Дисертації з теми "Indigenous peoples – Colombia"
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Rogers, Kimberley L. (Kimberley Louise) Carleton University Dissertation International Affairs. "Indigenous peoples and the nation state: towards self-determination in Colombia?" Ottawa, 1994.
Знайти повний текст джерелаArenas, Cano Ana Catalina. "BETWEEN THE NARROW LIMITS OF STRUCTURAL VIOLENCE AND ARMED CONFLICT VIOLENCE : Case Study of Indigenous Peoples in Arauca, Colombia." Thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-199434.
Повний текст джерелаDel, Cairo Silva Carlos Luis. "Environmentalizing Indigeneity: A Comparative Ethnography on Multiculturalism, Ethnic Hierarchies, and Political Ecology in the Colombian Amazon." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/217111.
Повний текст джерелаDíaz, Baiges David. "“Convertir para Dios y transformar para la patria”. Misioneros claretianos y carmelitas descalzos entre los “indios errantes” del Chocó y Urabá, Colombia (1908-1952)." Doctoral thesis, Universitat de Barcelona, 2018. http://hdl.handle.net/10803/666223.
Повний текст джерелаThe main objective of this paper is to analyze “the internal other” in indigenous which was built by barefoot Claretian and Carmelite missionaries within the national Colombian project in Urabá y el Chocó (Colombia) between the years 1908 and 1952 to determine that the missionaries’ interests, in conjunction with the specificities of the territory and indigenous populations, conditioned such construction. Through the analysis of sources elaborated by the religious people in the development of their mission project -magazines of missionary propaganda, mission reports, photos, movies, among others-, it is intended, in one hand, to characterize indigenous populations that populate mission territories, to point out the specificities of the mission project implemented for every religious order and analyze the process of formation of missionaries in regulations of Claretian and Carmelite barefoot missionaries. On the other hand, it is intended to identify and analyze the representations that constructed the regulations among them, the territory and the indigenous peoples, to examine the practices implemented for them in the process of “civilization”' of indigenous communities. Through this exploration, it has been proven the close relation that existed between the implementation of a specific mission project and the specificities of the territory, the idiosyncrasy of indigenous populations of the territory and the characteristics of the missionaries. The different representations, elaborated by the religious people of indigenous populations in mission spaces, were part of a strategy to justify their achievements and failures, and at the same time, were part of a process of missionary identity formation, for to be placed as a moral authority in missionary territories, religious people had to justify their position through the construction of “us” determined to legitimize their superiority towards an “other”, the indigenous. To finish, it is remarkable the role played by the missionaries in the construction of the otherness through different strategies and mechanisms —implemented to “civilize” indigenous. Through this, it was intended to institute, establish the normal-regional, which was not based on horizontality or equality, but based on vertical linearity that generated internal hierarchical classifications which established regional otherness. Therefore, the hierarchy stablished on those populations from central authorities took apart in the moment in which missionaries started acting in that specific scenario of “the national territory”.
Guilland, Marie-Laure. "Patrimonialisation de vestiges préhispaniques et reconnaissance des peuples autochtones. Étude de trois affaires colombiennes." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA136.
