scholarly journals Transformation of indigenous peoples’ Ecological conciousness

2021 ◽  
Vol 244 ◽  
pp. 12001
Author(s):  
Oksana Shostak ◽  
Liubov Drotianko ◽  
Vira Bazova
Keyword(s):  
Indigenous Peoples ◽  
Temporal Structure ◽  
Ecological Identity ◽  
Sacred Landscape ◽  
The World ◽  
Deep Conviction ◽  
The Right ◽  
Spatial Identity ◽  
The Universe ◽  
Stylistic Device

The world of Indigenous ecological reality has a spatial and temporal structure. The need for a favorable natural environment, sufficient natural resources’ quantity and quality, as well as env ironmental security has been permanently present in autochtonous existence. Researchers of North American and Siberian indigenous peoples’ ecological identity agree that of the two criteria, spatial structure plays more important role than temporal. The indigenous peoples’ spatial identity is linked to their deep conviction that everything in the world “stops” periodically, so if you pray in the right locality, where higher powers are most likely to stop at that very moment, prayer would be heard. Thus the feeling of attachment to ethnic homeland is crucial in the process of creating an ethnic niche. Most of the Indigenous people believe that their nations were created at the territory they live now, so this locus is the center of the universe for them. The past and the future are understood by the natives at the level of physical perceptible sound, visual, tactile and sensory sensations, thus the concept of the sacred landscape is formed, and each nation has its own notion of it. Indigenous writers sometimes shift temporal-spatial layers, superimposing chronotopic planes, suspending astronomical time, thus destroying the boundaries of the real world and at the same time creating fascinating spaces that are an important part of the indigenous spatial identity. Thus, spatiality functions in fictional texts as a stylistic device designed to express the opposition of different worlds.

scholarly journals ARKTISKE FOLK SOM STATISTER OG AKTØRER PÅ DEN GLOBALE SCENE

1996 ◽  
Author(s):  
Frank Sejersen
Keyword(s):  
Indigenous Peoples ◽  
Daily Life ◽  
Self Determination ◽  
The Arctic ◽  
Extreme Pressure ◽  
Political Work ◽  
The World ◽  
Cultural Processes ◽  
Arctic Communities ◽  
The Right

Frank Sejersen: Arctic people as by-standers and actors at the global stage For centuries, the indigenous peoples of the Arctic have been perceived as isolated from the rest of the world. The article argues that secluded Arctic communities do not exist and that Arctic peoples are integrated into numerous political, cultural and economic relations of a global extent. The pre-colonial inter-continental trade between Siberia and Alaska and the increased militarization the whole circumpolar region are but two examples. Throughout history, indigenous peoples of the Arctic have been players on the global stage. Today, this position has been strengthened because political work on this stage is imperative in order to secure the welfare and possibilities of local Arctic communities. To mention an example, Arctic peoples’ hunting activities have been under extreme pressure from the anti-harvesting movement. The anti-harvesting organizations run campaigns to ban hunting and stop the trade with products from whales, seals and furbearing animals. Thus, political and cultural processes far from the homeland of Arctic peoples, have consequences for the daily life of many Arctic families. The global stage has become an important comerstone in indigenous peoples’ strive to gain more control over their own future. The right to trade, development and self-determination are some of the rights they claim.

scholarly journals Ensuring food security of indigenous peoples in Latin America by the UN food and agricultural organization (FAO)

2021 ◽  
Vol 25 (4) ◽  
pp. 855-871
Author(s):  
Anita Z. Rakhman
Keyword(s):  
Human Rights ◽  
Latin America ◽  
Food Security ◽  
Indigenous Peoples ◽  
Aboriginal People ◽  
Vulnerable Groups ◽  
Right To Food ◽  
The World ◽  
The Right ◽  
Agricultural Organization

The activities of the United Nations in the 21st century, as in the earlier period, are undoubtedly devoted to protection and promotion of human rights. It promotes the realization of fundamental human rights through specialized agencies in various fields taking in account concerns and needs of vulnerable groups of population, in particular indigenous peoples. The World Food and Agricultural Organization (FAO), in its turn, develops policies and implements strategies and programs to guarantee food security and the right to food to aboriginal people around the world, including in Latin America.

scholarly journals Indigenous Peoples, World Heritage, and Human Rights

2018 ◽  
Vol 25 (3) ◽  
pp. 245-281 ◽  
Author(s):  
Ana Filipa Vrdoljak
Keyword(s):  
Human Rights ◽  
Cultural Heritage ◽  
International Law ◽  
Indigenous Peoples ◽  
World Heritage ◽  
Cultural Organization ◽  
World Heritage Convention ◽  
The World ◽  
The Right ◽  
Human Rights Based Approach

