Struggles Of Indigenous Peoples Research Articles

Struggles of Indigenous Peoples: The Case of a Mamanwa Diaspora in the Philippines

In Southeast Asia - as in most parts of the world, the indigenous peoples are the most vulnerable to poverty, illness, and injustice caused by multiple factors. Anchored on the Self-Determination Theory of Ryan and Deci (2009), this explanatory, single, holistic case study examined the struggles and causal factors affecting a Mamanwa diaspora in the West-Visayan region of the Philippines by conducting in-depth interviews with 22 participants who were selected through purposive sampling. Thematic analysis (Clarke, Braun & Hayfield, 2015) generated 5 themes representing their struggles: 1) poverty, domestic violence, and strained relationships; 2) health and environmental risks; 3) inequity in education; 4) poor infrastructure; and 5) low income. From among the causal factors identified as determinants of their struggles, illiteracy proved to be the latent but strongest variable. This implies the need to make education accessible to them with corresponding financial, material, and moral support. On a wider scale, the findings suggest the need for the government to review economic, infrastructure, health, and education policies for indigenous peoples and legally recognize and protect their rights to territories, natural resources, traditional knowledge, and self-determination. Future researchers are encouraged to explore the struggles of other indigenous diasporas to solidify a collective call for action.

Indigenous Peoples Movement in Maintaining Living Spaces Perspective of Recognition Politics (Study on Indigenous Peoples in Lake Toba)

This study aims to explore the process of indigenous peoples' movement in Lake Toba in maintaining their living space from the perspective of political recognition. The method used in this study is qualitative, because the strength of a qualitative study is when examining the process. This study argues that the politics of recognition is an important aspect in the struggle of indigenous peoples in Lake Toba in maintaining their living space in the midst of developments carried out by corporations and the State that threaten the existence of local communities. For the community, land is ancestral heritage that needs to be maintained and is a symbol of self-esteem for them. Development that destroys and threatens their land also threatens their cultural identity. They also demanded that the values ​​of their identity as indigenous peoples be recognized by the State. Recognition is also an effective value in mobilizing citizens to carry out social movements. The relationship between the indigenous peoples' movement and the state itself, on the one hand, the state seeks to accommodate people's demands, but on the other hand, society accepts repressive measures. In this context, the state is seen as a tool for the interests of investors or corporations, because the state has the authority to make regulations, including licensing matters. This study further confirms the importance of recognition politics in the civic politics discourse. As for social movements from indigenous peoples in the form of protests to direct dialogue with the government.

A Discourse of the Indigenous Peoples' Rights and Their Contributions to the Indonesian Development: Lessons Learned from New Zealand

The struggles of indigenous peoples in both New Zealand and Indonesia to gain legal recognition remain ongoing. This study focuses on two central aspects. Firstly, it examines the historical-legal journey of indigenous peoples in their quest for legal acknowledgment. Secondly, it makes a comparative analysis with New Zealand, highlighting the potential contributions that indigenous peoples can provide to their respective countries. The study follows a legal research methodology, linking existing issues with authoritative sources and real-world situations. The findings reveal that in New Zealand, indigenous peoples possess a legal standing, albeit not entirely comprehensive. Conversely, Indonesian regulations do not provide strong legal support for indigenous people's rights. Despite their limited rights, indigenous peoples in New Zealand have made significant contributions to the nation's development. Additionally, the article contends that given their fundamental role in the founding of the Indonesian State, it is time for indigenous peoples to receive proper recognition for their substantial contributions to the nation's development.

Indigenous Peoples, Memory and Envisioning the Future. A Brief Multidimensional Study

This paper offers a brief overview that seeks to make a series of approaches to an undeniably complex topic: the struggle of indigenous peoples in the context of colonialization processes at the worldwide, national and local scales. In this survey we will first characterize, systematize and relate the efforts made by some 350 million people around the world (including over 15 million indigenous people from Mexico), to safeguard their unique historical and cultural identity in the face of their respective mainstream society over the past sixty years. This will provide us with a basis to then look at the challenges that a country like Mexico faces to preserve not only the spatial or territorial matrix that guarantees the sustenance and survival of these peoples, but also their beliefs, traditions, ways of life and deep knowledge regarding the conservation and regeneration of natural resources for the benefit of all of human society. At this level of analysis we will seek to gain deeper insight into certain strategies for preserving and regenerating habitat used by an ancestral Zapotec community living in the Chinantla region, in the northern mountain ranges of the state of Oaxaca, Mexico. The paper concludes by highlighting the strengths of a historical memory that hews to epistemological categories that are utterly different from those prevailing in Western culture, in the day-to-day engagement of these cultures with their land and their natural surroundings.

