This thesis analyzes how the interests of minority and majority groups in state-led development practices can be bridged, with the Indian tribals affected by the Sardar Sarovar Dam Project (SSP) serving as a context for my analysis. The SSP threatens the livelihoods of approximately 100,000 people with displacement, who are primarily comprised of Indian tribal minorities. The construction of the SSP makes tribals more vulnerable to the risks associated with development-induced displacement, such as landlessness, joblessness, homelessness, marginalization, and food insecurity. When analyzing the SSP, a lack of adequate compensation, resettlement, and legal protection for the tribals becomes apparent. This has led to discussions of human rights violations among the national and international community, raising concerns regarding the protection of minority groups affected by state-led development. Attention is placed on what it means to be a citizen of a country in terms of legal representation and state protection, and how the under-representation of societal groups can lead to the creation of second-class citizens. The objective is to go beyond current discussions of human rights neglect in the context of the SSP by analyzing the position of minority rights in state-led development practices.

The construction of the Canadian Pacific Railway (CPR) was not a conquest of man over nature as some historians have suggested and the driving of the last spike did not cement that victory. By studying the CPR from an environmental perspective, it becomes obvious that the relationship between the people and the environment in the mountains was two-fold: workers had an effect on the environment through fires, deforestation, excavation, and blasting, and the environment likewise had an effect on workers through the hardships of weather, challenging terrain, avalanches, and floods. Shortcuts, such as steep grades and wooden bridges, taken by the CPR throughout construction to save money and time, as well as the poor route choice, had unintended consequences for the operation of the railway. Massive deforestation and fires had repercussions for the watershed of the eastern Rocky Mountains and the choice of Rogers Pass meant that the CPR had to deal with numerous avalanches and deep snow. Steep grades and lines that were easily flooded or open to avalanches resulted in the deaths of numerous workers and expensive repairs to engines and the track. The construction of the CPR also had a notable impact on western Canada as it opened up the land to tourism, settlement, agriculture, and the lumber and mining industries. In building and operating the line, the CPR had to learn to adapt to the environment in order to carry out repairs quickly and get trains through.

This thesis analyzes how the interests of minority and majority groups in state-led development practices can be bridged, with the Indian tribals affected by the Sardar Sarovar Dam Project (SSP) serving as a context for my analysis. The SSP threatens the livelihoods of approximately 100,000 people with displacement, who are primarily comprised of Indian tribal minorities. The construction of the SSP makes tribals more vulnerable to the risks associated with development-induced displacement, such as landlessness, joblessness, homelessness, marginalization, and food insecurity. When analyzing the SSP, a lack of adequate compensation, resettlement, and legal protection for the tribals becomes apparent. This has led to discussions of human rights violations among the national and international community, raising concerns regarding the protection of minority groups affected by state-led development. Attention is placed on what it means to be a citizen of a country in terms of legal representation and state protection, and how the under-representation of societal groups can lead to the creation of second-class citizens. The objective is to go beyond current discussions of human rights neglect in the context of the SSP by analyzing the position of minority rights in state-led development practices.

