Thesis (Ph.D. (History)) --University of Limpopo, 2009 / Key to this study is the history of Makgabeng, mainly focusing on creation of rural communal identities in that area. Defining identity will be an important aspect for this study in which a deduction will be made on how the Makgabeng communities viewed themselves and were also viewed by those outside their area. The various aspects which shaped and led them to view themselves and be viewed that way over time will all be explained. The history of Makgabeng was never included in the mainstream just like the history of most of the previously marginalised communities in South Africa. The early history of such communities was documented by Europeans, while those communities did not participate in the production of their own histories and the history of South Africa in general. The history of indigenous communities has been told from the other people’s perspectives resulting in huge gaps as well as distorted, prejudiced and subjective accounts of the past. The past of these indigenous communities was mostly preserved in oral traditions and oral history. Therefore, one of the principal aims of this study is to work towards filling the gaps as well as attempting to rectify distortions and myths prevailing in the current texts which were made by authors alien to the indigenous people.

This paper deals with the transformation of the institutional link between peripheral populations(rural and indigenous) and the state, in the context of the creation and implementationof a republican government trying to change former institutions and practices of the colonialPeruvian state. It addresses the transition from councils of Indians as instances of ethnic representationand local authority towards new forms of community representation, based onties of ownership rather than by jurisdictions. It is proposed that the transformation of indigenousgovernment institutions in rural areas of central and northern Peru went through three successive processes: 1) an initial stage of tolerance of two organization models of indigenousauthority, a modern one that adopted new republican institutional forms, and a traditional onethat replicated colonial self-government institutions; 2) an intermediate stage which sought toinstitutionalize the new authorities in the middle of disputes concerning territorial control andland property; and 3) the consolidation of the republican municipal model, marked by the expulsionof indigenous people and collective models of state government, which produced theseparation of spaces and jurisdictions between municipal authorities and landowners. / Este artículo aborda las transformaciones del vínculo institucional entre las poblacionesperiféricas (rurales e indígenas) y el Estado durante la creación e implementación de ungobierno republicano que intentaba cambiar las instituciones y prácticas del Estado colonialperuano. Desarrolla el tránsito de los cabildos de indios como instancias de representaciónétnica y de autoridad local hacia nuevas formas comunitarias de representación,fundadas en lazos de propiedad antes que por ámbitos jurisdiccionales. Propone que latransformación de las instituciones de gobierno indígena en los espacios rurales del centroy norte peruanos pasó por tres procesos sucesivos: 1) una etapa inicial de tolerancia de dosmodelos de organización de la autoridad indígena, uno moderno, que adoptó las nuevasformas institucionales republicanas y otro tradicional, que reprodujo las formas colonialesde autogobierno; 2) una etapa intermedia que buscó institucionalizar las nuevas autoridadesen medio de las disputas por el control y la propiedad del territorio; y 3) la consolidación delmodelo municipal republicano, marcado por la expulsión de los indígenas y los modeloscolectivos de gobierno del Estado, lo que generó la separación de espacios y jurisdiccionesentre la autoridad municipal y los propietarios territoriales.

