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Journal articles on the topic 'Indigenous people'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Greene, Shane. "Indigenous People Incorporated?" Current Anthropology 45, no. 2 (April 2004): 211–37. http://dx.doi.org/10.1086/381047.

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2

Suminar, Panji. "Is There a Future for Indigenous People? The Application of the Ethnography Future Research to Assess the Indigenous People Sustainability." International Journal of Social Science And Human Research 05, no. 08 (August 26, 2022): 3758–74. http://dx.doi.org/10.47191/ijsshr/v5-i8-53.

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This study explored possible scenarios for the future of the Indigenous Peoples' sustainability linked to the SDGs goal elements by applying the Ethnography Future Research (EFR) synergized with Indigenous methodologies. The study applied interview techniques, storytelling, and sharing-talking circles to collect data, and involved 31 selected informants representing social segments of the Serawai, an Indigenous People in Bengkulu Province, Indonesia. The study employed domain, taxonomy, componential, and cultural themes analysis. The research findings showed that the EFR combined with the indigenous research approach can identify and comprehend the sustainability indicators of Indigenous People. The indicators were obtained through scenarios formulated by research participants including optimistic, pessimistic, and most likely scenarios. The ERF synergized with indigenous research methods facilitated Indigenous Peoples to determine their future based on Indigenous perspectives and allowed researchers to involve Indigenous Peoples in the entire research process. The research findings had been a significant source of data and information in the process of drafting the Regional Regulation on Indigenous Peoples in Bengkulu province.
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3

Ardill, Allan. "Non-Indigenous Lawyers Writing about Indigenous People." Alternative Law Journal 37, no. 2 (June 2012): 107–10. http://dx.doi.org/10.1177/1037969x1203700208.

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4

Gould, Larry A. "Indigenous people policing indigenous people: the potential psychological and cultural costs." Social Science Journal 39, no. 2 (June 1, 2002): 171–78. http://dx.doi.org/10.1016/s0362-3319(02)00161-1.

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5

Whitehead, Neil L. "The Indigenous People of the Caribbean:The Indigenous People of the Caribbean." American Anthropologist 100, no. 4 (December 1998): 1046–47. http://dx.doi.org/10.1525/aa.1998.100.4.1046.

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6

Lucas, Adam. "Indigenous People in Cyberspace." Leonardo 29, no. 2 (1996): 101. http://dx.doi.org/10.2307/1576339.

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7

Smith, R. "Learning from indigenous people." BMJ 327, no. 7412 (August 23, 2003): 0—f—0. http://dx.doi.org/10.1136/bmj.327.7412.0-f.

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8

Berke, Philip R., Neil Ericksen, Jan Crawford, and Jenny Dixon. "Planning and Indigenous People." Journal of Planning Education and Research 22, no. 2 (December 2002): 115–34. http://dx.doi.org/10.1177/0739456x02238442.

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9

van Genugten, Willem, Anna Meijknecht, and Bas Rombouts. "Stateless Indigenous People(s)." Tilburg Law Review 19, no. 1-2 (January 1, 2014): 98–107. http://dx.doi.org/10.1163/22112596-01902028.

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10

Morgan, George, and Kalervo Gulson. "Indigenous People and Urbanization." Environment and Planning A: Economy and Space 42, no. 2 (February 2010): 265–67. http://dx.doi.org/10.1068/a42512.

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11

Smith, Natalie. "ARE INDIGENOUS PEOPLE CONSERVATIONISTS?" Rationality and Society 13, no. 4 (November 2001): 429–61. http://dx.doi.org/10.1177/104346301013004002.

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12

Dyson, Laurel, and Jim Underwood. "Indigenous People on the Web." Journal of Theoretical and Applied Electronic Commerce Research 1, no. 1 (April 1, 2006): 65–76. http://dx.doi.org/10.3390/jtaer1010007.

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This paper explores the ways in which Indigenous people around the world are participating in the World Wide Web, through establishing their own websites or accessing services via the Web. Indigenous websites are remarkably diverse: in addition to those representing Indigenous organizations and promoting Indigenous e-commerce, many websites have also been established to further unique concerns of Indigenous communities such as the maintenance and revitalization of Indigenous cultures, intercultural dialogue between Indigenous and non-Indigenous people, political advocacy and mobilization, community rebuilding and social support for disadvantaged communities. Despite the early involvement of Indigenous people on the Web, there still remain many unresolved issues, which include low levels of computer literacy and Internet connectivity, the cost of the technology, low levels of business understanding to support e-commerce, and concerns over the misappropriation of Indigenous knowledge and culture.
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13

Satrio, Ndaru, and Muhammad Syaiful Anwar. "The Role of Balunijuk Indigenous Communities Against Unconventional Mining a Malay Inner Perspective." Kosmik Hukum 23, no. 2 (May 10, 2023): 172. http://dx.doi.org/10.30595/kosmikhukum.v23i2.18753.