AN OVERVIEW OF THE LAND DEVELOPMENT ISSUES RELATED TO INDIGENOUS PEOPLES IN MALAYSIA

Given that the way of life of indigenous peoples is usually associated with low living standards, the government has an important role to play in ensuring that the gap between indigenous and non-indigenous communities is narrowed. Unfortunately, as the program to improve the quality of life of indigenous communities has been widely implemented across the country, tension has begun to escalate among the indigenous community on the real motive of the program. Government policy objectives to assimilate indigenous communities into mainstream society leave little scope for indigenous groups to pursue their own life projects. Several studies have reported that the development of the government within traditional indigenous lands has caused conflict between the developer and the indigenous community. This situation has caused the indigenous people to bear the consequences of losing their traditional land, which is very important to reflect their identity. The aim of this paper is therefore to examine the current issues related to the land development initiative on the way of life of indigenous peoples in Malaysia. Documents search from published and unpublished material is used for this paper and a guide with a set of settings five years prior. The findings of this paper show that the development of the government in indigenous traditional lands has disrupted the traditional way of life, leading to multiple adverse effects on the community and the environment. In other words, the core of the indigenous people's struggle to this date is therefore concentrated in their involvement in making decisions in any development proposed to enhance their quality of life. Apart from that, the perspective of land development between the government and the indigenous peoples is quite different from one another. In conclusion, it is important to elicit knowledge and opinion from both indigenous peoples and government agencies to ensure the impact of land development activities can be minimized and implemented appropriately.

Social Transformative Learning in Human Rights Delegations: Critical Research on the Maritimes-Guatemala Breaking the Silence Network

This article examines the experience of six participants in the Maritimes-Guatemala Breaking the Silence Network (BTS) delegation program. Human rights education is central to this program that operates between Canada and Guatemala. Key findings from this research include participants’ rethinking of their own power and privilege upon returning to Canada and making connections with the struggle of Indigenous peoples in both countries. Another finding concerns how specific communal aspects of the BTS delegation (communitas) lead to social transformation and the development of solidarity relationships that are transformative to all. The research affirms the need for experiential learning experiences which use transformative learning approaches to support human rights and social change.

Educação Superior Indígena na perspectiva da Interculturalidade

Este artigo objetiva contribuir para o debate acerca da Educação Superior na formação de professores indígena na perspectiva da interculturalidade no Brasil, como projeto de resistência ao modelo colonialista eurocêntrico, visando a construção de uma epistemologia que dialogue com os povos indígenas na sua diversidade no contexto Latino Americano, Pan-Amazonico e brasileiro. Trata-se de um estudo de cunho bibliográfico e documental tendo como base metodológica a abordagem quanti-qualitativa. Os resultados indicam que a Educação Superior indígena na territorialidade brasileira é fruto de lutas históricas no campo das políticas públicas por reconhecimento e direitos, tem contribuído na reafirmação de identidades étnicas e no diálogo contínuo entre saberes locais e universais na formação de professores. Entretanto, ainda há muitos obstáculos para a efetivação de uma formação docente indígena intercultural, haja vista que nem sempre a interculturalidade tem conseguido dar conta da complexidade de pensar a formação de professores marcada fortemente pelo modelo colonialista e pelas ideologias hegemônicas neoliberais. Contudo, a partir dessas reflexões tecidas, ressalta-se que o momento sócio-histórico necessita do fortalecimento da luta dos povos indígenas na construção de uma educação superior diferenciada, intercultural e bilíngue diante dos retrocessos impostos pela atual política governamental.

Sacred Sites Protection and Indigenous Women’s Activism: Empowering Grassroots Social Movements to Influence Public Policy. A Look into the “Women of Standing Rock” and “Idle No More” Indigenous Movements

Religion and public policy are interconnected across a variety of issues. One aspect where this linkage has been understudied is religion and Indigenous sacred sites protection. This article aims to address this gap by analyzing how Indigenous women’s activism advances this cause. The focus is on how Indigenous Peoples, specifically women, use grassroots activism to provoke change on public policy in the context of the protection of Indigenous sacred sites. Two case studies are used to illustrate this concept: the American “Women of Standing Rock” and the Canadian “Idle No More” grassroots social movements. My analysis draws from interpretative methods. Interpretative research revolves around the concept of individuals as active producers of meaning. The women-led grassroots social movements at issue highlight a fundamental lack of awareness of the historical and current struggles of Indigenous Peoples, both in the US and Canada. Modern technologies and social media provide democratic means for grassroots social movements to be heard and empowered. The growing movement by Indigenous women to assert their rights, and their quest for self-determination in land use and sacred sites protection create a positive discourse that advances Indigenous women’s position in crossing the obstacles onto “institutional places of privilege,” hence influencing public policy.