En Bolivie, si les victoires électorales d’Evo Morales - le premier président « indigène » du pays - ont confirmé la force du mouvement rural bolivien, celui-ci ne reste pas moins divisé. Dans les Andes, l’organisation indigène des ayllus affronte l’organisation paysanne syndicale pour le contrôle et la définition du monde rural. La recherche présentée ici analyse ce dualisme organisationnel dans la région du Nord Potosi, à partir du concept d’« économie morale » et de l’étude de la communauté « paysanne-indigène ». La recherche accorde un rôle central au travail de terrain réalisé, tant au niveau régional qu’au niveau local avec l’étude de cas de l’ayllu Chiro, sans oublier les connexions avec le national et l’international. Elle a pour objectif de comprendre les facteurs historiques et structurels de ce dualisme, mais aussi d’analyser les constructions actuelles des catégories sociales « paysanne » et « indigène ». Le dualisme s’amplifie en effet avec l’intégration à l’économie de marché et de la société dominante autour de la gestion de la main d'œuvre et des ressources naturelles. Il s’amplifie aussi avec l’émergence de nouveaux leaders au sein des organisations sociales, qui jouent le rôle d’« intermédiaires » entre la communauté et la société environnante. Formés dans les écoles et institutions de la société environnante, ces leaders sont entrés dans une lutte au sein des différents champs du pouvoir pour représenter le monde rural autant que pour le définir. De cette dynamique, se construit une « frontière symbolique » entre les deux organisations, dont la finalité est la conquête du pouvoir politique et la gestion des projets de développement. / Evo Morales’s electoral victories - the first “indigenous” president of Bolivia - have confirmed the power of the bolivien rural movement, but it’s still stays divided. In the Andes, the Ayllus indigenous organization fights against the rural union organization for the control and the definition of the rural world. The researches analyse here this organizational dualism in the Northern Potosi, thought the “moral economy” concept and the study of the “peasant-indigenous” community. The investigation is mainly based on the fieldwork done, in the regional area, the local case of Chiro Ayllu, and the national and international connexions. Its Goal is to understand here the historical and structural processes of this dualism and analyse the actual constructions of the social categories of “peasant” and “indigenous”.The dualism is growing with the integration to the market economy and to the dominant society about the management of the Labor and natural resources. It also grows with the emergence of new leaders in the social organization, wich plays a role of intermediate between the community and the global society. Educated in shools and institutions of global society, those leaders started a a fight in different space of power to represent and define the rural world. A “symbolic boundary” between the two organizations is building from this actions, which the finality is the conquest of the politic power and the management of the development projects.

abstract: This dissertation explores the notion of Pueblo community engagement at multiple levels, from the communities’ role in engaging its members, the individual’s responsibility in engaging with the community, both the community and individual’s engagement relationship with external forces, and the movement towards new engagement as it relates to youth and community. This research recognizes both the existing and the changing nature of engagement in our Pueblo communities. Because the core value of contribution is critical to being a participant in community, both participants and communities need to think of what needs to be done to strengthen Pueblo community engagement , for community and for youth. On the community side, this dissertation examines past community programs impact to the social structures of Pueblo communities and highlights a couple of new strategies to incorporate community voice in programming efforts. In addition, this dissertation explores youth contribution to community. The notions of community recognizing and being receptive to new ideas for youth engagement and of instilling their sense of community in youth is critical to the ‘new engagement’ paradigm. This dissertation proposes that one strategy is to incorporate youth in the governance structures of community through innovative programming with the ultimate goal of instilling in youth the feeling that they belong to their community. / Dissertation/Thesis / Doctoral Dissertation Justice Studies 2015

