Готові списки джерел за темами / Indigenous recognition

Добірка наукової літератури з теми "Indigenous recognition"

Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 29 січня 2023

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Статті в журналах з теми "Indigenous recognition"

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Dziedzic, Anna, and Mark McMillan. "Australian Indigenous Constitutions: Recognition and Renewal." Federal Law Review 44, no. 3 (September 2016): 337–61. http://dx.doi.org/10.1177/0067205x1604400301.

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The Anglo-Australian legal system has not readily recognised Indigenous constitutions. The absence of such recognition does not, however, deny that Australia's Indigenous nations have had constitutions for thousands of years and continue to do so. In this article, we explain how Indigenous laws, institutions and systems of authority are constitutional. Using the constitutions of the Gunditjmara peoples and Ngarrindjeri nation as examples, we identify three dimensions of Indigenous constitutions in Australia: first, the foundation of Indigenous constitutions in the continuing and inherent authority of Indigenous nations; secondly constitutional features deriving from Indigenous law; and thirdly the use in Indigenous constitutions of institutions and processes that also have status under Australian law. We suggest that this new understanding of Indigenous constitutions provides a basis for contributing to current efforts in Indigenous constitution-making and to the development of a more inclusive understanding of the Australian constitutional system.
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2

Busyairi, Muhammad, and Thi Kim Siem Bui. "ROHINGYA, A STRUGGLE FOR RECOGNITION AS “INDIGENOUS”." Jurnal Ilmiah Kajian Keimigrasian 4, no. 1 (May 21, 2021): 117–24. http://dx.doi.org/10.52617/jikk.v4i1.169.

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Rohingya first came to Arakan State, Burma (Myanmar) between the eighth and ninth centuries. They are a Muslim minority ethnic group who have been struggling for their indigenous identity. Their arrival in Arakan correlated with the British colonialism and Japanese colonialism (1942-1945) which played a crucial role in initiating the conflicts between Muslims and Buddhists. In consideration of various definitions, Rohingya are obviously defined indigenous because they have lived in a specific territorial for long with their own language, culture and religion. This paper aims to argue that the Rohingya issue should be seen as indigenous group. To address the issue, we use a qualitative approach relying on the available secondary sources by giving historical background, theoretical framework and discussing on inter-religious conflict issue, a form of struggle for indigenous recognition. It is found that despite qualifying the standards to be admitted as indigenous, the Rohingya have been still refused to be minority ethnic group, even not accepted to be legal citizen by the Myanmar government, they are seen as foreigners or illegal immigrants instead. Three lessons are learned from this study on the failure of Rohingya’s recognition. First, the two colonialists were the “dark records” of the Rohingya conflicts. Second, the Myanmar governments have not treated the Rohingya with fair and similar policy during the historical time. Third, all protests and demonstrations conducted throughout the world to condemn the Myanmar government and all financial supports should be done on behalf of humanity, not a religious-solidarity to avoid unexpected effects for inter-religion conflicts nationally and internationally.
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3

Lindsay, Noel J., Wendy A. Lindsay, Anton Jordaan, and Kevin Hindle. "Opportunity recognition attitudes of nascent indigenous entrepreneurs." International Journal of Entrepreneurship and Small Business 3, no. 1 (2006): 56. http://dx.doi.org/10.1504/ijesb.2006.008662.

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4

O'Sullivan, Dominic. "Recognition and the politics of indigenous citizenship." Politics, Groups, and Identities 8, no. 5 (July 23, 2020): 1074–82. http://dx.doi.org/10.1080/21565503.2020.1790018.

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5

Adnyani, Ni Ketut Sari, Gede Marhaendra Wija Atmaja, and I. Ketut Sudantra. "Indigenous People Between Recognition and Disclaimer of Legal Pluralism Perspective." International Journal of Multicultural and Multireligious Understanding 8, no. 9 (September 17, 2021): 352. http://dx.doi.org/10.18415/ijmmu.v8i9.2762.

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This article aims to examine the ethical and unethical perspectives behind the recognition and abandonment of indigenous people by the state, the influence of morality and legal awareness on indigenous people of the dichotomy between recognition and neglect in tourism development. Normative research method with a statutory approach. Supported by primary and secondary legal materials as well as legal hermeneutic analysis techniques. The results of the study show that neglect of indigenous people is considered unethical because it can lead to injustice, on the contrary it is ethical if the recognition of indigenous people is accommodated in the substance of the Regional Regulation. Legal morality can fortify everyone to do good, including local governments and indigenous people. Subjective legal awareness has implications for neglect, so it is necessary to build objective legal awareness that provides space for recognition of indigenous people in reorganizing the regulation of Article 26 paragraph (2) of the Bali Provincial Regulation No. 2 of 2012 which is ambiguous by incorporating the substance of the obligations of indigenous people and local governments in managing tourist area with local regulations based on semi-autonomous legal pluralism.
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6

Nettheim, Garth. "Human Rights and Indigenous Peoples." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (September 16, 2009): 129–41. http://dx.doi.org/10.5130/ccs.v1i2.1045.