Abstract:Indigenous peoples’ emphasis on protecting their cultural heritage (including land) through a human rights-based approach reveals the synergies and conflicts between the World Heritage Convention and the UN Declaration on the Rights of Indigenous Peoples (UNDRIP). This article focuses on how their insistence on the right to participate effectively in decision-making and centrality of free, prior, and informed consent as defined in the UNDRIP exposes the limitations of existing United Nations Educational, Scientific and Cultural Organization and World Heritage Convention processes effecting Indigenous peoples, cultures, and territories and how these shortcomings can be addressed. By tracking the evolution of the UNDRIP and the World Heritage Convention from their drafting and adoption to their implementation, it examines how the realization of Indigenous peoples’ right to self-determination concerning cultural heritage is challenging international law to become more internally consistent in its interpretation and application and international organizations to operate in accordance with their constitutive instruments.

scholarly journals Karakteristik Siyasah dalam al-Quran dan Hadis

2021 ◽  
Vol 10 (1) ◽  
pp. 52
Author(s):  
Ilham Syukri ◽  
Syahidin Syahidin ◽  
Agusri Fauzan
Keyword(s):  
The Political ◽  
The World ◽  
The Right ◽  
Political Character ◽  
The Universe

Al-Quran is a book in which it discusses the problems of the world and the hereafter. And the hadith is the official explanation of the Koran. Understanding worldly concepts in al-Quran also requires a process of reasoning through the guidance of the Prophet's sunnah. One of the worldly problems mentioned in al-Quran is the political and ethical basics that must be adhered to in healthy politics in the style of al-Quran. Al-Quran is the principle of life, there is no single problem that exists in the world and even the hereafter unless it is regulated by the guidance and guidance of al-Quran and the valid sunnah, including in the world of politics, even the political character of al-Quran is not comparable. with it, everything is a benefit and blessing if it is used and understood by the right and proper individual. This research uses the thematic method (maudhu'i) about the siyasah verses. The results show that the political characteristics in al-Quran are 1. Bai'at, 2. Shura, 2. Responsibility, 3. Justice, 4. Silaturrahim. If these characters are applied, they will be safe in their career towards Allah SWT. On the contrary, if they do not disobey, they will be misled and get the wrath of the owner of the universe.

scholarly journals Indigenous Peoples’ Interaction with External World: The Principle of Free, Prior and Informed Consent

2019 ◽  
pp. 114-128
Author(s):  
Pavel Parshin
Keyword(s):  
Informed Consent ◽  
Indigenous Peoples ◽  
Modern Society ◽  
Nature Management ◽  
Way Of Life ◽  
The World ◽  
History Of ◽  
The Right ◽  
Special Rights ◽  
Practical Implications

Indigenous peoples are inheritors of earlier population of their present day territories of modern states, committed to their land and traditional way of life. The world community for many decades proceeds along the path of recognition the rights of indigenous peoples, the main of which, in the author’s opinion, is the right to choose the degree and form of their integration in the modern society. Historically, the attitude towards indigenous peoples’ rights developed from recognition of their right “to be as other peoples are” to the consent to their right to be different an original. One of the main tenet ensuring the realization of their right to originality, which has important practical implications, is the principle of free, prior and informed consent (FPIC) of indigenous peoples to affecting them economic and cultural activities of their dominant neighbors, as well as to more particular (including special) rights and implementation procedures resulting from them. In economic terms, it primarily concerns nature management and, especially, extraction of natural fossil and usage of biological resources, military activities, and waste disposal. The article analyzes the history of ideas about the of indigenous peoples’ rights and their legal fixation, as well as problems of interpretation of the principle of free, prior and informed consent and its implementation in various regions of the world and spheres of activity.

E Pluribus Plures

2020 ◽  
pp. 804-832
Author(s):  
Michael Coyle
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Legal Pluralism ◽  
Social Conditions ◽  
Cultural Survival ◽  
State Laws ◽  
Center Stage ◽  
Aotearoa New Zealand ◽  
The World ◽  
The Right

In much of the world, colonialism has gone hand in hand with the deliberate suppression of Indigenous peoples’ values and the legal orders by which they governed themselves. In light of the marginal social conditions and threats to their future cultural survival that the imposition of colonial sovereignty has produced for Indigenous peoples, pressure has been rising in recent decades for states to recognize the right of Indigenous peoples to be governed by their own diverse laws and normative orders. To be effective, formal efforts to mediate the discourse between those norms and state laws will need to be capable of accommodating fundamental differences between Indigenous and state understandings of governance and of law. Drawing on Indigenous arguments for the revitalization of their laws as well as the insights of legal pluralism, this chapter sketches out a framework by which one might assess the adequacy of mechanisms that mediate between state and Indigenous norms. Our discussion will focus on Canada and Aotearoa/New Zealand, two countries where the issue of legal pluralism has recently taken center stage.

