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1
Wang, Jiun-Hao, and Szu-Yung Wang. "Indigenous Social Policy and Social Inclusion in Taiwan." Sustainability 11, no. 12 (June 24, 2019): 3458. http://dx.doi.org/10.3390/su11123458.
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Social exclusion problems are inevitable in achieving social sustainability. Minorities or indigenous people encounter social exclusion from mainstream society in many countries. However, relatively little is known about the multiple disadvantages in different social welfare domains experienced by these indigenes. The objective of this study is to address indigenous social exclusion by focusing on their access to social welfare benefits. Data used in this study were drawn from the Social Change and Policy of Taiwanese Indigenous Peoples Survey, which included 2040 respondents. Logistic regression results revealed that, compared with their counterparts, the likelihood of being excluded from social welfare payments is higher for those who are plains indigenes, live outside of designated indigenous areas and participate less in local organizations. Besides varying the effects of ordinary explanatory variables on social exclusion across different exclusion models, this study further provides empirical evidence of the multidimensional disadvantages of indigenous peoples in receiving needed social welfare benefits.
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Wang, Jiun-Hao. "Happiness and Social Exclusion of Indigenous Peoples in Taiwan - A Social Sustainability Perspective." PLOS ONE 10, no. 2 (February 19, 2015): e0118305. http://dx.doi.org/10.1371/journal.pone.0118305.
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Simon, Scott. "Of Boars and Men: Indigenous Knowledge and Co-Management in Taiwan." Human Organization 72, no. 3 (August 14, 2013): 220–29. http://dx.doi.org/10.17730/humo.72.3.xq24071269xl21j6.
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Around the world, especially since the passage of the UN Declaration on the Rights of Indigenous Peoples in 2007, indigenous people have hoped that advances in legal rights can help them gain recognition for their ecological knowledge and autonomy in the use of natural resources. In Taiwan, following legal changes in the 2005 Basic Law on Indigenous Peoples, indigenous people hope to gain control of their own hunting regime through establishment of co-management boards with national parks and other state institutions on their traditional territories. This article explores hunting practices and indigenous knowledge in Truku communities. Hunters and trappers possess rich knowledge about the mammals and birds of the forests. Hunting practices embed them in the ancestral law of Gaya and contribute to cultural survival. This article explores whose knowledge is most relevant to the establishment of co-management institutions and makes suggestions for their creation.
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Иванова, А., and A. Ivanova. "Cultural and Language Features Formation of Identity in Conditions Social Communication." Scientific Research and Development. Modern Communication Studies 8, no. 4 (August 30, 2019): 15–20. http://dx.doi.org/10.12737/article_5d4d6b3da98688.57427400.
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The article discusses the problems of languages and cultures of indigenous peoples of the North in the aspect of social communication. The relevance of the three-stage model of identity formation in children of the peoples of the North, implemented in the framework of the academic subject (course) «Culture of the Peoples of the North», is based on the results of scientific research conducted at the Institute of National Schools of the Sakha Republic (Yakutia).
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Droogendyk, Lisa, and Stephen C. Wright. "A social psychological examination of the empowering role of language in Indigenous resistance." Group Processes & Intergroup Relations 20, no. 3 (May 2017): 303–16. http://dx.doi.org/10.1177/1368430216683532.
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An understanding of how groups engage in sustained collective action over long periods of time (sometimes over multiple generations) must take into account sociocultural factors. We consider the role of Indigenous languages in motivating and sustaining collective action among Indigenous peoples, drawing on basic social psychological theory as well as insights from Indigenous writers. We contend that the knowledge and use of one’s Indigenous language can facilitate the psychological conditions shown to underpin interest in participating in collective action (i.e., collective identification, perceptions of injustice, collective control, and group boundary permeability). Our perspective highlights the fact that there may be unique predictors of collective action among Indigenous peoples. We discuss the importance of these ideas in light of the reality of language loss in many Indigenous groups, and call for social psychologists to increase their attention to issues of language and social justice, especially among Indigenous peoples.
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Yu, Cheng-Yu. "An Application of Sustainable Development in Indigenous People’s Revival: The History of an Indigenous Tribe’s Struggle in Taiwan." Sustainability 10, no. 9 (September 12, 2018): 3259. http://dx.doi.org/10.3390/su10093259.
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Community development is seen as a crucial factor to realize sustainable development and vice versa, and for indigenous peoples in particular due to their associations with nature and natural resources. However, historical exploitation of indigenous peoples has resulted in their underachievement worldwide. The popularization of the concept of sustainable development followed a series of international treaties and conventions that shed light on indigenous peoples’ revival. Drawing upon Michel Foucault’s notion of the power-knowledge relationship, this article uses a case study of an indigenous tribe, the Smangus in Taiwan, to demonstrate how a politically, socially and economically disadvantaged community incorporates their traditional norms and customs into the notion of sustainable development and reinterprets it to adapt the community’s conditions. By re-uniting the community and establishing a cooperative organization, the community has revived cohesion in their community. The community’s conduct is investigated through the United Nations’ Sustainable Development Goals 2015–2030, and the article illustrates how it fulfils three Targets and the extent to which they are fulfilled. To conclude, Smangus’ case remind us of the importance of achieving sustainable development goals on micro- and local levels, and the value of empowering local communities to pursue their own sustainable development goals according to their circumstances. This article ends with suggestions for future research, and suggests that more studies using such a bottom-up approach to sustainable development would help to accumulate knowledge and experiences to establish a pattern of success to help other disadvantaged communities, draw focus to the need to bridge the policy gaps between the United Nations and local communities, and recall attention to the role of micro- and local communities to achieve sustainable development goals.
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Lee, Su-Hsin, and Yin-Jen Chen. "Indigenous Knowledge and Endogenous Actions for Building Tribal Resilience after Typhoon Soudelor in Northern Taiwan." Sustainability 13, no. 2 (January 7, 2021): 506. http://dx.doi.org/10.3390/su13020506.
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Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.
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Lee, Su-Hsin, and Yin-Jen Chen. "Indigenous Knowledge and Endogenous Actions for Building Tribal Resilience after Typhoon Soudelor in Northern Taiwan." Sustainability 13, no. 2 (January 7, 2021): 506. http://dx.doi.org/10.3390/su13020506.
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Indigenous peoples often face significant vulnerabilities to climate risks, yet the capacity of a social-ecological system (SES) to resilience is abstracted from indigenous and local knowledge. This research explored how the Tayal people in the Wulai tribes located in typhoon disaster areas along Nanshi River used indigenous knowledge as tribal resilience. It applied empirical analysis from secondary data on disaster relief and in-depth interviews, demonstrating how indigenous people’s endogenous actions helped during post-disaster reconstructing. With the intertwined concepts of indigenous knowledge, SESs, and tribes’ cooperation, the result presented the endogenous actions for tribal resilience. In addition, indigenous knowledge is instigated by the Qutux Niqan of mutual assistance and symbiosis among the Wulai tribes, and there is a need to build joint cooperation through local residence, indigenous people living outside of their tribes, and religious or social groups. The findings of tribal resilience after a typhoon disaster of co-production in the Wulai, Lahaw, and Fushan tribes include the importance of historical context, how indigenous people turn to their local knowledge rather than just only participating in disaster relief, and how they produce indigenous tourism for indigenous knowledge inheritance. The paper contributes to contemporary tribal resilience research as well as cooperation actions among tribes through indigenous knowledge, all of which exhibit social, nature, and economy resilience from their own indigenous knowledge to address the possibility of governance and disaster adaptation.
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Duffy, Aoife. "Indigenous Peoples' Land Rights: Developing a Sui Generis Approach to Ownership and Restitution." International Journal on Minority and Group Rights 15, no. 4 (2008): 505–38. http://dx.doi.org/10.1163/157181108x374789.
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AbstractIndigenous peoples experience some of the highest levels of poverty and marginalisation in the world. Land dispossession, forcible relocation and assimilationist programmes contributed to the destruction of indigenous peoples' social and political structures, resulting in physical and spiritual dislocation. Indigenous peoples' contemporary situation is understood by examining their historico-political and legal location, for example, colonial conquests underpinned by dubious legal doctrines, such as terra nullius and uti possidetis which crystallised European borders at decolonisation. Initially facilitating the expropriation of indigenous peoples' lands, international law has evolved to a point where accommodation of restitution is possible. Considering land as central to indigenous peoples' cultures, the article traces the process of acknowledging indigenous peoples' land rights, from the original state-centric position of denial and non-recognition, to one of gradual acceptance, catalysed by progressions in international and human rights law. The author questions whether this new era of 'partnership' and 'mutual respect' can alleviate the extreme conditions experienced by indigenous peoples worldwide, and, moreover, whether these emerging standards will adequately protect indigenous peoples' autonomy and control over their traditional lands in a time of impinging material and economic interests of states and other non-state entities.