Made available in DSpace on 2016-06-02T20:38:29Z (GMT). No. of bitstreams: 1 6495.pdf: 1599825 bytes, checksum: 46334cc19f4f978d579fcb0db20a2867 (MD5) Previous issue date: 2014-10-01 / Financiadora de Estudos e Projetos / The selectivity concerning the access of indigenous students to Brazilian higher education have been due to the practices formed racially and the understanding of the political strategy of the education for the recognition of the otherness has appeased the definition of public policies of Affirmative Actions (AA) for groups historically considered subaltern. Affirmative action is often conceptualized as strategic mechanism when both racial tension and socio-economic inequality exist in order to counter the effects of a colonial history of discrimination and disadvantaging that has left huge silences and deformations in the historical narratives about indigenous people and their knowledge, philosophies, bodies and cultures. Therefore, we also can think about affirmative action in its epistemological dimension. A post-colonial reading of affirmative action policies in Brazilian universities focused on indigenous people provided the basis for our analysis. We argue that AA policies have a potential force to produce epistemological disruptions in university contexts. The goal of this research is both to analyze and to describe sociologically the experiences of indigenous students from different ethnic groups in the context of Affirmative Action Policies Program at Federal University of São Carlos. This study ends presenting discussions on how we can epistemologically rethink AA policies in Brazilian universities, especially regarding to indigenous people. / O presente trabalho debruça-se sobre a política de ação afirmativa para acesso ao ensino superior no Brasil, num cenário em que diferentes argumentos que a justifica se encontram e se tensionam. Numa perspectiva de analítica pós-colonial buscamos discutir a crescente presença dos povos indígenas nas universidades, tendo em vista que o pós-colonial constrói sua crítica ao modo como o conhecimento científico tem sido produzido e posto em circulação. Observamos que, no geral, as universidades públicas brasileiras operam em função de concepções e representações forjadas nas relações coloniais, de modo que em seus espaços, formas de produção, validação, aplicação e circulação de conhecimentos ainda são definidas a partir de uma matriz epistemológica ocidental, eurocentrada, racializada. Ao considerar o racismo inscrito nas matrizes das ciências e o fato de que houve e há hierarquização dos conhecimentos, a crítica póscolonial leva a cabo o exercício epistemológico de desfamiliarização das experiências antes racializadas e de desconstrução do vocabulário colonial a partir do qual elas têm sido nomeadas, conhecidas e inscritas nos imaginários. Nesse sentido, temos nos perguntado se as presenças indígenas podem provocar algum tipo de deslocamento (epistemológico, metodológico, cultural, político) no contexto da universidade. Mais especificamente, as presenças indígenas nas universidades podem constituir-se em possibilidade de deslocar o espaço-tempo dos signos, deslocar os contextos de significação? Podem constituir-se como possibilidade de produção de novos sentidos e de novos arranjos das diferenças? Tendem a provocar mudanças na própria institucionalização dos programas de ação afirmativa das universidades? A experiência em curso na Universidade Federal de São Carlos nos tem permitido conceber a política de ação afirmativa como estratégia que pode possibilitar deslocamentos nas representações acerca da diferença e, em alguma medida, levar a desarranjos epistemológicos.

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.

The purpose of this study is to investigate how the rights of the indigenous people are being affected because of the forest and salmon industries surrounding them. The question of the thesis is “How do the companies (multinational and national) in Chile discursively construct themselves as responsible actors in the local communities through their CSR profiles on their webpages?” Through the CDA approach of Fairclough’s three-stage model, I want to analyse the language and how the companies promote themselves as sustainable through their CSR profiles. The intention was to illustrate how certain interpretative repertoires can serve to legitimise or reproduce certain structures. The companies construct themselves by presenting themselves through different discourses. The prominent discourses presented on the webpages are all part of the companies’ strategies to construct a reality tailored to fit the companies’ needs. The point is that the industries are still problematic, and they create issues by consuming the native forests and by the use of different chemicals and antibiotics. They have still not solved how to be global actors and have less impact on the surroundings at the same time. There is also a people-policy gap where the indigenous people do not seem to be part of the policy-making processes. This gap creates power imbalances and the gap keeps growing when the local communities do not have a chance to affect the policies and political processes.

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.

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?».

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.