Made available in DSpace on 2016-06-02T18:57:39Z (GMT). No. of bitstreams: 1 4496.pdf: 2273330 bytes, checksum: 04849cbc1ec4a5c2c0388c4e56e0108f (MD5) Previous issue date: 2012-02-17 / Public policies for indigenous peoples in Brazil have undergone several changes over the last two decades. After the end of military dictatorship and the return to democracy, it was started a process of diversification of indigenous policies, which occurred in conjunction with the process of decentralization of public policies in general. In this sense, policies toward the issue of extension and rural development are part of this process, which began to be reformed and to incorporate indigenous peoples as potential beneficiaries. Moreover, from the 70s of last century, the indigenous organization and the civil society began to participate in political arena. It transforms the political and social force hitherto in our country. The Carteira Indígena Program is the result of a partnership between the Ministry of Social Development and Ministry of the Environment, started in 2004 and its objective is the promotion of food security and sustainable development in the territories indigenous. The agroecology is indicated as one of its principles of operation. This study analyzes the decentralization process in public policies and the perceptions of social actors involved the implementation of the Carteira Indígena Program in terms of its benefits, difficulties and unanticipated results, though a case study carried out in two villages in the municipality of Santos. Many challenges have been listed by the stakeholders interviewed, including the discontinuity of actions, lack of technical support, community organization, among others. In this perspective, the Carteira Indígena Program, among other government programs, aims the sustainability in Indigenous communities and emerges as a development opportunity for these people. At the same time, many obstacles are noted during the implementation of those policies. This research shows that the coherence and integration of state action in the decentralization context faces a wide range of problems to reach the sustainable management in indigenous territories. / As políticas públicas para os povos indígenas no Brasil têm passado por diversas mudanças nas últimas duas décadas. Após o fim da ditadura militar e com a redemocratização, inicia-se um processo de diversificação das políticas indigenistas, que ocorre em conjunto com o processo de descentralização nas políticas públicas em geral. Neste sentido, como parte deste processo, as políticas voltadas para a temática de extensão e desenvolvimento rural passaram a ser reformuladas e a incorporar os povos indígenas como potenciais beneficiários. Além disso, a partir da década de 70 do século passado, o movimento indígena e a sociedade civil passaram a se estruturar e a se organizar, transformando com isto as relações políticas e sociais até então vigentes em nosso país. O Programa Carteira Indígena, fruto de uma parceria entre o Ministério do Desenvolvimento Social e Ministério do Meio Ambiente, teve início em 2004, é reflexo dessa política de descentralização estatal, e tem como objetivo principal a promoção da segurança alimentar e do desenvolvimento sustentável nos territórios indígenas, tendo como um de seus princípios de atuação com base na agroecologia. Sendo assim, a presente pesquisa analisa as percepções dos atores sociais envolvidos em projetos do Programa Carteira Indígena sobre seus potenciais, benefícios, dificuldades e resultados não previstos, a partir de um estudo de caso em duas aldeias da Baixada Santista. Muitos desafios foram elencados pelos atores sociais entrevistados, entre os quais a descontinuidade das ações, a falta de acompanhamento técnico adequado, os limites da organização comunitária local, entre outros. Nesta perspectiva, o Programa Carteira Indígena, assim como outros programas governamentais voltadas para a sustentabilidade nos territórios indígenas, surge como uma oportunidade de desenvolvimento para esses povos, ao mesmo tempo que faz emergir um conjunto de novos problemas para que as políticas públicas tenham mais coerência e integração e possibilitem a construção de alternativas efetivas para a gestão sustentável das Terras Indígenas.

Este artículo propone algunas ideas respecto a la historia de la peregrinación de Quyllurit’i a través del análisis de las particularidades de la danza wayri ch’unchu. Luego de revisar la evidencia histórica disponible sobre esta, el texto propone que la ubicación del santuario de Quyllurit’i en las faldas del nevado Qulqipunku (Ocongate, Cusco) se explica por su carácter liminal entre los valles interandinos y las quebradas que descienden hacia la amazonía. La ubicación del Qulqipunku, y su diferencia del Ausangate, es evidente para las comunidades circundantes a aquel nevado, que propongo como las protagonistas de esta peregrinación, por lo menos, hasta final del siglo XIX. El artículo explica por qué la danza wayri ch’unchu —en la cual las poblaciones serranas representan a indígenas amazónicos— era en el pasado la de más importancia y mayoritaria presencia en la peregrinación. Finalmente, el texto muestra cómo el continuo crecimiento de la peregrinación en el siglo XX ha significado una progresiva marginación de estas comunidades del control de la peregrinación así como una progresiva disminución del número de comparsas de wayri ch’unchu. La disminución de comparsas de esta danza está vinculada a intentos de retar ideologías de diferenciación social presentes en la región enmarcados en un proceso más amplio de des-indianización en la sociedad regional. / This paper proposes some ideas regarding the history of the Quyllurit’i pilgrimage by paying close attention to the particularities of the wayri ch’unchu ritual dance. After reviewing the available historic evidence about it, the text proposes that the location of the shrine at the bottom of the Qulqipunku glacier (Ocongate, Cusco) is explained by its liminal position between the Andean highlands and the Amazon. The location of the Qulqipunku, and its difference with the Ausangate, is very evident for the communities living in the surroundings of Qulqipunku. The text proposes that these communities were the main protagonists of the pilgrimage at least until the end of the 19th century. The paper explains why the wayri ch’unchudancers of these communities —highlanders who represent indigenous peoples of the Amazon— were so important and numerous in the past. Finally, the text shows how the continuous grow of the pilgrimage along the 20th century has meant a progressive marginalization of these communities within the pilgrimage as well as a clear decrease in the preponderance of wayri ch’unchu dancers. The decrease is directly related to attempts to subvert ideologies of social differentiation present in the region that are framed in a broader and ongoing process of de-indianization.

