstances prior-to-prison, criminal history, and travel distance for Indigenous and non-Indigenous people. Evidence showed differences between groups in the amount people w ere visited, time to reincarceration for visited and non-visited prisoners, and in the likelihood of who got visited.
Study three (Chapter 5) further develops our understanding of why Indigenous compared to non-Indigenous people are more at risk of reincarceration in three ways: (a) by examining whether risk of reincarceration for Indigenous and non-Indigenous people differ by residential location (i.e. city/urban vs rural/remote); (b) identifying how community disadvantage, remoteness, and accessing services post-release effects Indigenous and non-Indigenous peoples’ risk of reincarceration; and (c) by exploring what support services are accessed post-release and by who. Results indicated that residential location does not affect risk of reincarceration for either group and no relationship was identified between community disadvantage and reincarceration for non-Indigenous people. However, results showed community disadvantage to be a protective factor against reincarceration for Indigenous people. Finally, evidence also indicated there are group differences in who accessed services post-release.
Collectively, the three studies presented in this thesis make a significant contribution to existing empirical knowledge of Indigenous and non-Indigenous peoples’ risk of reincarceration. Each study builds on the previous, adding a new piece of the puzzle to what is a complex and multifaceted problem. Overall, the evidence presented in this thesis further demonstrates why it is important for re-entry programs to not only be individually tailored, but also tailored to one’s local environment and culture. The dissertation concludes with a discussion and synthesis of the overall research findings, limitations, and suggestions for future reentry research with Indigenous people in Chapter 6.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Crim & Crim Justice
Arts, Education and Law
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Kidd, Christopher. "Development discourse and the Batwa of South West Uganda : representing the 'other' : presenting the 'self'." Thesis, Connect to e-thesis record to view abstract. Move to record for print version, 2008. http://theses.gla.ac.uk/169/.
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Thesis (Ph.D.) - University of Glasgow, 2008.Ph.D. thesis submitted to the Department of Sociology, Anthropology and Applied Social Sciences, University of Glasgow, 2008. Includes bibliographical references.
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Fenton, Megan M. "Aid, Marginalization and Indigenous People in Guatemala." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/77.
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While there are all of these programs and organizations currently operating in Guatemala, it is clear that they are not functioning as they should for Guatemala’s indigenous population. This is clear from the lack of improvement in any of the economic markers noted above, such as poverty, health and education. Furthermore, these same programs are functioning for Guatemala’s ladino population, which has seen an improvement in their living conditions. The difference in the results between these two groups naturally raises the question of why this type of program is significantly less effective for Guatemala’s indigenous population than it is for its ladino population. Why are these programs not reaching this portion of Guatemala’s population? Additionally, there are some programs that are beginning to see some initial success on a local level, such as Qachuu Aloom, a garden project in Rabinal, Guatemala. Why might this project be succeeding, when other similar projects are not?
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Shoaei, Maral. "MAS and the Indigenous People of Bolivia." Scholar Commons, 2012. http://scholarcommons.usf.edu/etd/4401.
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In the past several decades, social movements have spread all across Latin America, sparking hope for change. This thesis analyzes the well-organized mobilizations of the indigenous people of Bolivia and how they have been able to incorporate themselves in state apparatuses, including the election of its first indigenous president, Evo Morales of the Movement towards Socialism (MAS) party. The case studied her provides insight into the processes if how political representation was achieved by Bolivia's indigenous people who were for centuries excluded from the political, social and economic arena. It also analyzes the outcomes of Morales' policy changes from 2006 to 2009 as a way to examine how they have impacted the marginalized status of the indigenous people. Ultimately this thesis will trace the use of social movements, especially MAS, and how they transformed the Bolivian society from below.
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Hardison-Stevens, Dawn Elizabeth. "Knowing the Indigenous Leadership Journey: Indigenous People Need the Academic System as Much as the Academic System Needs Native People." Antioch University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1393513741.
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Hwang, Yulanda Y. "The migration behavior of the indigenous people in Taiwan an analysis of the indigenous cultural preservation and the social disparities between Han Chinese and indigenous people /." Diss., Online access via UMI:, 2005.
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Ladd-Yelk, Carol J. (Otter). "Resiliency factors of the North American indigenous people." Online version, 2001. http://www.uwstout.edu/lib/thesis/2001/2001ladd-yelkc.pdf.
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Liou, He-Chiun. "Taiwan's mountain policies and the poverty of the indigenous people." Thesis, University of Bristol, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.412308.
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Hearne, Joanna Megan. ""The Cross-Heart People": Indigenous narratives,cinema, and the Western." Diss., The University of Arizona, 2004. http://hdl.handle.net/10150/290072.
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The Cross-Heart People': Indigenous Narratives, Cinema, and the Western examines cycles of cinematic and literary production, public interest, and Federal Indian policy; redirects critical considerations of the "frontier myth" in the Western; and calls attention to indigenous participation and activism in the genre from the silent era onward. To this end, my study maps changing configurations of Native American and cross-racial homes in the "Indian drama" and other visual and textual forms. Such reciprocal generic influences have lent fictional narratives the authority of documentary "truth" while infusing ethnographic image-making with the conventions of frontier melodramas. I argue that indigenous filmmaking began more than half a century before most film histories acknowledge, and that intertextual relationships between early films by native directors and genres such as the ethnographic documentary and the Western were central to the development of contemporary indigenous media. Stories of cross-racial romance intersect with policies of institutional intervention in native families throughout the nineteenth and twentieth centuries, and frequently address the societal consequences of adoption, boarding school, military service, and incarceration. Individual chapters of the dissertation focus on the cinematic re-visions of James Fenimore Cooper's 1826 novel The Last of the Mohicans between 1909 and 1992; the influence of Edwin Milton Royle's 1906 stage play The Squaw Man on the silent Westerns of James Young Deer, D. W. Griffith, and Cecil B. De Mille; the invention of the "pro-Indian" Hollywood film in the context of indigenous experiences in WWII and shifting Federal Indian policies; and, in the last two chapters, the development of indigenous media through the filmmaking practices of N. Scott Momaday, Leslie Marmon Silko, Victor Masayesva, and Zacharias Kunuk in the context of revisionist representations by non-native directors, from Edward S. Curtis's In the Land of the War Canoes (1914) to Tom Laughlin's Billy Jack (1973). The reflexive gestures in recent native-directed films--their reclaiming of tradition and their focus on the historical associations between social disruption and the manipulation of indigenous images through photographs, documentaries, and Hollywood films--critically assess and re-appropriate the colonizing logic of preservation and the primitivist tropes of the "Indian drama."
