This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

Text in English / Since its inception in 1833 the Evangelical Presbyterian Church in South Africa has been a missionary church and has always had its own missionary work. It started to organise the Christianization, Evangelization and Westernization endeavours to take place inside the territories of South Africa. The Evangelical Presbyterian Church Missionaries founded, financed, maintained, controlled and administered their educational endeavours without any moral or financial support from the Government. The main purpose of the Evangelical Presbyterian Church Missionaries in founding and supporting schools has been to use education as an auxiliary to the evangelization of the indigenous people of South Africa. Elementary schools served as instruments of direct evangelization rather than secular education. Pupils were taught the 3 R's, namely, reading, writing and arithmetic. Education was a useful tool that enabled the converts to read the Bible and other religious material on their own and preferably in their own language. Converts who demonstrated the ability to read, write and do simple arithmetic were trained to become missionaries' helpers. As these earliest converts became proficient and competent, they were posted out into the interior with the instructions to start new church centres and schools. Although the teaching which took place inside these schools was not of high quality, it was definitely better than nothing. The Evangelical Presbyterian Church Missionaries together with missionaries of other denominations provided virtually all the education which was available for the Blacks in South Africa. Through missionary endeavours the South African Government have realized that Western education and civilization has been important forces which helped the indigenous people to advance individually and collectively in the social, political and economic fields. Western technology and culture successfully won the indigenous people of South Africa to Western civilization. The acceptance of Christianity and the introduction of the White man's rule in the interior of South Africa effectively stopped the inter-tribal wars. The missionaries have made a noteworthy contribution to the education of the indigenous people of South Africa. They empowered the Blacks to play a worthy part side by side with members of other races (Whites, Coloureds and Indians) in the development of the country they shared. / Educational Studies / D.Ed. (History of Education)

A visibilidade das comunidades indígenas que habitam as cidades é um fenômeno recente na Colômbia. Embora o país se proclame como multiétnico e multicultural na Carta Constitucional de 1991, reconhecendo a vasta diversidade que o compõe, a pluralidade indígena ainda é tecida a partir do senso comum, ligada a uma existência eminentemente rural. Considerando a conturbada realidade colombiana, diversos fatores incentivam as comunidades indígenas a migrarem para a cidade e permanecerem nela. Neste processo, as crianças indígenas pequenas se afastam das possibilidades e vivências oferecidas pelas comunidades e territórios de origem, para se construírem como indígenas. Diante dessa realidade, surgem em 2007 as Casas de Pensamento Intercultural (CPI) de Bogotá, como forma de dar uma resposta pertinente à primeira infância indígena (meninos e meninas entre três meses e cinco anos), que moram na cidade. Esta pesquisa aborda as estratégias de existência e re-existência que as crianças indígenas, suas famílias, comunidades e as equipes pedagógicas das CPI forjam no coração de Bogotá, como espaços vivenciais para se constituíremse como indígenas. No desenvolvimento da tese, mostra-se que as CPI potencializam seu trabalho graças aos movimentos e às vivências de apropriação e ressignificação feitas pelas comunidades indígenas que ali se encontram Assim, as CPI se constróem a partir do encontro da diversidade, mediado por tensões, disputas e contradições. Situo-me nesse território utilizando as contribuições da antropologia da infância, em especial de Andrea Sulzc, Clarice Cohn e Angela Nunes. Para compreender as existências e re-existências, me baseio nas elaborações do pesquisador colombiano Adolfo Albán Achinte e proponho o essencialismo estratégico como uma forma de re-existência