Displacement Of Indigenous Peoples Research Articles

Colonial management drives ecological change following the exclusion of Indigenous stewardship in a Stoney Iyethka montane grassland, Canadian Rocky Mountains

Abstract For millennia, Indigenous Peoples and their ecological stewardship have kept culturally important landscapes open, diverse and productive. Under colonization which suppresses stewardship activities, landscape vegetation patterns shift and areas previously stewarded by Indigenous Peoples are now undergoing successional change. As a case study, we document ecological change on the homelands of the Stoney Iyethka Nations in the Canadian Rocky Mountains, where landscapes have changed dramatically over the past century of colonial management. On the Stoney Iyethka traditional montane Egnuck Wida grasslands, we analysed vegetation change on both the landscape and plot level. Using oblique photographs taken in 1924 paired with 2021 satellite imagery, we compared past and present landscape vegetation cover and assessed drivers of succession. We also examined differences in vegetation class cover and plant community structure between surveys conducted in 1981, 1995 and 2020. Nearly half (47%) of the landscape surveyed showed seral progression in vegetation class, which was not explained by topography, geology or climate warming. Grassland area decreased four‐fold between 1924 and 2021. Grassland retention was strongly related to management zoning, with greater losses in the crown‐managed ecological reserve than on lands that remain under Stoney Iyethka stewardship. Vegetation plots surveyed reveal changes to plant community composition and shifts in dominant vegetation class. In plots previously composed primarily of forbs and graminoids, shrubs have become the dominant groundcover. Declines in historic vegetation include a loss of culturally important food, medicine and ceremonial plants to the Stoney Iyethka Nations. The most likely explanation for these results is the displacement of Indigenous Peoples and their stewardship from the landscape. We demonstrate that the past century of colonial environmental management has altered ecological processes maintained on this landscape for millennia by Indigenous Peoples. Read the free Plain Language Summary for this article on the Journal blog.

The New City Megaproject's Issues: Network Discourse Analysis of the Development of the Pros and Cons of the Archipelago's Determination and Capital Development (IKN)

President Jokowi signed Law Number 3/2022 on February 15, 2022, which declared Nusantara as the name of the new capital city, which is known in Indonesia by its abbreviation, IKN (Ibu Kota Nusantara). Since the passage of the law, both supporters and opponents of the decision have raised their voices in public places. IKN will replace Jakarta, which has existed as the capital of Indonesia since 1945. In the midst of concerns and issues regarding democratic regression, oligarchic dominance, the displacement of indigenous peoples, the COVID-19 pandemic, and forecasts of a global recession, these pro and con voices are becoming more and more abrasive. The paper attempts to discuss the debate between proponents and opponents of IKN's determination and development. Discourse can be interpreted in this context as a set of concepts or ideas that are communicated by actors in order to influence public policy. The research mixes discourse analysis (qualitative content) with social networking techniques by applying the discourse network method (DNA) analysis. The idea of discourse coalition adds depth to the DNA approach by mapping every discourse that emerges about an issue (what), as well as the players who express the discourse (who) related to the issues and actors who are pro and contra to the IKN.

Call to Prayer

“Call to Prayer” is a poem that attempts to capture and portray the experience of standing in the malu (shade and protection) of the sacred. Whether that malu is cast by monument, an altar, or a mountain, the poem depicts the kuleana (responsibilities and privileges) of recognizing our pilina (intimacy and relationship) to that which is kapu (sacred). The poem travels through the knowledges of faith, courage, devotion, fear, and aloha via the perspective of a Kanaka Maoli wahine who lives in the malu of our kupuna (ancestors) while continuing to endure the ongoing wake of settler colonialism, displacement, and alienation.
 Call to Prayer stands in the malu of the Mihrab, Shangri La’s most sacred stolen artifact. And in her magnificent shadow we come face to face with the violence that resulted in her displacement to Hawai‘i. We cannot look away, not from her outstanding beauty, and certainly not from the generations of brutality that has allowed us to be in her company. The Mihrab powerfully calls us back to our own sacred places, and in that moment we are invited into a mutual recognition, an unexpected intimacy between peoples, ʻāina (lands, or that which feeds), and mo‘olelo (stories and histories).
 While this original poem was written in 2021, the most recent genocidal attacks on our Palestinian ‘Ohana in Gaza by the State of Israel have further deepened and expanded its meaning. While our loved ones face genocidal extermination, we stand, around the world, insisting on a critical truth: all life is sacred, all ‘āina are sacred. We condemn any oppressive regimes that would attempt to exterminate our peoples (whether kanaka or Palestinian) and contaminate, bombarded, and settle our lands. Any national project that requires wholesale extermination and displacement of Indigenous peoples is an affront not only to justice, but to life itself. Our commitment to each other will not allow us to be silent. Our duty to our shared histories, will not allow us to stand idly by. May all our akua (gods and elemental forces) and kūpuna (ancestors) gather around us, may they cast their malu of protection upon us, may they strengthen us in this lifelong pursuit of liberation, justice, and freedom for all occupied and oppressed peoples. Amamua noa.

