Relevant bibliographies by topics / Indigenous peoples – Colombia

Academic literature on the topic 'Indigenous peoples – Colombia'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Indigenous peoples – Colombia"

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Benavides-Vanegas, Farid Samir. "Under western eyes: Articulation between indigenous justice and the national judicial system." Semiotica 2017, no. 216 (May 24, 2017): 281–96. http://dx.doi.org/10.1515/sem-2015-0073.

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AbstractThe State’s response to the problems posed by the existence of indigenous special jurisdiction left for jurisprudence, in a decision model case by case, the determination of what is the meaning of the rights of indigenous peoples in a State like Colombia. At the same time, it has tried to impose the new constitutional order on the different indigenous peoples, thus acknowledging their dual role as equal citizens before the law and a people with differential rights. In this paper I want to address two issues: first, the discussion about the coordination of special indigenous jurisdiction with national justice; and, second, I want to show the project for which the Colombian Constitution was translated into seven indigenous languages and show some of the results of such a government initiative.
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Puerto, Darío, Lina Erazo, Angie Zabaleta, Martha I. Murcia, Claudia Llerena, and Gloria Puerto. "Characterization of clinical isolates of Mycobacterium tuberculosis from indigenous peoples of Colombia." Biomédica 39, Supl. 2 (August 1, 2019): 78–92. http://dx.doi.org/10.7705/biomedica.v39i3.4318.

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Introduction: Tuberculosis continues to be a public health priority. Indigenous peoples are vulnerable groups with cultural determinants that increase the risk of the disease.Objective: To determine molecular epidemiology and phenotypical features and of Mycobacterium tuberculosis isolates from indigenous people in Colombia during the period from 2009 to 2014.Materials and methods: We conducted an analytical observational study; we analyzed 234 isolates to determine their patterns of sensitivity to antituberculosis drugs and their molecular structures by spoligotyping.Results: The isolates came from 41 indigenous groups, predominantly the Wayúu (13.10%) and Emberá Chamí (11.35%). We found 102 spoligotypes distributed among seven genetic families (37.2% LAM, 15.8% Haarlem, 8.1% T, 3.4% U, 2.6% S, 2.1% X, and 0.9%, Beijing).The association analysis showed that the non-clustered isolates were related to prior treatment, relapse, orphan spoligotypes, and the Beijing family. The H family presented an association with the Arhuaco and Camëntŝá indigenous groups, the U family was associated with the Wounaan group, and the T family was associated with the Motilón Barí group.Conclusions: This is the first national study on M. tuberculosis characterization in indigenous groups. The study evidenced that diagnosis in indigenous people is late. We described 53% of orphan patterns that could be typical of the Colombian indigenous population. The high percentage of grouping by spoligotyping (62%) could indicate cases of active transmission, a situation that should be corroborated using a second genotyping marker. A new Beijing spoligotype (Beijing-like SIT 406) was identified in Colombia.
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Macpherson, Elizabeth, Julia Torres Ventura, and Felipe Clavijo Ospina. "Constitutional Law, Ecosystems, and Indigenous Peoples in Colombia: Biocultural Rights and Legal Subjects." Transnational Environmental Law 9, no. 3 (July 8, 2020): 521–40. http://dx.doi.org/10.1017/s204710252000014x.

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AbstractThe recognition of rivers and related ecosystems as legal persons or subjects is an emerging mechanism in transnational practice available to governments in seeking more effective and collaborative natural resource management, sometimes at the insistence of indigenous peoples. This approach is developing particularly quickly in Colombia, where legal rights for rivers and ecosystems are grasping onto, and evolving out of, constitutional human rights protections. This enables the development of a new type of constitutionalism of nature. Yet legal rights for rivers may obscure the rights of indigenous peoples and their role in resource ownership and governance. We argue that the Colombian river cases serve as a caution to courts and legislatures elsewhere to be mindful, in devising ecosystem rights, of the complex and interrelated rights, interests and tenures of indigenous peoples and local communities.
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Ariza, Libardo José, and Manuel Iturralde. "Whipping and jailing: The Kapuria jail, indigenous self-government and the hybridization of punishment in Colombia." Incarceration 2, no. 1 (February 24, 2021): 263266632199446. http://dx.doi.org/10.1177/2632666321994469.

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There are currently 105,148 people imprisoned in Colombia; of these, 777 are indigenous. Although this may seem a small number (especially when compared with the disproportional presence of indigenous people in countries such as Canada, Australia, and New Zealand), their imprisonment shows the persistence of colonial practices within the predominant legal discourse that undermine the indigenous peoples’ right to self-government. However, they also reveal a process of hybridization of punishment, where traditional punishments ( whipping) and Western forms of punishment ( jailing) meet and transform each other, leading to different forms of punishment—and resistance. This article studies how some of the most representative indigenous communities in Colombia have appropriated prison as a form of punishment, the factors that have influenced this process, and its possible outcomes.
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Bacca, Paulo Ilich. "Indigenizing International Law and Decolonizing the Anthropocene: Genocide by Ecological Means and Indigenous Nationhood in Contemporary Colombia." Maguaré 33, no. 2 (July 1, 2019): 139–69. http://dx.doi.org/10.15446/mag.v33n2.86199.

