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Статті в журналах з теми "Ethnicité – Colombie"
Flórez, Silvia. "A Study of Language Attitudes in Two Creole-Speaking Islands: San Andres and Providence (Colombia)." Íkala, Revista de Lenguaje y Cultura 11, no. 1 (November 8, 2006): 119–47. http://dx.doi.org/10.17533/udea.ikala.2783.
Повний текст джерелаAcosta, Karina, and Adolfo Meisel. "Anthropometric measurements by ethnicity in Colombia, 1965–1990." Economics & Human Biology 11, no. 4 (December 2013): 416–25. http://dx.doi.org/10.1016/j.ehb.2013.03.006.
Повний текст джерелаPinzón-Rondón, Ángela María, Liseth B. Cifuentes, Catalina Zuluaga, Juan Carlos Botero, and Mariana Pinzon-Caicedo. "Wealth, Social Protection Programs, and Child Labor in Colombia: A Cross-sectional Study." International Journal of Health Services 48, no. 3 (January 16, 2018): 535–48. http://dx.doi.org/10.1177/0020731417747421.
Повний текст джерелаCediel, Gustavo, Eliana Perez, Diego Gaitán, Olga L. Sarmiento, and Laura Gonzalez. "Association of all forms of malnutrition and socioeconomic status, educational level and ethnicity in Colombian children and non-pregnant women." Public Health Nutrition 23, S1 (March 5, 2020): s51—s58. http://dx.doi.org/10.1017/s1368980019004257.
Повний текст джерелаGalvis Rivas, Angélica María, Jessica Natalia Gómez Rocha, Linda Teresa Orcasita, and Juan Sebastián Rueda-Toro. "Interseccionalidad en el proceso de revelación y aceptación de la orientación sexual de hijos homosexuales en dos familias afrocolombianas." REVISTA CONTROVERSIA, no. 215 (December 18, 2020): 75–108. http://dx.doi.org/10.54118/controver.vi215.1210.
Повний текст джерелаValencia, Inge Helena. "Conflictos interétnicos en el Caribe Insular Colombiano." REVISTA CONTROVERSIA, no. 205 (October 23, 2015): 173–217. http://dx.doi.org/10.54118/controver.vi205.395.
Повний текст джерелаBravo-Hammett, Sonia, Ludovica Nucci, Teti Christou, Juan Fernando Aristizabal, and Chung How Kau. "3D Analysis of Facial Morphology of a Colombian Population Compared to Adult Caucasians." European Journal of Dentistry 14, no. 03 (May 24, 2020): 342–51. http://dx.doi.org/10.1055/s-0040-1712071.
Повний текст джерелаMuñoz, Ercio A., and Dario Sansone. "Matching Patterns among Same-Sex and Different-Sex Couples in Latin America." AEA Papers and Proceedings 114 (May 1, 2024): 279–83. http://dx.doi.org/10.1257/pandp.20241042.
Повний текст джерелаGómez, Fernando, David Osorio-García, Luisa Panesso, and Carmen-Lucia Curcio. "Healthy aging determinants and disability among older adults: SABE Colombia." Revista Panamericana de Salud Pública 45 (September 1, 2021): 1. http://dx.doi.org/10.26633/rpsp.2021.98.
Повний текст джерелаVásquez-Rivera, Oscar Iván. "Cultural hybridization in three colombian indigenous productive organizations." Cuadernos de Administración 35, no. 63 (March 27, 2019): 26–41. http://dx.doi.org/10.25100/cdea.v35i63.6916.
Повний текст джерелаДисертації з теми "Ethnicité – Colombie"
Denef, Mélanie. "Du droit des victimes aux réparations ethniques. Citoyennetés autochtones et afrocolombiennes au croisement de la justice transitionnelle et du multiculturalisme." Electronic Thesis or Diss., Bordeaux, 2024. http://www.theses.fr/2024BORD0116.