na cidade. Para tensionar a reflexão, recorro às contribuições de Catherine Walsh em relação à interculturalidade crítica. Contudo, o pensamento do filósofo argentino Rodolfo Kusch é o fino fio que une e encadeia cada um dos movimentos de aproximação que proponho. As vivências que atravessam a vida das crianças indígenas que estão nas CPI são apresentadas como um anúncio do surgimento de uma pedagogia mestiça, que assume o encontro das culturas como um cenário em disputa, mediado por tensões e contradições e, por essa mesma razão, profundamente fecundo. A partir desse cotidiano dinâmico, vivido em um cenário educacional indígena emergente na cidade, se constróem diversas formas de existência e re-existência, que se reúnem na música, na língua própria, na arte e no artesanato, na relação com o território de origem, na espiritualidade e na medicina ancestral. / The visibility of indigenous communities that inhabit cities is a recent phenomenon in Colombia. Although the country considers itself multi-ethnic and multicultural in the Constitutional Charter of 1991, thus recognizing the vast diversity that composes it, indigenous plurality is still woven from common sense, mainly linked to an eminently rural existence. Taking into account the convulsed reality in Colombia, various factors encourage indigenous communities to migrate to the cities and stay there. In this process, very young indigenous children move away from the possibilities and experiences offered by their communities and territories of origin to become indigenous. Faced with this reality, the Intercultural Thought Houses (CPIs) of Bogotá emerged in 2007, as a way of giving a pertinent response to young indigenous children (boys and girls between three months and five years) who live in the city. This research tackles the strategies of existence and reexistence that indigenous children, their families, communities, and pedagogical teams of the CPIs forge in the heart of Bogotá, as living spaces to become indigenous. In this thesis, I show that CPIs potentiate their work thanks to movements and experiences of appropriation and re-signification made by the indigenous communities that are there Thus CPIs are built from the combination of diversity, mediated by tensions, disputes, and contradictions. For their study, I use notions of the anthropology of childhood, proposed by Andrea Sulzc, Clarice Cohn, and Angela Nunes. To understand existences and re-existences, I work with the theory of Colombian researcher Adolfo Albán Achinte, and suggest that strategic essentialism is a form of re-existence in the city. Moreoever, as a means to expand the debate, I examine Catherine Walsh’s proposals regarding critical interculturality. Finally, all movements of approximation that I propose are connected by the ideas of the Argentinian philosopher Rodolfo Kusch. The daily life experiences of indigenous children who are in the CPIs can be taken as the result of the development of a mestizo pedagogy, which manages to take the encounter of cultures as a scenario in dispute, mediated by tensions and contradictions, and, for that very reason, extremely fruitful. From such dynamic daily life, lived in an emerging indigenous educational setting in the city, various forms of existence and re-existence are built, and brought together in music, language, art and crafts, the relationship with the territory of origin, spirituality, and ancestral medicine.

A visibilidade das comunidades indígenas que habitam as cidades é um fenômeno recente na Colômbia. Embora o país se proclame como multiétnico e multicultural na Carta Constitucional de 1991, reconhecendo a vasta diversidade que o compõe, a pluralidade indígena ainda é tecida a partir do senso comum, ligada a uma existência eminentemente rural. Considerando a conturbada realidade colombiana, diversos fatores incentivam as comunidades indígenas a migrarem para a cidade e permanecerem nela. Neste processo, as crianças indígenas pequenas se afastam das possibilidades e vivências oferecidas pelas comunidades e territórios de origem, para se construírem como indígenas. Diante dessa realidade, surgem em 2007 as Casas de Pensamento Intercultural (CPI) de Bogotá, como forma de dar uma resposta pertinente à primeira infância indígena (meninos e meninas entre três meses e cinco anos), que moram na