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The paper begins by noting the low level of reference to Indigenous Australians in the Commonwealth Constitution at the start of Federation, and goes on to discuss the limits to what was achieved by the 1967 amendments. The situation represents a marked contrast with the USA and Canada in terms of treaties and constitutional recognition. In Australia, particularly during the period of the ‘Reconciliation’ process in the 1990s, important steps were taken by Indigenous Australians to identify items of ‘unfinished business’ in a ‘Statement of Indigenous Rights’. But there has been limited progress to meet these aspirations. And Australian law still lacks a tradition of recognition of human rights generally, let alone Indigenous rights. International law, too, largely lacked recognition of human rights, generally prior to the adoption in 1945 of the Charter of the United Nations. The brief references in the Charter were subsequently developed in a range of declarations and of treaties. These applied to people generally, with scant reference to Indigenous peoples. But, since the 1970s, there has been growing international recognition of the rights of Indigenous peoples under existing declarations and treaties. Since the 1990s, in particular, the UN system has established specific mechanisms for addressing such issues. On 13 September 2007, the General Assembly finally adopted a Declaration on the Rights of Indigenous Peoples.
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Patittingi, Farida. "New Paradigm in Natural Resources Management: Securing Indigenous Peoples Rights." Hasanuddin Law Review 6, no. 1 (April 12, 2020): 56. http://dx.doi.org/10.20956/halrev.v6i1.2267.

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The multi-decade struggle of indigenous communities in Indonesia to gain recognition of their collective rights and the reluctance of the state to act on their demands, now has come to a bright spot. The rights of indigenous peoples in natural resources management –in land and forests– get more recognition as well as protection since the Constitutional Court’s decision on forest law. The recognition of indigenous peoples and their traditional rights must be followed by exclusive rights to control and managing resources in their environment, such as land or forests, as the main source of livelihood for indigenous peoples (lebensraum). Hence, a legal policy is needed from the government that regulates and provides strict and clear recognition criteria for its existence and their rights to natural resources.
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8

Ravna, Øyvind, and Nigel Bankes. "Recognition of Indigenous Land Rights in Norway and Canada." International Journal on Minority and Group Rights 24, no. 1 (February 28, 2017): 70–117. http://dx.doi.org/10.1163/15718115-02401001.

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Many states offer constitutional protection to the traditional lands of indigenous peoples. International treaties protecting ethnic minorities and indigenous peoples also require protection of the rights of indigenous communities with respect to traditional territories. States have followed different routes in identifying the ownership and resource rights of indigenous communities. In Norway, the Courts have traditionally applied the rules on prescription and immemorial usage, developed through centuries in the farming societies of Scandinavia. The legislature has chosen to follow the same approach in the Finnmark area of Norway under the terms of the Finnmark Act (2005). By contrast, in Canada, a settled colony with an English common law tradition, the Courts have developed a sui generis approach to the recognition of Aboriginal title. This article examines the rules for identifying and legally recognising the traditional lands of indigenous people in Norway and Canada with a view to reflecting on similarities and differences.
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9

Rudder, Adam. "Limits to Recognition: The Trinidadian State and Its Indigenous Population." Caribbean Quilt 6, no. 2 (February 4, 2022): 22–30. http://dx.doi.org/10.33137/cq.v6i2.36951.

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One prevalent issue regarding the enfranchisement of Indigenous communities within the politics of the Caribbean includes the idea that such communities cease to exist. Though the impact of European colonization in the region proved to be destructive to Indigenous ways of life, this impact was far from exterminatory, and Caribbean govern- ments and authorities who argue the contrary base their testimony upon groundless claims. This paper analyses the actions of Trinidad and Tobago’s post-independence government in curating a nationalist discourse based on the histories of its Afro-Creole population, and how that discourse was ultimately founded on a complete disregard for the country’s Indigenous population. The paper first delves into the colonial extinction narratives that have served to restrain Trinidad’s Indigenous community, then it investi- gates various biological and historical evidence that prove Indigenous diffusion beyond the limits outlined in extinction narratives. Finally, Trinidad’s Afro-Creole-based nation- alism is explored to gain insight on how such an ethnically-driven nationalism has hindered the concerns of Trinidad’s overall Indigenous community.
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10

O'Faircheallaigh, Ciaran. "International Recognition of Indigenous Rights, Indigenous Control of Development and Domestic Political Mobilisation." Australian Journal of Political Science 47, no. 4 (December 2012): 531–45. http://dx.doi.org/10.1080/10361146.2012.731484.

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Дисертації з теми "Indigenous recognition"

1

Orellano, Jorge. "Indigenous Rights in Venezuela and the Problem of Recognition." Pontificia Universidad Católica del Perú, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/78604.

