A presente dissertação trata da Segurança Alimentar e Nutricional (SAN) entre os povos indí-genas sob a perspectiva do Direito Humano a Alimentação Adequada (DHAA) e da Soberania Alimentar (SA). Apresenta à experiência dos indígenas Asheninkas do Alto Rio Envira, nar-rada a partir deles mesmos, com o Programa de Aquisição de Alimentos (PAA) enquanto be-neficiários fornecedores, no Município de Feijó, Estado do Acre. O PAA invest igado é exe-cutado pelo governo do estado e a modalidade é a Compra com Doação Simultânea. Demons-tra-se, por meio do Estudo de Caso, que o PAA pode fortalecer a segurança alimentar e nutri-cional dessas sociedades diferenciadas com manutenção da sua autonomia cultural. Com isso, debate-se as questões sobre a prioridade legal conferida a estes segmentos e a valorização para a aquisição de produtos tradicionais, intrínsecos á cultura, alimentação e culinária indí-gena. A ressignificação e adequação do Programa localmente unida aos laços de reciprocidade e parentesco, típicos das comunidades indígenas, contribuem para o acesso e manutenção de famílias isoladas geograficamente no Programa. Argumenta-se ainda, que a participação indí-gena no PAA, uma vez seguido os princípios legislativos do Programa e o respeito à autode-terminação dos povos, fortalece o resgate e manutenção dos sistemas alimentares tradicionais dos povos indígenas em seus territórios e terras indígenas já conquistadas legalmente. Assim, o PAA constitui-se não apenas em uma politica geradora de renda, mas, reúne, principalmen-te, características opostas às politicas indigenistas praticadas no passado. / This dissertation discusses food security and nutrition between indigenous people under the consideration of The Human Right to Adequate Food and Food sovereignty perspectives. It presents the experience of the Asheninkas’ people from the high Envira River with the Food Acquisition Program (PAA) in Feijo municipality, from their narratives as suppliers-beneficiaries. The program studied is implemented by the state government in the modality of Buy with Simultaneous donation. It is demonstrated through this case study that the PAA can strengthen food security and nutrition of these diverse societies maintaining their cultural au-tonomy. By this means, questions about the legal priority given to these segments and the appreciation to the acquisition of traditional products, intrinsic to indigenous culture, food and cuisine, are raised and debated. The local reinterpretation and adaptation of the program com-bined with the reciprocity ties and parentage, typical of indigenous communities, contribute to the access and maintenance of geographically isolated families in the program. It is further argued that the indigenous participation on PAA, once its legislative principles and the respect for these people self-determination are observed, strengthens the recovery and maintenance of indigenous traditional food systems in indigenous territories and lands already occupied legal-ly. Therefore, the PAA is not just a income generation policy, but also, and specially, a policy with opposite characteristics from the old indigenous policies.

Through exploring nine Indigenous young adults’ perceptions of their roles in building health and wellness through traditional food sovereignty, I assessed the effectiveness of using John Paul Lederach’s (1997) framework of conflict transformation within an Indigenous context for the purpose of creating Indigenous food sovereignty. Conflict transformation does not acknowledge or address the detrimental effects colonization has had on Indigenous peoples within their daily lives. This gap in analysis stunted the effectiveness of conflict transformation in helping young Indigenous adults to challenge colonial authority and work towards developing sustainable approaches to Indigenous food sovereignty. Within the findings, roles emerged related to a generational cycle of learning and teachings traditional knowledge and cultural practices that are applied in the everyday lives of Indigenous peoples. “Learner-teacher cycles” are an Indigenous response to conflicts stemming from colonization. The cycle follows a non-linear progression of learning cultural and traditional knowledge from family and community and the transmission of that knowledge back to family and peers. Learner-teacher cycles are an everyday occurrence and are embedded within Indigenous cultures. Through the learner-teacher cycles, young adults challenge the effects of colonization within their day-to-day lives by learning and practicing cultural ways of being and traditional knowledge, and then transferring their knowledge to next generations and peers. I have concluded that conflict transformation is not an effective tool in resolving protracted conflicts within an Indigenous context, particularly with reference to Indigenous peoples from CoSalish and Dididaht territories on Turtle Island. Learner-teacher cycles, a framework based on Indigenous methods of challenging colonialism through learning, teaching and practicing cultural and traditional ways of being within everyday life, is an appropriate model for young Indigenous adults to use in creating Indigenous food sovereignty. / Graduate

