Positioning of Murut and Bajau identities in state forest reserves and marine parks in Sabah, East Malaysia

2019 ◽  
Vol 50 (1) ◽  
pp. 129-149
Author(s):  
Fadzilah Majid Cooke ◽  
Sofia Johari
Keyword(s):  
Environmental Justice ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Forest Reserves ◽  
Participatory Conservation ◽  
Indigenous Groups ◽  
Global Environmental ◽  
East Malaysia ◽  
History Of ◽  
Conservation Model

This article, which looks at Indigenous communities in the multiethnic, multicultural region of Sabah, East Malaysia, on the island of Borneo, argues that indigeneity is not primordial, but exists in relation to dominant identities as well as other non-dominant, Indigenous groups. Moreover, Indigenous Peoples are not passive recipients of colonial or even postcolonial Othering: their identity is contextualised and contested within majority–minority relations. The article begins with a brief history of the dominant Kadazandusun nationalism in Sabah, in the context of the overarching Bumiputra policy of Malaysia, which privileges constructed Malayness, as background to the discourses and practices of smaller groups of land-based Murut and the sea-oriented ‘Bajau’, where identity switching is taking place in tandem with environmental justice claims. The land-based communities (Murut) have found leverage in making identity and livelihood claims attached to place (here, state-declared forest reserves that seek to exclude them) in line with the recent global environmental justice focus on participatory conservation rather than the older ‘fortress conservation’ model still dominant in state conservation thinking. However, the sea-oriented peoples (Bajau) require other social symbols than land for making their identity claims, in this instance, via claims to ‘modern’ livelihoods and as managers of marine resources with reference to the newly established Tun Mustapha Park. In Sabah, participatory conservation is being reappropriated by Indigenous Peoples to assert claims about place and /or livelihoods; if bureaucratised, however, this form of conservation might turn out to be less than participatory.

scholarly journals Utilizing Photovoice to Support Indigenous Accounts of Environmental Change and Injustice

Genealogy ◽  
2020 ◽  
Vol 4 (2) ◽  
pp. 51 ◽  
Author(s):  
Felicia M. Mitchell ◽  
Shanondora Billiot ◽  
Stephanie Lechuga-Peña
Keyword(s):  
Environmental Change ◽  
Indigenous Peoples ◽  
Environmental Changes ◽  
Indigenous Communities ◽  
Limited Resources ◽  
Indigenous Groups ◽  
Ecological Changes ◽  
Global Environmental ◽  
Cultural Connections ◽  
Global Environmental Changes

Global environmental changes can happen quickly or over extended periods and have compounding effects. Indigenous communities experience environmental changes that can lead to a decline in quality of life, illness or disease, and unwelcome cultural adaptations that extend to future generations. Due to limited resources and political marginalization, members of these communities may not be able to respond to or prevent these conditions. Cultural connections to the land and community, along with limited resources, impact Indigenous peoples’ willingness and ability to relocate to different geographic locations experiencing less damaging ecological changes or environmental risk. In this article, we respond to the Special Issue prompt probing “[m]ethods in which Indigenous communities engage within their environment and on the land to conduct research”. We begin by describing environmental change, followed by a scoping review of Photovoice studies focused on environmental issues. Environmental changes affecting Indigenous groups are discussed, including a case study and a discussion of the ways that Photovoice can support and honor Indigenous peoples’ connection to the natural environment. This article is not intended to be an exhaustive review, but rather seeks to understand how Photovoice is being used to respond to and document environmental change, and how such visual methodologies can be used in Indigenous communities.

scholarly journals EL CAMINO DE LA EDUCACION DE LOS PUEBLOS INDIGENAS EN EL DEPARTAMENTO DEL CAUCA, COLOMBIA: de la etnoeducación a la educación propia

2020 ◽  
Vol 7 (13) ◽  
Author(s):  
Javier Alfredo Fayad
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Education ◽  
El Paso ◽  
Indigenous Communities ◽  
History Of ◽  
Education Model ◽  
Education Projects ◽  
Cultural Forms ◽  
The Way

