Position Of Indigenous Peoples Research Articles

IDENTITY AND LANGUAGE IN AN ARCTIC CITY: THE CASE OF THE INDIGENOUS PEOPLES IN DUDINKA

In our study, we explore the identity constructions of indigenous peoples living in Arctic urban environment. The choice of topic is justified by the fact that studies of indigenous peoples living in urban settings in the Arctic have focused on cities outside of the Russian Arctic. The purpose of this article is to provide a contemporary overview of Arctic urban indigenous peoples in terms of their identity and language use. Important issues are urbanization processes and the position of indigenous peoples in the Arctic. Comparing the eight Arctic countries, the largest gaps in research on northern urban communities can be found in the Russian Federation. The migration of ethnic minorities to urban settlements has been particularly rapid under the conditions of globalization and industrialization. It should be emphasized that moving to the city may be one of the appropriate ways for these minorities to survive in Siberia. In the urban settlements surveyed, ethnic groups are trying to establish their own minority organizations and groups to preserve minority culture, language, and identity. The starting point of the study is the activities of the organizations, the current multifaceted language situation, patterns of language use, and the study of language attitudes specific to these urban minorities. In this article, we analyze the current situation of indigenous peoples in Dudinka in light of the research questions. The findings are based on recent literature and field research conducted in 2008, 2016, and 2019. We conclude by saying that although the language is disappearing, its value remains important to the community. We also think it is important to investigate the city in terms of language use because, contrary to previous expectations, urbanization does not simply mean the disappearance of small languages. On the one hand, new, highly efficient and independent scenes of language use are opening, and on the other hand, the decline in language use is not at all accompanied by a decline in language prestige, which can also be a justification for revitalization. In addition to language, other elements of identity become important.

The Position of Indegenous People in the Culture and Tourism Developments: Comparing Indonesia and East Timor Tourism Laws and Policies

The expansion of development brings many impacts, including in the discourse of indigenous peoples in the midst of tourism development. On the one hand, culture and indigenous peoples are the main pillars in the use of culture-based tourism such as in Bali, Indonesia, but on the other hand, tourism development raises questions about legal protection for indigenous peoples. This study aims to analyze and compare various laws and policies in tourism development in Bali (Indonesia) and Atauro (Timor Leste) and the position of indigenous peoples in the midst of various tourism policies. By comparing several related policies, this research found and confirmed that existing cultural arrangements were limited to the cultural identity of indigenous peoples and as a tourist attraction for Indonesia, but there are no regulations that give a definition of culture as an economic resource. In Timor Leste, Ecotourism management in Beloi Village is still far from the plan. The government as policy makers and facilitators impressed walk alone in terms of management tourist.

Love in the High Court: Implications for Indigenous Constitutional Recognition

This article considers implications of the recent Love decision in the High Court for the debate about Indigenous constitutional recognition and a First Nations constitutional voice. Conceptually, it considers how the differing judgments reconcile the sui generis position of Indigenous peoples under Australian law with the theoretical ideal of equality—concepts which are in tension both in the judicial reasoning and in constitutional recognition debates. It also discusses the judgments’ limited findings on Indigenous sovereignty, demonstrating the extent to which this is predominantly a political question that cannot be adequately resolved by courts. Surviving First Nations sovereignty can best be recognised and peacefully reconciled with Australian state sovereignty through constitutional reform authorised by Parliament and the people. The article then discusses political ramifications. It argues that allegations of judicial activism enlivened by this case, rather than demonstrating the risks of a First Nations voice, in fact illustrate the foresight of the proposal: a First Nations voice was specifically designed to be non-justiciable and therefore intended to address such concerns. Similarly, objections that this case introduced a new, race-based distinction into the Constitution are misplaced. Such race-based distinctions already exist in the Constitution’s text and operation. The article then briefly offers high-level policy suggestions addressing two practical issues arising from Love. With respect to the three-part test of Indigenous identity, it suggests a First Nations voice should avoid the unjustly onerous burdens of proof that are perpetuated in some of the reasoning in Love. It also proposes policy incentives to encourage Indigenous non-citizens resident in Australia to seek Australian citizenship, helping to prevent threats of deportation like those faced by Love and Thoms.

