Letteratura scientifica selezionata sul tema "Indigenate and indigenous justice"
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Articoli di riviste sul tema "Indigenate and indigenous justice":
1
Melville, Angela. "Educational Disadvantages and Indigenous Law Students: Barriers and Potential Solutions". Asian Journal of Legal Education 4, n. 2 (luglio 2017): 95–115. http://dx.doi.org/10.1177/2322005817700202.
Abstract (sommario):
Indigenous students are under-represented in Australian universities, including in law school, and have lower educational outcomes relative to non-Indigenous students. First, this article identifies systemic barriers that prevent Indigenous students from enrolling in law school, including entrenched educational disadvantage that prevents many Indigenous students from achieving the grades necessary for university entry. Indigenous students who overcome this disadvantage and enrol in law schools then face higher attrition rates relative to non-Indigenous law students. Indigenous students find law schools to be intimidating, unfamiliar and alienating environments. Law schools privilege a narrow Western model of legal education that continues to deny Indigenous understandings of the law. Second, this article identifies potential solutions that may assist in addressing these barriers. These include alternative entry schemes, building pathways between vocational training and universities and engaged outreach programmes for assisting Indigenous students into higher education. Academic, social and financial support is required to address attrition rates; however, solutions need to go deeper than the provision of additional assistance. This article argues for the need to Indigenize legal education, and for the curriculum to consider law as pluralistic and embedded in power relations, and to provide the focus on social justice which motivates many Indigenous students to study law in the first place.
2
Bacigalupo, Ana Mariella. "Pan-Indigenous Ethical Cosmopolitics: Subversive Sentient Mountains and Climate Justice in Northern Coastal Peru = Cosmopolítica Ética Panindígena: Montañas Subversivas Y Justicia Climática en la Costa Norte de Per". American Religion 5, n. 2 (marzo 2024): 19–43. http://dx.doi.org/10.2979/amr.00002.
Abstract (sommario):
Abstract: Pan-Indigenous Peruvian norteños respond to political corruption, climate change, and environmental devastation by engaging Indigenous sentient landscapes as leaders of environmental movements and cocreators of a pan-Indigenous world. They challenge social models of neoliberal capitalism and settler colonialism, which are based on the distinction between the human and more-than-human and promote human exceptionalism. Scholars of political ontology have considered radically different forms of more-than-human persons and their plural ways of being in the world embedded in relations with the state. I argue that more-than-humans are not just alternative ways of being in the world, but frames through which norteños engage in subversive politics to challenge the justice of neoliberal capitalism and the state. By working beyond the theoretical limitations of ontological approaches (ways of being) and the state's definition of politics, and within the realm of a local, place-based environmental and spiritual politics, I show how the historical dichotomies of Western thought, Western politics and their effects can be disrupted. I also analyze the difficulties of ontological politics in a milieu that does not ascribe to scholarly and political fantasies of Indigenous purity from modernity. Specifically, I analyze the conflicting ways in which norteños engage with more-than-human landscapes to provide a model for radical ethical-environmental-political action, in which community and well-being are defined as humans in relationship to place-as-persons and nature is resignified as an anchor for social and climate justice. Resumen: Los norteños o peruanos de la costa norte del Perú, son un grupo de personas con descendencia indígena y migrantes indigenas de la zona andina y amazónica del norte. Ellos responden a la corrupción política, al cambio climático y a la devastación medioambiental comprometiéndose con apus o montañas abuelos como líderes de movimientos ecologistas y cocreadores de un mundo panindígena. Desafían los modelos sociales del capitalismo neoliberal y el colonialismo, que se basan en la distinción entre lo humano y lo más-que-humano y promueven el excepcionalísimo humano. Los estudiosos de la ontología política han estudiado formas radicalmente distintas de montañas abuelos como personas más-que-humanas y sus formas plurales de estar en el mundo en las relaciones con el Estado. Yo sostengo que los más-que-humanos no son sólo formas alternativas de estar en el mundo, sino marcos a través de los cuales los norteños se comprometen en una política subversiva para desafiar la justicia del capitalismo neoliberal y del Estado. Al trabajar más allá de las limitaciones teóricas de los enfoques ontológicos (formas de ser) y de la definición estatal de la política, y dentro del ámbito de una política medioambiental y espiritual local, basada en el lugar, muestro cómo se pueden desafiar las dicotomías históricas del pensamiento occidental, la política occidental y sus efectos. También analizo las dificultades de la política ontológica en un entorno que no suscribe las fantasías académicas y políticas de la pureza indígena frente a la modernidad. Específicamente, analizo las formas conflictivas en que los norteños se relacionan con montañas abuelos más-que-humanos para proporcionar un modelo de acción ético-ambiental-política radical, en el que la comunidad y el bienestar se definen como seres humanos en relación montanas personas como un ancla para lograr la justicia social y climática.
3
Pulis, Jessica E., Alexander Hollenberg e Brianna Wodabek. "Sacred Healings through Telling Story: Lessons from the Sacred Grounds". Journal of Applied Social Science 15, n. 2 (15 marzo 2021): 273–91. http://dx.doi.org/10.1177/1936724421998977.
Abstract (sommario):
In Canada, women—in particular, Indigenous women—comprise the fastest growing population of those who are sentenced. These trends are evidence of the continued impact of colonialism and the residential school legacy that has been well documented by scholars in varying degrees and at all levels of the Canadian criminal justice system. However, changes to address discrimination and overrepresentation have mostly resulted in changes within the current system rather than changes to the system itself. Attempts to “indigenize the white system” through training, programming, legislation, employment, and funding continue to reinforce colonialism and fail those who are Indigenous, especially women and girls. In acknowledgment of such harm, Elizabeth Fry Peel-Halton and Correctional Services Canada (CSC) collaborated with local Elder, Little Brown Bear (Ernest W. Matton), to create space where women could participate in traditional sweat lodge ceremony and healing away from correctional facilities, with the goal of providing a more authentic experience for Indigenous women and other women who are sentenced. While there are sweat lodges at both federal and provincial facilities, the Sacred Grounds are the first off-site (i.e., away from the correctional institution) space like this in Canada. This research explores the ways the Sacred Grounds possibly reduces the settler-colonial imperatives of traditional bricks and bars corrections and may encourage and support women’s stories of resilience and reconciliation.
4
Ahmed Tura, Hussein. "Indigent’s Right to State Funded Legal Aid in Ethiopia". International Human Rights Law Review 2, n. 1 (2013): 120–50. http://dx.doi.org/10.1163/22131035-00201004.
