Journal articles on the topic 'Indigenous peoples – Ecology'
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1
Whyte, Kyle. "Settler Colonialism, Ecology, and Environmental Injustice." Environment and Society 9, no. 1 (September 1, 2018): 125–44. http://dx.doi.org/10.3167/ares.2018.090109.
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Settler colonialism is a form of domination that violently disrupts human relationships with the environment. Settler colonialism is ecological domination, committing environmental injustice against Indigenous peoples and other groups. Focusing on the context of Indigenous peoples’ facing US domination, this article investigates philosophically one dimension of how settler colonialism commits environmental injustice. When examined ecologically, settler colonialism works strategically to undermine Indigenous peoples’ social resilience as self determining collectives. To understand the relationships connecting settler colonialism, environmental injustice, and violence, the article first engages Anishinaabe intellectual traditions to describe an Indigenous conception of social resilience called collective continuance. One way in which settler colonial violence commits environmental injustice is through strategically undermining Indigenous collective continuance. At least two kinds of environmental injustices demonstrate such violence: vicious sedimentation and insidious loops. The article seeks to contribute to knowledge of how anti-Indigenous settler colonialism and environmental injustice are connected.
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Holden, William N. "The Least of My Brethren: Mining, Indigenous Peoples, and the Roman Catholic Church in the Philippines." Worldviews 17, no. 3 (2013): 205–38. http://dx.doi.org/10.1163/15685357-01700003.
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Political ecology shows how environmental issues can be reframed towards addressing the problems of the socially vulnerable. The environmental identity and social movement thesis of political ecology asserts that environmental issues can generate cross-class and inter-ethnic linkages in an effort to blunt powerful forces. Liberation ecology, a variant of political ecology combined with a counter hegemonic discourse, provides another dimension of political ecology. In the Philippines, mining on indigenous lands has generated opposition from indigenous peoples. By examining how the Roman Catholic Church has aided indigenous peoples in their opposition to mining, examples of the environmental identity and social movement thesis of political ecology and liberation ecology can be gleaned. Liberation theology, an impetus to the church’s commitment to the poor, may be the consummate counter hegemonic discourse.
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Yaqub, Andi, Ashadi L. Diab, Andi Novita Mudriani Djaoe, Riadin Riadin, and Iswandi Iswandi. "Dehumanisation Of Moronene Hukaea Laea Indigenous Community In Setting The Boundary Of Ulayat Rights." Al-'Adl 14, no. 2 (July 31, 2021): 118. http://dx.doi.org/10.31332/aladl.v14i2.2932.
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The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.
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Parera, E., R. H. Purwanto, D. B. Permadi, and Sumardi Sumardi. "How do the Customary Forest and Protected Forest Management Principles affect Ambon City Protected Forest Management between the Government and Indigenous Peoples? (Case in the Mount Sirimau Protection Forest Group, Ambon City, Maluku Province)." Jurnal Manajemen Hutan Tropika (Journal of Tropical Forest Management) 28, no. 3 (November 30, 2022): 254–68. http://dx.doi.org/10.7226/jtfm.28.3.254.
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Protection forests are state forests that are authorized by the government to be managed, but on the other hand, indigenous peoples already exist and manage forests that are claimed as customary forest. How is the management of protection forests between the government and indigenous peoples? The purpose of this study is to examine the management of protection forests between the government and indigenous peoples and the collaboration in the management of protection forests between the two. The results showed that the management of protection forests by the government was not optimal at the site level based on the principles of protection forest management that had only been done with boundaries: only area boundaries, not blocks and plots, forest protection such as area patrols, installation of prohibition boards and appeals) and land rehabilitation (planting with woody plant species and multi-purpose trees. Protected forest management by indigenous peoples has touched the site level on several aspects of protected forest management principles. Protected management activities by indigenous peoples following the principles of protected forest management are the cultivation of fruit plants, land use with dusung/traditional agroforestry cropping patterns, forest protection is prohibited from cutting trees at water sources, along riverbanks, replanting if cutting fruit trees that are not productive, utilizing non-timber forest products. The government as the planner but implementing it in the field is the indigenous people who are accompanied by the government and joint monitoring and evaluation. Protected forest management based on the principle of protected forest management is more optimally carried out in a collaborative and complementary manner between the government and indigenous peoples.
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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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Hamacher, Duane W., John Barsa, Segar Passi, and Alo Tapim. "Indigenous use of stellar scintillation to predict weather and seasonal change." Proceedings of the Royal Society of Victoria 131, no. 1 (2019): 24. http://dx.doi.org/10.1071/rs19003.
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Indigenous peoples across the world observe the motions and positions of stars to develop seasonal calendars. Changing properties of stars, such as their brightness and colour, are also used for predicting weather. Combining archival studies with ethnographic fieldwork in Australia’s Torres Strait, we explore the various ways Indigenous peoples utilise stellar scintillation (twinkling) as an indicator for predicting weather and seasonal change, and examine the Indigenous and Western scientific underpinnings of this knowledge. By observing subtle changes in the ways the stars twinkle, Meriam people gauge changing trade winds, approaching wet weather and temperature changes. We then examine how the Northern Dene of Arctic North America utilise stellar scintillation to forecast weather.
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Carstens, Margret. "Indigene Landrechte in Zeiten des Klimawandels und der Verhandlung um das Freihandelsabkommen Mercosur am Beispiel Brasilien." Verfassung in Recht und Übersee 53, no. 2 (2020): 116–48. http://dx.doi.org/10.5771/0506-7286-2020-2-116.
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How to assess the issue of indigenous land rights in the face of man-made climate change and Amazon fires? How to classify the EU free trade agreement „Mercosur“ and relevant climate, environmental and indigenous rights? What are legal opportunities for indigenous people(s) on the international, inter-American and EU level, to prevent the loss of land and forests, and to protect themselves from climate change? On the basis of indigenous land and environmental rights in Brazil and reactions to the Amazon fires, environmental regulations of the "Mercosur Pact" as well as concerned human and indigenous rights are discussed. Further, this article deals with relevant inter-American law (individual indigenous land rights) and international law (collective land rights). Environmental and climate law provide legal and political options for indigenous people(s), for instance in Brasil. Negative impacts of climate actions on indigenous peoples, the competition between environmental protection areas and indigenous territories, the inclusion of indigenous knowledge in sustainable environmental protection and the allocation of Global Public Goods are discussed. There are various interactions between climate and biodiversity protection, human rights, indigenous peoples rights, and free trade between the EU and South America. While protecting forests as a carbon sink, negative environmental or social consequences must be avoided. Like trade agreements, environmental standards for the protection of the Brazilian Amazon rain forest should be enforceable. To reduce deforestation and to confine the effects of climate change, indigenous peoples rights have to be strengthened. The free, prior, and informed consent of indigenous peoples to projects that may affect their territories is essential. It requires effective, coordinated solutions to protect human rights and indigenous land rights, and it needs a sustainable preservation of climate and forests - nationally and internationally. A collapse of the Amazon forest ecosystem would have global climate effects. In Brazil, alternatives to deforestation and destruction are: strengthening the rule of law and agro-ecology, and to defend indigenous territories.
