scholarly journals STSQEY’ULÉCW RE ST'EXELCEMC (ST’EXELEMC LAWS FROM THE LAND)

2017 ◽  
Vol 33 (1) ◽  
pp. 187
Author(s):  
Nancy Sandy
Keyword(s):  
Nous Avons ◽  
Indigenous Peoples ◽  
Legal Regime ◽  
Legal Process ◽  
Legal Principles ◽  
The People ◽  
Indigenous Nations ◽  
The Face ◽  
Kinship Ties ◽  
Peuples Autochtones

This article is a journey to uncover the foundation of the laws that kept children safe at T’exelc – the place where the salmon charge up the river.  T’exelc is one village on Secwepemculécw – land of the Secwepemc People.  The people who live at T’exelc are known as ST’exelcemc.      The ST’exelcemc laws are drawn from the land and unearthed in the stories of the Stet’ex7ém – the Elders reminiscing about how they were raised, the stories they heard and how they lived their lives. The Stet’ex7ém place themselves first on the land to describe the activity they are involved in and with the people who they do their work with.  This rich methodology is our legal process to define the laws that still govern our relationships to the land and its resources, with our kinship ties in our community of relations, and those of other surrounding Indigenous nations.  As the Stet’ex7ém describe these legal relationships they recognize they only speak about their laws - Stsqey'ulécw re st'exelcemc – St’exelemc Laws From The Land, and each story captures the values and legal principles that form the ctk’wenme7iple7ten – all the laws in every aspect of our lives.  Those laws, values and principles are expressed in Secwepemctsín – our language to tell us what is right and what is wrong – the heart of any legal regime.  It is important you hear these stories and transmit this knowledge for all of our kw’séltken – all our relatives so others know we like all other Indigenous Peoples had our own government and our own laws since time immemorial.   This witnessing is an important journey to reconciliation for the revival of S’texlecemc governance and nation-building.  The Stet’ex7ém stories are a healing and living testament to the power of how we utilized our laws to continually maintain our legal order in the face of colonialism. Cet article constitue un voyage exploratoire visant à découvrir le fondement des lois qui ont permis d’assurer la sécurité des enfants à T’exelc – l’endroit où le saumon remonte la rivière. T’exelc est un village situé à Secwepemculécw – soit le territoire des Secwepemc. Les personnes qui vivent à T’exelc sont appelées les ST’exelcemc.      Les lois des ST’exelcemc sont tirées des enseignements de la terre et se dégagent des récits des Stet’ex7ém, dans lesquels les Anciens racontent la façon dont ils ont été élevés et ont vécu leurs vies, et les histoires qu’ils ont entendues. Les Stet’ex7ém se placent d’abord sur la terre pour décrire l’activité à laquelle ils se livrent et les personnes avec lesquelles ils travaillent. Cette riche méthodologie représente la base de notre processus juridique servant à définir les lois qui régissent encore nos rapports avec la terre et ses ressources, avec les autres membres de notre collectivité et avec les autres nations autochtones environnantes. Dans leur description de ces liens juridiques, les Stet’ex7ém reconnaissent qu’ils parlent uniquement de leurs lois –  Stsqey'ulécw re st'exelcemc – les lois de la terre des St’exelemc, et chaque récit couvre les valeurs et les principes de droit qui forment le ctk’wenme7iple7ten – soit l’ensemble des lois qui gouvernent chaque aspect de nos vies. Ces lois, valeurs et principes sont exprimés en langue Secwepemctsín – la langue dont nous nous servons pour décrire ce qui est bien et ce qui est mal – soit le cœur de tout régime juridique. Il est important que vous entendiez ces récits et que vous transmettiez ce savoir pour tous nos kw’séltken – tous nos parents, afin que les autres sachent que nous avons déjà, à l’instar de tous les autres peuples autochtones, notre propre gouvernement et nos propres lois depuis des temps immémoriaux. Ce témoignage constitue une étape importante du processus de réconciliation à suivre afin de faire revivre la gouvernance des S’texlecemc et de donner un nouveau souffle à leur nation. En racontant dans leurs récits la façon dont nous avons utilisé nos lois pour préserver notre ordre juridique malgré les pressions exercées par le colonialisme, les Anciens des Stet’ex7ém nous lèguent un précieux héritage dont nous pouvons nous servir pour cheminer vers la réconciliation. 