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Hamuse, Tiberia Ndanyakukwa Iilonga. "The survival of Cuanhama San communities in Angola." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/11202.
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This study investigated the survival strategies adopted by the San in Cunene Province in Southern Angola. The study intended first to gain understanding of the economic activities that the San in Cuanhama municipality districts of Kafima Centre and Etale La Mulovi employ to sustain their livelihoods. Secondly, the study explored how accessible the basic social services of education and health were to the San in these communities. Utilising qualitative research methods, face-to-face interviews and focus group research were conducted. From the data collected on education the study findings show that none of the children from both communities were enrolled at any school. To this end, at Kafima Centre the main hindering factors that contributed inter alia included hunger at school, stigmatization by the neighbouring community and poverty among San communities. At Etale La Mulavi San community there was lack of educational facilities near the San habitations, constituting a key hindering factor to accessing education. On health, the closer the public health centre was to the San community the more the San utilised the health services for treatment and management of common diseases like Malaria and cough as well as other diseases. On survival strategies both San communities “okunhanga” ‘go.. and look for..’ (fending for food) was the primary survival strategy the San were involved in for the sustenance of their livelihoods. The findings informed the recommendations in chapter five of this study.
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Mallow, P. Kreg. "Perceptions of social change among the Krung hilltribe of Northeast Cambodia." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Nuebler, Noelle Katherine. "Empowerment of indigenous people in the regularization, surveillance, and protection of indigenous lands in the Brazilian Amazon." [Gainesville, Fla.] : University of Florida, 2009. http://purl.fcla.edu/fcla/etd/UFE0024882.
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Bedells, Stephen J. "Incarcerating Indigenous people of the Wongatha lands in the Eastern Goldfields of Western Australia : Indigenous leaders’ perspectives." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2010. https://ro.ecu.edu.au/theses/137.
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The Wongi
people are Indigenous to the Goldfields region and account for just 10 per cent of the population; yet they make up 90 per cent of the prisoners. With Indigenous incarceration rates above 8,000 per 100,000 adult male population in Western Australia, imprisonment is clearly a common experience for Indigenous men and women that profoundly affect the lives of their families. Gaols are meant to be used as a sentence of last resort when the severity of the offence requires severe punishment and prevention of further offences requires close confinement. For this research, Wongi leaders were interviewed about their perceptions of the incarceration system. They indicated that prison is being applied too frequently for minor offences, does little to prevent further offences and has a profound negative socio-economic impact on inmates’ partners and children. The negative impact was also exacerbated when Wongi prisoners are transferred 600 kilometres out of their country to Perth because the local prison is overcrowded. The Wongi leaders who were interviewed believe that the criminal justice system lacks the moral authority to deal with their people fairly and punishes inmates’ families more so than the offender. According to the Wongi leaders, the incarceration system could be improved by using the cultural practice of shaming and targeting training more effectively so that prisoner skill sets were identified and enhanced to improve employment chances and a reduction in recidivism. By using these strategies, the criminal justice system would increase the deterrent effect of incarceration, decrease the rate of recidivism, and improve the Wongi perception of the system.
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Johnson, Jay T. "Biculturalism, resource management and indigenous self-determination." Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=765033411&SrchMode=1&sid=2&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233353190&clientId=23440.
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Course, Magnus Edwin George. "Mapuche person, Mapuche people : individual and society in indigenous Southern Chile." Thesis, London School of Economics and Political Science (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421460.
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Rutabagisha, Rosine. "Environmental conservation and the right to natural resources of indigenous people." Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/46233.
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Suggit, Daniel Richard. "A Clever People: Indigenous healing traditions and Australian mental health futures." Thesis, Canberra, ACT : The Australian National University, 2008. http://hdl.handle.net/1885/12051.
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Indigenous Australians are currently hospitalised for mental health disorders at significantly higher rates than members of the non-Indigenous population. In this context, the development of effective Indigenous mental health service delivery models in remote, rural and urban areas continues to be a national priority.
Traditional forms of healing are fundamental to Indigenous societies across Australia. Anthropologists, linguists, psychiatrists, psychologists, psycho-analysists and Indigenous healers themselves have recorded and discussed many localised traditions of healing over the last 100 years.
This paper presents an overview of this significant Australian heritage and proposes that the challenges which face mental health service delivery within many Indigenous communities may be addressed in part through the recognition of the intellectual, religious and therapeutic bases of Indigenous healing traditions.
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Chen, Lip-Siong. "A leadership manual for the indigenous Bumiputra church in Sabah." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Kickett, Tracey. "Resistance: A process of survival for Balardong people." Thesis, Indigenous Heath Studies, 2000. http://hdl.handle.net/2123/5693.
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In writing this historical research, it is written from the perspective of a Balardong person. This in itself demonstrates that Balardong culture has been preserved. The historical chapters provide an insight into Balardong lived experience, changes to lifestyle and adaptations made. Whilst Balardong people have made many adaptations and changes to lifestyles, their culture and identity has been maintained. More importantly there is no 'right' or 'wrong' way in interpreting what is meant by culture and identity. As this is ultimately the responsibility of Balardong individuals. Balardong people are diverse in their views and behaviours. But nonetheless they are still Balardong. History shows that Balardong people have within the holistic cultural framework adapted to changes over the past two centuries. However, they have not lost sight of their cultural heritage. Whilst colonisation processes eroded some of the aspects of culture the remaining fragments have been reserved for future generations. At the same time cultural history despite losses have been remembered. This process is part of the sustaining and maintaining of Balardong culture and its heritage.
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Ruette, Krisna. "THE LEFT-TURN OF MULTICULTURALISM: INDIGENOUS AND AFRODESCENDANT SOCIAL MOVEMENTS IN NORTHWESTERN VENEZUELA." Diss., The University of Arizona, 2011. http://hdl.handle.net/10150/203000.