Decolonization the what, whyand how: A treatieson Indigenous nursing knowledge.

Decolonization the what, whyand how: A treatieson Indigenous nursing knowledge.

Public Health and Prisons: Priorities in the Age of Mass Incarceration.

Mass incarceration is a sociostructural driver of profound health inequalities in the United States. The political and economic forces underpinning mass incarceration are deeply rooted in centuries of the enslavement of people of African descent and the genocide and displacement of Indigenous people and is inextricably connected to labor exploitation, racial discrimination, the criminalization of immigration, and behavioral health problems such as mental illness and substance use disorders. This article focuses on major public health crises and advances in state and federal prisons and discusses a range of practical strategies for health scholars, practitioners, and activists to promote the health and dignity of incarcerated people. It begins by summarizing the historical and sociostructural factors that have led to mass incarceration in the United States. It then describes the ways in which prison conditions create or worsen chronic, communicable, and behavioral health conditions, while highlighting priority areas for public health research and intervention to improve the health of incarcerated people, including decarceral solutions that can profoundly minimize-and perhaps one day help abolish-the use of prisons.

Wise practices: Indigenous-settler relations in Laurentian Great Lakes fishery governance and water protection

Ongoing tensions between Indigenous and non-Indigenous communities working in support of the protection and management of fish and water in North America have necessitated a shift from current structures towards relationships built upon and driven by respect, relevance, reciprocity, and responsibility. Similarly, the cumulative and evolving effects of climate change, industrialization, resource extraction, and displacement of Indigenous Peoples from their traditional and contemporary lands and waters requires purposeful application of decolonizing methods in aquatic systems management and protection, which in turn aids in the re-establishment of agency to Indigenous Peoples. This article endeavors to outline critical differences in ‘best practices’ and ‘wise practices’ in Laurentian Great Lakes fisheries management, water protection, and Indigenous-settler working relations through dialogue on experiences of Indigenous working relationships with colonial governmental bodies. We discuss critical misunderstandings, and the need for creating room for and profoundly respecting Indigenous ways of knowing and being. This work brings together lessons, stories, and knowledge from a panel of Indigenous and allied scholars and community members from the International Association for Great Lakes Research annual conference in May 2021, and subsequently uses a conversation-based methodology to preserve the voices and teachings of panelists. The lessons shared in this work are vital to the future of Laurentian Great Lakes fish and water health.

Addressing inequities in access to care among Indigenous peoples with chronic hepatitis C in Alberta, Canada

