Orientador: Marta Maria do Amaral Azevedo / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-21T09:00:58Z (GMT). No. of bitstreams: 1 Malvezzi_Cecilia_M.pdf: 2298256 bytes, checksum: f7ff796867e04d13eb570dacee839ed1 (MD5) Previous issue date: 2012 / Resumo: A produção de informações demográficas a respeito das populações indígenas é substrato para fundamentar as intervenções e políticas públicas direcionadas a esses povos. A irregularidade e qualidade precária das informações ocultam discrepâncias na situação de saúde. Estudos de populações indígenas mostram uma tendência da população indígena de crescimento populacional. Alguns estudos apresentam uma desaceleração no crescimento a partir da década de 1990, associada à queda na fecundidade. Tal queda, ainda que discreta, pode ser atribuída à urbanização, ou mesmo à maior proximidade com os centros urbanos, assim como, constrangimentos oferecidos pelo contado com serviço de saúde, escolas, ONGs, grupos religiosos, mercado de trabalho. Assim, a fim de avaliar se a atuação do serviço de saúde tem impacto na fecundidade indígena, buscou-se analisar a fecundidade das mulheres indígenas da região do Rio Tiquié, no Alto Rio Negro- AM, tomando-se como base inicial os dados produzidos pelo SIASI- Sistema de Informação da Atenção à Saúde Indígena no ano de 2005. Para tanto, usamos para fins comparativos o Censo Indígena Autônomo do Rio Negro (CIARN), realizado em 1992, num contexto no qual não havia a presença de um serviço de saúde regular. Apesar de os resultados não serem conclusivos devido a qualidade ruim dos dados empíricos, eles indicam uma queda discreta na fecundidade das mulheres indígenas da região do Rio Tiquié e isso poderia estar relacionado a presença de um serviço de saúde / Abstract: The production of demographic information about indigenous people grounds public policies and interventions aiming at supporting their sustainability. The lack of regularity and the precarious quality of the demographic information hide various discrepancies which have haunted Amazon indigenous health. Several studies have disclosed demographic growth in those indigenous communities at the same time that others have pointed out the decrease of fecundity, since the nineties. The demographic decrease, although discrete could be linked to the proximity those people have undergone to urban centers, as well as to the constraints stemmed from their contact with health services, ONGs, schools, religious groups and the labor market. In order to assess the impact of health services in the variations of the fecundity of indigenous women who lived in the area of the Tiquié river in the high Rio Negro-Amazonas. The achievement of that target was carried out through the comparison of the data gathered from SIASI (Attention to Indigenous People Health Information System) concerning the year 2005 matched with the data gathered from the CIARN (Rio Negro Autonomous Indigenous Census) in the year 1992. That comparison was so designed because health assistance was not a regular service in that area in the year 1992 but was indeed regular in the year 2005. Although the findings were not conclusive because of the poor quality of the empirical data they support both the trend that there was a discrete decrease in women fecundity in the indigenous communities settled along the Tiquié river that could be linked to the health assistance / Mestrado / Demografia / Mestra em Demografia

Mitt arbete handlar om körsång och att stärka sitt jag genom att sjunga. Men det handlar inte om körsång generellt utan en speciell kör som jag arbetat med under många år, den samiska kören Vaajmoe –sjung för livet. Det här projektet har två ingångar, dels att kören finns för ungdomar med samma samiska tillhörighet och dels för att skapa ett sätt för dessa ungdomar att träffas och må bra genom att sjunga. Den andra ingången har att göra med körens syfte. Den startades för att det är så många samiska ungdomar som mår dåligt och för att det är många som tagit sitt liv. Vaajmoe vill lyfta denna tunga fråga och synliggöra de problem som finns, men göra det på ett glädjefyllt sätt. Jag vill med denna uppsats undersöka vilka psykosociala effekter som projektet Vaajmoe haft på såväl deltagare som publik och även politiskt. / My work is about choral singing and to reinforce his ego by singing. But it's not about choral singing in general but a special project that I worked with for many years, Sami choir Vaajmoe-sing for life. This project has two inputs, and the choir is for young people with the same Sami belonging and to create a way for these young people to come together and feel great by singing. The second input has to do with the choir's purpose. It was started because there are so many Sámi youth who feel bad and that there are many who have taken their lives. Vaajmoe want to lift this heavy question and visualize the problems that exist, but do it in a joyful way. I want this essay examine the psychosocial effects of the project Vaajmoe had on both participants and audience and also politically.

