Non-indigenous Society Research Articles

Involvement of Indigenous and Non-Indigenous Societies through the Development of Community Based Ecotourism Concept in Coastal Areas: Case Studies from Indonesia

Community development has become one of the mainstreams nowadays, where internal actors are able to develop and deliver their ideas to others. Bali and Yogyakarta, two case studies that represent tourism in Indonesia are identical with community-based tourism that holds noble values and culture, even though it cannot be separated from the threat of disaster. The context of the disaster is not only natural but also environmental pollution due to waste that affects coastal areas as downstream waste flows in rivers. The Kutuh Indigenous Village community plays a role in managing tourism on Pandawa Beach, while the non-indigenous community in Yogyakarta helps to manage Parangtritis Beach. The focus of this article is to capture community readiness in implementing ecotourism conceptual framework through community-based ecotourism development both in indigenous and non-indigenous society. The data was taken using in-depth interviews in 2020 and processed with a qualitative comparative content analysis to show the differences between the two case studies. The results show that the role of internal actors and a sense of commonality in dealing with disasters greatly affect the implementation of green tourism in order to internalize the impact of disasters. However, there are differences in indigenous peoples who have strong values and norms, moreover the high level of community network, the results are more satisfying.

A Critique of Philosophical Shamanism

A Critique of Philosophical Shamanism

Índios de Papel – Construção discursiva do preconceito sobre o indígena no Brasil

This study aims to present the historical construction of the colonizer thinking on indigenous peoples, using the speeches presented in the main Luso-Brazilian literary as research object, from which point the consolidation strategies of the hegemonic thought through ideological indoctrination of catechetical activity, oppression, language ban, theft, demoralization of indigenous ancestral culture, identity denial and the reproduction of these concepts under the progressive flag that acts in non-indigenous society. The purpose of this article is to go through the chronological process of the speech of crystallization the thought about indigenous cultures and ethnic homogenization, inviting reflection on the symbolic power that emanates from the speech, on the assumption that the speech acts as a construction tool of the hegemonic order, preventing the presence of indigenous ethnic and cultural diversity.

Life in three scenarios: Plant controversies between Jamamadi gardens and Hi-Merimã patauá palm orchards (Middle Purus River, Amazonas, Brazil)

Inhabiting the middle Purus river basin, a branch of the Amazon river, Arawá-speaking groups have maintained permanent contact with non-indigenous society only in the last century. Here we provide an account of two Arawá subgroups, the Jamamadi and Hi-Merimã, in order to untangle apparent contradictions between their ways of living, respectively based on the predominance of cultivated plants in gardens and of forest plants. This approach is inspired by three / tree scenarios: the Hi-Merimã’s isolation from indigenous and non-indigenous people undertaken in the 1960′s, the report of a “false contact” that they would have began in 2016 and the Jamamadi’s recent and perhaps temporary decision to move into the forest after knowledge of the Covid-19 pandemic. Besides the apparent distance between gardener and gatherer ways of life, we highlight the proximity and fluidity that both share in terms of entanglements with plants, focusing on forms of sociality between groups, gardens and forests. Inspired by recent discussions regarding archaeological perspectives on plant use, ethnographic formulations of other-than-human relations, and historical ecology, we propose that both are cultural and not necessarily static choices. One is contained within and announces the other, and both are entangled in an oscillating movement of fusion and fission.

Educação em ciências e sua contribuição no estudo dos problemas sociais dos povos indígenas da Amazônia

O objetivo desta pesquisa foi refletir sobre a realidade dos problemas sociais enfrentados pelos povos indígenas da Amazônia, bem como a forma que esses problemas podem ser discutidos no currículo de Ciências. Para atingir ao objetivo proposto, foi utilizado questionário composto por oito questões abertas, envolvendo dados sobre os problemas sociais e a educação em Ciências. Os participantes da pesquisa foram 112 (cento e doze) estudantes indígenas em formação no curso de Licenciatura em Educação Intercultural da Universidade Federal de Rondônia. Os resultados demonstram que os problemas sociais diagnosticados têm suas raízes no contato com a sociedade não indígena mediante a processos de disputas por terras, falta de comprometimento dos órgãos governamentais em garantir a demarcação dos territórios indígenas e o não cumprimento do que é previsto na legislação específica. Pode-se observar, que transpor os problemas sociais ao currículo da escola indígena é de fundamental importância às discussões em relação ao que poderá ser feito. Também é necessário buscar soluções que possam beneficiar os povos indígenas, trazendo o bem-estar e bem viver que existiam antes do contato com a sociedade envolvente.