En este artículo se propone valorar las formas, prácticas y propuestas que las comunidades indígenas han elaborado en función de sus proyectos de educación propia, como resultado de presiones y luchas ante el modelo de educación oficial. La historia de implementación de la educación en las comunidades indígenas ha sido la negación de sus idiomas y formas culturales a partir del modelo de educación evangelizadora, republicana y estandarizada. Los cambios en ese camino muestran el paso de la etnoeducación a la educación propia indígena, que se reconoce en Colombia gracias a la Constitución de 1991 y a las luchas de las comunidades por transformar el modelo institucionalizado de educación, al proponer una educación que reconozca los principios culturales, los idiomas, las lógicas otrasde los pueblos indígenas. Los aportes de los pueblos Nasa y Misak en el departamento del Cauca demuestran la riqueza de cómo se viene investigando, indagando y tratando de fortalecer una propuesta educativa desde las comunidades. THE PATH OF EDUCATION OF INDIGENOUS PEOPLES IN THE DEPARTMENT OF CAUCA, COLOMBIA:from ethnoeducation to own education ABSTRACTThe purpose of this article is to discuss the practices and proposals of education projects that indigenous communities have elaborated, against the official education model. The history of implementation of education in indigenous communities has been the negation of their languages and cultural forms based on the evangelizing, republican and standardized education model. The changes in this path show the passage from ethnoeducation to indigenous education itself, recognized in the 1991 Constitution. The contributions of the Nasa and Misak peoples in the department of Cauca demonstrate the way that they are trying to strengthen an educational proposal from the communities.Key-words: Ethnoeducation. Own education. Accompaniment. Recognition of differences. Knowledge relationships.  

scholarly journals International and Domestic Law Dimensions of Climate Justice for Arctic Indigenous Peoples

2014 ◽  
Vol 43 ◽  
pp. 113-150 ◽  
Author(s):  
Elizabeth Ann Kronk Warner ◽  
Randall S. Abate
Keyword(s):  
Climate Change ◽  
Environmental Justice ◽  
Case Studies ◽  
Indigenous Peoples ◽  
Arctic Region ◽  
Indigenous Communities ◽  
The Arctic ◽  
Indian Country ◽  
Indigenous Nations ◽  
Impacts Of Climate Change

The Arctic region is in crisis from the effects of climate change. The impacts of climate change pose a particular threat to Arctic indigenous communities. Because of the disproportionate impacts of climate change, these indigenous communities are environmental justice communities. Part I of this article discusses how indigenous nations are environmental justice communities and discusses the unique factors that may apply to environmental justice claims arising in Indian country. The article then presents two case studies to explore how, if at all, these concepts have been previously applied to environmental justice claims brought by various Arctic indigenous communities. Part II addresses the Inuit Circumpolar Conference’s petition to the Inter-American Commission on Human Rights. Part III considers the Native Village of Kivalina’s lawsuit against numerous private emitters of greenhouse gases. These case studies underscore the failure of international and domestic forums’ consideration of the special situation of Arctic indigenous peoples as environmental justice communities.

Notes on Becoming a Comrade: Indigenous Women, Leadership, and Movement(s) for Decolonization

2019 ◽  
Vol 43 (3) ◽  
pp. 41-54
Author(s):  
Jaskiran Dhillon
Keyword(s):  
Environmental Justice ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Indigenous Women ◽  
Gender Violence ◽  
Political Consciousness ◽  
Women Leadership ◽  
Indigenous Woman ◽  
The Arts

Written from the perspective of a non-Indigenous woman of color “standing with” Indigenous communities through politicized allyship, this article explores the politics of becoming a comrade to Indigenous peoples in their struggles for liberation in the settler-colonial present. Dhillon highlights key moments in the development of her political consciousness by centering the fundamental leadership, knowledge, and guidance of Indigenous women in decolonial activism and scholarship across a range of areas—including environmental justice, colonial gender violence, and the arts—that have been foundational to the anticolonial framework informing her scholarship and organizing.

scholarly journals Protecting Intellectual Property Rights and Traditional Ecological Knowledge: A Critical Look at Peru's Law 27811

2020 ◽  
Vol 79 (1) ◽  
pp. 69-79
Author(s):  
Michelle Hak Hepburn
Keyword(s):  
Intellectual Property ◽  
Property Rights ◽  
Intellectual Property Rights ◽  
Indigenous Peoples ◽  
Traditional Ecological Knowledge ◽  
Indigenous Communities ◽  
Ecological Knowledge ◽  
History Of ◽  
Protecting Intellectual Property ◽  
San Martín