Abstract (sommario):
This article examines the extent to which state-funded legal aid in criminal cases is recognized and implemented in Ethiopia. The Federal Democratic Republic of Ethiopia (FDRE) Constitution and human rights treaties to which Ethiopia is a party recognize an indigent’s right to defense counsel at state expense where the interests of justice so require. However, on the basis of available data collected from the courts, the police stations and prisons, this article finds that the implementing institutions, such as the Office of Public Defenders, are not operating effectively and moreover the public generally lacks legal awareness. These impediments have in turn contributed to a number of indigent accused being tried and convicted without the benefit of legal advice and representation at different stages of proceedings. It has also been found that almost all unrepresented accused have committed serious errors in said proceedings. In addition, lack of legal aid affects the overall justice system since the indigent cannot defend themselves against trained prosecutors armed with state power. In this article it is argued that in order for Ethiopia to implement an indigent’s right to state-funded legal aid, an independent legal aid agency must be established, which should be responsible for the administration of legal aid.
5
Nielsen, Marianne, e Samantha Brown. "Beyond Justice: What Makes an Indigenous Justice Organization?" American Indian Culture and Research Journal 36, n. 2 (1 gennaio 2012): 47–74. http://dx.doi.org/10.17953/aicr.36.2.m7441vm524166442.
Abstract (sommario):
The data from a longitudinal study of seven indigenous justice service organizations in four colonized countries were analyzed to identify the characteristics that made them "indigenous." Although nine common organizational characteristics emerged, of these, four are essential and specific to indigenous organizations (dependency on indigenous stakeholders, incorporation of indigenous values and practices, indigenous organizational governance, and support for indigenous self-determination) and are framed by a fifth (colonial socio-environmental) that is also constitutive but not specific to indigenous organizations. Through their services, values and operations, indigenous organizations are deeply embedded in the reconstruction of the reality of indigenous/non-indigenous relations.
6
Hand, Carol A., Judith Hankes e Toni House. "Restorative justice: the indigenous justice system". Contemporary Justice Review 15, n. 4 (dicembre 2012): 449–67. http://dx.doi.org/10.1080/10282580.2012.734576.
7
Eichler, Lauren, e David Baumeister. "Hunting for Justice". Environment and Society 9, n. 1 (1 settembre 2018): 75–90. http://dx.doi.org/10.3167/ares.2018.090106.
Abstract (sommario):
Within the mainstream environmental movement, regulated hunting is commonly defended as a tool for preserving and managing populations of wild animals for future generations. We argue that this justification, encapsulated in the seven principles of the North American Model of Wildlife Conservation, perpetuates settler colonialism—an institutional and theoretical apparatus that systemically eliminates Indigenous peoples, expropriates Indigenous lands, and disqualifies Indigenous worldviews— insofar as it manifests an anthropocentric ideology that objectifies hunted animals as “natural resources” to be extracted. Because this ideology is antithetical to Indigenous views, its imposition through hunting regulation interrupts Indigenous lifeways, contributing to the destruction of Indigenous identity.
8
Mann, Kenneth. "Miscarriage of Justice and the Right to Representation". Israel Law Review 31, n. 1-3 (1997): 612–44. http://dx.doi.org/10.1017/s0021223700015429.
Abstract (sommario):
In modern criminal procedure it is generally held that reliability of results and basic fairness in criminal trials require that a defendant have legal counsel. Prevention of miscarriage of justice is tied closely, in the minds of policy makers and judges, with vigorous representation by competent counsel. As against these presuppositions how should one understand a modern system of criminal procedure, such as that in Israel, that does not have a broad right of representation for suspects or defendants in criminal cases?It is by now axiomatic in England and the United States that nearly all defendants in criminal cases have a right to representation. This right encompasses not just the opportunity to bring one's privately retained counsel to court, but also an irrebuttable claim by indigents to have the counsel's bill paid by the state or other public entity. The right to counsel is a broad right, entailing a principle of equality in which representation by counsel is independent of the defendant's ability to pay. In Israel, in contrast, the right to representation in criminal cases is significantly narrower.
9
Felipe Meier, Alef, Luane Flores Chuquel e Ivo Dos Santos Canabarro. "Violações de direitos humanos dos povos indígenas na ditadura civil-militar brasileira". Revista Interdisciplinar de Direitos Humanos 11, n. 1 (16 giugno 2023): 211–29. http://dx.doi.org/10.5016/ridh.v11i1.240.
Abstract (sommario):
Resumo: O presente trabalho estuda as violações de Direitos Humanos dos povos indígenas na ditadura civil-militar brasileira. Busca-se trazer ao centro da pesquisa o contexto violatório aos Direitos Humanos em relação aos indígenas durante o período ditatorial, revisitando marcos históricos que antecederam ao início do regime militar. Nesta senda, antes mesmo de ser deflagrado o golpe militar no ano de 1964, os índios já sofriam constantes usurpações de seus direitos devido às irresponsabilidades comandadas na maioria das vezes, por aqueles que deveriam zelar por suas vidas. Conforme se verá, a violação e o desrespeito aos Direitos Humanos em face a estes povos acabaram se tornando comuns e ganhando força principalmente na implantação do regime militar. Negligentes tentativas de aculturação e “emancipação”, além de inconsequentes contatos com povos isolados, culminaram no esbulho e grilagem de suas terras. Processos de demarcações terrivelmente violatórias das áreas indígenas promoveram a expulsão de inúmeros povos, fazendo com que os índios caíssem vítimas da fome, mendicância, alcoolismo e prostituição. Tudo em nome do chamado “avanço econômico”, que visava à construção de estradas pelo país, naquilo que foi batizado de “ocupação da Amazônia”. Conforme frequentemente declarado pelas autoridades na época, a floresta Amazônica era vista e entendida como um “vazio populacional” pelo governo militar, fazendo com que os casos de violações aos Direitos Humanos fossem sistematicamente “legalizados”. A vida, a terra e a cultura dos povos indígenas ficaram em segundo plano. Consoante a esta breve narrativa, será através de uma pesquisa documental, amparada pelo método hipotético-dedutivo e, primordialmente construída pelo Relatório Final da Comissão Nacional da Verdade, além de estudos elaborados pelas Comissões Estaduais da Verdade, que se pretende atribuir destaque final à importância de divulgar as violações de Direitos Humanos como forma de resgate à tríade memória-verdade-justiça, para que para que não se esqueça e que nunca mais aconteça.