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This research was conducted in Balunijuk Village, whose indigenous people prefer to reject tin mining as their way of life. It is interesting for the author to examine the role of the indigenous people of Balunijuk village in fighting unconventional mines from an inner Malay perspective and how the methods used by the indigenous people of Balunijuk village to fight unconventional mines from an inner Malay perspective. The research method used is socio-legal. The role of the indigenous people of Balunijuk Village in fighting Unconventional Mining within the Malay inner framework includes (1) protecting the living space of indigenous peoples, (2) preventing corrupt acts in the living areas of indigenous peoples, (3) preventing the criminalization of indigenous peoples. The method used by the Balunijuk indigenous people against the existence of unconventional mining is to use existing local wisdom, namely ampak. The advice given is that the existence of local wisdom that has sacred values should get a better place in solving problems that arise. Keywords: Role, Indigenous Peoples of Balunijuk Village, Unconventional Mining
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14

Wang, Jiun-Hao, and Szu-Yung Wang. "Indigenous Social Policy and Social Inclusion in Taiwan." Sustainability 11, no. 12 (June 24, 2019): 3458. http://dx.doi.org/10.3390/su11123458.

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Social exclusion problems are inevitable in achieving social sustainability. Minorities or indigenous people encounter social exclusion from mainstream society in many countries. However, relatively little is known about the multiple disadvantages in different social welfare domains experienced by these indigenes. The objective of this study is to address indigenous social exclusion by focusing on their access to social welfare benefits. Data used in this study were drawn from the Social Change and Policy of Taiwanese Indigenous Peoples Survey, which included 2040 respondents. Logistic regression results revealed that, compared with their counterparts, the likelihood of being excluded from social welfare payments is higher for those who are plains indigenes, live outside of designated indigenous areas and participate less in local organizations. Besides varying the effects of ordinary explanatory variables on social exclusion across different exclusion models, this study further provides empirical evidence of the multidimensional disadvantages of indigenous peoples in receiving needed social welfare benefits.
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15

De Lima, Alan Freire. "Jewish anthropology: the jewish people as an ancestral and native people of the Land of Israel, the jewish people as an indigenous people." Cuadernos de Educación y Desarrollo 16, no. 3 (March 1, 2024): e3518. http://dx.doi.org/10.55905/cuadv16n3-004.

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This scientific research presents conceptions and intersections about cultural identity, religious or ethnic-religious identity, indigenous identity and Jewish identity. It aimed to identify and describe theoretical currents and international organizations such as the UN (United Nations) on the breadth that the term indigenous brings. The methodology used was the review of anthropological literature with a qualitative-descriptive character, and also exploratory and descriptive through the search for Jewish and indigenous information sources available in international Jewish newspapers and international organizations. The results we reached are that the conception of indigenous terminology encompasses people of various origins and territories, present in practically all continents on planet Earth, and that its core characteristic is the fact that they are people originating from the territories they inhabit, a historical, religious, cultural, linguistic, ethnic-racial connection, among other elements, with the territory from which they originate. The conclusion is that Jews are indigenous peoples, as they have a connection to the Land of Israel from which they were expelled and wandered through different countries throughout the millennia of the Jewish diaspora, they have their own culture that is different from the local hegemonic culture of the diaspora, the scriptures Jewish sacred rites (Tanach and Torah), prayer books (siddur), religious rituals, eating habits, Hebrew language for prayers and other cultural aspects that define the Jew as a native people of the Land of Israel, therefore the Jews are an indigenous people and originating in the Land of Israel.
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16

Melnykova, Dariia. "Relevant Issues of Exploration the Concept of Indigenous People in the International Legal Instruments and Ukrainian Legal Doctrine." Journal of Legal Studies 26, no. 40 (December 1, 2020): 102–16. http://dx.doi.org/10.2478/jles-2020-0014.

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AbstractIn this paper, the problem of determination of the legal personality of indigenous people as a subject of international law is considered. Hence, the problem articulated above leads to the issue related to aspects of practical realization and protection of rights and freedoms of indigenous people enshrined in international legal instruments, which is revealed. The confusion of the term “indigenous people” with that of “national minorities” can be avoided by the subjects of international law. However, one cannot find a solution to this problem without envisaging written rules on the concept of ingenious people in one obligatory, for contracting parties, an international legal instrument. Thereafter, the concept of indigenous people must be unified and, consequently, used by all international legal community. The relevance of this study is due to the need to determine the legal status of indigenous peoples in Ukrainian law. Ukraine has recently acceded to the UN Declaration on the Rights of Indigenous Peoples, which defines the need to implement these provisions in national legislation and ensure the practical implementation of the rights and freedoms enshrined for indigenous peoples. To date, the Constitution of Ukraine makes a distinction between the categories of national minorities and indigenous peoples, but there is no specialized comprehensive law that would determine the legal status of indigenous peoples in Ukraine, in the presence of such a law on national minorities. Thus there is a need to determine the concept of indigenous peoples in Ukrainian legislation.
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17

Yaqub, Andi, Ashadi L. Diab, Andi Novita Mudriani Djaoe, Riadin Riadin, and Iswandi Iswandi. "Dehumanisation Of Moronene Hukaea Laea Indigenous Community In Setting The Boundary Of Ulayat Rights." Al-'Adl 14, no. 2 (July 31, 2021): 118. http://dx.doi.org/10.31332/aladl.v14i2.2932.

