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Journal articles on the topic 'Indigenous Land of Umariaçu'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Aguiar, Lívia Lima Leite, and Patrick Thomaz de Aquino Martins. "FIRE REGIME IN THE INDIGENOUS LAND INDIGENOUS LAND, MATO GROSSO, BRAZIL." Mercator 19, no. 2020 (2020): 1–21. http://dx.doi.org/10.4215/rm2020.e19018.

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The Indigenous Land (TI) Pimentel Barbosa, of the Xavante ethnic group, is located in the region with the highest annual burning activity in the world, denoting the need for timely and accurate monitoring of the space-time patterns of fire occurrence. In this sense, the present study aimed to characterize the occurrences of burning in that TI, between the years 1984 to 2018, relating them to the different types of vegetation and land use present in it. Burn scars were identified and mapped, based on images from the Landsat program, and were analyzed for their spatial distribution and recurrenc

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2

Judd, Bettina. "Indigenous to No Land." Meridians 11, no. 2 (2013): 240. http://dx.doi.org/10.2979/meridians.11.2.240.

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3

Leonard, Bryan, Dominic P. Parker, and Terry L. Anderson. "Land quality, land rights, and indigenous poverty." Journal of Development Economics 143 (March 2020): 102435. http://dx.doi.org/10.1016/j.jdeveco.2019.102435.

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4

Due, Clemence, and Damien W. Riggs. "Representing 'Australian Land'." International Journal of Critical Indigenous Studies 3, no. 1 (2010): 26–36. http://dx.doi.org/10.5204/ijcis.v3i1.56.

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This article examines how Indigenous Australians' claims to their land are represented in the mainstream, non-Indigenous Australian media. In so doing, the article explores the common tropes available to non-Indigenous Australians in relation to Indigenous ownership of land, and in particular the native title system. It is argued that whilst initial land claims are discussed in detail within the media from a variety of perspectives, subsequent Indigenous land use agreements are most commonly reported upon in terms of business and economic concerns, with 'failed' agreements represented as imped

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5

Burow, Paul Berne, Sandra Brock, and Michael R. Dove. "Unsettling the Land." Environment and Society 9, no. 1 (2018): 57–74. http://dx.doi.org/10.3167/ares.2018.090105.

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This article examines different ontologies of land in settler colonialism and Indigenous movements for decolonization and environmental justice. Settler ontologies of land operate by occluding other modes of perceiving, representing, and experiencing land. Indigenous ontologies of land are commonly oriented around relationality and reciprocal obligations among humans and the other-than-human. Drawing together scholarship from literatures in political economy, political ecology, Indigenous studies, and post-humanism, we synthesize an approach to thinking with land to understand structures of di

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6

Ulfstein, Geir. "Indigenous Peoples’ Right to Land." Max Planck Yearbook of United Nations Law Online 8, no. 1 (2004): 1–47. http://dx.doi.org/10.1163/138946304775159774.

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7

Dodds, Susan. "Justice and Indigenous Land Rights." Inquiry 41, no. 2 (1998): 187–205. http://dx.doi.org/10.1080/002017498321869.

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8

Smith, Lisa. "Indigenous land rights in Ecuador." Race & Class 33, no. 3 (1992): 102–5. http://dx.doi.org/10.1177/030639689203300310.

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9

Ulfstein, Geir. "Indigenous Peoples' Right to Land." Max Planck Yearbook of United Nations Law Online 8, no. 1 (2004): xvii—47. http://dx.doi.org/10.1163/187574104x00012.

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10

Dalgleish, Elizabeth. "Fabricating indigenous land use agreements." Journal of Australian Studies 20, no. 50-51 (1996): 131–40. http://dx.doi.org/10.1080/14443059609387284.

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11

Mashford-Pringle, Angela, and Suzanne L. Stewart. "Akiikaa (it is the land): exploring land-based experiences with university students in Ontario." Global Health Promotion 26, no. 3_suppl (2019): 64–72. http://dx.doi.org/10.1177/1757975919828722.