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This dissertation explores the impact of multiculturalism on the relationship between ethno-racial social movements and the Venezuelan State. It assesses movements´s capacity to achieve recognition and redistribution within a State embracing anti-neoliberal multicultural discourses and policies.I conducted a comparative ethnographic study of two ethno-racial movements in northwestern Venezuela - the Ayamán-turero indigenous organization located in Lara state and the Afrodescendant movement in Yaracuy state. In order to explain the contemporary variations of these movements´s strategic capacities, I proposed the concept of mobilizing habitii - which I defined as the multilayered dispositions, practices, perceptions, and values orienting social mobilization. I argue that the mobilizing habitii of social organizations can be explored by examining their collective actions frames, strategic actions, and habitual practices. Historical evidence suggests that Ayamán mobilizing habitii have been characterized by strategies of avoidance, while Afroyaracuyan mobilizing dispositions have been shaped by their direct engagement with the State.My comparative research also suggests that Afroyaracuyan people from Veroes have managed to engage in successful territorial struggles, involving effective land redistribution. In contrast, Ayamán people have focused their efforts on reproducing State cultural performances and local ritual practices. However access to material resources, still remains limited for this indigenous population, and almost impossible to achieve through ethno-racial forms of mobilization.My comparative endeavor also shows how the Venezuela multicultural project represents a significant rupture with other Latin American neoliberal multicultural projects. Since 2006, the Venezuelan State has been indigenized, by representing indigenous peoples as the "seeds" and "holders" of the socialist project. The State has institutionalized some indigenous organizations by controlling their resources and by politicizing some leaders. Paradoxically, afrodescendant peoples have remained at the legal margins of this process, facing the ideological barriers of the myths of racial democracy and mestizaje.My conclusions suggest, that ethnic recognition in Bolivarian Venezuela ensures limited redistribution of material resources, while it simultaneously re-essentializes ethno-racial categories and produces new subjectivities. In other words, ethno-racial mobilization is limited for achieving substantial material resources, even in States which are implementing anti-neoliberal multicultural policies.
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Baldetti, Herrera Carlos. "Acceptability of nickel extraction between indigenous and non-indigenous communities of El Estor, Izabal, Guatemala." Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1348342.
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In 1971 the company Exmibal, called today CGN, got a concession for the extraction of nickel in El Estor. Ten years later, Exmibal cancelled its work. Now, Exmibal is trying to return to El Estor. The opinion of rural populations affected by this extraction was not clear. The purpose of this research was to determine and compare the level of acceptability of nickel extraction between the indigenous and non-indigenous communities. The level of acceptability was tested throughout eliciting cultural domains, and then comparing the level of acceptability using the Chi-Square test. The relation of this acceptability with locally perceived socioeconomic and environmental benefits and constraints was also identified. The elicitation of domains established the priority of water, animals, wood and trees for the communities, placing nickel extraction in fifth place of salience and relating it mostly with natural resources destruction, employment and land expropriation. Comparing the level of acceptability, indigenous communities do not accept the work of the Company while the non-indigenous community accepts it.Department of Natural Resources and Environmental Management
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Smith, Maisie. "How do Yukon Indigenous people define healing from the residential school experience?" Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/62611.
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This study used a storytelling method within the paradigm of an Indigenous methodology. In Canada, qualitative evidence has revealed that the Indigenous people have been affected by colonization and the residential school experience. These effects include but are not limited to trauma, intergenerational trauma, cultural interruption, genocide, segregation, racism, prejudices, and forced assimilation. For Yukon Indigenous people, first-generation survivors were directly impacted, and the next three generations are also indirectly. Efforts by Western counselling methods to support Indigenous people in Canada including those in Yukon with whom the researcher is closely associated have not been successful. This study investigated what method(s) might work to better support and sustain Indigenous people who attended Yukon residential schools. This study is the first academic investigation in the Yukon to look at first-generation survivors and record their stories about their healing journey. Nine Yukon Indigenous residential school survivors (5 females, 4 males) between the ages of 62 to 77, who had been on their healing path for a minimum of two years, shared their stories. This investigation revealed that traditional healing practices were useful for these residential school survivors in starting and sustaining their healing journey. One of the implications of the results of this study is that Western counselling methods must acknowledge, include, and work with our people in a culturally safe and competent manner. The Truth and Reconciliation Commission’s Call to Action stipulates that Canada’s health care system must include Indigenous peoples’ right to proper health care. Clinical, practical, social, and methodological implications are discussed, and recommendations for future research as well as practical interventions are suggested.Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
Graduate
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Kollosche-Houston, Sandra Dianne. "The explorers : perceptions of landscape and the indigenous people, Australia, 1826-1876 /." Title page, contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09AR/09ark815.pdf.
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Thesis (B.A.(Hons.)) -- University of Adelaide, School of History and Politics, Discipline of History and School of Humanities, Discipline of English, 2003."November 2003" Bibliography: leaves 70-74.
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Asante, Aimée. "Increasing ecological sustainability through land justice and environmental protection for indigenous people." Thesis, University of Strathclyde, 2012. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=18876.
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Current paradigms governing environmental resource management are unsustainable and require an urgent change for ecological sustainability. To this end, Agenda 21 is the international action plan for an ecologically sustainable globe. It provides the scienta and ethics of the modern environmental age, from which praxis must be determined. A key factor, which has eluded us in determining the aforementioned, is the fact that indigenous people remain either alienated from their lands, or without effective control, and environmental protection, where possession has been retained. Whilst literature and international documents alike recognise the role of indigenous people as custodians of key areas of the earth's biodiversity, the combination of land justice and environmental protection for indigenous people has not been explored as a cornerstone for enhancing ecological sustainability. In this thesis, the contribution of Judeo-Christian ethics and Enlightenment philosophies to this current ecological crisis shall be considered in terms of value systems and ethics and praxis emanating from each. Furthermore the role of environmental protection and land justice for indigenous people of the New World, living as part of an identifiable community and adhering to traditional values, is explored in relation to enhanced ecological sustainability. A critical examination of the legal processes employed in granting land justice is embarked upon, demonstrating the justiciability of land justice cases through current, established laws, domestically and internationally. At international level, a teleological approach to Human Rights is demonstrated to be capable of adjudicating both land justice cases and cases of environmental protection. This approach would also enable, to a large extent, the displacement of self-determination as the cornerstone of indigenous peoples' rights, in favour of land justice. This is not simply a repetition of the reparations for indigenous peoples argument, inspired by the perceived injustice of a bygone era. This argument is new, relevant, imperative and responds to the voices of academics, governments and others striving towards solutions to the problem of ecological un-sustainability.
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Echeverría, Echeverría Rebelín, and Galaz Mirta Margarita Flores. "Design and validation of a scale to identify stereotypes against indigenous people." Pontificia Universidad Católica del Perú, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/100801.
