Esta tese tem a finalidade de apresentar estudos sobre o turismo, o território e a modernidade. Para isto, realiza-se um debate teórico e metodológico sobre os usos dos diferentes conceitos de território. Dentro desta lógica, insere-se o turismo como alavanca do desenvolvimento com base local. De uma parte, analisa-se o turismo indígena e, de outra, estuda-se o turismo em territórios indígenas. A metodologia utilizada na pesquisa de campo divide-se entre os estudos etnológicos, etnográficos, pesquisa-ação, pesquisa-participante e a literatura sobre turismo e desenvolvimento com base local. O trabalho de campo entre os Krahô ocorreu entre os anos de 2004, 2005 e 2006, permitindo levantar informações sobre a ocorrência do turismo nas comunidades e associações indígenas, assim como propor o entendimento sobre o turismo nos sentidos econômico, político, cultural e ambiental. O turismo emissivo indígena pode ser definido como aquele em que os indígenas das várias etnias viajam para as cidades locais, regionais, nacionais e internacionais para participarem de eventos (Jogos Indígenas, etc.). O turismo em territórios indígenas se define como aquele que ocorre no interior dos territórios indígenas (Feira Krahô de Sementes Tradicionais, etc.). Os territórios das populações autóctones no Brasil estão adquirindo sentido de territórios descontínuos e de territórios-rede, pois todas as etnias possuem mobilidades de seus territórios para outras territorialidades. Portanto, tanto o turismo emissivo indígena quanto o turismo receptivo em territórios indígenas contribuem para a construção da elevação da auto-estima dos índios, para a venda do artesanato e, por último, para a constituição de novas multiterritorialidades turísticas. / This thesis aims at submitting studies about tourism, territory and modernity. For such, a theoretical and methodological debate on the uses of the different territory concepts takes place. Within this logic, tourism is inserted as development with local base. On the one hand, we analyze indigenous tourism, and on the other hand, we study tourism in indigenous territories. The methodology used in the field research is divided among ethnologic, ethnographic studies, research-action, research-participant and the literature on tourism and development with local base. The field work among the Krahô took place between the years 2004, 2005 and 2006, allowing to survey information on the occurrence of tourism in the indigenous communities and associations, as well as proposing the understanding on tourism in the economical, political, cultural and environmental senses. The emissive indigenous tourism can be defined as the one where the natives of the different ethnic groups travel to the local, regional, national and international cities to take part in events (Indigenous Games, etc.). The tourism in indigenous territories is defined as the one taking place within the indigenous territories (Krahô Fair of Traditional Seeds, etc.). The territories of the autochthonous populations in Brazil are acquiring sense of discontinuous territories and network-territories, because all the ethnic groups can move from their territories to other territories. Therefore, both emissive indigenous tourism as well as the receptive tourism in indigenous territories contribute for elevating the self-esteem of the Indians, for selling handicraft and, for last, for constituting new multi-territory tourism.