Повний текст джерелаThis thesis aims to understand how Colombia's pre-Hispanic heritage becomes a recognition issue for indigenous peoples, twenty years after the creation of a multicultural and neoliberal constitution. Inspired by the works of L. Boltanski and E. Claverie, the study of three “affairs” makes it possible to understand how new ethnic claims transform a heritage “dispositif” (Foucault, 1977) that seemed immutable for more than half a century. The analysis is based on a multi-sited field work (Marcus, 1995). It explores heritage-scapes (Appadurai, 2001), and indigenous-scapes of the "world system" by linking them to three sites where national archaeological parks are located within or bordering indigenous territories (Teyuna-Ciudad Perdida, San Agustín and Tierradentro). In retracing the social and cultural biography of the vestiges (Appadurai and Kopytoff, 1986), we explain how the heritage “dispositif”, introduced at the beginning of the twentieth century, gave rise to a rhetorical and aesthetic valorization of the country's pre-Hispanic roots, but in no way to the recognition of contemporary indigenous peoples. In the late 2000s, indigenous leaders, who were left out of the history and heritage management of parks, intend to transform the “truth regime” and “heritage regime” they consider unfair. The challenge is to legitimize their appropriation of the sites in order to justify their requests for identity and territorial recognition. Indigenous rights, UNESCO's principles on cultural diversity and intangible heritage, decolonial thinking and fears aroused by tourism are all resources used to justify their expectations. In those “affairs”, different systems of legitimacy clash during “tests of justification” (Boltanski, Thevenot, 1991) and “tests of strength”. This process reinforces ethnic boundaries through a heritage othering effect, and changes the heritage regime: artifacts become the supports of new ethnic, ritual and sacred practices, indigenous peoples acquire a place of partners in the new heritage “dispositif”, and the relational value of vestiges becomes as important as their materiality
Zellers, Autumn. "Drug Production, Autonomy, and Neoliberal Multiculturalism in Indigenous Colombia." Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/494601.
Повний текст джерелаPh.D.
Since the 1970s, Colombia’s indigenous communities have been the beneficiaries of state-sanctioned cultural and territorial rights. They have also been extensively impacted by the drug trade in their territories. This dissertation examines how drug crop cultivation in indigenous territories has impacted the struggle for indigenous rights in Colombia. It is based on ethnographic fieldwork carried out primarily with the Nasa indigenous community in the southwestern department of Cauca, Colombia. I argue that the drug trade has contributed to the accelerated transition of indigenous agricultural communities from a primarily subsistence-based economy to a cash-based economy that is dependent on the circulation of global commodities. I also argue that drug control policies have contributed to neoliberal multiculturalism in that they have helped to undermine the political autonomy of indigenous communities. Finally, state-regulated institutions such as schools and child welfare circulate moral narratives that emphasize family structure as a cause for social problems rather than political and historical conditions. I conclude with an assessment of how identity may be used for indigenous communities who continue to struggle for cultural and territorial rights in Colombia’s post-conflict era.
Temple University--Theses
Gomez-Isaza, Lina Maria. "Aboriginal people in a time of disorder : exploring indigenous interactions with justice in Colombia." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/27951.
Повний текст джерелаJiménez, Marzo Marc. "El Indigenismo como construcción epistemológica de dominación dentro del sistema-mundo moderno/colonial: el caso de los indígenas que viven en contexto urbano en la ciudad de Medellín, Colombia." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/398709.
Повний текст джерелаIn Medellin, Colombia, there are indigenous migrated from thier communities who have built a multi-ethnic cabildo, the urban cabildo Chibcariwak, and they claim that can be indigenous living in the city. On the other hand, both the indigenous organization of the region, the Indigenous Organization of Antioquia – OIA – such as the Colombian State identity question the "authenticity" of these indigenous people living in urban context by the fact that do not comply with a series of features – living in contact with Nature, to practice own rituals, etc. –. In this paper, the indigenous discourse that forces these people to behave in a certain way if they want to "preserve" the identity is questioned, determining what is the locus enuntiationis from which it is built, and also the logic behind this discourse is questioned, that what, in the final analysis, is to reproduce in a epistemic level the domain and exploitation relations of coloniality. In short, this study seeks to determine whether the current indigenous movement is in this region of Colombia represents an alternative, or acts as an agent more of the modern/colonial world- system.
Mazars, Nadège. "Les ruses de la pratique subalterne. La santé gérée par les autochtones en Colombie, un multiculturalisme de domination et/ou d'autonomie ?" Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030019.
