Thesis (Ph. D.)--University of California, San Diego, 2006. / Title from first page of PDF file (viewed September 21, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 493-512).

The aim of this essay is to explore how Swedish textbooks and official documents regarding the upper secondary school present indigenous religions. Special emphasis is placed on how the textbooks write about the Sami religion. The issues have been what picture do the textbooks give of the Sami religion and other indigenous religions? What do the authorities write about indigenous religions in the control documents of the school? Do the textbooks give a stereotypical image of indigenous people? Are indigenous religions considered as a historical or contemporary phenomenon? The method has been text analysis and ten textbooks in Religious studies have been investigated. The theoretical perspective is Bhabha´s theory of stereotypes and the other.    The result shows that the curriculum for the upper secondary school proclaim that schools should teach about Sami religion, but it doesn´t say anything of other indigenous religions. The subject syllabus of religion does not include anything about Sami religion or any other indigenous religions. This could be one reason why the books write little about the subject. Not even half the textbooks have a chapter about indigenous religions. Only two textbooks had a section about Sami religion. Whether the textbooks give a stereotypical picture of indigenous people or not differ between books. About half the books give a stereotypical description of indigenous people. The Sami people were not described in a stereotypical way, but occasionally they were described as the other.Mainly the textbooks describe the religions as something that belong in the past or in remote areas of the world.

Indigenous rights are among the most rapidly progressing domains in international law. The UN Declaration on the Rights of Indigenous Peoples was adopted more than a decade ago, and now the task consists of implementing the rights within the state structure. While the concept of self- determination constitutes the very core of indigenous rights, it also represents the most difficult challenge to establish within the existing system of sovereign states. This thesis seeks to contribute to the discussion regarding the implementation of indigenous peoples’ right to self-determination within states. By examining the public discourse surrounding the concept of self-determination in relation to the Sami people in the Swedish political system, it’s possible to obtain a deeper understanding of the dynamics in play. The thesis focuses on analyzing the core elements of self- determination and the formulation of the perceived problems surrounding the political measures of the concept. The discourse analysis, examining the period 2006-2017, concludes that the understanding of the concept of self-determination is linked to the political status of the indigenous people, the political debate within the national assembly, the perception of possible solutions and the function of indigenous institutions.