珊瑚礁位處熱帶海洋的赤道附近。台灣島被北回歸線分為南與北，為理想的珊瑚礁棲息地。然而，台灣珊瑚礁的保育地位和現代威脅，特別缺乏國際出版的科學研究和數據；加上社會缺乏保護珊瑚礁和沿海資源的必要認識，讓「台灣是海鮮國家，而不是海洋國家」的錯誤認知持續阻礙了保育工作。因此，本文通過文獻回顧和訪問利益相關者，來理解包括政府機構，學者和在地社區成員間的珊瑚礁論述。結果發現，政府機構和在地社區之間的深度不信任使得海洋保護工作複雜化，加上滿足短期利益往往犧牲環境整體資源。然而，通過實施沿海綜合管理計劃(ICZMP)可能為解決方案，在所有利益攸關的共議合作中，確保保育海岸和健康珊瑚礁的諸多可持續利益。 / The majority of the coral reefs are located in the tropical oceans between the Tropics of Cancer and Capricorn, with a particularly high concentration near the equator. The Tropic of Cancer runs through the center of Taiwan, dividing the island into tropical and subtropical climate zones in the South and North, respectively, and creating an ideal habitat for the coral reef ecosystem. Yet, there is an insufficient amount of scientific research and data regarding the status of and threats to Taiwan’s coral reefs, especially in English-language publications. There furthermore exists a lack of awareness of the need to protect the reefs and coastal resources, with the widespread mentality that ‘Taiwan is a seafood country, not an ocean country’ hindering conservation efforts. Strife at the political level, in part a result of Taiwan’s unique historical events, translate into legislative and economic priority given elsewhere. This paper thus aims to realign this information asymmetry through intensive literature reviews and interviews with key stakeholders, including governmental institutions, scholars, and members of indigenous communities. Results show that deep mistrust and miscommunication between governmental institutions and the indigenous communities complicate marine conservation efforts. Satisfying short-term dominant interests frequently comes at the expense of environmental progress, a phenomenon that does not seem to substantially change with the election cycles. Nevertheless, progress has been made through such measures as the implementation of the Integrated Coastal Zone Management Plan. However, persistent issues such as improper enforcement of laws, prioritization of immediate economic gains over long-term ecological concerns, opposition from interest groups, and a lack of incentives and awareness at all levels to protect coastal regions continue to impede effective coral reef and coastal management. Overall, despite the monumental challenges set before marine conservation, the solution lies within a unified collaboration of all the stakeholders determined to protect and cultivate the many benefits of a sustainably managed coast and healthy coral reefs.

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.

Cette recherche s’inscrit dans le champ de la « communication communautaire ». Apparue dans les années 1970, cette notion a évolué sur des controverses, donnant ainsi naissance à des définitions plurielles voire contradictoires. Elle est tantôt associée à la communication pour le développement, tantôt à la communication citoyenne, alternative et populaire. Malgré cette polysémie, la quantité de médias qui se rangent sous cette appellation est en forte expansion. L’objectif est donc d’avancer dans la compréhension de la notion de communication communautaire au prisme des pratiques médiatiques de communautés indigènes. D’abord, d’un point de vue théorique, je réalise une revue critique de la genèse de cette notion et des controverses scientifiques sur lesquelles elle s’est construite, en fonction d’aires culturelles et de positions idéologiques. Ensuite, d’un point de vue empirique, j’analyse des pratiques médiatiques communautaires à partir d’un travail de terrain de type ethnographique réalisé dans sept communautés indigènes situées dans le nord-ouest argentin. Je démontre que leurs pratiques s’élaborent sur trois niveaux : a) intracommunautaire : vers la communauté elle-même, b) intercommunautaire : vers les autres communautés, et c) extracommunautaire : vers « l’extérieur », c’est-à-dire le reste de la société. Elles utilisent et combinent tous les moyens de communication qu’elles ont à disposition (radios VHF, radios FM et Internet) afin de se ré-approprier leur culture et leur identité, porter leurs revendications, développer leur territoire et nouer un dialogue avec l'opinion publique. Finalement, la démarche dialectique, théorique et empirique, m’amène à proposer un nouveau concept : la « communication communautaire indigène ». / The research is about “community communication”. Born in the 1970’s, this notion was developed from controversies, creating various definitions, sometimes even contradictory ones. It is sometimes associated to communication for development, communication for citizens, alternative or popular communications. Despite the polysemy, an increasing number of media refered themselves as “community media”. My aim is to make a better understanding of the notion of community communication, through indigenous communities’ media practices. First, from a theoretical perspective, I executed a critical genealogy of this notion and scientific controversies on which it was built, based on cultural areas and ideological positions. Then, from an empiric perspective, I analyzed media practices from an ethnographic field work carried out in seven different indigenous communities in Northwest Argentina. I demonstrated that their practices are developed on three levels: a) intra community: towards the community itself, b) inter community: towards other communities, and c) extra community: towards the “outside”, meaning the rest of the society. Communities use and combine all communication tools available (VHF radio, FM radio, and the Internet) in order to re-appropriate their culture and identity, express their claims, develop their territories and create a dialogue with the public opinion. At last, this dialectic approach, theoretical and empirical, leads me to introduce a new concept: “the indigenous community communication”.

