This thesis investigates strategies of digital activism pursued by Indigenous activists in the age of Reconciliation in Canada. The point of departure is the relationship between Indigenous people and the settler establishment, which has been historically informed by several attempts to assimilate the Natives into the white majority. Discarding the integration concept in IMER research as colonial, this study focuses instead on anticolonial advocacy strategies pursued through Indigenous knowledge within digital environments. It does so by adopting digital ethnography as method and conducting participant observation of one selected Indigenous association on Instagram. In line with these premises, Indigenous theories are operationalized into a context-specific analytical framework. This approach leads to two overarching results. On the one hand, four recurrent motifs are identified as key in Indigenous digital advocacy in the age of Reconciliation in Canada. On the other hand, a full set of anticolonial strategies is recognized as the alternative response to Reconciliation.

Malaria är ett globalt problem, som framförallt existerar i de tropiska delarna av världen. I Uganda uppskattas 25-40% av patienter som uppsöker statlig vård vara patienter som har relaterade malaria symtom. Eftersom Batwa är en minoritetsgrupp som skiljer sig från övriga Ugandier i sin historiska livsstil, undersöker denna studie hur denna grupp söker vård. Studien är kvalitativ och har använt sig av en etnografisk metod, därav tio intervjuer och en fokusgrupp diskussion för att samla data. Det teoretiska ramverket har varit medicinsk antropologiskt, där en hälsouppsökande modell har använts. Resultatet visar på en mängd olika hälsoalternativ för Batwa att söka vård inom. Dock skiljer sig Batwas hälsouppsökande beteenden från andra gruppers beteenden, enligt tidigare studier, och från det teoretiska ramverkets modell, som använts i uppsatsen. Batwa föredrar offentlig vård i högre grad, eftersom det är ett billigare och ett mer lättillgängligt alternativ att bli frisk på, i jämförelse med många andra alternativ. / Malaria is a global problem that exists mostly in the tropical region of the world. In Uganda approximately 25-40% of the patients who are seeking governmental healthcare are patients with malaria related symptoms. Because Batwa is a minority group who differ from other Ugandans in their historical lifestyle, the present study investigates how this group are seeking healthcare. The study is qualitative and has used an ethnographic method, whereby ten interviews and one focus-group discussion to collect data. The theoretical framework has been medical anthropology, where a healthcare seeking model has been used. The result reveals a varied spectrum of healthcare option for Batwa too seek treatment within. However, Batwa healthcare seeking behaviour differs from other groups of healthcare seeking behaviour, according to earlier studies, and from the model used in the theoretical framework in the present study. Batwa prefer governmental healthcare in a greater extent, because it is cheaper and a more accessible alternative to get treated, compared to many of the other alternatives.

There are a disproportionate distribution of impacts and benefits in climate adaptation work. We can see both differences in vulnerability between different socio-economic groups and geographical location, as discussed in the climate justice field. Developing countries are countries that are particularly vulnerable to climate change, and indigenous peoples are a group that is among the most vulnerable to its impacts, although both contribute least to climate change. Indigenous peoples also gain essential knowledge as they have successfully adapted to environmental changes for tens of thousands of years, but are excluded from current adaptation efforts. Previous studies have focused on case studies with in-depth analyses on the specific case. What I have not been able to find is a systematic overview of indigenous peoples in developing countries regarding justice in climate adaptation work. Therefore, my aim is to empirically describe if and how indigenous peoples’ perspectives are represented in developing countries’ national adaptation plans. I do this by using a climate justice index that I modify to suit my study's ambition where four dimensions of justice are analysed: recognitional, distributive, procedural, and restorative. This study finds variation across both countries and dimensions in terms of indigenous peoples‘ representation in the plans.