Повний текст джерелаSince the signing of Peace Accords between the FARC-EP guerrilla and the government of Juan Manuel Santos in 2016, Colombia has embarked on a new attempt to resolve the armed conflict, taking into account the specificities of historically minorized ethnic groups, who have been both actors or victims of violence within the conflict. The "ethnic chapter" integrated into the recent Peace Accords reflects several decades of social mobilization, where victim movements intersected with Indigenous and Afro-Colombian movements in the fight for human rights and for the decentering of peace rights from marginalized territories. It is also part of ongoing peace-building policies amidst the armed conflict and efforts to manage ethnic diversity in a postcolonial context that Colombia has adopted since the end of the twentieth century. Prior to these Peace Accords, Decree-Laws 4633 and 4635 of 2011 had already outlined the rights of victims to justice, truth, reparations, and the non-repetition of violence, through an "ethnic differential approach" aimed at Indigenous, Black, Afro-Colombian, Raizales and Palenqueras peoples and territories. Situated at the crossroads between two governance models – conceptualized as Transitional Justice and Multiculturalism – policies for collective reparation to ethnically differentiated victims of the Colombian armed conflict challenge traditional citizenship categories of belonging on multiple levels. How is the recognition of ethnic communities as collective subjects of rights may be translated into the formulation and application of collective reparations for peripheral communities and territories historically constructed as ethnic? How does the transition towards peace through reparations for conflict victims prompt a rethinking of the relationship between Indigenous and Afro-Colombian peoples and the State? To what extent does the restoration of their rights violated during the armed conflict contribute to a redefinition of differentiated ethnic and victim-based citizenship? To answer these questions, this thesis adopts a socio-anthropological fieldwork approach comparing two reparative processes conducted within two ethnic communities recognized as collective victims of the armed conflict by the 2011 Victims and Land Restitution Law: a group of displaced people organized as a Nasa resguardo in the Andes of Cauca and a Black Community Council encompassing eleven Black communities in the Pacific coast of Cauca. Combining archivist research to trace the mobilization of ethnic organizations in shaping post-conflict policies that take them into account with a field work conducted from 2017 to 2020 within three transitional institutions established by the Victims' Law and with the two collective political subjects entitled to reparation, this study aims to better understand the interethnic power dynamics at play in the formulation and implementation of reparation policies for ethnic communities recognized as victims. The comparative analysis of transitional public policies directed at historically ethnicized territories and communities provides insight into the mecanisms of integration and empowerment for ethnic authorities under new transitional institutions, which ensure an increasing presence of the State in its peripheries and the ethnic differential approach that brings into question the exercise of power
Desde la firma de los Acuerdos de Paz entre la guerrilla de las FARC-EP y el gobierno de Juan Manuel Santos en 2016, el Estado colombiano ha emprendido un nuevo intento de resolución del conflicto armado que toma en cuenta las especificidades de grupos étnicos históricamente puestos en minoría, bien sean actores o víctimas de la violencia cometida en el marco del conflicto. El "capítulo étnico" incorporado en los recientes Acuerdos de Paz responde a varias décadas de movilización social en las que se han unido movimientos de víctimas, movimientos indígenas y movimientos afrocolombianos para reivindicar el respeto de los derechos humanos y su descolonización epistémica desde los territorios marginados. También se inscribe en la continuación de las políticas de construcción de paz en medio del conflicto armado y de manejo de la diversidad étnica en un contexto poscolonial, adoptadas desde finales del siglo XX en Colombia. Anteriormente a los Acuerdos de Paz, los Decretos-Leyes 4633 y 4635 de 2011 establecieron un marco para los derechos de las víctimas a la justicia, la verdad, la reparación y la no repetición de la violencia, basado en un "enfoque diferencial étnico" dirigido a los pueblos y comunidades indígenas, negras, afrocolombianas, raizales y palenqueras. En la encrucijada entre dos modelos de gobernanza conceptualizados como justicia transicional y multiculturalismo, las políticas de reparación a víctimas del conflicto armado colombiano dirigidas a pueblos étnicamente diferenciados cuestionan las categorías sociales y jurídicas de pertenencia en varios niveles. ¿Cómo se traduce el reconocimiento de las comunidades étnicas como sujetos colectivos de derecho en la formulación y