Rethinking Indigenous legal traditions is fundamentally about rebuilding citizenship. The theory underlying this paper is that it is possible to develop a flexible, overall legal framework that Indigenous peoples might use to express and describe their legal orders and laws, so that they can be applied to present-day problems. This framework must be able to, first, reflect the legal orders and laws of decentralized (i.e., non-state) Indigenous peoples, and second, allow for the diverse way that each society’s culture is reflected in their legal orders and laws. In turn, this framework will allow each society to draw on a deeper understanding of how their own legal traditions might be used to resolve contemporary conflicts, complex social injustices, and human rights violations.The Canadian state is not going away and the past cannot be undone. This means that Indigenous peoples must figure out how to reconcile former decentralized legal orders and law with a centralized state and legal system. Any process of reconciliation must include political deliberation on the part of an informed and involved Indigenous citizenry. We have to answer the question, «Who are we beyond colonialism?» / Repensar las tradiciones legales indígenas es fundamental para la reconstrucción del concepto de ciudadanía. La teoría subrayada en este ensayo es que sí es posible desarrollar un flexible marco legal general que los pueblos indígenas deberían usar para expresar y describir sus órdenes legales y derechos, tal es así que pueden ser aplicados a los problemas actuales. Este marco debe ser capaz, primero, de plasmar los ordenamientos legales y los derechos siguiendo la forma descentralizada (esto es, no-estatal) de los pueblos indígenas; y segundo, permitir que las diversas formas de la cultura de cada sociedad sean reflejadas en sus ordenamientos jurídicos y derechos. Este marco permitirá, a su vez, que cada sociedad haga uso de un entendimiento profundo sobre cómo sus tradiciones legales deberían ser usadas para resolver conflictos contemporáneos, injusticias sociales complejas y la violación de derechos humanos.El Estado canadiense no se está debilitando y el pasado tampoco está descartado. Esto significa que los pueblos indígenas deben analizar cómo reconciliar sus antiguos ordenamientos legales y derechos descentralizados con el Estado y el sistema legal centralizados. Cualquiera fuera el proceso de reconciliación debe incluir una deliberación política sobre la ciudadanía indígena informada y comprometida. Tenemos que responder ala pregunta: «¿Quiénes somos nosotros más allá del colonialismo?».

Historically South African law has been dominated by Western law. Indigenous law and the jural postulates which underpin that law are insufficiently accommodated in the South African legal order. The Western component of the official legal system is regarded as institutionally and politically superior and is as such perceived to be the dominant system. In contrast indigenous law is regarded as a servient system. The monopolistic control of the legal order by the Western section of the population resulted in the creation of a legal order primarily suited to its own needs. The fact that few of the values of indigenous law are reflected in the official legal system and the fact that there is a measure of conflict and tension between the fundamental precepts of indigenous law and those of Western law, gave rise to a crisis of legitimacy of the official legal system in South Africa. This in turn lead to the emergence of unofficial alternative structures for the administration of justice. Indigenous law should receive full recognition and enjoy the same status as Western law. To accomplish this, legislative measures which entrench a distorted indigenous law, limit the application of indigenous law, or affect its status in the South African legal order, should be revoked. Even in a multicultural society such as that of South Africa, there is a common nucleus of core values that are shared by the whole society. But different cultures have different conceptions of these basic values and their role in legal, political and social ordering. The Bill of Rights should give due recognition to the postulates which underscore both Western and indigenous law. This should be done by providing that the values the Bill entrenches, must be interpreted in their proper cultural perspective where circumstances so demand. But this will be possible only if the level of knowledge of indigenous law and its fundamental precepts is drastically improved. / LL.D