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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This research aimed to understand how the initial formation of teachers in Pedagogy for the Teaching of History and Culture of Indigenous Peoples occurs in the initial years of Elementary Education, at the Federal University of Sergipe (UFS), Campus de Saint Cristopher. Therefore, we set out to identify the disciplines of the curricular matrix of the Pedagogy course that enable the study of the History and Culture of the Indigenous Peoples; to analyze the teaching plans of the subjects of the Pedagogy course in the said institution that approach this subject and to identify the knowledge of the History and Culture of the Indigenous Peoples, made possible in the academic formation of students of Pedagogy of the last period. Of qualitative nature, the research had as reference the presuppositions of phenomenology-hermeneutics, evidencing what is shown in the investigated phenomenon, in the interpretation of the researcher in dialogue with the theoretical basis that supports the analysis. The research is of the Case Study type, to be specifically addressed in the pedagogy course analysis of the Federal University of Sergipe, São Cristóvão Campus, which implies understanding the object in temporal and spatial specificities. Specificities that may contain elements that refer to the broader context of teacher training, but which in this analysis are limited to the Pedagogy course of the Federal University of Sergipe, São Cristóvão Campus. The research instruments focused on documentary analysis, application of questionnaire and interview. In the perspective of interculturality, we investigated aspects of the initial process of formation of pedagogues and reflected on the presence of training for the Teaching of History and Culture of Indigenous Peoples in basic education, in view of the legal obligation established by Law 11.645 / 2008. The relevance of this study lies in the fact that it is still a topic that has not been approached in the Sergipe educational research scenario. As results, we indicate that the initial formation of teachers in Pedagogy of UFS, São Cristóvão Campus for Teaching History and Indigenous Culture, incipiently and scarcely contemplates this theme in the curriculum. Only the field education discipline mentions the indigenous theme in the course menu. In the teaching plans, the subjects of Education of the field and Teaching of History in the Early Years of Elementary Education, the indigenous subject matter is contemplated and are worked in the classroom. However, it was evidenced by the perspective of the students of the course who collaborated with this research, that knowledge about the History and Culture of Indigenous Peoples is approached in a timely and limited manner, not constituting adequate subsidies and applicability of law 11.645 / 2008 in the years elementary school. The results also point to the need of the Federal University of Sergipe to consider the History and Culture of Indigenous Peoples as an important and necessary field of knowledge in the initial formation of teachers. / Esta pesquisa objetivou compreender como ocorre a formação inicial de professores em Pedagogia para o Ensino da História e Cultura dos Povos Indígenas nos anos iniciais do Ensino Fundamental, na Universidade Federal de Sergipe (UFS), Campus de São Cristóvão. Para tanto, nos propusemos a identificar as disciplinas da matriz curricular do curso de Pedagogia que possibilitam o estudo da História e Cultura dos Povos Indígenas; analisar os planos de ensino das disciplinas do curso de Pedagogia na referida instituição que abordam essa temática e identificar o conhecimento da História e Cultura dos Povos Indígenas, possibilitado na formação acadêmica de estudantes de Pedagogia do último período. De natureza qualitativa, a investigação teve como referência os pressupostos da fenomenologia-hermenêutica, evidenciando o que se mostra no fenômeno investigado, na interpretação da pesquisadora em diálogo com a base teórica que sustenta a análise. A pesquisa é do tipo Estudo de Caso, por debruçar-se especificamente na análise do curso de pedagogia da Universidade Federal de Sergipe, Campus de São Cristóvão, o que implica em compreender o objeto nas especificidades temporais e espaciais. Especificidades que podem conter elementos que se refiram ao contexto mais amplo da formação de professores, mas que nesta análise estão circunscritos ao curso de Pedagogia da Universidade Federal de Sergipe, Campus São Cristóvão. Os instrumentos de pesquisa incidiram pela análise documental, aplicação de questionário e entrevista. Na perspectiva da interculturalidade, investigamos aspectos do processo inicial de formação dos pedagogos e refletimos