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Tai, Hsing-Sheng. "Resilience for Whom? A Case Study of Taiwan Indigenous People’s Struggle in the Pursuit of Social-Ecological Resilience." Sustainability 12, no. 18 (September 10, 2020): 7472. http://dx.doi.org/10.3390/su12187472.
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While the notion of social-ecological system resilience is widely accepted and applied, the issue of “resilience for whom” is clearly ignored. This phenomenon has also occurred in Taiwan. This article explores the roots of, and a possible solution to, this issue through a case study in the context of Taiwan’s indigenous peoples. The Danungdafu area, the focal social-ecological system, was studied. Qualitative research methods and an action-oriented research approach were employed. For a long period, the central government shaped the political, economic, social, institutional, and ecological contexts; dominated resilience discourses and determined the problem-framing and problem-solving agenda; defined the scale and levels at which social-ecological system governance issues were addressed; and determined the knowledge system used to define and solve problems. After 2011, a new participatory governance regime emerged. Multiple stakeholders, including indigenous communities, began to contribute to resilience discourses and influenced governance and trade-offs among differing governance goals. However, under the established structures dominated by Han people, indigenous views, rights, and well-being continue to be ignored. Affirmative action is required to recognize and safeguard indigenous rights. A practical institutional pathway is available to facilitate the transformation from “resilience for mainstream society” to “resilience for indigenous people” in indigenous territories.
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Souza, Fernando da Cruz, Nelson Russo de Moraes, Ana Maria Quiqueto, and Vitor Bini Teodoro. "COVID-19 AND INDIGENOUS PEOPLES: Aspects of social security." Revista Observatório 6, no. 2 (April 1, 2020): a12en. http://dx.doi.org/10.20873/uft.2447-4266.2020v6n2a12en.
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The conditions of socioeconomic and biological vulnerability of indigenous peoples in the face of the coronavirus pandemic pose the question of what are the limitations of the protection promoted by social security policies. In order to answer this question, this research sought to conceptualize social rights in relation with indigenous cultural differentiation, as well as seeking to review the most recent trajectory of health, social assistance and social security policies for this public. To this end, a bibliographic and documentary review was carried out on the terms surrounding the objective. Thus, it was verified that, until then, only the health policy presents an alternative of institutionalized differentiation, while the policies of social assistance and social security, although they may have good coverage of the indigenous users in some aspects, are presented distant from the demands of these peoples. In view of this situation, in addition to the setbacks caused by the neoliberal advance on social policies as a whole, and with the specific attacks on indigenous rights, these peoples are in a situation of greater fragility, because, in addition to not enjoying culturally sensitive social policies, they experience a delay in the emergency response in the form of public policy against the impacts of covid-19, which can lead to a greater number of contaminations and deaths.
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Gagnon-Bouchard, Laurie, and Camille Ranger. "Reclaiming Relationality through the Logic of the Gift and Vulnerability." Hypatia 35, no. 1 (2020): 41–57. http://dx.doi.org/10.1017/hyp.2019.20.
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AbstractThis article addresses the conditions that are necessary for non-Indigenous people to learn from Indigenous people, more specifically from women and feminists. As non-Indigenous scholars, we first explore the challenges of epistemic dialogue through the example of Traditional Ecological Knowledge (TEK). From there, through the concept of mastery, we examine the social and ontological conditions under which settler subjectivities develop. As demonstrated by Julietta Singh and Val Plumwood, the logic of mastery—which has legitimated the oppression and exploitation of Indigenous peoples—has been reproduced in academia, leaving almost no room for Indigenous knowledge and epistemes. In the same vein, Sámi scholar Rauna Kuokkanen reclaims and suggests the logic of the gift as a means to render academia more hospitable to Indigenous peoples and epistemes. In our view, reclaim(ing) as a concept-practice is a promising way to disrupt colonial, racist, and sexist power relations. Thus, we in turn propose to reclaim vulnerability as defined by Judith Butler in order to deconstruct masterful settler subjectivities and reconstruct relational ones instead. As theorized by Erinn Gilson, we propose epistemic vulnerability to imagine the conditions of our learning from Indigenous peoples and philosophies.
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Matheson, Kimberly, Ann Seymour, Jyllenna Landry, Katelyn Ventura, Emily Arsenault, and Hymie Anisman. "Canada’s Colonial Genocide of Indigenous Peoples: A Review of the Psychosocial and Neurobiological Processes Linking Trauma and Intergenerational Outcomes." International Journal of Environmental Research and Public Health 19, no. 11 (May 26, 2022): 6455. http://dx.doi.org/10.3390/ijerph19116455.
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The policies and actions that were enacted to colonize Indigenous Peoples in Canada have been described as constituting cultural genocide. When one considers the long-term consequences from the perspective of the social and environmental determinants of health framework, the impacts of such policies on the physical and mental health of Indigenous Peoples go well beyond cultural loss. This paper addresses the impacts of key historical and current Canadian federal policies in relation to the health and well-being of Indigenous Peoples. Far from constituting a mere lesson in history, the connections between colonialist policies and actions on present-day outcomes are evaluated in terms of transgenerational and intergenerational transmission processes, including psychosocial, developmental, environmental, and neurobiological mechanisms and trauma responses. In addition, while colonialist policies have created adverse living conditions for Indigenous Peoples, resilience and the perseverance of many aspects of culture may be maintained through intergenerational processes.
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Cajete, Gregory A. "Indigenous Science, Climate Change, and Indigenous Community Building: A Framework of Foundational Perspectives for Indigenous Community Resilience and Revitalization." Sustainability 12, no. 22 (November 17, 2020): 9569. http://dx.doi.org/10.3390/su12229569.
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This essay presents an overview of foundational considerations and perceptions which collectively form a framework for thinking about Indigenous community building in relationship to the tasks of addressing the real challenges, social issues, and consequences of climate change. The ideas shared are based on a keynote address given by the author at the International Conference on Climate Change, Indigenous Resilience and Local Knowledge Systems: Cross-time and Cross-boundary Perspectives held at the National Taiwan University on 13–14 December 2019. The primary audience for this essay is Indigenous Peoples and allies of Indigenous Peoples who are actively involved in climate change studies, sustainable community building, and education. As such, it presents the author’s personal view of key orientations for shifting current paradigms by introducing an Indigenized conceptual framework of community building which can move Indigenous communities toward revitalization and renewal through strategically implementing culturally responsive Indigenous science education, engaging sustainable economics and sustainability studies. As an Indigenous scholar who has maintained an insider perspective and has worked extensively with community members around issues of culturally responsive science education, the author challenges all concerned to take Indigenous science seriously as an ancient body of applied knowledge for sustaining communities and ensuring survival over time and through generations. The author also challenges readers to initiate new thinking about how to use Indigenous science, community building, and education as a tool and a body of knowledge which may be integrated with appropriate forms of Western science in new and creative ways that serve to sustain and ensure survival rather than perpetuate unexamined Western business paradigms of community development.
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Nadtochiy, L. A., S. V. Smirnova, and E. P. Bronnikova. "THE DEPOPULATION OF INDIGENOUS AND SMALL-NUMBERED PEOPLES AND PROBLEM OF PRESERVING OF ETHNIC GROUPS OF THE NORTH-EAST OF RUSSIA." Ekologiya cheloveka (Human Ecology) 22, no. 3 (March 15, 2015): 3–11. http://dx.doi.org/10.17816/humeco17087.
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Realization and introduction of social economic and medical measures, which are aimed at protection and promotion of health of indigenous and small-numbered peoples of North-Eastern Russia do not provide efficient conditions for improvement of health quality. Demographic processes, increased morbidity and changes in its structure require a different approach to establishment of a system of monitoring and development of medical social infrastructure for northern ethnic groups. Development and organization of medical measures should be realized in association with specific characteristics of gene- and phenotype-caused mechanisms of adaptation, that have been formed during many thousands of years in indigenous and small-numbered peoples.
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Kozlova, M. V., and J. S. Zamaraeva. "ON THE ISSUE OF SUPPORTING THE SOCIAL ADAPTATION OF STUDENTS FROM AMONG THE INDIGENOUS PEOPLES OF THE NORTH AND THE FAR EAST OF THE RUSSIAN FEDERATION IN THE CONTEXT OF DIGITALIZATION." Northern Archives and Expeditions 6, no. 1 (March 30, 2022): 147–53. http://dx.doi.org/10.31806/2542-1158-2022-6-1-147-153.
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The article considers the problem of adaptation of students from among the indigenous peoples of the North and the Far East of the Russian Federation to the conditions of study in an educational organization of higher education in the context of their modern ethno-cultural self-identification. A thesis has been put forward about the possibility of using digital resources for the development of ethnocultural identity as a factor in strengthening subjectivity, contributing to intercultural communications and social adaptation. Since 2021, a project aimed at preserving and developing languages and culture has been implemented at the Siberian Federal University as part of the state assignment of the Ministry of Science and Higher Education of the Russian Federation to carry out work on the topic “Implementation of measures aimed at providing additional social support to people belonging to indigenous small peoples of the North, Siberia and the Far East of the Russian Federation studying in Russian educational institutions of higher education under programs that provide for the study of the languages and cultures of these peoples" through the new digital educational platform "Snoword" for indigenous peoples studying free of charge under programs that provide for the study of languages and cultures of these peoples.