Indigenous peoples worldwide continue to suffer disproportionate health inequities resulting from ongoing and intergenerational colonial trauma, including psychological, social, physical, and spiritual effects. 1 Mitchell TL Maracle DT Post-traumatic stress and the health status of Aboriginal populations in Canada. Int J Indig Health. 2005; 2: 14-23 Google Scholar In Canada, contemporary colonial traumas include, but are not limited to, the displacement of Indigenous peoples (First Nations, Inuit, and Métis) from their land and resources, historical banning of cultural ceremony and language, forced removal and abuse of children via the residential school and child welfare systems, and the federal Indian Act (a paternalistic and racist imposition of colonial systems controlling access to food, land, resources, naming, health care, education, and even status as an Indigenous person). Although Canada is considered a wealthy nation, the continued impact of these abuses result in impoverished socioeconomic status and disruption of wellness for many Indigenous peoples. The compounding effect over successive generations has contributed to disproportionately higher rates of substance abuse, suicide, and many diseases, including liver disease resulting from chronic hepatitis C virus (HCV) infection, in these populations. 2 Mitchell T Arseneau C Colonial Trauma: Complex, continuous, collective, cumulative and compounding effects on the health of Indigenous peoples in Canada and beyond. Int J Indig Health. 2019; 14: 74-94 Crossref Google Scholar Health inequities in Indigenous peoples are often highlighted in health research without sufficient explanation of the role of systemic drivers, which further victimises or stigmatises Indigenous populations. 3 Fayed ST King A King M et al. In the eyes of Indigenous people in Canada: exposing the underlying colonial etiology of hepatitis C and the imperative for trauma-informed care. Can Liv J. 2018; 1: 115-129 Crossref Google Scholar In this Comment, we describe the creation and implementation of a co-design approach centred on respectful relationships with Indigenous communities in the province of Alberta, Canada, to address systemic and longstanding inequities regarding access to HCV care.

The Virginia Colony, supercessionism, and the origins of whiteness

In 1609, the Virginia Company published a series of sermons to garner support for the struggling joint-stock company. This essay analyzes two of these, with special attention to the biblical exegesis used. The two preachers examined, Robert Gray and William Symonds, both employ a hermeneutic of supercessionism—the belief that God’s promises to Israel have been transferred to Christians—to interpret the Bible in ways favorable to the goals of the colonizing power. In particular, supercessionist readings of the call of Abraham and the conquest of the land of Israel depicted in Joshua provide these authors justification for the widespread disenfranchisement and displacement of indigenous peoples and even for outright genocide. While claiming to hold out hope for the conversion of indigenous peoples to the Christian faith, the sermons of the Virginia Company contribute to a version of Christianity of and for white people alone.

Displacement of Indigenous People in Canada under the Indian Act: Participatory Video with Lake St. Martin and Little Saskatchewan First Nations on Flood Impacts

Four participatory video research projects were undertaken over eight years with two Indigenous communities displaced by a flood. The films focus on how floodwaters were diverted away from non-Indigenous regions to Indigenous communities at Lake St. Martin by Canada’s colonial government. This displacement repeats the colonial pattern of forcibly relocating Indigenous people away from their land, resources, and good life. This participatory video research of flood stories underwent a content, process, and outcome analysis. The environmental, social, cultural, health and economic impacts are documented in the films, including poverty, environmental injustice, gang predation, separation of families, food insecurity, illness, culture loss, addictions, and racism. The films captured the lived experience of Elders, youth and, families during their eight years of displacement to temporary, unsuitable accommodations and upon relocation. In terms of process, community members engaged in filming, scriptwriting, and narrating to tell their stories. The process was transformative, decolonizing, and built community research capacity. The participatory video research was helpful for lawyers advocating for compensation. The popularity of the videos online exceeded that of academic papers and helped fuel a movement to wake people to the ongoing colonial injustices faced by Indigenous people across Canada. This paper not only analyzes the films but traces the roots of Indigenous displacement by man-made flooding to the Indian Act and colonization, calling for abolishing the Indian Act and decolonization.

Conservation of Earth’s biodiversity is embedded in Indigenous fire stewardship

Increasingly, severe wildfires have led to declines in biodiversity across all of Earth's vegetated biomes [D. B. McWethy et al., Nat. Sustain. 2, 797-804 (2019)]. Unfortunately, the displacement of Indigenous peoples and place-based societies that rely on and routinely practice fire stewardship has resulted in significant declines in biodiversity and the functional roles of people in shaping pyrodiverse systems [R. Bliege Bird et al., Proc. Natl. Acad. Sci. U.S.A. 117, 12904-12914 (2020)]. With the aim of assessing the impacts of Indigenous fire stewardship on biodiversity and species function across Earth's major terrestrial biomes, we conducted a review of relevant primary data papers published from 1900 to present. We examined how the frequency, seasonality, and severity of human-ignited fires can improve or reduce reported metrics of biodiversity and habitat heterogeneity as well as changes to species composition across a range of taxa and spatial and temporal scales. A total of 79% of applicable studies reported increases in biodiversity as a result of fire stewardship, and 63% concluded that habitat heterogeneity was increased by the use of fire. All studies reported that fire stewardship occurred outside of the window of uncontrollable fire activity, and plants (woody and nonwoody vegetation) were the most intensively studied life forms. Three studies reported declines in biodiversity associated with increases in the use of high-severity fire as a result of the disruption of Indigenous-controlled fire regimes with the onset of colonization. Supporting Indigenous-led fire stewardship can assist with reviving important cultural practices while protecting human communities from increasingly severe wildfires, enhancing biodiversity, and increasing ecosystem heterogeneity.