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El reconocimiento de los derechos indígenas en la Constitución de 1999 de Venezuela supone una tensión conceptual en la forma de concebir la ciudadanía: significa el tránsito de una ciudadanía homogénea a otra de carácter multicultural. Sin embargo, la realización de esos derechos ha encontrado dificultades prácticas relativas a la titulación de tierras, carencia de respaldo político a los intereses indígenas, conflictos con las fuerzas armadas, entre otros, que hacen perder de vista los problemas conceptuales que subyacen al reconocimiento y la construcción de ciudadanía. El objetivo de este ensayo, basado en una metodología hermenéutica y apoyada en el análisis del discurso de fuentes documentales, será exponer algunas reflexiones sobre las tensiones conceptuales que subyacen a los problemas de realización de los derechos indígenas en Venezuela en la última década, en especial aquellos relacionados con la construcción de una ciudadanía multicultural. Entre los principales hallazgos destacan la asimilación solapada y el falso reconocimiento en que ha incurrido el actual régimen institucional, y se concluye apuntando la necesidad de avanzar en una concepción intercultural para superar la mera condición multicultural de los derechos indígenas, aunado al necesario impulso de un marco democrático representativo para un genuino reconocimiento y ciudadanía plena.
The recognition of indigenous rights in the Constitution of Venezuela 1999 represents a conceptual tension in the way of conceiving the citizenship: means transit of a homogeneous citizenship to other multicultural character. However, the realization of those rights has found practical difficulties relating to land titling, lack of political backing for indigenous interests, conflicts with the armed forces, among others, that do lose sight of the conceptual problems underlying the recognition and the construction of citizenship. The aim of this trial, based on a hermeneutic methodology and supported in discourse analysis of documentary sources, will be present some reflections on conceptual tensions that underlie problems of realization of indigenous rights in Venezuela in the last decade, in particular those related to the construction of a multicultural citizenship.The main findings include overlapping assimilation and false recognition that has incurred the current institutional regime and we conclude pointing the need to move forward in an intercultural concept to surpass mere multicultural condition of indigenous rights coupled with the necessary impulse of a representative democratic framework for a genuine recognition and full citizenship.
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2

Reid, Kyla Marguerite Doris. "Towards dialogue on recognition of indigenous difference : discourses of self-determination in democratic theory and indigenous scholarship." Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/32190.

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This paper argues that conceptual dialogue regarding self-determination between democratic theorists and indigenous scholars is necessary before dialogue between the Canadian state and indigenous communities can be fruitful. This conceptual dialogue is impossible as long as democratic theorists and indigenous scholars essentialize each other's understandings of the self. Using Charles Taylor's theory of recognition, I argue that both democratic theorists and indigenous scholars present multiple ways of conceiving of self-determination and highlight the work of Dale Turner and Hannah Arendt as most productive for theoretical dialogue that may inform the more pragmatic dialogues between the Canadian state and indigenous communities.
Arts, Faculty of
Political Science, Department of
Graduate
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3

Hiraldo, Danielle Vedette. "Indigenous Self-Government under State Recognition: Comparing Strategies in Two Cases." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/605217.

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Contemporary events frequently call into question the status of state-recognized Native nations. For example, the National Congress of American Indians (NCAI) failed to pass a resolution dissolving state-recognized membership; and the Government Accountability Office (GAO) has reported on the reality of federal funding being awarded to non-federally recognized Native nations. Although state-recognized Native nations are handicapped in their strategies and the availability of resources to assert their right to self-determine, some have persevered despite the inability to establish a direct relationship with the national government. Reconsidering federalism as it pertains to Native nations reveals opportunities for non-federally recognized Native nations to access resources and assert self-governing authority in alternative arenas outside the exclusive tribal-national government-to-government relationship. My research analyzes how two state-recognized Native nations, the Lumbee Tribe of North Carolina and the Waccamaw Indian People of South Carolina, have operated as political actors; have maintained their communities; have organized politically and socially; and have asserted their right to self-determine by engaging state—and at certain times federal—politics to address needs within their communities. I used a qualitative case study approach to examine the strategies these two state-recognized Native nations have developed to engage state relationships. I argue that state-recognized Native nations are developing significant political relationships with their home states and other entities, such as federal, state, and local agencies, and nonprofits, to address issues in their communities.
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4

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/.

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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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5

Zúñiga, Nieves. "Indigenous struggles over recognition in Bolivia : contesting Evo Morales's discourse of internal decolonization." Thesis, University of Essex, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.654955.