cidade. Esta pesquisa aborda as estratégias de existência e re-existência que as crianças indígenas, suas famílias, comunidades e as equipes pedagógicas das CPI forjam no coração de Bogotá, como espaços vivenciais para se constituíremse como indígenas. No desenvolvimento da tese, mostra-se que as CPI potencializam seu trabalho graças aos movimentos e às vivências de apropriação e ressignificação feitas pelas comunidades indígenas que ali se encontram Assim, as CPI se constróem a partir do encontro da diversidade, mediado por tensões, disputas e contradições. Situo-me nesse território utilizando as contribuições da antropologia da infância, em especial de Andrea Sulzc, Clarice Cohn e Angela Nunes. Para compreender as existências e re-existências, me baseio nas elaborações do pesquisador colombiano Adolfo Albán Achinte e proponho o essencialismo estratégico como uma forma de re-existência na cidade. Para tensionar a reflexão, recorro às contribuições de Catherine Walsh em relação à interculturalidade crítica. Contudo, o pensamento do filósofo argentino Rodolfo Kusch é o fino fio que une e encadeia cada um dos movimentos de aproximação que proponho. As vivências que atravessam a vida das crianças indígenas que estão nas CPI são apresentadas como um anúncio do surgimento de uma pedagogia mestiça, que assume o encontro das culturas como um cenário em disputa, mediado por tensões e contradições e, por essa mesma razão, profundamente fecundo. A partir desse cotidiano dinâmico, vivido em um cenário educacional indígena emergente na cidade, se constróem diversas formas de existência e re-existência, que se reúnem na música, na língua própria, na arte e no artesanato, na relação com o território de origem, na espiritualidade e na medicina ancestral. / The visibility of indigenous communities that inhabit cities is a recent phenomenon in Colombia. Although the country considers itself multi-ethnic and multicultural in the Constitutional Charter of 1991, thus recognizing the vast diversity that composes it, indigenous plurality is still woven from common sense, mainly linked to an eminently rural existence. Taking into account the convulsed reality in Colombia, various factors encourage indigenous communities to migrate to the cities and stay there. In this process, very young indigenous children move away from the possibilities and experiences offered by their communities and territories of origin to become indigenous. Faced with this reality, the Intercultural Thought Houses (CPIs) of Bogotá emerged in 2007, as a way of giving a pertinent response to young indigenous children (boys and girls between three months and five years) who live in the city. This research tackles the strategies of existence and reexistence that indigenous children, their families, communities, and pedagogical teams of the CPIs forge in the heart of Bogotá, as living spaces to become indigenous. In this thesis, I show that CPIs potentiate their work thanks to movements and experiences of appropriation and re-signification made by the indigenous communities that are there Thus CPIs are built from the combination of diversity, mediated by tensions, disputes, and contradictions. For their study, I use notions of the anthropology of childhood, proposed by Andrea Sulzc, Clarice Cohn, and Angela Nunes. To understand existences and re-existences, I work with the theory of Colombian researcher Adolfo Albán Achinte, and suggest that strategic essentialism is a form of re-existence in the city. Moreoever, as a means to expand the debate, I examine Catherine Walsh’s proposals regarding critical interculturality. Finally, all movements of approximation that I propose are connected by the ideas of the Argentinian philosopher Rodolfo Kusch. The daily life experiences of indigenous children who are in the CPIs can be taken as the result of the development of a mestizo pedagogy, which manages to take the encounter of cultures as a scenario in dispute, mediated by tensions and contradictions, and, for that very reason, extremely fruitful. From such dynamic daily life, lived in an emerging indigenous educational setting in the city, various forms of existence and re-existence are built, and brought together in music, language, art and crafts, the relationship with the territory of origin, spirituality, and ancestral medicine.

