This thesis looks at the people of Nueva Vizcaya's history of resistance to incorporation into the state during the colonial age, and how this history is connected to the contemporary context in the Sierra Tarahumara. To do this, I use and frame the concepts of community, resistance, violence, ethnogenesis, territory and history as intertwined in such a way that the Sierra Tarahumara and its inhabitants cannot be completely disassociated one from another. By looking at the engagements between colonizers and native people of the colonial North of the Nueva España –Tarahumara and other native indigenous people of the Sierra Madre Occidental– in history, and frame the narratives about these historical encounters, drawing colonial accounts, modern narratives and other sources, I contest in this work, allows to frame indigenous societies agency in history. In addition, this thesis endeavors to engage with the broader discussion about ethnogenesis, indigenous resistance to colonialism, native community and ecological conflicts in Nueva Vizcaya and in the Sierra Tarahumara. Finally, this research wants to make sense of the contemporary conflicts over land rights that indigenous communities of the Sierra Tarahumara face today, and connect them with the history of the colonial encounters of the people of the Nueva Vizcaya. I propose that these encounters, in the colonial time of the conquest of the Nueva Vizcaya, and in the national period, are largely a consequence of a colonial process of ethnogenesis that taxonomically indexed native people in categories related to colonial labor needs and control over the territory, which I frame as tarahumarizacíon and raramurización.

Submitted by (edna.saturno@ufrpe.br) on 2016-07-05T14:54:25Z No. of bitstreams: 3 Gustavo Taboada Soldati1.pdf: 4429431 bytes, checksum: 4db1e556df4347e336fe94fcc8e35b05 (MD5) Gustavo Taboada Soldati2.pdf: 4667278 bytes, checksum: 564bba0ca135f321f3bb0d5a7e2dc40a (MD5) Gustavo Taboada Soldati3.pdf: 2980859 bytes, checksum: ce88793465834891bdb2bfb7c76e06c4 (MD5) / Made available in DSpace on 2016-07-05T14:54:25Z (GMT). No. of bitstreams: 3 Gustavo Taboada Soldati1.pdf: 4429431 bytes, checksum: 4db1e556df4347e336fe94fcc8e35b05 (MD5) Gustavo Taboada Soldati2.pdf: 4667278 bytes, checksum: 564bba0ca135f321f3bb0d5a7e2dc40a (MD5) Gustavo Taboada Soldati3.pdf: 2980859 bytes, checksum: ce88793465834891bdb2bfb7c76e06c4 (MD5) Previous issue date: 2013-02-05 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The current study falls into the Cultural Evolutionary Theory's theoretical framework, which recognizes culture as cybernetic systems able to shift its traits frequency by following the same darwinian assumptions. The main objective of this study is to understand part of the mechanisms that guarantee medical system's cultural evolution in three social groups with different characteristics. In the first chapter, an analytical description of those Cultural Evolutionary Theory's assumptions, its review and main investigative questions are shown. Still a discussion about research which were concern in understand local ecological knowledge is presented as well as an attempt to attach Cultural Evolutionary Theory and Ethnobotany. In the second chapter, a review about the main methods used to evaluate cultural systems' temporal and special developments by analyzing its principal contributions and limitations is exhibited. By assuming that medical systems are illness factual episodesbased, it is argued that construction of methodologies which are used in knowledge transmission's investigation must be based in the concept of episodic memory. The third chapter presents a general description of cultural and physical contexts from those three actual research partner communities and also highlights characteristics which allow those communities insertion in a social and environmental variability gradient. The fourth chapter analyzes plants local system from a structural point of view and argues that this set of knowledge has an episodic nature. This specific dynamics builds mechanisms that guarantee local knowledge adaptedness, specially for allowing future-focused behaviors which guarantee a better behavioral adequacy. Finally, the fifth chapter analyzes knowledge individual production and transmission of information in the three investigated groups. It was hipothesized that situations within a greater social and environmental variability would stimulate knowledge production and the horizontal way of transmission. However, these two hypothesis were not confirmed by the presented data. It is believed that the medicinal plants dynamics of use, which is based in using security, influences the transmission of knowledge by "how", "when", "whom" and "in what context" it happens. The last