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In this thesis I analyze the struggles over recognition of indigenous peoples in the context of the process of decolonization undertaken by the government of Evo Morales in Bolivia after he was elected the first indigenous president of the country in · December 2005 until 2012. I address the question of why, despite the recognition of indigenous peoples promoted by the Movement Towards Socialism (MAS) government and incorporated into the Constitution of 2009, indigenous leaders from the highlands and the lowlands remain dissatisfied. In doing so, I look at the grounds of the indigenous criticisms of the language of indigeneity used by the government and the role of the state in the process of decolonization. Following the theoretical approach proposed by James Tully and the theoretical tools provided by political discourse analysis, my discussion focuses on the languages and the practices in which the problem is defined and the indigenous demands and criticisms are articulated. My argument is that there is a divergence between the discourse of the government and those of indigenous leaders. I suggest that that divergence is founded on the perpetuation of pre-existent patterns of recognition by the state that have shaped its relationship with indigenous peoples throughout the history of Bolivia, which has resulted in a lack of acknowledgment of the capacity of dissent and discursive diversity of and among indigenous peoples. The case of Bolivia makes an important contribution to the debate about recognition in multicultural societies. On the one hand, it challenges the political borders that generally identify indigenous peoples and the non-indigenous state as the actors to be reconciled. On the other, it touches on the form and scope of the cultural recognition required, pointing to an understanding of recognition as negotiation, and to the different levels in which that recognition should take place.
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6

Lawy, Jenny. "Ethnography of San : minority recognition and voice in Botswana." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22888.

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Over the last sixty years anthropological interest in San has focused on their status as hunter-gatherers and, more recently, as an economically and socially marginalised minority group. In this thesis, I examine the different ways in which this indigenous minority population in Botswana manage and negotiate their relations with one another and with the broader society in which they are embedded. The research comprised eighteen months of fieldwork (April 2010 to December 2011) in Gaborone city, and a largely Naro-speaking village in Gantsi District in the west of Botswana. The participants comprised a small but relatively highly-educated cadre of elite San men who self-presented as advocates for San-related issues in the wider community but also San men and women in the towns and villages of the region. Early in the research process I recognised the need to make sense of the ethnography in terms of a variety of markers. Whilst this included what San actually said it also encompassed what they did and how they did it: that is their behaviour, dress and bodily techniques and practices – all of which I describe as voice. The research intersects with issues of gender, language, culture, class, identity and self-representation in the daily lives of San. I emphasise the tensions that San face in their daily struggles for recognition as human beings of equal value in Botswana’s society. As the public face of this struggle, San advocates were in a difficult and ambiguous position in relation to the wider San community. As a consequence of this, I explore egalitarianism as a set of political and social relationships rather than as a ‘sharing practice’. I identify a number of areas for further research, for example, to work collaboratively with San to incorporate aspects of what San called ‘personal empowerment’ and training. I show that the research has wider implications for other minority groups and indigenous people worldwide who have also been subject to highly politicised and overly deterministic definitions of their identity. My work suggests possibilities for working with emerging indigenous ‘elites’, who mediate most visibly the contours of these categories of identity by purposefully combining, conflating and straddling these labels.
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7

MacGill, Bindi Mary, and belinda macgill@flinders edu au. "ABORIGINAL EDUCATION WORKERS IN SOUTH AUSTRALIA: TOWARDS EQUALITY OF RECOGNITION OF INDIGENOUS ETHICS OF CARE PRACTICES." Flinders University. School of Australian Studies, 2009. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20090630.142151.

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This thesis is focused on Aboriginal Education Workers (AEWs) who work with, support and care for Indigenous students in schools in South Australia. AEWs work in the ‘border zones’ (Giroux 2005) between the values of schools and the expectations of Indigenous communities. This thesis highlights how AEWs experience indirect discrimination in the workplace as a result of their complex racialised position. In particular, there is a general absence of recognition of AEWs’ caring role by non-Indigenous staff in schools. AEWs are not only marginalised in schools, but also at an institutional level. While AEWs’ working conditions have improved, the ‘redistribution’ (Fraser & Honneth 2003, p. 10) of better working conditions has not eliminated indirect discrimination in the workplace. Furthermore, there is little research regarding AEWs in Indigenous education. Thus at three levels, namely school, Department of Education and Children’s Services (DECS) and academia, there is a cyclical pattern that perpetuates an absence of recognition of AEWs. This thesis uses whiteness theory (Frankenberg 1993) as a theoretical framework to examine this lack of recognition and the consequent low status of AEWs in schools. The thesis emerges from research, experience working as a teacher in a remote Aboriginal school with AEWs, and in-depth semi-structured interviews with 12 AEWs who are working in South Australian state schools. Standpoint theory (Collins 2004; Harding 2004) is used as both a method and methodology in order to understand and map AEWs’ position in schools. A common theme raised by all of the AEWs in the interviews is the absence of recognition of their work in schools by non-Indigenous staff and the consequent feeling of marginalisation in the workplace. In this thesis the site-specific contexts of the interviewees and the effects of whiteness are examined. The findings that emerged from the in-depth semi-structured interviews with AEWs were concerned with Indigenous ethics of care models. The narratives from the interviewees who were AEWs revealed how white ethics of care practices in schools de-legitimise Indigenous ethics of care. Furthermore, the discursive regimes that govern school policy and protocol often limit AEWs’ ability to respond effectively to Indigenous student needs. This thesis highlights the complexities and contradictions of AEWs who are working in the border zones. As a result, AEWs often feel caught between school expectations and community protocols. This thesis advocates equality of recognition of Indigenous ethics of care practices to address the indirect discrimination that AEWs experience. It concludes with a map for recognition of AEWs' care practices on an institutional level in relation to academia and DECS, and in schools in order to overturn the continual marginalisation of AEWs in South Australia. It argues for a values shift for non-Indigenous teachers and staff in schools and at the institutional levels in DECS and academia. In particular, this involves a values shift by non-Indigenous teachers, academics and policy makers towards an understanding of whiteness. Recommendations are provided in the concluding chapter that signpost possible moves towards equality of recognition of Indigenous ethics of care practices by non-Indigenous staff in schools.
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8