Depuis l’Accord de Nouméa de 1998 et la reconnaissance de l’identité kanake, le registre international des droits des peuples autochtones est apparu en Nouvelle-Calédonie. Si depuis l’Accord de Matignon de 1989, la réflexion de la doctrine se concentre sur la souveraineté de la Nouvelle-Calédonie, la question autochtone est désormais un nouvel aspect de la décolonisation kanake. Elle n’est pas directement revendiquée pour l’indépendance, mais pour obtenir des droits de peuple autochtone. Ce point de vue s’émancipe de la doctrine moniste classique de l’État nation, en considérant que d’autres entités puissent prétendre à l’autodétermination par la reconnaissance d’un système juridique propre. Une relecture de la Constitution de 1958 ainsi que l’analyse des pratiques administratives et juridictionnelles démontrent la capacité du droit français à prendre en considération les aspirations et les particularités de la société kanake. Au delà de l’Accord de Nouméa, une réflexion doctrinale alternative est donc proposée à partir du comparatisme avec le droit canadien. / Since the 1998 Noumea Accord and the recognition of the Kanak identity, the International Register of the Rights of Indigenous Peoples has appeared in New Caledonia. Since the Matignon Agreement of 1989, the doctrine has focused on the sovereignty of New Caledonia, the indigenous issue is now a new aspect of Kanak decolonization. It is not directly claimed for independence, but for the rights of indigenous peoples. This point of view emancipates itself from the classical monist doctrine of the nation state, considering that other entities can claim self-determination by recognizing a proper legal system. A review of the 1958 Constitution and the analysis of administrative and judicial practices demonstrate the ability of French law to take into account the aspirations and particularities of the Kanake society. Beyond the Noumea Accord, an alternative reflection is proposed based on comparatism with Canadian law.

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.

Este estudo tem como objetivo verificar quais são os efeitos indiretos que a participação de povos indígenas no mercado de produtos florestais não madeireiros (PFNMs) produz no uso de recursos naturais. As Terras Indígenas são estratégicas para a conservação das florestas tropicais, embora este papel possa ser alterado pelo crescente envolvimento dos povos indígenas com o mercado. Estimulado como forma de promover o desenvolvimento econômico dessas sociedades aliado à conservação ambiental, o mercado de PFNMs pode também produzir efeitos negativos no meio ambiente, tanto diretos - nos recursos explorados - como indiretos - por meio de transformações nas atividades de subsistência dos povos indígenas. O estudo dos efeitos indiretos é ainda negligenciado, restando dúvidas se a adoção dessa estratégia de mercado atinge os objetivos a que se propõe. O presente estudo pretende auxiliar a preencher essa lacuna, verificando de que forma a participação dos Araweté no mercado de PFNMs afeta suas atividades de subsistência. Por meio de técnicas qualitativas (entrevistas semi-estruturadas e informais) e quantitativas (survey e observações sistemáticas de alocação de tempo), foram levantados dados sobre o grau de envolvimento no mercado de PFNMs (renda obtida) e o padrão de utilização dos recursos naturais (tempo alocado nas diferentes atividades de subsistência e tamanho da área cultivada) de uma amostra de 24 unidades domésticas por um período de sete meses, durante um ano. Os resultados mostram que ocorreram transformações históricas nas atividades de subsistência dos Araweté e em sua participação na economia de mercado. Na subsistência, observou-se: o maior consumo da mandioca e do milho; o cultivo de dois roçados (milho e mandioca) por várias famílias; a incorporação de novas tecnologias na pesca e agricultura; a redução da coleta de alguns itens e a introdução do cultivo de arroz. Os Araweté participam da economia de mercado principalmente por meio da comercialização de PFNMs, bem como por aposentadorias e salários do governo. O maior envolvimento no mercado de PFNMs está associado com maior dedicação às atividades de subsistência (de forma geral) e, em particular, à agricultura e à coleta, embora não explique variações na caça e pesca. / The aim of this study is to analyse the indirect effects produced to the use of natural resources which arise from the participation of indigenous peoples in markets for non-timber forest products (NTFP). Indigenous territories play a strategic role in the conservation of tropical rainforests, though their character might change with the growing involvement of indigenous societies in the market economy. If NTFP markets are stimulated in order to promote economic development of such societies, alongside with forest conservation, they may as well produce negative effects both directly – to the resource extracted, or indirectly – through changes in the patterns of subsistence activities. The study of the latter has been neglected, raising doubts whether this win-win strategy accomplishes its own purposes. This study focuses on this gap, by investigating how the participation of the Araweté in the NTFP trade affects their pattern of subsistence activities. Qualitative (semi-structured and unstructured interviews) and quantitative (survey and spot observations) techniques were adopted to gather data about Arawete’s level of participation in the market economy (i.e. incomes) and the patterns of natural resource use (i.e. time allocated to subsistence activities and size of the agricultural plots). 24 households were sampled during seven months within a year’s period. The results show the patterns of Araweté’s subsistence and their involvement into the market economy were transformed. As regards subsistence patterns, we observed: a greater consumption of manioc and corn; the cultivation of two plots (corn and manioc) by several families; the incorporation of new fishing and hunting technologies; a decrease in gathering of some products and the introduction of rice. The Araweté participate in the market economy mainly through the commercialisation of NTFPs, as well as pensions and government salaries. Their greater involvement in the market economy is associated with greater dedication to subsistence (in general) and, in particular, to agriculture, while it does not explain changes in hunting and fishing patterns.