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This article displays the idea of indigenizing international law by recognizing indigenous law as law. Transforming international law becomes possible by directing indigenous jurisprudences to it —I call this process inverse legal anthropology—. Based on inverse legal anthropology, i present a case study on the ongoing genocide of Colombian indigenous peoples in the age of the global ecology of the Anthropocene. I also explain the political consequences of valuing indigenous cosmologies regarding their territories. While mainstream representations of indigenous territories include the topographic and biologic dimensions of the earth’s surface, they forget the pluriverse of organic and inorganic beings that make and negotiate their social living together with indigenous peoples, and their ecological and spiritual relationships.
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Kann, Simone, Daniela Bruennert, Jessica Hansen, Gustavo Andrés Concha Mendoza, José José Crespo Gonzalez, Cielo Leonor Armenta Quintero, Miriam Hanke, Ralf Matthias Hagen, Joy Backhaus, and Hagen Frickmann. "High Prevalence of Intestinal Pathogens in Indigenous in Colombia." Journal of Clinical Medicine 9, no. 9 (August 28, 2020): 2786. http://dx.doi.org/10.3390/jcm9092786.

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Background: Intestinal infections remain a major public health burden in developing countries. Due to social, ecological, environmental, and cultural conditions, Indigenous peoples in Colombia are at particularly high risk. Materials: 137 stool samples were analyzed by microscopy and real-time-Polymerase Chain Reaction (RT-PCR), targeting protozoan parasites (Giardia intestinalis, Entamoeba histolytica, Cryptosporidium spp., and Cyclospora cayetanensis), bacteria (Campylobacter jejuni, Salmonella spp., Shigella ssp./enteroinvasive E. coli (EIEC), Yersinia spp., enterohemorrhagic E. coli (EHEC), enteropathogenic E. coli (EPEC), enterotoxin-producing E. coli (ETEC), enteroaggregative E. coli (EAEC), and Tropheryma whipplei), and helminths (Necator americanus, Strongyloides stercoralis, Ascaris lumbricoides, Ancylostoma spp., Trichuris. trichiura, Taenia spp., Hymenolepis nana, Enterobius vermicularis, and Schistosoma spp.). Microscopy found additional cases of helminth infections. Results: At least one pathogen was detected in 93% of the samples. The overall results revealed protozoa in 79%, helminths in 69%, and bacteria in 41%. G. intestinalis (48%), Necator/hookworm (27%), and EAEC (68%) were the most common in each group. Noteworthy, T. whipplei was positive in 7% and T. trichirua in 23% of the samples. A significant association of one infection promoting the other was determined for G. intestinalis and C. jejuni, helminth infections, and EIEC. Conclusions: The results illustrate the high burden of gastrointestinal pathogens among Indigenous peoples compared to other developing countries. Countermeasures are urgently required.
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Becerra, Laura, Mathilde Molendijk, Nicolas Porras, Piet Spijkers, Bastiaan Reydon, and Javier Morales. "Fit-For-Purpose Applications in Colombia: Defining Land Boundary Conflicts between Indigenous Sikuani and Neighbouring Settler Farmers." Land 10, no. 4 (April 7, 2021): 382. http://dx.doi.org/10.3390/land10040382.

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One of the most difficult types of land-related conflict is that between Indigenous peoples and third parties, such as settler farmers or companies looking for new opportunities who are encroaching on Indigenous communal lands. Nearly 30% of Colombia’s territory is legally owned by Indigenous peoples. This article focuses on boundary conflicts between Indigenous peoples and neighbouring settler farmers in the Cumaribo municipality in Colombia. Boundary conflicts here raise fierce tensions: discrimination of the others and perceived unlawful occupation of land. At the request of Colombia’s rural cadastre (Instituto Geográfico Agustín Codazzi (IGAC)), the Dutch cadastre (Kadaster) applied the fit-for-purpose (FFP) land administration approach in three Indigenous Sikuani reserves in Cumaribo to analyse how participatory mapping can provide a trustworthy basis for conflict resolution. The participatory FFP approach was used to map land conflicts between the reserves and the neighbouring settler farmers and to discuss possible solutions of overlapping claims with all parties involved. Both Indigenous leaders and neighbouring settler farmers measured their perceived claims in the field, after a thorough socialisation process and a social cartography session. In a public inspection, field measurements were shown, with the presence of the cadastral authority IGAC. Showing and discussing the results with all stakeholders helped to clarify the conflicts, to reduce the conflict to specific, relatively small, geographical areas, and to define concrete steps towards solutions.
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Castelblanco Pérez, Stefania. "Craft as resistance: A case study of three Indigenous craft traditions." Craft Research 13, no. 2 (September 1, 2022): 387–409. http://dx.doi.org/10.1386/crre_00085_1.

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In this article, I aim to explore the role that craft has played in terms of social resistance for three native peoples: the Iku and Nasa peoples in Colombia and the Sámi people in Sweden. The methodology is based on ethnography. Interviews were performed with Indigenous makers and experts with the objective to understand Indigenous craft and social processes. Inspirations, techniques and materials involved in the Indigenous craft traditions and their relation to social resistance were studied. Social resistance of a political, ecological and cultural nature manifests itself in craft practices, in terms of materiality and implicit meaning. The article includes a brief of the analysed Indigenous communities and the rationale behind the author’s wish to learn from their craft traditions. A theoretical framework based on the concepts of social resistance and craft is also included. The article finalizes with a reflection on the role of craft in terms of social, cultural, political and ecological resistance.
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Banguero Velasco, Rigoberto, and Valerie V. V. Gruber. "Emancipatory Methodologies: Knowledge Production and (Re)existence of the Misak People in Colombia." Pacha. Revista de Estudios Contemporáneos del Sur Global 3, no. 8 (June 20, 2022): e21095. http://dx.doi.org/10.46652/pacha.v3i8.95.

