scholarly journals Re-Establishing Human-Nature Relations: Responses of Indigenous People of Indonesia to Covid-19

2021 ◽  
Vol 7 (2) ◽  
pp. 447-472
Author(s):  
Samsul Maarif
Keyword(s):  
At Risk ◽  
Human Nature ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Information Resources ◽  
Ecological Disaster ◽  
The World

Abstract Indigenous peoples of the world, including those of Indonesia, were more potentially at risk for Covid-19, due to their being marginalized and thus their lack of access to necessary information resources. Despite being marginalized and vulnerably impacted by the pandemic, indigenous people of Indonesia had re-contextualized their indigenous strategies that enabled them to survive and even offer lessons worth considering: indigenous ecocentrism. Data on their ideas and responses to the pandemic were collected through weekly webinars, featuring representatives of indigenous people as the main speakers, personal calls, and supported by a series of fieldwork, including data on the situation before the pandemic. Their responses to the pandemic were commonly based on ecocentrism; that Covid-19 was an ecological disaster caused by human’s misconducts against humanity and human-nature relations. In response, they took responsibilities to perform eco-centric rituals, and called for a re-establishment of ecological human-nature relations to deal with Covid-19.

scholarly journals Intellectual Property Protection of Indigenous Peoples in Indonesia: Quo Vadis?

2020 ◽  
Vol 3 (1) ◽  
pp. 1-7
Author(s):  
Anis Mashdurohatun ◽  
Ariy Khaerudin ◽  
Teguh Prasetyo
Keyword(s):  
Intellectual Property ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Legal System ◽  
Intellectual Property Protection ◽  
Raw Material ◽  
Library Research ◽  
The World ◽  
Quo Vadis ◽  
Traditional Cultural Expressions

Illicit used of intellectual property protection of indigenous peoples which are increasingly exploitative and leaving the existing values, and it’s happen over the world. Paradox government need it for raw material in creative economic but there’s no law to protect. The aim of this study is to describe dilemma of law patronage for Intellectual property of Indigenous People. Method for this study used library research. The values of justice in the use of traditional cultural expressions are carried out proportionally and balanced by harmonizing the values of individuals with communal values. Based on it ought to palladium with legal system that preserve behalf indigenous peoples in order to achieve legal objectives (Justice, certainty and expediency).  

scholarly journals Maori Education in 1993: A Review and Discussion

1993 ◽  
Author(s):  
Kathie Irwin
Keyword(s):  
Economic Development ◽  
Indigenous People ◽  
Life Histories ◽  
Information Resources ◽  
Research Report ◽  
The Third ◽  
Significant Events ◽  
Development Decade ◽  
The World ◽  
History Of

Was 1993 a happening year or was 1993 a happening year! A number of significant events, in national as well as global terms, occurred. It was: the centenary year of Women’s Suffrage in Aotearoa; the International Year of the World’s Indigenous People, linking “an estimated 250 million indigenous people in more than seventy countries around the world” (Te Puni Kokiri, 1993a); an election year; and the final year of the Development Decade, which was outlined as the third objective of the kawenata, the covenant, declared by Maoridom at the Hui Taumata, the Maori Economic Development Summit held in 1984, marked in Te Rapa this year with the holding of the 1993 National Commercial and Economic Development Conference, organised by the Ki Tua o Te Arai Trust (Te Puni Kokiri, 1993b). Each of these events has major implications for Maori education during 1993 and beyond. Analyses of the implications of these events for Maori education provide the major organising themes for this paper. The events of 1993 have stimulated much critical debate, research and scholarly analyses of the issues they encompass. We will all be the richer for the publication of these new works. Numerous conferences have been held and books launched. Some of the books capturing this year’s themes with significance for Maori education include: Standing in the Sunshine (Coney, 1993); Maori Women and the Vote (Rei, 1993); Nga Mahi Whakaari a Titokowaru, Ruka Broughton’s previously unpublished draft doctoral thesis (Broughton, 1993) (the first Maori text on Titokowaru to be published, following the two previously published texts in English by Pakeha writers); Learning Liberation: Women as Facilitators of Learning (Manchester and O’Rourke, 1993); Te Ara Tika: Maori and Libraries – A Research Report (MacDonald, 1993); Educating Feminists: Life Histories and Pedagogy (Middleton, 1993); Te Maori i roto i nga Mahi Whakaakoranga – Maori in Education (Davies and Nicholl, 1993); Women Together: A History of Women’s Organisations in New Zealand (Else et al., 1993); and Te Hikoi Marama, Volume 2 – A Directory of Maori Information Resources (Szekely, 1993)...