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Mei, L. "Logging and Indigenous peoples' well-being: an overview of the relevant international human rights jurisprudence." International Forestry Review 25, no. 1 (April 1, 2023): 17–27. http://dx.doi.org/10.1505/146554823836902608.
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Logging activities worldwide occur on lands that are already inhabited and used by Indigenous peoples and other local communities and often cause negative impacts on those communities. International human rights law provides one framework within which to understand these impacts. In particular, a discrete body of rights within international human rights law pertain to Indigenous peoples. Encroachments on Indigenous lands, such as through logging or other forestry operations, often run up against the full spectrum of Indigenous peoples' rights, all of which are interdependent and interconnected. Numerous human rights bodies, including the United Nations treaty bodies and regional human rights courts, have addressed Indigenous rights in the context of logging and other extractive activities. This article reviews existing jurisprudence elaborating the scope of these rights and explains how respect for land and participation rights can help prevent impacts on other rights. International human rights jurisprudence outlines three steps as core components of Indigenous peoples' participation rights and as safeguards to protect other rights: conduct environmental and social impact assessments; engage in consultations with the affected Indigenous peoples with the aim of obtaining free, prior, and informed consent; and agree on benefit sharing, compensation, prevention, and mitigation measures with the affected Indigenous peoples. However, these requirements, and respect for Indigenous peoples' rights more broadly, remain to be effectively implemented and observed in practice.
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Pierotti, Raymond. "Learning about Extraordinary Beings: Native Stories and Real Birds." Ethnobiology Letters 11, no. 2 (December 4, 2020): 44–51. http://dx.doi.org/10.14237/ebl.11.2.2020.1640.
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Oral traditions of Indigenous American peoples (as well as those of other Indigenous peoples) have long been discussed with regard to their reliability as metaphorical accounts based upon historical knowledge. I explore this debate using stories to discuss the importance of the role of Corvidae in Indigenous knowledge traditions and how these stories convey information about important socioecological relationships. Contemporary science reveals that Corvids important in cultural traditions were companions to humans and important components of the ecology of the places where these peoples lived. Ravens, Crows, Jays, and Magpies are identified as having special roles as cooperators, agents of change, trickster figures, and important teachers. Canada (or Gray) Jays serve as trickster/Creator of the Woodland Cree people, Wisakyjak. Magpies won the Great Race around the Black Hills to determine whether humans would eat bison or vice versa. I analyze these stories in terms of their ecological meaning, in an effort to illustrate how the stories employ dramatic settings to encourage respect and fix relationships in the sociocultural memory of the people.
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Lindroth, Marjo. "Indigenous-state relations in the UN: establishing the indigenous forum." Polar Record 42, no. 3 (July 2006): 239–48. http://dx.doi.org/10.1017/s0032247406005493.
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The UN Permanent Forum on Indigenous Issues (PFII) was established on 31 July 2000 and held its first session at UN Headquarters in New York in May 2002. The result of decades of development, the forum signified an official opening of the UN to indigenous peoples' participation alongside that of states. This article analyses the discussions on the establishment of the PFII and the role of indigenous peoples as political actors in those discussions. A focus of particular interest is the contradiction between state sovereignty and indigenous self-determination. In examining the establishment process, the analysis draws on scholarship dealing with norms, institutions, organisation and legitimacy. The themes and frames used by indigenous peoples that are significant in state-indigenous relations and that have had an effect on the forum are indigenousness, self-determination, rights and recognition. These show how the relationship between state sovereignty and indigenous self-determination underlay the establishment discussions and their outcome. The materials for the article comprise the transcripts of the establishment negotiations, interventions of state and indigenous representatives, as well as literature on the political participation of indigenous peoples, international law and the UN system and indigenous peoples. The discussions are analysed textually. The article claims that, although the UN is a state-dominated organisation, indigenous peoples are nevertheless able to affect international cooperation. This is an INDIPO project paper (Tennberg 2006).
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Battiste, Marie, and Cathryn McConaghy. "Introduction: Thinking Places: Indigenous Humanities and Education." Australian Journal of Indigenous Education 34 (2005): 1–6. http://dx.doi.org/10.1017/s1326011100003914.
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Every conception of humanity arises from a specific place and from the people of that place. How such places shape and sustain the people of a place is the focus of education that enables each student to understand themselves and makes them feel at home in the world. The notion of Indigenous humanities being developed at the University of Saskatchewan in Saskatoon represents an example of such ecological teachings and practices of what constitutes humanity. Ecology is the animating force that teaches us how to be human in ways that theological, moral and political ideologies are unable to. Ecology privileges no particular people or way of life. It does, however, promote Indigenous humanity as affirmed in Article 1 of the 1966 UNESCO Declaration of the Principles of International Cultural Co-operation: “Each culture has a dignity and value which must be respected and preserved” (Office of the High Commissioner for Human Rights, 1966). In the Eurocentric versions of humanity, this concept is sometimes referred to as cultural diversity; yet Indigenous peoples prefer the concept of Indigenous humanities.
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Rai, Indra Mani. "A crisis of moral ecology: Magar agro-pastoralism in Dhorpatan Hunting Reserve, Nepal." PARKS, no. 30.1 (May 2024): 57–66. http://dx.doi.org/10.2305/lcxc2811.
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Prior political ecology studies have explored the vulnerability of pastoralism and conflicts between protected areas and pastoralist livelihoods. Some conservation regimes regard Indigenous pastoralists’ institutions, knowledge, self-governance and self-determination as incompatible with contemporary conservation on the grounds that the associated practices are unsustainable. Based on critical ethnography, this paper examines the moral ecology of Indigenous Magar agro-pastoralism in the Dhorpatan Hunting Reserve of mid-western Nepal. Traditional Magar management is in crisis due to reserve policies and practices. From a political ecology perspective, I show that the traditional moral ecology of agro-pastoralism sustains complex relationships with the rangelands. Traditional institutions uphold a moral ecology that is deeply rooted in spiritual practices and fosters a sense of responsibility for the preservation of biodiversity and nature. Current conservation policies inadequately recognise these Indigenous moral principles and weaken harmonious socio-ecological relations. In order to manage protected areas sustainably in high-altitude regions, it is crucial to manage agro-pastoralism within the framework of traditional moral ecology through Indigenous peoples’ self-governance and self-determination.