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Indigenous communities such as the Misak people in Colombia continue to struggle against the consequences of colonization and violence, but at the same time, they propose emancipatory methodologies of knowledge production. These practices towards epistemic justice are crucial to assure the (re)existence of indigenous peoples and their wisdom in Abya Yala. In this vein, our article sheds light on research methodologies rooted in Misak cosmogonies and processes to validate ancestral knowledge production. Through ethnographic and participatory action research in the indigenous reserve of Shura Manéla in the Colombian Cauca Department, we got insight into the spiral of persistent existence (espiral de pervivencia) and the law of origin of the Misak people. On this basis, we describe the Latá-Latá methodology reinvented by the community to recover their ancestral knowledge, and the Pachakiwa social cartography applied to depict their territorial relations. Moreover, we explain how collective validation processes work in practice. This serves to open up a transdisciplinary discussion on the potentials and the limitations of such vernacular research methodologies. We observe that healing from the trauma of colonization and inferiorization is a key driver of indigenous research processes. Therefore, developing further emancipatory methodologies based on equal subject-subject relations is an urgent task in the field of decoloniality. Learning from communities like the Misak is an invitation to become aware of the pluriversal complexity, listen to silenced sagacity, and find methods to pursue epistemic equality.
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van der Boor, Catharina, Carlos Iván Molina-Bulla, Anna Chiumento, and Ross G. White. "Application of the capability approach to Indigenous People’s health and well-being: protocol for a mixed-methods scoping review." BMJ Open 12, no. 12 (December 2022): e066738. http://dx.doi.org/10.1136/bmjopen-2022-066738.

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BackgroundIndigenous Peoples are subject to marginalisation, and experience systematic disadvantage in relation to health outcomes. Human development initiatives may help determine whether, and how, Indigenous Peoples are able to be agents of their own development and improve their health and well-being. This scoping review protocol outlines a process for synthesising the existing evidence that has applied the capability approach (CA) to Indigenous People’s health and/or well-being.Methods and analysisA mixed-method scoping review is proposed including academic peer-reviewed publications and grey literature. Screening inclusion criteria will include Indigenous populations, using the CA approach to conceptualise health and/or well-being, and be available in English, Spanish, French or Portuguese. Publications that meet these criteria will undergo data extraction. Qualitative and quantitative data will be thematically and descriptively analysed and interpreted.Ethics and disseminationThe proposed scoping review does not involve collecting data directly from Indigenous Peoples but will be based on previous research conducted within Indigenous settings. The current protocol and the proposed scoping review incorporate aspects of community involvement to guide the research process.This scoping review constitutes the first phase of a wider participatory action research project conducted with the Indigenous Kankuamo Peoples of Colombia. The findings of this review will be reported to local partners, published in a peer-reviewed journal and an executive summary will be shared with wider stakeholders. Within the wider project, the review will be considered alongside primary data to inform the development of tools/approaches of mental health and well-being for the Kankuamo communities.
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Dissertations / Theses on the topic "Indigenous peoples – Colombia"

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Rogers, Kimberley L. (Kimberley Louise) Carleton University Dissertation International Affairs. "Indigenous peoples and the nation state: towards self-determination in Colombia?" Ottawa, 1994.

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Arenas, Cano Ana Catalina. "BETWEEN THE NARROW LIMITS OF STRUCTURAL VIOLENCE AND ARMED CONFLICT VIOLENCE : Case Study of Indigenous Peoples in Arauca, Colombia." Thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-199434.

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Indigenous communities living in Arauca department, a region located on the Eastern Plains of Colombia, are at an imminent risk of physical and cultural extermination -according to the orders 004 and 382 from the Constitutional Court of Colombia- due to a double vulnerability which stems from a historic structural violence dating from the creation of the nation-state and direct violence as a consequence of armed conflict. The physical extermination refers to the high mortality rates that this population suffers either by violence or natural death, while the cultural extermination is a result of both an accelerated process of acculturation and a progressive loss of culture, territory and respect from traditional authorities. This study, by analyzing the local context and the actions that have done harm, addresses the best practices for humanitarian interventions over the role of territory, culture, governance and autonomy as key factors for empowering community members to overcome, face or diminish the consequences of these vulnerabilities.
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Del, Cairo Silva Carlos Luis. "Environmentalizing Indigeneity: A Comparative Ethnography on Multiculturalism, Ethnic Hierarchies, and Political Ecology in the Colombian Amazon." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/217111.

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This dissertation is aimed at analyzing how ethnic hierarchies question the environmentalization of indigeneity, which is the foundation of the Colombian state's multicultural policy. In particular, the dissertation develops a comparative ethnographic approach to the way in which the "multicultural turn" of 1991 impacted three indigenous communities located at San José del Guaviare, a colonization frontier in the Colombian Amazon: the Nükak, the Jiw and the Tucano. Against the assumption of multicultural policy that indigenous communities form a vast mass of people radically diferent from mainstream (even portrayed as anti-modern), in San José there is an unequal distribution of the Nükak, Jiw and Tucano in different positions inside local ethnic hierarchies. For some, Nükak incarnate what Hale (2004) label as a "good ethnicity", that serves to promote Guaviare as an eco-touristic destination, the Jiw are a "bad ethnicity" that annoys White people in San José, while the Tucano are portrayed as "civilized Indians". Thus, the dissertation states how these ethnic hierarchies contradict some of the core assumptions of multicultural policies that are based on an essentialized understanding of indigenous peoples as "ecologically noble savages." The dissertation argues that the analysis of contemporary experiences on indigeneity in an Amazonian context such as San José, could be better understood if it observes a set of processes and actors including: the historical transformation of senses on otherness, the production of forests as a field of domain under state regulations, the economic crossroads affecting indigenous peoples on their "resguardos" (indigenous lands) and the intervention of state laws, NGOs, indigenous political organizations, settlers, foreign governments and state officials. The analysis of such a variety of processes and actors shaping contemporary experiences on indigeneity in the Colombian Amazon follows the environmentality approach (Agrawal, 2005). From that perspective, I discuss the following ideas: a) indigenous resguardos were designed as governmentalized localities in multicultural policy to regulate and control how indigenous peoples manage natural resources; b) those communities portrayed as followers of the ecological nobility script act as regulatory communities; c) the technologies for governing the ecological realm do not necessarily assure the formation of environmental subjectivities.
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Díaz, Baiges David. "“Convertir para Dios y transformar para la patria”. Misioneros claretianos y carmelitas descalzos entre los “indios errantes” del Chocó y Urabá, Colombia (1908-1952)." Doctoral thesis, Universitat de Barcelona, 2018. http://hdl.handle.net/10803/666223.

