Values Of Indigenous Peoples Research Articles

Water is more than a resource: Indigenous Peoples and the right to water

Dominant narratives and policy processes addressing water insecurity, such as the Water Action Decade 2018–2028, usually neglect the power asymmetries underlying that insecurity. In this paper, we argue that the water problems we face are not merely about water supply or access, but also about the values we hold about water, and we turn to what we can learn from Indigenous Peoples' perspectives on water. We present how the dominant perspective of water as a commodity sits at the root of the water problems that we face. By contrast, Indigenous Peoples perspectives view water not as a resource to be commodified, but a good to be respected which demands responsibility from us. We explain how water values and the Indigenous communities that protect them are inextricably connected to land sovereignty, and thus how Indigenous Peoples and Indigenous Peoples’ knowledge carry solutions to the current global water crisis. However, we also note how the views of Indigenous Peoples and marginalised communities are often ignored, including through physical and technical exclusion, using the United Nations Water Action Decade as a case study. We conclude by arguing that collective initiatives to address the water crisis require significant amendments based on a redistribution of power to ensure that the voices and values of Indigenous Peoples are heard to achieve transformative change.

“Indigenous” Nature Connection? A Response to Kurth, Narvaez, Kohn, and Bae (2020)

“Indigenous” Nature Connection? A Response to Kurth, Narvaez, Kohn, and Bae (2020)

DEMOCRACY "CHARACTER" LOCAL WISDOM BUILDING DEMOCRATIC POLITICAL AWARENESS OF CHARACTER “AKAL BUDI” AUTENTIK INDONESIA: A STUDY FROM EXPERIENCE OF GOVERNANCE SYSTEM OF REPUBLIC OF NAGARI IN WEST SUMATERA

<p>Although democracy has become the icon of the world, democracy still has the potential to accommodate in itself the values that are of national locality. The<br />values then make democracy different from one country to another. There is a tendency to strengthen the role of the state by reducing the role of popular sovereignty, the development of democracy in the end tends to face the interests of the people themselves. Democracy is no longer a symbol of power politics in favor of the people.<br />In order to maintain the consistency and content of morality or character in democracy, the values of indigenous peoples, such as Nagari which develops musyawarah, togetherness, control, supervision, togetherness, etc., have the potential to encourage the realization of an authentic and authentic Indonesian democratic system. Although institutionally, the development of institutional model of democracy has been good enough, but the institution or organization can not be separated from the substantial values that will lead and at the same time keep it running in the corridor of democracy.<br />Because, the strong tendency of power tends to corrupt and abuse of power, then the values of morality that became the character of Indonesia should be affirmed in the democratic system adopted by the Indonesian nation today. Thus, the goal of realizing a politically just social life for all Indonesian people can be realized.</p>

Aspek Kearifan Lokal dalam Pelestarian Lingkungan

One of the ironiesof thedevelopment of human civilizationisthe developmentandmodernizationis intended toimprove the quality ofhuman life , butitis moreoftenthe presence ofpeoplebecome victims of development and modernization. More ironically, landandindigenous peoplesare victimsofan anthropocentricperspectiveand government policiesthat do notfavor thelocal community. This is attributable to several factors: First, the ideology of developmen talism does not incorporate local wisdom , especially regarding indigenous land policy and management and wealth preservation socio-economic-cultural as an integral part of all development programs. In the ideology of developmentalism traditionalism is the opposite of modernization so that all that is traditional, including indigenous lands rich culture and local wisdom considered adaptive in the times. Second, misperceptions people who think the indigenous people of Rokan Hilir as a destroyer of the environment that must be removed or relocated in order to save the environment. Yet, precisely Rokan Hilir indigenous peoples are the guardians of the environment from the invasion and destruction by outside communities, immigrant communities. Third, the nature only in terms of economic value, so that the release of the entire ecological value, the local political, social, cultural, spiritual and moral associated with customary land and the lives of indigenous peoples in the surrounding. Exploit indigenous lands and natural resources for the purpose of economic development and seen off as not have negative consequences for the existence of the indigenous population. Fourth, modernization and progress of civilization seen and measured primarily by the quality of the physical-economic-capitalistic. To improve thesocio-economiclevelof local communities , especiallythe Malaysmust bereturnedto theethical valuesof indigenous peoples. Socio-economicrights ofindigenous peoples should berecognized and guaranteedby the government. There must bepolitical commitmentatglobal and national levelstoprotectthe land rights ofindigenouspeoples andall the wisdomof socioeconomicThroughparadigm approacheco-culture istosave the existence ofindigenous landas a factorsupportingeconomic activityand allthe wealthandwisdom oftraditional, it can also besave theecological crisisis mainlycaused by faultyworldviewthatpolicy makersanthropocentric-capitalistic paradigmshould be changedtoeco-culture perspective.