Monumental Mobility: The Memory Work of Massasoit

In 2017, after a long reclamation battle, the Wampanoag ceremonially reinterred artifacts and remains associated with the seventeenth-century leader 8sâmeeqan (Ousamequin). Massasoit, the name widely used in histories and Thanksgiving pageants, was a title signifying 8sâmeeqan’s leadership role. A century earlier, a Euro-American fraternal order called the Improved Order of Red Men (IORM) commissioned a sculpture to commemorate the tricentennial of the pilgrims’ 1620 encounter with the Massasoit and his people.As current controversies attest, “the urge to commemorate” is never a straightforward one. In this timely book, Lisa Blee and Jean M. O’Brien trace the creation and installation of the Massasoit memorial on Cole Hill in Plymouth, Massachusetts, and its remarkable afterlife.Monumental Mobility explores the “memory work” of public history: “how individuals and collectivities make meaning of the past as distinct from the concrete matter of what actually happened” (7). O’Brien brilliantly addressed these themes in her earlier work on settler colonialism in New England, where displacement of Indigenous people from local history went hand in hand with dispossessing them from their land. The IORM hoped a monument on Cole’s Hill looking out over Plymouth harbor would cement the landing’s importance in the nation’s history. Achieving this goal meant presenting the European arrival as a peaceful encounter welcomed by Indigenous people, thus “shedding the violence” and exculpating guilt around dispossession. Sculptor Cyrus Dallin, raised in Utah Territory and an avid consumer of Buffalo Bill Cody’s Wild West show, brought his own stereotypes to the commission.Press for the unveiling advertised the presence of 8sâmeeqan’s “only living descendant,” Wootonekanuske/Charlotte Mitchell. The “disappearing Indian” image was so prevalent that newspapers casually erased her siblings and cousins. Mitchell resisted the subordinate role assigned to her in “helping celebrate the killing of my own people” (75). As the statue was unveiled and the band played the Star-Spangled Banner, she turned away from the camera and spoiled the shot. The Mitchells and other Wampanoag activists used commemoration events to bolster land claims and to subvert the narrative of disappearance. On Thanksgiving 1970, United American Indians protesters staged a “Day of Mourning.” They painted the Massasoit statue with red and buried Plymouth Rock in sand. Activism gained the Mashpee and Aquinnah Wampanoags authorship: they shaped interpretation to reflect Indigenous perspectives at Plimoth Plantation and Cole’s Hill, and in their own exhibits.The statue’s history outside New England occupies a significant portion of the book. Dallin donated the plaster cast to the state capitol, but it ended up at Brigham Young University. There, curators engaged in an elaborate tax fraud that involved making unauthorized new castings. The Massasoit figure became a generic trope untethered from tribe, geography, and history, with miniatures sold in tourist shops and larger copies installed in malls, museums, and sculpture parks in Kansas City, Spokane, Chicago, Dayton, and Salt Lake City. This mobility permits Blee and O’Brien to investigate settler colonial narratives in the West. Utah officials rejected Dallin’s proposal for a statue honoring Shoshone leader Washakie and removed the Massasoit from its place of honor in the capitol to make way for representations of Utah history centered on Mormon migrants, actions that simulated the literal dispossession of Utes, Navajos, and Shoshones. Brigham Young University framed its Massasoit statue as a “helper,” a symbol of Indigenous self-sacrifice necessary for Europeans to thrive.If memorials say more about who erected them than they do about the past, sponsors and artists cannot always control the message. Showcasing Blee’s public history expertise, the authors surveyed visitors’ responses to the Massasoit statues. In Kansas City and Dayton, Massasoit stands with other sculptures or art, convincing some that 8sâmeeqan was important without teaching much history. In Provo, the semi-nude statue’s violation of campus dress codes draws more comment than its historical message. Still, for a few individuals the monument inspires reflection about local Indigenous groups and America’s national narrative. As colonized people around the globe tear down monuments, this fascinating book offers a blueprint for closing the gap between the past and present understandings of history.