O objeto geral desta pesquisa é o devir histórico-geográfico de largo espectro das sociedades mesoamericanas. Através dele se problematiza os fundamentos que animaram seu movimento de reprodução e formaram as condições objetivas de existência dos indígenas de Chiapas (México), onde o EZLN (Exército Zapatista de Libertação Nacional) tem por excelência seu campo de atuação. A investigação se concentra sobre a tendência integrativa do trabalho social em escalas progressivamente mais amplas, correpondendo a diferentes metabolismos geográficos em que as comunidades ameríndias eram configuradas ou mesmo descaracterizadas enquanto tais sob o imperativo de relações societárias supra-comunitárias, hierarquizadas e regionais. Este processo, em sua face colonial, desmontou e reestruturou radicalmente as territorialidades das sociedades ameríndias, atomizando e reduzindo sua organização territorial em comunidades locais de pequeno porte, ao passo que as articulava sob a ordem colonial da superexploração do trabalho a nível intercontinental. Esta integração-fragmentadora da formação territorial do México colonial engendrou elaborações étnico-identitárias, tanto singulares (grupos étnicos), quanto gerais (indígena), que se constituíram mediante tal geografia política colonial, muitas vezes radicando sua condição campesina, comunitária e autóctone como fundamento de sua própria etnicidade. A questão que se apresenta é a interrogação sobre o desenvolvimento histórico-geográfico das sociedades ameríndias na sua importância quanto ao entendimento do atual embate político em que os grupos e as comunidades estão inseridos em toda América Latina. A emergência e a atuação do movimento zapatista aparece como um ator insurgente, que permitiu um amplo processo de recuperação de terras indígenas mediante o levante armado de 1994, mas desde então tem sofrido uma feroz e sofisticada campanha de contra-insurgência protagonizada pelo Estado mexicano e seus apoiadores privados (nacionais e internacionais). O modo de vida indígena-comunitário passa a ser resignificado no âmbito de uma valorização étnico-cultural de sua ancestralidade, mas ao mesmo tempo é atravessado por processos fragmentadores que tensionam as bases e os laços da vida social comunitária. O metabolismo geográfico do capital monopolista transnacional reinsere os territórios indígenas sob uma geografia política altamente complexa, em que as configurações territoriais assumem um papel imperativo na normatização e no controle das práticas sociais e políticas. Por consequência da estrutura do metabolismo contemporâneo, a racionalização global-regional das geografias locais resulta em um grave problema cognitivo à elaboração da luta pelos atores locais, seja no campo ou na cidade, implicando dramaticamente sobre as possibilidades estratégicas do agir político. Este objeto específico é investigado em função do desenvolvimento das práticas políticas do EZLN, sobretudo, nos termos possíveis da ação regional e supra-comunitária. / The general object of this research is the broad historical and geographical becoming of Mesoamerican indigenous communities. Through it we discuss the fundamentals that inspired its playback movement and the formation of the objective conditions of existence of Chiapas\'s indigenous people (Mexico), where the EZLN (Zapatista Army of National Liberation) has quintessential their actuation\'s field. The investigation focuses on the integrative tendency of social work progressively in larger scales, the different geographical metabolisms in the Native American communities, largely were necessarily integrated. This process, in its colonial face, dismounted and seriously restructured the territoriality of Mesoamerican societies, atomizing and reducing its territorial organization in small local communities, while they were articulated under the colonial order of the overexploitation of labor in a inter-continental level. This fragmentary integration of the territorial formation of colonial Mexico engendered ethnic-identitarian elaborations, both singular (ethnic groups) and general (indigenous), which were constituted by such colonial political geography, often rooted in its peasant, communitarian and autochthonous condition as a foundation of their own ethnicity. The question that arises is the inquiry about the historical-geographic development of Amerindian societies in their importance in understanding the current political clash in which groups and communities are inserted throughout Latin America. The emergence and performance of the Zapatista movement appears later in this scenario as an insurgent actor, who allowed a broad process of recovery of indigenous lands by the armed uprising of 1994, but since has undergone a fierce and sophisticated campaign of counterinsurgency led by the Mexican State and its private backers (national and international). The Indian-communal way of life becomes reframed within an ethno-cultural appreciation of their ancestry, but at the same time is crossed by fragmenting processes tensioning the foundations and ties of community social life. The geographical metabolism of transnational monopolist capital reinserts indigenous territories in a highly complex political geography, where territorial settings play an imperative role in the regulation and control of social and political practices. As a result of the structure of contemporary metabolism, global-regional rationalization of local geographies results in a serious \"cognitive problem\" to the subjects in general, generating dramatic implications for strategic possibilities of political action. This particular object is investigated with the development of the EZLN\'s political practices, particularly on the possible terms of regional and supra-community action.