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El objetivo principal de este trabajo es analizar el “otro interno” indígena que construyeron los misioneros claretianos y carmelitas descalzos dentro del imaginario del proyecto nacional colombiano en el Urabá y el Chocó (Colombia) entre 1908 y 1952 con el fin de constatar que los intereses de los misioneros, en conjunción con las especificidades del territorio y de las poblaciones indígenas, condicionaron dicha construcción. Mediante el análisis de fuentes elaboradas por los propios religiosos en el devenir de su proyecto misional -revistas de propaganda misional, informes de misión, fotografías, películas, etc.- se ha querido, por un lado, caracterizar las poblaciones indígenas que poblaban los territorios de misión; señalar las especificidades del proyecto misional implementado por cada orden religiosa y analizar el proceso de formación misional de las órdenes de los claretianos y carmelitas descalzos; por otro, identificar y analizar las representaciones que construyeron las órdenes sobre ellos mismos, el territorio y los pueblos indígenas e indagar en las prácticas implementadas por ellos en el proceso de “civilización” de las comunidades indígenas. A través de esta exploración se ha podido constatar la estrecha relación que existió entre la implementación de un determinado proyecto misional y las especificidades territoriales, la idiosincrasia de las poblaciones indígenas del territorio y las propias características de los misioneros; que las distintas representaciones elaboradas por los religiosos de las poblaciones indígenas de los espacios de misión formaron parte de una estrategia para justificar sus logros o fracasos y, que a su vez, formaban parte de un proceso de formación identitaria de los propios misioneros ya que, para instituirse como autoridad moral en los territorios de misión debían justificar su posición mediante la construcción de un “nosotros” determinado que legitimase su superioridad frente a un “otro”, los indígenas. Para finalizar, destacar el papel jugado por los misioneros en la construcción de la alteridad a través de los distintos dispositivos y estrategias - representaciones y prácticas- implementados en la tarea de “civilizar” a los indígenas. Mediante éstos se pretendía instituir, fijar lo normal-regional, no en base a una horizontalidad e igualdad sino en base a una linealidad vertical generadora de clasificaciones jerárquicas internas que construía alteridades regionales. Por tanto, la jerarquización establecida sobre esas poblaciones desde las instancias de poder centrales, se resquebrajaba en el momento en que los misioneros empezaron a actuar en ese escenario específico del “territorio nacional”.
The main objective of this paper is to analyze “the internal other” in indigenous which was built by barefoot Claretian and Carmelite missionaries within the national Colombian project in Urabá y el Chocó (Colombia) between the years 1908 and 1952 to determine that the missionaries’ interests, in conjunction with the specificities of the territory and indigenous populations, conditioned such construction. Through the analysis of sources elaborated by the religious people in the development of their mission project -magazines of missionary propaganda, mission reports, photos, movies, among others-, it is intended, in one hand, to characterize indigenous populations that populate mission territories, to point out the specificities of the mission project implemented for every religious order and analyze the process of formation of missionaries in regulations of Claretian and Carmelite barefoot missionaries. On the other hand, it is intended to identify and analyze the representations that constructed the regulations among them, the territory and the indigenous peoples, to examine the practices implemented for them in the process of “civilization”' of indigenous communities. Through this exploration, it has been proven the close relation that existed between the implementation of a specific mission project and the specificities of the territory, the idiosyncrasy of indigenous populations of the territory and the characteristics of the missionaries. The different representations, elaborated by the religious people of indigenous populations in mission spaces, were part of a strategy to justify their achievements and failures, and at the same time, were part of a process of missionary identity formation, for to be placed as a moral authority in missionary territories, religious people had to justify their position through the construction of “us” determined to legitimize their superiority towards an “other”, the indigenous. To finish, it is remarkable the role played by the missionaries in the construction of the otherness through different strategies and mechanisms —implemented to “civilize” indigenous. Through this, it was intended to institute, establish the normal-regional, which was not based on horizontality or equality, but based on vertical linearity that generated internal hierarchical classifications which established regional otherness. Therefore, the hierarchy stablished on those populations from central authorities took apart in the moment in which missionaries started acting in that specific scenario of “the national territory”.
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Guilland, Marie-Laure. "Patrimonialisation de vestiges préhispaniques et reconnaissance des peuples autochtones. Étude de trois affaires colombiennes." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA136.