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Dauda, Saliman. "Housing Habitability in Abuja Indigenous Settlements." International Journal of Civil Engineering, Construction and Estate Management 10, no. 2 (February 15, 2022): 67–124. http://dx.doi.org/10.37745/ijcecem.14/vol10n267124.
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The study examined the housing habitability conditions in Indigenous Peoples Settlements. The research adopted the Urbanized Indigenous Peoples Settlements. These constitutes 14% of the 773 indigenous Settlements that were inexistence at the promulgation of Abuja as the Nigerian New Federal Capital Territory in 1976. In the second stage of data collection,10% of the houses was selected by simple random sampling technique to give a total of 1349 Households. The results of the study revealed that adult constituted lowest proportion (3.4%) of residents in the Indigenous Peoples Settlements. Analysis of Variance(ANOVA) confirmed that, there were significant differences in the age distribution of residents (F=4.11, p= 0.005). The results also inferred, that a trifling 1.0% of the residents in the study area were high income earners, while 99.0% were low and middle income earners. Housing habitability attributes were subjected to factor analysis to evaluate the factors of housing habitability conditions in the study area. Thus, it was discovered that there existed negative correlation between privacy(va), proxemics and security(vb);(-5108,0.0011). The research also opined that abundant, affordable and reliable energy supply(vh) had positive correlation in all Indigenous Settlements (ve,0.6120,0.0001). Furthermore, the study identified social, location, structural and neighborhood attributes as factors that influenced housing habitability in the Indigenous people residents Settlements. In general, the Study concluded that lack of houses with building codes compliance, absence of building with certified designs and absence of fire safety measures was the highest factor (mean=3.32, standard deviation = 0.334) that influence housing habitability conditions. While the next ranked factor of housing habitability (mean=3.12, standard deviation=0.232) was the lack of access road to most Indigenous Settlements.
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de Sales Lima, Rayanne, Andréa Borghi Moreira Jacinto, and Rodrigo Arthuso Arantes Faria. "Ignoring evidence, producing inequities: public policies, disability and the case of Kaiowá and Guarani Indigenous children with disabilities in Brazil." Evidence & Policy: A Journal of Research, Debate and Practice 17, no. 2 (May 1, 2021): 297–313. http://dx.doi.org/10.1332/174426421x16147039138899.
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Backround: An inter-institutional task force was brought together in 2018 to evaluate the irregular institutionalisation of Guarani and Kaiowá Indigenous children with disabilities in Dourados, in central-western Brazil.Aims and objectives: We draw on this case study to undertake a ‘situational analysis’ on the existence/absence and the use/non-use of evidence in the evaluation of public policies regarding Indigenous children with disabilities. By critically analysing concrete practices in the context of multilevel intersectoral dialogue and joint action of state bodies and civil society, we aim to highlight the effective and potential gains from using Culturally Appropriate Evidence (CAE) at the intersection of policies on children, Indigenous peoples and people with disabilities.Methods: We used a case study approach to analyse the precedents, development and ramifications of the task force, examine the legal framework regulating the rights of Indigenous children with disabilities, and describe the process of institutionalisation of Indigenous children in the Dourados region in the first two decades of the 21st century.Findings: We identified that inter-institutional and intersectoral collaboration enhances the development of CAE and the instrumentalisation of intersectoral alternatives.Discussion and conclusions: Although entrenched institutional bureaucratic culture, and the absence of mechanisms for participation and consultation with Indigenous peoples, can create obstacles to the formulation and use of these kinds of evidence in public policies, the production of evidence through the articulated and collaborative effort of agents can offer, when there are political conditions for it, the necessary conditions to develop culturally appropriate solutions for complex scenarios.
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AVDEEV, Vadim Avdeevich, Stanislav Vasilyevich ROZENKO, Igor Nikolaevich FEDULOV, Igor Mikhailovich OSPICHEV, Elena Vyacheslavovna FROLOVA, and Elena Evgenievna STEPANOVA. "The Mechanism of International Legal Support of Effective Management of Indigenous Peoples in the Northern Territories." Journal of Advanced Research in Law and Economics 11, no. 4 (June 15, 2020): 1095. http://dx.doi.org/10.14505//jarle.v11.4(50).03.
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The article examines the key directions to improve the effectiveness of legal means to protect the interests of the North’s indigenous minorities in the context of globalization. Attention is paid to the improvement of legal instruments for regulating public relations related to small indigenous minorities of the North. Special attention is focused on the correlation between international legal bases, national legislation and regional acts.
Close attention is paid to the role and place of small indigenous minorities in Russian Federation state policy. The state and legal transformations taking place in the context of globalization are modelling a new level of social relations and give rise to special interest in improving their traditional way of life.
The scientific rationale for new conceptual approaches is predetermined by the specificities of indigenous peoples’ social development. In this regard, the main areas of national policy applicable to the country’s indigenous population as a whole and to individual regions where they live in the twenty-first century require modernization. Preservation and development of ethnic groups requires the solution of modern problems through public authorities and self-government.
The article analyzes the priority directions of state and legal policy, goals and objectives that meet the interests to protect the rights of small indigenous peoples.
At present, it is necessary that the focus of legal policy should be directed at proclaiming and ensuring the rights of indigenous peoples, preserving their unique way of life, promoting life support in the changed conditions of the cultural and natural environment and protecting them from the negative influence of post-industrial society.
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Kretov, Stanislav. "The evolution of approaches to the integration of the indigenous population into social processes in Latin American countries in the XV-XX centuries." Latin-American Historical Almanac 34, no. 1 (June 29, 2022): 19–44. http://dx.doi.org/10.32608/2305-8773-2022-34-1-19-44.
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This article analyzes approaches to the integration of the indigenous population into social processes in Latin American countries in the XV-XX centuries as well as scrutinizes the factors that determined the evo-lution of policies towards indigenous peoples. Moreover, it examines the concepts of interethnic interaction, which took shape in the first half of the XX century, laying the ideological foundation of nation- and state-building in the countries of the region for decades to come. In Bo-livia, the consolidation of the ruling elites after the Federal Revolution (1898-1899) on the basis of the anti-indigenous project led to the dom-ination of radical (including racist) ideas of solving the “indigenous problem” both in public discourse and in the political practice through-out the XX century. Mexican Revolution (1910-1917) contributed to the reassessment of the role of the indigenous peoples in social process-es. However, the preservation of political dominance of the creole ma-jority in conditions of limited political pluralism led to the creation of the paternalistic concept of relationship between indigenous communi-ties and state. The intensification of political rivalries in Peru in the first decades of the XX, accompanied by the growing influence of pro-gressive political organizations that spoke out in defense of marginal-ized segments of society, resulted in the development of a more inclu-sive approach to ethnic politics
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Kasenova, Nadezhda N., and Natalia V. Kergilova. "THE ROLE OF PUBLIC ORGANIZATIONS IN THE FORMATION OF ETHNIC AND CIVIL IDENTITY AMONG REPRESENTATIVES OF THE INDIGENOUS PEOPLES OF THE ALTAI REPUBLIC (ON THE EXAMPLE OF THE ACTIVITIES OF THE NGO «CCN «TUULU ALTAI»)." Society and Security Insights 4, no. 2 (August 4, 2021): 77–88. http://dx.doi.org/10.14258/ssi(2021)2-06.
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In contemporary Russia, in the conditions of polyethnicity and multiculturalism, it becomes necessary to form civil and ethnic identities of its citizens. This problem is becoming one of the main directions of the state social policy of the Russian Federation, as there is an active migration within the country, which causes the relocation of Russian citizens from their native region. This circumstance prompted the authors of the article to turn to this topic. In the article, the authors reveal the importance of preserving the identity of the indigenous peoples of Altai (Altaians, Telengites, Tubalars, Kumandins and Chelkans) in the conditions of a large metropolis. They also present the historical facts of preserving their ethnic identity, emphasizing the importance for these peoples of obtaining a new status for their ancestral territory of residence in the 90s and being allocated to the national republic as part of the Russian Federation. They reveal the role of ethnic public organizations in the preservation and development of the culture, traditions and language of the Altai peoples, using the example of the activities of the NROO "TSKN "Tuulu Altai", as well as the formation of ethnic and civil identity in a multicultural society. The purpose of the article is a historical description (way of life, places of traditional residence, etc.) of the indigenous peoples of the Republic of Altai and a description of the role and activities of the non-profit public organization "Tuulu Altai Cultural Heritage Center "for the formation of ethnic and civil identity among the representatives of the indigenous peoples of the Republic of Armenia. The scientific novelty of the provisions proposed in the article is to identify the features of the formation of ethnic and civil identity of representatives of the indigenous peoples of the Altai Republic living in Novosibirsk. The practical significance lies in the possibility of using the materials of the article in organizing the activities of non-profit public organizations for the formation of ethnic and civic identity among young people.