Kram, Noa. "Clashes over recognition| The struggle of indigenous Bedouins for land ownership rights under Israeli law." Thesis, California Institute of Integral Studies, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3560747.

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This dissertation examines indigenous Arab Bedouin legal struggles for land ownership in the Negev area in Israel. Since the establishment of the State of Israel, the question of land ownership has been central to relations between Negev Bedouins and the state. The courts have rejected Bedouin claims for land ownership, declaring Negev lands as belonging to the state.

This study examined the historical Bedouin connection to land in the Negev, with emphasis on the evolution of customary practices of land ownership from the second half of the 19th century until the second half of the 20th century. The validity of Bedouin law in present Bedouin society is considered, as well as the meanings of land for Bedouin land claimants. In addition, clashes between Negev Bedouin law and Israeli law are considered in defining land ownership rights in the Israeli court.

Located in the discipline of anthropology, the theoretical frames for this study are indigenous people studies and postcolonial theories. The methodologies are participatory research and ethnography. Data sources included interviews with 15 Bedouin land claimants and 3 former Israeli officials, 9 visits to Bedouin villages, observations of 5 academic events regarding the land dispute, and primary documents from various state archives. In addition, a case study was conducted of one litigated land dispute between Bedouin land claimants and Israeli authorities.

In contrast to the traditional representations of the Bedouins as "rootless nomads," the results of this study indicate a strong connection of Bedouin participants to land in the Negev. The findings suggest that Bedouin society in the Negev includes practices of land ownership, and that their customary land ownership is valid in present Bedouin society. The legal conflict reflects clashes between Israeli legal practices and Bedouin indigenous oral practices, and has also been shaped by the national conflict between Israel as a Jewish state and the Bedouins as part of the Arab Palestinian minority.

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9

Phillips, Jacqueline 1980. "Native title law as 'recognition space'? : an analysis of indigenous claimant engagement with law's demands." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=101825.

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This thesis engages in a critique of the concept of Australian native title law as a 'recognition space'. It doing so, it treats native title law as a form of identity politics, the courts a forum in which claims for the recognition of identity are made. An overview of multicultural theories of recognition exposes what is signified by the use of recognition discourse and situates this rhetoric in political and theoretical context. A critique of native title recognition discourse is then developed by reference to the insights of sociolegal scholarship, critical theory, critical anthropology and legal pluralism. These critiques suggest that legal recognition is affective and effective. This thesis highlights native title law's false assumptions as to cultural coherence and subject stasis by exploring law's demands and indigenous claimant engagement with these demands. In this analysis, law's constitutive effect is emphasized. However, a radical constructivist approach is eschewed, subject engagement explored and agency located in the limits of law's constitutive power. The effects of legal recognition discourse, its productive and enabling aspects, are considered best understood by reference to Butler's notion of provisional 'performativity'. Ultimately, claimant 'victories' of resistance and subversion are considered not insignificant, but are defined as temporary and symbolic by virtue of the structural context in which they occur.
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10

Anker, Kirsten. "The unofficial law of native title indigenous rights, state recognition and legal pluralism in Australia /." Connect to full text, 2007. http://hdl.handle.net/2123/2294.

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Thesis (Ph. D.)--University of Sydney, 2007.
Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Faculty of Law, University of Sydney. Degree awarded 2007. Includes bibliographical references. Also available in print form.
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Книги з теми "Indigenous recognition"

1

Native recognition: Indigenous cinema and the western. Albany: State University of New York Press, 2012.

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2

Andersen, Chris. "Métis": Race, recognition, and the struggle for indigenous peoplehood. Vancouver: UBC Press, 2014.

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3

Henderson, James Youngblood. Indigenous diplomacy and the rights of peoples: Achieving UN recognition. Saskatoon: Purich Pub., 2008.

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4

Indigenous diplomacy and the rights of peoples: Achieving UN recognition. Saskatoon: Purich Pub., 2008.