Archaeological evidence has become an important part of the argument for the Indigenous peoples of several countries in legal proceedings concerning their rights. This thesis aims to explore how archaeologists and archaeological research are affected by acting as expert witnesses or being used as evidence in these proceedings. Another aim is to explore the differences and similarities between Sweden and Canada in these matters. The main material consists of interviews with seven archaeologists, four Swedish and three Canadian, whose research in various ways have been involved in legal proceedings concerning the rights of Indigenous peoples: The Sámi in Sweden and the Indigenous peoples of Canada. The analysis of the interviews is based on seven themes: awareness, impact, responsibility, experience, objectivity, archaeology and law and consequences. The result shows several things. It shows that the issue of archaeology in legal proceedings is a sensitive matter, and that the archaeologists have somewhat ambivalent feelings about it. It also shows that the involvement of archaeologists and archaeological evidence in these legal proceedings raises discussions about ethics, objectivity, and reputation. One conclusion to be drawn is that there is need for more open discussion and education on the subject.

This work deals with the issues of cultural identity of ethnic groups in the modern Mexican society, explores its characteristics and essence and searches for possibilities of its maintenance. The central question is, which way indigenous groups can develop their culture freely in the modern Mexican society, and so keep their own peculiarity and identity. The main instrument is a case study of Nahua communities occupying the territory of the Northeastern mountain range of the Mexican state of Puebla, which is in the sphere of influence of the organization called Unión de Cooperativas Tosepan Titataniske, seeking to improve the standard of living and strengthen the cultural identity of the villagers in the region. An ethno-historical study of the Nahua communities living in the particular region, completed with an analysis of the contemporary inhabitants' cultural identity based on a field research, shows that indigenous cultures can keep their identity in spite of significant external interference into their traditional way of life in the course of centuries and that the continuity of their identity is not dependent on maintaining concrete, time conditioned cultural manifestations. On the contrary, important factors for keeping cultural identity are the functional continuity of a given group and...

Indigenous language rights in Canada have been historically marginalized, with the residential school system being integral to their attempted erasure. These schools stripped indigenous children away from their homes to undergo forced assimilation grounded by colonial language policy which saw the indigenous peoples as impediments to their progress. The schools have since closed and the Canadian government has apologized for their role, deeming them as part of the nation's grim history. This paper explores how this shift in discourse occurred and what it says of Canadian language policy. Using critical discourse analysis, nexus analysis, and language management theories to analyze historical government data, the results find that initial shifts in discourse were superficial, while more contemporary discourse marked a unanimous shift away from past ideology. Colonial language policy was discontinued with this stark discursive change, yet despite vocal support for indigenous languages rights, the long lack of actual policy suggests that lingering colonial legacies of language values may be firmly rooted in Canadian society.