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Indigenous learning traditionally comes from the land. Akiikaa (‘it is the land’ in Algonkian) is designed to assist graduate students in thinking beyond the classroom and understanding the elements of life as known by Indigenous people to live a healthy life. Akiikaa will provide graduate students (both Indigenous and non-Indigenous) with opportunities to learn about Indigenous ways of knowing. They will learn from an instructor, Elders and their peers about how the land is an instrumental part of all aspects of Indigenous life including health and well-being. One of the goals of the Master o

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LeBlanc, Julie M. A., and Vivianne LeBlanc1. "National Parks and Indigenous Land Management." Ethnologies 32, no. 2 (2011): 23–57. http://dx.doi.org/10.7202/1006304ar.

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Tourists make decisions that impact the places they visit. Through an economic and development perspective, tourism has grown into a capital venture for most countries all while having the challenging task of operating under specific policies that shape visiting experiences. These experiences are critical in assessing how, by and for whom land is developed and managed. This article explores three continents as case studies: Eastern Africa's Maasai Mara, Australia's Uluru-Kata Tuta site and the Torngat Mountains National Reserve Park in Canada. The African and Australian examples are based on p

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13

Hester, Lee, Dennis McPherson, and Annie Booth. "Indigenous Worlds and Callicott’s Land Ethic." Environmental Ethics 22, no. 3 (2000): 273–90. http://dx.doi.org/10.5840/enviroethics200022318.

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14

Arnold, Philip P. "Indigenous “Texts” of Inhabiting the Land." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (2012): 277–89. http://dx.doi.org/10.1558/post.v6i1-3.277.

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Wampum is symbolic, or iconic, of a long and enduring lineage of immigrant and indigenous relationships in North America throughout the colonial and into the American period. Wampum almost always represented co-habitation agreements for how diametrically different human communities—colonial and indigenous peoples—could live together on the same lands. A vivid example is the George Washington Wampum Belt created by the U.S. government to commemorate the Canandaigua Treaty of 1794. Vitally important for understanding this agreement is that wampum is a sacred and ceremonial material that has been

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15

Cloher, Dorothy Urlkb. "Indigenous Land Rights in Commonwealth Countries." New Zealand Geographer 51, no. 1 (1995): 59–60. http://dx.doi.org/10.1111/j.1745-7939.1995.tb00450.x.

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16

Masitera, Erasmus. "Indigenous African ethics and land distribution." South African Journal of Philosophy 39, no. 1 (2020): 35–46. http://dx.doi.org/10.1080/02580136.2019.1706383.

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17

Chi, Chun-Chieh. "Capitalist expansion and indigenous land rights." Asia Pacific Journal of Anthropology 2, no. 2 (2001): 135–53. http://dx.doi.org/10.1080/14442210110001706145.

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18

TAKANE, Tsutomu. "Indigenous Land Tenure Systems in Malawi." Journal of African Studies 2006, no. 69 (2006): 15–30. http://dx.doi.org/10.11619/africa1964.2006.69_15.

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19

Hu, Xiaochen, and Zahra Shekarkhar. "No surrender: The land remains indigenous." Race and Justice 11, no. 1 (2020): 118–20. http://dx.doi.org/10.1177/2153368720909166.

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20

., Elfiondri, Uning Pratimaratri, OslanAmril ., and Dibya Prayassita SR. "Family Story on Land-Related Tradition as Base for Land-Use Management and Sustainable Development: The Case of Indigenous Mentawai." International Journal of Engineering & Technology 7, no. 4.9 (2018): 82. http://dx.doi.org/10.14419/ijet.v7i4.9.20621.

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Indonesian government is actively developing the indigenous villages of Mentawai. The development has brought social conflict over land and ineffective development due to the ignorance of the indigenous tradition on land. The indigenous people have a fanatically practiced tradition recorded in their family stories from which social norms on land are basically derived. Unfortunately, previous studies on the tradition in which there are rituals and taboos as the base for land-use management and development remains ignored and unexamined. The paper examines indigenous land-related tradition in vi

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21

Mowatt, Morgan, Sandrina De Finney, Sarah Wright Cardinal та ін. "ȻENTOL TŦE TEṈEW̱ (TOGETHER WITH THE LAND)". International Journal of Child, Youth and Family Studies 11, № 3 (2020): 12–33. http://dx.doi.org/10.18357/ijcyfs113202019696.