sobre a presença de formação para o Ensino de História e Cultura dos Povos Indígena na educação básica, tendo em vista a obrigatoriedade legal estabelecida pela Lei 11.645/2008. A relevância desse estudo situa-se no fato de ser ainda um tema pouco abordado no cenário da pesquisa educacional sergipana. Como resultados, indicamos que a formação inicial de professores em Pedagogia da UFS, Campus São Cristóvão para o Ensino da História e Cultura Indígena, contempla de forma incipiente e escassa essa temática no currículo. Apenas a disciplina de Educação do campo menciona a temática indígena na ementa do curso. Nos planos de ensino, as disciplinas de Educação do campo e Ensino de História nos Anos Iniciais do Ensino Fundamental, a temática indígena é contemplada e são trabalhadas em sala de aula. Contudo, ficou evidenciado pela perspectiva dos estudantes do curso que colaboraram com essa pesquisa, que os conhecimentos sobre a História e Cultura dos Povos Indígenas são abordados de forma pontual e limitados, não se constituindo em subsídios adequados e aplicabilidade da lei 11.645/2008 nos anos iniciais do Ensino Fundamental. Os resultados apontam também para a necessidade da Universidade Federal de Sergipe considerar a História e Cultura dos Povos Indígenas como campo de conhecimento importante e necessário na formação inicial de professores / São Cristóvão, SE

This thesis is an ethnographic account of the carving of wooden ritual statues and of the shamanic figure of the seer among the Kuna of the San Blas archipelago of Panamá. Through a study of the production of wooden ritual statues and of the birth and initiation of seers, I show that the distinction between the visible and the invisible, and between designs and images, is a crucial aspect of Kuna ways of thinking and experiencing their world. On one hand, the Kuna theory of design shows the importance of the development of social skills in the creation of person and sociality. On the other hand, the Kuna concept of image points to the relation between human and ancestral beings and to the transformative capacities of both. Through the constant interplay of the two categories, people interact with cosmic forces and create social life. The ethnography explores three aspects of the problem. First, the relationship between the islands inhabited by Kuna people and the mainland forest is described, focusing on the distance and separation of the two domains. The forest is perceived as a space populated by ancestral animal and tree entities, as well as demons and souls of the dead. Second, the carving of the ritual statues and the skill of Kuna carvers are described in relation to human and supernatural fertility. The birth of seers, different from that of other babies, provides evidence of the importance of natal design as the potential skills of each person. Third, relationships between human and supernatural beings are described considering Kuna myth and ritual action, in comparison with other indigenous American societies. This thesis concludes that it is through carving wooden statues and developing the capacity to see, Kuna people seek security in social life and protection from a predatory cosmos.

Syftet med denna uppsats är att undersöka hur mediebevakningen av Kallak-konflikten sett ut och hur samiska intressen och värden gjorts förståeliga i och genom bevakningen av konflikten. Metoden som har använts är det diskursanalytiska logikperspektivet, vilket strukturerar materialet genom att identifiera och beskriva de logiker som används för att förstå situationen. Teorin är baserad på internationell forskning kring ursprungsfolk som behandlar hur marken förstås och värderas, och även behandlar vilka större komplexa implikationer en markkonflikt kan ha för ursprungsfolk. Analysen består av citat eller utdrag ur tidningsartiklar, och i slutsatsen diskuterar jag de tre större logikerna som har identifierats i materialet: Ekonomilogiken, Miljölogiken och Rättighetslogiken. / The aim of this thesis it to examine how the 'Kallak-conflict had been portrayed in the news coverage and how Sami interests and values has been made comprehensible through and by the news coverage. The method that has been used is the discourse analytic logic perspective, which, by structuring the material can identify and describe the logic’s that are used to understand the situation. The theory is based on international research on indigenous people that handle how the land can be perceived and valued, and handle the bigger more complex implications a land conflict can have for indigenous people. The analysis is based on quotes, or sections from newspaper articles, and in my conclusion I discuss the three major logic’s I found in the material: The economic logic, the environmental logic and the logic of rights.