The Peruvian government's Law N. 27811, an intellectual property law passed in 2002 and designed to register and protect traditional knowledge, provides productive opportunities for critical analysis. Framed within the trajectory of international intellectual property rights and discussions that complicate the integration of Traditional Ecological Knowledge (TEK) into Cartesian scientific frameworks, this paper critically examines how the Peruvian law has been implemented and its impacts in Indigenous communities, particularly in the Andean Amazon region. The analysis is based on the author's work assisting Indigenous communities in San Martin register their knowledge through this law. While the law represents an advanced legal attempt to address power inequalities, it remains problematic. It does not address the impoverishment of Indigenous Peoples and continues to subordinate Indigenous TEK to Cartesian science. Although it is a symbolic recognition of the value of Peruvian Indigenous Peoples, other mechanisms are still required to redress the long history of colonization and racism.

These People Have Always Been a Republic

2019 ◽  
Author(s):  
Maurice S. Crandall
Keyword(s):  
Native American ◽  
New Mexico ◽  
Indigenous Communities ◽  
The United States ◽  
Social Needs ◽  
Political Rights ◽  
Indigenous Groups ◽  
The Face ◽  
History Of ◽  
Political Economic

Spanning three hundred years and the colonial regimes of Spain, Mexico, and the United States, Maurice S. Crandall’s sweeping history of Native American political rights in what is now New Mexico, Arizona, and Sonora demonstrates how Indigenous communities implemented, subverted, rejected, and indigenized colonial ideologies of democracy, both to accommodate and to oppose colonial power.  Focusing on four groups--Pueblos in New Mexico, Hopis in northern Arizona, and Tohono O'odhams and Yaquis in Arizona/Sonora--Crandall reveals the ways Indigenous peoples absorbed and adapted colonially imposed forms of politics to exercise sovereignty based on localized political, economic, and social needs. Using sources that include oral histories and multinational archives, this book allows us to compare Spanish, Mexican, and American conceptions of Indian citizenship, and adds to our understanding of the centuries-long struggle of Indigenous groups to assert their sovereignty in the face of settler colonial rule.

The Indigenous Caribbean

Freedom Roots ◽  
2019 ◽  
pp. 9-52
Author(s):  
Laurent Dubois ◽  
Richard Lee Turits
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Communities ◽  
History Of ◽  
Eastern Caribbean

This chapter confronts the challenge of telling a long-term history of the indigenous Caribbean. It emphasizes that this history is ongoing, with indigenous peoples still very much shaping the present and future of the region. We explore the deep history of indigenous presence in the region, Columbus’ journey, the history of indigenous peoples in the Eastern Caribbean who became known as “Caribs.” We also tell story of the Garifuna, a community that emerged in St. Vincent from the encounter between Africans who had escaped enslavement and indigenous communities on the island.

scholarly journals Indigenous Participation and the Incorporation of Indigenous Knowledge and Perspectives in Global Environmental Governance Forums: a Systematic Review

2021 ◽  
Author(s):  
Melanie Zurba ◽  
Anastasia Papadopoulos
Keyword(s):  
Systematic Review ◽  
Indigenous Peoples ◽  
Environmental Governance ◽  
Biological Diversity ◽  
Indigenous Communities ◽  
Convention On Biological Diversity ◽  
Future Research ◽  
Global Environmental Governance ◽  
Global Environmental ◽  
Indigenous Participation

AbstractGlobal environmental governance (GEG) forums, such as those convened through the United Nations, result in the development of monumental guiding frameworks such as the Sustainable Development Goals (SDGs) and the Convention on Biological Diversity (CBD) Conference of Parties (COPs) Aichi and post-2020 targets. The ratification of policy frameworks by member and/or signatory states can result in major shifts in environmental policy and decision-making and has major implications for Indigenous communities. In this article, we present systematic review of the peer-reviewed literature on Indigenous participation in GEG forums, and focus on the specific questions: (1) what GEG forums include Indigenous participation and (2) how do Indigenous peoples participate in GEG forums, including how their perspectives and knowledges are framed and/or included/excluded within governance discussions, decisions, and negotiations. We provide a bibliometric analysis of the articles and derive seven inductively determined themes from our review: (1) Critical governance forums and decisions; (2) inclusion and exclusion of Indigenous voices and knowledge in GEG forums; (3) capacity barriers; (4) knowledge hierarchies: inclusion, integration, and bridging; (5) representation and grouping of Indigenous peoples in GEG; (6) need for networks among and between Indigenous peoples and other governance actors; and (7) Indigenous peoples influence on GEG decisions and processes. Our findings can be used to improve GEG forums by contributing to the development strategies that address the barriers and inequities to meaningful and beneficial Indigenous participation and can contribute to future research that is focused on understanding the experiences of Indigenous peoples within GEG forums.