Magister Legum - LLM (Mercantile and Labour Law) / Traditional Knowledge (TK) has previously been considered a 'subject' in the public domain, unworthy of legal protection. However, the last few decades have witnessed increased discussions on the need to protect the knowledge of indigenous peoples for their economic sustenance, the conservation of biodiversity and modern scientific innovation. Questions remain as to how TK can best be protected through existing, adapted or sui generis legal frameworks. Based on an examination of the formal knowledge-protection mechanisms (i.e. the existing intellectual property system), this mini-thesis contends that these existing systems are inadequate for protecting TK. As a matter of fact, they serve as veritable platforms for incidences of biopiracy. It further argues that the many international initiatives designed to protect TK have so far failed owing to inherent shortcomings embedded in them. Furthermore, a comparative assessment of several national initiatives (in New Zealand, South Africa and Kenya) supports an understanding that several domestic efforts to protect TK have been rendered ineffective due to the insurmountable challenge of dealing with the international violations of local TK rights. It is therefore important that on-going international negotiations for the protection of TK, including the negotiations within the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), do not adopt similar approaches to those employed in previous initiatives if TK must be efficiently and effectively protected. This mini-thesis concludes that indigenous peoples possess peculiar protection mechanisms for their TK within the ambit of their customary legal systems and that these indigenous mechanisms are the required anchors for effective global protections.

Magister Legum - LLM (Mercantile and Labour Law) / Traditional Knowledge (TK) has previously been considered a 'subject' in the public domain, unworthy of legal protection. However, the last few decades have witnessed increased discussions on the need to protect the knowledge of indigenous peoples for their economic sustenance, the conservation of biodiversity and modern scientific innovation. Questions remain as to how TK can best be protected through existing, adapted or sui generis legal frameworks. Based on an examination of the formal knowledge-protection mechanisms (i.e. the existing intellectual property system), this mini-thesis contends that these existing systems are inadequate for protecting TK. As a matter of fact, they serve as veritable platforms for incidences of biopiracy. It further argues that the many international initiatives designed to protect TK have so far failed owing to inherent shortcomings embedded in them. Furthermore, a comparative assessment of several national initiatives (in New Zealand, South Africa and Kenya) supports an understanding that several domestic efforts to protect TK have been rendered ineffective due to the insurmountable challenge of dealing with the international violations of local TK rights. It is therefore important that on-going international negotiations for the protection of TK, including the negotiations within the World Intellectual Property Organisation's Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC), do not adopt similar approaches to those employed in previous initiatives if TK must be efficiently and effectively protected. This mini-thesis concludes that indigenous peoples possess peculiar protection mechanisms for their TK within the ambit of their customary legal systems and that these indigenous mechanisms are the required anchors for effective global protections.

The original Yukpa are an indigenous community who have inhabited the lands of the Sierra de Perij a (mountain range of Perij a) in Venezuela since prehistoric times. The sovereignty of the Yukpa on their ancestral territories was protected from non-indigenous people until the arrival of Spanish Capuchin missionaries during the seventeenth century. The presence of the Capuchin missionaries furthered the entrance of non-indigenous people, who explored the area and discovered the fertility of the soil and a rich variety of natural resources. In the 1930s, ranch owners started the progressive occupation of Yukpas' ancestral lands, taking advantage of the Venezuelan government's indi erence to indigenous communities. The Yukpa started to resist the ranch owners. In retaliation, ranch owners responded with violence to intimidate and expel the Yukpa from what they claimed to be their property. The Yukpa have also been harassed by insurgent Colombian groups and drug dealers, who nd the Sierra de Perij a an ideal place to cultivate marijuana and opium poppy owers. To avoid the violence in the Sierra de Perij a, a signi cant number of Yukpa moved during the eighties to the city of Maracaibo in northwestern Venezuela. These displaced Yukpa have settled in lots located in the vicinities of the Hospital General del Sur, in Maracaibo, where they continue to live. For many indigenous communities, land and culture are interdependent. Land represents for many indigenous people their origin and continuity. Some authors claim that the forced displacement to areas distinct from their place of origin may disrupt the continuity of traditions which are the essence of their culture (Maybury-Lewis 2001:31; UNESCO 2009:207). This study examines ethnographically the Yukpa settled in Maracaibo in order to identify the extent to which the involuntary displacement from their ancestral territories has a ected their autochthonous land-based culture. Furthermore, this study provides a biographic pro le of the Yukpa settled in Maracaibo along with a discussion of their current needs, and some recommendations for further studies / Anthropology and Archaeology / M.A. (Anthropology)