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This article presents reflections from an Indigenous land- and water-based institute held from 2019 to 2020 for Indigenous graduate students. The institute was coordinated by faculty in the School of Child and Youth Care at the University of Victoria and facilitated by knowledge keepers in local W̱SÁNEĆ and T’Sou-ke nation territories. The year-long institute provided land-based learning, sharing circles, online communication, and editorial mentoring in response to a lack of Indigenous pedagogies and the underrepresentation of Indigenous graduate students in frontline postsecondary programs. W

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22

Tucker, Gene Rhea. "Mapping Indigenous Land: Native Land Grants in Colonial New Spain." Terrae Incognitae 53, no. 1 (2021): 75–76. http://dx.doi.org/10.1080/00822884.2021.1891388.

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23

Wiersema, Juliet. "Mapping indigenous land: native land grants in colonial New Spain." Colonial Latin American Review 30, no. 1 (2021): 164–66. http://dx.doi.org/10.1080/10609164.2020.1865732.

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24

Hansen, John. "Cree Elders’ Perspectives on Land-Based Education: A Case Study." Brock Education Journal 28, no. 1 (2018): 74–91. http://dx.doi.org/10.26522/brocked.v28i1.783.

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This study deals with the notion that Indigenous peoples are concerned with preserving their communities, nations, cultural values, and educational traditions. Indigenous peoples have a land-based education system that emerges out of their own worldviews and perspectives, which need to be applied to research concerning Indigenous cultures. This work explores Indigenous land-based education through the perspectives of Cree Elders of Northern, Manitoba. Six Cree Elders were interviewed to explore the ideas and practices of land-based education. The article engages discussion of Indigenous land-b

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25

Foxwell-Norton, Kerrie, Susan Forde, and Michael Meadows. "Land, Listening and Voice: Investigating Community and Media Representations of the Queensland Struggle for Land Rights and Equality." Media International Australia 149, no. 1 (2013): 150–61. http://dx.doi.org/10.1177/1329878x1314900116.

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For the most part, the story of the Australian Indigenous land rights struggle has been told by the Australian media – media that have attracted consistent criticism for their portrayal of Indigenous Australians. On the other hand, Australia boasts a vibrant and accomplished Indigenous media sector that has also told the land rights story from a different perspective, albeit to a much smaller audience. The authors are currently a part of a research team seeking to provide a critical analysis of historical and contemporary representations of the land rights movement and the broader struggle for

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26

Eichler, Jessika. "Indigenous Peoples’ Land Rights in the Bolivian Lowlands." International Human Rights Law Review 5, no. 1 (2016): 119–45. http://dx.doi.org/10.1163/22131035-00501007.

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Land destitution and expropriations disproportionally affect indigenous peoples’ ancestral lands in the Bolivian lowlands, namely Guaraní communities. Due to recent extractive projects in the lowlands land rights are seriously infringed. The close relationship with indigenous peoples’ lands and its significance for survival generates vulnerabilities. This concerns indigenous communities and individual community members in particular. This article analyses inequality dimensions in indigenous communities in the context of prior consultation mechanisms regarding natural resource extraction. Inequ

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27

Samson, Colin. "Canada’s Strategy of Dispossession: Aboriginal Land and Rights Cessions in Comprehensive Land Claims." Canadian Journal of Law and Society / Revue Canadienne Droit et Société 31, no. 01 (2016): 87–110. http://dx.doi.org/10.1017/cls.2016.2.