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The aim of this study was to design and validate a scale to identify prejudices against indigenous people as a socially stigmatised and culturally relevant group in Mexican samples, and establishing gender differences in undergraduate students. A sample of 563 undergraduate students was drawn from Merida, the capital city, and inner towns in the state of Yucatan, Mexico. From the sample, 272 were women and 292 were men with an average age of 23.06 years. To measure beliefs scale was developed consisted of 50 Likert reagents to assess stereotypical beliefs toward indigenous people. Factor analysis threw five main factors. Results show that the scale has adequate psychometric qualities, including reliability and validity.El objetivo de este estudio fue diseñar y validar una escala para la identificación de creencias estereotípicas hacia las personas indígenas, como un grupo estigmatizado socialmente, culturalmente relevante para muestras mexicanas, en estudiantes universitarios, estableciendo diferencias entre hombres y mujeres. Participaron 564 estudiantes universitarios de Mérida, la capital, y del interior del estado de Yucatán, México. Fueron 272 mujeres y 292 hombres con una edad promedio de 23.05 años. Para medir las creencias estereotípicas hacia las personas indígenas se elaboró una escala conformada por 50 reactivos tipo likert. El análisis factorial arrojo 5 factores. Los resultados evidencian que la escala cuenta las características psicométricas adecuadas, en cuanto a confiabilidad y validez.
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Fivecoat, Bruce. "Sociocultural strategies of indigenous evangelism and church building among preindustrial people groups." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Silva, Geraldo Mosimann da. "Peanut diversity management by the Kaiabi (Tupi Guarani) indigenous people, Brazilian Amazon." [Gainesville, Fla.] : University of Florida, 2009. http://purl.fcla.edu/fcla/etd/UFE0023999.
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Bahrum, Syamsul. "Indigenous people in a dependent economy : a case study of the socioeconomic impacts of regional development on the indigenous people in the islands of Batam, province of Riau-Indonesia." [St. Lucia, Qld.], 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17080.pdf.
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Forsberg, Emilia. "Samiska kulturrättigheter i skolmiljö : En jämförelse av utbildningsväsendet i Norge, Sverige och Finland." Thesis, Umeå universitet, Statsvetenskapliga institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-185644.
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The Sámi people are an indigenous people that live in the northern region of Norway, Sweden, Finland and Russia (O’Dowd 2015, 187). They have been subjects of oppression and abuse by the majority culture for centuries. The sámi people were recognized as an indigenous people by the Swedish government in 1977 (Kvarfordt et al. 2004, 11). In Norway, they were recognized in 1989 whereas in Finland that year was 1995 (Förenta Nationerna u.å; O’Dowd 2015, 202). Therefore, the national governments of Sweden, Norway and Finland are obliged to follow a range of international treaties regarding the sámi peoples’ rights as an indigenous people (FN 2021). Nevertheless, the UN and EU have criticized the same governments for un-dermining sámi rights. This paper intends to investigate the cultural rights of the Sámi people in school with a comparison between Norway, Sweden, and Finland’s educational system. More specifically, the paper examines how the school system of Norway, Sweden, and Finland can help preserve sámi culture. In doing so, the essay explores three different cultural aspects from a sámi perspective, namely: the possibility to learn a sámi language in school, to learn sámi handicraft, and to learn about reindeer husbandry. Furthermore, the essay explores how these aspects are approached in the different nations by analyzing national school law and regulation. The material is then analyzed through the concepts of enculturation and socialization. In short, enculturation deals with different processes that aims to preserve and appropriate one’s own culture whereas socialization deals with processes that aims to assimilate people into the main culture. The results of the study show that all three nations have tendencies of preserving sami culture depending on which aspect that is studied. For instance, all countries support sámi language education but to what degree, varies between the nations. In contrast, only the Swedish educational system explicitly supports education in sámi handicraft and reindeer husbandry. Even though the results indicate differences between the countries’ educational system they also in-dicate that their national law on the matter of sámi rights are mostly similar in writing. Finally,
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Waters, Marcus Wollombi. "Contemporary Urban Indigenous ‘Dreamings’: Interaction, Engagement and Creative Practice." Thesis, Griffith University, 2012. http://hdl.handle.net/10072/366411.
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This exegesis contextualises my doctoral project — the writing of a feature film script, Kick up Dust — within contemporary academic discourses on Aboriginal subjectivity. Kick up Dust explores how Indigenous people identify and debate the nature of their own Aboriginal consciousness. The script is written in opposition to the way non-Indigenous conceptions of Indigeneity (in popular culture, the mass media, and educational institutions) have historically misrepresented and characterised Indigenous peoples, without regard to their individuality, through stereotyped images that reside in the popular imagination.
Through the vehicle of the exegesis, I explore possibilities for a new theoretical and conceptual framework for an Indigenous pedagogy that does not rely on notions of
cultural identity based in historical essentialist constructs - fantasies of exclusivity,
cultural marginality, physicality and morality (Paradies, 2006) — to create a binary oppositional relationship between Indigenous and non-Indigenous scholarship. While this may have worked in the past to create an effective political community, it has created a situation whereby Indigenous people whose lived realities and subjectivities do not align with these essentialising fantasies are vulnerable to accusations of inauthenticity (i.e., of not being ‘real’ blackfellas; of not being seen as an authentic Aboriginal) (Paradies, 2006).Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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Trinidad, Ana Raissa T. "Learning to be indigenous : education and social change among the Manobo people of the Philippines." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/learning-to-be-indigenous-education-and-social-change-among-the-manobo-people-of-the-philippines(e603fd06-9a31-499d-9419-5eb09205c269).html.
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This ethnographic study describes the intersection between politics and education, and between discourses and practice pertaining to indigeneity among the Manobo of Tagpalico in a highland area of the Philippines. The analysis reveals the interrogation of my own personal values as I came to understand what are held to be important values by the Manobo. For example, my idealistic perceptions of indigenous leaders were challenged by what I came to appreciate about their leadership skills relative to strategic and situated participation in the context of complex relations with various outsiders. This study further explains how adults and children actively engage in social processes through which they negotiate what counts among them as significant, appropriate knowledge and learning. It discusses how global discourses of education, literacy, and indigenous peoples are spoken about in ideal terms, but enacted differently in local practice. Salient in understanding this study is an appreciation of how the role of learning in practice (Lave and Wenger, 1991) plays an important part in situated participation of actors in the educational enterprise. Against a background of local understanding about what it is important to know about – principally farming and other economic activities - and international discourses of indigeneity, schooling, literacy and development, children, parents, leaders, teachers, and nuns have appropriated and negotiated their notions of being ‘educated’ and ‘indigenous’ within a social space that is the school setting. As the Manobo explore what it means to be ‘educated’ in a politically volatile environment, they also learn to use their understanding of what it means to be ‘indigenous’ in order to negotiate their positionalities relative to external groups like the nuns, teachers, anthropologists, the military, guerrillas, and other non-Manobo groups.This study argues that learning to become educated transforms understanding of what it is to be a more valued person in the community, which altogether translates into significant differences in the children’s sense of self or personhood. Children are allowed to negotiate their social position within the family and the community through education but at the same time it also creates new forms of ‘inequality’ and ‘social separation’ (Froerer, 2011:695). For example, emerging forms of social differentiation in Tagpalico are evident in the processes through which more female members are becoming educated, bringing in a greater contribution to the family’s economic resources and thereby, developing a sense of choice about their lives as ‘individuals’ in charge, to a certain extent, over their own destinies.
