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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Schilling-Vacaflor, Almut, and Riccarda Flemmer. "Mobilising Free, Prior and Informed Consent (fpic) from Below: A Typology of Indigenous Peoples’ Agency." International Journal on Minority and Group Rights 27, no. 2 (March 17, 2020): 291–313. http://dx.doi.org/10.1163/15718115-02702008.
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Based on rich empirical data from Bolivia, Colombia, and Peru – the three Latin American countries where the implementation of prior consultation processes is most advanced – we present a typology of indigenous peoples’ agency surrounding prior consultation processes and the principle of free, prior and informed consent (fpic). The typology distinguishes between indigenous actors (1) mobilising for a strong legal interpretation of fpic, (2) mobilising for meaningful and influential fpic processes, (3) mobilising against prior consultation processes, and (4) blockading prior consultation processes for discussing broader grievances. We identify the most prominent indigenous strategies related to those four types, based on emblematic cases. Finally, we critically discuss the inherent shortcomings of the consultation approach as a model for indigenous participation in public decision-making and discuss the broader implications of our findings with regard to indigenous rights and natural resource governance.
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Baronnet, Bruno. "DESAFIANDO LA POLÍTICA DEL ESTADO: LAS ESTRATEGIAS EDUCATIVAS DE LOS PUEBLOS ORIGINARIOS EN COLOMBIA Y MÉXICO." Revista Pueblos y fronteras digital 8, no. 16 (December 1, 2013): 126. http://dx.doi.org/10.22201/cimsur.18704115e.2013.16.75.
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A partir del análisis de estrategias políticas de educación indígena, se ponen en perspectiva los proyectos educativos de pueblos originarios políticamente organizados en el Cauca (Colombia) y en Chiapas (México). Este artículo examina prácticas alternativas de reclutamiento y formación de maestros bilingües que representan nuevos retos para las políticas públicas. La apropiación social de la escuela se inscribe en el marco de luchas por un mayor control en los procesos pedagógicos a nivel comunal. Los pueblos en estas regiones multiétnicas de América Latina transforman su realidad educativa en la medida en que generan propuestas que tienden a ser autónomas frente al Estado. Esto contribuye a ubicar las estrategias indígenas de gestión administrativa y curricular en el ámbito de políticas y prácticas endógenas de participación comunitaria en la educación intercultural.
CHALLENGING THE STATE’S POLICIES: NATIVE PEOPLES’ EDUCATION STRATEGIES IN COLOMBIA AND MEXICOABSTRACTThe educational projects of politically organized native peoples in Cauca Department, Colombia, and in Chiapas State, Mexico, are viewed through analyzing political strategies for indigenous education. This article examines alternative bilingual teacher recruitment and training practices that represent new challenges for public policies. Social appropriation of schooling is inscribed within the framework of the struggle for greater control over educational processes at a communal level. Indigenous people in these multiethnic Latin American regions transform their educational reality at the same time generating proposals that tend toward autonomy in relation to the State. This contributes to placing indigenous administration and curriculum management strategies within the territory of endogenous policies and community participation practices in intercultural education.
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Gutierrez, Claudia Patricia, and Maure Aguirre Ortega. "English Instructors Navigating Decoloniality with Afro Colombian and Indigenous University Students." Íkala, Revista de Lenguaje y Cultura 27, no. 3 (September 16, 2022): 783–802. http://dx.doi.org/10.17533/udea.ikala.v27n3a11.
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As English spreads globally, it continues to displace local languages and cultures at all levels of education. Concerned with this issue, in this article we report our experiences as English instructors attempting to decolonize English lessons to embrace the diverse cultures, languages, and realities of Indigenous and Afro-Colombian students enrolled in English courses at a public university in Medellín, Colombia. To attain this, we framed lessons from a decolonial, critical intercultural (ci) perspective and strived to interrogate language ideologies and cultural power relations by inviting students’ languages and cultures to the classroom. The experience suggests that sustaining local languages and cultures through English entails the production of teaching materials that contest the erasure, homogenization, and misrepresentations of Black and Indigenous peoples. It also implies positioning students as experts on their cultures and as text producers, all of which provides a broader understanding of intersectionality in Indigenous and Black communities.
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Kretov, S. M. "“Ethnic Revival” in Globalizing World: The Example of Indigenous Political Movements in Latin America." MGIMO Review of International Relations 12, no. 5 (November 18, 2019): 44–63. http://dx.doi.org/10.24833/2071-8160-2019-5-68-44-63.
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The article offers an inquiry into the problem of “ethnic revival” in politics against the background of the accelerated globalization processes through the example of the indigenous movements in Latin America. In particular, it explains how such global trends as the democratization and liberalization of social and political spheres, intensified activities of international institutions on the empowerment of disadvantaged social groups, the inclusion of ecological problems in national and international agendas, growing interest of international society to the social and political problems of developing countries have contributed to the intensification of political activities of the indigenous peoples in Latin America in the last 25 years.The indigenous political activism has taken radically different institutional forms and has led to diverse outcomes. For instance, in Mexico the indigenous peoples did not manage to create a viable sociopolitical force capable of advocating for their rights. In some other Latin America states, there are indigenous organizations that successfully promote the interests of native peoples. Moreover, in various countries the indigenous representatives are elected to national and local governments. In Colombia, Ecuador and Nicaragua the indigenous political parties were found, which, as long as other political forces, are participating in electoral processes and are delegating their representatives to public institutions. Whereas in case of Bolivia, the indigenous movement in alliance with left and progressive social organizations, has become the leading political force.The author gives an explanation why the political activism of the indigenous peoples in different Latin American countries has taken such forms and has contributed to such results. On the basis of the analysis of these political activities the conclusion is made about common features of political culture, self-identification and perception of social and political processes by the indigenous peoples of Latin America.
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Gómez Rincón, Carlos Miguel. "The Spiritual Dimension of Yage Shamanism in Colombia." Religions 11, no. 7 (July 21, 2020): 375. http://dx.doi.org/10.3390/rel11070375.