Claims-Based Co-management in Norway's Arctic? Examining Sami Land Governance as a Case of Treaty Federalism

2019 ◽  
Vol 52 (4) ◽  
pp. 723-741 ◽  
Author(s):  
Aaron John Spitzer ◽  
Per Selle
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Land Management ◽  
Three Dimensions ◽  
Northern Canada ◽  
Management Regime ◽  
The World ◽  
Management Regimes

AbstractAround the world, Indigenous peoples seek increased control of traditional lands. In northern Canada, such control may be afforded by claims-based co-management regimes. Such regimes are a common, and sometimes celebrated, component of treaty federalism. In Norway, Europe's only Indigenous people, the Sami, now participate in a land-management regime: the Finnmark Estate (FeFo). We explore whether FeFo is, in effect, claims-based co-management and whether Sami thus enjoy the sort of guaranteed shared rule envisioned in treaty federalism. We compare FeFo to Canadian co-management in three dimensions: novelty, independence and Indigenous influence. We conclude FeFo is indeed claims-based co-management. But FeFo falls short of the treaty-federal ideal, for reasons possibly including bureaucratic capture, fragile legitimacy, conflicting interpretations of the Sami interest and conflicting views on the merits of shared rule.

Indigenous Peoples and Cultural Survival

2016 ◽  
Author(s):  
Priscilla A. Day
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Cultural Survival ◽  
Living Well ◽  
The World ◽  
History Of ◽  
The Many

Indigenous people across the globe are struggling for the cultural survival of their families and communities. This article provides an overview of indigenous people across the world and some of the many challenges they face to keep their cultures alive and strong. Indigenous peoples live throughout the world and share many common characteristics, which are described in detail in the article. Historical and contemporary challenges affecting cultural survival are provided, including accounts of the history of colonization and some of its lasting impacts on indigenous people and their cultures. Bolivia is highlighted as a country that has embraced the “living well” concept. The article closes by encouraging people to learn about and become allies with indigenous people because, ultimately, we are all impacted by the same threats.

scholarly journals Environmental Law Politics and Malind Anim Indigenous People Rights Protection based on Free and Prior Informed Consent Principles

2018 ◽  
Vol 73 ◽  
pp. 02017
Author(s):  
Emiliana B. Rahail ◽  
Julianto J. J. Kalalo ◽  
Herbin F. Betaubun ◽  
Chyntia N. Kalalo
Keyword(s):  
Informed Consent ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Environmental Law ◽  
Legal Certainty ◽  
Rights Protection ◽  
Prior Informed Consent ◽  
The World ◽  
Relationship Of ◽  
The Relationship

Indigenous peoples and the environment are two things that are difficult to separate, because they are interdependent. The regulation of environmental law in Indonesia and in the world generally regulates the protection of indigenous peoples’ rights of the environment. Over time, conflicts over the environment often occur due to the needs of development that exploit the indigenous peoples’ environment. The problem in this paper is to protect the rights of indigenous peoples and their customary environment based on the Principles of Free and Prior Informed Consent (FPIC). Based on FPIC principles, indigenous peoples' rights of their environment can be protected and it will not cause harm to the indigenous peoples. When governments and investors use the customary environment of the indigenous people for both public and economic development interests, they must pay respect and appreciation to the indigenous peoples in the using the environment based on FPIC principles. This research was conducted by analyzing the rules of law and the principles of law, and examining the relationship of environmental law issues and the regulations that exist. The conclusion of this paper is that the principles of FPIC is the concept of environmental protection on the rights of indigenous peoples which must be applied in the existing laws of environmental law in Indonesia to maintain legal certainty in protecting indigenous peoples' customary environment.