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McGowan, Katharine, Andrea Kennedy, Mohamed El-Hussein, and Roy Bear Chief. "Decolonization, social innovation and rigidity in higher education." Social Enterprise Journal 16, no. 3 (May 29, 2020): 299–316. http://dx.doi.org/10.1108/sej-10-2019-0074.
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Purpose Reconciliation between Indigenous peoples and the Canadian plurality has stalled. While the Truth and Reconciliation Commission’s (TRC) Calls to Action could be a focusing event, creating a window of opportunity for transformative social innovations; we see coalescing of interest, social capital and investment in decolonization and indigenization in the proliferation of professorships, programs, installations and statements. However, Blackfoot (Siksika) Elder Roy Bear Chief raised significant concerns that Indigenous knowledge, experiences and people are not yet seen as relevant and useful in higher education; such marginalization must be addressed at a systems level for authentic reconciliation at any colonial university. The purpose of this paper was to explore this dual goal of exploring barriers to and opportunities for Indigenous knowledges and knowledge holders to be valued as relevant and useful in the Canadian academy, using a complexity- and systems-informed lens. Design/methodology/approach Local Indigenous Elders provided guidance to reflect study purpose and target audience of academics, with an approach that respectfully weaved Westernized research methods and co-learning through indigenous knowledge mobilization strategies. This analysis extends results from a qualitative grounded theory study to explain social processes of professors and administrative leadership in a Canadian mid-sized university regarding barriers and facilitators of implementing TRC Calls to Action. This further interpretation of applied systems and panarchy heuristics broadens understanding to how such micro-social processes are positioned and influence larger scale institutional change. Findings This paper discusses how the social process of dominionization intentionally minimizes meaningful system disruption by othering indigenous knowledge and knowledge holders; this form of system-reinforcing boundary work contributes to rigidity and inhibits potentially transformative innovations from scaling beyond individual niches and moments in time. Elders’ consultation throughout the research process, including co-learning the meaning of findings, led to the gifting of traditional teachings and emerging systems and multi-scale framework on the relevance of indigenous knowledges and peoples in higher education. Research limitations/implications This study was performed in one faculty of one Canadian institution; an important and potentially widely-present social process was identified. Further research is needed for greater generalizability. Conditions that led to this study are increasingly common across Canada, where at least one third of higher education organizations have explicit indigenization strategies and internationally where the rights and self-determination of indigenous peoples are growing. Social implications Insights from this study can inform conversations about social innovation in institutional settings, and the current systems’ resistance to change, particularly when exploring place-based solutions to national/international questions. These initiatives have yet to transform institutions, and while transformation is rarely rapid (Moore et al., 2018), for these potential innovations to grow, they need to be sustainable beyond a brief window of opportunity. Scaling up or deep within the academy seems to remain stubbornly elusive despite attention to the TRC. Originality/value This study contributes to a growing literature that explores the possibilities and opportunities between Indigenous epistemologies and social innovation study and practice (McGowan, 2019; Peredo, McLean and Tremblay, 2019; Conrad, 2015), as well as scholarship around Indigenization and decolonization in Canada and internationally.
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Lugo-Morin, Diosey Ramon. "Global Mapping of Indigenous Resilience Facing the Challenge of the COVID-19 Pandemic." Challenges 12, no. 1 (May 31, 2021): 15. http://dx.doi.org/10.3390/challe12010015.
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Indigenous social development scenarios must be understood as the possibility of improving the sustainability of the planet and human health in the face of the COVID-19 pandemic. Integrating the institutional resilience approach by learning from the experience of indigenous peoples’ informal institutions through the design of public policies can be a reality. To demonstrate the potential of this premise, a case study was conducted that examined the institutional resilience of one indigenous people, whose findings under nomothetic conditions may be useful for other territories around the world. These peoples provide lessons on how they cope with adversity, the COVID-19 pandemic being one of them. Institutional resilience is a step towards reaching out to the world’s ancestral populations to learn from their knowledge. These scenarios can help us understand the implications of international policies on the capacities of nations to secure access to food and resources and, subsequently, to be better prepared for future pandemics.
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Charney, Hope. "Bill 618 and its Rejection." Federalism-E 22, no. 1 (May 3, 2021): 45–57. http://dx.doi.org/10.24908/fede.v22i1.14534.
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This paper will focus on the recent unanimous veto of Bill 618 by all forty-four of the Saskatchewan Party’s MLAs. The rejected bill was a plan to deal with the ongoing suicide crisis affecting the Indigenous population of the province at an exponential rate. The seriousness of this public health crisis has led to civil outrage at the rejection of the bill and has created activism and protests in response. The research of this paper addresses how the past and present governments are culpable for current social problems facing Canada’s Indigenous peoples today. Colonial policies and programs have directly created the social conditions that cause suffering to Indigenous peoples living in Canada to this day. As such, it is the responsibility of Canada’s governments to take meaningful action to address these issues. What is already known about this topic is that Saskatchewan’s Indigenous youth have some of the highest rates of suicide in the country, and even the world. I conducted my research through examining different forms of media such as journals, news articles, videos, and legal documents. The legal documents I explored were the proposed bill itself, as well as the Constitution Act, 1982 and Treaty 6. Through studying Sections 7 and 15 of the Constitution Act, 1982 and Treaty 6 it is abundantly clear that Canada has not fulfilled its obligation to the Indigenous peoples of this country. The current mental health crisis proves this is glaringly true; my findings concluded that the Canadian government has failed and continues to fail its Indigenous population regarding policy. This blatant ignorance of treaty rights may begin to become remedied through the various branches of Canadian government working together to create a trilateral solution.
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Frey, G. E., S. Charnley, and J. Makala. "The costs and benefits of certification for community forests managed by traditional peoples in south-eastern Tanzania." International Forestry Review 24, no. 3 (September 1, 2022): 360–79. http://dx.doi.org/10.1505/146554822835941832.
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Community forests managed by indigenous, traditional, and local communities must be environmentally, socially, and economically sustainable for their benefits to persist. Certification of community forests communicates that products harvested there meet these standards. However, certification of community forests has been limited, particularly in Africa. Financial analysis, review of audit reports, and a survey of forest managers were used to explore monetary and non-monetary social costs and benefits of Forest Stewardship Council certification for 14 timberproducing community forests managed by traditional peoples in south-eastern Tanzania. Direct monetary costs of certification outweighed monetary benefits, threatening economic sustainability. Nevertheless, forest managers believed that community forests should retain certification because they valued its non-monetary benefits, which were consistent with the Forest Stewardship Council's social principles. This study demonstrates that certification of community forests can help indigenous and traditional peoples ensure safe working conditions, strengthen forest tenure rights, sustain multiple community benefits, and protect culturally-important sites, however, financial barriers persist.
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Valiani, Arafaat Amin. "Frontiers of Bio-Decolonization: Indigenous Data Sovereignty as a Possible Model for Community-Based Participatory Genomic Health Research for Racialized Peoples in Postgenomic Canada." Genealogy 6, no. 3 (August 2, 2022): 68. http://dx.doi.org/10.3390/genealogy6030068.
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This paper explores the manners in which Indigenous and allied non-Indigenous researchers, medical directors, and knowledge-keepers (among others) extend the ethical precepts and social justice commitments that are inherent in community-based participatory research (CBPR) approaches to genomics. By means of a genealogical analysis of bioethical discourses, I examine the problem in which genomic science claims to offer potentially beneficial genetic screening tools to Indigenous and racialized peoples who have and continue to struggle with historical health inequity, exploitation, and exclusion by the very biomedical institutions which would be charged with the task of ethically introducing these biomedical tools. This investigation focuses on Indigenous data sovereignty (IDS) as an approach established by Indigenous communities and scientists to gain access to the benefits of genomic health which, if the field’s promises are true, aims to counter the historical neglect or exploitation by biomedical researchers and institutions. I chart the role of CBPR principals as it pertains to collective efforts by both Indigenous communities and non-Indigenous allies to create the social, biomedical, and institutional conditions to improve Indigenous health equity in the context of genomic science in two specific studies: the Silent Genome initiative (British Columbia) and the Aotearoa Variome (Aotearoa/New Zealand). This investigation contributes insights to social science literatures in health equity for racialized communities, biomedical ethics, Indigenous Science and Technology Studies, and decolonial biomedical and technoscience histories.
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Koshuba, M. A., and S. A. Petrov. "VIDEOCONTEST SENSITIVITY OF PRIMARY SCHOOL AGE CHILDREN IN EXTREME CLIMATIC AND ECOLOGICAL CONDITIONS OF THE ARCTIC." Journal of Volgograd State Medical University 77, no. 1 (March 31, 2021): 36–39. http://dx.doi.org/10.19163/1994-9480-2021-1(77)-36-39.