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The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.
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18

Carlson, Bronwyn, and Tristan Kennedy. "Us Mob Online: The Perils of Identifying as Indigenous on Social Media." Genealogy 5, no. 2 (May 24, 2021): 52. http://dx.doi.org/10.3390/genealogy5020052.

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Social media is a highly valuable site for Indigenous people to express their identities and to engage with other Indigenous people, events, conversations, and debates. While the role of social media for Indigenous peoples is highly valued for public articulations of identity, it is not without peril. Drawing on the authors’ recent mixed-methods research in Australian Indigenous communities, this paper presents an insight into Indigenous peoples’ experiences of cultivating individual and collective identities on social media platforms. The findings suggest that Indigenous peoples are well aware of the intricacies of navigating a digital environment that exhibits persistent colonial attempts at the subjugation of Indigenous identities. We conclude that, while social media remains perilous, Indigenous people are harnessing online platforms for their own ends, for the reinforcement of selfhood, for identifying and being identified and, as a vehicle for humour and subversion.
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19

Ya’kub Aiyub Kadir, M. "Defining ‘People’ and ‘Indigenous People’ in International Human Rights Law and Its Application in Indonesia." International Journal on Minority and Group Rights 26, no. 3 (May 14, 2019): 373–408. http://dx.doi.org/10.1163/15718115-02602006.

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This article investigates the problem of defining ‘people’ and ‘indigenous people’ under the International Human Rights Covenants and their application in the Indonesian context. Using analyses based on the Third World Approach to International Law (twail), this article shows the problems facing Indonesia in identifying indigenous peoples as traditional peoples, in terms of being isolated peoples (Masyarakat Hukum Adat, hereafter mha), and the non-isolated indigenous peoples who were sovereign before the independence of Indonesia. This interpretation has been confusing in relation to the entitlement to natural resources. Therefore, this article proposes a new understanding of indigenous peoples, in order to arrive at better treatment and recognition and in terms of sharing power and the benefits of natural resources in the Indonesian system.
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20

Ede, Ella L. "Arctic Indigenous People: Managing Change." Marine Technology Society Journal 48, no. 5 (September 1, 2014): 69–71. http://dx.doi.org/10.4031/mtsj.48.5.15.

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21

Newenham-Kahindi, Aloysius Marcus, and Marc Ventresca. "Sustainable Management and Indigenous People." Academy of Management Proceedings 2015, no. 1 (January 2015): 19043. http://dx.doi.org/10.5465/ambpp.2015.19043abstract.

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22

Roman. "Indigenous Beliefs About Little People." ab-Original 3, no. 1 (2019): 124. http://dx.doi.org/10.5325/aboriginal.3.1.0124.

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23

Akiwumi, Fenda A. "Indigenous People, Women and Water." Greener Management International 2003, no. 42 (June 1, 2003): 67–75. http://dx.doi.org/10.9774/gleaf.3062.2003.su.00009.

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24

Steinberg, Michael K. "Tourism Development and Indigenous People." Focus on Geography 44, no. 2 (June 1994): 17–20. http://dx.doi.org/10.1111/j.1949-8535.1994.tb00080.x.

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25

Perez, Jon. "Suicide Among Indigenous People: Foreword." Archives of Suicide Research 10, no. 2 (July 2006): 101–2. http://dx.doi.org/10.1080/13811110600556590.

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26

Dove, Michael R. "Indigenous People and Environmental Politics." Annual Review of Anthropology 35, no. 1 (October 2006): 191–208. http://dx.doi.org/10.1146/annurev.anthro.35.081705.123235.

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27

Wright, R. Michael. "Wildlife protection and indigenous people." Oryx 21, no. 3 (July 1987): 180. http://dx.doi.org/10.1017/s0030605300026934.

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28

Eridiana, W., M. Mustolikh, and B. W. Kertopati. "Disaster Mitigation on Indigenous People." IOP Conference Series: Earth and Environmental Science 145 (April 2018): 012113. http://dx.doi.org/10.1088/1755-1315/145/1/012113.

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29

Kuper, Adam. "Indigenous people: an unhealthy category." Lancet 366, no. 9490 (September 2005): 983. http://dx.doi.org/10.1016/s0140-6736(05)67374-6.

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30

Curry, John A., Han Donker, and Paul Michel. "Social entrepreneurship and indigenous people." Journal of Co-operative Organization and Management 4, no. 2 (December 2016): 108–15. http://dx.doi.org/10.1016/j.jcom.2016.09.002.