An Ancient People Struggling to Find a Modern Voice – Experiences of Australia’s Indigenous People with Advisory Bodies

2019 ◽  
Vol 26 (4) ◽  
pp. 600-619
Author(s):  
Bertus De Villiers
Keyword(s):  
Federal Government ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Aboriginal People ◽  
Advisory Body ◽  
The Past ◽  
Ancient People ◽  
The World ◽  
Made In ◽  
Advisory Bodies

The Aboriginal People of Australia are arguably the oldest uninterrupted community of indigenous peoples in the world, but they have not yet been heard in the corridors of power. Recently, a proposal arose from Aboriginal People to give them a ‘voice’ that would be elected to give advice to the federal government and promote their rights and interests. Several attempts have been made in the past to create an advisory body for Aboriginal People, but they have all failed. The question considered in this article is what lessons can be learnt from previous failed attempts, and what can be done to ensure the success of the proposed Voice.

Isolasi Sosio-Budaya Masyarakat Orang Asli di Malaysia dan Kesannya Terhadap Pentafsiran Hukum Islam

2020 ◽  
Vol 21 (1) ◽  
pp. 1-20
Author(s):  
Paiz Hassan ◽  
Mohd Anuar Ramli
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Islamic Law ◽  
Way Of Life ◽  
Low Literacy ◽  
Orang Asli ◽  
Library Research ◽  
Local Background ◽  
Negative Perceptions ◽  
Closed Door

Majority of the indigenous people who are the original inhabitants in Malaysia inhibit the remote area of tropical forest which is rich in natural resources. Their lives are separated from the outside community due to several factors such as geography, low literacy, negative perceptions of the surrounding community, and the closed-door attitude of the indigenous people. Consistent preaching activities have changed the faith of the indigenous people from animism orientation towards believing in the Oneness of God. The practice of Islam as a way of life in the lives of indigenous peoples is found to be difficult to practice because the fiqh approach presented to them does not celebrate their local condition. In this regard, this study will examine the socio-cultural isolation of indigenous peoples and their impact on the interpretation of Islamic law. To achieve this objective, the researchers have applied the library research method by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that there is rukhsah and taysir approach given to isolated people as well as with local background to facilitate the religious affairs of the indigenous people. Abstrak Majoriti masyarakat Orang Asli yang merupakan penduduk asal di semenanjung Malaysia mendiami kawasan pedalaman di hutan hujan tropika yang kaya dengan khazanah alam. Kehidupan mereka terasing daripada masyarakat luar disebabkan beberapa faktor seperti geografi, kadar literasi yang rendah, pandangan negatif masyarakat sekitar dan sikap tertutup masyarakat Orang Asli. Gerakan dakwah yang dijalankan secara konsisten telah membawa perubahan kepercayaan sebahagian masyarakat Orang Asli daripada berorientasikan animisme kepada mempercayai Tuhan yang Esa. Pengamalan Islam sebagai cara hidup dalam kehidupan masyarakat Orang Asli didapati agak sukar untuk dipraktikkan lantaran pendekatan fiqh yang disampaikan kepada mereka tidak meraikan suasana setempat mereka. Sehubungan itu, kajian ini akan meneliti keadaan isolasi sosio-budaya masyarakat Orang Asli dan kesannya terhadap pentafsiran hukum Islam. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati terdapat rukhsah dan pendekatan taysir diberikan kepada mereka yang hidup terasing serta berlatar belakang budaya setempat bagi memudahkan urusan keagamaan masyarakat Orang Asli.