Eksistensi Masyarakat Adat Bali Dalam Era Globalisasi (Suatu Kajian Filosofis, Yuridis dan Sosiologis)

The establishment of the Government of the Republic of Indonesia in1945, there has not been explicitly or specifically issued a law regulating indigenouspeoples or indigenous and tribal peoples. In general, the nation in Article 18 BParagraph (2) of the 1945 Constitution, states that the State recognizes and respectsthe community unity, customary law along with its traditional rights as long as it isalive and in accordance with the development of society and the principle of NKRIas set forth in Undang- invite. Seen from sociology that the indigenous peoples ofBali are not static but dynamic, because of the development of the era, civilization,human resources and mingle with various tribes, religion, race and class. Againstthe customs, religions and cultures of Bali in such a harmonious way that a wholeunity of relationships must be preserved, protected and conserved with greatjurisdiction and sociology. The position of indigenous peoples in Bali remainsstrong even though the development of the era has been so rapid, even the positionof Desa Pakraman institution defeated the position of Desa Dinas, because for the Balinese people where custom, culture, religion are united in one very tightlybonded nafat.

Rewriting and Rerighting Indigenous Histories

Rewriting and Rerighting Indigenous Histories Andrew H. Fisher (bio) Nick Estes, Our History Is the Future: Standing Rock versus the Dakota Access Pipeline, and the Long Tradition of Indigenous Resistance. London and New York: Verso, 2019. x + 310 pp. Illustrations, maps, notes, and index. $26.95. David Treuer, The Heartbeat of Wounded Knee: Native America from 1890 to the Present. New York: Riverhead Books, 2019. 512 pp. Notes and index. $28.00. In Decolonizing Methodologies: Research and Indigenous Peoples (second edition 2012), Maori scholar Linda Tuhiwai Smith posed a provocative question: “Is History Important for Indigenous Peoples?” Her answer was ambivalent but affirmed the need for “a critique of how we, as the Other, have been represented or excluded from various accounts. Every issue has been approached by indigenous peoples with a view to rewriting and rerighting our position in history. Indigenous peoples want to tell our own stories, write our own versions, in our own ways, for our own purposes” (p. 29). Over the past twenty years, dozens of Native American authors and scholars have turned to that task, yet the process of decolonizing the academy and the larger society has only just begun. The books considered in this review strike two more blows against the intellectual structure of settler colonialism and its logic of elimination, which seeks to destroy Indigenous cultures in order to replace them. Although they differ considerably in style and tone, Our History Is the Future and The Heartbeat of Wounded Knee share Smith’s commitment to “rewriting and rerighting” the position of Indigenous peoples in both the past and the present. Nick Estes (Kul Wicasa/Lower Brule) and David Treuer (Ojibwe) write to counter a historical tradition that Estes calls “distorted” and “deeply disempowering” (p. 16). Their interest in doing so is not historiographical but unabashedly presentist, as they seek to change the terms under which Native communities live today. “There is no separation between past and present,” argues Estes, “meaning that an alternative future is also determined by our understanding of our past. Our history is the future” (pp. 10–11). The history of Indigenous peoples is also, they insist, integral to the history of modern America and the world. [End Page 63] Our History Is the Future: Standing Rock versus the Dakota Access Pipeline, and the Long Tradition of Indigenous Resistance emerged directly from the confrontation noted in its subtitle. Estes, a professor of American Studies and a Lakota citizen of the Oceti Sakowin (People of the Seven Council Fires, or Sioux Nation), was among the “Water Protectors” who stood up against Energy Transfer Partners and its government backers in 2016–17. For more than six months, a coalition of tribal members, environmental activists, and Indigenous allies from around the world staged peaceful protests to prevent the Dakota Access Pipeline (DAPL) from carrying crude oil beneath the Missouri River (Mni Sose) just upstream from the Standing Rock reservation in North Dakota. Their movement drew both international media attention and militarized police, dispatched from multiple agencies and jurisdictions to clear the pipeline’s path by force. In the ugly crackdown that followed, law enforcement deployed anti-riot gear, armored vehicles, pepper spray, tear gas, water cannons, LRAD acoustic weapons, and counterinsurgency techniques against people armed only with drums and prayer feathers. Ultimately, the Water Protectors failed to stop the “Black Snake” (Zuzeca Sapa) from crossing the Missouri, but Estes found hope in the “meaningful solidarities” (p. 7) that had formed among activists from many walks of life. He also found inspiration for a book. Less than two years later, he published Our History Is the Future in order to “chart a historical road map for collective liberation” (p. 22). Estes’s book places the #NoDAPL movement in the larger context of Oceti Sakowin resistance to the entwined powers of settler colonialism and corporate capitalism. Since the early nineteenth century, when Lewis and Clark described the Sioux as the “vilest miscreants of the savage race” (p. 74), the tribes have generally been regarded as obstacles to American expansion and economic development on the Great Plains. Their heroic defiance of U.S. hegemony has made the Lakotas especially a favored subject among scholars...