States of Nature in Immanuel Kant’sDoctrine of Right

From an analysis of Kant’s states of nature in each division of the Doctrine of Right—the state of nature in general and the international state of nature—this paper reinterprets Cosmopolitan Right and the duty to exit the state of nature as more colonial than previously recognized. Kant places “savages” in the state of nature, depicting them and their lawless condition as bellicose. As such, states may force them to exit the state of nature; those who encounter hostile peoples on foreign lands may be justified in aggressing. Having shown that colonial features of the Doctrine of Right cannot be wrested from the text, this paper unsettles the interpretive dominance of the established view that Kant is staunchly anti-colonial. Nevertheless, anti-colonial features of the text remain. The paper shows that interpreters must accept that Kant’s text is both colonial and anti-colonial. Kant’s global vision remained too statist to appropriately include indigenous politics. The paper closes by briefly indicating a path for future research whereby contemporary Kantian cosmopolitan projects become more attuned to—and modified in light of—the political agency and particular struggles of indigenous peoples.

Emerging Feminist Theologies: Overview of the <em>JFSR</em> Live Roundtable in Cuernavaca, Mexico

Emerging Feminist Theologies:Overview of the JFSR Live Roundtable in Cuernavaca, Mexico Sylvia Marcos (bio) Keywords contemporary gender politics, feminist faith practices, inculturation, Mesoamerican cosmogonies, Teología India On Saturday, November 11, 2017, a group of about fifty women met in a colonial building facing the Cuernavaca Cathedral in Morelos, Mexico.1 They came from different Mexican states: Morelos, Chiapas, Queretaro, and Mexico. Most are active participants in the pastoral work of their dioceses. In addition to myself, they were joined by three feminist theologians: ecofeminist Marilú Rojas Salazar, ethicist Gabriela Juárez Palacios, and ecumenical theologian Ann Lutterman-Aguilar. The goal was to gather a wide spectrum of women, both scholars and activists, struggling for gender justice within the constraints of their faith practices and within these turbulent political times. During a full day of workshops, we shared our responses to the following precirculated questions: What does it mean for you to be a mujer de fe (woman of faith) feminist activist in the context of the contemporary political situation in Mexico, shaken by the struggles of indigenous peoples against capitalist exploitation and for their very survival? Can you work toward nonpatriarchal and nonhierarchical positions within the church? And how do you practice your faith as women [End Page 89] in this context? We discovered that all of us, as Elisabeth Schüssler Fiorenza explained it, "saw religion as a place of struggle and inspiration for women."2 Three collectives organized this gathering: Amigas Auxiliadoras de Cuernavaca, Diplomado de Teologias Feministas, and CODIMUJ (Coordinadora Diocesana de Mujeres, Chiapas). This last organization consists of around ten thousand women from the remote indigenous communities in the Chiapas highlands. The women from Chiapas spoke of the extreme poverty and exploitation they suffer as employees of the local finqueros (landowners). They also reported innumerable evictions from their lands and the destruction of their woods, fields, rivers, and air. The women from Chiapas also spoke of being enlivened in their church practices and liturgies by the process of "inculturation," which allows for certain aspects of indigenous traditions and rituals, including dance and music, to be incorporated into their devotions.3 In addition, these women drew from what has come to be known as Teologia India—a complex set of philosophical formulations based on indigenous ancestral cosmogonies. They made connections between this Teologia India and the panentheism ecofeminist theologian Rojas has expressed, which fuses human, natural, and spiritual domains in a vital holism that resonates with Mayan cosmogonies. Pascuala, a Tzotzil Indian, who remembers being twelve years old when her struggles for justice began, is representative of many of the women within CODIMUJ. I heard her say in response to Rojas's presentation: "Es asi, como dijo Marilú, Dios está en todo." "It is exactly as Marilú says. God is in everything." Pascuala connected the panentheistic affirmation of the presence of the whole in every part of the cosmos to indigenous beliefs in the sacrality of caves, mountains, and rivers.4 For the theologians and indigenous women alike at the workshop, this theological vision makes imperative their efforts to take care of the whole of creation and to focus their efforts on building justice-seeking and life-giving communities.5 Woven throughout this roundtable are the words of participants in the meeting. María Luisa Córdova and Pascuala Gómez López from CODIMUJ, and Mari Carmen Bustos, Maria de Lourdes Hernández Salinas, Águeda Romero Martínez, Martha Bahena Roa, and Maria Isabel Martínez Rocha from Amigas Auxiliadoras de Cuernavaca, all speak from their experiences working [End Page 90] with the pastoral work of the Catholic Church and its patriarchal bureaucracy with projects like Comunidades Eclesiales de Base (CEB). They are working for social justice in impoverished areas of the country. These communities, linking urban poor and rural peasant Catholics, date from the emergence of the "Church of the Poor" following Vatican II (1962–65) and the Conference of Latin American Bishops in Medellin, Colombia, in 1968. Approximately 70 percent of its constituents are women.6 In the words of an early CEB participant, Lourdes Carbajal, the base communities opened a new world of possibilities for women at a time when...