A educação escolar indígena específica, diferenciada, bilíngue e intercultural é legalmente um direito assegurado aos povos indígenas no Brasil. Na prática, tal direito ainda enfrenta dificuldades para se efetivar, seja pela relação colonialista do estado e suas instituições para com os povos indígenas, seja pela morosidade e burocracia dos processos e instrumentos técnico-administrativos. É preciso considerar também os dissensos entre as reivindicações dos movimentos indígenas e o modo moderno ocidental majoritário de fazer e pensar as políticas públicas. Neste cenário, a política de territórios etnoeducacionais – TEE é uma das criações mais recentes na história da educação escolar indígena no país, sendo implementada gradualmente desde o ano de 2009 e gerando discussões, interesses, dúvidas e questionamentos acerca de sua efetivação. A partir de vivências com professoras e professores kaingang e guarani no Rio Grande do Sul, em especial da atuação na Ação Saberes Indígenas na Escola – núcleo UFRGS entre os anos de 2014 e 2017, constatei que, para a implementação de uma política indigenista ser efetiva, é necessário, entre outros movimentos, que ela seja apropriada afetivamente pelos povos indígenas envolvidos. Para a elaboração desta pesquisa, a política de TEE surgiu como semeadora de discussões e reflexões, com os (des)conhecimentos, (in)compreensões, estranhamentos e sentimentos que essas professoras e professores expõem e compartilham sobre o assunto. . Dentro de uma perspectiva de tese como acontecimento, busquei perceber como se dão os movimentos de apropriação (afetiva) da política de territórios etnoeducacionais pelos povos indígenas, tomando os encontros de formação continuada dos professores kaingang e guarani do RS como campos de reflexão coletiva e colaborativa. Utilizei as noções de pensamento seminal (Rodolfo Kusch), a dimensão do coração no pensamento ameríndio (Rodolfo Kusch e tradições indígenas) e o corazonar (Patrício Guerrero Arias) para compor um estudo denso e situado dos movimentos de apropriação afetiva indígena das políticas educacionais indigenistas, com base no vivido e nos sentipensamentos (Orlando Fals Borda) compartilhados em campo. Assumindo a imprevisibilidade de deixar- me estar e deixar-me afetar pelos campos de vivência, sabendo-me também afetando, adotei posturas e (dis)posições metodológicas que possibilitassem o estar junto com as pessoas indígenas, coautoras das reflexões desta pesquisa. Atuei conforme minhas sensibilidades de mundo, considerando a intuição e o acaso, no estar sendo estudante-universitária-mãe-pesquisadora- formadora e de acordo com as relações de parceria estabelecidas com os professores indígenas observando, registrando, participando e intervindo quando me foi solicitado. Dessa forma, esta pesquisa buscou evidenciar os movimentos fecundos de apropriação afetiva de políticas por meio do corazonamiento germinal da política de territórios etnoeducacionais. / The indigenous school education, specific, differentiated, bilingual and intercultural is legally a right assured to indigenous peoples in Brazil. In practice, this right still faces difficulties to be realized, either by the colonialist relationship of the state and its institutions with indigenous peoples, or by the bureaucracy of the processes and technical-administrative instruments. It is also necessary to consider the differences between the claims of the indigenous movements and the modern Western majority way of making and thinking public policies. In this scenario, the policy of ethnical educational territories - TEE is one of the most recent creations in the history of indigenous school education in the country, being implemented gradually since 2009 and generating discussions, interests, doubts and questions about its effectiveness. Based on experiences with kaingang and guarani teachers in Rio Grande do Sul, especially in the Action Indigenous Knowledge in the School - UFRGS nucleus between 2014 and 2017, I found that for the implementation of an indigenous policy to be effective , it is necessary, among other movements, that it be affectively appropriated by the indigenous peoples involved. In order to elaborate this research, the TEE policy emerged as a sower of discussions and reflections, with the (dis) knowledge, (in) understandings, estrangement and feelings that these teachers expose and share on the subject. From a perspective of thesis as an event, I tried to understand how the movements of appropriation (affective) of the politics of ethnical educational territories by the indigenous peoples take place, taking the meetings of continuous formation of teachers kaingang and Guarani of RS as fields of collective and collaborative reflection. I used the notions of seminal thinking (Rodolfo Kusch), the dimension of the heart in Amerindian thought (Rodolfo Kusch and indigenous traditions) and the corazonar (Patrício Guerrero Arias) to compose a dense and situated study of the movements of indigenous affective appropriation of indigenist educational policies, based on the lived and sentipensamento (Orlando Fals Borda) shared in the fieldwork. Assuming the unpredictability of letting me be and letting myself be affected by the fields of living, knowing myself also affecting, I adopted postures and methodological positions that would make it possible to be together with the indigenous people, co-authors of the reflections of this research. I acted according to my world sensibilities, considering intuition and chance, being a student-university-mother-researcher-trainer and according to established partnership relationships with indigenous teachers observing, registering, participating and intervening when I was asked. Thus, this research sought to highlight the fecund movements of affective appropriation of policies through the germinal heart of the politics of ethnical educational territories. / La educación escolar indígena específica, diferenciada, bilingüe e intercultural es legalmente un derecho asegurado a los pueblos indígenas en Brasil. En la práctica, tal derecho aún enfrenta dificultades para hacer efectivo, sea por la relación colonialista del estado y sus instituciones hacia los pueblos indígenas, sea por la morosidad y burocracia de los procesos e instrumentos técnico-administrativos. Es necesario considerar también los disensos entre las reivindicaciones de los movimientos indígenas y el modo moderno occidental de hacer y pensar las políticas públicas. En este escenario, la política de territorios etnoeducacionales – TEE es una de las creaciones más recientes en la historia de la educación escolar indígena en el país, siendo implementada gradualmente desde el año 2009 y generando discusiones, intereses, dudas y cuestionamientos acerca de su efectivación. A partir de vivencias con profesoras y profesores kaingang y guaraní en Rio Grande do Sul, en especial de mi actuación en lo Ação Saberes Indígenas na Escoela – núcleo UFRGS entre los años 2014 y 2017, he constatado que, para la implementación de una política indigenista ser efectiva, es necesario, entre otros movimientos, que sea apropiada afectivamente por los pueblos indígenas involucrados. Para la elaboración de esta investigación, la política de TEE surgió como planteadora de discusiones y reflexiones, con los (des) conocimientos, (in) comprensiones, asombros y sentimientos que esas profesoras y profesores exponen y comparten sobre el asunto En una perspectiva de tesis como acontecimiento, busqué percibir cómo se dan los movimientos de apropiación (afectiva) de la política de territorios etnoeducacionales por los pueblos indígenas, tomando los encuentros de formación continuada de los profesores kaingang y guaraní del RS como campos de reflexión colectiva y colaborativa. He utilizado las nociones de pensamiento seminal (Rodolfo Kusch), la dimensión del corazón en el pensamiento amerindio (Rodolfo Kusch y tradiciones indígenas) y el corazonar (Patrício Guerrero Arias), para componer un estudio denso y situado en los movimientos de apropiación afectiva indígena de las políticas educativas indigenistas, con base en lo vivido y en los sentimientos (Orlando Fals Borda) compartidos en el campo. Asumo lo imprevisible de dejarme estar y dejarme afectar por los campos de vivencia, sabiéndo que también afecto, he adoptado posturas y (dis) posiciones metodológicas que posibilitan el estar junto con las personas indígenas, co-actoras de las reflexiones de esta investigación. Yo actué de acuerdo com mis sensibilidades de mundo, en el estar siendo universitaria-madre-investigadora-formadora y con las relaciones de asociación establecidas con los profesores indígenas, observé, registré, participé e intervine cuando se me pidió. De esta forma, esta investigación buscó evidenciar los movimientos fecundos de apropiación afectiva de políticas por medio del corazonamiento germinal de la política de territorios etnoeducacionales.