Esta tese tem a finalidade de apresentar estudos sobre o turismo, o território e a modernidade. Para isto, realiza-se um debate teórico e metodológico sobre os usos dos diferentes conceitos de território. Dentro desta lógica, insere-se o turismo como alavanca do desenvolvimento com base local. De uma parte, analisa-se o turismo indígena e, de outra, estuda-se o turismo em territórios indígenas. A metodologia utilizada na pesquisa de campo divide-se entre os estudos etnológicos, etnográficos, pesquisa-ação, pesquisa-participante e a literatura sobre turismo e desenvolvimento com base local. O trabalho de campo entre os Krahô ocorreu entre os anos de 2004, 2005 e 2006, permitindo levantar informações sobre a ocorrência do turismo nas comunidades e associações indígenas, assim como propor o entendimento sobre o turismo nos sentidos econômico, político, cultural e ambiental. O turismo emissivo indígena pode ser definido como aquele em que os indígenas das várias etnias viajam para as cidades locais, regionais, nacionais e internacionais para participarem de eventos (Jogos Indígenas, etc.). O turismo em territórios indígenas se define como aquele que ocorre no interior dos territórios indígenas (Feira Krahô de Sementes Tradicionais, etc.). Os territórios das populações autóctones no Brasil estão adquirindo sentido de territórios descontínuos e de territórios-rede, pois todas as etnias possuem mobilidades de seus territórios para outras territorialidades. Portanto, tanto o turismo emissivo indígena quanto o turismo receptivo em territórios indígenas contribuem para a construção da elevação da auto-estima dos índios, para a venda do artesanato e, por último, para a constituição de novas multiterritorialidades turísticas. / This thesis aims at submitting studies about tourism, territory and modernity. For such, a theoretical and methodological debate on the uses of the different territory concepts takes place. Within this logic, tourism is inserted as development with local base. On the one hand, we analyze indigenous tourism, and on the other hand, we study tourism in indigenous territories. The methodology used in the field research is divided among ethnologic, ethnographic studies, research-action, research-participant and the literature on tourism and development with local base. The field work among the Krahô took place between the years 2004, 2005 and 2006, allowing to survey information on the occurrence of tourism in the indigenous communities and associations, as well as proposing the understanding on tourism in the economical, political, cultural and environmental senses. The emissive indigenous tourism can be defined as the one where the natives of the different ethnic groups travel to the local, regional, national and international cities to take part in events (Indigenous Games, etc.). The tourism in indigenous territories is defined as the one taking place within the indigenous territories (Krahô Fair of Traditional Seeds, etc.). The territories of the autochthonous populations in Brazil are acquiring sense of discontinuous territories and network-territories, because all the ethnic groups can move from their territories to other territories. Therefore, both emissive indigenous tourism as well as the receptive tourism in indigenous territories contribute for elevating the self-esteem of the Indians, for selling handicraft and, for last, for constituting new multi-territory tourism.

The general objective of this study is to lay out the bases for an assessment of the impact of foreign and local investment on indigenous people in East Africa. For this purpose it will explore the current and systematic practice of violations of human rights as against the obligation of states to promote and to protect human rights and to guarantee effective remedies for victims in cases where those rights have been violated under the international human rights law jurisprudence in an African context. Reveals how State sponsored investments in Maasai traditional land, particularly creation of national parks, game reserves and game controlled areas have changed the way of life of the Maasai as a “people” aggravating their marginalization. / Thesis (LLM (Human Rights and Democratisation in Africa))--University of Pretoria, 2007. / Dissertation submitted to the Faculty of Law University of Pretoria, in partial fulfilment of the requirements for the degree Masters of Law (LLM in Human Rights and Democratisation in Africa). Prepared under the supervision of Dr Lorite Alejandro of the Department of Law, American University - Cairo Egypt. / http://www.chr.up.ac.za/ / Centre for Human Rights / LLM

MA (English) / Department of English / See the abstract below