Повний текст джерелаIn 1993, Colombia reformed its healthcare system by following the orientations brought out by the political Constitution adopted in 1991 and the prescriptions emanating from the « Washington consensus ». The country enters a new political era in which social issues are redefined around the theme of poverty, whereas ethnic issues acquire a new visibility. In this context, Entities Promoting Indigenous Health (EPIH) are created from the generic model of EPHs, which are public administrative bodies dealing with healthcare affiliations and budgets and play an intermediary role between the State and the patient. The EPIH is closely intertwined with the native world. In fact, these entities manage the access to health care services for a population that must be of great majority native. The personnel and agents that run these entities are recruited in the native social and political realm. Furthermore, what is known as the "traditional" authority fully supervises these entities. To officially represent these native communities, these authorities give to the EPSI a public legal status, which confers them a distinctive character in the health care system more generally undergoing privatization reforms. What are the consequences of bringing in indigenous authorities and agents of these health agencies in the administration of public affairs? What are the effect on power relations and/or expressions of autonomy generated by the concrete application of this multiculturalism? Analyzing the issues that are brought out in the realm of intercultural health, this thesis is structured around three main parts. The first part will define the paradigm in which are thought out, from a state perspective, the interculturality of the health care system to understand how politics of multiculturalism, through integration, become a method of domination. The modus operandi of neo-liberal governance is based on the notion of empowerment, i.e. indigenous participation to the health care system being one of its manifestations. The second part will study the dialectical dimension of multiculturalism politics based on an ethnographic study conducted in three EPIH in three states (Cauca, César, La Guajira). The concrete application of this politics of multiculturalism leads to a re-interpretation of its meaning and an re-appropriation of social power dynamnics (territorial control, biopolitics) through which become possible the construction of autonomous indigenous space. However, the third part will analyze how this autonomy is only made possible by preexisting social, collective, and historical dynamics, which enabled a group of agents to produce a discourse and their own application of public affairs. We will thus study with the help of biographical narratives how it is possible to form counterpublics by looking at the habitus of the agents and at the local and global moral economy that helped shape these counterpublics
Reyes, Ramírez Olga Lucía. "Movimientos de re-existencia de los niños indígenas en la ciudad : germinaciones en las Casas de Pensamiento Intercultural en Bogotá, Colombia." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2018. http://hdl.handle.net/10183/174372.
Повний текст джерелаThe visibility of indigenous communities that inhabit cities is a recent phenomenon in Colombia. Although the country considers itself multi-ethnic and multicultural in the Constitutional Charter of 1991, thus recognizing the vast diversity that composes it, indigenous plurality is still woven from common sense, mainly linked to an eminently rural existence. Taking into account the convulsed reality in Colombia, various factors encourage indigenous communities to migrate to the cities and stay there. In this process, very young indigenous children move away from the possibilities and experiences offered by their communities and territories of origin to become indigenous. Faced with this reality, the Intercultural Thought Houses (CPIs) of Bogotá emerged in 2007, as a way of giving a pertinent response to young indigenous children (boys and girls between three months and five years) who live in the city. This research tackles the strategies of existence and reexistence that indigenous children, their families, communities, and pedagogical teams of the CPIs forge in the heart of Bogotá, as living spaces to become indigenous. In this thesis, I show that CPIs potentiate their work thanks to movements and experiences of appropriation and re-signification made by the indigenous communities that are there Thus CPIs are built from the combination of diversity, mediated by tensions, disputes, and contradictions. For their study, I use notions of the anthropology of childhood, proposed by Andrea Sulzc, Clarice Cohn, and Angela Nunes. To understand existences and re-existences, I work with the theory of Colombian researcher Adolfo Albán Achinte, and suggest that strategic essentialism is a form of re-existence in the city. Moreoever, as a means to expand the debate, I examine Catherine Walsh’s proposals regarding critical interculturality. Finally, all movements of approximation that I propose are connected by the ideas of the Argentinian philosopher Rodolfo Kusch. The daily life experiences of indigenous children who are in the CPIs can be taken as the result of the development of a mestizo pedagogy, which manages to take the encounter of cultures as a scenario in dispute, mediated by tensions and contradictions, and, for that very reason, extremely fruitful. From such dynamic daily life, lived in an emerging indigenous educational setting in the city, various forms of existence and re-existence are built, and brought together in music, language, art and crafts, the relationship with the territory of origin, spirituality, and ancestral medicine.