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Ethnic groups of the small peoples of the North are a unique social phenomenon, as they preserve the traditional way of life laid down in age-old traditions, preserve the linguistic heritage, continue national crafts and way of managing. The interference of industrial civilization, environmental aspects, globalization processes, economic and cultural integration have their colossal destruction not only on the natural habitat and way of life of indigenous peoples, but also impose extremely high demands on the adaptive capabilities of the organism. Younger schoolchildren were examined who underwent visiocontrast perimetry in the range of spatial frequencies from 0,37 to 18 cycles / deg. It was found that for the diagnostic assessment of central vision in health and disease, it is necessary to take into account the age of the patients and climatogeographic living conditions
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Gevorkyan, S. G., I. P. Loginov, and Sergey Zinovievich Savin. "Gender and age features of mental health of minor representatives of the indigenous peoples of the Amur region of the Khabarovsk Region in conditions of deprivation." Vestnik nevrologii, psihiatrii i nejrohirurgii (Bulletin of Neurology, Psychiatry and Neurosurgery), no. 10 (October 1, 2020): 40–46. http://dx.doi.org/10.33920/med-01-2010-05.
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The article presents the results of a comprehensive study of assessing the quality of mental health of the younger generation of the Far North and Amur ethnic groups living in the Khabarovsk Region. A survey of 110 adolescents aged 10–14 years, including 67 representatives of indigenous people, was conducted; the results of the medical and social survey and the parameters of the psychological and physical components of health were studied. The obtained data indicate the presence of age and gender features of mental health of the younger generation of indigenous peoples, including the formation of social and psychophysiological functioning, under conditions of deprivation against the background of influence of intense age-related psychosomatic adjustment of the body and active socialization of the personality of adolescents.
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Рivneva, E. A. "Post-Soviet practices of (re)production of ethnicity among the indigenous peoples of Western Siberia." Ethnography of Altai and Adjacent Territories 10 (2020): 60–65. http://dx.doi.org/10.37386/2687-0592-2020-10-60-65.
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How do people create a social environment for maintaining their ethnic identity outside of the «traditional» way of life, in conditions of «asymmetric” interaction with theother cultural majority? This issue is investigated in the article on the example of the Khanty-Mansiysk Autonomous Okrug — Yugra. It is concluded that today, in the context of the loss of many objective cultural characteristics, the ethnicity of the indigenous minorities is supported through the allocation of specialized types of intellectual labor and the corresponding social institutions which maintain preservation, production and transmission of ethnocultural specificity
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Potravnaya, Evgenia. "How Does Industrial Development of the Arctic Contribute to the Conservation of People and Improve the Quality of Life of the Peoples of the North?" Living Standards of the Population in the Regions of Russia 18, no. 4 (December 27, 2022): 555–63. http://dx.doi.org/10.19181/lsprr.2022.18.4.11.
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The article discusses approaches to the analysis and measurement of the quality of life of the indigenous peoples of the North, taking into account the implementation of projects for the industrial development of Arctic territories. The relevance of the study is determined both by the high significance of industrial development projects in the Arctic, and the impact of such projects on the quality of life and people's conservation. The analytical base is based on the results of our own sociological research in the settlements of the Arctic zone of the country in the areas of implementation of mining projects. The subject of the study is the economic and social relations that arise between mining companies and the indigenous peoples of the North in the context of the impact of mining projects on the quality of life and people's conservation. The object of the study is the living conditions and development of traditional crafts of indigenous peoples in the zone of implementation of mining projects in the Srednekolymsky and Oleneksky districts of the Republic of Sakha (Yakutia). The hypothesis of thestudy is to identify the relationship between the implementation of projects for the industrial development of the Arctic and improving the quality of life of the local population through the participation of mining companies in the socio-economic development of the territory. The purpose of the article is to identify and analyze the factors that affect the quality of life of the local population in the regions where projects of mining companies are being implemented. The scientific novelty of the research consists in the development of a methodological approach to the study of the quality of life in the context of the activities of mining companies based on sociological surveys of the population. The formulated recommendations on the support of the indigenous peoples of the North by mining companies can be used to implement social policy in the field of people saving and improving the quality of life of the local population.
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Salguero-Velázque, María Alejandra, and Dania Isabella Tabares Castañeda. "It’s difficult to be a man, but it’s even more difficult to be an indigenous man: in/EXISTING masculine identities." La Manzana de la Discordia 13, no. 1 (July 26, 2018): 89. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v13i1.6735.
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This article deals with the complex processes of identity construction in indigenous men. By incorporating the concept of "In/EXISTING identities" it seeks to account for a process that takes place in a contradictory manner. The prefix “in” intends to indicate both the existence and nonexistence of indigenous masculine identities that often "disappear" as in the case of the forced disappearance of the Azyotzinapa students in 2014. International law links the marginalization of indigenous peoples in the Americas to the lack of recognition of their rights, undermined by Western ethnocentric principles based on a notion of "white, blond, strong, successful manhood”. A feminist approach, calling for the fight against hierarchies and inequalities, and the giving of voice to "minorities" is incorporated, along with a concept of justice as a principle that requires equal opportunities for everyone regardless of sex, race, or ethnic group. Social inequalities are examined as historical and social constructions. Being a man is learned, and re-learned through complex socialization processes that in the case of indigenous identities require identifying Western constructs. Indigenous men experience such processes under conditions of economic, political, and sociocultural inequality, reaffirming their generic ethnicity in subaltern conditions. Some struggle to re-signify; others die trying.
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Huang, Li Mei. "Assessment of Climate Change and the Sustainable Refurbishment of the Northern Paiwan Slabstone House in Taiwan." Applied Mechanics and Materials 311 (February 2013): 527–32. http://dx.doi.org/10.4028/www.scientific.net/amm.311.527.
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Climate change has increased the vulnerability of physical environments and natural disasters can cause serious loses. Climate change and the plight of the world's indigenous people of Taiwan, the South Island nation and other aboriginal peoples of the world has been a very popular topic and the similarities and differences of both situations are being discussed; it has been suggested that each country should develop its own system to evaluate the disaster risk caused by climate change. Therefore, this study is based on the climate circumstance that drafts evaluation indexes through literature and now saves the most completed existing slabstone houses as the case, review and experts workshop. Furthermore, this study sorts evaluation indexes through the Fussy Delphi method. Finally, the entire evaluation system includes three themes: climate change factor, physical environment condition, and social economic condition. Indictors include: typhoon season, rainy season, summer, geological hazards sensitive area, awaiting migration of the settlements, and slabstone house renovation system.
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Allice, Ilana, Anita Acai, Ayda Ferdossifard, Christine Wekerle, and Melissa Kimber. "Indigenous Cultural Safety in Recognizing and Responding to Family Violence: A Systematic Scoping Review." International Journal of Environmental Research and Public Health 19, no. 24 (December 17, 2022): 16967. http://dx.doi.org/10.3390/ijerph192416967.
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This systematic scoping review synthesizes the recommended approaches for providing culturally safe family violence interventions to Indigenous peoples in health care and social service settings. A total of 3783 sources were identified through our electronic database searches, hand-searching of Indigenous-focused journals, and backward and forward citation chaining. After screening those sources in duplicate, 28 papers were included for synthesis in June 2020. Forward citation chaining of these 28 included articles in June 2022 identified an additional 304 possible articles for inclusion; following the screening of those 304 articles, an additional 6 were retained in the review. Thus, a total of 34 articles were included for data extraction and narrative synthesis. Initial results were presented to members of the Six Nations of the Grand River Youth Mental Wellness Committee, and their feedback was incorporated into our inductive organization of findings. Our findings represent three thematic areas that reflect key recommendations for health care and social service provision to Indigenous families for whom family violence is a concern: (1) creating the conditions for cultural safety; (2) healing at the individual and community level; and (3) system-level change. These findings demonstrate the need to center Indigenous peoples and perspectives in the development and implementation of cultural safety approaches, to acknowledge and address historically contingent causes of past and present family violence including colonization and related state policies, and to transform knowledge and power relationships at the provider, organization, and government level.
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Mota Jr., Américo, Ana Paula Penha Guedes, Alane Mota dos Santos, Rafael Valois, Erlei Bispo, Bruna Almeida, and Anderson Armstrong. "Climate Change and Sustainable Practices: Telehealth as a Tool for Sharing Indigenous Practices." International Journal of Advanced Engineering Research and Science 9, no. 11 (2022): 491–98. http://dx.doi.org/10.22161/ijaers.911.58.