Percepções indígenas Paiter Suruí sobre o ensino superior: busca de sentido a partir de narrativas de estudantes de graduação

Este artigo tem como base parte dos resultados de pesquisa realizada no Programa de Pós-Graduação em Educação da Universidade do Estado do Mato Grosso (Unemat), campus de Cáceres, MT. Destacamos como principais interlocutores os estudantes pertencentes ao povo indígena da etnia Paiter Suruí, matriculados em cursos de graduação na cidade de Cacoal, RO, localidade mais próxima da Terra Indígena Sete de Setembro com oferta de educação de nível superior. Pela necessidade de delimitação, focamos o presente estudo na abordagem das perspectivas dos estudantes sobre a educação superior. Os instrumentos utilizados para a coleta de dados foram: pesquisa documental e de campo, por meio de entrevista semiestruturada. Entre os resultados obtidos, foi possível constatar que todos os estudantes indígenas da etnia Paiter Suruí que colaboraram com a pesquisa expressaram a perspectiva de utilizar os conhecimentos adquiridos na universidade em benefício da comunidade indígena, vislumbrando a possibilidade de ajudar a família e o seu povo, para manter vivas suas origens culturais, ainda que, para isso, tenham de reivindicar seu espaço e continuar lutando por seus direitos perante a sociedade não indígena.

O povo Rikbatksa e a busca pela escola fora da aldeia

Este trabalho apresenta parte dos resultados de uma pesquisa de mestrado, desenvolvida na Escola Municipal Rural Vinícius de Moraes, em Juína-MT, Brasil. A escola fica localizada na margem esquerda do Rio Juruena, margem oposta onde localizam-se algumas aldeias da etnia Rikbaktsa. Nas escolas das aldeias os professores são, na sua maioria, indígenas e seguem um currículo específico orientado por legislação nacional. Mesmo assim, alguns pais Rikbaktsa preferem que os estudos se efetivem na escola rural. A pesquisa pergunta: por que alguns pais de estudantes Rikbaktsa procuram escolas não indígenas para seus filhos estudarem? O objetivo da investigação foi identificar os motivos dos pais Rikbaktsa optarem por uma escola não indígena para a formação de seus filhos. Os dados foram coletados por meio de entrevistas semiestruturadas e organizados utilizando a análise de conteúdo. Os resultados demonstram que os pais dos alunos compreendem que a escola não indígena ajuda o jovem Rikbaktsa a entender a sociedade não indígena e os prepara para uma profissão. De acordo com a análise, a profissionalização pelo estudo é um caminho seguro, por meio da qual possam ter uma renda financeira para atender suas necessidades e, também, com novos conhecimentos, melhorar a vida da comunidade indígena.

Um relato de resistência no Sertão Alagoano: a (re)organização espacial da Etnia koiupanká na Aldeia Roçado em Inhapi/ AL

Os indígenas nordestinos possuem em seu contexto etnográfico a luta pela herança territorial e pela autoafirmação de sua identidade etno-cultural enquanto povos nativos. No entanto, é importante ressaltar que o cenário histórico dos povos indígenas, sobretudo do Sertão Alagoano, também é marcado pelas constantes diásporas em busca de reorganização de sua aldeia, em virtude das incessantes repressões, desde o período colonial. O objetivo do trabalho é externar as dificuldades e ações de resistência da etnia alagoana Koiupanká, salientando as lutas pelo território e pela concretude de sua autoafirmação etno-cultural. Realizou-se uma aula de campo e um levantamento bibliográfico, para melhor entendimento do assunto. Debruçamo-nos teoricamente nas discussões sobre o tema em Vieira (2010; 2017), Amorim (2010), Boas (2004), Cunha (2009) bem como realizamos uma visita técnica à comunidade indígena. Com base nas informações coletadas, buscou-se destacar as atividades e manifestações culturais na Aldeia Roçado, relatar sobre a luta territorial de resistência da etnia Kouipanká e elucidar suas dificuldades e conquistas. Os Koiupanká tiveram o reconhecimento étnico, mas mesmo assim não foi suficiente para conseguir a demarcação das terras. A Escola Estadual Indígena Anselmo Bispo de Souza é uma das formas de resistência, por meio do ensino-aprendizagem, da instrução e compartilhamento de saberes, tanto culturais quanto saberes externos da sociedade não indígena. A referida escola desempenha um papel fundamental na comunidade de preservação da memória dos seus ancestrais e na formação dos alunos para que sejam participantes da transformação da sua comunidade.