Made available in DSpace on 2014-07-29T15:28:59Z (GMT). No. of bitstreams: 1 Tese Paulo V B e Azevedo.pdf: 3414417 bytes, checksum: 54ac1ec125fcb10c62ef1c5059b81be8 (MD5) Previous issue date: 2012-03-14 / Objective: To determine the prevalence of mental disorders in children and adolescents from an indigenous population living in isolated tribes in the Brazilian Amazon. Methods: This is an analytical prevalence study in a sample of 192 indigenous children and adolescents from Karajá ethnicity, aged between 7 and 14 years old. The prevalence were determined using the syndrome scales of mental health problems according to the ASEBA questionnaires. The Child Behavior Checklist 6-18 (CBCL) and the Teacher Report Form 6-18 (TRF) were used for the screening of these problems. The difference among the prevalence found in the two questionnaires as well as the risk association between gender and schooling and mental health problems were evaluated. Results: A total prevalence of problems of 34.38% with the CBCL and of 23.44% with the TRF was found (p < 0.00). There was an association between the occurrence of these problems in the subjects attending the second phase of fundamental school (6th to 9th year of formal education). Conclusion: The prevalence of mental health problems found was high when compared to studies with other cultures around the world. It was observed that even in human populations who preserve the primordial cultural aspects of their ancestors who lived 10.000 years ago, psychiatric problems exist and have clinical presentations that are similar to those found in modern civilized societies, in which the cultural context may influence the manifestations of such problems. / Objetivo: Determinar a prevalência de problemas mentais em crianças e adolescentes de uma população indígena vivendo isolada em tribos na Amazônia Brasileira. Métodos: Estudo de prevalência analítico em amostra de 192 crianças e adolescentes indígenas da etnia Karajá, entre os 07 e 14 anos de idade. As prevalências foram determinadas pelas escalas síndromes de problemas de saúde mental de acordo com os questionários do ASEBA. Foram utilizados para detecção desses problemas os Inventários de Comportamentos para Crianças e Adolescentes de 6 a 18 anos (CBCL) e de Comportamentos Referidos pelo Professor para Alunos de 6 a 18 anos (TRF). Foi avaliada a diferença entre as prevalências encontradas nos dois questionários e a associação de risco entre o sexo e a escolaridade e os problemas de saúde mental. Resultados: Foi encontrada uma prevalência de problemas totais de 34,38% com o CBCL e de 23,44% com o TRF (p < 0,00). Houve associação entre a ocorrência de problemas mentais e o sexo e a escolaridade, com maior ocorrência desses problemas nos sujeitos cursando a segunda fase do ensino fundamental. Conclusão: A prevalência de problemas de saúde mental encontrada foi alta comparada aos estudos com outras culturas ao redor do mundo. Observou-se que mesmo em populações humanas que preservam os aspectos culturais primordiais dos seus ancestrais que viveram há 10.000 anos, existem problemas psiquiátricos com apresentações clínicas similares às encontradas em sociedades modernas civilizadas, podendo o contexto cultural influenciar nas manifestações desses.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-09-19T20:36:00Z No. of bitstreams: 1 mateussenalopes.pdf: 1307180 bytes, checksum: 3038997bcf156fce96d0039ebb4df85c (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-09-22T15:09:01Z (GMT) No. of bitstreams: 1 mateussenalopes.pdf: 1307180 bytes, checksum: 3038997bcf156fce96d0039ebb4df85c (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-09-22T15:10:09Z (GMT) No. of bitstreams: 1 mateussenalopes.pdf: 1307180 bytes, checksum: 3038997bcf156fce96d0039ebb4df85c (MD5) / Made available in DSpace on 2017-09-22T15:10:09Z (GMT). No. of bitstreams: 1 mateussenalopes.pdf: 1307180 bytes, checksum: 3038997bcf156fce96d0039ebb4df85c (MD5) Previous issue date: 2017-04-25 / A pesquisa intitulada “Evasão e Fracasso escolar de alunos de comunidades indígenas do Instituto Federal de Roraima/Campus Amajari: um estudo de caso” parte do interesse em compreender o porquê dos altos índices de evasão e fracasso escolar de alunos de comunidades indígenas matriculados nos cursos técnicos ofertados pelo IFRR/CAM. Estudos sobre evasão e fracasso escolar como os de BRANDÃO, BAETA & ROCHA (1983), citando os estudos de GATTI (1981), ARNS (1978) e FERRARI (1975), culpam o próprio educando pelo seu fracasso. O IFRR/CAM é uma instituição educacional que oferta, dentre outros, educação profissional técnica articulada ao ensino médio no município de Amajari/RR. Este município é cercado por comunidades indígenas. Os alunos indígenas destas comunidades correspondem a 56,2% do total de alunos