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This article offers an intercultural interpretation of the sense of the sacred in the practice of yage shamanism in Colombia. This practice is based on the ritual use of a plant medicine which for centuries has been the basis of the medical, spiritual and cultural systems of indigenous peoples of the Amazon piedmont in Colombia, Ecuador and Perú. Since the 1990s, this practice has expanded to urban areas of Colombia and other countries. After a short introduction, I develop my interpretation of yage shamanism in three stages: first, I explore some narratives of the origin of yage, showing how it is lived and understood as a source of knowledge and the foundational element of indigenous cultures. Second, I attempt a phenomenological analysis of yage shamanic experience, presenting it as a form of spiritual experience. Finally, I briefly address the issue of whether or not this form of experience is valid.
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Becker, Marc. "Comunas and Indigenous Protest in Cayambe, Ecuador." Americas 55, no. 4 (April 1999): 531–59. http://dx.doi.org/10.2307/1008320.
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The 1930s was a period of slow and painful capitalist formation in the Ecuadorian highlands. Marginalized Indigenous peoples who lived in rural areas particularly felt this economic transition as modernizing elites utilized their control of state structures to extend their power to the remote corners of the republic. It was also a time of gains in social legislation, including new laws which dealt with the “Indian problem.” One of the primary examples of this type of legislation was the 1937 Ley de Comunas which extended legal recognition to Indian communities. In certain parts of the country such as in the central highland province of Chimborazo, Indigenous peoples quickly embraced this comuna structure and formed more comunas than any other area of the country (see Map 1). In similar situations in the neighboring countries of Colombia and Peru, Indian villages also used legal frameworks which the government imposed on their communities to petition for ethnic and economic demands.
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Parra, José. "The Role of Domestic Courts in International Human Rights Law: The Constitutional Court of Colombia and Free, Prior and Informed Consent." International Journal on Minority and Group Rights 23, no. 3 (July 19, 2016): 355–81. http://dx.doi.org/10.1163/15718115-02303001.
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The internalization of international law by domestic courts is central to the effective implementation of international human rights law. This is particularly true for emerging rights rooted in soft law. In this regard, indigenous peoples’ rights have significantly expanded in international law over the past 20 years, essentially in the form of soft law. As a case study, the review of the jurisprudence of the Constitutional Court of Colombia illustrates ‘progressive’ interpretation of soft law, notably on free, prior and informed consent, which is enshrined in the United Nations Declaration on the Rights of Indigenous Peoples. Thus, domestic courts not only implement international human rights law, but they also foster its development.
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Nemogá, Gabriel Ricardo. "Biodiversity research and conservation in Colombia (1990–2010): the marginalization of indigenous peoples’ rights." Canadian Journal of Latin American and Caribbean Studies / Revue canadienne des études latino-américaines et caraïbes 39, no. 1 (January 2, 2014): 93–111. http://dx.doi.org/10.1080/08263663.2014.978166.
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Chandra, Doreen Vikashni. "Re-examining the Importance of Indigenous Perspectives in the Western Environmental Education for Sustainability: “From Tribal to Mainstream Education”." Journal of Teacher Education for Sustainability 16, no. 1 (June 1, 2014): 117–27. http://dx.doi.org/10.2478/jtes-2014-0007.
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Abstract This paper highlights the importance of integrating indigenous perspectives on environmental sustainability into mainstream education as a way of bridging the gap in the understanding of indigenous knowledge systems into Western science explanations of sustainable development (SD) in education, at the same time ensuring traditional ecological knowledge (TEK) continuity for future generations as well as taking a steady stand in the global debates on SD. The first part of the paper will attempt to explore the issue of SD through Western and indigenous perspectives and will emphasise on the model of strong sustainability (in theory). Secondly, the importance of TEK will be examined and justified through case studies on Aboriginal peoples of British Colombia and Roviana people of Solomon Islands in achieving goals of sustainability. Thirdly, challenges for TEK will be investigated and some possibilities of protecting the rapid disappearance of indigenous knowledge will be dealt with. Lastly, a pedagogical approach to sustainability will be provided that postulates the relevance of indigenous pedagogy to formal and informal education, attempting to integrate Tilburyís (1995) characteristics of environmental education for sustainability.
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Herrera, Juan C. "Judicial Dialogue and Transformative Constitutionalism in Latin America: The Case of Indigenous Peoples and Afro-descendants." Revista Derecho del Estado, no. 43 (April 12, 2019): 191–233. http://dx.doi.org/10.18601/01229893.n43.08.
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En esta investigación se expone un ejemplo de diálogo judicial y transformador entre la Corte Interamericana de Derechos Humanos y la Corte Constitucional de Colombia. En la medida en que estos dos tribunales se han tomado en serio los derechos a la consulta previa, libre e informada de los pueblos indígenas y afrodescendientes, se presentan detalladas tablas con los casos y las estadísticas producidas durante 25 años sobre el tema. La investigación se centra en el histórico precedente de la Corte Interamericana Saramaka v. Suriname (2007) y la sentencia T-129 de 2011 de la Corte Constitucional de Colombia por medio de la cual se profundizó el diálogo judicial y de donde quizá ha surgido el estándar de protección más plausible y equilibrado en la materia, aunque en riesgo de ser modificado regresivamente. De ahí que se puntualice la relevancia del “consentimiento vinculante” como alternativa al mal denominado “poder de veto”.
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Sixtho Villarreal, Hermes. "Educación Propia ¿Es posible una Episteme Raizal-Ancestral Indígena?." Cuestiones Pedagógicas 2, no. 29 (2020): 117–29. http://dx.doi.org/10.12795/cp.2020.i29.v2.09.
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The article presents an epistemic reflection on the proper education of the Nasa indigenous people, north of Cauca (Colombia). It shows that, in some way, from the indigenous worldviews it is also possible to build knowledge from know-how and experiences in the territories, which is valid and legitimate. In the same way as modern Western knowledge does and, as an emancipating process for indigenous peoples. Some pillars of self-education were analyzed, highlighting its role in autonomous education processes in the territories, which were consolidated at the founding of the Regional Indigenous Council of Cauca, aiming for the strengthening of cultural identity, ancestral knowledge, own language, the Law of Origin, spirituality, autonomy, and millennial resistance. In this way, more than a process to train students, self-education is a political project of resistance, physical and cultural pervivience. One of the main characteristics of self-education is the positioning of the school in, with and for the communities through community-oriented educational projects. That is, an education of defense, anti-establishment and contextualized according to the geographical, environmental, social and economic conditions of the territories. Also, a first approximation to the notion of indigenous root-ancestral episteme is developed allowing us to understand the processes of knowledge building from the same worldview that produces it.