chapter, using cladistic analyses, evaluated if different strategies of knowledge transmission produce cognitive systems with different structures. It was found that transfer routes influences the distribution of knowledge but not diversity. Vertical transmission is the process responsible for spatial dynamics of local knowledge of plants. / O presente estudo se insere dentro do arcabouço teórico da Teoria da Evolução Cultural, que reconhece as culturas como sistemas cibernéticos capazes de alterar a frequência de seus traços seguindo as mesmas premissas darwinianas. Seu principal objetivo é compreender parte dos mecanismos que garantem a evolução cultural do sistema médico em três grupos sociais com características distintas. No primeiro capítulo apresenta-se uma descrição analítica dos pressupostos da Teoria da Evolução Cultural, suas críticas e principais perguntas investigativas. Ainda é apresentada uma discussão sobre as pesquisas que se preocuparam em compreender a transmissão do conhecimento ecológico local, bem como uma tentativa de aproximar a Teoria da Evolução Cultural e a Etnobotânica. No Segundo capítulo, é exposta uma revisão dos principais métodos empregados para avaliar o desenvolvimento especial e temporal dos sistemas culturais analisando suas principais contribuições e limitações. Assumindo que os sistemas médicos são baseados em episódios concretos de adoecimento, defende-se que a estruturação das metodologias empregadas para investigação da transmissão do conhecimento deve se basear no conceito de memória episódica. O terceiro capítulo apresenta uma descrição geral dos contextos físico e cultural das três comunidades parceiras da presente pesquisa, evidenciando as características que permitem enquadra-las em um gradiente de variabilidade ambiental e social. O quarto capítulo analisa o sistema local de plantas do ponto de vista estrutural e argumenta que este conjunto de saberes tem uma natureza episódica. Esta dinâmica específica constrói mecanismos que garantem a adaptabilidade do conhecimento local, especialmente por permitir comportamentos voltados ao futuro, os quais garantem uma melhor adequação comportamental. O quinto capítulo analisa a produção individual do conhecimento e a transmissão de informações nos três grupos investigados. Hipotetizou-se que as situações de maior variabilidade ambiental e social estimulariam a produção de conhecimento e a via horizontal de transmissão. Entretanto, estas duas hipóteses não foram corroboradas pelos dados. Acredita-se que a dinâmica de uso das plantas medicinais, que é baseada na segurança de uso, influencia “como”, “quando”, “de quem” e “em qual contexto” os conhecimento são transmitidos. O último capítulo, utilizandose ferramentas cladísticas, avaliou se diferentes estratégias de transmissão de conhecimento produzem sistemas cognitivos com estruturas distintas. Verificou-se que vias de transferência influencia a distribuição do conhecimento, mas não a diversidade. A transmissão vertical foi o processo responsável pela dinâmica espacial do conhecimento local sobre plantas.

This thesis examines the construction of ethnic identity, autonomy and indigenous citizenship in plurinational Bolivia. In 2009, the Kallawayas, an Andean indigenous nation, took advantage of legislation in Bolivia's new constitution to begin a process of legally constituting themselves as autonomous from the state. The objective of Indigenous Autonomy in the constitution is to allow indigenous nations and peoples to govern themselves according to their conceptions of ‘Living Well'. Living well, for the Kallawayas is understood in terms of what it means to be runa, a person living in the ayllu (the traditional Andean community). The Kallawayas are noted as healers, and sickness and health is understood as related to the maintenance of a ritual relationship of reciprocity with others in the ayllu, both living humans and ancestors, remembered in the landscape. Joint ritual relations with the landscape play an important role in joining disparate Kallawaya ayllus with distinct traditions and languages (Aymara, Quechua and the Kallawaya language Macha Jujay are spoken) together as an ethnic group. However, Kallawaya politics has followed the trajectory of national peasant politics in recent decades of splitting into federations divided along class and ethnic lines. The joint ritual practices which traditionally connected the Kallawaya ayllus adapted to reflect this new situation of division between three sections of Kallawaya society. This has meant that the Kallawayas are attempting political autonomy as an ethnic group when they have never been more fractured. This thesis then examines the meaning of autonomy and the Good Life for a politically divided and ethnically diverse indigenous people.