The present article seeks to approach to the constitutional content of the right of indigenous peoples to their territories, especially the one developed by the Inter American Court of Human Rights, in view of the substantial pronouncements of this important court, its guarantor rights character, and it’s binding to the operators of the justice system of our country character. / El presente artículo intenta aproximarse al contenido constitucional del derecho de los pueblos indígenas sobre sus territorios, de manera especial al desarrollado por la Corte Interamericana de Derechos Humanos, en atención a los sustanciosos pronunciamientos de este importante tribunal, a su carácter garante de derechos, y de su carácter vinculante para los operadores del sistema de justicia de nuestro país.

This thesis investigates the emergence of an indigenous middle class between 1975 and 2010 in Bolivia - a country characterized by poor and unstable long-term economic growth, high inequality, and enduring ethnic and class cleavages. The study takes a two-tiered approach. It focuses first on tracing the emergence of the middle class by highlighting the main drivers of socio-economic improvement for individuals. Based on a longitudinal examination of a Socio-Economic Index (SEI) - upon which the middle class is operationally defined in this thesis - I explain the emergence of the middle class as the result of two distinct but interconnected processes: (i) a massive urbanization process that reached a peak in the mid-1980s, which brought individuals closer to areas favoured by state policies; and (ii) an institutional change in the mid-1990s, consisting of a new national framework that allocated resources more efficiently throughout the country. In addition, my analysis uncovers the different occupational trajectories that middle-class individuals followed to gain access to the new structure of opportunities and to prosper and become part of the middle class. Based on inter- and intra-generational analyses of occupational mobility, I find that in a context of an over supply of labour and with limited skills and economic capital, migrants found the means to thrive socially and economically in commerce, transport, and construction activities. Secondly, I explore the extent to which the emergence of the new middle class has opened-up opportunities for indigenous peoples. I conduct a periodic headcount of indigeneity based on spoken languages (indigenous and/or Spanish) and self-ascription to indigenous groups. Two messages emerge from this exercise. First, the new middle class has provided opportunities for individuals who are monolingual in indigenous languages, whether they ascribe themselves or not to an indigenous group. Second, individuals' ethnic identities become fuzzier as they move into the middle class. This is revealed by indigenous language loss and a significant decrease in self-ascription that happened in a markedly stratified manner over just ten years. I tackle the intricacies of middle-class ethnic identity by drawing on a social identity conceptual framework that allows me to integrate synergistically the discussions on class, ethnicity, and modernization. By approaching social identities through the analysis of differentiated lifestyles, I find that new middle-class individuals have hybrid and segmented identities. That is, individuals combine indigenous/traditional and modern forms of living that vary according to their socio-economic level, but do not necessarily move towards cultural assimilation. I contend that the creation of new status symbols and forms of recognition based on indigenous idiosyncrasies in the new middle class constitutes a categorical break with historical, ethnic-based forms of social, economic, and cultural exclusion and discrimination. In summary, this thesis advances the conceptualization and understanding of the middle class, contributing to the burgeoning literature on emerging middle classes in developing countries by offering a more complex picture of its expansion and identity construction.