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Gutiérrez Sánchez, Santiago A. "Notas acerca de la construcción curricular en la educación indígena." REVISTA CONTROVERSIA, no. 209 (December 5, 2017): 207–29. http://dx.doi.org/10.54118/controver.vi209.1099.
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Este artículo presenta tres notas que nos permiten acercarnos a la construcción de planes de estudio y currículos de las instituciones educativas en territorios indígenas a partir de las experiencias colectivas y comunitarias de pueblos indígenas en el Departamento del Cauca (Colombia). El ensayo es producto de la experiencia de trabajo con docentes, organizaciones y comunidades indígenas durante el 2015 y 2016 en los municipios de Silvia y Jambaló. Estas notas son reflexiones personales y colectivas que presentan algunas tensiones pedagógicas que vive la educación escolar en territorios indígenas al suroccidente colombiano. Las cuales nos permiten acercarnos a los cambios que viven algunas instituciones educativas que atienden población indígena y afrontan el gran reto de construir currículos y planes de estudio en el marco de la educación propia y el Sistema Educativo Indígena Propio que adelantan las organizaciones indígenas.Palabras clave: educación indígena, currículo, maestros comunitarios y movimiento étnico pedagógico ABSTRACTSome notes regarding curriculum construction in indigenous educationThis paper deals with three notes to approach curriculum construction in schools at indigenous territories. These notes are based on communal and collective experiences of the indigenous peoples of Departamento del Cauca (Colombia). This essay is the result of the work done with teachers, organizations and indigenous communities between 2015 and 2016 in the municipalities of Silvia and Jambaló. These notes are personal and collective reflections which unveil pedagogical tensions in school education at indigenous territories in the southwest of Colombia. This, in turn, allow us to understand the changes that some of these schools with indigenous students undergo, and the challenges they meet when designing curricula in the frame of their own education and that of the Sistema Educativo Indígena (Indigenous Educational System) promoted by indigenous organizations.Keywords: indigenous education, curriculum, communal teachers, ethnic pedagogic movement.
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Muñoz Chamorro, Carlos Daniel. "The indigenous participation as a pathway to decoloniality in a developing world: a reading from the constitutional jurisprudence in Colombia." Revista de la Facultad de Derecho y Ciencias Políticas 51, no. 135 (2021): 303–25. http://dx.doi.org/10.18566/rfdcp.v51n135.a01.
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Although development is a complex economic, social, cultural, and political process aimed at the constant improvement and well-being of the entire population, in many cases, it is equated with economic growth only. Focusing exclusively on this type of development, contributes to the strengthening of the economic growth of dominant economies and dismisses the local needs and knowledge of the indigenous peoples in the territory where these development projects are implemented. Based on this perspective, the concept of development becomes a discursive instrument that reflects the evolution from physical colonialism to the coloniality of power. This paper illustrates how in dominant judgments of the Constitutional Court of Colombia, indigenous participation might be a pathway to decoloniality. To reach this conclusion, this paper is divided into three sections: the first examines the concept of good living1 as one of the most significant development expressions of indigenous identity; the second analyzes the notion of good living regarding the concepts of coloniality and development; the third discusses prior consultation and free, prior, and informed consent as fundamental rights and social processes that play a decolonial role in indigenous communities in Colombia.
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Silva, Pablo Andrés Martínez, Marta Isabel Dallos Arenales, Adelia María Prada, María Camila Rodríguez Van der Hammen, and y. Naylin Mendoza Galvis. "An explanatory model of suicidal behaviour in indigenous peoples of the department of vaupés, Colombia." Revista Colombiana de Psiquiatría (English ed.) 49, no. 3 (July 2020): 170–77. http://dx.doi.org/10.1016/j.rcpeng.2018.07.005.
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Ismare Peña, Rito, Chenier Carpio Opua, Doris Cheucarama Membache, Frankie Grin, Dorindo Membora Peña, Chindío Peña Ismare, and Julie Velásquez Runk. "Wounaan Storying as Intervention: Storywork in the Crafting of a Multimodal Illustrated Story Book on People and Birds." Genealogy 5, no. 4 (October 21, 2021): 91. http://dx.doi.org/10.3390/genealogy5040091.
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A growing body of scholarship addresses what Indigenous peoples have always known: stories are critically important to who we are and how to be in the world. For Wounaan, an Indigenous people of Panama and Colombia, ancestors’ stories are no longer frequently told. As part of the Wounaan Podpa Nʌm Pömaam (National Wounaan Congress) and Foundation for the Development of Wounaan People’s project on bird guiding, birds and culture, and forest restoration in Panama, we leveraged the publication requirement as political intervention and anticolonial practice in storying worlds. This article is the story of our storying, the telling and crafting of an illustrated story book that honors Wounaan convivial lifeworlds, Wounaan chaain döhigaau nemchaain hoo wënʌʌrrajim/Los niños wounaan, en sus aventuras vieron muchas aves/The Adventures of Wounaan Children and Many Birds. Here, we have used video conference minutes and recordings, voice and text messages, emails, recollections, and a conference co-presentation to show stories as Indigenous method and reality, as epistemological and ontological. We use a narrative form to weave together our collaborative process and polish the many storying decisions on relationality, time, egalitarianism, movement, rivers, embodiment, and verbal poetics through an everyday adventure of siblings and birds. Available as a multimodal illustrated story book in digital audio and print, we conclude by advocating for new media to further storying Indigenous lifeworlds.
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Acosta García, Nicolás, and Katharine N. Farrell. "Crafting electricity through social protest: Afro-descendant and indigenous Embera communities protesting for hydroelectric infrastructure in Utría National Park, Colombia." Environment and Planning D: Society and Space 37, no. 2 (November 7, 2018): 236–54. http://dx.doi.org/10.1177/0263775818810230.
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Development infrastructure is often discussed in terms of opposition by local and indigenous communities. Based on ethnographic fieldwork, we present the case of local indigenous Embera and Afro-descendant communities in Chocó, Colombia, that protested first to gain, and later to maintain access to electricity produced by the Mutatá hydroelectric dam in Utría National Park. In the context of development politics, taking into account the revised Colombian Constitution of 1991, we explore the motivations and expectations that underpinned these two protests. We contextualize the Afro-descendant community’s protests for development as a continuation of the Afro-descendant peoples’ struggle for social and political participation. We argue, on the other hand, that the Embera’s participation implies both an act of solidarity with their Afro-descendant kin and a performance of what Herbert Marcuse has called Refusal, in the context of late-industrial society. We use this case to help address potentially overlooked subtleties in the representation of the postcolonial subject in development politics, showing how long-term historical structures, reaching back to Spanish colonialization, continue to permeate and shape the desired futures in both communities as well as the ways in which they engage with and reject the contemporary Colombian state’s project of development.