Transformations

2018 ◽  
Author(s):  
Steven Wernke
Keyword(s):  
Case Studies ◽  
Indigenous Peoples ◽  
Early Years ◽  
Indigenous Languages ◽  
Religious Practices ◽  
Burial Practices ◽  
Sacred Landscapes ◽  
The Andes ◽  
The People ◽  
The Face

Spanish rule in the Andes claimed legitimacy based on the missionary project to convert indigenous peoples to Christianity. This chapter details the early years of Catholic evangelization, when priests began to learn indigenous languages and to explain religious concepts in terms familiar to Inca and other Andean religious practices. In the face of indigenous heterodoxy and resistance, the missionary project took more intrusive forms, intervening in indigenous settlement and burial practices. Recent archaeological and ethnohistoric advances offer case studies for understanding religious actions to turn the people of the Inca world away from their pre-contact sacred landscapes and community rituals.

scholarly journals Section 35 Legal Framework: Implications for Evaluation

2020 ◽  
Vol 34 (3) ◽  
Author(s):  
Robert Patrick Shepherd
Keyword(s):  
Indigenous Peoples ◽  
Professional Ethics ◽  
Indigenous Rights ◽  
Legal Framework ◽  
Legal Principles ◽  
Program Evaluations ◽  
Indigenous Nations ◽  
The Government ◽  
Relationship Of

Developments in Canada’s constitutional and legal framework since 1982 set the stage for the current Liberal government’s nation to nation policy which recognizes Indigenous rights and seeks to build a relationship of respect and partnership through reconciliation with Indigenous peoples. These developments have important implications for those engaged in policy and program evaluations who are now called upon - not only by their own professional ethics but by the legal principles flowing from section 35 - to reimagine their approach and work as partners with Indigenous nations based on the recognition of Indigenous rights, reconciliation and the Crown’s duty to act honourably in all of its dealings with Indigenous peoples. There are no off the shelf answers for how this can be done. Evaluations professionals will need to be guided by these key legal principles and the progressive view set out in the Liberal government’s Principles Respecting the Government of Canada’s Nation to Nation Relationship with Indigenous Peoples.  

scholarly journals Decolonial conservation: establishing Indigenous Protected Areas for future generations in the face of extractive capitalism

2021 ◽  
Vol 28 (1) ◽  
Author(s):  
Megan Youdelis ◽  
Justine Townsend ◽  
Jonaki Bhattacharyya ◽  
Faisal Moola ◽  
J.B. Fobister
Keyword(s):  
Political Ecology ◽  
Indigenous Peoples ◽  
Paradigm Shift ◽  
Settler Colonialism ◽  
Biodiversity Crisis ◽  
Indigenous Nations ◽  
Governance Systems ◽  
The Face ◽  
Biocultural Conservation

Extractive capitalism has long been the driving force of settler colonialism in Canada, and continues to threaten the sovereignty, lands and waters of Indigenous nations across the country. While ostensibly counterposed to extractivism, state-led conservation has similarly served to alienate Indigenous peoples from their territories, often for capitalist gain. Recognizing the inadequacy of the colonial-capitalist conservation paradigm to redress the biodiversity crisis, scholars in political ecology increasingly call for radical, convivial alternatives rooted in equity and justice. Indigenous Protected and Conserved Areas (IPCAs) are one such alternative, representing a paradigm shift from colonial to Indigenous-led conservation that reinvigorates Indigenous knowledge and governance systems. Since the Indigenous Circle of Experts finalized a report in 2018 on how IPCAs could contribute to Canada's conservation targets and reconciliation efforts, an increasing number of Indigenous stewardship initiatives across the country have been declared as IPCAs. These initiatives are assertions of Indigenous sovereignty, inherent rights, and responsibilities to their territories, as well as movements to rejuvenate biocultural conservation. Although Canada is supporting IPCAs through certain initiatives, the country's extractivist development model along with jurisdictional inconsistencies are undermining the establishment and long-term viability of many IPCAs. This paper explores two instances where Indigenous governments have established, or are establishing, IPCAs as novel strategies for land and water protection within long histories of resistance to colonial-capitalist exploitation. We argue that there is a paradoxical tension in Canadian conservation whereby Indigenous-led conservation is promoted in theory, while being undermined in practice. IPCAs offer glimpses of productive, alternative sustainabilities that move away from the colonial-capitalist paradigm, but are being challenged by governments and industries that still fail to respect Indigenous jurisdiction.

scholarly journals Amazônia Brasileira na Pandemia: A Difícil Missão de Sobreviver ao Coronavírus e à Crise Política do País

2020 ◽  
Vol 14 ◽  
pp. 47-58
Author(s):  
Bárbara Cruz ◽  
◽  
Keyword(s):  
Indigenous Peoples ◽  
Historical Context ◽  
Amazon Rainforest ◽  
Political Crisis ◽  
The Political ◽  
The People ◽  
The Face ◽  
History Of ◽  
The Moment ◽  
The Impact