aplicación de reparaciones colectivas a comunidades y territorios periféricos históricamente construidos como étnicos? ¿De qué manera el contexto de transición a la paz a través de la reparación a las víctimas del conflicto nos lleva a repensar la relación de los pueblos indígenas y afrocolombianos con el Estado? ¿En qué medida el restablecimiento de sus derechos, vulnerados durante el conflicto armado, contribuye a una redefinición de la ciudadanía diferencial étnica y de víctimas? Para responder a estas preguntas, esta tesis adopta un enfoque socio-antropológico de trabajo de campo para comparar dos procesos de reparación llevados a cabo en el seno de dos comunidades étnicas reconocidas como víctimas colectivas del conflicto armado por la Ley de Víctimas y Restitución de Tierras de 2011: un grupo de desplazados constituido como resguardo nasa en los Andes caucanos y un consejo comunitario conformado por once comunidades negras en el Pacífico caucano. Combinando un trabajo de archivo que rastrea la movilización de las organizaciones étnicas en la construcción de políticas para el posconflicto que las tengan en cuenta, con una investigación de campo realizada entre 2017 y 2020 en el seno de tres instituciones transicionales creadas por la Ley de Víctimas y con los dos sujetos colectivos de derecho a la reparación, este estudio pretende comprender mejor las relaciones de poder interétnicas en juego en la formulación y aplicación de las políticas de reparación para las víctimas miembros de comunidades étnicas. El análisis comparado de las políticas públicas transicionales dirigidas a territorios y comunidades históricamente etnicizadas permite captar las lógicas de integración y autonomía de las autoridades étnicas por parte de las nuevas instituciones transicionales, garantes del despliegue del Estado en sus periferias y del enfoque diferencial étnico idóneo para cuestionar el ejercicio del poder
Rinaudo, Christian. "Ethnicité dans la ville." Habilitation à diriger des recherches, Université de Nice Sophia-Antipolis, 2010. http://tel.archives-ouvertes.fr/tel-00720572.
Повний текст джерелаAgudelo, Alvarado Carlos Efrén. "Populations noires et politique dans le Pacifique colombien : paradoxes d'une inclusion ambigu͏̈e." Paris 3, 2002. http://www.theses.fr/2002PA030102.
Повний текст джерелаThe black population of Colombia represents about 18% of the national total. This population is a majority in the Pacific region of the country. This thesis presents an analysis of the mechanisms of integration of the Pacific region in the national society and of the historical construction of the forms of participation and black political leadership that have developed in the region to the present day. At the beginning of the 1990s, a "point of rupture" occurred within a global context in which questions of multiculturality and environment have achieved new levels of significance. In 1991, a new constitution was adopted in Colombia which was presented as the consolidation of a process of decentralisation and as the recognition of the country's ethnic and cultural diversity. In this context, "black communities" have become one of the social actors which are constituted as distinct political subjects and the Pacific region has become a territory recognised for its biodiversity. In a process of both continuity and rupture, the role played by the Pacific region in the nation and the forms of political participation of black populations both reflect the historically ambiguous character of their inclusion in society. This ambiguity is caused by the oscillation between integration and exclusion, between recognition and marginalisation. Violence appears to be the only way in which the integration of the Pacific and its inhabitants does not now display any such ambiguity. The Pacific region has become a strategic scene for the armed conflict which Colombia is suffering and the black populations of the region are one of the sectors most badly affected by this scourge
Morales, Thomas Patrick. "Mémoires reconstruites et ré-ethnisation : Corpus Christi et pagamentos chez les indiens kankuamo de la Sierra Nevada de Santa Marta, Colombie." Paris, EHESS, 2006. http://www.theses.fr/2006EHES0235.
Повний текст джерелаThe present work analyses the re-ethnitisation process undertaken by the Kankuamo indians at the Sierra Nevada of Santa Marta in Colombia. The questions generated by the identity movement are addressed by observing the local celebration named God-Party. The ritual of this party is defined by a journey to places called "pagamentos", traditional spaces for offerings to the ancestors. The "pagamentos" constitute not only truthful, sacred cartographies, but, most of all, a powerful language working as a grid of understandability of a memorial schema. In this schema, the recurring theme revolves around a painful conflict; which is always related to external current events
Maya, Restrepo Luz Adriana. "Sorcellerie et reconstruction d'identité parmi les africains et leurs descendants en Nouvelle Grenade au XVIIème siècle." Paris 1, 1999. http://www.theses.fr/1999PA010612.