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Ulloa, Astrid. "The Politics of Autonomy of Indigenous Peoples of the Sierra Nevada de Santa Marta, Colombia: A Process of Relational Indigenous Autonomy." Latin American and Caribbean Ethnic Studies 6, no. 1 (March 2011): 79–107. http://dx.doi.org/10.1080/17442222.2011.543874.
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Ulloa, Astrid. "Indigenous peoples of the Sierra Nevada de Santa Marta-Colombia: Local ways of thinking climate change." IOP Conference Series: Earth and Environmental Science 6, no. 57 (February 1, 2009): 572007. http://dx.doi.org/10.1088/1755-1307/6/57/572007.
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Kania, Marta. "Qhapaq Ñan: Indigenous Peoples’ Heritage as an Instrument of Inter-American Integration Policy." Anuario Latinoamericano – Ciencias Políticas y Relaciones Internacionales 7 (December 27, 2019): 231. http://dx.doi.org/10.17951/al.2019.7.231-255.
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<p>El objetivo del artículo es presentar las relaciones entre los países de América del Sur en cuanto a la política de la protección y salvaguarda de uno de los elementos más excepcionales del patrimonio cultural de los pueblos indígenas de la región, representado por el Sistema Vial Andino – Qhapaq Ñan. La primera parte describe el sistema de las rutas precolombinas y su significado para los habitantes de la región andina desde tiempos prehispánicos hasta los tiempos modernos. Las partes siguientes presentan el proceso de la nominación y la declaración de Qhapaq Ñan como el símbolo del Patrimonio Cultural Mundial por la UNESCO (2001–2014). La nominación fue posible gracias al esfuerzo de los representantes de los seis países vinculados actualmente por el Sistema Vial: Colombia, Ecuador, Perú, Bolivia, Chile y Argentina, y se presentó en términos de la integración y la cooperación interregional (a través de las estructuras de la Comunidad Andina de Naciones, OEA o CONSUR). La última parte del artículo presenta algunas reflexiones sobre el estado actual de la política cultural y el proceso de implementación de los derechos de los pueblos indígenas en relación con el derecho a la participación y la gestión de su patrimonio cultural.</p>
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Acosta García, Mónica. "Law and Globalization: the ‘multi-sited’ uses of Transitional Justice by indigenous peoples in Colombia (2005-2016)." Oñati Socio-legal Series 8, no. 5 (December 12, 2018): 760–87. http://dx.doi.org/10.35295/osls.iisl/0000-0000-0000-0960.
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Glass, Rowan F. F. "Colombian Counterpoint: Transculturation in Sibundoy Valley Ethnohistory." Oregon Undergraduate Research Journal 20, no. 2 (November 16, 2022): 2–32. http://dx.doi.org/10.5399/uo/ourj/20.2.3.
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Anthropological and historical scholarship on cultural change in colonially subordinated cultures has often stressed deculturation—cultural loss and degradation—as a consequence of colonialism. This paper disputes that narrative by presenting the case of Indigenous cultural change in the Sibundoy Valley of southwest Colombia from an ethnohistorical perspective. Drawing on historical, ethnographic, and theoretical texts and relying on the concept of transculturation—understood as a complex process of partial loss, partial gain, and the creation of new cultural phenomena from intercultural encounters—as a more nuanced alternative to deculturation, I outline the history of cultural change in the valley from the prehispanic period to the present. While recognizing that colonialism had catastrophic effects on the Indigenous communities of the valley, I also suggest that these communities’ deep historical experiences with transculturation in the prehispanic era enabled the preservation and rearticulation of core elements of Indigenous cultures in the post-contact period. That transcultural experience allowed for the incorporation of foreign, colonially imposed cultural elements into the pre-existing cultural framework of the valley. The historical continuity of the transcultural experience in the valley demonstrates that its Indigenous communities have not been passive subjects of colonial power, but rather active agents in negotiating and mitigating its deculturating effects. This approach emphasizes the historical agency of the Indigenous peoples of the Sibundoy Valley as the central protagonists and makers of their own history. I conclude by suggesting the broader applicability of this perspective to other situations of cultural change in colonial and postcolonial contexts.
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Weitzner, Viviane. "Between panic and hope: Indigenous peoples, gold, violence(s) and FPIC in Colombia, through the lens of time." Journal of Legal Pluralism and Unofficial Law 51, no. 1 (January 2, 2019): 3–28. http://dx.doi.org/10.1080/07329113.2019.1573489.
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Premo, Daniel L. "The Friendly Liquidation of the Past: The Politics of Diversity in Latin America. By Donna Lee Van Cott. Pittsburgh: University of Pittsburgh Press, 2000. 328p. $50.00 cloth, $24.95 paper." American Political Science Review 95, no. 2 (June 2001): 509–10. http://dx.doi.org/10.1017/s0003055401712026.
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This ambitious new book is a valuable contribution to a growing literature that assumes political democracy cannot be fully achieved in Latin America without recognizing and acting on the region's ethnic and cultural diversity. Van Cott explores the link between ethnic politics, particularly the demands of indigenous peoples, and the constitutional re- forms that have occurred in various countries in Latin America over the past decade. Relying primarily on compre- hensive analyses of constitutional reforms in Colombia (1991) and Bolivia (1994), she develops the case for what she terms a new "multicultural" model for the region.
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Peña-Villamizar, Martha Ligia, and Yennifer Sánchez-Díaz. "TRABAJO SOCIAL Y CONSULTA PREVIA EN LOS PUEBLOS INDÍGENAS DE COLOMBIA, EN SITUACIONES DE EXPLORACIÓN Y EXPLOTACIÓN DE RECURSOS NATURALES." Eleuthera, no. 14 (June 2, 2016): 107–25. http://dx.doi.org/10.17151/eleu.2016.14.7.
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Bjork-James, Carwil. "Hunting Indians: Globally Circulating Ideas and Frontier Practices in the Colombian Llanos." Comparative Studies in Society and History 57, no. 1 (January 2015): 98–129. http://dx.doi.org/10.1017/s0010417514000619.