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31

Kong, Kelvin. "Indigenous people and ear disease." Deafness & Education International 22, no. 4 (October 1, 2020): 251–54. http://dx.doi.org/10.1080/14643154.2020.1827536.

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32

Béteille, André. "The Idea of Indigenous People." Current Anthropology 39, no. 2 (April 1998): 187–92. http://dx.doi.org/10.1086/204717.

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33

Locher, Michael A. "The Indigenous People of Asia." American Ethnologist 25, no. 3 (August 1998): 520–21. http://dx.doi.org/10.1525/ae.1998.25.3.520.

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34

Wood, Asmi. "Indigenous Australia for Dummies." International Journal of Critical Indigenous Studies 6, no. 2 (June 1, 2013): 53–54. http://dx.doi.org/10.5204/ijcis.v6i2.103.

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It is unfortunate that people often do judge books by their covers (and in this case, title). What this book represents, however, is not content that is ‘dumbed down’ but reflects an elegantly simple overview of a complex subject that is often treated as a ‘deep dark secret’ and is reflective of the authors profound knowledge and intuitive understanding of a wide range of Indigenous cultures and peoples that make up this continent. It makes a great introduction for the many people who share the continent with its Indigenous inhabitants but know very little about its first peoples. In the past this ignorance was possibly linked to neglect, but today often what is worse is that what non-Indigenous people ‘know’ in this regard can be more accurately characterised as misinformation or reductionist stereotypes that are often ‘way off’ the mark.
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35

Serfiyani, Cita Yustisia, Ari Purwadi, and Ardhiwinda Kusumaputra. "Declarative System in Preventing the Criminalisation of Indigenous People for Adat Rights Conflicts in Indonesia." Sriwijaya Law Review 6, no. 2 (July 30, 2022): 254. http://dx.doi.org/10.28946/slrev.vol6.iss2.1359.pp254-267.

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The existence of indigenous peoples as entities was born before the independence of the Republic of Indonesia. However, it is still disturbed by criminalisation by law enforcement officials for legal actions of indigenous peoples on their Adat lands whose Adat rights were transferred to other parties. Various regulations related to indigenous peoples already exist, and the Bill on Indigenous Peoples is not satisfying in preventing cases of criminalisation against indigenous peoples. It is because there is no adjustment in several crucial aspects, such as the nature of the recognition of indigenous people, protection of Adat lands and the application of criminal sanctions to achieve legal harmonisation in preventing the criminalisation of indigenous peoples. Synchronisation has not yet been realised between the substance of the legal rules related to indigenous peoples at the national level and the draft Bill on Indigenous Peoples with regional technical regulations at the sectoral level.This research uses statute and conceptual approaches to analyse legal norms, legal concepts, and legal principles related to indigenous people in Indonesia. As a result, it is believed that the protection of indigenous people's existence should be provided through a declarative system, not a constitutive system. It is also necessary to eliminate criminal sanctions against indigenous peoples in some related legal products according to the characteristics of indigenous peoples to stop the criminalisation of indigenous peoples and expand legal assistance for indigenous peoples in the context of implementing the law.
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36

Wulansari, RR Catharina Dewi, and Journal Manager APHA. "The Role of The Government in The Recognition of Customary Rights to Achieve Economic Development of Customary Law Communities." Journal of Indonesian Adat Law (JIAL) 1, no. 1 (October 15, 2020): 109–45. http://dx.doi.org/10.46816/jial.v1i1.18.

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Every State wants a condition in which the people have a prominent level of welfare and prosperity, because that condition can reflect how a state has been successful in carrying out its development. The existence of development that can lead to prominent level of welfare and prosperity, certainly, shows the success of a state in achieving the state's goals. But in practice it is often found that the people of a state do not have a prominent level of welfare and prosperity due to the unprotected rights of the people. The lack protection rights of the people are one form of social problems; which of course requires a very fast handling. Therefore, in general, every state tries, so that the protection rights of the people can be fulfilled. Similarly, for the state of Indonesia, the protection of communal customderived land rights (ulayat rights) of indigenous peoples is one of the tasks that must be fulfilled by the government. The effort is not easy; therefore, needs a thorough study to overcome the problem. The method used in this research is a normative juridical method. The results of the study, indicate the role of government in regulating the recognition forms of the rights of indigenous peoples, especially, communal custom-derived land rights of indigenous people. In addition, there are various substances of legislation that must be regulated in order to recognize communal custom-derived land rights of indigenous people such as how to recognize indigenous peoples, their recognition procedures, indigenous peoples' obligations, and dispute resolution mechanisms. Finally, regulation about recognition of indigenous peoples is expected to have an impact on the economic development of indigenous peoples itself.
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37

Gregg, Benjamin. "A Socially Constructed Human Right to the Self‑determination of Indigenous Peoples." Deusto Journal of Human Rights, no. 1 (December 11, 2017): 105–43. http://dx.doi.org/10.18543/djhr-1-2016pp105-143.