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5

Henderson, James Youngblood. Indigenous diplomacy and the rights of peoples: Achieving UN recognition. Saskatoon: Purich Pub., 2008.

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6

O'Sullivan, Dominic. Sharing the Sovereign: Indigenous Peoples, Recognition, Treaties and the State. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-4172-2.

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Henderson, James Youngblood. Indigenous diplomacy and the rights of peoples: Achieving UN recognition. Saskatoon: Purich Pub., 2008.

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Henderson, James Youngblood. Indigenous diplomacy and the rights of peoples: Achieving UN recognition. Saskatoon: Purich Pub., 2008.

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9

Lydon, Jane. The flash of recognition: Photography and the emergence of indigenous rights. Sydney, N.S.W: NewSouth Pub., 2012.

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Nicholas, Colin. The Orang Asli and the UNDRIP: From rhetoric to recognition. Subang Jaya, Malaysia: Center for Orang Asli Concerns, 2010.

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Частини книг з теми "Indigenous recognition"

1

Douglas, Heather, and Mark Finnane. "Towards Formal Recognition." In Indigenous Crime and Settler Law, 148–82. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1057/9781137284983_7.

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O’Sullivan, Dominic. "Recognition." In Sharing the Sovereign: Indigenous Peoples, Recognition, Treaties and the State, 27–51. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-33-4172-2_2.

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Métais, Julie. "The tortuous politics of recognition." In Indigenous Places and Colonial Spaces, 155–75. New York: Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315472539-8.

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Eisenberg, Avigail. "The Public Assessment of Indigenous Identity." In The Plural States of Recognition, 197–215. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230285569_11.

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Bell, Avril. "‘Deep Colonizing’: The Politics of Recognition." In Relating Indigenous and Settler Identities, 139–72. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137313560_6.

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Maddison, Sarah, and Sana Nakata. "Introduction: Questioning Indigenous-Settler Relations: Reconciliation, Recognition, Responsibility." In Questioning Indigenous-Settler Relations, 1–13. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-9205-4_1.

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O’Dowd, Mina. "The Sámi People in Scandinavia: Government Policies for Indigenous Language Recognition and Support in the Formal Education System." In Indigenous Education, 187–205. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9355-1_10.

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Baird, Ian G. "The politics of indigeneity recognition in Southeast Asia." In Indigenous Places and Colonial Spaces, 176–93. New York: Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315472539-9.

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O’Sullivan, Dominic. "Recognition, Pluralism and Participation." In Sharing the Sovereign: Indigenous Peoples, Recognition, Treaties and the State, 129–51. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-33-4172-2_6.

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Sauls, Laura Aileen, Fernando Galeana, and Steven Lawry. "Indigenous and Customary Land Tenure Security: History, Trends, and Challenges in the Latin American Context." In Land Tenure Security and Sustainable Development, 57–79. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-81881-4_4.

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AbstractThis chapter explores Indigenous and customary tenure regimes, considering the differing historical trends in the statutory recognition of customary tenure arrangements. Indigenous and customary land tenure regimes are dynamic, responding to changes in local-to-global socio-ecological conditions and political and market influences, as well as context-specific and based on historic socio-environmental relations. Despite trends toward legal recognition, a disconnect remains between titling or recognition and the security of these regimes. After defining Indigenous and customary land tenure regimes, we discuss their evolution from colonial encounters through the post-colonial era, on to trends in customary tenure recognition today. Finally, drawing primarily on evidence from Latin America, we explore how tenure insecurity of Indigenous and customary lands remains a significant challenge to realizing sustainable development across diverse landscapes.
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Тези доповідей конференцій з теми "Indigenous recognition"

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Udantha, Madhuka G. P. D., and Ayola D. N. Jayamaha. "Leaf recognition and classification algorithm to be used by indigenous medicine." In 2014 International Conference on Advances in ICT for Emerging Regions (ICTer). IEEE, 2014. http://dx.doi.org/10.1109/icter.2014.7083916.

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S, Gracelin, and Kumudha Raimond. "Deep Learning based Indigenous Herbal Medicinal Plants Recognition: A Comprehensive Review." In 2022 6th International Conference on Computing Methodologies and Communication (ICCMC). IEEE, 2022. http://dx.doi.org/10.1109/iccmc53470.2022.9753825.

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Stan, George Vlad, André Baart, Francis Dittoh, Hans Akkermans, and Anna Bon. "A Lightweight Downscaled Approach to Automatic Speech Recognition for Small Indigenous Languages." In WebSci '22: 14th ACM Web Science Conference 2022. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3501247.3539017.

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Wiryani, Fifik, and Mokhammad Najih. "Regulations of Recognition and Protection on Ulayat Rights of Indigenous Peoples in Indonesia." In 2018 3rd International Conference on Education, Sports, Arts and Management Engineering (ICESAME 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/amca-18.2018.197.