La problemática de los pueblos originarios en la Argentina y el impacto social de la gestión de los bosques nativos

Los pueblos originarios tienen reconocidos, en el sistema legal de la República Argentina, sus derechos de propiedad sobre los territorios que tradicionalmente ocupan. A pesar de ello, se advierte una profunda diferencia entre la normativa y el goce y ejercicio efectivo de sus derechos. El objetivo de este trabajo es poner en conocimiento la situación actual de los pueblos originarios de la República Argentina, la relación entre el Estado, el sector privado y las comunidades indígenas; la intervención del Estado ante las denuncias por manejo irresponsable de los recursos forestales y las problemáticas que presentan con respecto a la transformación sufrida por los bosques nativos correspondientes para que se tome conciencia de un tema que ha ocasionado pérdidas irreparables de sus bienes naturales, culturales e históricos. En este contexto es un hecho que, para las comunidades indígenas que habitan los bosques nativos, los cambios tecnológicos de la sociedad industrial y las incursiones de los actores de la economía de mercado requieren de un continuo ajuste para poder sobrevivir. La limitada capacidad de adecuación a las demandas de la sociedad no-indígena hace que los cambios les afecten de forma especial. Por ello estos grupos se encuentran en una encrucijada que se ha agravado rápidamente por los cambios dramáticos de su medio ambiente durante los últimos años: la pérdida de la diversidad biológica erosiona su base material de sobrevivencia y la pérdida de tradiciones culturales debilita su base de valores y sus estructuras sociales.

Colonialidad y descolonización en la educación latinoamericana: el caso de las licenciaturas interculturales indígenas con el Pueblo Kaingang

El artculo presenta una experiencia de implementacin de educacin intercultural y prctica decolonial en la formacin de profesores indgenas del pueblo Kaingang en el marco de las Licenciaturas Interculturales Indgenas de la Universidade Comunitria da Regio de Chapec - Unochapec. Partimos del diagnstico de Adriana Puiggrs quien sostiene que el carcter colonial de la educacin en Latinoamrica es un hecho histrico solapado y una situacin que se debe revertir. Utilizamos las directrices pedaggicas de Paulo Freire reledas desde la perspectiva intercultural para poner en prctica una educacin liberadora en la formacin de profesores Kaingang y dentro de ese marco exponemos la experiencia de abordar problemticas fundamentales para la poblacin indgena que tiene que ver con las disputas territoriales y la visin de la sociedad no indgena sobre las comunidades originarias.

Extractivism and the rights of nature: governmentality, ‘convenient communities’ and epistemic pacts in Ecuador

ABSTRACTEcuador’s recently adopted conflict resolution techniques have aggravated the always tense encounters between Amazonian indigenous communities, oil companies and the state. The state’s governmentality project portrays these socio-environmental conflicts as mere technical–managerial issues while societal coalitions re-politicize them through territorial defense struggles. The Cofán Dureno case highlights how the self-proclaimed ‘Citizen’s Revolution’ government seeks to redefine socio-natural relationships and territorial identities, devising ‘communities of convenience’. These correspond to the state’s own images, political structure and ideology, promoting ‘community participation’ to facilitate oil extraction. Ecuador’s constitutionally recognized Rights of Nature (paradoxically installed by the same government) are analyzed with a focus on their potential for resisting socio-environmental injustice. The internationally celebrated inclusion of these rights in the Constitution was advocated by nonindigenous intellectual activists but influenced and supported by the indigenous movement. Beyond legal implications, these rights might foster an epistemic pact between indigenous and nonindigenous society to defend territories from extractive industries.

Índios de Papel – Construção discursiva do preconceito sobre o indígena no Brasil

This study aims to present the historical construction of the colonizer thinking on indigenous peoples, using the speeches presented in the main Luso-Brazilian literary as research object, from which point the consolidation strategies of the hegemonic thought through ideological indoctrination of catechetical activity, oppression, language ban, theft, demoralization of indigenous ancestral culture, identity denial and the reproduction of these concepts under the progressive flag that acts in non-indigenous society. The purpose of this article is to go through the chronological process of the speech of crystallization the thought about indigenous cultures and ethnic homogenization, inviting reflection on the symbolic power that emanates from the speech, on the assumption that the speech acts as a construction tool of the hegemonic order, preventing the presence of indigenous ethnic and cultural diversity.