A EDUCAÇÃO ESCOLAR INDÍGENA NO BRASIL: UMA ANÁLISE CRÍTICA A PARTIR DA CONJUNTURA DOS 20 ANOS DE LDB

This article aims at causing a reflection on the trajectory of Indigenous school Education in Brazil, taking as point of departure the twenty years of the Law of Directives and Bases for National Education (Portuguese: Lei de Diretrizes e Bases da Educacao Nacional ), Law 9394/96, as well as both backward and forward steps that took place during such historical period. Resulted from a process of organization and struggles of indigenous peoples and social movements, Indigenous School Education has been built from a tough dialectical process, which involved the Brazilian indigenous population, social movements and educational institutions along with the participation of scholars and researchers, majored in indigenous issues. Thanks to the involvement of all these social actors, conquests have taken place during these twenty years. Nevertheless, backward steps have also been present in the core of the transformations occurred in the mentioned time. Therefore, in this article, we intend to contribute to the national debate concerning the indigenous issues, pointing out the elements that contributed and/or impaired the process of consolidation of the Indigenous school educational policy in Brazil.

PRIBUMI SUBALTERN DALAM NOVEL-NOVEL INDONESIA PASCAKOLONIAL

This research is motivated by colonial problems in the archipelago that still leave traces of oppression as well as efforts of the struggle of the natives to escape from the impact of the ideology. The trail of colonial colonization that still lags behind creates indigenous groups that become subalterns-isolated, oppressed, and discarded groups. In the postcolonial theory of subaltern Gayatri Spivax it is stated that among the most victimized groups of colonialism are women. Relevant to the issue, this study aims to describe the forms of oppression and the struggle of indigenous people, especially women who become subalterns, against the colonial ideology. Data obtained from modern Indonesian novels are then analyzed qualitatively. Based on the research data source, Orang-orang Blanti by Wisran Hadi, Maya by Ayu Utami and Gadis Pantai by Pramoedya Ananta Toer, the result of this research shows that indigenous figures, especially women become subaltern because they are marginalized, economically impoverished, labeled, As well as experiencing sexual harassment. Furthermore the form of the struggle of indigenous women in the face of colonial oppression in the context of the subaltern is to foster the spirit of struggle by recalling the glory of the past, practicing the knowledge gained through modern education, maintaining traditional and cultural values, as well as mimicry

Tourism enterprises beyond the margins: the relational practices of Aboriginal and Torres Strait Islander SMEs in remote Australia

ABSTRACTThis exploratory article commences by noting views from the literature that in areas like remote Australia, small to medium-sized tourism enterprises operated by Indigenous people struggle with geographical distance, lack of business capabilities and other factors. These perspectives provide basis to explore remote tourism enterprise use of relational practices that “configure” external resources to improve competitiveness. The article investigates relational practices carried out by small to medium-sized tourism enterprises operated by Aboriginal and Torres Strait Islander people to achieve stability in the challenging contexts of remote Australia. Findings identify that relational practices implemented by these enterprises provide multiple ways of creating shared value to boost competitiveness. These include: referrals, industry value chains, cooperation, marketing and meetings. Through a liberal and diversified approach to relational practices, these enterprises create value chain opportunities from within remote Australia, while they also establish and maintain connections with broader tourism systems. Implications from these findings are raised and directions for future inquiry are identified.