Lee, Taehwa. "The conflicts and dialogues among techno-developmental, ecological, and indigenous paradigms in a globalized modernity a case study of the U'wa people's resistance against oil development in Colombia /." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 314 p, 2010. http://proquest.umi.com/pqdweb?did=1992491951&sid=5&Fmt=2&clientId=8331&RQT=309&VName=PQD.
Повний текст джерелаFernández, Varas Diego. "Se dire et être nommé "indigène" : conflits autour des représentations sur les Muiscas/Mhuysqas de Cota, Colombie." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE2048.
Повний текст джерелаThe Musicas of the past are very present in the imaginary of the indigenous Colombian peoples, their treatment in official spaces of memory often reproduces an idealized discourse, already present in the national projects of the nineteenth century. Colombian historiography gives great importance to the representation of pre-Hispanic Muiscas and, in part, to those of the colonial period. Knowledge about the Muisca people is often rooted in a patrimonial and historical vision of the indigenous presence, as a component of a common history but far removed from the everyday life of contemporary communities. The preponderance of the mystified image of the Muisca people of the past can be understood from the historical point of view by the influence of indigenousism, positivism and the nationalist spirit of the nineteenth century. This influence contributed to the production of the idea of a “Muisca empire” or a “chibcha civilization”, participating in the consolidation of the national Colombian imagination on the basis of a supposed historical continuity between the new Nation and this pre-Hispanic empire. The strength of this narrative is still felt today by the relegation of contemporary Mhuysqa communities dwellering on the former territories of resguardo. These seek official recognition and try to meet the requirements of the standards in force, while questioning the official construction of the “indigenous”. This research shows how, for the last twenty years, the Mhuysqas of Cota, in the department of Cundinamarca, have turned to the past to find the vestiges of their ancestors Muiscas and reconstruct, recreate or reinterpret an eclipsed culture, first by the Spanish colonisation and then by the construction of the Colombian Nation-State. Although their continuous presence on the territory is easily found in number of public writings, major pitfalls have obstructed their social and political consideration as indigenous, participating to a climate of suspicion against this found people. In addition, the emergence of indigenous organisations since the 1970s, the integration of indigenous actors in the international institutions, and also the reinforcement of an ethno-environmental discourse, add levels of representations to the image of indigenousness. In this sense, the proposed ethnography shows the ways in which the community fits into, plays and uses this multiplicity of representations in order to be legitimately recognized as an ethnic group in its own right. It also shows how the Cota community remains, despite everything, forced to reproduce the fantasized characteristics mobilized by this new context
Los Muiscas del pasado están muy presentes en el imaginario sobre los pueblos indígenas colombianos, la manera como son tratados en los espacios oficiales de memoria reproduce, frecuentemente, un discurso idealizado, presente en los albores de los proyectos nacionales durante el siglo XIX. La historiografía colombiana da gran importancia a la representación de los Muiscas prehispánicos y, en cierta media, a aquella referente al periodo colonial. El conocimiento sobre el pueblo muisca se basa, en gran medida, en una visión patrimonial y paseista de la presencia indígena, parte integrante de la historia común, pero alejada de la vida cotidiana de las comunidades contemporáneas. La preponderancia de la imagen mistificada del pueblo Muisca del pasado, puede ser comprendida desde un punto de vista histórico a través de la influencia del indigenismo, del positivismo y del espíritu nacionalista del siglo XIX. Esta influencia contribuyó a la producción de la idea de « Imperio muisca » o de « Civilización chibcha » que participaron en la consolidación del imaginario nacional colombiano cimentado en la supuesta continuidad histórica entre la nueva Nación y este imperio prehispánico. La fuerza de este relato se puede sentir aún hoy a través de la relegación de las comunidades Mhuysqas contemporáneas que viven en los antiguos territorios de resguardo . Estas, buscan un reconocimiento oficial e intentan responder a las exigencias normativas