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I propose a human right to self‑determination for indigenous peoples as a something in each case developed by the indigenous people and valid only if embraced by that people. That is, I approach human rights as social constructs toward (1) arguing for the social construction of indigenous peoples themselves, (2) with certain limits on indigenous rights to autonomy and diversity even as they construct collective rights for themselves, (3) in this way achieving the internal self‑determination of indigenous peoples, whereby an indigenous people would design its own human right to self‑determination without thereby undermining individual rights, (4) by means of a social and political movement that I conceive as a metaphorical «human rights state.»Received: 25 July 2016Accepted: 30 November 2016Published online: 11 December 2017
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38

Frederics, Bronwyn. "Indigenous Peoples." International Journal of Critical Indigenous Studies 2, no. 2 (June 1, 2009): 46–47. http://dx.doi.org/10.5204/ijcis.v2i2.30.

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This book is an important read for a number of reasons. In an era where the term globalisation is bandied around in relation many fields of study ie , to resources, peoples, information, capital, biology, this book in its entirety attempts to address s the impact of globalisation on Indigenous communities and its people through a wide range of interdisciplinary perspective. This edited collection, therefore, brings to the fore some of the complex issues of Indigenous identity, Indigenous activism and case studies within different nation states. As a whole it attempts to answer some of the issues raised by discussions on and around Indigenous identity and relational identity. The book is well suited as a text for students and professionals in the social sciences, humanities, cultural studies, Indigenous studies and law.
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39

Cesaroni, Carla, Chris Grol, and Kaitlin Fredericks. "Overrepresentation of Indigenous youth in Canada’s Criminal Justice System: Perspectives of Indigenous young people." Australian & New Zealand Journal of Criminology 52, no. 1 (May 30, 2018): 111–28. http://dx.doi.org/10.1177/0004865818778746.

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The central purpose of this study was to provide a platform for Indigenous young peoples’ opinions regarding the overrepresentation of Indigenous young people in the criminal justice system. Specifically, the study sought (a) their thoughts on broader issues that contribute to the overrepresentation of young people, and (b) strategies on how to reduce the overrepresentation of young people in the future. Results mirrored themes and findings from the research literature. However, the results are themes that are derived from the lived and observed experiences of Indigenous young people and the Anishinaabe, Haudenosaunee, and Métis communities.
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40

An’Amta, Dimas Asto Aji, Ismar Hamid, and Muhammad Luthfi Fahrizan. "Masyarakat Adat Balai Kiyu : Menghadapi Ancaman Eksistensi Di Tanah Sendiri." RESIPROKAL: Jurnal Riset Sosiologi Progresif Aktual 2, no. 1 (September 14, 2020): 39–53. http://dx.doi.org/10.29303/resiprokal.v2i1.25.

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The Balai Kiyu Indigenous People are the Dayak indigenous people who have long occupied the Meratus mountain region in South Kalimantan. These indigenous people have problems that will threaten their existence. The problem is not internal, but external parties overshadowing communal well-being. This study aims to analyze the threats that will be faced by the Balai Kiyu Indigenous Peoples to their existence and is expected to represent the threats that will be faced by indigenous peoples along the Meratus mountains. Based on the research results obtained, the threat to the existence of the Indigenous Peoples Kiyu Centers among them is, first, the boundaries of indigenous territories so far that has not been authorized by the regional or central government, making them very vulnerable communities. Secondly, the highly educated generation slowly began to abandon local wisdom that had been running for decades from its negative effects. Third, the Omnibus Law Bill on the Labor Copyright Act will clarify that indigenous peoples in the future will only be named, because of the loss of communal ownership rights so far.
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41

Partington, Geoffrey. "Non-Indigenous Academic and Indigenous Autonomy." Australian Journal of Indigenous Education 28, no. 2 (2000): 15–18. http://dx.doi.org/10.1017/s1326011100001605.

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One of the many fascinating problems raised in recent issues of the Australian Journal of Indigenous Education (AJIE) is that of Indigenous autonomy in education. Although opinions differed about the extent to which Indigenous people currently exercise educational autonomy in various situations, there was wide agreement that there ought to be Indigenous control or ‘ownership’ of all knowledge relating to Indigenous life and culture, past and present. Sister Anne Gardner, then Principal of Murrupurtyanuwu Catholic School in NT, explained (1996: 20) how she decided to ‘let go, to move away from the dominant role as Principal’, in order that Indigenous persons could take control. She had been helped to this conclusion by reading Paulo Freire, Martin Buber and Hedley Beare, and, within the NT itself, ‘people of that educational calibre, such as Beth Graham, Sr Teresa Ward, Fran Murray, Stephen Harris, all pleading with us to allow education to be owned by Aboriginal people’. Sr Gardner held that ‘Aboriginal people never act as “leader”, a view shared by her designated Indigenous successor, Teresita Puruntayemeri, then Principal-in-Training of Murrupurtyanuwu Catholic School, who wrote (1996: 24-25) that ‘for a Tiwi peron it is too difficult to stand alone in leadership’. One way to share the burdens of leadership is, she suggests, to ‘perform different dances in the Milmaka ring, sometimes in pairs or in a group’.
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42