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Cette thèse démontre comment le patrimoine préhispanique colombien devient un enjeu de reconnaissance pour les peuples autochtones, vingt ans après l’élaboration d’une constitution multiculturelle et néolibérale. Inspirée des travaux de L. Boltanski et d’E. Claverie, l’étude de trois affaires permet de saisir comment de nouvelles revendications ethniques transforment un dispositif patrimonial qui semblait immuable depuis plus d’un demi-siècle. L’analyse s’appuie sur un travail de terrain multisitué (Marcus, 1995). Elle explore les paysages (Appadurai, 2001) patrimoniaux et autochtones du « système monde » en les reliant à trois sites où des parcs archéologiques nationaux se situent au sein ou en bordure de territoires autochtones (Teyuna Ciudad Perdida, San Agustín et Tierradentro). En retraçant la biographie sociale et culturelle des vestiges (Appadurai et Kopytoff, 1986), nous expliquons comment le dispositif patrimonial, mis en place au début du vingtième siècle, est à l’origine d'une valorisation rhétorique et esthétique des racines préhispaniques du pays, mais en aucun cas d'une reconnaissance des peuples autochtones contemporains. Ecartés de l’histoire et de la gestion patrimoniale des parcs, les leaders autochtones entendent, à la fin des années 2000, transformer les régimes de vérité et de patrimonialité qu’ils jugent injustes. L’enjeu est de légitimer leur appropriation des sites afin de justifier leurs demandes de reconnaissance identitaire et territoriale. Le droit autochtone, les principes de l’UNESCO sur la diversité culturelle et le patrimoine immatériel, la pensée décoloniale et les craintes suscitées par le tourisme, sont autant de supports mobilisés pour justifier leurs attentes. Lors des affaires, différents systèmes de légitimité s'affrontent au cours d’épreuves de justice (Boltanski, Thevenot, 1991) et de force. Ce processus renforce les frontières ethniques par un effet d’altérisation patrimoniale et modifie le régime de patrimonialité : les vestiges deviennent les supports de nouvelles pratiques ethniques, rituelles et sacrées, les autochtones acquièrent une place de partenaires dans le nouveau dispositif patrimonial et la valeur relationnelle des artefacts devient aussi importante que leur matérialité
This thesis aims to understand how Colombia's pre-Hispanic heritage becomes a recognition issue for indigenous peoples, twenty years after the creation of a multicultural and neoliberal constitution. Inspired by the works of L. Boltanski and E. Claverie, the study of three “affairs” makes it possible to understand how new ethnic claims transform a heritage “dispositif” (Foucault, 1977) that seemed immutable for more than half a century. The analysis is based on a multi-sited field work (Marcus, 1995). It explores heritage-scapes (Appadurai, 2001), and indigenous-scapes of the "world system" by linking them to three sites where national archaeological parks are located within or bordering indigenous territories (Teyuna-Ciudad Perdida, San Agustín and Tierradentro). In retracing the social and cultural biography of the vestiges (Appadurai and Kopytoff, 1986), we explain how the heritage “dispositif”, introduced at the beginning of the twentieth century, gave rise to a rhetorical and aesthetic valorization of the country's pre-Hispanic roots, but in no way to the recognition of contemporary indigenous peoples. In the late 2000s, indigenous leaders, who were left out of the history and heritage management of parks, intend to transform the “truth regime” and “heritage regime” they consider unfair. The challenge is to legitimize their appropriation of the sites in order to justify their requests for identity and territorial recognition. Indigenous rights, UNESCO's principles on cultural diversity and intangible heritage, decolonial thinking and fears aroused by tourism are all resources used to justify their expectations. In those “affairs”, different systems of legitimacy clash during “tests of justification” (Boltanski, Thevenot, 1991) and “tests of strength”. This process reinforces ethnic boundaries through a heritage othering effect, and changes the heritage regime: artifacts become the supports of new ethnic, ritual and sacred practices, indigenous peoples acquire a place of partners in the new heritage “dispositif”, and the relational value of vestiges becomes as important as their materiality
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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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Anthropology
Ph.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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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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Jiménez, Marzo Marc. "El Indigenismo como construcción epistemológica de dominación dentro del sistema-mundo moderno/colonial: el caso de los indígenas que viven en contexto urbano en la ciudad de Medellín, Colombia." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/398709.

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En Medellín, Colombia, existen una serie indígenas migrados desde sus comunidades que han construido un cabildo pluriétnico, el cabildo urbano Chibcariwak, y que reivindican que se puede ser indígena viviendo en la ciudad. Por otro lado, tanto la organización indígena de la región, la Organización Indígena de Antioquia – OIA –, como el Estado colombiano cuestionan la “autenticidad” identitaria de estos indígenas que viven en contexto urbano por el hecho de que no cumplen con una serie de características – que vivan en contacto con la Naturaleza, que practiquen rituales propios, etc. –. En este trabajo se cuestiona el discurso indigenista que obliga a estas personas a comportarse de una manera determinada si quieren “conservar” la identidad, determinando cuál es el locus enuntiationis desde el que se construye, y también la lógica que hay detrás de este discurso, que lo que hace, al fin y al cabo, es reproducir a nivel epistémico las relaciones de dominio y explotación propias de la colonialidad. En definitiva, este trabajo busca determinar si el movimiento indígena actual que hay en esta región de Colombia representa una alteridad, o bien actúa como un agente más del sistema-mundo moderno/colonial.
In Medellin, Colombia, there are indigenous migrated from thier communities who have built a multi-ethnic cabildo, the urban cabildo Chibcariwak, and they claim that can be indigenous living in the city. On the other hand, both the indigenous organization of the region, the Indigenous Organization of Antioquia – OIA – such as the Colombian State identity question the "authenticity" of these indigenous people living in urban context by the fact that do not comply with a series of features – living in contact with Nature, to practice own rituals, etc. –. In this paper, the indigenous discourse that forces these people to behave in a certain way if they want to "preserve" the identity is questioned, determining what is the locus enuntiationis from which it is built, and also the logic behind this discourse is questioned, that what, in the final analysis, is to reproduce in a epistemic level the domain and exploitation relations of coloniality. In short, this study seeks to determine whether the current indigenous movement is in this region of Colombia represents an alternative, or acts as an agent more of the modern/colonial world- system.
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Mazars, Nadège. "Les ruses de la pratique subalterne. La santé gérée par les autochtones en Colombie, un multiculturalisme de domination et/ou d'autonomie ?" Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030019.