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The use of telehealth is growing as an auxiliary tool for urbanized societies in the propagation of teaching and health care for Indigenous communities. However, little has been discussed regarding the potential applicability as an instrument for the propagation of Indigenous cultural traditions that positively impact the health and well-being of their communities, whose organizational habits influence the containment of climate change, or be it, conditions that favor the global health of the planet. The methodology that was used to choose which practices would be analyzed was based on the systematization carried out in 2019 by the United Nations. Articles published in the last five years were selected in order to ensure that the discussion would be guided by contemporary perspectives. We sought to enumerate some of the consequences that climate change may have for different social groups over the coming few decades and to report the agricultural practices of Brazilian Indigenous peoples, who apply sustainable methodologies in their daily lives, with habits that have been passed down from generation to generation. These practices could be propagated to urbanized industrial communities by means of the multiplication of an original telehealth program created and transmitted by Indigenous peoples, based on their millenary knowledge about sustainable community health.
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T., Dune，, Stewart, J., Tronc, W., Lee, V., Mapedzahama, V., Firdaus, R., and Mekonnen, T. "Resilience in the Face of Adversity: Narratives from Ageing Indigenous Women in Australia." International Journal of Social Science Studies 6, no. 3 (February 12, 2018): 63. http://dx.doi.org/10.11114/ijsss.v6i3.3025.
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There is an increasing body of work identifying and analyzing notions of resilience from indigenous perspectives. Notwithstanding the utility of this research for the Australian context (some parallels may be cautiously inferred for some Indigenous Australian groups), critical knowledge gaps exist in our understanding of how Australian Indigenous peoples, particularly Indigenous women, construct, perform and express resilience. This paper addresses this gap by presenting data from focus group discussions with 11 Indigenous Australian women, which highlights how the women confront the everyday challenges of ‘being Indigenous’. The women spoke of not only of a strong sense of identity in the face of negative stereotypes but also demonstrated their ability to adapt to change, rebound from negative historical socio-cultural and political systemic changes and ways to keep their identities and cultures strong within contemporary Australia. We contend that a focus on Indigenous resilience is more significant for social change because it not only moves away from deficit-discourses about Indigenous Australian groups, it highlights their remarkable strengths in adapting, recovering and continuing in white-centric, antagonistic conditions.
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Carfagnini, Jessica, Alexis Harvey, Monique Lizon, and Johanne McCarthy. "Inclusion of Naturopaths in Northern Ontario Primary Care: A Proposed Solution for The Health Human Resources Shortage." CAND Journal 29, no. 4 (December 15, 2022): 4–11. http://dx.doi.org/10.54434/candj.127.
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The shortage of primary healthcare practitioners, such as physicians and nurses, in northern Ontario has persisted fordecades despite multiple strategies to address it. Poor health outcomes for people living in northern Ontario must be viewed through an equity lens that takes into account the multiple proximal, intermediate, and distal social determinants of health, including, but not limited to, the impact of colonization and continued colonialism on the health of Indigenous Peoples, challenges in housing, education and employment, as well as lack of food security. The increase in chronic health conditions in northern Ontario and the need for interprofessional healthcare teams that offer patient-centred care are key issues. Whole person care that takes into consideration the integration of body, mind, and spirit is central to Indigenous concepts of health and wellness, as well as being central to the foundations of naturopathic medical philosophy. Inclusion of naturopathic doctors in publicly funded multi-disciplinary primary healthcare settings is proposed as an achievable strategy to fill gaps in health human resources and advance the movement towards holistic care for Indigenous Peoples and others living in northern Ontario.
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Camacho-Martínez, Jasmin U., Karla Selene López-García, Daniel Herrera-Medina, Francisco Rafael Guzmán-Facundo, and Pedro González Angulo. "Perceived discrimination and alcohol consumption in an indigenous population." Salud mental 45, no. 6 (November 29, 2022): 303–8. http://dx.doi.org/10.17711/sm.0185-3325.2022.038.
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Introduction. Indigenous populations are considered a vulnerable minority and have characteristics such as poverty, difficulties to access food, housing, and educational backwardness; these conditions make them prone to alcohol consumption problems. Dependence on alcohol consumption probably arises as a symbol of protest, challenge, and response to social anguish, which has in turn repercussions in marginal population sectors that have conditions of fragility due to exploitation and discrimination, such as indigenous people. Objective. To know the effect of perceived discrimination on alcohol consumption in Mexican indigenous population. Method. Research design was descriptive, correlational check-model, with a sample of 362 adults from two indigenous communities. Results. A simple linear regression model was performed, which shows a significant effect in the entire model (F[248] = 78.312, p = .001), which explains 49% of the variance of alcohol consumption. A significant positive influence was also found from the perceived discrimination variable (β = .626, p #abr# .001) on alcohol consumption. Discussion and conclusion. The studied indigenous communities had characteristics that the literature highlights as risk factors for developing addictive behaviors of alcohol consumption. These results coincide with those of the National Commission for the Development of Indigenous Peoples. Indigenous population present discrimination problems that are associated with alcohol consumption problems.
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Burtseva, Evdokia, Anatoliy Sleptsov, Anna Bysyina, Alla Fedorova, Gavril Dyachkovski, and Alevtina Pavlova. "Mining Industry of the Republic of Sakha (Yakutia) and Problems of Environmental and Social Security of Indigenous Peoples." Land 11, no. 1 (January 9, 2022): 105. http://dx.doi.org/10.3390/land11010105.
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The Republic of Sakha (Yakutia; RS(Y)) is located in the northeast of Siberia (Russia) in the basins of the Lena, Yana, and Indigirka rivers, in the lower reaches of the Kolyma River. Yakutia is an industrial–agrarian republic with a developed mining, fuel, and energy industry. Indigenous peoples live mainly in the Arctic regions, where the large-scale development of mineral resources is planned, and South Yakutia, where the mining industry is well developed. The aim of this study is the development of methodological approaches to assessing the impact of the mining industry on the natural environment and the social sphere in the places of residence and traditional economic activities of the indigenous peoples of the North. We used the results of research work (R&D), materials of expeditionary work, and regulatory documents of the Republic of Sakha (Yakutia) and the Russian Federation (RF). The state of the environment (ES) was assessed on the basis of the analysis of indicators for three areas: (a) anthropogenic load, (b) environmental and social consequences, and (c) resistance of natural complexes to technogenic impacts. In total, 22 indicators were used for the 3 areas, for example, population density, person/km2; the volume of extraction of rock mass, million m3; and emissions, t/year. To bring dissimilar indicators into comparable ones, we used a methodological approach with the use of the social risk index (SRI). In Arctic regions (mainly agricultural), the ES is in a favorable and relatively favorable state: SRI 0.61–0.70; in the central regions (mainly agricultural), it is satisfactory and relatively satisfactory: SRI 0.71–1.0; in the southern and western regions with a developed mining industry, it is relatively tense and tense: SRI 1.01–3.0. An extremely tense state of environmental conditions has developed in the city of Yakutsk: SRI ≥ 3. Generally, the deterioration of the environmental situation and vital activity of the indigenous peoples in investigated Arctic region correlated with the impact of the mining industry.
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Eliseeva, N. D. "Cross-Cultural Analysis of the Self-Concept of Russians and Indigenous Peoples of Yakutia." Sibirskiy Psikhologicheskiy Zhurnal, no. 78 (2021): 21–33. http://dx.doi.org/10.17223/17267080/78/2.
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The article presents the results of a cross-cultural Self-concept study of the peoples living in Yakutia. The research is carried out in line with the social psychology of the individual. The author is interested in the self-perception of the individual in terms of cultural and ethnic diversity. The study was conducted in a multi-ethnic region - the Republic of Sakha (Yakutia). The article presents the results of cross-cultural analysis of Russian and indigenous peoples of Yakutia. The hypothesis is tested that the common history and living conditions determine the formation of common contact points at the personal level. Here the author perceives the personality from the point of view of L. S. Vygotsky's cultural-historical approach, according to which the personality is a product of cultural-historical development. The study sample consists of 697 people from 12 to 79 years (479 women and 218 men). Of these, 111 are Russians, and 586 are representatives of the indigenous peoples of Yakutia. The method of research is the "Who Am I?" method of M. Kuhn and T. MсPartland. Taking into account the specifics of the research object, the author added two categories of Self-concept, such as racial identity and identity with the natural world. The results of the study were processed using statistical Mann-Whitney criteria, student t-criteria, content analysis, and ranking. The study was conducted throughout Yakutia. The instructions were presented in Russian and Yakut. The study revealed that the Self concept of the Russian and indigenous peoples of Yakutia have both common and different features. Common characteristics are a high level of reflec-tion, statistically significant similarity of important Self concept characteristics: reflexive Self, emotional Self, communicative Self, and the lack of regional identity in both groups. The common most frequently mentioned characteristics are the following: hardworking, kind, smart, cheerful, purposeful, hardy, and sociable. The distinctive features of Self concept reflect the uniqueness of the national character of the compared peoples. For Russians, this is largesse and sincerity. For indigenous peoples, honesty, pitying, and modesty are used for psycholinguistic analysis of the meaning of words. Honesty is also perceived as straightfor-wardness, modesty as a manifestation of emotions and actions of a person in moderation. It was also revealed that the family identity of indigenous peoples is more significant in the Self concept than in Russians. The conclusion is made about the importance of having both common and unique features for multi ethnic Russia.