Повний текст джерелаThe subject of my thesis concerns the reconstruction of the identities of africans and their descendents living in New Granada (modern day Colombia) in the 17th century. The main hypothesis guiding this thesis contends that africans as well as Creoles and Mulattos were able to undergo the processes of re-personalization, re-socialization, re-politicization and repatriation in the heart of the slavery system thanks to the durability of the sacred view of reality held by their ancestors. "Corp-orality" is also considered to have played a key role in the symbolic and material reconstruction of memories born of the fight against captivity. One understands by "corp-orality" all possible means of expressing the historical-cultural african memory. This is conceptualized in the form of a group of expressions aimed at cultivating the performance of the sacred word and all others where the human body is the essential means of expression. Mastery of this "corp-orality" guaranteed the transmission of knowledge regarding the laws of the universe as well as the ethics guiding the lives of individuals and society in general. It made possible the continued learning of techniques used in the manufacture of ritual objects. Nonetheless, the threads woven together to form this "corp-orality" were partly destroyed by atlantic slave traffic and evangelization. More than "corp-orality" itself, it is the material supports that suffered destructive blows : objects that functioned as vehicles for the communication needed to reactivate memory and form new generations. These supports were reconstituted in New Granada by africans and their descendants through mechanisms of appropriation and the re-signification of catholic symbolism
Fontaine, Guillaume. "Le prix du pétrole : ethnicité et gouvernance des conflits socio-écologiques en Equateur et en Colombie dans les années 1990." Paris 3, 2001. http://www.theses.fr/2001PA030081.
Повний текст джерелаFlórez, López Jesus Alfonso. "Spiritualité, identité et autodétermination des peuples indigènes : le cas du Choco en Colombie." Paris 8, 2005. http://www.theses.fr/2005PA082530.
Повний текст джерелаThe social movement of the colombian indian community has had a control porpuse to afirming the right to “autodetermination”, leading from the defense of their territories and the reafirmation of their cultural identities. Therefore the present abstract pretens to identify the logics that have been and that are present in the reconstruction of the ethnic identity process; where there are three consecutive concepts to reflect: autodetermination, identity and spirituality through them the process of the construction and application concept is analited through out. The first twenty one years of the regional indian organization existance OREWA, as an extrategy in the reconstruction of these indian communities (towns), facing the effects of the diverse states of colonialisim that they have been subjugated since the european conquest to the internal colonialism from the state – nation. To afirm the autodetermination it begins from de subject´s autodetermination of such rigth it´s to say the notion of town due to this motive a historic revision on the existance of these towns and their autodefinition has been conducted starting from the premise of it´s mythical body and its political practice
Duarte, Torres Carlos. "(Des)encuentros en lo público : gobernabilidad y conflictos interétnicos en Colombia." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA041/document.
Повний текст джерелаThis research focuses on the analysis of the Colombian multiculturalism through an operative characterization. In this sense, the assessment of multicultural policies goes beyond the traditional discourse analysis, and instead it empirically reviews the implementation of differential rights translated into concrete public policies. To meet this goal, this study first explores the different symbolic schemes of the relationship between the State-Nation and the indigenous populations. In a second stage, it analyses how the policies that recognize cultural difference since 1991, are articulated with a project of state modernization of neoliberal characteristics, that is exemplified by the territorial decentralization phenomena. Finally, this research presents an analysis of the actual effects of multiculturalism in the fields of health, education, economic production and political governance for the Misak people, specifically for the Resguardo Mayor de Guambia, an indigenous reserve located in the department of Cauca. From this case study, readers will be able to discover how in the Colombian context, there are un-meet aspects (des-encuentros) and paradoxical effects between the Government’s neoliberal vision on public policies, the dynamics of ethnic recognition promoted by the state and the communitarian autonomous processes advocated by indigenous organizations
Esta investigación se focaliza en el análisis del multiculturalismo colombiano por medio de su caracterización operativa. En este sentido, la evaluación operativa de las políticas multiculturales, más allá de los tradicionales análisis discursivos, consiste en revisar empiricamente la implementación de los derechos diferenciales traducidos en políticas públicas concretas. Para cumplir con este objetivo, en un primer momento, se exploran los diferentes esquemas simbólicos de relacionamiento entre el estado-nación y las poblaciones indígenas. En un segundo momento, se analiza como las políticas de reconocimiento a la diferencia cultural acontecidas en 1991, se articulan con un proyecto de modernización estatal de corte neoliberal, expresado en los fenomenos de descentralización territorial. En un tercer momento, se elabora un análisis de los efectos concretos del multiculturalismo en los campos de salud, educación, producción económica y gobernabilidad política en el Pueblo Misak, específicamente para el Resguardo Mayor de Guambia, situado en el departamento del Cauca. A partir del seguimiento de este estudio de caso, el lector podrá descubrir cómo para el contexto colombiano, son persistentes los (des)-encuentros y los efectos paradójicos entre una visión neoliberal de la gestión pública, las dinámicas de reconocimiento étnico promovidas por el Estado y los procesos de autonomía en clave comunitarista defendidos por las organizaciones indígenas
Grieco, Kyra. "Politiser l'altérité reproduire l'inégalité. : genre, ethnicité et oppositions aux activités minières dans les Andes nord-péruviennes." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH101.