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Tennberg, Monica. "Indigenous peoples as international political actors: a summary." Polar Record 46, no. 3 (December 9, 2009): 264–70. http://dx.doi.org/10.1017/s0032247409990398.
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ABSTRACTThe article discusses the results of a three year research project studying international indigenous political activism using case studies from the Arctic. Drawing on two different disciplinary starting points, international relations and international law, the project addressed two interrelated questions. The first of these was how relations between states, international organisations and indigenous peoples have been and are currently constructed as legal and political practices; the second was how indigenous peoples construct their political agency through different strategies to further their political interests. These questions are addressed from the point of view of power relations. The power to act is the basic form of political agency. However, this power may take different forms of political action, for example, self-identification, participation, influence, and representation. The main conclusions of the article are: 1) indigenous political agency is based on multiple forms of power; 2) practices of power that enable and constrain indigenous political agency change over time; 3) power circulates and produces multiple sites of encounters for states, international organisations and indigenous people; 4) indigenous political agency is a question of acting; and 5) there are new challenges ahead for indigenous peoples in claiming a political voice, in particular in global climate politics.
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Tennberg, Monica. "Indigenous peoples as international political actors: presenting the INDIPO project." Polar Record 42, no. 2 (April 2006): 100. http://dx.doi.org/10.1017/s0032247406005286.
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Indigenous peoples have emerged as active participants in international relations. They claim the right to participation and to consultation in international political decision-making and to represent their interests based on principles of self-determination. Indigenous peoples' organizations in the Arctic have been in the forefront of the political mobilization of indigenous peoples in different international forums. The aim of the INDIPO project is to study the dynamics of interactions between states, international organizations, and indigenous peoples. This research project draws on theories and practices in international politics and international law in order to analyse how ‘indigenousness’ is used politically as a claim to self-determination and sovereignty in the international system and what the political consequences of this claim will be. The research objective consists in seeking answers to two interrelated questions. Firstly, how relations between states, international organizations and indigenous peoples have been and are currently constructed as legal and political practices? Secondly, how indigenous peoples, through different strategies, construct political agencies to further their political interest? The research project advances knowledge about the construction of the political agency of indigenous peoples and their participation in international policy-making. The researchers seek to establish a constructive dialogue with the representatives of major stakeholders and to organise two workshops with them in order to discuss the objectives and results of the project. The first one was held in Inari, Finland in January 2006.
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Johns, Timothy, Hing Man Chan, Olivier Receveur, and Harriet V. Kuhnlein. "Nutrition and the environment of indigenous peoples." Ecology of Food and Nutrition 32, no. 1-2 (August 1994): 81–87. http://dx.doi.org/10.1080/03670244.1994.9991386.
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SCHWARTZMAN, STEPHAN, and BARBARA ZIMMERMAN. "Conservation Alliances with Indigenous Peoples of the Amazon." Conservation Biology 19, no. 3 (June 2005): 721–27. http://dx.doi.org/10.1111/j.1523-1739.2005.00695.x.
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Weaver, Sean. "Co-existence and cultural difference: postcolonial ecology in the contemporary Pacific." Pacific Conservation Biology 4, no. 1 (1998): 11. http://dx.doi.org/10.1071/pc980011.
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The causes, symptoms and remedies of environmental disharmony in the contemporary Pacific are modern phenomena and need to be understood in their cultural context. This context is problematic for the integrity of the indigenous cultures of the Pacific and the prospect of ecological sustainability as a condition of culture. Modern dualistic and individualistic rationalities underpin environmental research and practice, which contribute to neo-colonialism through the subversion of the world views of indigenous peoples as part of conservation management. Such neo-colonialism is extended to the rest of nature where ecological salvation is delivered only if these environments and local people comply with modern environmental goals. A transformation in environmental research and practice is advocated where ethnographic analyses of modern institutions are subject to critical scrutiny in a socially and culturally enriched praxis of cultural ecology.
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Butler, Richard. "Research on Tourism, Indigenous Peoples and Economic Development: A Missing Component." Land 10, no. 12 (December 3, 2021): 1329. http://dx.doi.org/10.3390/land10121329.
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Indigenous tourism is a term commonly used to describe tourism that involves indigenous peoples or first nations in tourism. In recent years, research attention on this topic has broadened and expanded greatly, reflecting both increased involvement of indigenous peoples and their more active participation in controlling and utilising a widening range of tourism and economic development. This more active participation has taken tourism beyond its traditional role as a limited source of employment and economic development to a stage at which tourism is being utilised as an agent to improve the indigenous political position with respect to controlling a wider range of development and strengthening regional and national identities. The paper briefly reviews research on indigenous tourism over the past half-century, noting the increase in volume and the changing nature and role of research on tourism involving indigenous peoples, but also longstanding neglect of some elements of economic development, which are discussed in more detail It also explores current and likely future issues needing research attention in the light of changing motivations for participation in indigenous tourism, and the spread of indigenous tourism beyond traditional areas into activities more associated with metropolitan and mass tourist markets.
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Michelis, Marina. "Tupi or not Tupi, that is the question of the media: Contributions of Amerindian thought for a media ecology research agenda." Explorations in Media Ecology 22, no. 1 (March 1, 2023): 75–96. http://dx.doi.org/10.1386/eme_00151_1.
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This article discusses how the communicative ecologies and aesthetic interventions shared by Indigenous peoples through digital media add new perspectives to the study of media ecology. The aim is to think of ways to develop a research agenda that understands the key interactive levels that make up this communicative ecology in its complexity, in order to avoid the critical closures regarding the use of technologies and the political thinking about technique. As a starting point for this discussion, we will make connections between Brazilian cultural aesthetics, Indigenous ethnology and media studies.
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Harvey, Graham. "Indigenising in a Globalised World." Worldviews 20, no. 3 (2016): 300–310. http://dx.doi.org/10.1163/15685357-02003007.