Violaciones de los derechos humanos de los pueblos indígenas en la dictadura cívico-militar brasileña
Resumen: El presente trabajo estudia las violaciones de los Derechos Humanos de los pueblos indígenas en la dictadura cívico-militar brasileña. Se busca traer al centro de la investigación el contexto vulnerador de los Derechos Humanos en relación a los indígenas durante el período dictatorial, revisitando hitos históricos que precedieron al inicio del régimen militar. En ese camino, incluso antes de que se desencadenara el golpe militar de 1964, los indígenas ya sufrían constantes usurpaciones de sus derechos debido a la irresponsabilidad comandada, la mayoría de las veces, por quienes debían velar por sus vidas. Como se verá, la violación y el irrespeto a los Derechos Humanos hacia estos pueblos terminó por volverse común y cobrar fuerza principalmente en la implementación del régimen militar. Negligentes intentos de aculturación y “emancipación”, además de intrascendentes contactos con pueblos aislados, culminaron en el despojo y acaparamiento de sus tierras. Procesos de demarcación de territorios indígenas terriblemente violatorios llevaron a la expulsión de innumerables pueblos, provocando que los indígenas fueran víctimas del hambre, la mendicidad, el alcoholismo y la prostitución. Todo en nombre del llamado “avance económico”, que pretendía construir carreteras en todo el país, en lo que se bautizó como la “ocupación de la Amazonía”. Como reiteradamente manifestaron las autoridades de la época, la selva amazónica era vista y entendida como un “vacío poblacional” por parte del gobierno militar, lo que provocó que sistemáticamente se “legalizaran” casos de violaciones a los Derechos Humanos. La vida, la tierra y la cultura de los pueblos indígenas quedaron en un segundo plano. De acuerdo con esta breve narrativa, será a través de la investigación documental, sustentada en el método hipotético-deductivo y, fundamentalmente construida por el Informe Final de la Comisión Nacional de la Verdad, además de estudios elaborados por las Comisiones Estatales de la Verdad, que se pretende dar énfasis final a la importancia de denunciar las violaciones a los derechos humanos como una forma de rescatar la tríada memoria-verdad-justicia, para que nunca se olvide y nunca vuelva a ocurrir.
Palabras clave: Derechos humanos. Dictadura cívico-militar. Pueblos indigenas.
Human rights violations of indigenous peoples in the Brazilian civil-military dictatorship
Abstract: The present work studies the Human Rights violations of indigenous peoples in the brazilian civil-military dictatorship. It seeks to bring to the center of the research the violating context of Human Rights in relation to indigenous people during the dictatorial period, revisiting historical milestones that preceded the beginning of the military regime. In this path, even before the military coup was triggered in 1964, the Indians were already suffering constant usurpations of their rights due to the irresponsibility commanded, most of the time, by those who should watch over their lives. As will be seen, the violation and disrespect for Human Rights towards these peoples ended up becoming common and gaining strength mainly in the implementation of the military regime. Negligent attempts at acculturation and “emancipation”, in addition to inconsequential contacts with isolated peoples, culminated in the dispossession and grabbing of their lands. Terribly violative demarcation processes of indigenous areas led to the expulsion of countless peoples, causing the Indians to fall victim to hunger, begging, alcoholism and prostitution. All in the name of the so-called “economic advance”, which aimed at building roads across the country, in what was baptized as the “occupation of the Amazon”. As frequently stated by the authorities at the time, the Amazon rainforest was seen and understood as a “population vacuum” by the military government, causing cases of violations of Human Rights to be systematically “legalized”. The life, land and culture of indigenous peoples were left in the background. According to this brief narrative, it will be through documentary research, supported by the hypothetical-deductive method and, primarily built by the Final Report of the National Truth Commission, in addition to studies prepared by the State Truth Commissions, that it is intended to give final emphasis to the importance of disclosing human rights violations as a way of rescuing the memory-truth-justice triad, so that it is never forgotten and never happens again.
Keywords: Human Rights. Civil-military dictatorship. Indian people.
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Romana-Rivas, Yuri Alexander. "Legal Pluralism, Transitional Justice, and Ethnic Justice Systems". McGill GLSA Research Series 2, n. 1 (25 ottobre 2022): 24. http://dx.doi.org/10.26443/glsars.v2i1.190.
Abstract (sommario):
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.
Tesi sul tema "Indigenate and indigenous justice":
1
Elliott, Michael. "Indigenous justice struggles and reflexive democracy". Thesis, University of Southampton, 2014. https://eprints.soton.ac.uk/373851/.
Abstract (sommario):
This thesis is concerned with the public sphere of justice in the contemporary internal colonial contexts of Australia and Canada. More specifically, it examines the way in which Indigenous actors are generally impeded from participating in public disputes of justice on equitable and self-determined terms. It develops and applies a position centred on the recent theoretical work of Nancy Fraser, and particularly her thinking around the concept of "abnormal justice". Fraser's reflections on the deeply contested nature of justice in contemporary times - and the accompanying absence of agreement and certainty about justice's most fundamental meaning and character - provide, I suggest, first, a valuable new framework for understanding the complexities that presently pervade public sphere shaped by colonial pasts and presents, and, second, the outline of a means for dealing with those complexities in more sensitive and productive ways. Accordingly, Part 1 of the thesis introduces and elaborates the 'diagnostic' side of Fraser's theorising, and applies it to the internal colonial contexts of Australia and Canada. The outcome is a deeper appreciation of the ways in which the experiences of injustice and aspirations for justice possessed by Indigenous actors are frequently obscured by the dominant (or 'normal') bounds of justice within these societies. Part 2, in turn, focuses on the 'reconstructive' side of Fraser's work and its potential to inform a progressive response to a meeting with abnormal justice in internal colonial contexts. I contend that the reflexive-democratic character of Fraser's thought provides the basis for a mode of politics through which Indigenous actors might begin to realise greater participatory parity in the terms of public disputes. Though, I reduce, the senses of injustice presently felt by Indigenous actors, it does at lease open up spaces by which they can being to participate more equitably in naming those injustices an authoring possibilities for overcoming them. The position thus defended is that a reflexive democratic politics can help in the task of dismantling obstacles to equitable Indigenous participation in ongoing public disputes. This, I contend, must represent an essential step in any effort to being to convincingly address the continuing and past violences of internal colonial contexts.
2
Porter, Amanda Jayne. "Decolonising juvenile justice: Aboriginal patrols, safety and the policing of indigenous communities". Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/12078.
Abstract (sommario):
This thesis is about the decolonisation of juvenile justice in New South Wales. It considers how ‘decolonisation’ might be understood, realised and contested in Aboriginal communities in New South Wales. This thesis uses ‘Aboriginal Patrols’—a term which refers collectively to Night Patrols, Streetbeats and other forms of Aboriginal community policing—as a lens through which to critically examine contemporary issues in the policing of Indigenous Australian communities and, more broadly, as a way of exploring some of the complexities involved in thinking and practising the decolonisation of juvenile justice. This thesis consisted of an empirical study of Aboriginal Patrols in NSW from 1980 to present. It documents the development of Aboriginal Patrols, how they are perceived by the community and others, and the associated discourses surrounding them in policy and academic literature.