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AbstractIn the mid-twentieth century, renewed colonization of the Llanos region of Colombia brought escalated violence to the closely related Guahibo and Cuiva peoples. This violence was made public by two dramatic episodes that became international scandals: a December 1967 massacre of sixteen Cuivas at La Rubiera Ranch, and a 1970 military crackdown on an uprising by members of a Guahibo agricultural cooperative in Planas. The scandals exposed both particular human rights abuses and the regional tradition of literally hunting indigenous people, and provoked widespread outrage. While contemporaries treated these events as aberrations, they can best be explained as the consequence of policies that organize and manage frontiers. Both events took place in a region undergoing rapid settlement by migrants, affected by cattle and oil interests, missionaries, the Colombian military, and U.S. counterinsurgency trainers. This paper draws on archival research to trace the events involved and explains their relation to globally circulating policies, practices, and ideas of frontier making. It illustrates how Colombians eager to expand their frontier in the Llanos emulated and adapted ideas of human inequality, moral geographies that make violence acceptable in frontier areas, economic policies that dispossess native peoples, and strategies of counterinsurgency warfare from distant sources. Ironically, their quest for modernity through frontier expansion licensed new deployments of “archaic” violence. The Llanos frontier was thus enmeshed in an interchange of frontier-making techniques that crisscrosses the world, but particularly unites Latin America and the United States.
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Tumbo García, Berta Lucy. "La recuperación nutricional de niños y niñas menores de cinco años indígenas nasa del territorio de Caldono, Cauca. The nutritional recovery of indigenous nasa children under five age of the territory of Caldono, Cauca." Psicoespacios 9, no. 14 (June 26, 2015): 233. http://dx.doi.org/10.25057/21452776.345.
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The nutritional recovery of indigenous nasa children under five age of the territory of Caldono, Cauca.Nasa luuҫx le’ҫxkwesatx pa’yatx ҫxhaҫxcha ijpehnxi yuwe. Resumen A pesar del reconocimiento de los derechos de los pueblos indígenas en Colombia, a los niños y niñas indígenas del grupo étnico Nasa se les sigue vulnerando derechos fundamentales como la nutrición, esta situación ha llevado a que se presenten continuos casos de desnutrición, que se vienen atendiendo bajos directrices nacionales que no reconocen, ni respetan la diversidad étnica y cultural. Este articulo presenta resultados de una investigación etnográfica con familias y sabedores tradicionales del pueblo Nasa de los resguardos de Caldono, que con el método inductivo y la utilización de técnicas como la entrevista y construcción de relatos se lograron identificar los factores socioculturales que inciden en los procesos de recuperación de niños y niñas indígenas; los cuales no se están teniendo en cuenta al momento de abordar la intervención con estrategias nutricionales del Estado. Palabras claves: Nutrición, cultura, niños, intervención, familia. Abstract Despite the recognition of the rights of indigenous peoples in Colombia, children and girls indigenous ethnic group Nasa is still violating them fundamental rights such as nutrition, this situation has led to continuous cases of malnutrition, which are are attending national guidelines bass that do not recognize or respect the ethnic and cultural diversity that arise. This article presents the results of an ethnographic research with families and knowing the Nasa people of guards of Caldono, than traditional with the inductive method and the use of techniques such as interview and stories were achieved identify socio-cultural factors influencing the processes of recovery of indigenous children; which is not are taken into account when dealing with nutritional strategies of State intervention Keywords: Nutrition, culture, children, intervention, family. Yuwe kaaja’nxi Wagaswe’sx ûste eҫ nejwe’sxyu’ wala zxiҫxkwe we’wena ûsa’ luuҫx le’ҫxtxis peygahn nwe’wna puuҫna wẽtwêth fxi’zewajas nawa pagaҫxyuhwa txtey txtey nxu’ҫmeta’ txaa pa’ga nasa wala fxi’zenxisu thegna u’jete wala pxtha wên, âҫan uun ҫxa fxizen uhn ûsta. naa yuwesa’ uswa’l ҫxhabsu the’sawe’sxtxi txaw zxiҫxkwe, paapejxna, ksxabuҫxa twêejin, atxahn, kajiyu’n skhew txaapagathaw naa yuwes ew âte nvxitu’. Ta’sx nxisame yuwe: U’kanxisxisa, nasa uus, luucx, ptxhidenxi, nwe’sx.
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Solano Suárez, Yusmidia. "Eurocentrismo y sexismo en la historiografía sobre los pueblos originarios de Abya Yala: hallazgos al investigar las relaciones de género en la civilización Zenú." Memorias 14 (April 29, 2022): 163–201. http://dx.doi.org/10.14482/memor.14.074.3.
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La argumentación de este escrito está dirigida a demostrar cómo siguen existiendo sesgos eurocéntricos y sexistas en la historiografía y en general en los estudios referidos a los pueblos originarios del continente Abya Yala o América. También se exponen las reflexiones que desde las perspectivas feministas e indigenistas vienen haciendo autoras (es) sobre las culturas y relaciones de género de estas civilizaciones. Se presenta de paso una revisión inicial del estado de la cuestión sobre estas temáticas en España y en Colombia. Al mismo tiempo se establecen los avances en la reconstrucción de la historia de la civilización Zenú (Caribe continental Colombiano).
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Garcés, Diana. "When the Forest Does Not Sing Anymore. Cuerpoterritorio Approach of Amazonian Indigenous Women to the Concepts of Conflict and Violence." Tripodos, no. 51 (January 27, 2022): 69–83. http://dx.doi.org/10.51698/tripodos.2021.51p69-83.
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Based on an ethnographic study, this paper investigates the process of indigenous women in Colombia who are members of the organisation OPIAC and underpins the narratives and situated knowledge they propose in order to understand what conflict and violence mean from their personal and community experiences. The research identifies how cuerpo-territorio is an epistemological starting point that emerges from reinterpreting their worldviews and helps explain the ontological relationship between body, territory, identity, and spirituality. Unpacking this premise, the cuerpo-territorio approach to peace and conflict implies a more reflective and holistic understanding, including other dimensions and ethos. Dispossession of ancestral lands, exploitation of territory, forced displacement and violence against women constitute personal and collective harms that create imbalance and disharmony. Finally, the analysis states that by adopting intersectional and decolonial approaches in critical peace studies, we can shed light on what is silenced by dominant approaches and challenge the limits of institutional and anthropocentric conceptions. Likewise, this “inclusion” must nevertheless be accompanied by material conditions since, despite the signing of the Havana Peace Agreement, indigenous peoples remain under the crossfire of armed actors in their ancestral territories.