matriculados no IFRR/CAM e estão entre os mais afetados pela evasão e fracasso escolar. O objetivo geral da pesquisa é identificar o que leva os alunos de comunidades indígenas matriculados nos cursos técnicos articulados ao ensino médio do IFRR/CAM à evasão e fracasso escolar. Para o alcance do objetivo foi feito um estudo de caso de natureza qualitativa, de forma a permitir a contextualização do tema, a exposição teórico-metodológica utilizada e a apresentação dos fatores que levam à evasão e fracasso escolar de alunos de comunidades indígenas matriculados nos cursos técnicos articulados ao ensino médio do IFRR/CAM no período compreendido entre os anos 2008 e 2016. Para isso, a metodologia utilizada fez uso de dados primários e secundários, sendo que os primários foram obtidos por meio de três formas. Em primeiro lugar, o uso da técnica de observação espontânea. Em segundo, com o uso dos seguintes instrumentos de pesquisa: (1) a entrevista semiestruturada; e (2) a aplicação de um questionário. Quanto aos dados secundários, estes foram obtidos por meio da pesquisa de documentos e registros da instituição. Dessa forma, as análises das entrevistas mostraram que fatores como: problemas com a logística do transporte, não identificação com os cursos ofertados, jornada diária desgastante, dificuldade em acompanhar o ritmo dos cursos, problemas de relacionamento com o professor e a reprovação, se destacaram como possíveis causas da evasão e fracasso escolar na instituição. Entretanto, a maneira como estes fatores se apresentam indicam diferenças que podem estar relacionadas aos conflitos gerados pelo choque cultural entre indígenas e não indígenas, principalmente quando negam aos alunos indígenas o seu direito à educação diferenciada. Portanto, pôde ser constatado que o IFRR/CAM, mesmo apresentando algumas propostas inovadoras, ainda não consegue superar a influência de um modelo pensado a luz do sistema capitalista, que historicamente continua promovendo desigualdades sociais. / The research entitled "School Evasion and Failure of Students from Indigenous Communities of the Federal Institute of Roraima / Amajari Campus: A Case Study" is part of the interest in understanding why high rates of school dropout and failure of students from indigenous communities enrolled in the courses Offered by IFRR / CAM. Citations of GATTI (1981), ARNS (1978), and FERRARI (1975), blame the student for his failure, such as those of Brandon, Baeta & Roche (1983). The IFRR / CAM is an educational institution that offers, among others, professional technical education articulated to secondary education in the municipality of Amajari / RR. This municipality is surrounded by indigenous communities. The indigenous students of these communities correspond to 56.2% of the total number of students enrolled in the IFRR / CAM and are among the most affected by school dropout and failure. The general objective of the research is to identify what leads the students of indigenous communities enrolled in the technical courses articulated to the high school of the IFRR / CAM to school dropout and failure. To reach the objective, a case study of a qualitative nature was done in order to allow the contextualization of the theme, the theoretical and methodological exposition used and the presentation of the factors that lead to the school dropout and failure of students from indigenous communities enrolled in the courses Technicians articulated to the high school of the IFRR / CAM in the period between 2008 and 2016. For this, the methodology used made use of primary and secondary data, and the primary ones were obtained in three ways. Firstly, the use of the spontaneous observation technique. Second, with the use of the following research tools: (1) the semistructured interview; And (2) the application of a questionnaire. As for the secondary data, these were obtained through the research of documents and records of the institution. Thus, the analysis of the interviews showed that factors such as: problems with the transportation logistics, not identification with the offered courses, exhausting daily journey, difficulty in keeping up with the rhythm of the courses, relationship problems with the teacher and disapproval, As possible causes of school dropout and failure in the institution. However, the way in which these factors are presented indicates differences that may be related to the conflicts generated by cultural clashes between indigenous and non-indigenous people, especially when they deny indigenous students their right to differentiated education. Therefore, IFRR / CAM, even presenting some innovative proposals, still can not overcome the influence of a model thought in the light of the capitalist system, which historically continues to promote social inequalities.