3
Crew, Melissa Lynn. "Towards Decolonial Climate Justice: An Analysis of Green New Deal and Indigenous Perspectives". Thesis, Virginia Tech, 2021. http://hdl.handle.net/10919/103879.
Abstract (sommario):
The Green New Deal has gained international significance as the only prominent climate legislation in the United States. The Green New Deal has also become emblematic of a larger movement for climate justice; however, further analysis of the Green New Deal and its assumptions indicates that it falls short of enacting meaningful justice for those most effected by climate change, but least responsible for causing it. This shortcoming is due to the absence of calls to decolonize. Because of the large role U.S. militarism and imperialism play in contributing to the climate crisis, decolonization must be central to climate justice projects. Marx's concept of the metabolic rift and the phenomenon of humans' separation from nature through colonial acts of dispossession and enclosure of land plays an important role in thinking through the ways the Green New Deal recognizes this same phenomenon but fails to go deeper and recognize broader implications of the metabolic rift for continued U.S. imperialism. Additionally, the rocky legacy of the environmental justice movement raises questions as to whether working with the settler state can lead to meaningful justice. Though the Green New Deal is an operation of state recognition of the climate crisis as connected to other social inequalities, it does not overcome the settler state's reliance on racial capitalism and continued exploitation of people and the environment. A climate justice program that is in fact centered on decolonization and indigenous sovereignty is available and must be supported.Master of Arts
The Green New Deal has gained international significance as the only prominent climate legislation in the United States. The Green New Deal has also become emblematic of a larger movement for climate justice; however, further analysis of the Green New Deal and its assumptions indicates that it falls short of enacting meaningful justice for those most effected by climate change, but least responsible for causing it. The project of the Green New Deal recognizes the phenomenon of humans' separation from nature and importantly seeks to connect environmental issues to social issues and assert environmental justice through state-led action. Because the Green New Deal fails to question the larger role of the U.S. military's involvement around the world and its pollution and wastefulness, it becomes complicit in the very forces that drive the climate crisis. A project of decolonization, which would involve ending U.S. military involvement at home and abroad and asserting indigenous nations' sovereignty, addresses many of the shortcomings of the Green New Deal.
4
Slakov, Karen. "Where is the Indigenous law in state based transitional justice processes?" Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61471.
Abstract (sommario):
This paper discusses the impact of state engagement with Indigenous legal orders through transitional justice mechanisms such as the Canadian Truth and Reconciliation Commission. My aim is to contribute to an understanding of the potential implications of the power imbalances caused by settler colonialism on interactions between state and Indigenous legal systems. This thesis builds on the Fanonian theorization of culture under settler colonialism by extending his analysis to Indigenous legal systems impacted by settler colonialism. In the case of the Canadian Truth and Reconciliation Commission, the inclusion of Indigenous legal traditions in the Commission’s work has failed to create space for Indigenous law as a set of viable alternatives to state law. Instead, longstanding settler depictions of Indigenous law as static and primitive are reinforced and the dominant position of state law in relation to Indigenous law is reinscribed in the collective settler imagination. Rather than create space for an Indigenous legal resurgence that would strengthen the legal authority of Indigenous law, the Commission’s engagement with Indigenous law ultimately served to affirm the supremacy of state law over Indigenous law and erase those aspects of Indigenous law that might prove threatening to the established settler colonial state.Arts, Faculty of
Political Science, Department of
Graduate
5
Gessas, Jeff. "Indigenous Knowledge on the Marshall Islands: a Case for Recognition Justice". Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc822739/.
Abstract (sommario):
Recent decades have marked growing academic and scientific attention to the role of indigenous knowledge in climate change adaptation, mitigation, and detection strategies. However, how indigenous knowledge is incorporated is a point of contention between self-identifying indigenous groups and existing institutions which combat climate change. In this thesis, I argue that the full inclusion of indigenous knowledge is deterred by certain aspects of modernity. In order to overcome the problems of modernity, I argue that a recognition theory of justice is needed as it regards to indigenous knowledge. Recognition justice calls for indigenous groups to retain meaningful control over how and when their indigenous knowledge is shared. To supplement this, I use the Marshall Islands as a case study. The Marshall Islands afford a nice particular case because of their longstanding colonial relationship with the United States and the impending danger they face of rising sea levels. Despite this danger, the Republic of the Marshall Islands calls for increased recognition as leaders in addressing climate change.
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Aho, Alison. "Criminal Justice in Northern and Remote Communities: Redressing the Substantive Inadequacies in Achieving Long-Term Justice for Indigenous Youth". Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/38665.
Abstract (sommario):
In spite of legislative, judicial, and governmental initiatives, Indigenous youth continue to face over-representation in the Canadian criminal justice system. While the Government of Canada appears to be closer than ever to accepting wide scale self-governance of Indigenous peoples, there are a number of obstacles within the proposed solutions that will continue to prevent Indigenous youth from achieving sentencing equity. This thesis asks the question, to what extent can the Youth Criminal Justice Act and supporting regulations be reformed in order to effectively “rehabilitate and reintegrate” Indigenous youth and serve the Government of Canada mandate of “reconciliation;” or, considering the colonialist underpinning of Canadian legislation, to what extent do Indigenous youth require alternative solutions to establish equitable justice? In answering this question, this thesis engages the theoretical framework of Critical Race Theory to examine existing legislation, jurisprudence, programs, and institutions geared towards creating sentencing equity for Indigenous youth in Canada, ultimately proposing recommendations for a more fair criminal justice system.
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de, Freitas Bruno Osmar Vergini. "Restorative justice, intersectionality theory and domestic violence : epistemic problems in indigenous settings". Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/33912.
Abstract (sommario):
This thesis problematizes the use of feminist intersectionality theory within the context of the restorative justice social movement as applied in cases of violence against women in culturally heterogeneous settings. I argue that there is an imbalanced anti-essentialist tendency in some intersectional approaches to restorative justice (RJ) and domestic violence that slides toward gender underestimation, ultimately, leading to a phenomenon defined by feminist scholar Kimberlé Crenshaw: intersectional disempowerment. This position threatens the epistemological and critical stances of that feminist analytical tool for understanding racialized women’s needs for security, offender accountability and empowerment at an individual level in situations of domestic violence. In addition, the existence of competing analytical categories in intersectional analysis and multicultural drives obscure pre-existing patriarchal relations in Indigenous communities applying RJ as remedial justice, i.e., intra-group gender inequality and allows co-optation of the intersectionality theory by ethnocultural non-emancipatory political interests.