A presente dissertação trata da Segurança Alimentar e Nutricional (SAN) entre os povos indí-genas sob a perspectiva do Direito Humano a Alimentação Adequada (DHAA) e da Soberania Alimentar (SA). Apresenta à experiência dos indígenas Asheninkas do Alto Rio Envira, nar-rada a partir deles mesmos, com o Programa de Aquisição de Alimentos (PAA) enquanto be-neficiários fornecedores, no Município de Feijó, Estado do Acre. O PAA invest igado é exe-cutado pelo governo do estado e a modalidade é a Compra com Doação Simultânea. Demons-tra-se, por meio do Estudo de Caso, que o PAA pode fortalecer a segurança alimentar e nutri-cional dessas sociedades diferenciadas com manutenção da sua autonomia cultural. Com isso, debate-se as questões sobre a prioridade legal conferida a estes segmentos e a valorização para a aquisição de produtos tradicionais, intrínsecos á cultura, alimentação e culinária indí-gena. A ressignificação e adequação do Programa localmente unida aos laços de reciprocidade e parentesco, típicos das comunidades indígenas, contribuem para o acesso e manutenção de famílias isoladas geograficamente no Programa. Argumenta-se ainda, que a participação indí-gena no PAA, uma vez seguido os princípios legislativos do Programa e o respeito à autode-terminação dos povos, fortalece o resgate e manutenção dos sistemas alimentares tradicionais dos povos indígenas em seus territórios e terras indígenas já conquistadas legalmente. Assim, o PAA constitui-se não apenas em uma politica geradora de renda, mas, reúne, principalmen-te, características opostas às politicas indigenistas praticadas no passado. / This dissertation discusses food security and nutrition between indigenous people under the consideration of The Human Right to Adequate Food and Food sovereignty perspectives. It presents the experience of the Asheninkas’ people from the high Envira River with the Food Acquisition Program (PAA) in Feijo municipality, from their narratives as suppliers-beneficiaries. The program studied is implemented by the state government in the modality of Buy with Simultaneous donation. It is demonstrated through this case study that the PAA can strengthen food security and nutrition of these diverse societies maintaining their cultural au-tonomy. By this means, questions about the legal priority given to these segments and the appreciation to the acquisition of traditional products, intrinsic to indigenous culture, food and cuisine, are raised and debated. The local reinterpretation and adaptation of the program com-bined with the reciprocity ties and parentage, typical of indigenous communities, contribute to the access and maintenance of geographically isolated families in the program. It is further argued that the indigenous participation on PAA, once its legislative principles and the respect for these people self-determination are observed, strengthens the recovery and maintenance of indigenous traditional food systems in indigenous territories and lands already occupied legal-ly. Therefore, the PAA is not just a income generation policy, but also, and specially, a policy with opposite characteristics from the old indigenous policies.

abstract: Scholars have diversified notions of sovereignty with indigenous frameworks ranging from native sovereignty to cultural sovereignty. Within this range, there exists only a small body of research investigating technology in relation to indigenous sovereignty, excepting the colonial implications of guns, germs, film, and literacy. Furthermore, there is a lack of inquiry on how indigenous peoples operationalize their sovereignty through designs and uses of technology that combine emerging digital media technologies, old electronic media, and traditional indigenous media. This “indigenous convolution media” leads to what is referred to in this research as Indigenous Technological Sovereignty or “Tecno-Sovereignty.” This dissertation begins to address knowledge gaps regarding the dynamic relationship between technology and indigenous sovereignty, and it posits that Tecno-Sovereignty is operationalized when indigenous groups exercise their own self-determined designs and uses of mediums and media to address their particular needs and desires. Therefore, Tecno-Sovereignty is comprised of the social, cultural, political, and economic effects of indigenous technology. This dissertation, a compendium of essays, presents an indigenous theory of media and sovereignty: defining a vision of Tecno-Sovereignty; arguing the purpose and importance of Tecno-Sovereignty; demonstrating how Tecno-Sovereignty is operationalized; and revealing capacity-building recommendations for the further development of indigenous technological sovereignty. Additionally, this research, through an exhibition of indigenous convolution media, calls attention to indigenous praxes of art, technology, and learning that are both grounded by and support the theories proposed in this research. / Dissertation/Thesis / Doctoral Dissertation English 2015