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Gómez Cardona, Fabio. "Encuentros y desencuentros en los espacios de la interculturalidad. El caso de Esperanza Aguablanca- Berichá." La Manzana de la Discordia 7, no. 1 (March 18, 2016): 61. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v7i1.1573.
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Resumen: En este artículo se estudia el caso de laindígena U’wa Esperanza Aguablanca – Berichá, autoradel libro Tengo los pies en la cabeza. Superando el estigmasocial de una triple marginalidad, el caso de Bericháes notable por cuanto es la primera mujer indígenacolombiana que ha publicado una obra que alcanzauna amplia notoriedad. Su texto se caracteriza por unaheterogeneidad discursiva que va de lo autobiográfico,a lo auto-etnográfico, de lo religioso a lo pedagógicoy entra en un interesante diálogo transtextual donde seconjuga lo mítico con lo histórico. El caso de EsperanzaAguablanca es de una importancia transcendentalpor haber surgido en el marco de una lucha tenaz queha enfrentado a su grupo étnico, el pueblo con lasinstancias del poder político y económico nacional ytransnacional como son las compañías petroleras quedesarrollan exploraciones y explotaciones de petróleo ygas, en el territorio ancestral y sagrado de este pueblo,amenazando una vez más a los pueblos amerindios consu destrucción física y étnica, en nombre del progreso. Sulucha es un intento por salvaguardar el legado milenariode sus sabios, hombres y mujeres, y por dotar a su gentede un instrumento útil para la resistencia de la siempremal llamada civilización.Palabras clave: Pueblos indígenas de Colombia,mujeres U’wa, interculturalidad, oralidad, escrituraEncounters and Collisions in the Spaces of Interculturality. The case of Esperanza Aguablanca- BericháAbstract: The present text studies the case of theindigenous U’wa woman Esperanza Aguablanca –Berichá, autor of the book Tengo los pies en la cabeza (MyFeet are in My Head). Because she overcomes the socialstigma of a triple marginality, Berichá’s case is notablein that she is the first indigenous Colombian womanto write a famous book. Her text is characterized bydiscursive heterogeneity, since it is autobiographical butalso auto-etnographical, religious as well as pedagogic,and in it myth enters into dialogue with history. The caseof Esperanza Aguablanca is transcendentally importantsince it is framed in a tenacious struggle between herethnic group and economically and politically powerfuloil companies that explore and exploit gas and oil depositsin the group’s ancestral, sacred grounds, threateningonce more the native peoples with physical and etnicdestruction, in the name of progress. Their struggle is anattempt to safeguard the millenary legacy of their wisemen and women, and to endow their peope with a usefultool for resisting so-called civilization.Key Words: Colombian indigenous peoples, U’wawomen, interculturality, orality, writing
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Hernandez, Lady Carolina Carolina, and Leonardo Ivan Quintana Urea. "Rural Women and Collective Action for the Decolonization, Depatriarchalization, and Democratization of Knowledge in Quindío, Colombia." Journal of Hunan University Natural Sciences 49, no. 11 (November 30, 2022): 110–19. http://dx.doi.org/10.55463/issn.1674-2974.49.11.13.
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The objective of this research is to describe the processes of collective action that rural women sow in Quindío-Colombia, to advance toward decolonization, depatriarchalization and democratization of knowledge, revealing how women re-exist on their land, make their struggles visible and every day utopias, to make other ways of life possible. The theoretical framework is based on the Epistemologies of the South, as a metaphor for exclusion; it seeks to value the knowledge of the peoples, who during history have systematically suffered dispossession, discrimination, and structural violence, within the framework of capitalism, colonialism, and patriarchy. Some issues about gender are linked, diverse Latin American women, black, indigenous, peasant, who in conversation, problematize against patriarchy, the establishment of power relations, inequalities and precariousness processes. The methodology is based on the analysis of situated theories, contemplates the biographical-narrative method and the critical-dialogical method of intercultural translation with social groups of women, which emerge from an immersion in context, from the experiences walked with women who they go on foot’ and who share their daily struggles, their militant pedagogies in rural areas, to write stories in the plural. The qualitative analysis was carried out using the Atlas. Ti software, which made it possible to recognize, through semantic networks, the significance of women’s social, cultural and community practices, their cries for re-existence despite the prevalence of hegemonic discourses, and the construction of emancipatory knowledge that comes from local pedagogical knowledge.
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Giraldo Jaramillo, Natalia. "CAMINO EN ESPIRAL. TERRITORIO SAGRADO Y AUTORIDADES TRADICIONALES EN LA COMUNIDAD INDÍGENA IKU DE LA SIERRA NEVADA DE SANTA MARTA, COLOMBIA." Revista Pueblos y fronteras digital 5, no. 9 (June 1, 2010): 180. http://dx.doi.org/10.22201/cimsur.18704115e.2010.9.164.
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En este artículo se evidencia cómo la concepción de la sacralidad objetivada en el territorio constituye un elemento fundamental en la organización cognitiva y social iku, en tanto el territorio es un espacio «semantizado», «socializado y culturizado» (García 1976: 26) que sustenta de manera física y metafísica las relaciones sociales humanas. Así, al analizar las categorías y las clasificaciones del territorio en el marco de lo sagrado pretendemos develar la organización de las relaciones de poder y comprender cómo la violación de los lugares sagrados con la construcción de megaproyectos en la Sierra Nevada de Santa Marta no solo afecta el equilibrio natural sino también el sistema de conocimiento y gobierno propio de los pueblos indígenas serranos.
ABSTRACTThis article shows how the conception of the objectified sacredness in the Iku territory, constitutes a fundamental element in their social and cognitive organization, as long as it is a «semanticized», «socialized and culturized» space (García 1976: 26) which, supports physically and metaphysically human social relationships. Thus, by analyzing the categories and classifications of the territory in the sacred aspect, we intend to show the power relations organization and understand how the violation of sacred places with the construction of magaprojects in the Sierra Nevada de Santa Marta, affects, not only the natural balance, but also the knowledge and governmental system of the Serrano indigenous peoples.