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McCallum, Cecilia. "Gender, personhood and social organization among the Cashinahua of western Amazonia." Thesis, Online version, 1989. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.319168.
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Albuquerque, Áurea Fabiana Apolinário de. "Socio-economic development of indigenous people in three different environments in Pernambuco, Brazil." Weikersheim Margraf, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2907527&prov=M&dok_var=1&dok_ext=htm.
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Pudussery, Paul Chacko. "Within High Schools - - Influences on Retention among the Indigenous People of Northeast India." Thesis, Boston College, 2009. http://hdl.handle.net/2345/741.
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Thesis advisor: Robert J. StarrattA qualitative case study of three high schools was conducted to identify and profile school practices employed in educating a traditionally low-achieving subpopulation in northeast India. By the considerably higher than average retention and graduation rates among their students who come from indigenous tribal communities, these schools stand out as effective. The study was centered on the following research questions: 1) What were the teaching practices that characterize three high schools with successful records of graduating (upwards of 100%) indigenous Northeast India tribal students? 2) How were these successful schools affected by the school leadership? A body of related literature provided the theoretical rationale and informed the researcher in collecting data, doing analysis, and processing interpretation. The researcher reviewed specific categories of literature focused on the following: dropout influences, effective teaching practices, school leadership, indigenous tribal life contexts, spirituality, and worldview of the peoples of Northeast India. The findings indicated that these three schools with low dropout rates reflected authentic and effective teaching practices that were student-friendly and based on a coherent mix of various principles of learning, instructional strategies, classroom management, and the personal dedication of the teaching faculties. Furthermore, the schools tried to create an atmosphere of social connectedness and community, based on the values of the indigenous people of that area. The school leadership was proactive in an effort to sustain the sense of community through a variety of school activities and cooperation with parents. The researcher found that the ethos of the schools motivated students to focus on their studies in view of a better economic future. A contextualized pedagogy that took into account the background and learning styles of a wide variety of students helped the students to focus on their learning in the various academic disciplines. Pedagogical practices that promoted academic achievement in concert with indigenous values sustained the interest of the students and moved them to actively involve themselves in the life of the school. The leadership provided the necessary vision and direction to make the objectives and goals of the school understood and obtainable. The visible presence of the principal and his/her affirming interaction also helped to maintain the motivation of the community on all levels of operation. The findings of this research have implications for educational practice, policy, teacher preparation and school leadership in the context of rural India
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Lynch School of Education
Discipline: Educational Administration and Higher Education
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Vaca, Daza Jhanisse. "HUMAN RIGHTS VIOLATIONS TO INDIGENOUS PEOPLE IN COMPETITIVE AUTHORITARIAN REGIMES IN SOUTH AMERICA." Kent State University Honors College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1464432307.
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Pyle, Elizabeth Ann. "Problematising the wickedness of 'disadvantage' in Australian Indigenous affairs policy." Thesis, Queensland University of Technology, 2018. https://eprints.qut.edu.au/122956/1/Elizabeth_Pyle_Thesis.pdf.
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In this thesis 'Indigenous disadvantage' is examined through historical and contemporary discourses, including as a 'wicked' or intractable problem, within Australian Indigenous Affairs policy. Policies, programs and the views of policy actors working in Australian Indigenous Affairs were interrogated through themes of deficit and strength-based discourses. It is argued in this thesis that strength-based discourses which include genuine engagement and co-design with Indigenous Australians, can provide more meaningful and inclusive policy outcomes by challenging the current power structures that exclude and marginalise Aboriginal people and Torres Strait Islander people in policy development and implementation.
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Zellers, Autumn. "Drug Production, Autonomy, and Neoliberal Multiculturalism in Indigenous Colombia." Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/494601.
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AnthropologyPh.D.
Since the 1970s, Colombia’s indigenous communities have been the beneficiaries of state-sanctioned cultural and territorial rights. They have also been extensively impacted by the drug trade in their territories. This dissertation examines how drug crop cultivation in indigenous territories has impacted the struggle for indigenous rights in Colombia. It is based on ethnographic fieldwork carried out primarily with the Nasa indigenous community in the southwestern department of Cauca, Colombia. I argue that the drug trade has contributed to the accelerated transition of indigenous agricultural communities from a primarily subsistence-based economy to a cash-based economy that is dependent on the circulation of global commodities. I also argue that drug control policies have contributed to neoliberal multiculturalism in that they have helped to undermine the political autonomy of indigenous communities. Finally, state-regulated institutions such as schools and child welfare circulate moral narratives that emphasize family structure as a cause for social problems rather than political and historical conditions. I conclude with an assessment of how identity may be used for indigenous communities who continue to struggle for cultural and territorial rights in Colombia’s post-conflict era.
Temple University--Theses
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au, N. Mcgrath@murdoch edu, and Natalie Anne Mcgrath. "Dialoguing in the Desert for Sustainable Development Ambivalence, Hybridity and Representations of Indigenous People." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070329.132622.
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Sustainable development is becoming institutionalised across culture and geography as a framework in which to address ecological and social crises that are increasingly apparent and manifesting in diverse ways across local spaces. It is however, dominated by binary thought which is uncomfortable with ambivalence and seperates self from nature and the other of Indigenous people. Indigenous people are beginning to use the discourse of sustainable development but approach this from relational and holistic perspectives. The negotiation of representational structures and responsibility for implementating strategies towards sustainable development must account for these cultural differences and will require dialogue. This thesis explores how institutional practice and discourse frames Indigenous representation and responsibility and how this either enables or disenables dialogue with Indigenous people.