Introdução - Os Guarani da Tekoa Pyau, aldeia localizada no município de São Paulo, estão cada vez mais confinados em uma pequena área e ameaçados por disputas territoriais em razão da intensificação da ocupação urbana no entorno. A escassez de terra, que impossibilita muitas atividades tradicionais, e o afluxo crescente de pessoas e mercadorias da cidade fazem com que a vida na aldeia não prescinda de produtos industrializados. Uma grande dificuldade em manter a saúde dos corpos e da vida entre os Guarani é o acesso ao tembiu etei (alimento verdadeiro), cujo conceito perpassa questões políticas, ambientais, econômicas, espirituais, sociais e de saúde. Objetivos - Pesquisar práticas e conhecimentos sobre alimentação e comensalidade na conjuntura presente da Tekoa Pyau, considerando as singularidades dessa aldeia inserida na cidade de São Paulo. Metodologia - A etnografia foi escolhida como ferramenta metodológica para busca de compreensão de um mundo em que as práticas (aqui, particularmente, as da alimentação) só podem ser apreendidas em seus significados locais. As técnicas utilizadas foram a entrevista semiestruturada com moradores guarani e trabalhadores jurua (não indígena) da aldeia e a observação participante. Houve convívio no local e fortalecimento do vínculo que já foi estabelecido em atividades de anos anteriores. De posse desse material organizado, foi realizada análise. Resultados - Os Guarani da Tekoa Pyau se esforçam para manter forte o nhandereko (nosso modo de viver) nos diversos ambientes em que ocorrem transferências de saberes entre gerações: nas matas, quintais, casas, famílias, escolas, cidades, bem como em ocasiões cotidianas e rituais. Mas a vida nessa aldeia guarani na capital paulista também implica o manejo cotidiano de relações com pessoas, coisas e saberes jurua. Os Guarani categorizam os alimentos em morto e vivo, sendo o primeiro os alimentos comprados no mercado, empacotados e que enfraquecem os corpos; já alimentos vivos são extraídos da natureza e os fortalecem. Entre os vivos, existe o avaxi etei (milho verdadeiro), dádiva de Nhanderu (Nosso Pai, divindade) e base da alimentação tradicional Guarani. Moradores da Pyau se orgulham de buscar sementes em outras aldeias para plantar ou guardar e distribuir. Na categoria de alimentos mortos, aqueles açucarados e ultraprocessados são bastante presentes. Ao fazer dialogar o material etnográfico com as políticas que envolvem Segurança Alimentar e Nutricional (SAN), pondera-se que não há consolidação da Vigilância Alimentar e Nutricional em sistema, mau uso de gerência pública com distribuição inadequada de fórmulas infantis, invisibilidade política, cestas básicas distribuídas sem frequência definida e com alimentos que não dialogam com a alimentação tradicional Guarani, além de poucos efeitos positivos das políticas do bolsa família e da alimentação escolar. Conclusão - Os Guarani Mbya buscam maneiras de não perder práticas e conhecimentos que fortalecem o corpo, particularmente na preparação dos alimentos, mesmo que os ingredientes sejam comprados. Seus saberes tradicionais se articulam e são a matriz de significação de práticas na conjuntura atual. Apesar do conceito de SAN estar embasado em concepções ocidentais, são necessárias alianças que se articulem ao nhandereko para a garantia da segurança e soberania alimentar / Introduction - The Guarani of Tekoa Pyau, a village located in the municipality of São Paulo, are increasingly confined in a small area and threatened by territorial disputes due to the intensification of urban occupation in the surrounding area. The scarcity of land, which makes it impossible for many traditional activities, and the growing influx of people and goods from the city, makes that village dependent of industrialized products. Maintaining the health of bodies and life among the Guarani is limited because of the lack of access to tembiu etei (\'true food\'), whose concept pervades political, environmental, economic, spiritual, social and health issues. Objectives - Research practices and knowledge about feeding and commensality in the present conjuncture of Tekoa Pyau, considering singularities of this vilage inserted in the city of São Paulo. Methodology - Ethnography was chosen as a methodological tool to search for an understanding of a world in which practices (here, particularly, those of feeding) can only be apprehended in their local meanings. The approach used were the semi-structured interview with Guarani residents and jurua (\'non-indigenous\') workers from the village and participant observation. There was interaction at the site and strengthening of the bond that was already established in activities of previous years. With possession of this organized material, analysis was carried out. Results - The Guarani of Tekoa Pyau strive to maintain strong nhandereko (\'our way of life\') in the different environments in which transfers of knowledge between generations take place: in the woods, backyards, houses, families, schools, cities, as well as in everyday occasions and rituals. But life in this Guarani village in the capital of São Paulo also implies the daily management of relationships with jurua people, things and knowledge. The Guarani categorize food as \"dead\" and \"living\". Dead are food bought on the market, packaged and that weakens the body. Then, living food are extracted from nature and strengthens the body. Among the \"living\", there is the avaxi etei (\'true corn\'), a gift from Nhanderu (\'Our Father\', divinity) and the basis of the traditional Guarani food. Residents of Pyau pride themselves on seeking seed in other villages to plant or store and distribute. Sugary and ultraprocessed food are quite present in the category of dead foods. When comparing the ethnographic material with the policies that involve Food and Nutrition Security (SAN), it is considered that, beyond the few positive effects of government family support plan, there is no consolidation of Food and Nutrition Surveillance in the system. Furthermore, there is inadequate distribution of infant formulas, political invisibility, undefined schedule to distribute food baskets and food distribution that are not compatible with the traditional Guarani diet. Conclusion - Guarani Mbya seek ways to not lose practices and knowledge that strengthen the body, particularly in the preparation of food, even if the ingredients are purchased. Its traditional knowledges essential for their development. Although the concept of SAN is based on Western conceptions, alliances to the nhandereko are necessary for the guarantee of security and food sovereignty

A proteção das terras indígenas sofreu, durante o período republicano, grandes modificações. No começo da República não havia uma política nacional voltada ao índio, é apenas no ano de 1934 que normas relativas às terras indígenas atingiram guarida constitucional. O Serviço de Proteção ao Índio (SPI), criado em 1910, que atuou no sentido de demarcar as terras indígenas, teve que se confrontar com os estados membros para proteger as terras indígenas. Durante este período, a política para os povos indígenas foi de educar os povos indígenas a um modo de vida ocidental, persuadindo os a abandonar seus costumes originais. Isso levou a redução do território necessário para a subsistência dos índio, já que a caça e coleta foram substituídos com a agricultura. Assim, a terra abandonada poderia ser vendida ou utilizada pelo governo federal. Hoje em dia, apesar de essas metas não serem mais apoiadas pela Constituição de 1988, as leis ordinárias não foram alteradas para refletir estes novos objetivos: o respeito à forma original de vida dos indígenas, de acordo com o direito internacional. O que mostra que há contradições no sistema jurídico brasileiro, no que diz respeito aos índios. / The protection of indigenous rights to their land in Brazil has greatly evolved since the early twentieth century. Back then Brazil was a newly established republic divided in states, each of which were responsible for the administration of the indigenous people that occupied their territory. Therefore there was no common policy towards the administration of the indigenous people. Changes began in 1910 when a federal organization, the Indian Protection Service, was created to protect the indigenous people nationwide. During this period the federal policy toward indigenous people was to progressively educate the indigenous people to a western way of life, persuading them to abandon their original customs. One of the achievements of this policy was to reduce the size of the land needed for the indigenous subsistence as hunting and gathering were substituted with farming. Thus, the superfluous land could be sold or otherwise used by the government. Nowadays, although these goals are no longer endorsed in the 1988 constitution, statute law has not changed to reflect these new objectives, namely respect of the original indigenous way of life, in accordance to international law.