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En 1993, la Colombie réforme son système de santé en suivant les orientations données par la Constitution politique adoptée en 1991 et les recommandations du « consensus de Washington ». Le pays entre dans une nouvelle ère politique dans laquelle la question sociale est redéfinie autour du thème de la pauvreté, tandis que la question ethnique acquière une visibilité inédite. Dans ce contexte, des Entités Promotrices de Santé Indigènes (EPSI) sont créées à partir du modèle générique des EPS, ces organismes d’administration de l’affiliation et des budgets de la santé qui jouent un rôle d’intermédiaire entre l’État et le patient. Les EPSI sont étroitement liées au monde autochtone. Elles gèrent l’accès à la santé d’une population dont la plus grande majorité doit être autochtone. Le personnel qui assure leur fonctionnement est recruté dans l’espace social et politique autochtone. Enfin, ce sont les autorités dites « traditionnelles » qui les contrôlent. Pour être des représentantes des communautés, ces autorités donnent aux EPSI une nature juridique publique, ce qui leur confère un caractère spécifique dans un système de santé où la tendance est à la généralisation de la privatisation. Quelles sont alors les conséquences de l’intégration à la gestion des affaires publiques de ces structures de pouvoir autochtones et de leurs agents. Quels sont aussi les effets de domination et/ou les expressions d’autonomie que la pratique concrète de ce multiculturalisme génère ? Analysant les enjeux qui se dessinent au sein du champ de la santé interculturelle, la thèse s’organise autour de trois moments. Il s’agit d’abord de caractériser le paradigme dans lequel sont pensés, depuis l’État, le système de santé et l’interculturalité pour comprendre comment les politiques du multiculturalisme deviennent un outil de domination par l’intégration. Le mode opératoire de cette gouvernementalité néolibérale s’appuie en particulier sur la promotion de l’empowerment, la participation autochtone au système de santé en étant l’une des expressions. On s’intéresse ensuite à la dimension dialectique des politiques du multiculturalisme à partir d’une enquête ethnographique menée sur trois EPSI dans trois départements (Cauca, César, La Guajira). La pratique de ce multiculturalisme conduit à une réinterprétation du sens qui lui est donné, en particulier au travers de la réappropriation de pouvoirs (contrôle territorial, biopouvoir) par laquelle devient possible la construction d’une autonomie de ces espaces autochtones. Mais cette autonomie n’est rendue possible, et cela constitue le troisième moment de la démonstration, que par l’existence préalable d’une dynamique sociale, collective et historiquement fixée qui a permis la formation d’un groupe d’agents capables de produire un discours et une pratique propre. Il s’agit alors d’étudier au travers de récits biographiques la formation sociale de ces possibles contre-publics autochtones en s’intéressant à la construction des habitus des agents et aux économies morales locales et globales qui ont contribué à la consolidation de ces contre-publics
In 1993, Colombia reformed its healthcare system by following the orientations brought out by the political Constitution adopted in 1991 and the prescriptions emanating from the « Washington consensus ». The country enters a new political era in which social issues are redefined around the theme of poverty, whereas ethnic issues acquire a new visibility. In this context, Entities Promoting Indigenous Health (EPIH) are created from the generic model of EPHs, which are public administrative bodies dealing with healthcare affiliations and budgets and play an intermediary role between the State and the patient. The EPIH is closely intertwined with the native world. In fact, these entities manage the access to health care services for a population that must be of great majority native. The personnel and agents that run these entities are recruited in the native social and political realm. Furthermore, what is known as the "traditional" authority fully supervises these entities. To officially represent these native communities, these authorities give to the EPSI a public legal status, which confers them a distinctive character in the health care system more generally undergoing privatization reforms. What are the consequences of bringing in indigenous authorities and agents of these health agencies in the administration of public affairs? What are the effect on power relations and/or expressions of autonomy generated by the concrete application of this multiculturalism? Analyzing the issues that are brought out in the realm of intercultural health, this thesis is structured around three main parts. The first part will define the paradigm in which are thought out, from a state perspective, the interculturality of the health care system to understand how politics of multiculturalism, through integration, become a method of domination. The modus operandi of neo-liberal governance is based on the notion of empowerment, i.e. indigenous participation to the health care system being one of its manifestations. The second part will study the dialectical dimension of multiculturalism politics based on an ethnographic study conducted in three EPIH in three states (Cauca, César, La Guajira). The concrete application of this politics of multiculturalism leads to a re-interpretation of its meaning and an re-appropriation of social power dynamnics (territorial control, biopolitics) through which become possible the construction of autonomous indigenous space. However, the third part will analyze how this autonomy is only made possible by preexisting social, collective, and historical dynamics, which enabled a group of agents to produce a discourse and their own application of public affairs. We will thus study with the help of biographical narratives how it is possible to form counterpublics by looking at the habitus of the agents and at the local and global moral economy that helped shape these counterpublics
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Reyes, Ramírez Olga Lucía. "Movimientos de re-existencia de los niños indígenas en la ciudad : germinaciones en las Casas de Pensamiento Intercultural en Bogotá, Colombia." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2018. http://hdl.handle.net/10183/174372.