La circulation des savoirs traditionnels constitue une problématique juridique qui a fait l’objet de nombreuses réflexions et développements au sein de différents forums depuis les années 1990. Au-delà des évolutions du droit international et des législations nationales, très peu d’attention a été portée sur les contributions normatives des acteurs des milieux universitaires et autochtones. Les autochtones et les chercheurs figurent pourtant parmi les acteurs sociaux qui sont les plus directement concernés par la problématique de la circulation des savoirs traditionnels et potentiellement les plus conscients des enjeux dans ce domaine. Leurs contributions demeurent toutefois dans beaucoup de cas largement sous-estimées et méconnues. C’est pourquoi dans le cadre notre thèse, nous nous sommes lancés dans la collecte, la description et l’analyse de deux grands types de contributions: 1-les démarches globales entreprises à l’échelle des institutions de recherche et des institutions autochtones pour l’encadrement des rapports entre les autochtones et les chercheurs et pour l’accès et l’utilisation des savoirs traditionnels (par exemple les codes éthiques ou les protocoles de recherche); 2- les dispositifs d’encadrement plus ponctuels à l’échelle de projets de recherche spécifiques au moyen de pratiques contractuelles entre les communautés autochtones et les chercheurs. Nous sommes parvenus à identifier 121 instruments parmi lesquels 62 cadres généraux et 59 contrats. / The circulation of traditional knowledge is a legal issue that has been the subject of many reflections and developments in various forums since the 1990s.Beyond the evolutions in international law and national legislation, very little attention has been paid to the normative contributions of researchers and Indigenous people. Yet, they are among the social actors who are most directly concerned by the issue of the circulation of traditional knowledge and potentially the most aware of the challenges in this area. Their contributions, however, remain in many cases largely underestimated and unknown. This is why, as part of our thesis, we have embarked on the collection, description and analysis of two major types of contributions : 1- Comprehensive approaches undertaken at the level of research institutions and Indigenous institutions to monitor relationships between indigenous peoples and researchers (eg ethical codes or research protocols) ; 2- more specific instruments at the scale of specific research projects through contractual practices between the Aboriginal communities and researchers. We managed to identify 121 instruments among which 65 general frameworks and 57 contracts.

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)

With the focus on addressing the sustainability challenge increases in the global agenda, the role of Indigenous communities and the knowledge they hold has been receiving increasing attention as a vital aspect in working towards sustainability. This research sought to bring forth the importance of Indigenous communities and their knowledge in addressing ecological and social sustainability. The research focused on practitioners` engagement with Indigenous communities with the objective of exploring their stories and experiences to offer learning and guidance to other sustainability practitioners. A pragmatic qualitative research approach was adopted in conjunction with literature review, collaborative autoethnography diaries by the authors and nineteen semi-structured interviews with practitioners with experience across sixteen different countries. The results revealed four themed lessons Indigenous communities offer in ecological sustainability, enhancing social sustainability, adaptive capacity in complex human systems, structural obstacles and definitions. Results also presented best practices and guidelines across four main themes for successful engagement with Indigenous communities. The discussion offers insights on what all sustainability practitioners can learn when working in the Indigenous context. Ultimately, becoming the bridge to foster mutual learning between Indigenous and Industrialized world toward global sustainability.