Daniels, Carmen, Janya McCalman, and Roxanne Bainbridge. "Meeting People Where They're at: A Systematic Review of Financial Counseling for Indigenous Peoples." Journal of Financial Counseling and Planning 32, no. 3 (May 4, 2021): 417–31. http://dx.doi.org/10.1891/jfcp-19-00065.

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Since 1990, financial counseling, literacy, and capability services have emerged in Canada, Australia, New Zealand and the United States (CANZUS nations) as practice-based approaches to support the economic participation and financial resilience of Indigenous peoples. This systematic scoping review of the published and grey literature explored how these programs have evolved and whether such approaches are effective. The review found an emerging movement toward Indigenous-specific practice, reflecting the growth of Indigenous voices in financial counseling practice and highlighting the critical case for embedding Indigenous knowledge and practices into program design and delivery. However, there was little evidence in this emerging field regarding the quality or impact of program delivery. A theoretical framework is needed to guide further research.
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43

Junaedi, I. Wayan Ruspendi, I. Wayan Damayana, Dermawan Waruwu, and I. Gusti Bagus Rai Utama. "Indigenous Peoples' Economic Empowerment Model as a Strategy in Accelerating National Economic Development." Technium Social Sciences Journal 13 (October 14, 2020): 168–83. http://dx.doi.org/10.47577/tssj.v13i1.1838.

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Customary-based economic institutions aim to maintain the local wisdom of the community and accelerate national economic development. The economic life of the community has increased welfare through the empowerment of their customs. In the first year (2019) conducted research on indigenous peoples in 3 provinces: Bali which succeeded in developing the Village Credit Institution (LPD), the Batak indigenous people in North Sumatra succeeded in developing CU Ate Keleng, and the indigenous Dayak people in Central Kalimantan succeeded in developing CU Betang Asi. In the 2nd year (2020) conducted research on the indigenous peoples of 3 provinces: Betawi in DKI Jakarta which succeeded in developing the service cooperative "Jakarta Tentram Sejahtera", the Sundanese indigenous people in West Java succeeded in developing the North Bandung Cattle Breeders Cooperative (KPSBU) Lembang and Social Entrepreneurship The Big Price Cut Group, and the Acehnese indigenous people in Aceh have succeeded in developing the economy with the Baitulmal concept. With this business sector, it can empower indigenous peoples and at the same time improve the economy and welfare of their people. The empowerment of indigenous peoples is based on the concept that every member of the community has an obligation to support their respective customary activities. The customary institutions or types of businesses that exist in each location of this research aim to make it easy for the community to get capital in developing their respective businesses and in selling their products. With the existence of this financial institution, indigenous people experience an increase in their economy and welfare. To achieve this goal maximally and to find a model of economic empowerment for indigenous peoples that can be used as a model for the economy throughout Indonesia, in the 3rd year (2021) research will be continued in the Provinces of Maluku, West Sumatra, and South Sulawesi. In general, this research aims to produce an economic model for indigenous peoples as a strategy to accelerate national economic development. Specific objectives: To find out how indigenous peoples develop their economic systems; to identify forms of economic institutions for indigenous peoples in Indonesia, and to formulate a model for the economic empowerment of indigenous peoples as a strategy for accelerating national economic development. Researchers used qualitative and quantitative descriptive methods (mixed method) with a comparative case study type. Thus, this research is expected to obtain a model in order to accelerate national economic development. Data were collected and analyzed by means of observations, interviews, and documents. The mandatory output of this research is the economic model of indigenous peoples.
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44

Toekan, Dahalia Fatima, Johanis Steny Franco Peilouw, and Dyah Ridhul Airin Daties. "Tanggung Jawab Negara Terhadap Pelanggaran Kemanusiaan Suku Aborigin Sebagai Indigenous People." TATOHI: Jurnal Ilmu Hukum 2, no. 8 (October 31, 2022): 853. http://dx.doi.org/10.47268/tatohi.v2i8.1424.