A case study approach informed the research, and included two consultancy participatory projects in 2001-2004. The case study was located in the Western Desert of Western Australia and involved the Martu people in addition to people working within institutional structures. The first project required extending community development strategies and strengthening Martu representation to take responsibility for a housing development. The second project, titled Dialogue with the Pilbara: Newman Tommorrow, involved encouraging Martu representation in a process based upon deliberative democracy. Reflections from the fieldwork form a considerable part of the analysis. The research also included analysis of a number of interviews with local institutional actors in Newman. Two major themes are outlined: power and representation; and culture. The research is reflexive and involves the use of an autoethnographic story technique which enables a better understanding of the researchers implicit and changing perspectives. The lessons that emerged from the reflections from the case study are insightful for sustainable development.
The thesis involves two layers (and is structured accordingly): the first relates to a case study and the second to the theory and practice of sustainable development. The concluding section combines these two layers and emphasises the need for greater attention to Indigenous participation and autonomy in order to achieve Indigenous sustainable development. This thesis argues that diverse and hybrid Indigenous voices require considerable amplification within the discourse of sustainable development in order to provide relational and holistic perspectives. Particular focus is required upon the negotiation of representative structures to allow for Indigenous voices to be heard, and thus permit for the negotiation of responsibility across culture (an important consideration of sustainable development). This requires ongoing dialogue, creativity and reflexivity in context.
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Ferim, Bonolo nee Matlho. "The protection and promotion of the rights of indigenous people in Africa: a case study of the Basarwa in Botswana." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/554.
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mnesty International (2009:1) reports that despite some progress over the last decade, indigenous peoples around the world continue to live in hardship and danger. This is due to the failure of states to uphold their fundamental human rights. The persecution of minorities by intolerant majorities is still a major cause of international unrest in various parts of the world (Sohn, 1981: 272). Against this backdrop, this study set out to investigate the extent to which the rights of the Basarwa in Botswana are promoted and protected by the government. Methods of data collection included questionnaire, interviews, books, journal articles and internet publications. The study found out that the government of Botswana does not promote and protect the rights of the Basarwa in Botswana. They are instead being considered as a primitive and backward people and hence, a developmental problem by the government of Botswana. Other violations of their rights include: non-recognition as the indigenous people of Botswana, derogatory names-calling, forced land evictions and other forms of social and economic exclusion. The study recommends the following: The need for the government of Botswana to recognise the Basarwa as a distinct and unique ethnic group in the country; the need for dialogue between the Basarwa, the government of Botswana and NGOs; the need for the government of Botswana to ameliorate the quality and accessibility of social services for the Basarwa, particularly in the areas of health and education; and the need for both the public and private sectors alike to provide the necessary skills for employment of the Basarwa.
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Alamgir, Abul. "Rights of Indigenous People in Bangladesh : A Case Study in CHTs (Chittagong Hill Tracts)." Thesis, Uppsala universitet, Ekonomisk-historiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-340774.
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The CHT peace accord signed between the Government of Bangladesh and the PCJSS (Parbatya Chattyagram Jana Sanhati Samiti) in 1997 which recognized the re-establishment of the rights of indigenous people with the formation of local and regional councils as controlling and supervisory bodies over land and land management, law and order, civil administration, development programs; food, health, education, water and sanitation, forest and environment and many more. After more than a decade of signing the peace accord, it did not implement as historically the people are exploited. Human rights have been severely violated in the region for many years of the peace accord though the area is economically sound. In relating to the peace accord, the main argument of this thesis is to present the nature of the exclusion, deprivation, protect and prospects, economic rights of the ‘adivasi’ people especially Chakma in the CHTs in food and social security, health, water and sanitation, education and income via social policy perspective through using both of qualitative and quantitative method. In concerning to the objectives, the study has exposed that the income of the Chakma people in Sonai and Mayni is lower than the rest of the people of the country. They excluded from social safety net program and they have lack of social security. The study has also evidenced that the people have no access to safe drinking water and hygienic sanitation. They live in the fragile houses where have no any necessary household chores or furniture. In comparing to the education of the country, their literacy rate is lower than the mainstream people. In the Sonai and Mayni, health related service providing quality is not so good. The indigenous people need more care and the ‘social policy’ perspective has helped to play vital role in such situation.
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Velasquez, Castellanos Ivan Omar. "Extreme poverty : vulnerability and coping strategies among indigenous people in rural areas of Bolivia /." Göttingen : Cuvillier, 2007. http://www.gbv.de/dms/zbw/558434088.pdf.
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Gomez-Isaza, Lina Maria. "Aboriginal people in a time of disorder : exploring indigenous interactions with justice in Colombia." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/27951.
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This study of law and aboriginal people in Colombia builds on the premise that law is a form of local knowledge and that state law is reshaped locally, producing outcomes unanticipated by the state itself. Comaroff’s (2001) idea of lawfare, in which the state uses a legal regime to erode local autonomy, reflects the current reality in Colombia, but this notion does not explain this situation entirely. My data come from interviews with aboriginal leaders, experience as a public servant and reading of academic and popular literature. This case study of the Justice and Peace Law of 2005 examines legal processes of the state and aboriginal communities’ public responses to the state and their own internal debates and processes. In the end, I was able to explore the intersection of the state and aboriginal people. Colombia’s unique violence, product of political struggles and economical interests, was supposed to disrupt society has, paradoxically, strengthened community ties. I have drawn three major conclusions to my argument. First, the passage of the JPL has inadvertently strengthened solidarity amongst the Embera – Chamí and other aboriginal groups. Second, this strengthening of solidarity has itself increased indigenous identity; and third, aboriginal justice practices have been transformed and solidified. This too has strengthened community cohesion.
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Pajuiling and 巴瑞齡. "Taiwan in indigenous people movie`s Taiwan indigenous people realize with the Chinese realizes." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/ngxsr4.
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碩士國立臺東大學
語文教育研究所
99
As movies become a kind of expound mechanism, no matter what they stand for statement or they will be analyzed with post-colonialism, they include complicated ideology. Ideology is not only a statement but also the process of recurrence, symbol and persuasion. Although all the settings in the movies are designed by the director, there are still many questions in them. For example, what does the director want to express? Maybe he or she wants to show the differences between the ethnicity or publicize concepts of some religions. The aboriginal movies are analyzed to trace back the relationship between aborigines and movies in Taiwan. The productive tracks and performances of images are not only the main shaft in the analysis but used to discuss if the Hans-Aborigines consciousness could help the aborigines more new ways out. The movie is a media to turn images into script. Therefore, it can make descendants get more understanding about aborigines. At last, hopefully we could promote deeper understanding of ethnicity subject in language education, provide the references for transmission of cultures as well as the resources of ethnicity policy, and help to complete the ideas to shoot a film
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Lock, Mark John. "The participation of Indigenous people in national Indigenous health policy processes." 2008. http://repository.unimelb.edu.au/10187/6934.