Territórios (Re)significados de comunidades indígenas em Unidades de Conservação do Baixo Rio Negro - Am e a adoção do turismo como alternativa de renda

Nos últimos anos, o crescimento de atividades turísticas desenvolvidas por comunidades indígenas, na região do Baixo Rio Negro, estado do Amazonas, tem impactado as comunidades social, cultural e economicamente. Esse cenário se origina em virtude da adoção do turismo como meio pelo qual os indígenas podem suprir suas necessidades materiais e simbólicas. Neste artigo, teve-se como objetivo central analisar a atividade turística adotada por comunidades indígenas como alternativa de renda frente aos limites de uso do território em Unidade de Conservação (UC), na região do Baixo Rio Negro, e como objetivos específicos: conhecer as estratégias da comunidade Tatuyo, relativas ao uso do território e por meio do turismo; apreender as dinâmicas do turismo estruturado pela comunidade e o “lugar” da cultura indígena na atividade. Com o intuito de refletir sobre tal cenário e propriciar algumas contribuições, o artigo traz questões relevantes no contexto do turismo amazônico: os deslocamentos de povos indígenas de suas terras para o entorno da capital do Amazonas (Manaus), a criação de comunidades indígenas em UC de Uso Sustentável e o turismo, particularmente em quatro comunidades indígenas, denominadas Núcleo Diakuru e Aldeia Tuyuka (RDS do Tupé), Comunidade Cipiá e Comunidade Tatuyo (RDS Puranga Conquista). O percurso metodológico envolve pesquisa bibliográfica, documental e de campo. Os dados obtidos evidenciam o esforço das comunidades em obter renda por meio de apresentações culturais (danças, músicas e costumes), entretanto, a atividade turística desenvolvida e as relações com os agentes e agências sociais, envolvidos direta e indiretamente na atividade, ocasionam relações assimétricas, disputa de poder e, portanto, um “modelo” insustentável para as comunidades, tanto pelos impactos negativos sobre a cultura, quanto sobre o território.

Political ecology, privation and sustainable livelihoods in northern Thailand's national parks

National parks provide a wide range of ecological, social and economic benefits. However, in some cases the establishment of national parks has also lead to the displacement of indigenous people, the disruption of their livelihoods, and ongoing social conflict. Northern Thailand's national parks are home to approximately one million indigenous people. Balancing the interests and needs of national park authorities with those of indigenous communities within and adjacent to these parks poses significant challenges. This article employs qualitative research methods to assess the livelihood strategies of six indigenous hill tribe communities residing within three national parks in Northern Thailand. Due to the criminalization of the traditional farming systems and restrictions imposed on land use, these communities have had to adapt their livelihood practices to survive. Our findings suggest that communities remain in a state of flux and are continually adapting to changing circumstances. It is argued that greater community empowerment and participation in collaborative decision making is crucial to strengthen both sustainable livelihoods and environmental conservation efforts within Northern Thailand's national parks.Keywords: Sustainable livelihoods, co-management, Northern Thailand, national parks, social justice