This article has as main objective to discuss the impact of the Coronavirus pandemic on the Brazilian Amazon, its consequences and conflicts not only in the forest but also in the people living in the region, especially the situation of indigenous peoples and how COVID-19 has been impacting the tribes directly and indirectly, through the exposure of opinions, facts and historical context, factors of paramount importance that help to build the current panorama of the Amazon within the pandemic. In addition, this article aims to analyse the political crisis that Brazil is facing at the moment and how it influences the impacts suffered by the Amazon macro-region, in order to highlight the need for discussion — now more than ever —, to protect and preserve Amazonian diversity in the face of a government that omits responsibility for the prevention of Amazonian identity. The concern with the Amazon rainforest is not something recent, however the current moment is decisive in the history of the largest tropical forest in the world.

scholarly journals Analysis Juridical Public Participation Formation of Regional Regulation No. 3 of 2017 on The Implementation of The Business Entertainment In Wonosobo Regency

2019 ◽  
Vol 2 (1) ◽  
pp. 147
Author(s):  
Amin Syarifudin ◽  
Rakhmat Bowo Suharto
Keyword(s):  
Public Participation ◽  
Public Interest ◽  
Local Regulation ◽  
Legal Principles ◽  
The Public ◽  
The Third ◽  
The People ◽  
Public Hearings ◽  
The Face ◽  
The Right

To set the order and comfort in the Wonosobo regency and Goverment Wonosobo regency make Region Regulation No. 3 of 2017 on the Implementation of Enterprise Entertainment in Wonosobo. This is associated with the rise of karaoke business premises in Wonosobo. But after the regulation passes reap a lot of conflict in the community. This makes the writer interested in making. Juridical Analysis of Public Participation in Formation of Regional Regulation Number. 3 of 2017 on the Implementation of Enterprise Entertainment in Wonosobo,Method of approach used in this study is a sociological juridical methods, using the principles and legal principles in reviewing, view, and analyze problems.According to Act No. 12 of 2011 Establishment Regulation Legislation. Article 96 "The public has the right to give feedback in oral and / or written in question can be done through public hearings, working visits, socialization and / or, seminars, workshops and / or discussion.In the establishment of the Regional Regulation No. 3 Of 2017 on the Implementation of Enterprise Entertainment in Wonosobo regency public participation, not maximum.Constraints in the face is the lack of public interest in participating, goverment is valued less the aspirations of the people should be overcome by it, provide an understanding of the importance of public participation in Formation of Regional Regulation 3 Of 2017 about the entertainment business in Wonosobo, maximizing the dissemination of the regulations and the third accommodate all the aspirations of the peopleKeywords: Public Participation; Local Regulation; Entertainment.

scholarly journals From Paintings to Power: The meaning of the Warrior Flag twenty years after Oka

2010 ◽  
Vol 6 (1) ◽  
Author(s):  
Kahente Doxtater (Horn Miller)
Keyword(s):  
Nous Avons ◽  
Indigenous Peoples ◽  
Beliefs And Values ◽  
De Se ◽  
The World ◽  
Dominant Society ◽  
Peuples Autochtones ◽  
Nous Utilisons

As Indigenous peoples we have found it necessary both to react to and to differentiate ourselves from the beliefs, values and practices that have been imposed upon us through colonization. To make our resistance effective, we sometimes use the tools of the dominant society. The Unity Flag in the incarnation that is commonly known as the ‘Mohawk Warrior Flag’ is one example of this phenomenon. Flown all over the world, it serves as a symbol for the unity of Indigenous peoples, illuminating our discordant relationship with a world that remains dominated by beliefs and values that are alien to us. This paper will introduce a Kanienkehaka perspective on the Flag, reconstructing its symbols and history and illustrating how it carries the message of unity-in-resistance for the various peoples who have turned to it for support in their ongoing struggles with colonialism. En tant que peuples Autochtones nous avons trouvé nécessaire de réagir et de se différencier des croyances, valeurs et pratiques qui nous étaient imposées par la colonisation. Pour rendre notre résistance efficace, nous utilisons parfois les outils de la société dominante. Le Drapeau de l’Unité dans l’incarnation, plus souvent connu sous le nom de « Drapeau du Guerrier Mohawk » est un exemple de ce phénomène. Flottant partout dans le monde, il sert de symbole de l’unité des peoples autochtones, mettant en lumière nos relations discordantes avec un monde qui reste dominé par des croyances et valeurs qui nous sont étrangères. Cet article introduit une perspective Kanienkehaka sur le Drapeau, reconstruisant ses symboles et son histoire et illustrant la façon dont le Drapeau porte le message de l’unité-en-résistance pour les divers peuples qui se sont tournés vers lui comme soutien dans leurs luttes en cours contre le colonialisme.