Повний текст джерелаThis thesis analyses the transformation of social relations connected to the recent development of mining activities in the northern Peruvian Andes, which has given rise to a politicisation of ethnic and gender relations in social movements opposing extractive activities. It approaches this topic through an ethnography of the Cajamarca region, one of the main areas of national mining investment since 1992, and the militant network that has opposed the implementation of the Minas Conga mining project since 2011. The research method employed combines an ethnography of activism with a socio-history of ethnic categorisation, and adopts to this end an intersectional, decolonial feminist approach. Fieldwork research carried out between 2011 and 2013 provided insights into the ways in which regional mining development can reconfigure productive relations, creating new forms of social differentiation as well as new trans-sectorial and multi-scalar alliances. A focus on local militants has revealed the politicisation of ethnic and gender identifications in mobilisations against mining activities, as well as the reproduction of underlying social hierarchies. Activist trajectories and the national stakes of the conflict shed light on a process of political reorganisation and appropriation of the state from below. Finally, the analysis of activist representations circulating in the national public space and international media between 2013 and 2016 reveals the elements of continuity and rupture in the representation of Otherness. What emerges in particular, within the context of expanding extractive activities and social mobilisations, is a reconfiguration of the category of “indigenous” and the national regime of otherness from which it derives
Le, Guyader Morgane. "« God Bless San Andres » : Esclavage, double colonisation et ethnicité post-émancipation dans la Caraïbe « colombienne »." Electronic Thesis or Diss., Antilles, 2022. http://www.theses.fr/2022ANTI0767.
Повний текст джерелаFrom the end of the 18th century, a small cotton plantation society was established on the archipelago of San Andres and Old Providence, located at the intersection of the Nicaraguan Coast, southern Jamaica and northern Colombia. Between 1834 and 1851, this settlement was dismantled during the process of emancipation under the authority of the Baptist minister Philip Beekman Livingston, descendant of the main Scottish slave trader of both islands and from a family of slavers settled on Old Providence Island and Jamaica. From his missionary project, similar to the Jamaican Baptist concept of Free Village, was born a « post-emancipation » Afro-Anglo-Creole society based on an egalitarian ideology, whose deployment accelerated at the end of the 19th century. If the ruthless rivalry between colonial empires led the majority of Caribbean territories to be successively and/or simultaneously colonized by the British and the Spanish (among others), this archipelago was confronted, from the beginning of the 20th century, with the extension of the colonial paradigm, this time incarnated by Colombia. The Colombian central government then initiated a policy of acculturation by assimilation with this island community considered too « Afro », too « West Indian » and too « Protestant » for the national identity that the political elites were then trying to assert. Locally known as « Colombianization », this assimilationist policy remains today synonymous with the most explicit community trauma. On the island of San Andres, starting in the 1950s, profound demographic, economic, territorial, and socio-cultural upheavals were the harbingers of a point of no return. Representing only 30% of the island population of San Andres, the minorization of the Afro-Anglo-Creole community became, from the second half of the 20th century, the most contemporary expression of the phenomenon of double colonization inherent to the historical and political condition of the archipelago. This phenomenon of « dispossession » represents one of the major factors of the contemporary identity process of the heirs of the Livingstonian society, institutionnaly inaugurated in the 1990s by the community claim of an ethnic and indigenous category : the Raizal category. Beyond the inter-ethnic and genealogical approaches to the emergence of the Raizal category, the thesis aims to understand the ontological stakes of this post-slavery and postcolonial identity process. It questions its « root » character, built on the memory of the emancipation process intrinsically linked to the community memory of the land, and whose genesis is narrated by the paradoxical figure of Pastor Beekman Livingston, erected as the founding myth of the community. Despite the apparent insignificance often attributed to it, in what ways is Raizality a prominent manifestation of the modern narrative of a resistance to exist ? To what extent does Raizality constitute a singular response to the violent experience of dispossession ? Why does it go far beyond the borders of this unjustly erased archipelago on the regional and global map of counter-hegemonic struggles for existence ?