[pt] Esta dissertação busca discutir a reemergência do povo Charrúa na região adjacente ao Rio da Prata. Especificamente, pretendo avaliar meios a partir dos quais uma das organizações Charrúa mais proeminentes, o Consejo de la Nación Charrúa, vocaliza suas reivindicações: participando em espaços internacionais, especialmente no Fondo Indígena para el Desarrollo de los Pueblos Indígenas de América Latina y el Caribe (FILAC) em fóruns das Nações Unidas. Busco mostrar alguns dos esforços avançados pelos Charrúa para contestar o argumento comumente sustentado a respeito da sua extinção como grupo étnico, o qual acaba por ser intimamente coincidente com as formações nacionais na região. Assim sendo, a dissertação será estruturada em três capítulos. No primeiro, discutirei como os encontros coloniais formaram muito sobre os entendimentos modernos a respeito da soberania e das Relações Internacionais. Posteriormente, expando para analisar como o regime internacional de Direitos Humanos constitui e vem sendo constituído por uma reestruturação global coordenada da categoria indígena. No segundo capítulo, avalio as dinâmicas regionais do Rio da Prata envolvendo relações coloniais interétnicas e a formação nacional do Uruguai, que sustenta a qualidade de país sem índios por mais de um século. Terceiramente, depois de brevemente expor a história da reemergência Charrúa, investigo discursos, reivindicações e dinâmicas de pertencimento étnico derivadas da atividade transnacional do CONACHA. Trazendo argumentos construídos nos três anteriores, sustento que a reemergência Charrúa pode desafiar espaços políticos estabelecidos no Uruguai, posto que abala as construções ambíguas e complicadas da formação naciona na região. Ademais, defendo que o fenômeno das reemergências étnicas seja considerado não somente como de interesse das Relações Internacionais, mas também como um lócus privilegiado para avaliar seus limites constitutivos e possíveis rupturas. / [en] This dissertation aims to discuss the reemergence of Charrúa people in the region adjacent to the Río de la Plata. Specifically, I will evaluate some of the means through which one of the most prominent Charrúa representations in Uruguay, the Consejo de la Nación Charrúa (CONACHA) vocalizes its claims: by participating in UN forums and in Fondo Indígena para el Desarrollo de los Pueblos Indígenas de América Latina y el Caribe (FILAC). This endeavor intends to show some of the efforts Charrúa people are undertaking in order to contest the commonly-sustained argument of their extinction as an ethnic group, which happens to be intimately coincident with national formations in the region. The dissertation is structured in three chapters. In the first one, I discuss how colonial encounters have shaped much of modern understandings of sovereignty and international relations. Further, I expand to analyze how the international regime of Human Rights is shaping and being shaped by a coordinated global refashioning of the category indigenous. On the second chapter, I evaluate Río de la Plata s regional dynamics involving colonial interethnic relations, and the national formation of Uruguay, which sustains the quality of an Indianless country for more than a century. Thirdly, after briefly exposing the history of Charrúa reemergence, I discuss analyzed speeches, claims and collective dynamics of belonging deriving from Consejo de la Nación Charrúa (CONACHA) transnational activity. By bringing together arguments made in the three chapters, I sustain that Charrúa reemergence in Uruguay may challenge political limits by unsettling the ambiguous and complicated constructions of national formation and sovereign authority in the region. Moreover, I advocate for considering the phenomena of indigenous reemergence or ethnogenesis not only as a subject of concern for International Relations, but also as a privileged locus for one to evaluate its constitutive limits, and potential fractures. / [es] Esta tésis busca discutir la reemergencia del pueblo Charrúa en la región adyacente al Río de la Plata. Específicamente, evaluaré algunos de los medios por los cuales una de las representaciones más prominentes de los Charrúas en Uruguay, el Consejo de la Nación Charúa (CONACHA), vocea sus reclamos: participando de espacios internacionales como foros de las Naciones Unidas y el Fondo Indígena para el Desarrollo de los Pueblos Indígenas de América Latina y el Caribe (FILAC). Este esfuerzo intenta