scholarly journals Reflections on the Right to Palliative Care in Bangladesh: Legal Regime Revisited

2013 ◽  
Vol 4 (3) ◽  
pp. 25-33
Author(s):  
Md Jobair Alam
Keyword(s):  
Palliative Care ◽  
Legal Aspects ◽  
Legal Services ◽  
Legal Regime ◽  
The People ◽  
Access To Health ◽  
The Face ◽  
The Right ◽  
Health Rights ◽  
Legal Interventions

Patients with life-limiting illness and their families face many problems and complexities. The gravity of such problem is often escalated with the fact of the patients‘ deprivation of the proper care as a corollary to their fundamental health rights. The legal aspects of the palliative care thus concern the issues of concentrating more on the rights of the patients in getting relief from sufferings of all kinds, physical, psychological and spiritual. As such, it may include the opportunity of getting legal interventions not only in the way of claiming the protection of palliative care (such as securing access to health and social benefits) but also in the face of dealing with other life-transactions of the patients and their families (such as protecting and disposing of property; planning for children and other dependents). This paper is an attempt to articulate these legal dimensions of the right to palliative care in the context of Bangladesh. The major focus of this paper will be founded on the wide-ranging constitutional obligation on the right to health, which offers a meaningful space for the right to palliative care by way of implications. More importantly, this paper will clarify the point that taking the right to palliative care seriously will at least result in sensitizing the health right of the people of Bangladesh, especially for the poor communities, having limited awareness of their human rights and limited access to and little experience of legal services. DOI: http://dx.doi.org/10.3329/bioethics.v4i3.17375 Bangladesh Journal of Bioethics 2013; 4(3):25-33

Reinterpretasi Ayat-ayat “Kekerasan”

2018 ◽  
Vol 3 (1) ◽  
pp. 93-103
Author(s):  
Lina Aniqoh
Keyword(s):  
Historical Context ◽  
Moral Values ◽  
Textual Interpretation ◽  
The Earth ◽  
The People ◽  
Double Movement ◽  
The Face

This paper seeks to elaborate on the textual interpretation of Q.S Muhammad verse 4 and Q.S at Taubah verse 5. These two verses are often employed by the extremist Muslim groups to legitimize their destructive acts carried out on groups considered as being infidels and as such lawfully killed. The interpretation was conducted using the double movement hermeneutics methodology offered by Fazlur Rahman. After reinterpretation, the two verses contain moral values, namely the war ordered by God must be reactive, fulfill the ethics of "violence" and be the last solution. Broadly speaking, the warfare commanded in the Qur'an aims to establish a benefit for humanity on the face of the earth by eliminating every crime that exists. These two verses in the contemporary socio-historical context in Indonesia can be implemented as a basis for combating the issue of hoaxes and destructive acts of extremist Muslim groups. Because both are crimes and have negative implications for the people good and even able to threaten the unity of mankind.

A Study on the works of Elizabeth Cook-Lynn with reference to Indian Genocide

IJOHMN ◽  
2017 ◽  
Vol 3 (6) ◽  
pp. 31-43
Author(s):  
V. Padmanaban
Keyword(s):  
Native American ◽  
Indigenous Peoples ◽  
Native American Studies ◽  
American Government ◽  
White American ◽  
Political Status ◽  
The People ◽  
Indigenous Lands ◽  
Westward Movement ◽  
Wounded Knee

This work is a study on the works of Elizabeth Cook-Lynn who is proficient scholar and hails from South Dakotas and Sioux nations and their turmoil, anguish and lamentation to retrieve their lands and preserve their culture and race. Many a aboriginals were killed in the post colonization. Elizabeth Cook-Lynn grieves and her lamentation for the people of Dakotas yields sympathy towards the survived at Wounded Knee massacre and the great exploitation of the livelihood of the indigenous people and the cruelty of American Federal government. Treaty conserved indigenous lands had been lost due to the title of Sioux Nation and many Dakotas and Dakotas had been forced off from their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native’s peoples’ culture and political status as considered by Jefferson’s epoch. And to collect bones and Indian words, delayed justice all these issues tempt her to write. The authors accuses that America was in ignorance and racism and imperialism which was prevalent in the westward movement. The natives want to recall their struggles, and their futures filled with uncertainty by the reality and losses by the white and Indian life in America which had undergone deliberate diminishment by the American government sparks the writer to back for the indigenous peoples. This multifaceted study links American study with Native American studies. This research brings to highlight the unchangeable scenario of the Native American who is in the bonds of as American further this research scrutinizes Elizabeth’s diplomacy and legalized decolonization theory which reflects in her literature career and her works but defies to her own doctrines.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

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