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Abstract This paper offers a sociological interpretation of the Canadian Comprehensive Land Claims (CLC) process, arguing that CLC is a strategy used by the state to dispossess Aboriginal peoples. CLC does this through leveraging the cession of Aboriginal rights and the relinquishing of indigenous lands. Drawing upon the ongoing Innu Nation Tshash Petapen (‘New Dawn’) agreement, I examine four related aspects of the process and the agreement which operate to dispossess the Innu: (1) the undemocratic social and political contexts in which agreement is elicited, (2) the depletion of Aboriginal r

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28

STRECKER, AMY. "Indigenous Land Rights and Caribbean Reparations Discourse." Leiden Journal of International Law 30, no. 3 (2017): 629–46. http://dx.doi.org/10.1017/s0922156517000073.

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AbstractIn March 2014, a meeting of CARICOM states approved a ten-point plan of the Caribbean Reparations Commission to achieve reparatory justice for the victims of slavery, genocide and racial apartheid in the Caribbean. With assistance from the London-based law firm Leigh Day, the aim is to reach a negotiated settlement with the governments of Britain, France and the Netherlands. What makes this case different from previous discussions on Caribbean reparations is that the claim includes an indigenous component, with ‘native genocide’ included in the title and an ‘indigenous peoples’ develop

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29

Turner, Terry. "Association Protests Threat to Indigenous Land Rights." Anthropology News 37, no. 5 (1996): 22. http://dx.doi.org/10.1111/an.1996.37.5.22.

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30

Koerner, Catherine. "White Australian identities and Indigenous land rights." Social Identities 21, no. 2 (2015): 87–101. http://dx.doi.org/10.1080/13504630.2014.1002391.

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31

Carvalho, Georgia O. "The politics of indigenous land rights Brazil." Bulletin of Latin American Research 19, no. 4 (2000): 461–78. http://dx.doi.org/10.1111/j.1470-9856.2000.tb00119.x.

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32

Crevello, Stacy. "Dayak Land Use Systems and Indigenous Knowledge." Journal of Human Ecology 16, no. 1 (2004): 69–73. http://dx.doi.org/10.1080/09709274.2004.11905718.

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33

McKnight, Glenn H. "Land, politics, and Buganda's ‘indigenous’ colonial state." Journal of Imperial and Commonwealth History 28, no. 1 (2000): 65–89. http://dx.doi.org/10.1080/03086530008583079.

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34

Christopher, A. J. "Indigenous land claims in the Anglophone world." Land Use Policy 11, no. 1 (1994): 31–44. http://dx.doi.org/10.1016/0264-8377(94)90041-8.

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35

Edwards, William H. "The Church and Indigenous Land Rights: Pitjantjatjara Land Rights in Australia." Missiology: An International Review 14, no. 4 (1986): 473–86. http://dx.doi.org/10.1177/009182968601400406.

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In this article the author, whose experience in cross-cultural communication as a missionary was used by a group of Australian Aboriginal people among whom he had worked to interpret their demand for title to their traditional land, outlines aspects of the traditional life of the Pitjantjatjara people and their conception of their relation to the land. Edwards traces the history of the dispossession of the land following European settlement, and the history of negotiations which led to the recognition of their title to the land under South Australian legislation. He comments on the role of the

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36

Sillitoe, P. "Knowing the land: soil and land resource evaluation and indigenous knowledge." Soil Use and Management 14, no. 4 (2006): 188–93. http://dx.doi.org/10.1111/j.1475-2743.1998.tb00148.x.

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37

Hughes, Bethany. "Guesting on Indigenous Land: Plimoth Plantation, Land Acknowledgment, and Decolonial Praxis." Theatre Topics 29, no. 1 (2019): E—23—E—32. http://dx.doi.org/10.1353/tt.2019.0013.

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38

Ferguson, Jenanne, and Marissa Weaselboy. "Indigenous sustainable relations: considering land in language and language in land." Current Opinion in Environmental Sustainability 43 (April 2020): 1–7. http://dx.doi.org/10.1016/j.cosust.2019.11.006.

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39

Stewart-Ambo, Theresa, and K. Wayne Yang. "Beyond Land Acknowledgment in Settler Institutions." Social Text 39, no. 1 (2021): 21–46. http://dx.doi.org/10.1215/01642472-8750076.