evidenciar algunos de los empeños que el pueblo Charrúa emprende para contestar el argumento común con respecto a su extinción como grupo étnico, lo cual es íntimamente coincidente con los relatos nacionales de la región. La tésis está estructurada en tres capítulos. En el primero, discuto como los encuentros coloniales han mayormente dado forma a los entendimientos modernos de la soberanía y las relaciones internacionales. En secuencia, analizo como el régimen internacional de Derechos Humanos da forma y es formado por una remodelación global coordenada de la categoría indígena. En el segundo capítulo, yo evalúo dinámicas regionales del Río de la Plata en lo que se refiere a relaciones interétnicas y la formación nacional del Uruguay, país que sostiene la calidad de país sin indios por más de un siglo. Tercero, después de brevemente exponer la historia de la reemergencia Charrúa, analizo y comento discursos, reivindicaciones y dinámicas colectivas de pertenencia étnica derivadas de la actividad transnacional del Consejo de la Nación Charrúa (CONACHA). Tejiendo argumentos hechos en los tres capítulos, sostengo que la reemergencia Charrúa en Uruguay puede desafiar límites políticos por transtornar las ambíguas y complicadas formaciones nacionales y la legitimidad de su autoridad soberana en la región. Además, abogo que los fenómenos de reemergencia indígenas o etnogénesis sean considerados no solamente como objeto de interés para las Relaciones Internacionales, sino también como un sitio privilegiado para que sean analizados sus límites constitutivos y potenciales fracturas.

Les villages et les domaines coutumiers de la région de Riung, dans le centre-ouest de l'île de Florès (Indonésie orientale), constituent un ensemble hétérogène marqué par une variabilité culturelle, linguistique, et religieuse. Cette diversité prend place dans un contexte ethno-historique caractéristique du monde austronésien : un paysage traversé par des dynamiques structurantes de mobilité, de dispersion et d'agrégation de groupes humains ; autant de processus qu'accompagne une nécessaire flexibilité sociale et politique. S'éparpillant à partir d'une montagne locale ou débarquant sur la côte, les communautés de Riung s'organisent selon un mode essentiellement dualiste fondé sur un principe de préséance. L'altérité, conçue localement comme un invariant du « vivre ensemble », participe à l'émergence et à l'entretien d'une ethnicité. Cette thèse interroge la construction du paysage social Riung à travers trois axes d'analyse principaux : d'abord les élaborations culturelles et sociales liées à la conception locale de l' « origine », ensuite les processus ethno-historiques d'organisation sociale, enfin les pratiques, notamment matrimoniales, qui articulent et alimentent les espaces d'interrelations. A ces différents niveaux de la vie sociale correspondent par ailleurs des dynamiques identitaires elles-mêmes variées : la continuité d'une identité « ancestrale » de lignage ; la gestion d'une division religieuse de la population entre catholiques et musulmans ; et l'émergence d'une identité « ethnique ». / The villages and traditional domains of the Riung region, in west-central Flores (eastern Indonesia) constitute a heterogeneous assemblage marked by cultural, linguistic, and religious variability. This diversity takes place in a typical Austronesian ethno-historical context: a landscape crossed by structuring dynamics of mobility, dispersion, and aggregation of human groups. Such processes necessarily go with a social and political flexibility. Scattered from a local mountain or landed on the coast, Riung communities are organized according to an essentially dualistic way founded on a principle of precedence. The ‘otherness', locally conceived as an invariant of the ‘togetherness', contributes to the emergence and the sustaining of an ethnicity. This dissertation questions the construction of Riung social landscape through three main analytical axes: the social and cultural elaborations concerned by the local conception of ‘origin', the ethno-historical processes of social organization, and the social practices, notably alliance and marriage, which articulate and maintain spaces of interrelations. To these different levels of social life corresponds a variety of dynamics of identity: the continuity of the lineage ‘ancestral' identity; the management of the religious division between Catholics and Muslims; and the emergence of an ‘ethnic' identity.