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Costa-Neto, E. M. "Anthropo-entomophagy in Latin America: an overview of the importance of edible insects to local communities." Journal of Insects as Food and Feed 1, no. 1 (January 1, 2015): 17–23. http://dx.doi.org/10.3920/jiff2014.0015.
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Anthropo-entomophagy has evolved in many ways, from the point of view of collection, marketing and consumption, and for the insects’ organoleptic qualities. Brazil, Colombia, Venezuela, Ecuador, Peru, and Mexico due to their sociocultural origin, stand out as the Latin American countries that have the habit of consuming insects by presenting both a biological and an ethnic diversity. Edible species are eaten both as immature (eggs, larvae, pupae, and nymphs) and in some cases as adults. They are ingested whole or in parts, as well as in the products they produce, such as honey, propolis, pollen, and wax. Many insect species are consumed not only as food but also as medicine, and this provides a relevant contribution to the phenomenon of zootherapy, as well as opening new prospects for the economic and cultural valorisation of animals usually regarded as useless. The ingestion of a variety of edible species contributes to the nutritional health of indigenous, traditional peoples, as well as those individuals who live in urban areas who use this kind of food resource, in accordance with their seasonal abundance. Some field studies corroborate that although the tradition of eating insects has faced several changes, it has been maintained for a long time thanks to intergenerational knowledge. However, the aversion to edible insects is the reason why a considerable amount of animal protein becomes unavailable since the phenomenon is regarded as ‘primitive peoples’ practice’. If the rich biosociodiversity found in Latin American countries is taken into account, then it can be said that the phenomenon of anthropo-entomophagy has been underestimated. Considering the nutritional qualities that insects have, they should be considered as renewable resources available for sustainable exploitation aiming at reducing the problem of malnutrition and hunger in many parts of the world.
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Matusovskiy, Andrey А. "Sacred Places in the Vaupes–Apaporis Interfluve (Colombia, Amazonia) and the Sociocultural Space of Indigenous Peoples of the Region [Sakral'ny'e mesta mezhdurech'ya Vaupesa i Apaporisa i sociokul'turnoe prostranstvo korenny`x narodov regiona]." Etnograficheskoe obozrenie, no. 1 (February 2021): 179–95. http://dx.doi.org/10.31857/s086954150013134-7.
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Zamora, Lois Parkinson. "Macondo and Quimbaya in Mexico." PMLA/Publications of the Modern Language Association of America 131, no. 5 (October 2016): 1504–14. http://dx.doi.org/10.1632/pmla.2016.131.5.1504.
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Where We Read Surely Matters as Much as What We Read. As Embodied Readers, How Can it Not? How Can We Not Bring Our experience of our own place in the world to the fictional places in which we also reside? If you are like me, you take pleasure in remembering where you were when you read a particular novel and, in retrospect, how your location infiltrated your reading, never mind how different and distant the fictional place was in which you were simultaneously situated. Sometimes your reading so matches your actual location that you find yourself wondering, like Don Quixote, which is which. This was my experience in Macondo. To be accurate, my Macondo was (and is) Quimbaya, a village in the departamento (department or province) of El Quindío in Colombia, two hundred and fifty kilometers south of Medellín and ninety kilometers south of Manizales, a coffee-growing region on the western slopes of the central Andean cordillera. Quimbaya is named for the indigenous peoples who once occupied the region and produced intricate gold artifacts using the lost-wax method. Macondo and Quimbaya so mirrored each other that when I first read Cien años de soledad (One Hundred Years of Solitude) in 1969 in Quimbaya, two years after its publication, I experienced the kind of “delirio hermenéutico” ‘hermeneutic delirium’ to which the Buendías are so often apt—for me, an experience of magical realism avant la lettre. How might I have understood this novel, this world, had I not been living there?
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Stocks, Anthony, Manuela Ruiz Reyes, and Carlos Andrés Rios-Franco. "GIS and the A'i of Colombia." International Journal of Applied Geospatial Research 7, no. 3 (July 2016): 71–92. http://dx.doi.org/10.4018/ijagr.2016070103.
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This paper presents the work of the WCS with the A'i Indigenous people in Colombia as part of a USAID-funded project between 2009 and 2011. The project had several dimensions that make it unusual. Unlike conventional “counter-mapping” attempts to represent Indigenous land claims as a counter to government representations, the project sought to create maps and analyses that represent prior land assignments to the A'i by the Colombian government itself. These land assignments were not supported by geo-referenced maps and, in the case of Indigenous “reserves” the original boundary markers were only known to the oldest of the A'i people. Analysis of forest cover in lands controlled by the A'i reveal that they are highly protective of forests; indeed their collective identity is strongly related to forest cover. The process described also illustrates the difficult position many Indigenous Amazonians face in an era of drug wars, uncontrolled colonization, and in the case of Colombia, the lack of follow-up to the political and social measures envisioned in the 1991 Constitution.
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Chaves, Paola, Noelle Aarts, and Severine van Bommel. "Self-organization for everyday peacebuilding: The Guardia Indígena from Northern Cauca, Colombia." Security Dialogue 51, no. 1 (December 13, 2019): 39–59. http://dx.doi.org/10.1177/0967010619889471.
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The Nasa indigenous group’s Guardia Indígena, whose primary goal is to protect indigenous people and their territories from all types of armed groups, is a nonviolent self-protection organization in Northern Cauca, Colombia. On 5 November 2014, while peace talks were ongoing between the Revolutionary Armed Forces of Colombia (FARC) and the Colombian government, two Guardia Indígena members were shot dead by FARC guerrillas. Without guns or physical violence, indigenous guards captured seven guerrillas responsible for the crime, and, four days later, indigenous organizations held a trial and sentenced the rebels to imprisonment. This article describes those events and investigates how the unarmed guards managed to capture the guerrillas and bring them to trial. The self-organization concept is used to gain insights into the mechanisms and strategies deployed. The mechanisms of the Guardia Indígena include constructing and applying specific social norms and values, developing a common goal, and applying a flexible mix of centralized and decentralized ways of organizing. By combining and activating these mechanisms at carefully chosen moments, indigenous people have succeeded in organizing themselves as a collective movement that is powerful enough to confront armed groups without using violence.