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AbstractWhat does land acknowledgment do? Where does it come from? Where is it pointing? Existing literature, especially critiques by Indigenous scholars, unequivocally assert that settler land acknowledgments are problematic in their favoring of rhetoric over action. However, formal written statements may challenge institutions to recognize their complicity in settler colonialism and their institutional responsibilities to tribal sovereignty. Building on these critiques, particularly the writings of Métis cultural producer Chelsea Vowel, this article offers beyond as a framework for how insti

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40

Burrows, Elizabeth. "Chronicling the land rights movement: the democratic role of Australian Indigenous land rights publications." Media International Australia 160, no. 1 (2016): 114–26. http://dx.doi.org/10.1177/1329878x16646218.

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The Australian land rights debate has polarized public opinion since the 1960s. Deliberative democratic theory argues that sound public opinion forms after citizens engage in discussions about issues of concern, including mediated conversations. Yet, mainstream media coverage of native title disputes has often excluded and ridiculed Indigenous stakeholders. This study draws on in-depth interview and archival data and newspaper content analysis, to examine how land rights publications produced since 1971 have injected Indigenous voices and perspectives into mediated public debates. Producers of

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41

Lerma, Michael. "Indigeneity and Homeland: Land, History, Ceremony, and Language." American Indian Culture and Research Journal 36, no. 3 (2012): 75–98. http://dx.doi.org/10.17953/aicr.36.3.m5gm12061202kx80.

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What is the relationship between Indigenous peoples and violent reactions to contemporary states? This research explores differing, culturally informed notions of attachment to land or place territory. Mechanistic ties and organic ties to land are linked to a key distinction between Indigenous peoples and non-Indigenous peoples. Utilizing the Minorities at Risk (MAR) data set, a subset relationship is explored addressing propensity for Indigenous peoples to rebel against state encroachment of their lands. The results of this research must be considered with the serious limitations of MAR in mi

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42

Setiawan, Ferry. "SURAT KETERANGAN TANAH ADAT (SKT-A) OLEH DAMANG KEPALA ADAT TERKAIT PEMBUATAN SERTIPIKAT TANAH DI PROVINSI KALIMANTAN TENGAH: Pendekatan Konsep Al- adah al- Muhakkamah." JURISDICTIE 8, no. 1 (2017): 71. http://dx.doi.org/10.18860/j.v7i3.4331.

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This journal aims to assess whether the Certificate of Indigenous Land created by Damang traditional leader can serve as a means of proof in land registration pursuant to Article 24 Paragraph (1) of Government Regulation No. 24 of 1997 on Land Registration and legal certainty for holders of the Certificate of Indigenous Land , This research is a normative legal research (Normative Legal Research) that use the approach legislation and conceptual approaches. Then assisted with legal materials will be described, described, and analyzed in relation to one another. In this study it was found that t

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43

Goeman, Mishuana. "From Place to Territories and Back Again." International Journal of Critical Indigenous Studies 1, no. 1 (2008): 34. http://dx.doi.org/10.5204/ijcis.v1i1.20.

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This article explores the geopolitical importance of the word “land” to the field of Indigenous studies. Rather than simply take the word “land” as a given and natural element of the world around us, in this article I suggest a closer interrogation of the multiple social and geopolitical meanings that make land a key concept in indigenous political struggle. The processes of colonialism and neocolonialism resulted in abstracting land as part of making nations that are recognized by the liberal settler nation-states. How have concepts of land changed in this process? How do we make Indigenous s

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44

De Finney, Sandrina, Sarah Wright Cardinal, Morgan Mowatt та ін. "ȻENTOL TŦE TEṈEW̱ (TOGETHER WITH THE LAND)". International Journal of Child, Youth and Family Studies 11, № 3 (2020): 34–55. http://dx.doi.org/10.18357/ijcyfs113202019698.

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In this paper, Part 2 of a two-paper series, we extend our learning on land- and water-based pedagogies from Part 1 to outline broader debates about upholding resurgence in frontline practice with Indigenous children, youth, and families. This article shares key learning from an Indigenous land- and water-based institute held from 2019 to 2020 that was facilitated by knowledge keepers from local First Nations and coordinated by faculty mentors from the School of Child and Youth Care at the University of Victoria. The purpose of the one-year institute was to convene a circle of Indigenous gradu

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45

Tamayose, Beth C., and Lois M. Takahashi. "Land Privatization in Hawai‘i." Journal of Planning History 13, no. 4 (2013): 322–40. http://dx.doi.org/10.1177/1538513213508257.