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Wilson, Hannah, Hannah Tait Neufeld, Kim Anderson, Cara Wehkamp, and Dalia El Khoury. "Exploring Indigenous Undergraduate Students’ Experiences within Urban and Institutional Food Environments." Sustainability 13, no. 18 (September 14, 2021): 10268. http://dx.doi.org/10.3390/su131810268.
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Indigenous Peoples within Canada experience higher rates of food insecurity, as do undergraduate students attending post-secondary institutions. Few studies have investigated the determinants of food practices and preferences for Indigenous students living away from their households and local environments. An exploratory study was designed to investigate Indigenous students’ experiences accessing local food environments. Research objectives included exploring Indigenous students’ experiences within institutional and community food settings; and examining campus- and community-based supports addressing their unique needs. Semi-structured interviews took place with eight self-identified Indigenous students. Four service providers participated in a focus group that included stakeholders from the post-secondary institution and the local community. Thematic analysis was used to categorize results into individual, interpersonal, organizational and community levels, according to the socio-ecological model. Themes based on the students’ responses included food and nutrition knowledge, financial capacity, convenience, social influences, campus food environment, cultural connections, and institutional support. Those participating in the focus group discussed the importance of social supports and connections to improve Indigenous students’ food environments beyond institutional parameters. Results suggest that Indigenous students are more aware of individual and interpersonal peer environments, with limited awareness of community services and cultural connections beyond campus. Indigenous students and community members require increased organizational and community awareness to support urban Indigenous food environments and sustainably address the range of socio-ecological conditions impacting food security.
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Kann, Simone, Daniela Bruennert, Jessica Hansen, Gustavo Andrés Concha Mendoza, José José Crespo Gonzalez, Cielo Leonor Armenta Quintero, Miriam Hanke, Ralf Matthias Hagen, Joy Backhaus, and Hagen Frickmann. "High Prevalence of Intestinal Pathogens in Indigenous in Colombia." Journal of Clinical Medicine 9, no. 9 (August 28, 2020): 2786. http://dx.doi.org/10.3390/jcm9092786.
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Background: Intestinal infections remain a major public health burden in developing countries. Due to social, ecological, environmental, and cultural conditions, Indigenous peoples in Colombia are at particularly high risk. Materials: 137 stool samples were analyzed by microscopy and real-time-Polymerase Chain Reaction (RT-PCR), targeting protozoan parasites (Giardia intestinalis, Entamoeba histolytica, Cryptosporidium spp., and Cyclospora cayetanensis), bacteria (Campylobacter jejuni, Salmonella spp., Shigella ssp./enteroinvasive E. coli (EIEC), Yersinia spp., enterohemorrhagic E. coli (EHEC), enteropathogenic E. coli (EPEC), enterotoxin-producing E. coli (ETEC), enteroaggregative E. coli (EAEC), and Tropheryma whipplei), and helminths (Necator americanus, Strongyloides stercoralis, Ascaris lumbricoides, Ancylostoma spp., Trichuris. trichiura, Taenia spp., Hymenolepis nana, Enterobius vermicularis, and Schistosoma spp.). Microscopy found additional cases of helminth infections. Results: At least one pathogen was detected in 93% of the samples. The overall results revealed protozoa in 79%, helminths in 69%, and bacteria in 41%. G. intestinalis (48%), Necator/hookworm (27%), and EAEC (68%) were the most common in each group. Noteworthy, T. whipplei was positive in 7% and T. trichirua in 23% of the samples. A significant association of one infection promoting the other was determined for G. intestinalis and C. jejuni, helminth infections, and EIEC. Conclusions: The results illustrate the high burden of gastrointestinal pathogens among Indigenous peoples compared to other developing countries. Countermeasures are urgently required.
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Barker, Joanne, Jodi A. Byrd, Alyosha Goldstein, Sandy Grande, Julia Bernal, Reyes DeVore, Jennifer Marley, and Justine Teba. "Catastrophe, Care, and All That Remains." Social Text 39, no. 4 (December 1, 2021): 27–53. http://dx.doi.org/10.1215/01642472-9408070.
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Abstract During 2020 a menacing sense of doom and anxiety proliferated by the Trump administration's shock-and-awe tactics compounded the brutally uneven distribution of exposure, social atomization, precarity, abandonment, and premature death under the COVID-19 pandemic. The pandemic has had especially lethal consequences for those who are impoverished, racially abjected, and deemed violable or disposable within economies of dispossession. For Indigenous peoples under US occupation, the mainstream news coverage of the pandemic's death toll on the Navajo Nation, on Standing Rock, and on other Indigenous nations came and went with little sustained inquiry into the conditions of colonization, critical for understanding the current moment. The obstinate negligence of the CARES Act toward peoples and communities most impacted by the pandemic is only one example of this intensified necropolitics. We focus here on conceptions and mobilizations of care and uncaring, and the catastrophe of the settler-capitalist state at this time. With all the talk about the need for self-care and community care in this period of concentrated epic crises, we ask: How does the discourse of care operate within an imperial social formation? Is an otherwise possible? What are our obligations in kinship and reciprocity? And how do we attend to these obligations in times of imposed distance?
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Naumenko, Evgeny, Olga Naumenko, Viktoriya Phillips, and Yulia Bortnikova. "Peculiarities of the psychotype of the indigenous peoples of the North in the projection of illegal behavior in the urban environment of the Russian Arctic." E3S Web of Conferences 208 (2020): 04002. http://dx.doi.org/10.1051/e3sconf/202020804002.
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The article examines the peculiarities of the personality psycho-type of the indigenous peoples of the North, living in the cities of the Yamal-Nenets Autonomous Okrug (Arctic) and the territory of the Khanty-Mansi Autonomous Okrug, related to the regions of the Far North. The authors’ attention is drawn to the psychological characteristics that determine the illegal behavior of the indigenous popu-lation. The natural-climatic conditions of the Russian North, its Arctic zone, is very specific and deter¬mines a number of features in the psychological portrait of the personality. The life hood of the inheri-tors and practitioners of traditional culture, taken place in the conditions of an “impoverished living environment,” is distinguished by a specific way of life and perceptions, activities and social stratifica-tions, therefore, imposes a number of conditions and restrictions revealed in the psychological foun-dations of behavior and its law-oriented norms. The same characteristics remain dominant in the transition to an urban environment.
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Herse, Mark R., Phil O’B Lyver, Nigel Scott, Angus R. McIntosh, Simon C. Coats, Andrew M. Gormley, and Jason M. Tylianakis. "Engaging Indigenous Peoples and Local Communities in Environmental Management Could Alleviate Scale Mismatches in Social–Ecological Systems." BioScience 70, no. 8 (July 8, 2020): 699–707. http://dx.doi.org/10.1093/biosci/biaa066.
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Abstract Scale mismatches in social–ecological systems constrain conservation by obscuring signals of environmental change, which could otherwise feed back to inform adaptive responses and solutions. We argue that engaging indigenous peoples and local communities (IPLC) in place-based environmental management could generate the fine-resolution information and workforce needed to alleviate scale mismatches. We illustrate our argument using a case study initiated by Māori in Aotearoa/New Zealand and demonstrate that the current broad scales of hunting regulation and assessment in black swan (kakī anau, Cygnus atratus) management could obscure local ecological drivers of populations. Many IPLC can facilitate adaptive place-based management by continually monitoring ecological feedbacks (e.g., population numbers, habitat conditions) at fine resolutions through customary resource use and observations. However, disregard for IPLC rights, scepticism of traditional ecological knowledge, restricted opportunity to connect with resources, compartmentalization of resource management, and insufficient funding limit IPLC engagement and must be overcome to alleviate scale mismatches.
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Christou, Anastasia. "Theorising Affective Habitus in Historical Geographies of Mobilities: Unfolding Spatio-Temporal Modalities." Emotions: History, Culture, Society 6, no. 2 (December 2, 2022): 215–36. http://dx.doi.org/10.1163/2208522x-02010165.
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Abstract This essay applies a case study approach to theorise a research agenda for critical explorations of emotions and mobilities centred on three core concepts and key phenomena: affective habitus, spatio-temporal modalities and historical geographies. The analysis offers novel perspectives on the interplay between the affectivity of geographies of social difference and the multiscalar dynamics shaping social relations through mobility. This is demonstrated in how emotions linked to agency provide a generative lens to explore how social relationships and political subjectivities intersect to inform mobile identities/lifeworlds. The case studies offer critical insights of how migrants/refugees/indigenous people in navigating challenging structural conditions can reflect conceptualisations of the mutually constitutive contexts of emotionality and intersectional inequity with indigeneity and (im)mobility. A temporal-historical lens reveals how emotional mobilities are shaped by structural/social dynamics including, but not limited to, trauma and exclusion, historical divisions, cultural identities, border and racialised regimes, intergenerationality. These exemplifications through a case study empirical lens draw from research focusing on indigenous and Palestinian peoples.