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Introduction: Aboriginal people are indigenous and constitute a minority population in Australia and are known as Indigenous Peoples.When the white people arrived in Australia, they took over the land rights of the aboriginals.Purposes of the Research: To find out how international law in providing protection for aboriginal tribes who are indigenous people and knowing and understanding the form of the Australian state's responsibility for humanitarian violations for aboriginal tribes as indigenous people. Methods of the Research: This research isnormative juridical law research, with primary and secondary legal materials as legal sources. Furthermore, it was analyzed qualitatively.Results of the Research: The results of this study indicate thatprotection for aboriginal tribes as Indigenous Peoples is regulated in the International Labor Organization (ILO) Convention No. 169 of 1989, the United Nations Declaration of Rights on the Indigenous Peoples (UNDRIP) Convention in 1984 and the Indigenous Peoples Rights Act (IPRA) Convention in 1997.As a form of responsibility, Australia has signed various international treaties and conventions on human rights and as a form of state responsibility for violations of humanity of aboriginal tribes as aIndigenous Peoplesby formingThe Council for Aboriginal Reconciliationin 1992 and then apologized nationwide in February 2008
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45

Dwivedi, Veena. "Indigenous People and Communities: The Role of Social Workers as Human Rights Workers." BSSS Journal of Social Work 14, no. 1 (July 13, 2022): 125–33. http://dx.doi.org/10.51767/jsw1410.

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Indigenous people are the members of a group of people whose ancestors have lived in the same land since the time immemorial. While there is no universally recognized definition of indigenous people, but according to the United Nations Indigenous people are inheritors and practitioners of unique culture and the ways of relating to people and environment. They consist of a non-dominant group of people that share a common pre-colonial history with a culture, language, and belief system that is separate and distinct from the dominant social group within the larger society. The UN Declaration on the Rights of Indigenous Peoples demonstrates the general consensus of the international community of support for the rights of indigenous people. Following points are mentioned in this article such as characteristics of indigenous people and, how social workers can move towards more empowering, rights based practice that develops individual and community capacity. Social Work curriculums across the nation all devote a significant amount of time and focus to looking at skills for working with Indigenous people and communities in the context of historical, social, economic and cultural considerations, so that the social workers of tomorrow are well acquainted in issues that impact on their Indigenous clients.
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46

Marquardt, Stephan. "International law and indigenous peoples." International Journal on Minority and Group Rights 3, no. 1 (1995): 47–76. http://dx.doi.org/10.1163/157181195x00039.

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AbstractIndigenous people- international law - self-determination. In recent years, indigenous people have become increasingly active at the international level. Recent developments, in particular the drafting of a UN declaration on the rights of indigenous peoples, indicate that new rules of international law may be emerging from this process. The new developments raise the question of the legal status of indigenous peoples. This question has essentially two elements: whether indigenous peoples may claim sovereign rights and whether the right to self-determination of peoples is applicable to them. A number of arguments suggest that a positive answer may be given to these two questions. An important aspect in this context is that indigenous peoples should be distinguished from minorities.
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47

Suradi, Suradi, Soni Akmad Nulhaqim, Nandang Mulyana, and Edi Suharto. "Indigenous Peoples, Poverty and the Role of Social Workers." Asian Social Work Journal 4, no. 1 (February 18, 2019): 11–19. http://dx.doi.org/10.47405/aswj.v4i1.73.

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Indigenous peoples were placed as second-class citizens, that have fallen behind in all aspects of life than any other citizen. In fact, indigenous people in any country has gained international legal protection through 'the United Nations Declaration the Right of Indigenous People' since 2007. In the entity, within the indigenous peoples, including women and children. The form of response to the declaration, each country develop policies in the form of regulation and followed by action programs targeting indigenous peoples. It has been over 10 years of the declaration proclaimed, but the indigenous peoples still face a lot of problems in the social, cultural, economic, political, legal, land and natural resources; not even the women and their children. This situation requires the presence of a social work profession, in which the role of professional help to acquire rights, improve the quality of life and well-being of indigenous peoples. Keywords: indigenous peoples, poverty, social worker.
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48

Nugroho, Kandung Sapto, Ardiyansah, and Agus Sjafari. "“Here” Collaborative Governance: Tourism Development Model of the Baduy Indigenous People in Indonesia." Journal of Law and Sustainable Development 12, no. 1 (January 31, 2024): e2823. http://dx.doi.org/10.55908/sdgs.v12i1.2823.

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Background: Several studies examine the development of indigenous cultural tourism. The number of tourists who visit every year makes the Baduy indigenous people experience cultural degradation. This research topic is important for the sustainability of the culture of indigenous peoples. Therefore, the purpose of this study is to analyze the orientation of the cultural values of the Baduy people and reconstruct the collaborative governance model based on the cultural values of the indigenous peoples. Collaborative governance in the development of indigenous peoples' tourism cannot be separated from the dimensions of cultural values. Method: Research informants consist of village heads (Jaro pamarentah), traditional leaders (Jaro tangtu), Baduy indigenous people, and all stakeholders involved including government, private sector, academics, community organizations, and mass media. The research uses a qualitative approach whose data is processed using Atlas.ti software version 9. Results: The cultural value orientation of the Baduy indigenous people is oriented towards nature conservation, preparing for future life, not discriminating against social class, and living together. All results of the orientation of cultural values are identified into several dimensions of cultural values, namely, Harmony (H), Egalitarianism (E), Readiness (R), and Embeddedness (E) or researchers call it cultural values "HERE" which is then used to reconstruct the collaborative governance model. Conclusion: This study contributes to the development of indigenous peoples' tourism through collaborative governance efforts based on HERE cultural values.
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Bolotni, Yurii. "The rights of indigenous peoples of Ukraine as a central element of their legal status." Actual problems of innovative economy and law 2024, no. 3 (April 26, 2024): 30–34. http://dx.doi.org/10.36887/2524-0455-2024-3-6.