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Being Indigenous seems, by definition, to be about belonging to a place. Sometimes it is even defined as belonging in specific places. Near synonyms like “native” and “aboriginal” can be used to locate people in relation to ancestral, pre-invasion / pre-colonial places. However, Indigenous peoples are no more enclosed by geography than other-than-indigenous peoples. Complex and extensive trade routes and migration patterns are important features of the pasts of many Indigenous nations. Tangible and intangible goods were gifted or exchanged to ferment and cement inter-national relations. In the present era, Indigenous peoples have a significant presence in global forums such as the United Nations (UN), in environmental discussions, in cultural festivals and in diasporic communities. This text uses Indigenous performances at the annual (Sámi organised) Riddu Riddu festival in arctic Norway and the biennial Origins Festival of First Nations hosted in London, U.K., to exemplify explicit and taken-for-granted knowledge of place-as-community. The entailment of animistic insistence, that places are multi-species communities requiring respectful and mutualistic interaction, points to the transformative potential of Indigenous spatiality.
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Loukacheva, Natalia. "Arctic indigenous peoples' internationalism: in search of a legal justification." Polar Record 45, no. 1 (January 2009): 51–58. http://dx.doi.org/10.1017/s0032247408007742.
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ABSTRACTThis paper focuses on the evolution and development of the legal scope of governance and the right to autonomy in the Arctic context by considering contemporary indigenous internationalism through a legal lens and by employing examples from the Arctic indigenous peoples of Greenland and Nunavut. It argues that depending on national policy, partnerships, and relations, there are possibilities for considering direct international representation, and the participation of autonomous sub-national units or indigenous peoples, as a part of the right to autonomy/self-government or internal self-determination. Since indigenous peoples have a limited legal personality and capacity in international law, the states of which they are a part can take special measures to accommodate their needs.
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Turner, Nancy J., and Alain Cuerrier. "‘Frog’s umbrella’ and ‘ghost’s face powder’: the cultural roles of mushrooms and other fungi for Canadian Indigenous Peoples." Botany 100, no. 2 (February 2022): 183–205. http://dx.doi.org/10.1139/cjb-2021-0052.
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This paper describes the importance of fungi to Canadian Indigenous Peoples. Based on collaborative research with Indigenous knowledge holders and a review of literature, approximately 30–40 fungi are documented as having cultural roles for Canadian Indigenous groups. Some peoples have not eaten mushrooms traditionally, whereas others have a history of harvesting, cooking, storing, and trading mushrooms for their diets. Perennial tree fungi have application as tinder, fire starter, and for carving masks. They also have a range of medicinal uses, some being consumed as medicinal teas, and others applied externally, in some cases by moxibustion to relieve underlying pain. Puffballs also have a range of material and medicinal applications, especially for stopping haemorrhages. Fungi are widely known for spiritual or sacred associations and play key roles in rituals, ceremonies, stories, and beliefs, which are also reflected in the names of some species. The antiquity of peoples’ relationships with fungi is likely very deep, extending back to ancient Asian or European ancestors of Pleistocene times, whose descendants on those continents have used them in similar ways. Fungi continue to play important roles for Indigenous Peoples today, with some being harvested commercially, and many still used in traditional ways.
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Samsonova, I. V., I. M. Potravny, M. B. Pavlova, and L. A. Semyonova. "Assessment of losses caused to the indigenous peoples of the North in the Taimyr Dolgano-Nenets District of the Krasnoyarsk Territory due to the diesel spill at TPP-3 in Norilsk." Arctic: Ecology and Economy 11, no. 2 (June 2021): 254–65. http://dx.doi.org/10.25283/2223-4594-2021-2-254-265.
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The authors consider the issues of assessment and compensation of losses caused to the indigenous peoples of the North due to the diesel spill on May 29, 2020 at TPP-3 in Norilsk. They carried out the assessment of these losses within the framework of the public ethnological expertize of the contamination consequences of the native habitat of indigenous peoples in the Taimyr Dolgano-Nenets District of the Krasnoyarsk Territory, initiated by the Association of Indigenous Peoples of the North, Siberia and the Far East of the Russian Federation. According to the authors’ estimates, the amount of losses due to the impact of the diesel spill on traditional cropping, primarily on fisheries, will amount to 175.2 million in a lump sum. Compensation is due to 699 people from among the indigenous peoples of Taimyr, their tribal communities.
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Zanotti, Laura, Courtney Carothers, Charlene Aqpik Apok, Sarah Huang, Jesse Coleman, and Charlotte Ambrozek. "Political ecology and decolonial research: co-production with the Iñupiat in Utqiaġvik." Journal of Political Ecology 27, no. 1 (January 28, 2020): 43–66. http://dx.doi.org/10.2458/v27i1.23335.
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Environmental social science research designs have shifted over the past several decades to include an increased commitment to multi-, inter-, and transdisciplinary team-based work that have had dual but complementary foci. These address power and equity in the substantive aspects of research, and also to adopt more engaged forms of practice, including decolonial approaches. The fields of political ecology, human geography, and environmental anthropology have been especially open to converge with indigenous scholarship, particularly decolonial and settler colonial theories and research designs, within dominant human-environmental social science paradigms. Scholars at the forefront of this dialogue highlight the ontological (ways of knowing), epistemological (how we know), and institutional (institutions of higher education) transformations that need to occur in order for this to take place. In this article we contribute to this literature in two ways. First, we highlight the synergies between political ecology and decolonial scholarship, particularly focusing on the power dynamics in research programs and historical legacies of human-environmental relationships, including those of researchers. Second, we explore how decolonial research pushes political ecologists and other environmental social scientists to not only consider adopting international and local standards of working with, by and for Indigenous Peoples within research programs but how this work ultimately extends to research and education within their home institutions and organizations. Through integrating decolonized research practices in the environmental social sciences, we argue that synthesizing multiple knowledge practices and transforming institutional structures will enhance team-based environmental social science work to improve collaboration with Indigenous scientists, subsistence practitioners, agency representatives, and sovereign members of Indigenous communities.Keywords: Alaska; collaboration; co-production; decolonial; Indigenous Knowledges; Iñupiaq Peoples
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Bouvier-Lemaigre, Krissy. "Asônimâkêwin: Passing on What We Know." in education 27, no. 2b (June 21, 2022): 28–36. http://dx.doi.org/10.37119/ojs2022.v27i2b.616.