Magister Legum - LLM (Mercantile and Labour Law) / Traditional Knowledge (TK) has previously been considered a 'subject' in the public domain, unworthy of legal protection. However, the last few decades have witnessed increased discussions on the need to protect the knowledge of indigenous peoples for their economic sustenance, the conservation of biodiversity and modern scientific innovation. Questions remain as to how TK can best be protected through existing, adapted or sui generis legal frameworks. Based on an examination of the formal knowledge-protection mechanisms (i.e. the existing intellectual property system), this mini-thesis contends that these existing systems are inadequate for protecting TK. As a matter of fact, they serve as veritable platforms for incidences of biopiracy. It further argues that the many international initiatives designed to protect TK have so far failed owing to inherent shortcomings embedded in them. Furthermore, a comparative assessment of several national initiatives (in New Zealand, South Africa and Kenya) supports an understanding that several domestic efforts to protect TK have been rendered ineffective due to the insurmountable challenge of dealing with the international violations of local TK rights. It is therefore important that on-going international negotiations for the protection of TK, including the negotiations within the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), do not adopt similar approaches to those employed in previous initiatives if TK must be efficiently and effectively protected. This mini-thesis concludes that indigenous peoples possess peculiar protection mechanisms for their TK within the ambit of their customary legal systems and that these indigenous mechanisms are the required anchors for effective global protections.

Magister Legum - LLM (Mercantile and Labour Law) / Traditional Knowledge (TK) has previously been considered a 'subject' in the public domain, unworthy of legal protection. However, the last few decades have witnessed increased discussions on the need to protect the knowledge of indigenous peoples for their economic sustenance, the conservation of biodiversity and modern scientific innovation. Questions remain as to how TK can best be protected through existing, adapted or sui generis legal frameworks. Based on an examination of the formal knowledge-protection mechanisms (i.e. the existing intellectual property system), this mini-thesis contends that these existing systems are inadequate for protecting TK. As a matter of fact, they serve as veritable platforms for incidences of biopiracy. It further argues that the many international initiatives designed to protect TK have so far failed owing to inherent shortcomings embedded in them. Furthermore, a comparative assessment of several national initiatives (in New Zealand, South Africa and Kenya) supports an understanding that several domestic efforts to protect TK have been rendered ineffective due to the insurmountable challenge of dealing with the international violations of local TK rights. It is therefore important that on-going international negotiations for the protection of TK, including the negotiations within the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), do not adopt similar approaches to those employed in previous initiatives if TK must be efficiently and effectively protected. This mini-thesis concludes that indigenous peoples possess peculiar protection mechanisms for their TK within the ambit of their customary legal systems and that these indigenous mechanisms are the required anchors for effective global protections.