A Theology of Resistance in Conversation with Religious Education in Unmaking Violence

This article attempts to develop a practical theology of resistance for religious education. It is inspired by the struggle of indigenous people in Guatemala in their memorialization of the Rio Negro Massacre in Guatemala, celebrations of International Women's Day, and the creation of a school for survivors of the violence surrounding Rio Negro. Remembrance, relationship-building, and reclaiming space will be suggested as practices to be employed by religious education. This article proposes that these three interrelated elements are integral to religious education. It concludes that a theology of resistance equipped with these three aspects promotes and deepens a practice of faith, emunah, to nourish.

Ecosocial Struggles of Indigenous Peoples

The indigenous communities have become the center of the struggle for the environment in Latin America. This is true not only through their local actions in defense of rivers or forests against pet...

Locating nature's citizens: Latin American ecologies of political space

Scholars of environmental citizenship have often drawn attention to the spatial mismatch between ecological systems and nation-states, arguing that citizenship needs to be scaled up to meet global environmental challenges. I argue that rethinking the scale of ecopolitical engagement requires moving beyond a simple spatial hierarchy topped by ‘the global’. Debates in human geography lead us towards a relational conception of space, where densely networked interactions produce dynamic and multi-layered configurations of actors. Supplementing this perspective with political-ecological and post-humanist theories of human–nature interaction, citizenship can be understood as a process of political becoming within shifting assemblages of socio-ecological relationships. The second half of the analysis deploys this theoretical perspective to narrate three vignettes that locate nature's citizens in a diversity of socio-ecological contexts, debates and conflicts in Latin America. Drawing on regional scholarship, these vignettes examine the political ecology of citizenship in relation to water, climate governance and the struggles of indigenous peoples.

‘From Jerusalem to the Grand River, Our Struggles are One’: Challenging Canadian and Israeli Settler Colonialism

This article explores the possibilities and histories of indigenous solidarity struggles against the settler colonial states of Canada and Israel. Throughout this work, we examine activist and political movements from Canada that make connections between the struggles of indigenous peoples in Canada and Palestine. We ask: In light of efforts to usurp indigenous identities in the service of settler colonial states, how do Palestine activists in Canada create lines of solidarity with indigenous peoples? And how can we foster global solidarity with Palestinians that are attuned to local native struggles for sovereignty and self determination? We attempt to address these questions by utilising a comparative framework that addresses the gendered and racialised aspects of the settler colonial projects of Canada and Israel.

Indigenous Control Over Health Care in the Midst of Neoliberal Reforms in Colombia: an Uneasy Balance

Latin America has long been at the centre of resistance to the depredations of neoliberalism. In “Indigenous Control over Health Care in the Midst of Neoliberal Reforms in Colombia: An Uneasy Balance,” Javier Mignone, Jorge Nallim, and John Harold Gomez Vargas consider the struggle of indigenous people in Colombia to gain control over the organization of heath care services. The careful assessment shows certain gains in access to care as well as employment, particularly by women, even as it identifies the threat to these gains posed by the underlying neoliberal model.

What’s Left? Canada’s ‘global justice’ movement and colonial amnesia

This article examines the failure of Canada’s larger, Left-leaning NGOs active in global justice networks to properly engage with the struggles of Indigenous peoples. Taking a ‘White progressive economic nationalist’ position that fails to examine Canada’s historical and contemporary exercise of colonialism, such NGOs end up reproducing myths of nation-building, fail to address colonial injustices closer to home and ignore the resources that Indigenous struggles offer in the fight against neoliberalism.

Los sistemas jurídicos indígenas frente al derecho estatal en México. Una defensa del pluralismo jurídico

Numero 118 Enero - Abril 2007 ISSN 0041 8633 LOS SISTEMAS JURIDICOS INDIGENAS FRENTE AL DERECHO ESTATAL EN MEXICO. UNA DEFENSA DEL PLURALISMO JURIDICO Orlando ARAGON ANDRADE * In this study, the author reflects on the necessity to modify the structures and relations of power that prevail in Mexico, and explains that the recognition of indigenous legal systems in equal terms with respect to the national legal system and the existence, by consequence, of a true legal pluralism, would satisfy one of the most important demands of indigenous peoples. In his opinion, the struggles of indigenous peoples have the purpose of transforming the model of the Nation-State that has marginalized and excluded them, but also can be seen as a tool that could contribute to produce a more democratic and just life to the Mexican society at large. Descriptors: indigenous peoples, pluralism, multiculturalism. * Instituto de Investigaciones Historicas de la Universidad Michoacana de San Nicolas de Hidalgo, orlandoarande@yahoo.com.mx * Nota: Debido que la traduccion es automatica podra ser inexacta o contener errores.