Ethical Contemporary Art Therapy: Honoring an American Indian Perspective

As a profession that formed in relation to larger forces within science, psychology, and more, the field of art therapy is not immune to the systems of oppression woven throughout Western culture and has incorporated practices that, even unwittingly, perpetuate the oppression of American Indian peoples today. This article contextualizes the U.S. art therapy field within the larger legacy of historical, systematic efforts to eradicate Native sovereignty in the United States, questions the subordinate position of Indigenous peoples, and critically examines and deconstructs the continued oppression of American Indian peoples today through situated and subjugated knowledge, cultural appropriation, cultural genocide, and colonial amnesia.

Intersecting identities: How race and age influence perceptions of mothers

ObjectivePrior research has suggested adolescent mothers and Aboriginal and Torres Strait Islander people are perceived (or stereotyped) negatively compared to adult mothers and Anglo‐Australians respectively. The present study examined contemporary attitudes and stereotypes of Australian mothers with intersecting identities of age and race. We were particularly interested in the impact of race on the stereotypes of adolescent versus adult mothers.MethodParticipants (n = 323) completed an online survey comprising free response questions and validated scales assessing their stereotypes, cognitive evaluations, feelings, and overall favourability towards one of the four target mothers: Anglo‐Australian adult, Anglo‐Australian adolescent, Indigenous‐Australian adult, and Indigenous‐Australian adolescent. We predicted attitudes towards adult mothers would be more positive compared to adolescent mothers, and Anglo‐Australian mothers more positive compared to Indigenous‐Australian mothers. Further, we predicted stereotypes would reflect historical inequalities and changing societal values related to childrearing.ResultsAnglo‐Australian adult mothers were perceived most positively, while adolescent mothers were perceived least positively, irrespective of race. Stereotypes of Indigenous‐Australian adult mothers shared commonalities with Anglo‐Australian adult mothers, but also reflected the disadvantaged position of Indigenous people in Australia, by positioning them as financially dependent. Stereotypes of adolescent mothers were consistently negative, with conservative views of sexuality positioning then as lacking agency and control, while also blaming them for their disadvantaged situation.ConclusionsThe negative community stereotypes of adolescent mothers are consistent with adolescent mothers' perceptions.

Closing the loop to shift the default: How alternative ways of knowing can inform research and pedagogical practice

Closing the loop to shift the default: How alternative ways of knowing can inform research and pedagogical practice

Ethnic Narratives and Indigenous Rights in Indonesia: A Case Study from Merauke, Papua

The realisation of indigenous rights to land as stipulated in the UN Declaration on Rights of Indigenous Peoples entails that its norms and principles need to be activated in order to function at the grassroots level. In Indonesia, narratives of ethnicity are frequently deployed at the levels of discourse and practice to suggest that these rights accrue only to those peoples who are indigenous and to contextualise the position of indigenous peoples in the legal and political systems. However, does a reference to ethnicity achieve certain ends pertaining to the protection of indigenous lands? Can ethnicity achieve the promise of autonomy to which supporters of indigenous rights aspire? Upon examination of the case of indigenous land of the Marind Anim in Merauke Papua, Indonesia, it is revealed that national, legal and political discourses surrounding ethnicity in the context of the relationship between Papua and Indonesia have shaped the social practices through which claims towards the protection of indigenous rights are being constructed. Furthermore, in their interactions, laws, norms, practices and actors not only demonstrate the gap between demands and how equal solutions for protection indigenous rights are asserted, they also pose some risks in limiting political dialectics on autonomy for indigenous peoples.

Editorial

This special edition of the International Critical Indigenous Studies Journal focuses on Indigenous people's engagement with the economy in Australia. Over the past two decades neo liberalism has shaped global economic activity. The international reach of the current economic crisis propelled by the subprime mortgage meltdown in the United States has affected Indigenous communities in different ways to those whose investments were depleted by the Wall Street activities of an unregulated corporate and banking sector. Throughout this roller coaster economic ride the low socio-economic position of Indigenous peoples continued in Canada, the United States of America, New Zealand, Hawaii and Australia. The logic, or illogic of capital, failed to extend the boom of the economic upturn to Indigenous peoples, but is poised to extend the repercussions of the current downturn deep into Indigenous lives. The consistency of the Indigenous socio-economic position across these countries, even where treaties exist, indicates that the phenomenon is based on a shared Indigenous reality. In this special edition, the commonality in the way in which Indigenous people are engaged in and positioned by market forces and regulation by their respective nation states is proposed as one of the foundation plates of that Indigenous positioning.