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A visibilidade das comunidades indígenas que habitam as cidades é um fenômeno recente na Colômbia. Embora o país se proclame como multiétnico e multicultural na Carta Constitucional de 1991, reconhecendo a vasta diversidade que o compõe, a pluralidade indígena ainda é tecida a partir do senso comum, ligada a uma existência eminentemente rural. Considerando a conturbada realidade colombiana, diversos fatores incentivam as comunidades indígenas a migrarem para a cidade e permanecerem nela. Neste processo, as crianças indígenas pequenas se afastam das possibilidades e vivências oferecidas pelas comunidades e territórios de origem, para se construírem como indígenas. Diante dessa realidade, surgem em 2007 as Casas de Pensamento Intercultural (CPI) de Bogotá, como forma de dar uma resposta pertinente à primeira infância indígena (meninos e meninas entre três meses e cinco anos), que moram na cidade. Esta pesquisa aborda as estratégias de existência e re-existência que as crianças indígenas, suas famílias, comunidades e as equipes pedagógicas das CPI forjam no coração de Bogotá, como espaços vivenciais para se constituíremse como indígenas. No desenvolvimento da tese, mostra-se que as CPI potencializam seu trabalho graças aos movimentos e às vivências de apropriação e ressignificação feitas pelas comunidades indígenas que ali se encontram Assim, as CPI se constróem a partir do encontro da diversidade, mediado por tensões, disputas e contradições. Situo-me nesse território utilizando as contribuições da antropologia da infância, em especial de Andrea Sulzc, Clarice Cohn e Angela Nunes. Para compreender as existências e re-existências, me baseio nas elaborações do pesquisador colombiano Adolfo Albán Achinte e proponho o essencialismo estratégico como uma forma de re-existência na cidade. Para tensionar a reflexão, recorro às contribuições de Catherine Walsh em relação à interculturalidade crítica. Contudo, o pensamento do filósofo argentino Rodolfo Kusch é o fino fio que une e encadeia cada um dos movimentos de aproximação que proponho. As vivências que atravessam a vida das crianças indígenas que estão nas CPI são apresentadas como um anúncio do surgimento de uma pedagogia mestiça, que assume o encontro das culturas como um cenário em disputa, mediado por tensões e contradições e, por essa mesma razão, profundamente fecundo. A partir desse cotidiano dinâmico, vivido em um cenário educacional indígena emergente na cidade, se constróem diversas formas de existência e re-existência, que se reúnem na música, na língua própria, na arte e no artesanato, na relação com o território de origem, na espiritualidade e na medicina ancestral.
The visibility of indigenous communities that inhabit cities is a recent phenomenon in Colombia. Although the country considers itself multi-ethnic and multicultural in the Constitutional Charter of 1991, thus recognizing the vast diversity that composes it, indigenous plurality is still woven from common sense, mainly linked to an eminently rural existence. Taking into account the convulsed reality in Colombia, various factors encourage indigenous communities to migrate to the cities and stay there. In this process, very young indigenous children move away from the possibilities and experiences offered by their communities and territories of origin to become indigenous. Faced with this reality, the Intercultural Thought Houses (CPIs) of Bogotá emerged in 2007, as a way of giving a pertinent response to young indigenous children (boys and girls between three months and five years) who live in the city. This research tackles the strategies of existence and reexistence that indigenous children, their families, communities, and pedagogical teams of the CPIs forge in the heart of Bogotá, as living spaces to become indigenous. In this thesis, I show that CPIs potentiate their work thanks to movements and experiences of appropriation and re-signification made by the indigenous communities that are there Thus CPIs are built from the combination of diversity, mediated by tensions, disputes, and contradictions. For their study, I use notions of the anthropology of childhood, proposed by Andrea Sulzc, Clarice Cohn, and Angela Nunes. To understand existences and re-existences, I work with the theory of Colombian researcher Adolfo Albán Achinte, and suggest that strategic essentialism is a form of re-existence in the city. Moreoever, as a means to expand the debate, I examine Catherine Walsh’s proposals regarding critical interculturality. Finally, all movements of approximation that I propose are connected by the ideas of the Argentinian philosopher Rodolfo Kusch. The daily life experiences of indigenous children who are in the CPIs can be taken as the result of the development of a mestizo pedagogy, which manages to take the encounter of cultures as a scenario in dispute, mediated by tensions and contradictions, and, for that very reason, extremely fruitful. From such dynamic daily life, lived in an emerging indigenous educational setting in the city, various forms of existence and re-existence are built, and brought together in music, language, art and crafts, the relationship with the territory of origin, spirituality, and ancestral medicine.
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Books on the topic "Indigenous peoples – Colombia"

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The ecological native: Indigenous peoples' movements and eco-governmentality in Colombia. New York: Routledge, 2005.

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Between resistance and adaptation: Indigenous peoples and the colonisation of the Chocó, 1510-1753. Liverpool: Liverpool University Press, 2004.

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Botero, Esther Sánchez. Los pueblos indígenas en Colombia: Derechos, políticas y desafíos. Bogotá, D.C: UNICEF, Oficina de Área para Colombia y Venezuela, 2009.

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Botero, Esther Sánchez. Los pueblos indígenas en Colombia: Derechos, políticas y desafíos. Bogotá, D.C: UNICEF, Oficina de Área para Colombia y Venezuela, 2009.

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Trujillo, Florelia Vallejo. La protección del conocimiento tradicional en Colombia. [Bogotá, Colombia]: Universidad Nacional de Colombia, Sede Bogotá, Instituto de Genética, Facultad de Derecho, Ciencias Políticas y Sociales, Instituto Unidad de Investigaciones Jurídico Sociales Gerardo Molina, UNIJUS, 2010.

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(Association), Rights &. Democracy. Mission to Colombia to investigate the situation of indigenous peoples: May 27-June 3, 2001 : report. Montréal: Rights & Democracy, 2001.

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Derechos enterrados: Comunidades étnicas y campesinas en Colombia, nueve casos de estudio. Bogotá, D.C., Colombia: Universidad de Los Andes, 2011.

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Ortega, Roque Roldán. Indigenous peoples of Colombia and the law: A critical approach to the study of past and present situations. London: The Gaia Fundation, 2000.

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Arias, Ana Manuela Ochoa. Tejiendo alianzas para la diplomacia indígena: Ejercicios de buenas prácticas, la experiencia de la Organizacion Nacional Indígena de Colombia, ONIC 2006-2012. Bogotá, Colombia: Organización Nacional Indígena de Colombia, ONIC, 2012.