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It is acknowledged that part of the failure to improve Indigenous health is due to the lack of participation of Indigenous people in national policy and decision making processes. In this three part study I investigated the nature of Indigenous people’s participation in national Indigenous health policy processes. I combined quantitative and qualitative methods through the perspective of policy networks.The first part of the study was directed at the prominence of informal networks in the evolution of Indigenous affairs policy. I aimed to determine and describe the structural location of Indigenous people in an informal network of influential people. I administered a network survey questionnaire during the period 2003/04. In a snowball nomination process influential people nominated a total of 227 influential people. Of these, 173 people received surveys of which 44 people returned surveys, a return rate of 25 per cent. I analysed the data to detect the existence of network groups; measure the degree of group interconnectivity; measure the characteristics of bonds between influential people; and I used demographic information to characterise the network and its groups. I found a stable pattern of relationships in the three features of the informal network: the whole network was diverse, and the Indigenous people were integrated and embedded in the network. It would not have existed without Indigenous people due to a combination of their greater number, their distribution throughout the network groups, and the interconnections between the groups. I argued that the findings showed that Indigenous people were fundamental in this informal network of influential people.
The second part of the study was directed at the role of national health committees in engaging with advice about Indigenous health. I aimed to describe the structural location of Indigenous people in national health committees. Using internet sites I identified 121 national health committees at the end of 2003, and obtained information from 77 committees or 64 per cent of all committees. I calculated the proportion of members who were Indigenous within each committee; the proportion of committees which were Indigenous health committees; and constructed a visual representation of the formal reporting relationship between all the committees and Cabinet. I then determined the importance of each committee in terms of a committee network using eigenvector centrality scores. Finally, I identified the linking people between the informal network and the national health committees. I found that in a traditional hierarchical view that Indigenous people and Indigenous health committees were small in number and distant from Cabinet. In contrast a network view assumes that the importance of a committee depends on the combination of the number of interlocks, comembership, and betweenness with other committees. In this network view, Indigenous health committees were similarly located to other committees. A small number of elite knowledge brokers linked the informal networks and the national health committees. I argued that the findings showed a formal systemic deficiency in the strategic location of Indigenous people.
The third part of the study was directed at the significance of inter-personal bonds between influential people in influencing policy processes. I aimed to describe the interpersonal relationships between influential people through a semi-structured interview. The interview questions were designed to elicit responses in the broad context of knowledge and influence in national Indigenous health policy processes. From a list of 47 potential interviewees I obtained 34 interviews (a response rate of 72 per cent), transcribed 32 interviews and coded them thematically. I found that underlying the episodic meetings of national health committees was the constant activities of informal networking. The influential non-Indigenous people had to pass some rules of entry in order to engage in and utilise informal processes. The interviewees demonstrated a value of connectedness in interpersonal relationships through agreement with principles such as social models of health. However, advice about Indigenous health issues may need to be continually rediscovered as it remains anchored to local contexts in a macro context where advice faces pathways that are confusing and convoluted. I argued that the findings indicated a meta-level vacuum in conceptualising the relationship between the concepts of participation and advice in national Indigenous health policy processes.
The findings from the three parts indicated three characteristics of an ongoing meta-process (informal network), absence of a meta-perspective (national health committees), and a meta-concept of participation (interviews). I suggest that they form a meta-frame of participation. In this frame the energy dispersed in the many efforts at improving Indigenous peoples‟ participation are unfocussed because of multiple and uncoordinated policy origins. Therefore I concluded that the nature of participation of Indigenous people in national Indigenous health policy processes is one of unfocussed energy.
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Mon, Jr-Shin, and 毛致新. "Homecoming: The Predicaments of Urban Indigenous People." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/81374606337252281008.
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碩士國立臺南藝術大學
音像紀錄研究所
96
Entering a community of urban indigenous people and living with them to penetrate their lifestyle and understand their predicaments, I have come to realize that most of the time the so-called problems of indigenous people actually reflect the problems with Han people. We have always used Han values to judge indigenous people. Forcingly, we call them fellowmen, treat them as if they fell short of our expectations, and impose on them our own values. Presumptuously, we refuse to recognize them as distinctive individuals but stereotype them to the extent that their opportunities for self-realization are limited. To extricate themselves from such trying situations, they suffer even more. A vicious circle like this costs them compulsory change of lifestyle, perversion of values, and collapse of traditional culture. How then could we ignore Han people’s misdeed and blame indigenous people for their own difficulties? As we presume minority preferences and financial aids might help them integrate into the social mainstream, do they really need/want these arrangements or even benefit from them?
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Lin, Chi-Hsuan, and 林祇琁. "Areca phylogeography and indigenous people in Taiwan." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/76553834485570906988.
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碩士國立東華大學
課程設計與潛能開發學系
101
This research adopted molecular biology and phylogeographic points of view, to explore the betel exchanges and its genetic relationship among indigenous peoples of Taiwan. This research investigates the famous addictive plants in Asia: betel (Areca catechu L.) and used the tribal samples around the plain area in Taiwan. In this study, molecular techniques of microsatellitte DNA attempt to examine the relatedness of betel nuts in Taiwan, which indicates how the indigenous people in Taiwan migrate and/or exchange. This interdisciplinary work can be a materistic glimpse into the ethnic groups between peoples and things. The results indicated: 1) tele-exchange- close genetic relatedness across a far-away geographical distance between certain ethnic groups: North Pingpu/Puyuma, West Yami/North Pingpu, and Middle Pingpu/Paiwan. 2) bearby neighborhood with genetic barrier- such as Atayal/Seediq, as well as South Amis/Puyuma. This research might confirm that areca genetic relationships across indigenous peoples are related to their historic migration and cultural exchanges.
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"Transmitting indigenous knowledge today." Thesis, 2007. http://hdl.handle.net/10210/151.