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This paper will explore the history and present-day land use, and the islands and rivers located around Île à la Crosse, Saskatchewan. I will share how storytelling and spiritual ecology have always connected the people of Île à la Crosse to these landscapes and waterways. The knowledges that have been passed on to me through oral storytelling and research have been written in this paper. Learning these stories and histories shapes our identity as Indigenous peoples. Keywords: asônimâkêwin, Île à la Crosse, Métis, Michif, land, Sâķitawak, spirituality, spiritual ecology, waterways
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Herrmann, Thora M., Laine Chanteloup, and Fabienne Joliet. "Participatory Video: One Contemporary Way for Cree and Inuit Adolescents to Relate to the Land in Nunavik." ARCTIC 76, no. 2 (August 12, 2023): 192–207. http://dx.doi.org/10.14430/arctic77586.
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Indigenous peoples in Canada’s North, especially youth, are increasingly using creative visual arts, such as film, video, and new media technologies to portray their own realities and their personal view of the surrounding environment, thereby contesting colonial, stereotyped media representations of First Peoples. To analyze the youth geography—a sub-discipline of human geography—of nuna (“land” in Inuktitut) and istchee (“land” in Cree) and to understand the distinctive and contemporary meanings that Inuit and Cree young people give to the land, we carried out participatory video (PV) workshops in three Inuit and one Cree communities in Nunavik in 2016, 2017, and 2019. In this paper, we give an account of the nuna/istchee PV project as a method for engaging with young Indigenous people, as a means to develop an Indigenous youth cultural geography in the Arctic. We discuss the effects of PV on the different actors involved in the research process: young Inuit and Cree participants and their communities, the participating schools, and researchers.
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Marion Suiseeya, Kimberly R., and Laura Zanotti. "Making Influence Visible: Innovating Ethnography at the Paris Climate Summit." Global Environmental Politics 19, no. 2 (May 2019): 38–60. http://dx.doi.org/10.1162/glep_a_00507.
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Although Indigenous Peoples make significant contributions to global environmental governance and were prominent actors at the 2015 Paris Climate Summit, COP21, they remain largely invisible in conventional, mainstream, and academic accounts of COP21. In this article, we adopt feminist collaborative event ethnography to draw attention to often marginalized and unrecognized actors and help make visible processes that are often invisible in the study of power and influence at sites of global environmental governance. Specifically, we integrate current approaches to power from international relations and political ecology scholarship to investigate how Indigenous Peoples, critical actors for solving global environmental challenges, access, navigate, and cultivate power at COP21 to shape global environmental governance. Through conceptual and methodological innovations that illuminate how Indigenous Peoples overcome structural and spatial barriers to engagement, this article demonstrates how attention to the politics of representation through pluralistic approaches to power can help expand the repertoire of possibilities for advancing global environmental governance.
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Pitukhina, M. A., and A. D. Belykh. "Measures to support indigenous peoples in their places of traditional residence: the experience of the Yamalo-Nenets Autonomous Area." Arctic: Ecology and Economy 13, no. 1 (March 2023): 119–26. http://dx.doi.org/10.25283/2223-4594-2023-1-119-126.
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The article provides an updated overview of measures to support indigenous peoples in places of their traditional residence in Yamal. The results of a sociological survey of 10 communities and two (2) small unitary enterprises of the Nents and Khanty revealed basic problems of these indigenous peoples in such areas as education and the labor market in YNAA. A review of open communities in social networks also revealed a number of acute social and environmental issues that concern the indigenous population of the peninsula. The purpose of the study is to outline constructive measures for improving both situation and quality of life of indigenous people in Yamal and suggest recommendations focused on a long-term well-being of indigenous peoples in their traditional places of residence. Such experience would be useful for some other Arctic areas as well as for a wide range of readers of the Journal.
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Semenova, Tamara. "Political mobilisation of northern indigenous peoples in Russia." Polar Record 43, no. 1 (January 2007): 23–32. http://dx.doi.org/10.1017/s0032247406005808.
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The analysis of international and national cooperation interprets relations between states, international organisations and indigenous peoples as currently being constructed in terms of political practices. Through practical work in their organisations (IPOs), indigenous peoples are building up a joint agenda to further their social and economic interests. This process is accompanied by a transformation of the agenda of sovereign states and subordinate government bodies as well as by the establishment of partnerships with indigenous peoples through their legally recognised organisations that have become new political actors. New methods are emerging in which these practices can evolve in the most efficient way: the recognition of IPOs as equal partners in the decision-making process; the allocation of resources to facilitate their participation; the incorporation of traditional knowledge; the accommodation of indigenous priorities; joint initiatives; and other collective actions. The intergovernmental forum of the Arctic Council may serve as a positive model in which both governments and indigenous peoples collaborate. IPOs fully participate in the regional decision-making process, and through building up a new collective identity, reach out to high-level international organisations and events such as the World Summit on Sustainable Development and the UN Permanent Forum on Indigenous Issues. In Russia, at the national level, the process has been less successful than elsewhere. This formation of collective identity is connected to two processes: one is a search for new opportunities of interaction with the state in the legal and governmental sphere: the other comprises regional cooperation and local interpretation of sustainable development. This is an INDIPO project paper (Tennberg 2006).
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Brooks, Lisa T., and Cassandra Brooks. "The Reciprocity Principle and Traditional Ecological Knowledge." International Journal of Critical Indigenous Studies 3, no. 2 (June 1, 2010): 11–28. http://dx.doi.org/10.5204/ijcis.v3i2.49.
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In this article we tell the story of a Wabanaki sagamore who travelled from the Presumpscot River (in present-day Maine, United States) to Boston in 1739 to protest the damming of the river that he “belongs to,” and on which his people depended for sustenance. In this account of the first documented dam protest in New England, we explore the notion of belonging and the social and ecological reciprocity embedded in that concept. Working with multiple disciplinary approaches, combining history and ecology within an Indigenous studies framework, we demonstrate that the reciprocal relationships and associated responsibilities between indigenous peoples and their environments are the very foundation of indigenous traditional ecological knowledge (ITEK). We show the complicated process through which Wabanaki communities sought to bring English settlers into this worldview and the conflicts that arose when colonists failed to engage in social and ecological reciprocity. Finally, we consider the implications of this local example within a contemporary, global context, drawing attention to the recently adopted United Nations Declaration on the Rights of Indigenous Peoples. In telling this story, we hope to learn from the past and look to a future where reciprocal and responsible relationships between and amongst communities and our environments are realized.
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ILYSHEVA, N. N., E. V. KARANINA, G. P. LEDKOV, and E. V. BALDESKU. "INTERCONNECTION OF SUSTAINABLE DEVELOPMENT COMPONENTS FOR THE INDIGENOUS PEOPLES OF THE NORTH." EKONOMIKA I UPRAVLENIE: PROBLEMY, RESHENIYA 2, no. 8 (2020): 101–10. http://dx.doi.org/10.36871/ek.up.p.r.2020.08.02.014.