「馬伊娜」是一部典型原住民傳統生態知識（TEK）題材的獲獎電影，片中的夢占、巫師、藥物、泛靈（動植物）、規範和紋面紋身等，皆為原住民文化的共通語言，也成為本研究探討的素材，本研究擬以這部電影的原住民文化符號，探討如何透過電影或視覺媒體，傳遞多元文化教育並轉換為原住民多元文化教育的建構、設計與過程。 本研究採用文獻資料整理、符號分析和深度訪談之多元質性分析架構，首先，研究者從執導之原住民傳統知識內容的廣電節目影像資料的台灣原住民文化符號及文字調查資料作整理，其次，根據立意抽樣，分別從行政、文化、影像和教育等四個領域，深度訪談24名原住民和4名漢人，訪問他們對於馬伊娜電影與台灣原住民文化符號異同的看法，及其對原住民多元化教育的影響，並從符號關係的探討開始，持續作第二符號的心理學分析，亦即從文化敏感度、文化心理學、跨文化心理、佛氏的凝縮和轉移之雙工匠和榮格的無意識理論的角度，分別解釋當前的原住民文化現象和意識形態的結構。 結果發現台灣原住民之夢占文化為具有文化異同、層次、相對、環境影響和判定之異同；藥物文化亦具有文化異同、隱喻和轉喻、多樣性、多用途、多附加價值、專屬使用對象、不同層次療效和師承自動物等八種特色。同時，本文亦將馬伊娜電影的伊努族和因紐特族和國內各原住民族之夢占、巫覡、規範、宇宙觀和紋面紋身作比較。最後，並闡述文化起源、過程和結構的「出神入化」意涵，並對當前原住民多元文化教育的內涵和課綱作實質的建議。 / “Maïna”is a award-winning film with typical Indigenous people’s traditional ecological knowledges（TEK）symbols consist of dreams, shamans, medicinal materials, code of ethics, and tattoo, these are the same culture languages for all Indigenous people. This study aims is to explore cultural symbles in Maïna’s film, and transfer the elements of multicultural education through film or visual media then transform it into the construction, design and process of Tai- wan Indigenous people’s multicultural education. In this study, the researcher use Multivariate Analysis of literature review, Symbol A- nalysis and In-depth interviews. Firstly, there’re 15 TV films produced and directed by re- searcher in term of with the theme of TK, plus the text content of 13 television films as survey data, secondly, according to the principle of Proposive Sampling, the researcher choose 24 In- digenous people and 4 non Indigenous people of senior interviewees from positions of 4 fields of administrative, cultural, image and education, to join the interview, Thirdly, through the semiotics analysis, the researcher discussed cultural symbols of the commonality between Maïna and Taiwan Indigenous people, as well as the mutilple cultural education. The process begins at the exploration of semiotics relationships, continue to explore the second symbolic psychoanalysis, from Cultural Sensitivity, Cultural Psychology, Cross Cultural Psychology, and proposed the two craftmen of Condensation and Displacement in Freud and Jung's Un- conscious theory to explain current cultural phenomenon, and the Indigenous people’s ide- ology. The results show the commonalities of dream interpretation existed with diversity, level, relative,environmental and judgment. Medicine material culture also has eight characteristics of commonality, metaphor and metonymy, diversity, multipurpose, multi-value, exclusive object used, effiency of level and learning from animals. It also compares commonalies of dream, shamans, cosmology and tattoo between Innu, Inuit and Taiwan Indigenous people. Finally, the researcher induce the origin, process and structure of Indigenous people’s cultural to a“from myth to culture”meaning and make substantive suggestions on the lessons of multicultural education.