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Culture is dynamic and capable of adapting to new conditions. Practices that are useful and harmless should be made available to those who need them. Many people believe the transmission of the indigenous knowledge will strengthen their cultural life. Attention should be given to the ways of preserving the knowledge. Some elders believe in their knowledge and prefer to see it being protected. Indigenous languages should be developed to become the media of instruction. After talking to people in communities, the researcher understands how important the knowledge is to them. They give attention to the mainstreaming of the knowledge. Some people believe culture molds their lives.Their beliefs about the past are more important than the actual sequence of events. Many believe traditional values emphasising mutual influences beteen various aspects of communities are combined with western beliefs, that place a high value on individuality and independence. Researchers believe each generation grow up in a mass of tradition and pass through. As they grow they learn different cultures, but only need guidance in learning them. People understand that cultural knowledge develops, changes and improves with time. Problems arise when individuals come into contact with other people of different cultures.Prof. R.S. Chaphole
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Bian, Patricia. "Population history and dispersal of Taiwanese Indigenous people." Thesis, 2017. https://hdl.handle.net/2144/20792.
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The purpose of this study is to present the biological affinity of four Taiwanese Indigenous groups. Previous studies based on linguistics and ethnography had shown that there are differences between the indigenous groups in Taiwan (Ferrell 1969; Utsurikawa et al. 1935). Archaeological remains also indicate that there was a wide variety of groups (Tsang 1995). In order to provide some biological evidence for this issue, the present research estimated the biodistance from both cranial measurements and non-metric cranial traits between the four Taiwanese Indigenous groups (Atayal, Bunun, Babuza, and Pazeh) from modern collections.
It is hypothesized that the Taiwanese Indigenous groups would have significant biological differences: the Atayal and Bunun samples (mountain indigenous) would cluster, while the Babuza and Pazeh (lowland indigenous) would cluster separately. The two hypotheses were supported from both craniometric and non-metric data in the present study.
Limited comparison with groups from other areas was also performed in order to examine the possible dispersal pattern of the Taiwanese Indigenous groups. Craniometric data from three samples (South Japan, Philippines, and Hainan) from the William W. Howells Craniometric Data Set and non-metric data of four samples (Philippines, South China, Southeast Asians, and Okinawa) from Fukumine et al. (2006) were used. Since the popular hypothesis of the Austronesians’ origin suggests that there was intensive movement between Taiwan and Philippines (e.g., Bellwood 1988; Diamond 2000; Melton et al. 1995; Solheim 1988; Su et al. 2000; Trejaut et al. 2005), it is hypothesized that the Taiwanese Indigenous groups would show the closest affinity with the samples from Philippines while the other groups would be in another cluster. However, this hypothesis is not supported in the present study. The result showed that the Taiwanese Indigenous groups and those from the Philippines are relatively distant. This supports the hypothesis of Tsang (2012) that the early dispersal of Austronesian groups may have occurred several times through multiple routes to Taiwan and the Philippines.
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WANG, YU-CHIAO, and 王毓皎. "A Study of Who is the People which Working Poverty about Taiwan Indigenous Peoples." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/mtmdb5.
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碩士國立臺北大學
社會學系
104
In Taiwan, most of the working poverty researches are based on general population. There are rare researches about indigenous people’s poverty. Thus, this research focuses on the indigenous people’s poverty, and hope to get deeper understanding about the disadvantaged group. Using the data of the Taiwan Indigenous People Survey (TIPS), this paper tries to analyze the Taiwan indigenous people’s traits and the cause of the poverty. The research uses respondents’ personal backgrounds, their people capital and family structure as independent variables, working status as an intervening variable, and poverty as the dependent variable. The results show that the indigenous identity, the level of education, mental health, and health will directly influence working status. Area of residence, the level of education, and family structure will directly influence the indigenous working poverty. And the indigenous identity and the level of education affect the indigenous working poverty through working status. The research also shows that the working status is the major factor that cause the indigenous working poverty, and the risk for the atypical workers to indulge in poverty is higher than the typical workers.
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Tamang, Asha Lal. "Experiences of the 1996-2006 civil conflict in Nepal: narratives of engagement of Tamangs (indigenous people) and Bahun-Chhetris (non-indigenous people)." Thesis, 2013. http://hdl.handle.net/1959.13/1036131.
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Research Doctorate - Doctor of Philosophy (PhD)This thesis explores people’s experiences of the recent political insurgency in Nepal that impinged upon, and transformed everyday life in rural communities. Since 1996, the civil conflict has killed more than 13,000 people, injured thousands, displaced many others, and damaged innumerable properties. Employing qualitative techniques: focus group discussions, in-depth interviews and extended family case studies - the study has generated knowledge from two groups: a marginalised indigenous people - the Tamangs; and the dominant non-indigenous people - the Bahun-Chhetris. Findings imply that poor governance and injustice was the root cause of the conflict, and that was fuelled by pervasive discrimination and low socio-economic status, especially for those in rural areas, and for members of marginal groups. The civil conflict severely affected livelihoods and national development. Access to basic social services, especially health and education, was restricted. Overall, livelihood opportunities were reduced. Rural people adopted various coping strategies to maintain their survival; among them: silence, avoidance and adaptation. The impact of the conflict was different for Tamangs and Bahun-Chhetris, and so were some of the coping strategies. The higher socio-economic status and better networking skills of the Bahun-Chhetris gave them a distinct advantage. Both men and women participated in the civil conflict. The bravery of female rebels convinced the government to recruit women into the national military forces. Through the Maoist rhetoric and promises, the civil conflict raised the people’s awareness overall and increased expectations, leading to the post-conflict emergence of some intensified ‘identity politics’ based on ethnicity, religion and geographical differences. Neither the Maoists nor the government gained an ultimate victory in the war. Nonetheless, post-conflict, Nepal became a 'Federal Democratic Republic' with the Maoist Party in control. The main leaders of the new government in the New Nepal came from among the Bahun-Chhetris with the inclusion of a few ethnic elites. Post-conflict transformation in the New Nepal has been very slow, particularly in establishing peace and security, and institutionalising democracy and human rights. Indigenous groups and marginalised minorities feel that their needs and demands have not been met, despite the promises of Maoist rhetoric during the civil war, and continuing policy initiatives of the current government. There is still a risk of local and perhaps widespread civil insurgency, especially if people’s expectations and the post-conflict issues are not addressed appropriately as the years go by. Beyond the contribution to knowledge about contemporary Nepal, this thesis makes a contribution to our knowledge about the experience of ordinary people in civil insurgencies in South Asia. It also contributes to the epistemology of people’s movements, political insurgencies and violent events that have impacted on and transformed the society of developing countries. Most importantly, the thesis has made visible the roles played by rural people in the process of making histories or bringing changes in a state governance system, an area of enquiry that has suffered from under-acknowledgement, and a lack of research.