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The article deals with the problem of achieving sustainable development. The purpose of this study is to reveal the relationship between the components of sustainable development, taking into account the involvement of indigenous peoples in nature conservation. Climate change makes achieving sustainable development more difficult. Indigenous peoples are the first to feel the effects of climate change and play an important role in the environmental monitoring of their places of residence. The natural environment is the basis of life for indigenous peoples, and biological resources are the main source of food security. In the future, the importance of bioresources will increase, which is why economic development cannot be considered independently. It is assumed that the components of resilience are interrelated and influence each other. To identify this relationship, a model for the correlation of sustainable development components was developed. The model is based on the methods of correlation analysis and allows to determine the tightness of the relationship between economic development and its ecological footprint in the face of climate change. The correlation model was tested on the statistical materials of state reports on the environmental situation in the Khanty-Mansiysk Autonomous Okrug – Yugra. The approbation revealed a strong positive relationship between two components of sustainable development of the region: economy and ecology.
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Ferdinand, Malcom. "Behind the Colonial Silence of Wilderness." Environmental Humanities 14, no. 1 (March 1, 2022): 182–201. http://dx.doi.org/10.1215/22011919-9481506.
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Abstract What is the relevance of the concept of wilderness today? For some, the recognition of a troubled history of wilderness regarding people of color does not challenge its pertinence in facing the ecological crisis. However, the author contends that the wilderness concept is problematic because of its inability to recognize other conceptualizations of the Earth held by Indigenous and Black peoples in the Americas and the Caribbean. As a case in point, the author critically engages with a failed attempt to accommodate Black enslaved experiences into a wilderness perspective made by Andreas Malm in a 2018 paper titled “In Wildness Lies the Liberation of the World: On Maroon Ecology and Partisan Nature.” Paradoxically, in suggesting that fugitive slaves’ experiences of “wild” spaces can point to a Marxist theory of wilderness, Malm ignores the concerns of Maroons and Indigenous peoples, including their theorizing voices, their ecology, and their demands for justice. Wilderness is portrayed as emancipatory on the condition that the enslaved and the colonized remain silenced. In response, the author argues that it was not “wilderness” but the ingenious relationships Maroons nurtured with these woods that created the possibility of a world: in marronage lies the search of a world.
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Bussalleu, Alejandra, Aldo Di-Liberto, Cesar Carcamo, Gabriel Carrasco-Escobar, Carol Zavaleta-Cortijo, Matthew King, Lea Berrang-Ford, Dora Maurtua, and Alejandro Llanos-Cuentas. "Cultural Values and the Coliform Bacterial Load of “Masato,” an Amazon Indigenous Beverage." EcoHealth 17, no. 3 (September 2020): 370–80. http://dx.doi.org/10.1007/s10393-020-01498-5.
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AbstractAccess to safe drinking water is limited in many isolated areas, such as the Amazon where Indigenous peoples frequently reside. Identifying safe forms of drinking water accepted by the communities could have positive health benefits for Indigenous peoples. Many Amazon Indigenous peoples traditionally prepare and consume a fermented beverage called masato, which is frequently the only form of water consumption. Despite its widespread consumption and evidence of the health benefits of fermentation, masato remains poorly investigated. We partnered with a Shawi Indigenous community in the Peruvian Amazon to conduct participatory photography to research masato preparation, and to characterize key cultural features and to assess the presence of total and fecal coliform bacteria by using a membrane filter technique. Pictures show that masato preparation is a key part of cultural practices and that there are clear gender roles in the preparation process. We found that 100% of communal water sources (26/26) were contaminated with coliform bacteria; by contrast, fewer, 18% of masato samples (2/11), were positive for coliform. This exploratory study suggests that fermented beverages like masato merit further investigation as they represent an Indigenous method to improve water quality in Amazonian communities where water safety cannot be assured.
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Schaeffer, Robert K., and Thomas D. Hall. "A World-Systems Reader: New Perspectives on Gender, Urbanism, Cultures, Indigenous Peoples, and Ecology." Contemporary Sociology 30, no. 6 (November 2001): 624. http://dx.doi.org/10.2307/3089029.
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Den, V. G. "FOOD CULTURE OF LITTLE INDIGENOUS PEOPLES AS A SOURCE OF FOOD ECOLOGY IN THE FAR EASTERN REGION." Humanities And Social Studies In The Far East 18, no. 3 (2021): 74–78. http://dx.doi.org/10.31079/1992-2868-2021-18-3-74-78.
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The article analyzes the issues related to the nutritional ecology of the small indigenous peoples of the Far East of Russia. Research showed that nutrition is the most specific aspect of the culture of various ethnic groups. It was found that food, including fresh products of plant and animal origin, simultaneously serves as a source of energy replenishment for life support and health maintenance
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Joseph, Leigh, Alain Cuerrier, and Darcy Mathews. "Shifting narratives, recognizing resilience: new anti-oppressive and decolonial approaches to ethnobotanical research with Indigenous communities in Canada." Botany 100, no. 2 (February 2022): 65–81. http://dx.doi.org/10.1139/cjb-2021-0111.
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Revitalizing Indigenous land-based practices is an act of resurgence and resistance. The presence of Indigenous bodies occupying land to nourish and strengthen themselves through ancestral practices is a political act. These cultural systems of knowledge and practice are in opposition to historical and ongoing colonial attempts to dispossess Indigenous Peoples of their connections to land. Indigenous People have undergone changes in diet and land access, including cultivating and harvesting plants for health and wellbeing. Recognizing and understanding the impacts and implications of colonization on land-based knowledge is fundamental in carrying out meaningful work within Indigenous communities in the field of ethnobotany. Much of the literature and media on Indigenous issues continue to uphold trauma narratives. When working with Indigenous communities on projects, it is essential to understand the history, impacts, and ongoing struggles related to colonization and genocide in America to not cause harm and to contribute positively to these communities. Furthermore, by taking our responsibilities one step further, we can carry out research in trauma-informed ways while prioritizing anti-oppressive, decolonial, and strength-based approaches to our research and collaborations with Indigenous communities. We illustrate these points through a community-based case study from the Squamish Nation in British Columbia, Canada.