This research project focuses on decision-making about large hydropower dams, particularly the process and outcomes of impact assessment, involving state, corporations, and local Indigenous communities. The objective of the study is to investigate whether state-led impact assessment, as one tool of regulatory decision-making, can be a way to address environmental justice concerns for Indigenous peoples affected by natural resource infrastructure. The core of this research is a case study comparison between the Belo Monte dam (Brazil) and Site C dam (Canada) to examine the effectiveness of environmental impact assessment (EIA) and decision-making. I analyse these processes’ ability to address the inequities caused by disparate adverse effects of dams on Indigenous peoples. Despite evidence of the impacts of large dams on Indigenous peoples, there is limited literature on their experiences with large hydropower projects and their decision-making processes, and mechanisms that would account for Indigenous peoples’ experiences. This research aims to fill in that gap in the literature by exposing the limitations of impact assessment and proposing recommendations for environmental decision-making to address Indigenous peoples’ concerns and experiences. I start with a review of the development of the environmental justice (EJ) literature as the research’s analytical framework. Environmental justice focuses on diagnosing the inequities caused to localized communities under the argument of a necessary ‘smaller evil,’ so that the larger society may benefit from natural resources development. However, the research participants’ experiences pointed to the need to revise the EJ framework towards a more integral approach to environmental decision-making, recognising the fundamental relationship between land and human beings. This research project concludes that EJ for Indigenous peoples helps reinstate decision-making purposes – evaluating the impacts, proposing alternatives to projects, promoting transparency and accountability, and considering the possibility of rejecting projects – when done within a genuine government-to-government collaborative framework between state and Indigenous governments. / Graduate