A Common Hunger: Land Rights in Canada and South Africa (review)

Reviewed by: A Common Hunger: Land Rights in Canada and South Africa Peter Russell Joan G. Fairweather . A Common Hunger: Land Rights in Canada and South Africa. University of Calgary Press. xxi, 260. $39.95 In a very broad sense the encounters of indigenous peoples in Canada and Black South Africans with European imperialism follow similar storylines: centuries of domination and dispossession motivated by racism and greed until, in the late twentieth century, recovery begins. That is the kernel of what is 'common' to the hunger of the two sets of peoples who are the subject of Joan Fairweather's book. But, of course, it is the differences within that picture that are most interesting and instructive. The difference of crucial importance is that between a group of long-established nations becoming a marginalized minority and trying to survive in a state dominated by descendants of their colonial oppressors, and an oppressed people who are now the majority trying to use the instruments of constitutional democracy to redress injustices of the recent past. Although Joan Fairweather is well aware of this fundamental difference, her account of the past and of the possibilities for the future, too often fails to take its implications into account. Part of the difficulty stems from lack of clarity in her treatment of 'indigenous peoples.' In her preface, she explains, 'The indigenous peoples of both countries are referred to generically as "first peoples" or "aboriginal peoples." ' These terms apply clearly enough to the Canadian situation. But in applying them to South Africa, she says that 'African' refers to 'South Africa's indigenous Bantu-speaking inhabitants.' As the book [End Page 341] proceeds, too often her analysis fails to distinguish the situation of peoples like the Khoe-San, who as small marginalized peoples are struggling to retain their culture and a measure of autonomy within contemporary South Africa and are considered 'indigenous peoples' in the United Nations definition of that term, from the circumstances and aspirations of South Africa's Black majority. Greater sensitivity to the differences between the position of indigenous peoples in Canada and that of Bantu-speaking South Africans is essential to understanding why critics of Aboriginal self-government in Canada are so mistaken in referring to it as a form of apartheid. Under apartheid Black South Africans were forcibly removed to Bantustans, whereas for Aboriginal peoples the 'self-government' movement is the manifestation of their aspiration to gain recognition of their responsibility for their societies and their traditional lands. Fairweather, a South African writer and historian who is now working as an archivist in Ottawa, has a much stronger grasp of apartheid and efforts to overcome its legacy than she does of North America's indigenous peoples and their struggle for recognition and justice. The author does not have a firm enough grasp of legal material to provide a good comparative analysis of land rights in the two countries. She does not seem to know about the historical and jurisprudential underpinnings of common law Aboriginal title. For her it is simply 'the English case method.' This means that we cannot learn much from her book on how the implementation of land rights in South Africa's constitution compares with the recognition of Aboriginal title elsewhere in the common law world. The strength of Fairweather's book is its well-written narrative account of the injustices and hardship suffered by indigenous peoples in Canada and Black South Africa and her sympathetic but shrewd assessment of their prospects of recovery from this experience. Peter Russell Department of Political Science, University of Toronto Copyright © 2008 University of Toronto Press Incorporated

Reconsidering the Canadian Environmental Impact Assessment Act: A place for traditional environmental knowledge

There is a fundamental assertion by indigenous communities, which is now beginning to be recognized globally, that “we belong to the land.” The position of indigenous people, both locally and globally, as traditional knowledge holders and legal entities with rights and title to lands is challenging the authority of nation states in the development and management of lands and resources. International bodies, such as the United Nations and World Bank, continually place emphasis on bridging the implementation gap between the inclusion and exclusion of indigenous communities in public policy. However, increasing tensions exhibited between indigenous nations and nation states continue to surface. Much needs to be written about the shortsightedness of state governments that continue to ignore indigenous rights and title and the perils that await them. This paper will focus on a small part of this larger question, examining the emerging struggle of legal recognition of indigenous title, rights and cosmologies into the Canadian body politics as it relates to environmental policy. In addition to broad policy implications associated with the acceptance of indigenous people's knowledge, there are also ethical issues of “integrating” traditional knowledge as well as practical problems with “implementing” traditional environmental knowledge (TEK) into legal and regulatory environmental regimes, practices and policies. A significant new way to examine these questions is to examine them through an Aboriginal resource planning approach. This approach will be formalized in relations to current activity in British Columbia, Canada, where Aboriginal communities and two levels of Canadian government are negotiating a balance between indigenous and state aspirations to find complimentary and sustainable mechanisms for environmental assessments.