This study explores the extent to which the use of indigenous languages in the publications of Kwayedza and uMthunywa has contributed to the empowerment of the indigenous people. It is informed by the idea that language is an important instrument of development which can either facilitate participation or engender exclusion, bringing about agency thereby inspiring a transformational and participative agenda. Given that the media plays a major role in informationdissemination, this study engages an important subject which has often been given cursory attention. The study is guided by the post-colonial theoretical framework. It employs the mixed methods approach which is premised on the assumption that life is characterised by complex realities which can be understood using multiple approaches. As such, elements of both quantitative and qualitative research are used. Findings revealed that the use of indigenous languages empower readers through making information accessible in a language that makes sense to them. The collected data also show that the newspapers are pivotal in resuscitating the indigenous languages that have been overshadowed by the hegemonic English. They promote the values, norms and general cultural features of indigenous people. Above all, the papers provide curriculum-specific columns for school going children. However, these newspapers are found wanting with regards to the scope of their coverage. Their coverage tends to concentrate on the socio-cultural lives of people at the expense of scientific, technological, political and economic issues. Furthermore, the papers‟ handling of the history of the nation is simplistic and lacks depth. In addition, issues of spirituality also tend to be concerned with the negative (witchcraft, bogus prophets and traditional healers) than the positive aspects. The study recommends a conversion of the papers from tabloid to a genre that accommodates politico-economic, scientific and technological news the social interest stories already being covered in these indigenous language papers; the development of orthographies of other local languages to avoid having Shona and Ndebele being the only indigenous languages that are used in these papers and that the papers present the best of all aspects of the Zimbabwean cultural heritage to restore the indigenous people‟s belief and respect in themselves. The study also suggests that the two papers and many more that are to come in indigenous languages, must showcase, develop, promote and institutionalise the positive aspect of the Zimbabwean cultural heritageand the infusion of all dimensions of indigenous knowledge systems into the current set-up. / African Languages / D. Litt. et Phil. (African Languages)

Centro Universitário Metodista IPA / A presente tese estuda a atuação educacional da missão indigenista metodista junto ao povo kanamari, avaliando suas características de relacionamento com a conjuntura atual de implementação de políticas públicas em educação indígena motivadas pelas características de estado democrático de direito instituídas na Constituição da República Federativa do Brasil promulgada em 1988. Esta análise é feita a partir da prática missionária educacional indigenista da igreja metodista junto ao povo kanamari. O estudo está dividido em cinco capítulos organizados em dois movimentos. É é feito a partir da historiografia narrativa. No primeiro movimento é apresentado os elementos introdutórios para compreensão do desenvolvimento da pesquisa e compreende os capítulos primeiro ao terceiro. Estes capítulos apresentam os elementos de existência dos sujeitos da pesquisa, dos elementos que instituem a relação entre si desde a perspectiva da educação indígena como política pública. O segundo movimento compreende os capítulos quarto e quinto que são mais analíticos das temáticas que atravessam as historicidades dos sujeitos históricos que interagem no contexto da constituição do estado democrático de direito brasileiro. Representam a parte mais analítica e conclusiva da pesquisa apontando elementos transversais que auxiliam na explicitação das condições de aproximação, distanciamento, parceria e crítica presentes nas experiências abordadas. / This dissertation studies the educational actions of the Methodist indigenous mission with the Kanamari people. The Kanamari's relationship characteristics are evaluated, taking into consideration the current state of affairs in which public policies regarding indigenous education, motivated by the characteristics of the democratic rule of law established in the Constitution of the Federal Republic of Brazil promulgated in 1988, are being implemented. This analysis is done through the Methodist Church's indigenous missionary educational practice with the Kanamari tribe. The study is divided into five chapters and organized into two movements. It is done through narrative historiography. In the first movement, comprised of chapters one to three, the introductory elements for understanding the development of the research are presented. These chapters represent elements of existence of the research subjects, of the elements that establish a relationship among themselves from the perspective of indigenous education as public policy. The second movement is made up of the fourth and fifth chapters, which are more analytical of the themes which cross the historicities of the historic subjects that interact in the context of the constitution of the Brazilian democratic rule of law. These chapters represent the most analytical and conclusive part of the research, pointing out transverse elements that aide in the expliciting of conditions of approximation, distancing, partnership and criticism present in the experiences dealt with.