Made available in DSpace on 2016-06-02T19:00:29Z (GMT). No. of bitstreams: 1 5656.pdf: 2786059 bytes, checksum: 3825bf70731fbb08e7d89fb95385897e (MD5) Previous issue date: 2013-08-29 / Financiadora de Estudos e Projetos / This dissertation presents an ethnographic study about a school of the Xikrin of the Bacaja, Mebengokré group (Gê), from southwest Pará, Brazil. It seeks to understand how the Xikrin have appropriated of this institution and its activities, what kind of reflections they have formulated about it and how they have inserted it in their daily lives. The school that the government offers to the Xikrin does not follow the principles of the Brazilian Constitution, which stipulate a differentiated and intercultural teaching to indigenous peoples based on the local specificities. During the fieldwork two movements were privileged. First, the daily activities of school have been monitored. That allowed the observation of the space in which the Xikrin children and non-Xikrin adults coexist and establish relations that were not observed in other moments in the village. The second movement was based on conversations with the men who explain what they consider a good school. In these situations the school is recognized as the place for children to learn the techniques and skills of the Whites. However, when they reach a certain maturity these knowledge are left aside so that the Xikrin knowledge begin to be demonstrated, as well as the relations they engender. / Esta dissertação apresenta um estudo etnográfico sobre uma escola dos Xikrin do Bacajá, grupo Mebengokré (Jê), do sudoeste do Pará. Busca-se compreender como os Xikrin se apropriam desta instituição e das atividades que são lá ensinadas, elaborando reflexões e inserindo-as no seu cotidiano. A escola oferecida aos Xikrin não segue os princípios da Constituição brasileira que instituem um ensino diferenciado e intercultural aos povos indígenas, pensado a partir das especificidades locais. Durante a pesquisa de campo dois movimentos foram privilegiados: um de acompanhamento do dia a dia escolar permitindo observar o espaço em que crianças Xikrin e adultos não-Xikrin convivem estabelecendo relações não observadas em outros momentos na aldeia; e outro, baseado em conversas com os homens que explicam o que consideram uma boa escola. Nestas situações a escola é reconhecida como o local para as crianças aprenderem as técnicas e as habilidades dos brancos, porém, quando atingem certa maturidade, estes saberes são deixados de lado para que os conhecimentos Xikrin, e as relações que estes engendram, comecem a ser demonstrados.

A presente dissertação trata da Segurança Alimentar e Nutricional (SAN) entre os povos indí-genas sob a perspectiva do Direito Humano a Alimentação Adequada (DHAA) e da Soberania Alimentar (SA). Apresenta à experiência dos indígenas Asheninkas do Alto Rio Envira, nar-rada a partir deles mesmos, com o Programa de Aquisição de Alimentos (PAA) enquanto be-neficiários fornecedores, no Município de Feijó, Estado do Acre. O PAA invest igado é exe-cutado pelo governo do estado e a modalidade é a Compra com Doação Simultânea. Demons-tra-se, por meio do Estudo de Caso, que o PAA pode fortalecer a segurança alimentar e nutri-cional dessas sociedades diferenciadas com manutenção da sua autonomia cultural. Com isso, debate-se as questões sobre a prioridade legal conferida a estes segmentos e a valorização para a aquisição de produtos tradicionais, intrínsecos á cultura, alimentação e culinária indí-gena. A ressignificação e adequação do Programa localmente unida aos laços de reciprocidade e parentesco, típicos das comunidades indígenas, contribuem para o acesso e manutenção de famílias isoladas geograficamente no Programa. Argumenta-se ainda, que a participação indí-gena no PAA, uma vez seguido os princípios legislativos do Programa e o respeito à autode-terminação dos povos, fortalece o resgate e manutenção dos sistemas alimentares tradicionais dos povos indígenas em seus territórios e terras indígenas já conquistadas legalmente. Assim, o PAA constitui-se não apenas em uma politica geradora de renda, mas, reúne, principalmen-te, características opostas às politicas indigenistas praticadas no passado. / This dissertation discusses food security and nutrition between indigenous people under the consideration of The Human Right to Adequate Food and Food sovereignty perspectives. It presents the experience of the Asheninkas’ people from the high Envira River with the Food Acquisition Program (PAA) in Feijo municipality, from their narratives as suppliers-beneficiaries. The program studied is implemented by the state government in the modality of Buy with Simultaneous donation. It is demonstrated through this case study that the PAA can strengthen food security and nutrition of these diverse societies maintaining their cultural au-tonomy. By this means, questions about the legal priority given to these segments and the appreciation to the acquisition of traditional products, intrinsic to indigenous culture, food and cuisine, are raised and debated. The local reinterpretation and adaptation of the program com-bined with the reciprocity ties and parentage, typical of indigenous communities, contribute to the access and maintenance of geographically isolated families in the program. It is further argued that the indigenous participation on PAA, once its legislative principles and the respect for these people self-determination are observed, strengthens the recovery and maintenance of indigenous traditional food systems in indigenous territories and lands already occupied legal-ly. Therefore, the PAA is not just a income generation policy, but also, and specially, a policy with opposite characteristics from the old indigenous policies.