Desde finales del siglo XVIII, se estableció una pequeña sociedad de plantación de algodón en el archipiélago de San Andrés y Old Providence, situado en la intersección de la costa nicaragüense, el sur de Jamaica y el norte de Colombia. Entre 1834 y 1851, esta última fue desmantelada durante el proceso de emancipación bajo la autoridad del pastor bautista Philip Beekman Livingston, descendiente del principal comerciante de esclavos escocés de estas islas y de una familia de esclavistas asentada en la isla de Old Providence y en Jamaica. Su proyecto misionero, similar al concepto bautista jamaicano del Free Village, dio lugar a una sociedad insular afro-inglesa-kriol "post-emancipación" basada en una ideología igualitaria, que se aceleró a finales del siglo XIX. Mientras que la despiadada rivalidad entre los imperios coloniales hizo que la mayoría de los territorios del Caribe fueran colonizados sucesiva y/o simultáneamente por británicos y españoles (entre otros), este archipiélago se enfrentó, desde principios del siglo XX, a la extensión del paradigma colonial, esta vez encarnado por Colombia. El gobierno central colombiano inició entonces una política de aculturación a través de la asimilación de esta comunidad insular, considerada demasiado "afro", demasiado "antillana" y demasiado "protestante" para la identidad nacional que las élites políticas pretendían afirmar. Conocida localmente como "colombianización", esta política de asimilación sigue siendo hoy en día sinónimo del trauma comunitario más explícito. En la isla de San Andrés, a partir de los años 50, los profundos cambios demográficos, económicos, territoriales y socioculturales anunciaron un punto de no retorno. Con sólo el 30% de la población de la isla, la minorización de la comunidad afro-anglo-kriol se convirtió, a partir de la segunda mitad del siglo XX, en la expresión más contemporánea del fenómeno de la doble colonización inherente a la condición histórica y política del archipiélago. Este fenómeno de "desposesión" representa uno de los principales factores del proceso identitario contemporáneo de los herederos de la sociedad livingstoniana, inaugurado institucionalmente en los años 90 por la reivindicación comunitaria de una categoría étnica e indígena: la categoría raizal. Más allá de las aproximaciones interétnicas y genealógicas a la emergencia de la categoría raizal, la tesis pretende comprender las apuestas ontológicas de este proceso identitario post-esclavista y post-colonial. Cuestiona su carácter de "raíz", construido sobre la memoria del proceso de emancipación intrínsecamente ligado a la memoria comunitaria de la tierra, y cuya génesis es narrada por la figura profundamente paradójica del pastor Beekman Livingston, erigido en mito fundacional de la comunidad.A pesar de la aparente insignificancia que a menudo se le atribuye, ¿de qué manera la raizalidad es la manifestación prominente de la narrativa moderna de una necesidad vital y resistente de existir ? ¿En qué medida la raizalidad constituye una respuesta singular a la experiencia violenta del despojo? ¿Por qué va más allá de las fronteras de este archipiélago injustamente borrado en el mapa regional y mundial de las luchas contrahegemónicas por la existencia?
Книги з теми "Ethnicité – Colombie"
Wade, Peter. Blackness and race mixture: The dynamics of racial identity in Colombia. Baltimore: Johns Hopkins University Press, 1993.
Знайти повний текст джерелаM, Fernando Iriarte. La formación de la cultura en Colombia: El país plural. Bogotá, D.E., Colombia: Ecoe Ediciones, 1991.
Знайти повний текст джерелаVictoria, Uribe María, Restrepo Eduardo, and Instituto Colombiano de Antropología, eds. Antropología en la modernidad: Identidades, etnicidades y movimientos sociales en Colombia. Bogotá, Colombia: Instituto Colombiano de Antropología, 1997.