Notre étude s’intéresse aux représentations des interactions entre les Autochtones en situation d’itinérance et les services policiers en milieux urbains au Québec. À l’aide d’une méthodologie qualitative ancrée dans le mouvement de décolonisation de la recherche, nous présentons l’expérience urbaine de l’itinérance telle que vécue par les Autochtones ainsi que leurs représentations des interactions avec la police. En centrant nos analyses sur les expériences telles que vécues et rapportées par nos participants et participantes, nous faisons ressortir les représentations qu’ils et elles se font de la police. L’analyse de nos données fait ressortir le rôle de gestion pénale de la pauvreté visible de la police en milieu urbain ainsi que les pratiques et attitudes envers les Autochtones influencées par un cadre de référence racialisé. Celles-ci viennent influencer les représentations sociales de la police par nos participants et participantes, il en ressort deux types de figures : la figure du persécuteur et la figure du protecteur. Nos analyses soulèvent aussi les enjeux de profilage social et racial ainsi que l’expérience genrée des interactions avec la police. De plus, il ressort de cela que les Autochtones en situation d’itinérance se retrouvent à l’intersection de plusieurs facteurs de disqualification sociale. Cette étude se conclue par une série de recommandations visant l’amélioration des interactions des Autochtones avec les services publics ainsi qu’une démystification des enjeux autochtones. / Our study is interested in the interactions between homeless Indigenous people and police services in urban areas in Quebec. Using a qualitative methodology rooted in the research decolonization movement, we present the experience of urban homelessness as well as interactions with the police. By focusing our analyzes on the experiences as lived and reported by our participants, we highlight the representations they make of the police. The analysis of our data highlights the role of penal management of visible poverty by police services in urban areas as well as the practices and attitudes towards Indigenous people influenced by a racialized frame of reference. These influence the social representations of the police by our participants, two types stand out: the persecutor and the protector. Our analysis also raises the issues of social and racial profiling as well as the gendered experience of interactions with the police. In addition, it appears that Indigenous people experiencing homelessness find themselves at the intersection of several factors of social disqualification. This study concludes on a series of recommendations aimed at improving the interactions of Indigenous people with public services as well as a demystification of Indigenous issues.

PhD Thesis Summary: Imagining the West: Marginality and Possible Lives at the Outskirts of a Mexican City Mgr. Marie Heřmanová The thesis aims to develop various results of a long-term fieldwork in the city of San Cristóbal de Las Casas, Chiapas, México, where rural-urban migration was pervasive since the 1960s. The research concentrated on the second generation of Tzotzil and Tzeltal migrants living at the suburbs of the city. Young indigenous people, whose parents came to the city to seek jobs, are now completely bilingual (they speak their maternal language - mostly Tzotzil as well as spanish they have learned in the school in the city). They mostly work in the same areas as the first generation migrants - as shop-keepers, souvenirs sellers or street-food vendors. They are thus in everyday interaction with both tourist and expats in the city centre. These interactions and meetings are in the context of the thesis seen as a consitutive element to imageries of mobility, modernity and Western lifestyles developed by the the young indigenous people from the suburbs. The concept if "Imaginary West" (Yurchak 2005) is central in the thesis, an unseen and yet ever-present homeland of the tourists and most importantly a place where "better lives" happen. The text explores how the search for...

This thesis scrutinises the state plans for future mining operations in two specific areas in northern Sweden, namely Rönnbäck/Rönnbäcken and Gállok/Kallak, and how these plans have become issues of intense dialogues and debates nationwide during the previous years. This is partly because of environmental reasons but the primary matter is because these two areas have traditionally belonged to the indigenous Saami people where they are pursuing reindeer husbandry. Despite the many voices of the Swedish society as well as the Saami people that have been raised against the mining plans in these two specific areas, the Swedish government still approved the mining companies to start pursing their activities in both cases. Because of this, several human rights issues have been invoked against the Swedish state in terms of the directly affected Saami’s rights as an indigenous people. Some of these invocations have been made by referring to the ICERD and UNDRIP. Therefore, on the basis of the Saami’s right to fair rectification as an indigenous people, the aim of this work is to further examine how state actions for rectification, because of previous state conducted human rights violations, are being perceived by different actors; in this case the Swedish state and the Saami people. By applying the theoretical framework of rectificatory justice, and conducting the method of analysing the arguments and perceptions of the Saami people as well as the Swedish state, the main focus of the thesis is to further examine the two cases of Rönnbäck/Rönnbäcken and Gállok/Kallak. The thesis’ main finding is that there are many discrepancies between the Saami people and the Swedish state in terms of their views on fair rectificatory arrangements as well as the rights of the Saami as an indigenous people.