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Conceição, Marcio Magera, Ricardo Shitsuka, Maria Fani Scheibel, and Max Leandro de Araújo Brito. "A ESPERANÇA INDÍGENA ATRAVÉS DE POLÍTICAS PÚBLICAS BRASILEIRAS." Revista Educa��o - UNG-Ser 15, no. 2 (July 16, 2020): 9. http://dx.doi.org/10.33947/1980-6469-v15n2-3178.
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A ESPERANÇA INDÍGENA ATRAVÉS DE POLÍTICAS PÚBLICAS BRASILEIRAS
INDIGENOUS HOPE THROUGH BRAZILIAN PUBLIC POLICIES
LA ESPERANZA INDÍGENA POR MEDIO DE POLÍTICAS PÚBLICAS BRASILEÑAS
RESUMO
Estima-se que os povos indígenas no Brasil contavam com uma população em torno de 2 a 5 milhões de habitantes na época do descobrimento. Atualmente há cerca de um milhão. Há o desânimo e a falta de perspectivas nesses povos muitos dos quais vivem em regiões afastadas nas matas O objetivo do artigo é desvelar as representações sociais associadas às perspectivas desses povos e a sua possibilidade de melhoria. Realiza-se uma pesquisa na qual se verifica as representações sociais por meio de entrevista, no ano de 2017, em graduandos de um curso de Licenciatura Indígena. Verificou-se nos entrevistados, a presença do senso comum que aponta para a necessidade da educação dos povos indígenas. Observou-se a esperança para melhoria das condições desses povos que vem através dos cursos de Licenciatura Indígena que têm ajudado a preservar aspectos histórico-sociais, culturais e possibilidades futuras uma vez que os licenciados voltam para suas aldeias para trabalhar a educação básica nos jovens.
Palavras-chave: Educação; Ensino; Licenciatura intercultural; Formação Indígena; Confiança.
ABSTRACT
It is estimated that indigenous peoples in Brazil had a population of about 2 to 5 million inhabitants at the time of discovery. There are now about one million. There is discouragement and lack of perspective on these peoples, many of whom live in remote regions of the forest. The purpose of this article is to unveil the social representations associated with the perspectives of these peoples and their possibility of improvement. A research is carried out in which the social representations are verified by means of interviews, in the year of 2017, in undergraduates of an Indigenous Licentiate course. It is verified among the interviewees, the common sense that points to the need of education of indigenous peoples. It was observed the hope for the improvement of the conditions of these peoples that come through the courses of Indigenous teachers formation that have helped to preserve historical-social aspects, cultural and future possibilities once graduates return to their villages to work on basic education of young people.
Keywords: Education; Teaching; Intercultural bachelor; Indigenous formation; Confidence.
RESUMEN
Se estima que los pueblos indígenas en Brasil contaban con una población de alrededor de 2 a 5 millones de habitantes en la época del descubrimiento. Actualmente hay cerca de un millón. Hay el desánimo y la falta de perspectivas en esos pueblos muchos de los cuales viven en regiones alejadas en los bosques. El objetivo del presente artículo es desvelar las representaciones sociales asociadas a las perspectivas de esos pueblos y su posibilidad de mejora. Se realiza una investigación en la que se verifican las representaciones sociales por medio de entrevista, en el año de 2017, en graduandos de un curso de Licenciatura Indígena. Se observó en los entrevistados el sentido común que apunta a la necesidad de la educación de los pueblos indígenas. Se trató de una esperanza para mejorar las condiciones de esos pueblos que vienen a través de los cursos de Licenciatura Indígena que han ayudado a preservar aspectos histórico-sociales, culturales y posibilidades futuras una vez que los licenciados regresan a sus aldeas para trabajar la educación básica en los jóvenes.
Palabras clave: Educación; Enseñanza; Licenciatura intercultural; Formación indígena; Confianza.
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Anderson, Clara, Malinda Chase, James Johnson, Debbie Mekiana, Drena McIntyre, Amelia Ruerup, and Sandy Kerr. "It Is Only New Because It Has Been Missing for so Long." American Journal of Evaluation 33, no. 4 (September 26, 2012): 566–82. http://dx.doi.org/10.1177/1098214012449686.
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Despite 11,000 years of honing evaluation skills in order to thrive in some of the harshest climatic conditions on the planet, there are few Alaska Native program evaluators and until a recent exchange with New Zealand Maori, there was no collective vision for building Alaska Native capacity in program evaluation. This article tells the story of a recent project that represents the first concerted attempt at building the evaluation capacity of Alaska Natives. It is written by Alaska Native and Maori people involved in that project. This evaluation capacity building story is shared with the international evaluation community in the belief that others can learn from our experiences in attempting evaluation training across cultures and across the globe. The authors also hope that it will encourage other indigenous evaluators to share their stories so that a wider audience can benefit from the considerable knowledge about evaluation held by indigenous peoples.
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Sixtho Villarreal, Hermes. "Educación Propia ¿Es posible una Episteme Raizal-Ancestral Indígena?." Cuestiones Pedagógicas 2, no. 29 (2020): 117–29. http://dx.doi.org/10.12795/cp.2020.i29.v2.09.
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The article presents an epistemic reflection on the proper education of the Nasa indigenous people, north of Cauca (Colombia). It shows that, in some way, from the indigenous worldviews it is also possible to build knowledge from know-how and experiences in the territories, which is valid and legitimate. In the same way as modern Western knowledge does and, as an emancipating process for indigenous peoples. Some pillars of self-education were analyzed, highlighting its role in autonomous education processes in the territories, which were consolidated at the founding of the Regional Indigenous Council of Cauca, aiming for the strengthening of cultural identity, ancestral knowledge, own language, the Law of Origin, spirituality, autonomy, and millennial resistance. In this way, more than a process to train students, self-education is a political project of resistance, physical and cultural pervivience. One of the main characteristics of self-education is the positioning of the school in, with and for the communities through community-oriented educational projects. That is, an education of defense, anti-establishment and contextualized according to the geographical, environmental, social and economic conditions of the territories. Also, a first approximation to the notion of indigenous root-ancestral episteme is developed allowing us to understand the processes of knowledge building from the same worldview that produces it.
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Maziveiro, Maria Carolina, Alejandra Reyes, and Erin McElroy. "Intensification of, and responses to, housing struggles in Brazil under the Covid-19 pandemic." Radical Housing Journal 4, no. 1 (May 31, 2021): 85–92. http://dx.doi.org/10.54825/jloh9228.
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The Covid-19 pandemic has severely impacted historically vulnerable populations in Brazil such as the unhoused and those living in tenements and quilombolas, and in particular black, brown and indigenous peoples. This has intensified issues of unemployment, indebtedness, precarious work and hunger among Brazilians who already faced various forms of violence. Yet important efforts have emerged to confront these conditions, such as the Zero Evictions Campaign launched in July 2020 by social movements and national entities with international support. It has demanded the suspension of any activity or violation of rights, even if supported by a judicial or administrative decision, that aim to evacuate families and communities.
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Herman-Mercer, Nicole M., Melinda Laituri, Maggie Massey, Elli Matkin, Ryan Toohey, Kelly Elder, Paul F. Schuster, and Edda Mutter. "Vulnerability of Subsistence Systems Due to Social and Environmental Change: A Case Study in the Yukon-Kuskokwim Delta, Alaska." ARCTIC 72, no. 3 (September 9, 2019): 258–72. http://dx.doi.org/10.14430/arctic68867.
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Arctic Indigenous communities have been classified as highly vulnerable to climate change impacts. The remoteness of Arctic communities, their dependence upon local species and habitats, and the historical marginalization of Indigenous peoples enhances this characterization of vulnerability. However, vulnerability is a result of diverse historical, social, economic, political, cultural, institutional, natural resource, and environmental conditions and processes and is not easily reduced to a single metric. Furthermore, despite the widespread characterization of vulnerability, Arctic Indigenous communities are extremely resilient as evidenced by subsistence institutions that have been developed over thousands of years. We explored the vulnerability of subsistence systems in the Cup’ik village of Chevak and Yup’ik village of Kotlik through the lens of the strong seasonal dimensions of resource availability. In the context of subsistence harvesting in Alaska Native villages, vulnerability may be determined by analyzing the exposure of subsistence resources to climate change impacts, the sensitivity of a community to those impacts, and the capacity of subsistence institutions to absorb these impacts. Subsistence resources, their seasonality, and perceived impacts to these resources were investigated via semi-structured interviews and participatory mapping-calendar workshops. Results suggest that while these communities are experiencing disproportionate impacts of climate change, Indigenous ingenuity and adaptability provide an avenue for culturally appropriate adaptation strategies. However, despite this capacity for resiliency, rapid socio-cultural changes have the potential to be a barrier to community adaptation and the recent, ongoing shifts in seasonal weather patterns may make seasonally specific subsistence adaptations to landscape particularly vulnerable.