New Zealand's indigenous people and their claims to fisheries resources

New Zealand's fisheries are perhaps best known for the individual transferable quota (ITQ) system brought about by the Fisheries Amendment Act 1986. The 1986 Act allocated quota to fishing firms and individuals that met the allocation criteria. Part-time fishers, many of whom were Maori, New Zealand's indigenous people, were excluded from the initial allocation. The 1986 Act did not address claims by Maori of having indigenous rights guaranteed by the Treaty of Waitangi 1840. Since the Treaty, Maori have protested against government actions and legislation that have eroded their rights guaranteed by the Treaty. The implementation of the 1986 Act prompted further Treaty-based claims to large areas of fisheries, and the ITQ system was used to settle several claims. This paper explores Maori views on resource use and claims to fisheries resources, legislative changes enacted to settle Maori fisheries claims, and claims that remain outstanding. The insights of this paper have relevance to the broader discussion on the position of indigenous peoples throughout the world.

Isolated groups or indigenous peoples; Indonesia and the international discourse

The most prominent international indication that interest in the position of indigenous peoples has reached global proportions was the proclamation of the United Nations Year of Indigenous Peoples in 1993. When at the end of that year it had become apparent that all the goals could not be achieved within a one-year time frame, the Decade of Indigenous Peoples was proclaimed. Indonesia ignored the UN Year of Indigenous Peoples. The government refrained from participating in international discussions on the topic, insisting that the 'indigenous issue' does not apply to Indonesia. Indonesia, it claimed, is considered to be 'a nation consisting predominantly of indigenous population1 (Permanent mission 1993). Even so, numerous international organizations invited representatives of Indonesian indigenous peoples to speak about the situation in their country. Recently, the Asian Development Bank involved some members of indigenous groups in Indonesia to join in discussions about operational procedures for development projects affecting indigenous peoples in Asia. Due to increased awareness and a higher degree of organization, some of these groups present themselves as separate ethnic groups or indigenous peoples and speak out more vocally than they have in the past. This article will focus on discussions about the tribal groups or indigenous peoples of Indonesia. The outside world regards this issue as one particular example of a general, nearly global phenomenon of indigenous peoples or cultural minorities within a modern nation-state dominated by people of a mainstream culture. In Indonesian state policies, however, this distinction is looked upon in a different manner. It is not conceptualized in terms of indigenous versus non-indigenous, as all Indonesians are considered to be indigenous. The government looks upon these groups as deviating from the cultural mainstream, and policies are aimed at bringing these people back into the mainstream of Indonesian life. The term used to refer to these people is not 'indigenous community' - since the government acknowledges only one Indonesian people (bangsa) - but 'isolated (masyarakat terasing). How then do tribal groups in Indonesia actually deal with global interest in the situation of indigenous peoples, and how does the government of Indonesia try to avoid outside involvement? First of all, I will briefly outline how the international community has dealt with indigenous peoples in recent years, then I will focus on Indonesian state

Homo Nullius or `Where Have All the People Gone‘? Refiguring Marine Management and Conservation Approaches

In Australia, much has been said and written about recent events which finally brought about the rejection of the Western legal concept of terra nullius. The legal recognition of native title in Australia and elsewhere, does not necessarily signify a corresponding and dramatic change in the social status and political position of indigenous peoples. This discontinuity between legal and social discourses is particularly evident when it comes to matters concerning conservation, resource management and sustainable development in a marine environment. All too often in these situations indigenous peoples are ignored and their concerns are dismissed as obstacles to development. They are, to all practical extents and purposes, homo nullius.Drawing upon a range of material from Indonesia and Australia, I argue that in order to understand the phenomenon of homo nullius it is instructive to examine the way we and others think, talk and write about such things as the sea, marine species and the indigenous peoples who possess and use these spaces and resources. In this connection, I focus upon two particular discourses which not only inform marine management and conservation approaches but which also have a tendency to create similar kinds of effects in terms of power, knowledge and agency.