Indigenous Peoples in Eritrea, 2019

Eritrea borders the southern Red Sea in the Horn of Africa. It emerged as an Italian colonial construct in the nineteenth century, which was superimposed over indigenous populations. Eritrea’s current population is between 4.4 and 5.9 million inhabitants. There are at least four indigenous peoples: the Afar (between 4 and 12% of the total population), Kunama (2%), Saho (4%) and Nara (>1%). These groups have inhabited their traditional territories for approximately two thousand years. They are distinct from the two dominant ethnic groups by language (four different languages), religion (Islam), economy (agro and nomadic pastoral), law (customary), culture and way of life. All four indigenous groups are marginalized and persecuted. Following a United Nations Resolution of 1950 calling for the federation of Ethiopia with the Eritrean colony that Britain had captured from the Italians, a federation was established in 1952. Tensions rose immediately when Ethiopia interfered with the Eritrean courts and executive. An armed national liberation struggle broke out in the 1960s when Ethiopia abolished Eritrea’s official languages, imposed Ethiopia’s national language, Amharic, dissolved the federation and annexed Eritrea. The ensuing thirty years struggle succeeded in 1991 when the current regime marched into the capital and took power. Following a referendum in 1993 Eritrea seceded from Ethiopia to form a new state. Eritrean nationalism emanates from the two large ethnic groups (80% of total population combined) that control power and resources. This nationalism is based on suppressing sub-state identities, which the elites see as threatening to the nation building process. In particular, the indigenous peoples have been pressured by the government’s policy of eradicating identification along regional and religious lines. The regime expropriates indigenous lands without compensation and has partially cleansed indigenous peoples from their traditional territories by violence. The existence of indigenous peoples as intact communities is under threat by government policies aimed at destroying indigenous cultures, economies, landholdings and, for some, their nomadic and pastoral lifestyles. Eritrea is a party to the CERD, CEDAW and CRC but not to ILO Convention 169 or the UNDRIP. It is the subject of complaints to the UNHRC, the United Nations Commission of Inquiry on Human Rights in Eritrea, the United Nations Special Rapporteur on the situation of human rights in Eritrea (all of which sustained the allegations) and the Special Rapporteur on Indigenous Peoples. The complaints allege mass murder, ethnic cleansing, displacement of indigenous peoples from their traditional territories and intentional destruction of the indigenous economy.

Indigenous Peoples in Eritrea

Eritrea borders the southern Red Sea in the Horn of Africa. It emerged as an Italian colonial construct in the nineteenth century, which was superimposed over indigenous populations. Eritrea’s current population is between 4.4 and 5.9 million inhabitants. There are at least four indigenous peoples: the Afar (between 4 and 12%), Kunama (2%), Saho (4%) and Nara (>1%). These groups have inhabited their traditional territories for approximately two thousand years. They are distinct from the two dominant ethnic groups by language (four different languages), religion (Islam), economy (agro and nomadic pastoral), law (customary), culture and way of life. All four indigenous groups are marginalized and persecuted. The current regime waged a thirty year national liberation struggle which succeeded in a taking power in 1991, and effected secession from Ethiopia in 1993 to form a new State. A form of Eritrean nationalism emanates from the two large ethnic groups which control power and resources. It is based on suppressing sub-state identities which the elites see as threatening to the nation building process. In particular, the indigenous peoples have been pressured by the government’s policy of eradicating identification along regional and religious lines. The regime expropriates indigenous lands without compensation, and has partially cleansed indigenous peoples from their traditional territories by violence. The existence of indigenous peoples as intact communities is under threat by government policies aimed at destroying indigenous cultures, economies, landholdings and, for some, their nomadic and pastoral lifestyles. Eritrea is a party to the CERD, CEDAW and CRC but not to ILO Convention 169 or the UNDRIP. It is the subject of complaints to the UNHRC (which has sustained the allegations) and to the Special Rapporteur on Indigenous Peoples. The complaints allege mass murder, ethnic cleansing, displacement of indigenous peoples from their traditional territories and intentional destruction of the indigenous economy.

The Making of White Water Citizens in Australia and the Western United States: Racialization as a Transnational Project of Irrigation Governance

This article examines the role of settler irrigation systems and water governance in establishing and reinforcing tenacious imperial geographies of whiteness. Through an analysis of the lives and work of two powerful men who made foundational contributions to establishing irrigation economies and water governance systems in Australia and the Western United States, we investigate the racialized sociospatial processes that bound whiteness to water. Alfred Deakin (1856–1919) and Elwood Mead (1858–1936) were men of science, technology, and politics who actively circulated in and shaped transnational flows of knowledge about whiteness and racial hierarchies. As Deakin and Mead vigorously promoted particular social and political systems associated with irrigation, steering water flows toward uses regarded as modern and productive according to taken-for-granted norms, they imagined, naturalized, and privileged a white water citizenry. In the process, they contributed to the dispossession and displacement of Indigenous peoples as well as marginalizing Other water users, most notably Asian migrants. These men's hydro-imaginaries, which were endorsed and enacted by their respective governments, served to motivate a form of state protection of family farms, inculcate civic self-reliance and local organization, and establish the white water citizen, a baseline against which others were expected to conform. By examining the making of white water citizens, we hope to contribute to Indigenous geographies and studies of racialization in rural places, as well as the effects of irrigation in settler nations.