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Fathurrahman, A., and Supriatna. "Challenges and opportunities of biodiversity park as a togong-tanga indigenous peoples conservation area in banggai kepulauan, central Sulawesi." IOP Conference Series: Earth and Environmental Science 1089, no. 1 (November 1, 2022): 012076. http://dx.doi.org/10.1088/1755-1315/1089/1/012076.
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Abstract Biodiversity Park has a function as a research and biodiversity. Protected areas become a conservation strategy area. This research aims to look at the opportunities and challenges of a biodiversity park as a conservation area with a spatial, descriptive and SWOT analysis that includes physical and social factors. Land use spatial variables uses land use, slope, and function of forest area. Social factors focus on the local ecology of indigenous peoples and also Non-Timber Forest Products (NTFP) at the park. On the physical factor, some points of the park are of attractive natural beauty such as beautiful cliffs. In terms of social factors, local ecological knowledge of indigenous peoples can be said to be quite good. The indigenous peoples at all points already have good knowledge about the diversity of flora and fauna in their area. The challenge of the biodiversity park as a conservation area is that the general public in the whole village does not understand how to protect the environment. In a focus group discussion at the point of Mangais village, that the community is more concerned with wages that can be obtained in the short term.
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Elias, Scott, and Mark Nuttall. "Protecting the Arctic: Indigenous Peoples and Cultural Survival." Arctic, Antarctic, and Alpine Research 31, no. 4 (November 1999): 448. http://dx.doi.org/10.2307/1552595.
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Turner, Nancy J. "New Plants, New Resources, New Knowledge: Early Introductions of Exotic Plants to Indigenous Territories in Northwestern North America." Plants 12, no. 17 (August 28, 2023): 3087. http://dx.doi.org/10.3390/plants12173087.
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Plants have always been important for the Indigenous Peoples of Northwestern North America. Collectively, these peoples named and used hundreds of different native plant species, along with diverse animal species. When traders and settlers from Europe and other parts of the world arrived in the region, they brought many new species of plants with them. Some (e.g., turnips (Brassica rapa) and onions (Allium cepa)), were from Europe, and some (e.g., potatoes (Solanum tuberosum)) were from South America or elsewhere. Other plants, like dandelion, Taraxacum officinale, probably arrived unintentionally, as weeds. Examining the ways in which the Indigenous Peoples have incorporated these new species into their lexicons and lifestyles provides insight into processes of acquiring and embracing new products and expanding the cultural knowledge base for human societies in general.
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Sleptsov, Yuri, Anna Neustroeva, Tuyaara Fedorova, and Alina Kozhurova. "Ecological camps for children of indigenous peoples of the North: background and prospects." BIO Web of Conferences 93 (2024): 05017. http://dx.doi.org/10.1051/bioconf/20249305017.
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To organize any environmental camp, it is necessary to find its prerequisites, from which the goals and objectives of the camp are established. Since 2000 up to the present time in the Republic of Sakha (Yakutia) nomadic camps - temporary educational organizations during summer days for children living in remote, hard-to-reach settlements of the Arctic, where indigenous small-numbered peoples of the North live. The article deals with the process of creating the first ecological camps for children of the indigenous peoples of the North - Evens, as well as the development and search for optimal options for new forms of temporary children's groups during the summer vacation days in the Republic of Sakha (Yakutia) for environmental education, rational nature management, teaching the native language and culture, including traditional economic activities of the peoples of the North. Experience has shown that the nomadic ethno-ecological camp is a new form in the field of environmental education. During the camps' activities, various technologies and methods were applied with the direct participation of conservationists and educators in the field of ecology and biology.
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Wright, Robin M. "‘Sparks of Kuwai’." Journal for the Study of Religion, Nature and Culture 16, no. 1 (May 6, 2022): 50–76. http://dx.doi.org/10.1558/jsrnc.20769.
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The spread of Covid-19 among the vulnerable indigenous populations of Amazonia has produced complex moral and spiritual issues that have demanded creative and cooperative solutions. The Baniwa indigenous peoples of the Northwest Amazon pin the spread of the pandemic on the failure of humans to observe respectful relations with the spirit-people of the environment. Ritual specialists typically believe that the pandemic is due to humans having violated the original instructions, remembered in initiation ceremonies and reinforced throughout a lifetime. Consequently, they further believe, the spirit-people of the environment retaliate by inflicting sicknesses, including the Covid-19 pandemic. To reverse the damage, a strong movement of healthcare led by indigenous women has promoted a revitalization of the use of herbal medicines together with healing practices and the traditional teachings of the initiation rites for men and women.
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Bauer, T. "Adjustments in Indigenous peoples' forest use and management in the context of climate change: a global systematic literature review." International Forestry Review 24, no. 3 (September 1, 2022): 269–97. http://dx.doi.org/10.1505/146554822835941913.
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The global diversity of forest use and management responses of forest-dependent Indigenous peoples to climate change remains poorly understood and lacks synthesis. Yet, such knowledge is essential for informed policy decisions and inclusive mitigation strategies. Through a systematic literature review, forest-dependent Indigenous peoples' responses to climate change and extreme weather events were analysed, including the prevalence of the strategies, their drivers, the role of sensitivity to climate change and the integration of traditional ecological knowledge (TEK) in forest use and management. Also, an assessment was made of how forest dependence and traditional knowledge are acknowledged in Nationally Determined Contributions (NDCs) and National Adaptation Plans (NAPs). The results show knowledge clusters around coping and adaptation, mitigation, and joint strategies in North and South America and Asia. Multiple Correspondence Analysis showed that articles documenting adaptations trategies were associated to a reactive response time, Indigenous peoples as drivers and the integration of TEK and information on their climate sensitivity. The diversity of applied strategies found, mostly related to non-timber forest products (NTFPs), comprised ecologically sustainable and unsustainable practices. Mitigation s trategies, mostly REDD+ projects, which were significantly associated with proactive and external initiatives, largely omitted information on the sensitivity of the studied Indigenous group and the involvement of traditional knowledge. Joint strategies seem to be a good compromise of participatory efforts and were largely linked to integrating Indigenous peoples' traditional knowledge. Knowledge gaps include evidence of forest-related resilient livelihood strategies. Future research should focus on participatory and sustainable climate measures, the role of TEK and the drivers for the success of forest-related climate responses, as well as the potential effectiveness of joint adaptation-mitigation measures for forest-dependent Indigenous peoples on a global scale.
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Thamrin, H. "Management aspects of indigenous lands in environmental conservation." IOP Conference Series: Earth and Environmental Science 894, no. 1 (November 1, 2021): 012026. http://dx.doi.org/10.1088/1755-1315/894/1/012026.