Panbabylonianism

1910 ◽  
Vol 3 (1) ◽  
pp. 47-84 ◽  
Author(s):  
Crawford H. Toy
Keyword(s):  
The Sun ◽  
The Moon ◽  
The West ◽  
The World ◽  
The Will ◽  
The Right ◽  
Heaven And Earth ◽  
The Universe ◽  
Plant Forms

In the year 1794 Charles François Dupuis brought out his Origine de tous les cultes, ou religion universelle, a work that made a great stir in its day. His object, he explains, was not to express his own religious views, but simply to describe the opinions of the ancients. The religion of antiquity he represents as the recognition of the divinity of the universe, the heavenly bodies playing the chief rôle; all ancient cosmogonies, with heaven and earth, all the apparatus of religion (ritual, processions, images), and all myths were derived from sun, moon, planets, and constellations. The beast-forms and plant-forms of the Egyptian deities, for example, were copied from the constellations into which men had divided the starry sky; the zodiac was associated with the sun as a cause of mundane phenomena, and the division of the sky into twelve parts gave vogue and sacredness to the number twelve among Egyptians, Hebrews, and Greeks; the sun was the chief god—it was called the right eye of the world, and the moon the left eye; from the victory of the sun over darkness and winter sprang the idea of a Restorer of the world, a Saviour. He remarks also that the ancient Chaldeans were distinguished for their achievements in astronomy, and that from them the knowledge of these sciences was carried to the West. They taught that the heavenly bodies controlled mundane destinies, and, according to Diodorus, that the planets were the interpreters of the will of the gods.

Introduction

2020 ◽  
pp. 1-28
Author(s):  
Christopher T. Fleming
Keyword(s):  
Fourth Century ◽  
The World ◽  
The Right ◽  
Right Of Property ◽  
The Universe

Something is someone’s property (when) someone is eligible to use it as desired. Śabarasvāmin, Mīmāṃsābhāṣya (fourth century CE).1 There is nothing which so generally strikes the imagination, and engages the affections of mankind, as the right of property; or that sole and despotic dominion which one man claims and exercises over the external things of the world, in total exclusion of the right of any other individual in the universe. And yet there are very few, that will give themselves the trouble to consider the original and foundation of this right....

LIFE COMPETENCE OF PERSONALITY AS A CONDITION OF LIFE CREATION: ORIGINS AND MODERN DIMENSION

2020 ◽  
Vol 94 (1) ◽  
pp. 277-297
Author(s):  
В. А. Яковлєва ◽  
Л. Ю. Москальова ◽  
С. С. Рашидова
Keyword(s):  
Personal Development ◽  
First Century ◽  
Human Society ◽  
The World ◽  
History Of ◽  
Impossible Task ◽  
Theoretical Category ◽  
The Individual ◽  
The Right ◽  
The Universe

This article discusses current issues of personal development associated with the formation of its vital competence. In particular, attention is paid to the problem of man, his place in the world, spiritual life, happiness, ways to achieve it throughout the history of world scientific thought; the evolution of views on the essence of the concept of "life competence" of the individual, which has its own history and specifics, is analyzed. It was found that the study of this pedagogical problem is carried out on the border of the sciences of society and education, so in the philosophical and sociological literature partially developed a general theoretical foundation for studying the problem of forming the vital competence of the individual. Modern views of Ukrainian scientists on the essence and components of life competence of the individual are revealed. Emphasis is placed on the fact that this concept as a certain theoretical category took shape only in the last century. The life competence of a person of the twenty-first century involves the ability to mobilize in any situation, in any action to acquire knowledge, understanding experience, in order to learn to live in human society, learn to design their lives, skills that would allow her to productively build her life in accordance with the requirements of her own spirit and the demands of society, the essence of life competence will always be insufficiently represented in the history of society. It is concluded that trying to understand or define the essence of the concept of "life" is the same impossible task as trying to overcome the speed of light. Too low a level of awareness does not allow the average person to plunge into the secrets of the universe. Everyone has the right to create and realize their own picture of the world.

scholarly journals Apakah Aku Penjaga Saudaraku?: Mencari Etika Ekologis Kristiani yang Panentheistik dan Berkeadilan

2018 ◽  
Vol 3 (2) ◽  
pp. 167
Author(s):  
Paulus Sugeng Widjaja
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Ecological Ethics ◽  
Continuous Transformation ◽  
Human Identity ◽  
Material World ◽  
The World ◽  
In Christ ◽  
The Right ◽  
The Universe

The damage caused by humankind to nature is an undebatable fact. This article challenges the discriminative attitude that has allowed humans to place ourselves apart from nature and to claim a higher dignity over nature. The belief that humankind is imago Dei who has the right to dominate nature for the sake of their interests has worsened the situation. Faced by the problems, this article proposes a panentheistic and just Christian ecological ethics. It starts from the belief that the universe is one union coherent with and in Christ, in creation, in its history, and in its continuous transformation toward the fullness of that union with and in Christ. Incarnation is not mainly God’s salvific work to save humans, but God’s ethical act embracing and being embraced by nature. In incarnation God is not only present in the world, but is also united in and for the material world in the form of an embodied human, Jesus Christ. Hence human identity is always a perichoresis within which the existence of humans and the existence of nature mutually permeate each other. Neither is ontologically higher than the other, even though each has different function, because the two are sisters/brothers. In this light, a just relationship between humankind and nature must be worked out.

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