en vigor, cuestionando, a pesar de todo, la construcción oficial de lo indígena. Esta investigación muestra cómo, desde hace más de dos décadas, los Mhuysqas de Cota, Cundinamarca, se tornan hacia su pasado buscando los vestigios de sus ancestros para reconstruir, recrear o reinterpretar una cultura ocultada, primero por la colonización y luego por la construcción del Estado Nación colombiano. Aunque su presencia continua en sus territorios pueda ser atestada fácilmente a través de numerosos documentos públicos, grandes obstáculos impiden que sean considerados social y políticamente como indígenas, lo que participa a la instalación de un clima de suspicacia contra este pueblo re-descubierto.Si a esto se añade la emergencia de las grandes organizaciones indígenas desde los años setenta, la integración de actores autóctonos en las instituciones internacionales o aún la influencia de los discursos etnoecológicos, los niveles de representación de la imagen de la autoctonía se multiplican. En este sentido, la etnografía que proponemos muestra las diversas maneras que la comunidad utiliza para inscribirse, jugar y se servir de esta multiplicidad de representaciones para ser, finalmente, legítimamente reconocida como grupo étnico. Se muestra también, cómo la comunidad de Cota se ve obligada, a pesar de todo, a reproducir las características idealizadas que dominan en este nuevo contexto
Muñoz, Sánchez Adriana. "Análisis de las politicas públicas de salud para los indigenas en Colombia. Las prioridade del Estado y la efectividad del concepto de discriminación positiva." Master's thesis, Universidade de Évora, 2011. http://hdl.handle.net/10174/14220.
Повний текст джерелаRestrepo-Navarro, Paulina. "Le droit du patrimoine culturel colombien à l´épreuve de la restitution internationale des biens archéologiques : Quelle approche vis-à-vis des vestiges qui se trouvent à l´étranger ?" Thesis, Paris 11, 2013. http://www.theses.fr/2013PA111007.
Повний текст джерелаIt has been more than twenty-five years since Colombia State ratified the 1970 Unesco Convention and one year later it ratified the 1995 Unidroit Convention. It is now relevant to evaluate Colombia’s cultural heritage law and its perception of the issues surrounding the international trade of archaeological objects and ownership transfer. If archaeological antiquities belong unmistakably to the Nation since 1991, their constitutional protection does not satisfy the nationalistic policy this source country would like to lead.The evaluation of cultural heritage law is a double issue. On the one hand, there is the problem of how the domestic laws are applied to archaeological objects within the national territory. On the other hand, there is the difficulty of implementing domestic legislation when the antiquities are abroad. It is therefore a question of assessing if Colombia’s cultural heritage legislation has a framework that is clear and precise enough to allow the State to succeed in its claims and of defining to what extent it can be reinforced by foreign authorities and courts.Furthermore, international treaties adopted in this field since the second half of the twentieth century seem insufficient to meet Colombia´s concerns. Practice has shown that the international fight against illicit trade is closely bound to domestic laws, either that of the requesting State or of the requested State. The litigation strategies that can be brought before French authorities and courts have been studied as an example.These conflicts concern several actors: States, indigenous people, art dealers and museums. Their different level of interests reveal the complexity of the relationships that can be built among these antiquities considered, according to the stakeholders’ point of view, as identity, sacred, artistic or scientific objects.Finally, the recent development of Colombia’s cultural heritage legislation seems to challenge the country’s relation with its archaeological objects abroad
Parra, Witte Falk Xué. "Living the law of origin : the cosmological, ontological, epistemological, and ecological framework of Kogi environmental politics." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274896.
Повний текст джерелаPremauer, Julia M. "Rights, conservation, and governance: Indigenous Peoples-national parks collaboration in Makuira, Colombia." 2013. http://hdl.handle.net/1993/14430.
Повний текст джерелаGoubert, Beatriz. "Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes." Thesis, 2019. https://doi.org/10.7916/d8-j2ax-8n31.
Повний текст джерелаCyr, Claudine. "Cartographie événementielle de l'Amérique lors de son 500e anniversaire." Thèse, 2008. http://hdl.handle.net/1866/6613.
Повний текст джерела