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The proposed article examines specific aspects of regulating the legal status of indigenous peoples of Ukraine and their rights as an element of its regulation. It was established that the rights of the indigenous peoples of Ukraine must be considered in the context of their legal status. It was determined that the legal status of the indigenous peoples of Ukraine is based on several international legal acts and the provisions of current national legislation. Given the existing classifications of legal status, the legal status of Indigenous peoples can be considered a special legal status due to its belonging to a particular group of people. The article examines the existing scientific controversy regarding the definition of the concept of “Indigenous peoples,” the basis of which is proposed to be defined based on its legal definition in the Law of Ukraine “On Indigenous Peoples of Ukraine.” The main characteristics of the indigenous people, distinguished by modern scientists in the field of law, are summarized. Broad and narrow approaches to understanding the indigenous people are determined depending on the number of such signs. It was established that the current Law of Ukraine, “On Indigenous Peoples of Ukraine,” demonstrates a three-level approach to the legal regulation of the rights of Indigenous peoples, consolidating them, in fact, into three groups: those that determine legal personality, fundamental rights, and others. However, the current legislation needs to allow to clearly define the legal markers of such a gradation and a clear understanding of the separation of fundamental rights and the rights provided for by individual articles of the profile law. The legal uncertainty of the mechanism of guarantees for the protection of the legal status of the indigenous peoples of Ukraine and its protection is established, as well as the need for further scientific research to improve the understanding of existing guarantees at the theoretical and legal level and their development at the regulatory level. Keywords: indigenous people, legal status, rights, guarantees, responsibility.
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50

Karapetian, A. R. "Principles and norms of law in the constitutional and legal mechanism of ensuring the right to education of children – representatives of indigenous peoples of Ukraine." Analytical and Comparative Jurisprudence, no. 2 (May 11, 2024): 156–60. http://dx.doi.org/10.24144/2788-6018.2024.02.26.

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The article focuses attention on the fact that the principles and norms of law are one of the effective components of the constitutional and legal mechanism of ensuring the right to education of children - representatives of indigenous peoples of Ukraine. Attention is focused on the quality of legal norms as a necessary condition for the effectiveness of the constitutional and legal mechanism of ensuring the right to education of children - representatives of indigenous peoples of Ukraine. It has been established that due to the principle of equality and self-determination of peoples enshrined in the UN Charter, the indigenous peoples of Ukraine - Krymchaks, Karaites, Crimean Tatars - are the people of Ukraine, its component; indigenous peoples of Ukraine have the right to carry out their cultural and social development; the right to education of children - representatives of the indigenous peoples of Ukraine - is a guarantee of the realization of the right to cultural and social development of the indigenous peoples of Ukraine and the subjective rights of each child a representative of the indigenous people of Ukraine; the right to self-determination belongs to the Ukrainian people, the indigenous peoples of Ukraine are its component, not a separate and isolated component, but a component that is inseparable from the people of Ukraine; every state of the world must respect the right of the Ukrainian people and its integral component - the indigenous peoples of Ukraine - to realize their economic, social and cultural development. The principles of the state's internal policy in the sphere of education of children - representatives of indigenous peoples of Ukraine are singled out: 1) the principle of state care; 2) the principle of responsibility (paternalism) of the state; 3) the principle of partnership between the state and indigenous peoples. The analysis of the above­mentioned international act made it possible to establish the role of these principles in the formation (planning) and implementation of state policy in the sphere of education of children - representatives of indigenous peoples of Ukraine: the principle of state care and the principle of responsibility (paternalism) of implementation should be combined with the principle of partnership between the state and indigenous peoples. The purpose of the state's activity - it consists in maximally ensuring respect, preservation and development of the identity of the indigenous peoples of Ukraine. The toolkit used for this can also be identified based on the analysis of the Convention of the International Labor Organization on indigenous peoples and peoples leading a tribal way of life in independent countries: 1) correlation of the duties of the state and the rights of the indigenous peoples of Ukraine; 2) stimulation of such an entity as the state by such an entity as the international community to establish partnership forms of interaction with the indigenous peoples of Ukraine; 3) the use of treaties by the international community to stimulate the establishment of partnership forms of interaction with the indigenous peoples of Ukraine; 4) application by the international community of forcing the state to establish partnership forms of interaction with the indigenous peoples of Ukraine in the event that the state violates the rights of the indigenous peoples of Ukraine, or does not establish partnership forms of interaction.
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