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Romana-Rivas, Yuri Alexander. "Legal Pluralism, Transitional Justice, and Ethnic Justice Systems." McGill GLSA Research Series 2, no. 1 (October 25, 2022): 24. http://dx.doi.org/10.26443/glsars.v2i1.190.
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Colombian law recognizes that traditional Indigenous and Black authorities can exercise legal jurisdiction and apply their laws and traditions in their ancestral territories. Despite this legal recognition, the legal system does not operate in a way that genuinely guarantees legal pluralism. In practice, higher courts repeatedly overturn or dismiss decisions by indigenous legal authorities.
As a result of the 2016 Peace Agreement between the Colombian Government and the former guerilla of the Revolutionary Armed Forces of Colombia – The People’s Army (“FARC-EP” in Spanish), a transitional justice tribunal was established: the Special Jurisdiction for Peace (“SJP” or “the Special Jurisdiction”). The Special Jurisdiction’s main task is to investigate and try the most serious crimes committed during the armed conflict, a conflict that has disproportionately impacted racialized communities. The SJP, unlike other tribunals in Colombia, has sought to adapt its work to meet the reality of legal pluralism by: 1) negotiating protocols for inter-jurisdictional interaction between the SJP and ethnic authorities, 2) consulting with Indigenous and Black communities on the adoption of some legal instruments, and 3) having a dialogue between equals with ethnic authorities when potential jurisdictional conflicts arise. This paper seeks to analyze this interaction and how it has allowed the Special Jurisdiction, as transitional justice mechanism, to work in close cooperation with Indigenous and Black communities in Colombia. As will be discussed throughout this paper, through the lens of the legal pluralism framework, such interaction has strengthened the legitimacy and recognition of Indigenous and Black communities’ legal authorities as parallel legal orders that can operate side-by-side with the State judicial system. This, in turn, has created an important precedent that can be emulated by other court jurisdictions in Colombia and elsewhere.
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Siregar, Farhan Helmi. "Pengabaian Suku Asli dalam Proses Perdamaian di Kolombia." Jurnal Sentris 1, no. 1 (August 19, 2020): 25–36. http://dx.doi.org/10.26593/sentris.v1i1.4144.25-36.
Full textAbstract:
Peace talks between the Goverment of Republic of Colombia with Fuerzas Armadas Revolucionarias de Colombia—Ejército del Pueblo (FARC-EP) started from 2011 to 2016, and followed by disarmament and transition phase until 2017. The talks and process have resulted peace agreement between the conflicting sides in 2016, FARC-EP disarmament process, and transitioning the rebels into civilians’ life. Considered as a success by some observers, the peace process is not yet solving the problem about indigenous people affected by an half-century conflict between the goverment and FARC-EP. This paper will examine discourses from perspective of community security which is originated from the concept of human security that involves violent action, and other threats towards indigenous people in Colombia, the Awa, and Wounaan People between 2011 to 2017. The goal of discursive practices on violent action towards indigenous ''people during the peace process in Colombia is to explain the threat to community security in Colombia due to the problem occured in indigenous community
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Lennon, Robert P., Kristian Camilo Orduña Lopez, Javier Andres Moreno Socha, Fabián Eduardo García Montealegre, Jerry W. Chandler, Nicholas N. Sweet, Lesley A. Hawley, Dustin K. Smith, and Kristian E. Sanchack. "Health Characteristics of the Wayuu Indigenous People." Military Medicine 184, no. 7-8 (February 22, 2019): e230-e235. http://dx.doi.org/10.1093/milmed/usz021.
Full textAbstract:
Abstract Introduction The identified number of isolated populations with unique medical characteristics is growing. These populations are difficult to study. Civil-military humanitarian operations are part of our medical force readiness training, and are also a venue through which unique populations can be simultaneously served and evaluated. Continuing Promise 2017 was a collaborative effort between the US Navy, non-governmental organizations, and the Colombian Ministry of Health, Navy and Army to provide primary medical care to the Wayuu indigenous people in the La Guajira Department of Colombia. Materials and Methods In the course of providing primary care services, demographic and health data of the Wayuu people were collected. Descriptive statistics were used to generate averages, and t-tests were used to compare Wayuu means with age and gender matched US means for weight and age in children and blood pressure in adults. Observational data on skin afflictions and arthritis were also collected. This project was approved by Naval Medical Center Portsmouth Institutional Review Board. Results Although the Wayuu live in an arid desert with chronic sun exposure, they have no apparent affliction from squamous cell carcinoma or melanoma. They live almost exclusively through manual labor, yet rarely develop osteoarthritic joint disease. Their incidence of hypertension is 35% lower than their US age and gender matched cohort. Although their region is known for extreme poverty and malnutrition, their weight-for-age curve from 2 months through 17 years is similar to their US cohort. Conclusions This study is the first to document the general health characteristics of the Wayuu people. It demonstrates that in addition to providing important readiness training to our own personnel, humanitarian missions can provide medical care and explore unique, isolated populations. Although retrospective and limited in size, it can be used to shape future medical missions to their region, and will hopefully stimulate formal research into their remarkable characteristics.
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Bauer, Hannah, Gustavo Andrés Concha Mendoza, Lothar Kreienbrock, Maria Hartmann, Hagen Frickmann, and Simone Kann. "Prevalence of Common Diseases in Indigenous People in Colombia." Tropical Medicine and Infectious Disease 7, no. 6 (June 18, 2022): 109. http://dx.doi.org/10.3390/tropicalmed7060109.
Full textAbstract:
The Indigenous tribe called the Wiwa lives retracted in the Sierra Nevada de Santa Marta, Colombia. Little is known about their health status and whether the health care system in place covers their needs. In 2017 and 2018, a permanent physician was in charge for the Wiwa. Diseases and complaints were registered, ranked, and classified with the ICD-10 coding. Datasets from the Indigenous health care provider Dusakawi, collected from local health points and health brigades travelling sporadically into the fields for short visits, were compared. Furthermore, a list of provided medication was evaluated regarding the recorded needs. The most common complaints found were respiratory, infectious and parasitic, and digestive diseases. The top ten diagnoses collected in the health points and in the health brigade datasets were similar, although with a different ranking. The available medication showed a basic coverage only, with a critical lack of treatment for many severe, chronic, and life-threatening diseases. Most of the detected diseases in the Indigenous population are avoidable by an improvement in health care access, an expansion of the provided medication, and an increase in knowledge, hygiene, and life standards.