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Abstract This study is intended to analyze the management aspects of indigenous lands in environmental conservation. This research applies qualitative grounded research methods from the sociology-anthropology-ecology—research shop in Riau Province. The results of the study found that many indigenous peoples had lost their indigenous lands and local wisdom. Therefore, to maintain the sustainability of indigenous land conservation, it is necessary to carry out eco-culture management by considering the following points: First, the right to self-determination regarding the cultural identity one has. The second is territorial rights and indigenous land. The third is collective human rights. Fourth is cultural rights. Fifth is the right to adhere to their own religious and moral belief system and values. Sixth is the right not to be discriminated. Seventh is the right to participate fully in the political process. Eighth is the right to obtain compensation for any activities that have a detrimental impact on the environment and social, cultural, spiritual and moral values. This eco-cultural management perspective needs to be implemented in the government’s socio-political policies, people’s economic policies and ecological sustainability policies.
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Powell, Dana E. "Life Beyond Ruin: Diné Presence in the Anthropocene." Native American and Indigenous Studies 11, no. 1 (March 2024): 71–113. http://dx.doi.org/10.1353/nai.2024.a924400.
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Abstract: This essay is concerned with the overdetermination of frameworks of “ruin” and “loss” in studies of the Anthropocene and the epistemic-political effects of such framings for Indigenous Peoples. While planetary harm is well established, the unique effects of crisis-oriented research on Indigenous Peoples demands critical reflection. I argue that such persistent frameworks of ruin/loss in fact open a space for “settler sustainabilities” to get smuggled in: designs that entrench the status quo of capitalism and colonialism, while at the same time claiming to perform “alternatives.” With little comprehension of Indigenous history, politics, and place, settler sustainabilities effectively further Indigenous dispossession and profit from the loss/ruin ontology. Drawing upon collaborative and ethnographic research with Diné (Navajo) colleagues, and thinking with the growing scholarship in Indigenous political ecology, I show through empirical examples how Diné-led projects of territorial care in fact complicate narratives of loss/ruin as foundational framings for Native lives and landscapes. I suggest that attending to the empirics of innovations on the ground show an historical and decolonial sensibility, offering an ethic of land-based practice in times of crisis that does not accept ruin as the defining condition of possibility and futurity for Diné life.
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Fa, John E., James EM Watson, Ian Leiper, Peter Potapov, Tom D. Evans, Neil D. Burgess, Zsolt Molnár, et al. "Importance of Indigenous Peoples’ lands for the conservation of Intact Forest Landscapes." Frontiers in Ecology and the Environment 18, no. 3 (April 2020): 135–40. http://dx.doi.org/10.1002/fee.2148.
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Ross, Helen. "Community social impact assessment: A framework for indigenous peoples." Environmental Impact Assessment Review 10, no. 1-2 (March 1990): 185–93. http://dx.doi.org/10.1016/0195-9255(90)90018-u.
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Zanotti, Laura. "Political ecology of movement: trekking and territoriality among the Kayapó." Journal of Political Ecology 21, no. 1 (December 1, 2014): 108. http://dx.doi.org/10.2458/v21i1.21127.
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One key strand of political ecology inquiry draws attention to different scalar aspects of territorial control and environmental governance, especially as they relate to inequity, power, and marginality in the rural South. Simultaneously, in the past several decades scholars have argued for a more meaningful engagement with space and place, as global forces of capitalism and geographies of difference make and unmake places in surprising and often violent ways. In this article, I interweave political ecology and anthropology of space and place approaches to territorial practices in the Brazilian Amazon to demonstrate how multiscalar politics of territorial retention and use are layered alongside local, spatial practices. In the Brazilian Amazon, indigenous rights are closely linked to the territorial demarcation and protection of federally defined Indigenous Lands. To that end, a general pattern has been observed across Amazonia that colonization and state-making agendas regarding territorial control have coincided to an increased sedentism of indigenous peoples. This narrative elides the present and ongoing importance local ideas about territories and place have for indigenous communities. Ethnographic data from research with the Kayapó, an indigenous group in Brazil, is presented to draw attention to the complexities of the local responses to the past several decades of change that have resulted in a federally defined territorial homeland and shifting spatial practices within those lands. The Kayapó response is a particularly well-suited case study for this type of analysis, as the tribe is known ethnographically for their fissioning and trekking patterns. I show that movement, mobility, and travel still figure into everyday practices in meaningful ways. While far from homogenous, movement through the landscape is part of responding to current demands to their ways of life. I also argue that travel also affirms the Kayapó notions of knowing (kukradjà), beauty (mê), and strength (tycht).Keywords: political ecology, Amazonia, travel, territoriality, space and place
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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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Kraft, James P. "A World-Systems Reader: New Perspectives on Gender, Urbanization, Cultures, Indigenous Peoples, and Ecology (review)." Journal of World History 13, no. 2 (2002): 475–77. http://dx.doi.org/10.1353/jwh.2002.0044.
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Zuardin, Zuardin, Al Azhar, and Wa Ode Heni Satriani. "Best Practice of Prevention of Covid-19 Transmission Through Small Island Region Quarantine." Sang Pencerah: Jurnal Ilmiah Universitas Muhammadiyah Buton 8, no. 1 (February 12, 2022): 58–64. http://dx.doi.org/10.35326/pencerah.v8i1.1777.
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This study aimed to analyze the quarantine strategy of Kadatua Island to prevent the transmission of Covid-19. The Data was obtained through direct observation and in-depth interviews with the Covid-19 countermeasure officer in the region. The research used an explanatory sequential mix-method, where the researcher first conducts quantitative research, analyzes the results, and arranges them, to explain in more detail with qualitative research. We found that Kadatua Island is a small island and separated from the mainland of South Buton district has the advantage that it is relatively easy to control the mobility of newly arrived residents from outside the area. Local governments and indigenous people work together in a regional quarantine effort with a coordinated supervision system. When the community wants to enter Kadatua Island, they will be directed to do a regional quarantine, empty houses will be prepared for 14-21 days and will be closely monitored by village officials. During the home quarantine, food for people undergoing quarantine was provided by their respective families and some were supplied from the village. In addition, the efforts of indigenous peoples are also called 'poago' by forbidding communities from doing activities outside and making sounds. All these efforts are considered effective, especially in controlling the transmission of Covid-19 on Kadatua Island. The effectiveness is supported by several geographical locations, local government policies that are health-oriented, and supports from citizens and indigenous peoples. Local governments need to make similar strategies on a larger scale for other island regions.