Sustainability Concepts in Indigenous and Non-Indigenous Cultures

Abstract:The concepts of sustainability, and of the more specific notion of sustainable development, have become entrenched in national and international policy making over the last half century. However, little attention has been paid to sustainability as it relates to indigenous communities. This article discusses sustainability concepts as understood in indigenous and non-indigenous societies, drawing a number of illustrations from the experiences and practices of the Aboriginal and Torres Strait Islander peoples of Australia. We point out that the two approaches to sustainability share many common concerns, although significant differences are evident. While the paradigm of sustainability can be seen as a universal concept that can be applied irrespective of social, political, or cultural context, it is argued that a fully realized model of sustainability for application in non-indigenous societies will only be possible if it acknowledges the importance of culture and incorporates the insights that have been accumulated over generations in indigenous knowledge systems.

Climate Change, Mining and Traditional Indigenous Knowledge in Australia

Australia, in common with nations globally, faces an immediate and future environmental and economic challenge as an outcome of climate change. Indigenous communities in Australia, some who live a precarious economic and social existence, are particularly vulnerable to climate change. Impacts are already being experienced through dramatic weather events such as floods and bushfires. Other, more gradual changes, such as rising sea levels in the north of Australia, will have long-term negative consequences on communities, including the possibility of forced relocation. Climate change is also a historical phenomenon, and Indigenous communities hold a depth of knowledge of climate change and its impact on local ecologies of benefit to the wider community when policies to deal with an increasingly warmer world are considered. Non-Indigenous society must respect this knowledge and facilitate alliances with Indigenous communities based on a greater recognition of traditional knowledge systems.

Toward a Bijural Interpretation of the Principle of Respect in Aboriginal Law

Aboriginal law disputes are disputes that arise in the spaces between Indigenous and non-Indigenous societies. To date, the Supreme Court of Canada has resolved Aboriginal law disputes under section 35 by relying heavily on the common law to the exclusion of Indigenous legal traditions and principles. In this article, the author argues that applying a bijural interpretation of the principle of respect provides a promising pathway forward in resolving Aboriginal law disputes in a way that supports the grand purpose of section 35 of the Constitution Act, 1982—reconciliation. The author discusses the principle of respect by considering both non-Indigenous and Indigenous theories to propose a robust conception of respect to guide Aboriginal law jurisprudence. She then suggests three ways to implement the principle of respect in the intercultural relationship: (1) making interdependence and relationships primary; (2) rejecting colonial attitudes and stereotypes of Indigenous peoples; and (3) creating political and legal space for the expression and flourishing of cultural difference.

Hypertension prevalence among indigenous populations in Brazil: a systematic review with meta-analysis

Evaluating the evidence of hypertension prevalence among indigenous populations in Brazil through a systematic review and meta-analysis. A search was performed by two reviewers, with no restriction of date or language in the databases of PubMed, LILACS, SciELO, Virtual Health Library and Capes Journal Portal. Also, a meta-regression model was designed in which the last collection year of each study was used as a moderating variable. 23 articles were included in the review. No hypertension was found in indigenous populations in 10 studies, and its prevalence was increasing and varied, reaching levels of up to 29.7%. Combined hypertension prevalence in Indigenous from the period of 1970 to 2014 was 6.2% (95% CI, 3.1% - 10.3%). In the regression, the value of the odds ratio was 1.12 (95% CI, 1.07 - 1.18; p <0.0001), indicating a 12% increase every year in the probability of an indigenous person presenting hypertension. There has been a constant increase in prevalence despite the absence of hypertension in about half of the studies, probably due to changes in cultural, economic and lifestyle habits, resulting from indigenous interaction with non-indigenous society.

Impact of ICT usage on indigenous peoples’ quality of life: Evidence from an Asian developing country

Indigenous communities across the world have been suffering disadvantages in several domains, e.g. erosion of land rights, language and other cultural aspects, while at the same time being discriminated against when prepared to integrate into the dominant cultures. It has been argued in the literature that information communication technologies (ICTs) have the potential of contributing to addressing some of these disadvantages – both in terms of rebuilding what has been eroded and facilitating integration into non-Indigenous societies. In trying to understand how ICTs can be useful for these processes, it is important to do so from a conceptual framework that encompasses the multi-dimensionality of the issues faced by Indigenous communities. The conceptual frameworks frequently used in the ICT literature tend to focus on adoption, use and diffusion of technologies rather than how the use of ICTs affects the livelihoods of the users, which is the focus of this paper. The conceptual framework is informed by the capability approach (CA), in particular by the five freedoms identified in the seminal work of Amartya Sen (2001), “Development as Freedom” (DaF). Data were collected from a purposive sample in an Indigenous community in Bangladesh, using a qualitative method to map how ICTs had affected the lives of these community members The findings suggest that the participants perceived that ICTs had made positive contributions, particularly the benefits they gained from learning how to use computers in the domains that are relevant from the perspective of the five freedoms espoused in DaF. The findings reported in this paper are useful for policy formulation in Bangladesh. As the study is contextualised in a transitional economy setting and can therefore not be generalised, but we believe that the conceptual framework has much to offer future research designed to understand how ICTs can improve the livelihoods of Indigenous individuals and communities.