Economics for progressive international lawyers: a review essay

Expertise in economics is something few progressive international lawyers possess. Yet this expertise is routinely applied against efforts to reimagine an international legal order with a more equitable distribution of the gains and losses of globalisation, with a visible measure of social and economic justice, and with hope for empowering the disempowered. If countries don’t sacrifice their regulatory autonomy under investment treaties, we are told that they will not access the foreign investment needed for development; if we don’t tolerate sweatshops, displacement of indigenous peoples, and environmental degradation, the growth needed to reduce poverty will not happen; if indebted, poor countries don’t repay their debt in full (despite devastating social consequences), they will never regain access to the capital markets. Austerity (often hitting the least advantaged first and hardest) is needed to push down wages, make exports competitive, restore financial market and investor confidence, and bring about a return to growth.

Contesting the Settler City: Indigenous Self‐Determination, New Urban Reserves, and the Neoliberalization of Colonialism

AbstractIn settler colonial contexts the historical and ongoing dispossession and displacement of Indigenous peoples is foundational to understanding the production of urban space. What does it mean that cities in what is now known as Canada are Indigenous places and premised on the ongoing dispossession of Indigenous peoples? What roles do new urban reserves play in subverting or reinforcing the colonial‐capitalist sociospatial order? This paper examines these questions in relation to new urban reserves in Canada. Most common in the Prairie provinces, new urban reserves are satellite land holdings of First Nation communities located outside of the city. While the settler state narrowly confines new urban reserves to neoliberal agendas, First Nations are successfully advancing reserve creation to generate economic self‐sufficiency, exercise self‐determination, and subvert settler state boundaries. I argue that new urban reserves are contradictory spaces, as products and vehicles of settler‐colonial state powerandIndigenous resistance and place‐making.

Rights away from home: Climate-induced displacement of indigenous peoples and the extraterritorial application of the Kampala Convention

Existing accounts of the relationship between human rights and climate change are not explicit regarding the link between climate change and the displacement of indigenous peoples and its implications for their rights in Africa. Even if a link exists, legal redress is problematic in that an extraterritorial conduct or omission of a state within and outside Africa may feature in climate-induced displacement. Little is known on the way forward to address this challenge. The article demonstrates how climate change is linked to the displacement of indigenous peoples and how their rights are threatened in Africa. Underscoring the extraterritorial nature of activities underlying their displacement, the article examines the basis of the Kampala Convention and the way it may be applied extraterritorially to enhance the protection of indigenous peoples facing climate-induced displacement and the threat to key rights in Africa.

Коренные народы Сибири: могут ли они ответить на вызовы XXI века?

The article is devoted to the topical issue of development prospects for the peoples of Siberia throughout the vast stretch of Russian territory from the Urals to the Pacific Ocean. It incorporates the ancestral lands of many contemporary indigenous and minority peoples of the North, Siberia and the Far East. For them, the issues of preservation of ethnic and cultural integrity, identity and traditional ways of land use are very urgent at the moment. Since 2001 the author has been conducting field research in the Republics of Sakha (Yakutia), Buryatia, Gorny Altai and Khakassia, Irkutsk, Kemerovo and Tomsk oblasts and the Yamal-Nenets Autonomous District. We have employed the functional-systemic approach, the method of participant observation and conducted interviews with representatives of the national intelligentsia and other individuals from Sakha, Buryat, Shor, Altai, Khakas, Tuva, Nenets, Yukagir, Even and Evenki ethnic groups. Having analyzed the research outcomes, we suggest there are three levels of ethno-social consequences of transforming the federal policy on the peoples of Siberia: personal, ethno-political and ethnocultural. We have also singled out 5 models of survival strategies for the peoples of Siberia: neo-traditionalism, shared governance, competitive strategy, displacement of indigenous peoples, and preserving peoples. The author concludes that the majority of the peoples of Siberia do not have enough opportunity to reproduce their collective ethnic identity on their own. Ethnicity of endangered peoples is affected by various influences and destructive factors. The peoples of Siberia can get a chance for preservation only if the international rights of indigenous peoples are introduced and implemented in the Russian legislation.