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Amith, Jonathan D., Jiatong Shi, and Rey Castillo García. "End-to-End Automatic Speech Recognition: Its Impact on the Workflowin Documenting Yoloxóchitl Mixtec." In Proceedings of the First Workshop on Natural Language Processing for Indigenous Languages of the Americas. Stroudsburg, PA, USA: Association for Computational Linguistics, 2021. http://dx.doi.org/10.18653/v1/2021.americasnlp-1.8.

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Minguzzi, Magda, Yolanda Hernandez Navarro, and Lucy Vosloo. "Traditional dwellings and techniques of the First Indigenous Peoples of South Africa in the Eastern Cape." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15019.

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Vernacular indigenous dwellings of the Khoikhoi Peoples (First Indigenous Peoples of South Africa[1]) present in the Baviaans Kloof area in the Eastern Cape (South Africa) have been surveyed and are currently under study by the authors with the direct involvement of the community members. This research is of particular relevance because: it is conducted in a geographical area that is currently under-researched in respect to this particular theme; the dwellings are an exceptionally rare example of the use of Khoikhoi traditional techniques and materials; it was achieved with the direct engagement of the Indigenous community. The research collaboration applies a transdisciplinary approach and method – already in place with the NRF-CEP research by Dr Minguzzi – that employs a multi-layered methodology: practice-led research, community engagement/ community cultural development, influenced by narrative inquiry. In the age of globalization, it becomes necessary to study the origin and development of those buildings to understand their constructive process, the use of specific local materials as well as the consequences that the introduction of unsustainable colonial materials caused. This is an aspect that could be relevant for future reflection on how to preserve and promote the Indigenous cultural, social inclusion and sustainable built environment. The paper will define the state of the art and morphological, functional and technical analysis of contemporary Khoikhoi dwellings to identify the tangible and intangible cultural heritage and the influences of colonization on it. [1] The First Indigenous Peoples of South Africa are the San (hunter-gatherer) and Khoikhoi (herders). Two groups which, in precolonial times had overlapping subsistence patterns and use of the territory, and which, from the colonist arrival until the present, have been fighting for the recognition of their identity and heritage. In this regard see: Besten M. “We are the original inhabitant of this land: Khoe-San identity in post-apartheid South Africa”, in Adhaikari M. (2013), Burdened by Race: Coloured identities in southern Africa, UCT press, Cape Town.
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Mayastuti, Anti, Jamal Wiwoho, and Hari Purwadi. "Measuring the Urgency of Draft Legislation on the Recognition and Protection of Indigenous People from Economic Analysis of Law Perspective." In International Conference on Environmental and Energy Policy (ICEEP 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.211014.011.

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Звіти організацій з теми "Indigenous recognition"

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Almeida, Fernanda. Legislative Pathways for Securing Community-based Property Rights. Rights and Resources Initiative, May 2017. http://dx.doi.org/10.53892/xmhg7144.

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Governments are increasingly recognizing Indigenous Peoples’ and local communities’ rights to land and resources. Despite increased recognition, there are several shortcomings in the legal frameworks through which governments formally recognize community-based property rights. Building on consultations with legal experts on community rights, recent literature, and a review of over 200 national legal instruments, this paper proposes a framework of analysis to systematically classify and evaluate legal pathways to secure recognition of community-based property rights. The framework considers five key elements common to laws recognizing community-based rights, and helps determine how these rights can be exercised and implemented in practice as well as three common legislative entry points through which legal recognition can take place. Furthermore, to illustrate the variety of legal pathways (and potential advantages and limitations of each) that have been used by national legislators to recognize community tenure rights, the paper also applies this framework to the legal frameworks (or tenure “regimes”) included in the Rights and Resources Initiative’s legal tenure rights database. It concludes that although legal recognition in national systems has advanced in the past decades, it is far from ideal, even in the best cases.
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Scaling-Up the Recognition of Indigenous and Community Land Rights: Opportunities, Costs and Climate Implications. Rights and Resources Initiative, March 2021. http://dx.doi.org/10.53892/qmud8864.

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A growing body of evidence suggests that recognition of the collective tenure rights of Indigenous Peoples, local communities, and Afro-descendants is a powerful and cost-effective strategy for addressing the climate and biodiversity crises. In spite of this, international funding for rights recognition pales in comparison to donor mobilization around alternative solutions to these crises.
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Who Owns the Land in Asia? Formal recognition of community-based land rights in Asia. Rights and Resources Initiative, November 2015. http://dx.doi.org/10.53892/xfjq7760.

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This brief summarizes findings on community ownership and control of lands in 15 countries in Asia. These countries were included in RRI’s global baseline of formally recognized indigenous and community land rights.
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Who Owns the Land in Latin America? Formal Recognition of Community-Based Land Rights in Latin America. Rights and Resources Initiative, November 2015. http://dx.doi.org/10.53892/aazr4812.