El presente artículo propone una reflexión etnopolítica sobre el conceptode ‘organización indígena’. El Consejo Aguaruna Huambisa (CAH) fue la primera organización indígena awajún y wampis que, apartir de fines de la década de 1970, se impuso como representantede casi la totalidad de las cuencas de los cincos ríos que constituy en el territorio awajún y wampis, en el distrito de Condorcanqui (región Amazonas). El interés del presente estudio será profundizar cómo esta primera etapa de construcción de las organizaciones indígenas se caracteriza por la definición de una nueva forma deliderazgo: la nueva generación de dirigentes indígenas demuestra grandes capacidades para negociar los conceptos básicos propios de su visión ancestral con las enseñanzas recién aprendidas graciasa su interrelación con el mundo exterior, logrando así un puente entre las expectativas de las comunidades nativas con las exigencias impuestas por las instituciones peruanas. / The present article proposes an ethno-political analisis of the conceptof indigenous organization. The Huambisa Aguaruna Council(HAC) was the first Awajun and Wambis indigenous organization,which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions.

Objetivo. Nesta investigação, analisa-se a dinâmica demográfica dos índios Kaiabi do Parque Indígena do Xingu (PIX), Mato Grosso, Brasil, no período 1970-1999. Métodos. Análise transversal e longitudinal da dinâmica demográfica, com base em nas informações do registro de eventos vitais da população das aldeias Kaiabi do PIX, gerados pelo programa de saúde da UNIFESP no Xingu, apoiados por levantamento histórico e etnográfico. Resultados. O contato com a sociedade nacional, nas décadas de 1920 a 1950, na região do rio Teles Pires, deu origem à depopulação das aldeias por confrontos e epidemias e à migração de parte dos Kaiabi para o Xingu. Em 1970, havia 204 no Parque e em 1999, 758. O crescimento da população foi de 4,5% ao ano, a taxas bruta de natalidade é alta ( 53,7 por mil habitantes) e de mortalidade baixa (8,1 por mil habitantes). Na população, 56,2% são menores de 15 anos de idade, sendo a taxa de mortalidade infantil de 15,2 por mil nascimentos vivos, em razão de um programa de saúde indígena existente na área desde 1965. A recuperação demográfica desta população se assemelha a do conjunto da população do Xingu, também atendida pelo programa de saúde. Destaca-se a analise da fecundidade por coortes acompanhadas por períodos de 35 anos, e a importância da coleta sistemática de dados demográficos para populações indígenas. / Objective. This study analyses the demographic dynamic of the Kaiabi a indigenous people of the Xingu river, Mato Grosso, Brazil, from 1970 to 1999. Methods. The demographic survey included cohort and period analyse, with vital statistics from the health service of the Xingu Indigenous Park. Results. Contact with Brazilian national society, established in the 1920 and 1950, in the Teles Pires river region, caused a population drop due to clashes and epidemics. In 1952, a part of the Kaiabi group start to migrate to the Xingu region where they live at present. In 1970 there where 204 individuals in the Xingu villages and in 1999, 758. The crude birth rate is higth (53,7 per thousand inhabitants) and the death crude rate low (8,1 per thousand inhabitants). The majority of the population is under 15 years of age (56,2%) and the infant mortality rate is low or moderate (15,2 per thousands live births ), considering indigenous communities on general, because a health indigenous program is installed on the area before 1965. The demographic recovery starts at 1975 and is similar to that others indigenous Xingu groups. The research highlights the importance of a analyse of fertility cohorts about 35 years.