This poses potential detrimental consequences to racialized women dealing with some RJ interventions like alienation, exclusion and the silencing of victims' individual histories, reinforcing the fact that the representation of the individual female victim within the RJ movement has not been adequately resolved and remains deeply problematic. To illustrate my arguments, I focus on sentencing circles that are used ostensibly as state-sanctioned alternative criminal justice responses designed to ameliorate the systemic racism and over-incarceration rates that Aboriginal peoples experience in postcolonial jurisdictions such as Canada and Australia. I argue that these restorative-like experience are especially vulnerable to intersectional disempowerment. In these RJ models, it becomes unclear whether intersectional approaches can sustain the particular needs and interests of victimized women.
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Asante, Aimée. "Increasing ecological sustainability through land justice and environmental protection for indigenous people". Thesis, University of Strathclyde, 2012. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=18876.
Abstract (sommario):
Current paradigms governing environmental resource management are unsustainable and require an urgent change for ecological sustainability. To this end, Agenda 21 is the international action plan for an ecologically sustainable globe. It provides the scienta and ethics of the modern environmental age, from which praxis must be determined. A key factor, which has eluded us in determining the aforementioned, is the fact that indigenous people remain either alienated from their lands, or without effective control, and environmental protection, where possession has been retained. Whilst literature and international documents alike recognise the role of indigenous people as custodians of key areas of the earth's biodiversity, the combination of land justice and environmental protection for indigenous people has not been explored as a cornerstone for enhancing ecological sustainability. In this thesis, the contribution of Judeo-Christian ethics and Enlightenment philosophies to this current ecological crisis shall be considered in terms of value systems and ethics and praxis emanating from each. Furthermore the role of environmental protection and land justice for indigenous people of the New World, living as part of an identifiable community and adhering to traditional values, is explored in relation to enhanced ecological sustainability. A critical examination of the legal processes employed in granting land justice is embarked upon, demonstrating the justiciability of land justice cases through current, established laws, domestically and internationally. At international level, a teleological approach to Human Rights is demonstrated to be capable of adjudicating both land justice cases and cases of environmental protection. This approach would also enable, to a large extent, the displacement of self-determination as the cornerstone of indigenous peoples' rights, in favour of land justice. This is not simply a repetition of the reparations for indigenous peoples argument, inspired by the perceived injustice of a bygone era. This argument is new, relevant, imperative and responds to the voices of academics, governments and others striving towards solutions to the problem of ecological un-sustainability.
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Berthoud, Julie. "Environmental Justice and Paradigms of Survival: Unearthing Toxic Entanglements through Ecofeminist Visions and Indigenous Thought". University of Cincinnati / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1415283787.
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Green, Deirdre. "Engagement and Innovation in Criminal Justice: Case Studies of Relations between Indigenous Groups and Government Agencies". Thesis, Griffith University, 2009. http://hdl.handle.net/10072/366272.
Abstract (sommario):
This research aims to draw attention to the way government and Indigenous groups engage in community settings and explores the potential of this sphere of political activity as a source of innovation and reform.
Indigenous people have many good ideas about managing crime and justice in their communities, but what happens to those ideas when they are presented to an agency of the criminal justice system? To investigate the fate of Indigenous ideas and how they might be progressed through western bureaucracies, I conducted four case studies – two in New Zealand and two in the Australian state of Queensland – that represent examples of what occurs when government and Indigenous groups come together to develop a local crime and justice project. This thesis presents an empirical record of the events in each case, a comparative analysis of what occurred and my hypothesis of what might be likely to occur in other similar cases.
I found that Indigenous leaders responded to government projects by challenging the government’s intentions, venting their anger, hijacking the agenda and contesting the projects’ assumptions. My analysis of the policy background to the cases shows that although governments currently favour community ‘capacity building’ strategies, these policies mistakenly assume that Indigenous communities are capacity deficient. Indigenous leaders tend to interpret policies that encourage devolved decision-making arrangements as government support for self-determination, and ‘whole of government’ strategies continue to disappoint because the public sector is unable to coordinate its resources. Instead, successful local projects often depend on the accidental convergence of a good idea, a committed and enthusiastic leadership, some degree of political will and sufficient resources. To maximise these opportunities for reform, bureaucrats need to feel comfortable in the ‘community space’, to learn to operate within the Indigenous domain and be willing to put Indigenous ideas into practice.
The thesis concludes that Indigenous communities are highly capable of developing reform projects and effective forms of governance on Indigenous terms, but government actors are often unsure of how to utilise the expertise of Indigenous people. Effective Indigenous leaders are experts in the history, conditions and aspirations of their communities. They are also experts in the practice of consensus decision-making, can mobilise community support for a good idea and have learned to negotiate with unresponsive and uncoordinated government agencies. When government and Indigenous groups are willing to engage, and each acknowledges the potential contribution of the other, then there is potential for a new way forward in the relationship between government agencies and Indigenous people.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Criminology and Criminal Justice
Faculty of Humanities and Social Sciences
Full Text
Libri sul tema "Indigenate and indigenous justice":
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Bolivia) Seminario Internacional de Administración de Justicia y Pueblos Indigenas (1997 Sucre. Seminario Internacional de Administración de Justicia y Pueblos Indigenas: Memoria. La Paz, Bolivia: Ministerio de Desarrollo Sostenible y Planificación, Viceministerio de Asuntos Indígenas y Pueblos Originarios, Servicio de Asistenia Jurídica para Pueblos Indígenas y Originarios, 1998.
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Bolivia. Viceministerio de Justicia Indígena Originario Campesino. Naciones indígenas Chácobo y Cavineño: Administración de justicia indigena originario campesina. La Paz, Bolivia: Estado Plurinacional de Bolivia, Ministerio de Justicia, Viceministerio de Justicia Indígena Originario Campesina, 2010.
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Hendry, Jennifer, Melissa L. Tatum, Miriam Jorgensen e Deirdre Howard-Wagner, a cura di. Indigenous Justice. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7.
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Giacomini, Giada. Indigenous Peoples and Climate Justice. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-09508-5.
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Campbell, Kathryn M., e Stephanie Wellman. Justice, Indigenous Peoples, and Canada. New York: Routledge, 2023. http://dx.doi.org/10.4324/9780429020858.
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Australia. Department of Aboriginal Affairs. Social justice for indigenous Australians 1994-95. Canberra: The Commission, 1995.
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1963-, Borrows John, e Law Commission of Canada, a cura di. Justice within: Indigenous legal traditions : discussion paper. [Ottawa]: Law Commission of Canada, 2006.
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Flood, Seán. Mabo, symbol of sharing: Justice for indigenous people-- justice for all. 2a ed. Glebe, NSW: Fink Consultancy, 1993.