Знайти повний текст джерелаOdile, Hoffmann, and Rodríguez María Teresa, eds. Los retos de la diferencia: Los actores de la multiculturalidad entre México y Colombia. México, D.F: Centro de Investigaciones y Estudios Superiores en Antropología Social, 2007.
Знайти повний текст джерелаMirga-Kruszelnicka, Anna. Mobilizing Roma Ethnicity: Romani Political Activism in Argentina, Colombia and Spain. Central European University Press, 2022.
Знайти повний текст джерелаEtnicidad y nación: El desafío de la diversidad en Colombia. Cali, Colombia: Programa Editorial Universidad del Valle, 2007.
Знайти повний текст джерелаWade, Peter. Blackness and Race Mixture: The Dynamics of Racial Identity in Colombia (Johns Hopkins Studies in Atlantic History and Culture). The Johns Hopkins University Press, 1995.
Знайти повний текст джерелаSanto Tomás, Universidad. "Segunda parte: identidades, etnicidades y prácticas. Capítulo 2: Tropes, oxymoron, and discursive construction of ethnicity: the case of muisca people in Colombia and its ethnopolitics of memory ". Universidad Santo Tomas, 2020. http://dx.doi.org/10.15332/dt.inv.2020.02715.
Повний текст джерелаCovington-Ward, Yolanda, and Jeanette S. Jouili, eds. Embodying Black Religions in Africa and Its Diasporas. Duke University Press, 2021. http://dx.doi.org/10.1215/9781478013112.
Повний текст джерелаЧастини книг з теми "Ethnicité – Colombie"
Urrea-Giraldo, Fernando. "Race, Ethnicity, Crime and Criminal Justice in Colombia." In Race, Ethnicity, Crime and Criminal Justice in the Americas, 133–68. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230355866_7.
Повний текст джерелаStefoni, Carolina, Fernanda Stang, and Pablo Rojas. "Extractive Economy and Mobilities. The Case of Large Copper Mining in the Antofagasta Region." In IMISCOE Research Series, 27–50. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11061-0_2.
Повний текст джерелаBarragán, Carlos Andrés. "Molecular Vignettes of the Colombian Nation: The Place(s) of Race and Ethnicity in Networks of Biocapital." In Racial Identities, Genetic Ancestry, and Health in South America, 41–68. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9781137001702_3.
Повний текст джерела"Afro-Colombian Ethnicity." In Black and Green, 32–56. Duke University Press, 2009. http://dx.doi.org/10.1215/9780822390879-002.
Повний текст джерела"AFRO-COLOMBIAN ETHNICITY:." In Black and Green, 32–56. Duke University Press, 2009. http://dx.doi.org/10.2307/j.ctv11sms4q.6.
Повний текст джерелаUribe-Jongbloed, Enrique, and Hernan David Espinosa-Medina. "Is There a Colombian National Superhero?" In Superheroes Beyond, 208–25. University Press of Mississippi, 2024. http://dx.doi.org/10.14325/mississippi/9781496850096.003.0017.
Повний текст джерелаPaschel, Tianna S. "Rethinking Race, Rethinking Movements." In Becoming Black Political Subjects. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169385.003.0008.
Повний текст джерела"MULTI-SCALAR RESISTANCE AND TERRITORIAL DEFENSE BY AFRO-DESCENDANTS IN COLOMBIA: THE LOWER ATRATO CASE." In Movilizando etnicidad / Mobilizing Ethnicity, 245–66. Vervuert Verlagsgesellschaft, 2013. http://dx.doi.org/10.31819/9783954872220-011.
Повний текст джерелаTorrado P., María Cristina, and Ernesto Duran Strauch. "The Colombian Child Protection System." In Oxford Handbook of Child Protection Systems, 648—C32P110. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197503546.013.46.
Повний текст джерела"1 Afro-Colombian Ethnicity: From Invisibility to the Limelight." In Black and Green, 32–56. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822390879-003.
Повний текст джерелаЗвіти організацій з теми "Ethnicité – Colombie"
Muñoz, Ercio, and Dario Sansone. Matching Patterns among Same-Sex and Different-Sex Couples in Latin America. Inter-American Development Bank, May 2024. http://dx.doi.org/10.18235/0012968.
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