Les Muiscas du passé sont très présents dans l’imaginaire sur les peuples autochtones colombiens, leur traitement dans les lieux officiels de mémoire reproduit souvent un discours idéalisé, déjà présent dans les projets nationaux du XIXe siècle. L’historiographie colombienne donne une grande importance à la représentation des Muiscas préhispaniques et, partiellement, à ceux de la période coloniale. La connaissance sur le peuple Muisca est souvent ancrée dans une vision patrimoniale et passéiste de la présence indigène, en tant que composante d’une histoire commune mais éloignée de la vie quotidienne des communautés contemporaines. La prépondérance de l’image mythifiée du peuple Muisca du passé peut être comprise d’un point de vue historique par l’influence de l’indigénisme, du positivisme et de l’esprit nationaliste du XIXe siècle. Cette influence a contribué à la production de l’idée d’un « empire Muisca » ou d’une « civilisation chibcha » participant à la consolidation de l’imaginaire national colombien sur le socle d’une supposée continuité historique entre la nouvelle Nation et cet empire préhispanique. La force de ce récit se ressent encore aujourd’hui par la relégation des communautés Mhuysqas contemporaines habitant sur les anciens territoires de resguardo . Celles-ci cherchent une reconnaissance officielle et tentent de répondre aux exigences des normes en vigueur, tout en interrogeant la construction officielle de « l’indigène ». Cette recherche montre comment, depuis une vingtaine d’années, les Mhuysqas de Cota, dans le département de Cundinamarca, se tournent vers le passé pour y retrouver les vestiges de leurs ancêtres Muiscas et reconstruire, recréer ou réinterpréter une culture éclipsée, d'abord par l’imposition espagnole puis par la construction de l’Etat-Nation Colombien. Bien que leur présence continue sur le territoire se retrouve facilement dans de nombreux écrits publics, des écueils majeurs ont obstrué leur considération sociale et politique en tant que indigènes, participant à un climat de suspicion à l’encontre de ce peuple retrouvé.En outre, l’émergence de grandes organisations indigènes depuis les années soixante-dix, l’intégration des acteurs autochtones dans les institutions internationales ainsi que le renforcement d’un discours ethno-environnemental, ajoutent des niveaux de représentation à l’image de l’autochtonie. Dans ce sens, l’ethnographie proposée montre les manières dont la communauté s’inscrit, joue et se sert de cette multiplicité de représentations afin d’être légitimement reconnue comme groupe ethnique à part entière. Elle montre aussi, comment la communauté de Cota demeure, malgré tout, contrainte de reproduire les caractéristiques fantasmées mobilisées par ce nouveau contexte. / The Musicas of the past are very present in the imaginary of the indigenous Colombian peoples, their treatment in official spaces of memory often reproduces an idealized discourse, already present in the national projects of the nineteenth century. Colombian historiography gives great importance to the representation of pre-Hispanic Muiscas and, in part, to those of the colonial period. Knowledge about the Muisca people is often rooted in a patrimonial and historical vision of the indigenous presence, as a component of a common history but far removed from the everyday life of contemporary communities. The preponderance of the mystified image of the Muisca people of the past can be understood from the historical point of view by the influence of indigenousism, positivism and the nationalist spirit of the nineteenth century. This influence contributed to the production of the idea of a “Muisca empire” or a “chibcha civilization”, participating in the consolidation of the national Colombian imagination on the basis of a supposed historical continuity between the new Nation and this pre-Hispanic empire. The strength of this narrative is still felt today by the relegation of contemporary Mhuysqa communities dwellering on the former territories of resguardo. These seek official recognition and try to meet the requirements of the standards in force, while questioning the official construction of the “indigenous”. This research shows how, for the last twenty years, the Mhuysqas of Cota, in the department of Cundinamarca, have turned to the past to find the vestiges of their ancestors Muiscas and reconstruct, recreate or reinterpret an eclipsed culture, first by the Spanish colonisation and then by the construction of the Colombian Nation-State. Although their continuous presence on the territory is easily found in number of public writings, major pitfalls have obstructed their social and political consideration as indigenous, participating to a climate of suspicion against this found people. In addition, the emergence of indigenous organisations since the 1970s, the integration of indigenous actors in the international institutions, and also the reinforcement of an ethno-environmental discourse, add levels of representations to the image of indigenousness. In this sense, the proposed ethnography shows the ways in which the community fits into, plays and uses this multiplicity of representations in order to be legitimately recognized as an ethnic group in its own right. It also shows how the Cota community remains, despite everything, forced to reproduce the fantasized characteristics mobilized by this new context. / Los Muiscas del pasado están muy presentes en el imaginario sobre los pueblos indígenas colombianos, la manera como son tratados en los espacios oficiales de memoria reproduce, frecuentemente, un discurso idealizado, presente en los albores de los proyectos nacionales durante el siglo XIX. La historiografía colombiana da gran importancia a la representación de los Muiscas prehispánicos y, en cierta media, a aquella referente al periodo colonial. El conocimiento sobre el pueblo muisca se basa, en gran medida, en una visión patrimonial y paseista de la presencia indígena, parte integrante de la historia común, pero alejada de la vida cotidiana de las comunidades contemporáneas. La preponderancia de la imagen mistificada del pueblo Muisca del pasado, puede ser comprendida desde un punto de vista histórico a través de la influencia del indigenismo, del positivismo y del espíritu nacionalista del siglo XIX. Esta influencia contribuyó a la producción de la idea de « Imperio muisca » o de « Civilización chibcha » que participaron en la consolidación del imaginario nacional colombiano cimentado en la supuesta continuidad histórica entre la nueva Nación y este imperio prehispánico. La fuerza de este relato se puede sentir aún hoy a través de la relegación de las comunidades Mhuysqas contemporáneas que viven en los antiguos territorios de resguardo . Estas, buscan un reconocimiento oficial e intentan responder a las exigencias normativas en vigor, cuestionando, a pesar de todo, la construcción oficial de lo indígena. Esta investigación muestra cómo, desde hace más de dos décadas, los Mhuysqas de Cota, Cundinamarca, se tornan hacia su pasado buscando los vestigios de sus ancestros para reconstruir, recrear o reinterpretar una cultura ocultada, primero por la colonización y luego por la construcción del Estado Nación colombiano. Aunque su presencia continua en sus territorios pueda ser atestada fácilmente a través de numerosos documentos públicos, grandes obstáculos impiden que sean considerados social y políticamente como indígenas, lo que participa a la instalación de un clima de suspicacia contra este pueblo re-descubierto.Si a esto se añade la emergencia de las grandes organizaciones indígenas desde los años setenta, la integración de actores autóctonos en las instituciones internacionales o aún la influencia de los discursos etnoecológicos, los niveles de representación de la imagen de la autoctonía se multiplican. En este sentido, la etnografía que proponemos muestra las diversas maneras que la comunidad utiliza para inscribirse, jugar y se servir de esta multiplicidad de representaciones para ser, finalmente, legítimamente reconocida como grupo étnico. Se muestra también, cómo la comunidad de Cota se ve obligada, a pesar de todo, a reproducir las características idealizadas que dominan en este nuevo contexto.