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Ewing, Bronwyn, e Grace Sarra. Educating Indigenous Children in Australian Juvenile Justice Systems. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-8684-0.
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Behrendt, Larissa. Achieving social justice: Indigenous rights and Australia's future. Annandale, N.S.W: Federation Press, 2003.
Capitoli di libri sul tema "Indigenate and indigenous justice":
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Hendry, Jennifer, Melissa L. Tatum, Miriam Jorgensen e Deirdre Howard-Wagner. "Introduction". In Indigenous Justice, 1–7. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_1.
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Patrick, Wantarri Steve Jampijimpa, e Mary Spiers Williams. "Thoughts on the ‘Law of the Land’ and the Persistence of Aboriginal Law in Australia". In Indigenous Justice, 143–57. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_10.
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Hendry, Jennifer, e Melissa L. Tatum. "Building New Traditions: Drawing Insights from Interactive Legal Culture". In Indigenous Justice, 161–82. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_11.
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Stuart-Richard, Gina D. "Contestations of Space: Developing a Twenty-First Century Indigenous Cartographic Practice". In Indigenous Justice, 183–94. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_12.
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Colombi, Benedict J., Brian Thom e Tatiana Degai. "Googling Indigenous Kamchatka: Mapping New Collaborations". In Indigenous Justice, 195–203. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_13.
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Toi, Sharon. "Mana Wahine: Decolonising Governance?" In Indigenous Justice, 205–16. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_14.
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Jorgensen, Miriam. "Contemporary First Nation Lawmaking: New Spaces for Aboriginal Justice". In Indigenous Justice, 217–32. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_15.
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Cornell, Stephen. "Justice as Position, Justice as Practice: Indigenous Governance at the Boundary". In Indigenous Justice, 11–26. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_2.
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Gover, Kirsty. "Indigenous-State Relationships and the Paradoxical Effects of Antidiscrimination Law: Lessons from the Australian High Court in Maloney v The Queen". In Indigenous Justice, 27–52. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_3.
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Modzelewski, Darren. "Pueblo Water Rights". In Indigenous Justice, 53–68. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_4.
Atti di convegni sul tema "Indigenate and indigenous justice":
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Lee, Tiffany. "Indigenous Epistemologies, Social Justice, and Praxis: Centering Education on Students' Well-Being". In 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1690874.
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Srivastava, Sankalp. "LEVERAGING GENERATIVE AI FOR SUSTAINABLE DIGITAL EMPOWERMENT IN INDIGENOUS COMMUNITIES". In EduCon Tokyo –International Conference on Education, 17-18 January 2024. Global Research & Development Services, 2024. http://dx.doi.org/10.20319/ictel.2024.38.
Abstract (sommario):
In an endeavour to tackle global inequality through digitalization, this study concentrates on utilizing the capabilities of Generative Artificial Intelligence (Generative AI) to empower Indigenous communities. The aim of this research is to investigate how Generative AI can mitigate socio-economic disparities by safeguarding indigenous knowledge and promoting social justice, all while being conscious of the historical biases faced by these communities. By employing innovative research tools that leverage Generative AI, the researchers delve into its applications within Indigenous contexts in India. Their findings underscore the potential of Generative AI in advancing cultural preservation, strengthening social cohesion, and establishing sustainable economic opportunities. This research sheds light on a transformative path toward digital empowerment and social justice for marginalized Indigenous communities
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Purwanto e Annurdi. "Justice Creation for Indigenous Community in Palm Oil Plantation Investment in West Kalimantan". In Proceedings of the 6th International Conference on Community Development (ICCD 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccd-19.2019.110.
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Artina, Dessy. "Philosophy of Gender Justice in the Indigenous Malay People in Siak Sri Indrapura Regency". In Riau Annual Meeting on Law and Social Sciences (RAMLAS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.294.
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Abad, Miguel. ""The Only Environmental Justice Is Indigenous Land Repatriation": Killjoy Pedagogies and Unsettling Youth Climate Activism". In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1886518.
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Schar, Cathi Ho, Nicole Biewenga e Mark Lombawa. "Decolonizing Frameworks: A Cultural Design Resource for Corrections". In 108th Annual Meeting Proceedings. ACSA Press, 2020. http://dx.doi.org/10.35483/acsa.am.108.141.
Abstract (sommario):
Indigenous people are overrepresented in the criminal justice system throughout the world.1 In Hawai’i, the 1893 overthow of the Kingdom of Hawai’i subjected Native Hawaiian people (kanaka maoli) to the sufferings of colonization, that has likewise contributed to the disproportionate over-representation of Native Hawaiians in every part of the criminal justice system.2 In response, multiple task forces have called for a new vision for corrections that restores Native Hawaiian individuals to their families, communities, and the land (aina).3 In 2018, the State of Hawai’i Department of Public Safety (DPS) established a partnership with the University of Hawaii Community Design Center (UHCDC) to explore a new corrections model for Hawai’i, a restorative model that addresses and leverages the state’s unique social, cultural, ecological, and economic context. The center assembled a multi-departmental team of faculty, staff, and students from the School of Architecture, College of Engineering, and Social Science Research Institute, to develop different studies to inform this new vision. The School of Architecture’s scope evolved into the development of a Cultural Competency Framework aimed at “decolonizing” the state’s correctional system, understanding facilities, programs, and agency operations as an inseparable whole. This discussion follows the development of a Cultural Competency Framework, that leveraged three tiers of university activity: teaching, research, and outreach to also produce a Cultural Design Process and Resource, and Aina-based Design Strategies that ultimately aim at restorative cultural landscapes for incarcerated individuals.
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Gibbons, Judith. "What We Can Learn about Multiculturalism from Latin American Psychology". In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2020. http://dx.doi.org/10.4087/muqu8642.
Abstract (sommario):
Latin American psychology, although greatly under-represented in international journals, can provide important lessons for international psychologists. Mexican psychologist Rogelio Díaz-Guerrero was one of the first to describe would now be labeled an indigenous psychology. Latin American theorists such as Paolo Freire and Ignacio Martín-Baró have provided frameworks for understanding diversity and multiculturalism among groups with unequal power. Only by critical thinking and critical analysis can we understand and challenge disparate conditions. Relatedly, Latin American psychology often focuses on achieving social justice and solving practical real-world problems. Thus, community and political psychology are strengths of Latin American psychology and have made contributions to the understanding of multiculturalism and activism. Finally, the high proportion of youth in Latin American countries makes their well-being a priority and innovative research has worked to identify and promote talent among young people. Examples of Latin American contributions, personal lessons learned, and suggestions for incorporating knowledge and perspectives from Latin America are highlighted.