Racism and Education. A Discussion Pending Task. The Case of the Original People of Guatemala

Abstract It is well known that Guatemala is one of the countries in the World with highest illiteracy rate, reaching the 59% in youngsters between 20 and 29 and, in all cases, this was after 20 years of political efforts aiming at an universal free primary education to let the citizens improve quality of life ( Bellei et al., 2012 ) and facilitating equal opportunities in social participation ( OCDE, 2013 ), being this one of the essential factors for social cohesion. Therefore it is necessary to perform an analysis of the low rate of registered literacy and its consequences, and to establish the necessary debate to identify the causes generating these difficulties to achieve greater coverage of education, since it enables us to actively participate also in the achievement of collective rights, which are essential for human dignity. For this purpose, a democratic process requires people to actively participate. And it is essential in the process to have properly literate individuals. We believe one of the issues that are limiting access to education is directly related to this cultural diversity in the country. We are specifically talking about the diversity found in indigenous peoples, which is the population who suffers most from global illiteracy, giving rise to a situation of discrimination, together with other popular sectors ( Schmelkes, 2010 ). That is why it is necessary to open the debate on what are the causes of this situation, the pursuit of a real intercultural education (Garcia & Sanchez, 2012) which recognizes the values of indigenous peoples creating spaces of respect and dialogue. It is also necessary that these aspects are taken into account right now. Both in teacher training and the criteria applied by the national system, reducing racism, discrimination and the exclusion at present. It would be done by focusing on the development of appropriate policies that benefit the whole population and strengthen the rule of law ( Entreculturas, 2007 ).

Ancient Values, New Challenges: Indigenous Spiritual Perceptions of Landscapes and Forest Management

ABSTRACT The spiritual values of indigenous peoples represent a challenge for forest managers to understand and integrate in their management activities. This article reports on the results of research with the Cheam First Nation of British Columbia to explore their spiritual perceptions of forested landscapes. Cheam conceptions of spirituality are deeply rooted in ancient narratives and myths that describe the land as a gift from the Creator for the material and spiritual benefit of the Cheam people and their human and nonhuman neighbors. Cheam participants emphasized the need for respectful land use, and described general landscape conditions consistent with such use. Particular forest-based spiritual activities require careful treatment of key landscape conditions around sacred sites, to ensure the continued viability of traditions still important in contemporary Cheam life. With further research, tangible indicators of culturally appropriate and respectful forest use could be developed into guidelines for forest management to protect spiritual values.

We Can't Teach What We Don't Know: White Teachers, Multiracial Schools

We Can't Teach What We Don't Know: White Teachers, Multiracial Schools, by Gary R. Howard. New York: Teachers College Press, 1999, 160 pp. $20.95, paper. We Can't Teach What We Don't Know: White Teachers, Multiracial Schools is a powerful revelation of one man's journey from mainstream White values to a multicultural perspective. Gary R. Howard's voyage began in the 1960's in the inner city of New Haven, Connecticut, where he worked as a volunteer teacher and mentor for poor, ethnic minority youth. This experience gave him insight into the socioeconomic plight of his students and their families. It was a difficult experience that took him through three stages of development: an adolescence and young adulthood bathed in the ignorance of White belief, to the role of an antiracist evangelist, and finally the executive director of the Reach Program. This program was established in the 1980's to train teachers of all races, particularly White teachers, in the tenets and philosophy of multiculturalism to help them become culturally competent in their work with students of color. end goal is to create teachers who understand and appreciate the cultures and values of indigenous people and who are purged of racist feelings and values. Thus, the prevailing purpose of the book is to alert educators of the need for multicultural school curriculums in light of the growing numbers of ethnic minority children enrolled in public schools who are taught by White teachers. scope of the book is broad, personally and theoretically. On a personal level, the author dwells considerably on his journey to a multicultural perspective. It started with what he called a period of in which he was totally unaware of this own state of Whiteness. However, meeting a young African American woman allowed him to break the cycle of racial isolation that he had previously experienced. second predominate view is the author's theoretical explanation of the dominance paradigm. This paradigm claims the racial superiority of Whites based upon their status as the bearers of truth and rightness. Hegemonic groups don't see themselves as being influenced by cultural conditioning or membership in a particular group. Moreover, they don't perceive of themselves as having a culture or a perspective. They simply hold the truth. paradigm is buttressed by the notion that people of color are invisible and that White skin carries privilege and status. organization of the book is relatively straightforward. In the opening chapter, the author takes the reader through his personal transformation from what he calls encapsulation or blindness with respect to his White status to his current philosophy of multiculturalism. Howard writes about his experiences with poor Black families on The Hill and with members of the Black Panthers. He was embraced by these individuals and thus became baptized by the fire which burned away his wall of encapsulation. He described it as an involvement with real people in a context totally different from his former life in the suburbs. Chapter 2 outlines the author's White theory. This theory allows Whites to place systems of and subordination in an evolutionary context and argue that such group based arrangements are inevitable in human experience. Historically, the dominate group used a number of different methodologies to establish control and dominance. These include disease, warfare, land theft, religion, education, alienation, and alcohol. In the case of disease, the European settlers in America brought diseases which killed many of the Native Americans including the Eastern Algonquin Nation, Mandan Nation on the banks of the Missouri River, and the Nez Perce people. Violence and warfare were also used to exterminate indigenous people. Additionally, the land of the Native people was illegally appropriated by the European settlers. …

In search of forest resource values of indigenous peoples: Are nonmarket valuation techniques applicable?

This article examines issues surrounding the potential applicability of nonmarket valuation techniques to indigenous peoples. A conceptual model examines relationships between natural and cultural environments and value systems. Problems of valuation identified include eliciting values for individuals, aggregating individual values into measures of social welfare, and comparisons of welfare across culturally different groups. The influence of sacred or taboo goods, the potential for satiation, and variations in property rights are factors to address in assessing individual values. Differences in political and property rights systems, and unique demographic structures are seen as limits to aggregating values for randomly selected individuals. Since valuation is endogenous to specific social environments, aggregations of indigenous and nonindigenous measures of social welfare may be inappropriate.