scholarly journals A Comparative Analysis of Indigenous Research Guidelines to Inform Genomic Research in Indigenous Communities

2012 ◽  
Vol 3 (1) ◽  
Author(s):  
Nicole K Taniguchi ◽  
Maile Taualii ◽  
Jay Maddock
Keyword(s):  
Best Practices ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Biological Samples ◽  
Genetic Research ◽  
Indigenous Communities ◽  
Genomic Research ◽  
Indigenous Research ◽  
Research Guidelines ◽  
Indigenous Groups

BACKGROUND: Genetic research has potential benefits for improving health, such as identifying molecular characteristics of a disease, understanding disease prevalence and treatment, and developing treatments tailored to patients based on individual genetic characteristics of their disease. Indigenous people are often targeted for genetic research because genes are easier to study in communities that practice endogamy. Therefore, populations perceived to be more homogenous, such as Indigenous peoples, are ideal for genetic studies. While Indigenous communities remain the focal point of many genomic studies, some result in harm and unethical practice. Unfortunately, the harms of poorly formulated and unethical research involving Indigenous people have created barriers to participation that prevent critical and lifesaving research. These harms have led a number of Indigenous communities to develop guidelines for engaging with researchers to assist in safely bridging the gap between genetic research and Indigenous peoples. SPECIFIC AIMS: The specific aims of this study were: (1) to conduct an international review and comparison of Indigenous research guidelines that highlight topics regarding genetics and use of biological samples and identify commonalities and differences among ethical principles of concern to Indigenous peoples; and (2) develop policy recommendations for Indigenous populations interested in creating formal policies around the use of genetic information and protection of biological samples using data from specific aim 1. METHODS: A comparative analysis was performed to identify best research practices and recommendations for Indigenous groups from four countries: Canada, New Zealand, Australia, and the United States. The analysis examined commonalities in political relationships, which support self-determination among these Indigenous communities to control their data. Current international Indigenous guidelines were analyzed to review processes of how genetic research is conducted and the use of biological samples is handled with Indigenous peoples. RESULTS: Results suggest the need for genetic and genomic research policies for the world’s Indigenous people. Indigenous groups are most vulnerable to research exploitation and harm; therefore, identifying principles that work for Indigenous people will lead to best practices for all populations. CONCLUSIONS: Development and implementation of best practices informed by research guidelines in Canada, New Zealand, Australia, and the U.S. may be helpful to advise Indigenous leaders, policy makers, and researchers to the proper conduction of genetic research within Indigenous communities. Comparative analyses are a useful tool for identifying areas for further work in developing genetic research policy for Indigenous communities. OUTCOME: The outcomes of this analysis are relevant and useful to Indigenous communities and inform the development of community-based genetic research guidelines. The recommendations can be used in designing appropriate policies for future genomic research with Indigenous peoples.

scholarly journals Igorots in the Blogosphere: Claiming Spaces, Re-constructing Identities

2009 ◽  
Vol 2 (1) ◽  
Author(s):  
Liezel C. Longboan
Keyword(s):  
Ethnic Identity ◽  
Indigenous Peoples ◽  
Total Population ◽  
Indigenous Communities ◽  
The Philippines ◽  
The Internet ◽  
Mainstream Media ◽  
Indigenous Groups ◽  
The Media

Indigenous peoples in the Philippines have rarely been covered by the mainstream media, despite comprising 20 percent of the country’s total population. Lacking access to the media due to various constraints, they have had limited opportunities to create content themselves. But the emergence of the Internet, particularly blogs, is now providing members of indigenous communities with the much-needed space for self-expression. More particularly, several indigenous groups in North Luzon, collectively known as Igorots, are using blogs more extensively to re-construct and re-present their ethnic identity in cyberspace. For this paper, I shall describe how a group of Igorot bloggers protested about a controversial Igorot statue and how this eventually led to its removal.

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