Submitted by Milena Rubi (milenarubi@ufscar.br) on 2017-02-23T14:17:44Z No. of bitstreams: 1 SOUZA_JUNIOR_2016.pdf: 36200676 bytes, checksum: 0b4c3acd91c97bf027bd5f0c6fdfef37 (MD5) / Approved for entry into archive by Milena Rubi (milenarubi@ufscar.br) on 2017-02-23T14:18:00Z (GMT) No. of bitstreams: 1 SOUZA_JUNIOR_2016.pdf: 36200676 bytes, checksum: 0b4c3acd91c97bf027bd5f0c6fdfef37 (MD5) / Approved for entry into archive by Milena Rubi (milenarubi@ufscar.br) on 2017-02-23T14:18:17Z (GMT) No. of bitstreams: 1 SOUZA_JUNIOR_2016.pdf: 36200676 bytes, checksum: 0b4c3acd91c97bf027bd5f0c6fdfef37 (MD5) / Made available in DSpace on 2017-02-23T14:18:26Z (GMT). No. of bitstreams: 1 SOUZA_JUNIOR_2016.pdf: 36200676 bytes, checksum: 0b4c3acd91c97bf027bd5f0c6fdfef37 (MD5) Previous issue date: 2016-10-10 / Não recebi financiamento / The Brazilian Federal Constitution of 1988 brought great changes concerning the treatment of indigenous peoples, especially the principle of alterity, reflecting on the right for the indigenous people to be different, as well as the issues on indigenous lands, which have some of very own institutes, diverse from Brazilian Civilian Law. However, it has not always been this way. Brazil has been through many legislation evolutions until we reached the current moment, when the integrationist idea relating the indigenous people to the local society has lost its power and has now disappeared, after the 1988 Constitution. We started with the investigation of the existence or not of an indigenous estate inside the Brazilian territory before the European colonization that justifies the primary rights to the lands that they traditionally occupy, provided by our Federal Constitution. To corroborate the need for a better protection to the indigenous people, we studied the International Conventions, which were held around this subject, especially the ones edited by the International Labour Organization (ILO), which asks for a detailed analysis on the organization and its juridical capacity of International Law to be part of a treaty. Therefore, considering the referred International Conventions endorsed by Brazil, we could observe the concern in the International scenery about the indigenous people. Notwithstanding the endorsement by Brazil, it is necessary to analyze the process of internalization of these, considering the dualist and unitary tendencies; the status of these conventions when they get to Brazil; and the eventuality of some constitutional habit. We also searched in the infra-constitutional legislation, if it presents any irregular habit with the Federal Constitution and if they contribute to a better perception of the importance of the protection of the indigenous peoples as a mechanism of preservation of the social organization, customs, languages, beliefs and traditions of these peoples. / A Constituição Federal de 1988 trouxe grandes mudanças no tocante ao tratamento dispensado aos povos indígenas, em especial o princípio da alteridade, consubstanciado no direito do indígena em ser diferente, bem como disciplinando a questão das terras indígenas, as quais podemos observar possuem alguns institutos próprios, diversos do Direito Civil. Entretanto, nem sempre foi assim, o Brasil passou por diversas evoluções legislativas até chegarmos nos dias atuais, pelo que a ideia integracionista em relação aos povos indígenas à sociedade local veio perdendo força com referidas evoluções, desaparecendo após o advento da Carta Magna de 1988. Buscou-se também, em um primeiro momento, o estudo acerca da existência ou não de um Estado Indígena no território brasileiro antes da colonização europeia a justificar os direitos originários sobre as terras que tradicionalmente ocupam, previsto em nossa Constituição Federal. A corroborar a necessidade de uma maior proteção aos povos indígenas, estudamos as Convenções Internacionais que tratam do assunto, em especial as editadas pela Organização Internacional do Trabalho (OIT), cabendo assim, uma análise pormenorizada de referida organização e sua capacidade jurídica de Direito Internacional para figurar como parte em um tratado. Assim, amparados em referidas Convenções Internacionais ratificadas pelo Brasil, observou-se a preocupação no cenário internacional para com os povos indígenas. Entretanto, não obstante a ratificação pelo Brasil de referidas convenções, cumpre aqui analisar o procedimento de internalização destas, analisando-se as correntes doutrinárias dualistas e monistas; o status de referidas convenções ao ingressarem no Brasil e, a eventualidade de algum vício de constitucionalidade. Buscou-se também auferir, dentro da legislação infraconstitucional, se esta apresenta algum vício com a atual Constituição Federal e, como referidas legislações podem, aliadas às Convenções Internacionais, contribuem para uma melhor percepção da importância na proteção aos povos indígenas como mecanismo de preservação da organização social, costumes, línguas, crenças e tradições destes povos.