Indigenous legal traditions and Canadian Bhinneka Tunggal Ika: Indonesian lessons for legal pluralism in Canada

Bhinneka Tunggal Ika is a popular Indonesian phrase meaning “unity in diversity.” Through comparing Canadian and Indonesian approaches to conceptualizing and administering legal pluralism vis-à-vis indigenous peoples, the paper uses this concept to recommend direction for the administration of justice in Canada. The areas of comparison are the three main barriers to instituting a robust legal pluralism in Canada – legitimacy, dependency, and implementation. Where Asian and particularly Indonesian philosophies of legal pluralism create an atmosphere that legitimates legal pluralism's role as a nation-building tool, North American philosophies exacerbate an already adversarial and hierarchical relationship between multiple coexisting legal orders. While these divergent ways of framing legal pluralism have not resulted in large differences for these countries in terms of legislating to reconcile the existence of indigenous legal orders with those of the state, they have affected the way indigenous peoples and state citizens actually practice such coexistence. In general, current Indonesian practices founded on the idea of regionalism and bhinneka tunggal ika (unity in diversity) offer more opportunities for indigenous legal traditions to function. In contrast, Canadian practices founded on the centralization of power and the dominance of state legal order over indigenous ones hinder such opportunities. Ironically, the origins of the Canadian legal system and the creation of the nation were dependent on and shaped significantly by indigenous and non-indigenous societies' early respect for each other's legal orders – as treaties and early Canadian jurisprudence show. This paper advocates for a return to that respect in the interest of Canadian nation-building.

Percepción de la imagen corporal en Embera-Chamí: Dimensiones corporales

Los embera chamí de Cristianía integran una comunidad ubicada en la jurisdicción de Jardín, suroriente antioqueño. Este estudio integra las concepciones que la comunidad tiene de su cuerpo y la percepción de la imagen corporal. Se realizó estudios antropológicos que evidencian la relación entre la percepción del cuerpo sentido y vivido, la prevención y el seguimiento de las recomendaciones preventivas. El objetivo de esta investigación fue estudiar en hombres y mujeres cómo autoperciben las dimensiones corporales. Se diseñó un estudio que comprendiera la observación etnográfica y entrevistas, combinando la información cualitativa con la información cuantitativa y la medición por antropometría del tamaño y forma corporal. De acuerdo a los resultados, la percepción del Índice de Masa Corporal (IMC) es muy similar al de otras sociedades no indígenas, ya que los hombres tienden a subestimar su IMC y las mujeres a sobrestimarlo. Es prevalente el aumento de peso con relación a la edad en mujeres y el patrón dietario.

Kwementyaye (Charles) Perkins: Indigenous Soccer Player and Australian Political Activist

Aboriginal and Torres Strait Islander peoples, the two main Indigenous groups in Australia, have fought protracted battles for physical and cultural survival in the wake of European colonisation. During the 1960s, drawing upon the example of the American civil rights movement, a small but disproportionately influential number of Aboriginal activists argued for voting rights, recognition by the Federal government, and – by the 1980s – land rights for traditional custodians. During the 40-year period from 1960 to 2000, the life and times of Indigenous icon Charles Perkins provide powerful insights into the challenge of negotiating or demanding Aboriginal rights in a dominant non-Indigenous society. As this paper shows, Perkins's engagement in soccer provided a pathway for him into wider society; it allowed him opportunities to meet with non-English-speaking migrants who also felt on the margins of mainstream culture. Although a professional athlete, Perkins also developed a passion for education, and, with assistance of non-Indigenous mentors, learned how to undertake political campaigns, ‘work’ the media, and intimidate opponents. Whereas he began political life as a reformer, he soon became a radical. Perkins was the consummate Aboriginal activist in a period when ‘blackfellas’ were not expected to speak up. This paper takes a biographical approach, pinpointing key experiences and influences in Perkins' life and his journey in sport, education and politics. There is an emphasis on how sport shaped his thinking about society, and, particularly in his later years, his assertion that sport should not simply reflect the status quo, it should be used by those on the margins to agitate for change. Thus, Perkins was deemed especially controversial; this is because the presumed sanctity of sport and its ‘separation’ from political influence was cherished in twentieth-century Australian culture. Perkins was not only an activist for Aboriginal causes, he had the temerity – most notably on occasions in which the international media spotlight was on Australia – to pursue them in the context of sport.