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This brief summarizes findings on community ownership and control of lands in 13 countries in Latin America. These countries were included in RRI’s global baseline of formally recognized indigenous and community land rights.
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Who Owns the World's Land? A global baseline of formally recognized indigenous and community land rights. Rights and Resources Initiative, September 2015. http://dx.doi.org/10.53892/nxfo7501.

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The first analysis to quantify the amount of land formally recognized by national governments as owned or controlled by Indigenous Peoples and local communities around the world. Ownership of the world’s rural lands and natural resources is a major source of contestation around the globe, affecting prospects for rural economic development, human rights and dignity, cultural survival, environmental conservation, and efforts to combat climate change. Communities are estimated to hold as much as 65 percent of the world’s land area through customary, community-based tenure systems. However, national governments only recognize formal, legal rights of Indigenous Peoples and local communities to a fraction of these lands. Some countries are in the process of recognizing communities’ rights, and estimates from those countries provide some indication of the size of these gaps in recognition. As demands for land tenure reform increase and national processes to recognize land rights advance, this report provides a baseline that documents the current status of formal, statutory recognition of community-based tenure.
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Who Owns the Land in Africa? Formal recognition of community-based land rights in Sub-Saharan Africa. Rights and Resources Initiative, October 2015. http://dx.doi.org/10.53892/wlvi2246.

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The question of who owns the world’s lands and natural resources is a major source of contestation around the globe, affecting prospects for rural economic development, human rights and dignity, cultural survival, political stability, conservation of the environment, and efforts to combat climate change. To inform advocacy and action on community land rights, RRI has published Who Owns the World’s Land? A global baseline of formally recognized indigenous & community land rights (“the global baseline”), which identifies the amount of land national governments have formally recognized as owned or controlled by Indigenous Peoples and local communities across 64 countries constituting 82 percent of global land area. The report focuses on community-based tenure regimes, which include any system where formal rights to own or manage land or terrestrial resources are held at the community level, including lands held under customary tenure regimes. This brief summarizes findings on community ownership and control of lands in the 19 countries in Sub-Saharan Africa that were included in the global baseline.
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Toward a Global Baseline of Carbon Storage in Collective Lands: An Updated Analysis of Indigenous Peoples' and Local Communities' Contributions to Climate Change Mitigation. Rights and Resources Initiative, November 2016. http://dx.doi.org/10.53892/abqr3130.

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A new report quantifies the carbon stored aboveground in tropical forests that are legally owned or traditionally held by Indigenous Peoples and local communities in 37 countries across tropical America, Africa, and Asia. The report launches a long term collaboration among the Woods Hole Research Center, Rights and Resources Initiative, and World Resources Institute to continue tracking Indigenous Peoples’ and local communities’ role in carbon sequestration globally, with goals of adding data over time for additional countries, relevant non-forest ecosystems, and traditionally held lands that lack formal recognition. This work is a continuation of groundbreaking studies from 2014 and 2015 initiated by a dedicated group of scientific, policy, and indigenous organizations.
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Urgency and Opportunity: Addressing Global Health, Climate, and Biodiversity Crises by Scaling-Up the Recognition and Protection of Indigenous and Community Land Rights and Livelihoods. Rights and Resources Initiative, September 2020. http://dx.doi.org/10.53892/pqge1890.

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The legal recognition and protection of the land and territorial rights of Indigenous Peoples (IPs), local communities (LCs), and Afro-descendants (ADs) offers one of the most reliable, efficient, and equitable solutions to the pursuit of global climate and biodiversity commitments and the realization of a safer and more resilient world for all. Backed by a robust body of research showing the transformative socio-ecological impacts of community-based tenure security, new analyses now confirm the global extent of community lands and the tangible opportunities within countries to dramatically accelerate the legal recognition and protection of the customary land and resource rights of communities.
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Status of Legal Recognition of Indigenous Peoples’, Local Communities’ and Afro-descendant Peoples’ Rights to Carbon Stored in Tropical Lands and Forests. Rights and Resources Initiative, June 2021. http://dx.doi.org/10.53892/kmmw8052.

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Report: Status of Legal Recognition of Indigenous Peoples’, Local Communities’ and Afro-descendant Peoples’ Rights to Carbon Stored in Tropical Lands and Forests. Rights and Resources Initiative, July 2021. http://dx.doi.org/10.53892/mlqq5744.

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This study reviews the status of the legal recognition of the rights of Indigenous Peoples, local communities, and Afro-descendant Peoples to the carbon in their lands and territories across 31 countries in Africa, Asia, and Latin America. Together, these countries hold almost 70 percent of the world’s tropical forests and represent at least 62 percent of the total feasible natural climate solution potential, and thus the bulk of nature-based emissions reductions and carbon offset opportunities in tropical and subtropical forest countries.
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