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Chen, Dijia. "Accidental Affinities in the Contact Zone: Envisioning Public Well-being in Michael Sorkin’s Urban Imaginaries for China". In 111th ACSA Annual Meeting Proceedings. ACSA Press, 2023. http://dx.doi.org/10.35483/acsa.am.111.28.
Abstract (sommario):
This research looks into Michael Sorkin’s urban images not only as vehicles of his universal guidelines for urban designs, but more critically as localized and situated instruments for social and environmental justice that manifest a coincidental parallel between China’s indigenous cultural psyche and Sorkin’s urban ideals. Since 2010, more than half of the Michael Sorkin Studio’s projects are based in China, including new city planning, river basin planning, infrastructure management, and massive residential complex designs. Although most of them remain on paper, these urban images function as intermediaries between theory and reality in their capability of visually incorporating unique local conditions with broad social arguments. This research frames foreign urban design projects as a virtual contact zone, where designers/theorists’ own background and ideals engage with the local socio-cultural context through hypothetical images that envision ideal conditions, and thus catalyze new urban solutions with both universality and situatedness. This study sees unbuilt proposal images beyond “failed” projects, and argues for the significance of these images as intermediaries between theory and reality in Sorkin’s genre for their capability of visually incorporating site- specific specificities. I first introduce Sorkin’s urban theories which claimed “the end(s) of urban design” and critiqued the existing urban spaces dominated by global capital and consumerism. I then discuss the “transitional” Chinese cities as a test field for Sorkin to experiment his urban ideals. Tracing clues of indigenous spatial forms that are adopted, transformed, and re-applied in Sorkin’s urban designs for China, I particularly investigate how traditional ways of life and self-emergent urban forms in China coincidentally run parallel to Sorkin’s urban ideals. This research thus explicates the potential of coincidental affinities between foreign urban ideals and local cultural conventions, with Sorkin’s work in China as an inspirational case that achieves both local and universal applicability in global urban studies
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Thomas, Joyce, e Megan Strickfaden. "Design for the Real World: a look back at Papanek from the 21st Century". In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002010.
Abstract (sommario):
This paper presents an overview of Victor Papanek’s book Design for the Real World (1971) from the perspective of current 3rd year industrial design students, members of GenZ, combined with the perspectives of the educators/authors who read the original edition of the book in the 70s and 80s. Students read individual chapters the 2019 edition of this book, wrote a critical review, and presented their overviews and findings in two lengthy class discussions that allowed them to ‘read’ the entire book. The perspectives of the students and educators (from very different generations) reveal an interesting story about the Austrian-born American designer and educator’s writings. In this paper we reveal the continued relevance and critically analyze Papanek’s writings by illustrating how his views on socially and environmentally responsible design live on.Taking his early design inspiration from Raymond Loewy, Papanek went on to study architecture with Frank Lloyd Wright. An early follower and ally of Buckminster Fuller, a designer and systems theorist, Papanek applied principles of socially responsible design, both in theory and practice ultimately working on collaborative projects with UNESCO and the World Health Organization. In Design for the Real World, Papanek professed his philosophy that objects or systems work as political tools for change. He became a controversial voice within that time frame as he declared that many consumer products were frivolous, excessive, and lacked basic functionality causing them to be recklessly dangerous to the users. His ideas seemed extreme, echoed by many other environmental philosophers at the time, at that point in history, but perhaps viewed from the 21st century seem prophetic. An advocate for responsible design, Papanek had visionary ideas on design theory. Papanek felt it was important to put the user first when designing. He spent time observing indigenous communities in developing countries, working directly with, and studying people of different cultures and backgrounds. Papanek designed for people with disabilities often in pursuit of a better world for all. He also addressed themes that have continue to be overlooked in design in the 21st century - inclusion, social justice, appropriate technology, and sustainability.Papanek ultimately earned the respect of many talented colleagues. He would go on to design, teach, and write for future generations. Opposing the ideals of planned obsolescence and the mass consumerism that fuels it, his work encompassed what would become the idea of sustainable design and decreasing overproduction for the consumer market. Themes from Design for the Real World remain relevant, and today it has become one of the most widely read books on design; resulting in Papanek’s voice continuing to push designers to uplift their morals and standards in practicing design.This paper highlights Papanek’s values of designing thoughtfully and for all, while revealing the details on the relevance of his writings five decades after the original publication.
Rapporti di organizzazioni sul tema "Indigenate and indigenous justice":
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Joyce, Sindy, Olive O'Reilly, Margaret O'Brien, David Joyce, Jennifer Schweppe e Amanda Haynes. Irish Travellers’ Access to Justice. University of Limerick, giugno 2022. http://dx.doi.org/10.31880/10344/11203.
2
Jana, S. Working Towards Environmental Justice; An Indigenous Fishing Minority's Movement in Chitwan National Park,Nepal. Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2007. http://dx.doi.org/10.53055/icimod.483.
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Jana, S. Working Towards Environmental Justice; An Indigenous Fishing Minority's Movement in Chitwan National Park,Nepal. Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2007. http://dx.doi.org/10.53055/icimod.483.
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Jayakumar, Chinmayi, Payain Gangadharan e Suganya Sankaran. Looking Inward, Looking Forward: Articulating Alternatives to the Education System for Adivasis, by Adivasis. Indian Institute for Human Settlements, 2023. http://dx.doi.org/10.24943/tesf0205.2023.
Abstract (sommario):
The education question for the four indigenous communities of Gudalur, Tamil Nadu has been shrouded in silence by those in power, and on the rare occasions that the shroud has been lifted, the people have seldom had their say. This report explores how the Bettakurumba, Kattunayakan, Mullakurumba and Paniya communities of Gudalur have experienced the current education system so far, their understanding of the purpose of Adivasi education, and an alternate conceptualisation of educational practices geared towards greater equality and justice as understood by the people of the community.
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Dutta, Deborah, e Amrita Hazra. ‘There is a Bee in my Balcony’: A Guide to Growing Food Anywhere You Live Using Illustrated Narratives of Diverse Urban Farms. Indian Institute for Human Settlements, 2023. http://dx.doi.org/10.24943/tesf0305.2023.
Abstract (sommario):
Food is a fundamental aspect of our everyday life, with deep connections to sustainability and social justice. Unfortunately, our current conventional industrial food systems form a core part of the ecological crisis. To engage with these systems, we require a radical transformation of our relationship with food, acknowledging that we as humans are also a part of the natural environment. Recognising the interdependence of agrobiodiversity, soil health and indigenous knowledge about nutrition and well-being requires the collective participation of diverse socio-economic groups at the local level.