Throughout the history of archaeology, the Sámi (the indigenous people in northern Norway, Sweden, Finland and the Kola Peninsula in the Russian Federation) have been conceptualized as the “Others” in relation to the national identity and (pre)history of the modern states. It is only in the last decades that a field of Sámi archaeology that studies Sámi (pre)history in its own right has emerged, parallel with an ethnic and cultural revival among Sámi groups. This dissertation investigates the notions of Sámi prehistory and archaeology, partly from a research historical perspective and partly from a more contemporary political perspective. It explores how the Sámi and ideas about the Sámi past have been represented in archaeological narratives from the early 19th century until today, as well as the development of an academic field of Sámi archaeology. The study consists of four main parts: 1) A critical examination of the conceptualization of ethnicity, nationalism and indigeneity in archaeological research. 2) A historical analysis of the representations and debates on Sámi prehistory, primarily in Sweden but also to some extent in Norway and Finland, focusing on four main themes: the origin of the Sámi people, South Sámi prehistory as a contested field of study, the development of reindeer herding, and Sámi pre-Christian religion. 3) An analysis of the study of the Sámi past in Russia, and a discussion on archaeological research and constructions of ethnicity and indigeneity in the Russian Federation and the Soviet Union. 4) An examination of the claims for greater Sámi self-determination concerning cultural heritage management and the debates on repatriation and reburial in the Nordic countries. In the dissertation, it is argued that there is a great need for discussions on the ethics and politics of archaeological research. A relational network approach is suggested as a way of opening up some of the black boxes and bounded, static entities in the representations of people in the past in the North.

The purpose of this thesis is to discuss the constitutional right of the Métis to hunt in the Canadian legal consciousness in the four levels of court that heard the Powley case and comment on the judicial approach and observations. After a comparative analysis of the precedent setting Powley decision, a brief examination is undertaken of two recent cases regarding Métis rights in Canada: Laviolette and Willison. <p>Ultimately, the purpose of this research has been to show the treatment of Métis and First Nations Aboriginal rights have not been treated equally and to confront the challenges that this analysis raises. Section 35 of the Canadian Constitution has not provided the protections to Aboriginal rights that one would expect. In order to make changes to the legal system I have identified some fundamental problems with Aboriginal law in Canada associated with the identification of the source of those rights. <p>Further, I have made some suggestions on the approaches that could be taken to change the direction of the Supreme Court of Canada regarding its interpretations of Métis rights.

The purpose of this thesis is to discuss the constitutional right of the Métis to hunt in the Canadian legal consciousness in the four levels of court that heard the Powley case and comment on the judicial approach and observations. After a comparative analysis of the precedent setting Powley decision, a brief examination is undertaken of two recent cases regarding Métis rights in Canada: Laviolette and Willison. <p>Ultimately, the purpose of this research has been to show the treatment of Métis and First Nations Aboriginal rights have not been treated equally and to confront the challenges that this analysis raises. Section 35 of the Canadian Constitution has not provided the protections to Aboriginal rights that one would expect. In order to make changes to the legal system I have identified some fundamental problems with Aboriginal law in Canada associated with the identification of the source of those rights. <p>Further, I have made some suggestions on the approaches that could be taken to change the direction of the Supreme Court of Canada regarding its interpretations of Métis rights.

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