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This article examines land governance transitions during the transformation from a monarchy to a western/US private property governance system in the Hawaiian Islands, covering the historical structures through the 1830s, the implementation of the Māhele (division) during the 1840s–1850s, and the immediate consequences. Though the Hawaiian monarchy initiated land reforms in part to protect indigenous Hawaiian commoners from eviction, the institutions and practices created through land reform effectively disadvantaged indigenous Hawaiian commoners from claiming property, and later, even the Haw

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Menacho, Charlene. "Let the Land Heal You." Arbutus Review 11, no. 1 (2020): 39–47. http://dx.doi.org/10.18357/tar111202019461.

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Colonization has affected Indigenous communities and created a major shift in Indigenous ways of being,knowing, and doing. This letter explores how colonization has caused trauma for Indigenous communities,specifically Dene men in the Northwest Territories. As a Dene woman and current student in a social workprogram, I work to uphold my responsibility to learn and be a resource to my people. In this letter, I willdiscuss the impacts of colonization on Dene men as a source of trauma, and the importance of returningto the land to heal oneself through Dene practices. I begin by discussing Dene pe

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47

Greenwood, Margo, and Nicole Marie Lindsay. "A commentary on land, health, and Indigenous knowledge(s)." Global Health Promotion 26, no. 3_suppl (2019): 82–86. http://dx.doi.org/10.1177/1757975919831262.

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This commentary explores the relationships between land, knowledge, and health for Indigenous peoples. Indigenous knowledge is fundamentally relational, linked to the land, language and the intergenerational transmission of songs, ceremonies, protocols, and ways of life. Colonialism violently disrupted relational ways, criminalizing cultural practices, restricting freedom of movement, forcing relocation, removing children from families, dismantling relational worldviews, and marginalizing Indigenous lives. However, Indigenous peoples have never been passive in the face of colonialism. Now more

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48

Phillips, Ruth B. "Threads of the Land: Clothing Traditions from Three Indigenous Cultures:Threads of the Land: Clothing Traditions from Three Indigenous Cultures." Museum Anthropology 20, no. 1 (1996): 72–76. http://dx.doi.org/10.1525/mua.1996.20.1.72.

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49

Letnar Černič, Jernej. "Obligaciones de los Estados en materia de derechos territoriales indígenas." Deusto Journal of Human Rights, no. 11 (December 11, 2017): 41. http://dx.doi.org/10.18543/aahdh-11-2013pp41-74.

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<p>This article examines state obligations under indigenous territorial rights. The cultural survival and development of indigenous peoples depends on their spiritual and factual connection with their lands. It argues that indigenous ancestral land rights derive from international and national law. Indigenous customs prefer a collective land tenure system to individual property rights. State obligations regarding indigenous ancestral land rights are based on international human rights treaties and national systems. In short, the paper argues that states have an obligation to respect, pro

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50

He, Yifan, Juan Pablo Baldiviezo, Arun Agrawal, Vicente Candaguira, and Ivette Perfecto. "Guardians of the Forests: How Should an Indigenous Community in Eastern Bolivia Defend Their Land and Forests under Increasing Political and Economic Pressures?" Case Studies in the Environment 3, no. 1 (2019): 1–14. http://dx.doi.org/10.1525/cse.2019.sc.946307.

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Many indigenous communities across Latin America depend on forests for livelihood. In eastern Bolivia, indigenous communities face increasing challenges in forest management due to insecure land tenure, lack of capacity, and state policies that favor extractivism and export-oriented agriculture. This case study examines the dilemma of forest management in the Guarayos Indigenous Territory, with a particular focus on the influence of conflictive policies under Evo Morales administration. Using a combination of literature reviews, semi-structured interviews, and land use/land cover analysis, we

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