A Māori Girl Watches, Listens, and Learns – Coming of Age from an Indigenous Viewpoint: Mauri (Merata Mita, 1988)

2018 ◽  
Author(s):  
Alistair Fox
Keyword(s):  
Indigenous People ◽  
Coming Of Age ◽  
Natural World ◽  
Feature Film ◽  
Indigenous Woman ◽  
Spiritual Dimension ◽  
The World ◽  
Life Force ◽  
Relationship Of ◽  
The Relationship

This chapter examines Merata Mita’s Mauri, the first fiction feature film in the world to be solely written and directed by an indigenous woman, as an example of “Fourth Cinema” – that is, a form of filmmaking that aims to create, produce, and transmit the stories of indigenous people, and in their own image – showing how Mita presents the coming-of-age story of a Māori girl who grows into an understanding of the spiritual dimension of the relationship of her people to the natural world, and to the ancestors who have preceded them. The discussion demonstrates how the film adopts storytelling procedures that reflect a distinctively Māori view of time and are designed to signify the presence of the mauri (or life force) in the Māori world.

Peering Beyond the Imperial Gaze: Using Digital Tools to Construct a Spatial History of Conquest

2017 ◽  
Vol 11 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Jeremy M. Mikecz
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Narrative Analysis ◽  
Digital Tools ◽  
Spanish Conquest ◽  
Digital Maps ◽  
Spatial History ◽  
Colonial Texts ◽  
History Of ◽  
Spatial Narrative

Ethnohistorians and other scholars have long noted how European colonial texts often concealed the presence and participation of indigenous peoples in New World conquests. This scholarship has examined how European sources (both texts and maps) have denied indigenous history, omitted indigenous presence, elided indigenous agency, and ignored indigenous spaces all while exaggerating their own power and importance. These works provide examples of colonial authors performing these erasures, often as a means to dispossess. What they lack, however, is a systematic means of identifying, locating, and measuring these silences in space and time. This article proposes a spatial history methodology which can make visible, as well as measurable and quantifiable the ways in which indigenous people and spaces have been erased by colonial narratives. It presents two methods for doing this. First, narrative analysis and geovisualization are used to deconstruct the imperial histories found in colonial European sources. Second it combines text with maps to tell a new (spatial) narrative of conquest. This new narrative reconstructs indigenous activity through a variety of digital maps, including ‘mood maps’, indigenous activity maps, and maps of indigenous aid. The resulting spatial narrative shows the Spanish conquest of Peru was never inevitable and was dependent on the constant aid of immense numbers of indigenous people.

“Utopia First!” A Machiavellian Conception of Solidarity in More's Utopia

Moreana ◽  
2018 ◽  
Vol 55 (Number 209) (1) ◽  
pp. 79-93
Author(s):  
Marie-Claire Phélippeau
Keyword(s):  
At Risk ◽  
Human Beings ◽  
Farm Work ◽  
The World ◽  
Social Difficulties ◽  
The Republic ◽  
The Individual ◽  
Democratic Elections ◽  
Communal Organization

This paper shows how solidarity is one of the founding principles in Thomas More's Utopia (1516). In the fictional republic of Utopia described in Book II, solidarity has a political and a moral function. The principle is at the center of the communal organization of Utopian society, exemplified in a number of practices such as the sharing of farm work, the management of surplus crops, or the democratic elections of the governor and the priests. Not only does solidarity benefit the individual Utopian, but it is a prerequisite to ensure the prosperity of the island of Utopia and its moral preeminence over its neighboring countries. However, a limit to this principle is drawn when the republic of Utopia faces specific social difficulties, and also deals with the rest of the world. In order for the principle of solidarity to function perfectly, it is necessary to apply it exclusively within the island or the republic would be at risk. War is not out of the question then, and compassion does not apply to all human beings. This conception of solidarity, summed up as “Utopia first!,” could be dubbed a Machiavellian strategy, devised to ensure the durability of the republic. We will show how some of the recommendations of Realpolitik made by Machiavelli in The Prince (1532) correspond to the Utopian policy enforced to protect their commonwealth.

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