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Tauli-Corpuz, Victoria, Janis Alcorn e Augusta Molnar. Cornered by Protected Areas: Replacing ‘Fortress’ Conservation with Rights-based Approaches Helps Bring Justice for Indigenous Peoples and Local Communities, Reduces Conflict, and Enables Cost-effective Conservation and Climate Action. Rights and Resources Initiative, giugno 2018. http://dx.doi.org/10.53892/exqc6889.
Abstract (sommario):
Faced with growing environmental threats, governments and the international community have sought ways to halt biodiversity loss and ecosystem degradation and realize global climate and development priorities. Today, expanding the global network of protected areas is a key approach for achieving the goals of the Convention on Biological Diversity (CBD), the 2030 Agenda for Sustainable Development, and the Paris Agreement on climate change. But human pressure is increasing in and around protected areas, and far from improving the lives of those affected by the growing number of conservation initiatives, land and forest sequestration through “fortress” conservation approaches is creating chronic patterns of abuse and human-rights violations. In a context where many protected areas are underfunded and therefore limited in their capacity to deliver climate or biodiversity outcomes, the push for still more and even larger parks and conservation areas only stands to exacerbate the existing funding gap and the potential for injustice. Yet, despite widespread poverty and insecure resource rights, evidence shows that Indigenous Peoples and local communities are nevertheless spending their limited resources on conservation efforts and achieving outcomes that are at least equivalent to those of government-funded protected areas. As this brief shows, there is an urgent need to replace the fortress-conservation model with rights-based approaches to both improve conservation outcomes and end human-rights abuses committed in the name of conservation.
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Venkateswaran, Nitya, Jay Feldman, Stephanie Hawkins, Megan A. Lewis, Janelle Armstrong-Brown, Megan Comfort, Ashley Lowe e Daniela Pineda. Bringing an Equity-Centered Framework to Research: Transforming the Researcher, Research Content, and Practice of Research. RTI Press, gennaio 2023. http://dx.doi.org/10.3768/rtipress.2023.op.0085.2301.
Abstract (sommario):
Since the mainstream racial awakening to pervasive and entrenched structural racism, many organizations have made commitments and adopted practices to increase workplace diversity, inclusion, and equity and embed these commitments in their organizational missions. A question often arises about how these concepts apply to research. This paper discusses how organizations can build on their specific commitments to diversity, inclusion, and equity by applying these principles in the research enterprise. RTI International’s framework for conducting equity-centered transformative research highlights how incorporating principles of diversity, inclusion, and equity requires a departure from mainstream practice because of historical and intentional exclusion of these principles. Drawing on methodologies of culturally responsive evaluation, research, and pedagogy; feminist, Indigenous, and critical methodologies; community-based participatory research; and theories of social transformation, liberation, and racial justice, this organizing framework illustrates what this departure requires and how research can serve liberation and social justice by transforming the researcher, the research content, and the day-to-day practice of conducting research. Centering the work of seminal scholars and practitioners of color in the field, this paper provides a holistic framework that incorporates various research approaches and paradigms intended to shift power to minoritized and marginalized communities to achieve social transformation through research.
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Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.
Abstract (sommario):
Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
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Turmena, Lucas, Flávia Maia, Flávia Guerra e Michael Roll. TUC City Profile: Teresina, Brazil. United Nations University - Institute for Environment and Human Security (UNU-EHS), novembre 2022. http://dx.doi.org/10.53324/eycc5652.
Abstract (sommario):
Climate injustice is obvious in Teresina. Although the city makes a small contribution to national and global emissions, it is situated in a global warming hotspot. Teresina is already affected by extreme heat, and models anticipate that it will become even hotter and drier in the coming years. The city's high vulnerability to climate change particularly affects Black, Indigenous and People of Colour (BIPOC) groups living in low-income neighbourhoods. Social injustice and racism are tied together in the urban development process of Teresina. Flood-prone areas often overlap with vulnerable neighbourhoods at the fringes of the city, resulting in precarious living conditions. Climate action at the city level must simultaneously favour racial and climate justice to promote transformative changes towards sustainability. Teresina will likely have to absorb climate-induced migration from its surroundings, which may increase the challenges of already overloaded basic services and infrastructure. Urban planning in Teresina must accommodate future projections by combining climate mitigation with adaptation to provide low-carbon and resilient development. Urban climate governance is still emerging in Teresina, which makes this a key moment for transformative action towards sustainability. Entry points for transformation in the city include: promoting vertical and horizontal coordination to implement the climate agenda; increasing climate-related technical knowledge within the municipal government and awareness at the community level; fostering collaboration to generate and disseminate municipal climate data and amplify bottom-up climate initiatives; creating new climate narratives; strengthening citizen participation while recognizing and including vulnerable groups; declaring a climate emergency; and leveraging additional public and private funds for climate action.
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Menon, Shantanu, Kushagra Merchant, Devika Menon e Aruna Pandey. Youth for Unity and Voluntary Action (YUVA): Instituting an ideal. Indian School Of Development Management, marzo 2023. http://dx.doi.org/10.58178/2303.1021.
Abstract (sommario):
This case study traces the journey of Youth for Unity and Voluntary Action (YUVA), an NGO which was co-founded in Mumbai (erstwhile Bombay) in 1984 by a young graduate Minar Pimple along with a group of his lecturers and peers from the Nirmala Niketan College of Social Work, together looking to evolve an indigenous model of social work practice. To say that times have changed in India since YUVA’s inception 38 years ago would be an understatement. Despite this, the organization’s spirit continues to echo its founding purpose and values, and provide a space in which the most marginalised of young and like-minded people can come together, understand their rights and responsibilities as citizens, and work together towards shared ideals. Even today, the majority of the people who work with YUVA (meaning “youth”) come from marginalised backgrounds. Such talent composition is not the norm, even in civil society. Seeded with feminist ideals—in particular that of nurturing a careful and life-long sensitivity for the socio-politically marginalised, and standing by them in their strive for social justice—YUVA’s historical record is a statement of how a steadfast commitment to principles can eventually find home in a settled and satisfying practice. This case study lays out both what that historical record speaks and what it speaks between the lines. What the record directly speaks of is the radical milieu in which YUVA came into being, how it became a significant civil society presence in its own right, how it multiplied new initiatives, and how it underwent a difficult leadership transition and financial stresses, yet strived hard to remain relevant. Between the lines, the record hints at how an alert, attuned and active academic milieu constitutes a real treasure—a reminder that perhaps seems appropriate for the times; and narrates the story of how a feminist organization deeply committed to social justice operates from the inside, of the people who make it and how they make and remake it. organizations of this nature have an important place in the annals of Indian civil society but have not received a proportionate space within the documented field of organizational development and talent management. This case study provides an opportunity for learners to explore the idea, relevance and practices of a feminist organization, through the travails and triumphs of one of the oldest ones in India.