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Velásquez, Napoleón Castillo. Las Comunidades indígenas en Colombia y su sistema general de seguridad social en salud. Bogotá: Procuraduría General de la Nación, Instituto de Estudios del Ministerio Público, 2003.

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Book chapters on the topic "Indigenous peoples – Colombia"

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Branford, Sue, and Hugh O’Shaughnessy. "6. Indigenous Peoples Bear the Brunt." In Chemical Warfare in Colombia, 109–26. Rugby, Warwickshire, United Kingdom: Latin America Bureau, 2005. http://dx.doi.org/10.3362/9781909013056.006.

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Maldonado, Juan Mayr, and Luisz Olmedo Martínez. "Indigenous peoples, natural resources, and peacebuilding in Colombia." In Governance, Natural Resources, and Post-Conflict Peacebuilding, 605–26. Abingdon, Oxon ; New York, NY: Earthscan, 2015. | Series: Post-conflict peacebuilding and natural resource management: Routledge, 2016. http://dx.doi.org/10.4324/9780203109793-29.

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Jackson, Jean E. "Colombia’s Indigenous Peoples Confront the Armed Conflict." In Elusive Peace: International, National, and Local Dimensions of Conflict in Colombia, 185–208. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-09105-5_8.

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Uribe, Consuelo. "Education among Indigenous Peoples from Colombia and Peru: Social Movement or Public Policy?" In Education as Social Action, 132–58. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230505605_6.

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Piñeros-Enciso, Jonathan Stivel, and Ixent Galpin. "Analysing Documents About Colombian Indigenous Peoples Through Text Mining." In Communications in Computer and Information Science, 125–40. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-89654-6_10.

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Díaz, Wilhelm Londoño. "The Kogui, an endless tradition." In Cultural Heritage Management and Indigenous People in the North of Colombia, 15–41. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Archaeology and indigenous peoples: Routledge, 2020. http://dx.doi.org/10.4324/9780367822774-1.

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Díaz, Wilhelm Londoño. "Introduction." In Cultural Heritage Management and Indigenous People in the North of Colombia, 1–14. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Archaeology and indigenous peoples: Routledge, 2020. http://dx.doi.org/10.4324/9780367822774-101.

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Díaz, Wilhelm Londoño. "The making of an archaeological culture." In Cultural Heritage Management and Indigenous People in the North of Colombia, 42–68. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Archaeology and indigenous peoples: Routledge, 2020. http://dx.doi.org/10.4324/9780367822774-2.

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Díaz, Wilhelm Londoño. "Pueblito Chairama." In Cultural Heritage Management and Indigenous People in the North of Colombia, 69–98. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Archaeology and indigenous peoples: Routledge, 2020. http://dx.doi.org/10.4324/9780367822774-3.

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Díaz, Wilhelm Londoño. "Linking the divided." In Cultural Heritage Management and Indigenous People in the North of Colombia, 99–123. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Archaeology and indigenous peoples: Routledge, 2020. http://dx.doi.org/10.4324/9780367822774-4.

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Conference papers on the topic "Indigenous peoples – Colombia"

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Vásquez Santamaría, Jorge Eduardo. "CONSTRUCTION OF REFERENCE OF PUBLIC POLICY FOR THE DEFENSE OF LAND ON INDIGENOUS PEOPLES OF THE SUBREGION OF URABÁ, COLOMBIA." In The 4th Electronic International Interdisciplinary Conference. Publishing Society, 2015. http://dx.doi.org/10.18638/eiic.2015.4.1.465.

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Mendoza, Teylor Valbuena. "Digital inclusion of indigenous people in Colombia, by the digitalization and safeguarding of their intangible cultural heritage." In the 3rd International Conference. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1693042.1693133.

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Sanchez G., Rosa E. "THE ROLE OF RESGUARDO LAND ACCESS AND LANGUAGES IN THE INCOME DISPARITY AFFECTING COLOMBIAN INDIGENOUS PEOPLE." In 23rd International Academic Conference, Venice. International Institute of Social and Economic Sciences, 2016. http://dx.doi.org/10.20472/iac.2016.023.080.

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Reports on the topic "Indigenous peoples – Colombia"

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Aguilar Herrera, María Alejandra, and Alba Paula Granados Agüero. Inclusion of human, ethnic and gender rights in the Nationally Determined Contributions (NDCs) of Colombia and Peru (in Spanish). Rights and Resources Initiative, March 2021. http://dx.doi.org/10.53892/zltf9832.

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In December 2015, the Paris Agreement was adopted at the 21st Conference of the Parties (COP21) of the United Nations Framework Convention on Climate Change (UNFCCC). Five years after the submission the NDC proposals and their initial implementation, signatory countries had to update and share the progress of their NDCs in 2020. This study carried out by Asociación Ambiente y Sociedad, ONAMIAP (National Organization of Andean and Amazonian Indigenous Women of Peru) and RRI analyzes the degree that human rights, women’s rights, and the rights of Indigenous Peoples and Afro-descendants are included in the NDCs of Colombia and Peru, as well as in the processes related to updating them.
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The Status and Future of Rights-Based Conservation in the Amazon of Colombia and Peru. Rights and Resources Initiative, September 2022. http://dx.doi.org/10.53892/gzum7792.

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This report identifies possible pathways towards the integration of a rights-based approach in the legal conservation frameworks of Colombia and Peru. It does so in the context of tenure rights recognition for Indigenous Peoples (IP) and Afro-descendant Peoples (ADP) as an effective strategy for biodiversity protection in the Amazon. With this in mind, it highlights opportunities for implementing a rights-based approach within current and medium-term conservation frameworks and policies in both countries.
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