Orientador: Marta Maria do Amaral Azevedo / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T22:43:03Z (GMT). No. of bitstreams: 1 Vitti_VaneskaTaciana_D.pdf: 3968094 bytes, checksum: 679aea8ca5daabf3b0127f904bc33832 (MD5) Previous issue date: 2015 / Resumo: Esta pesquisa se insere na interface entre dois campos de saberes a demografia e a antropologia, enfatizando especificamente a fecundidade do povo Kamaiurá. Para a análise demográfica calculamos os indicadores de fecundidade longitudinal ou por coorte e transversal ou por período para homens e mulheres entre os anos 1970 ¿ 2009. Nossa hipótese é que o ritmo de mudança que os Kamaiurá estão sofrendo, está alterando o comportamento reprodutivo, provocando uma queda nos níveis de fecundidade. Um dos principais resultados desta pesquisa sobre indígenas brasileiros é mostrar que o povo Kamaiurá detém o controle de sua fecundidade e tem uma escolha racional de sua dinâmica populacional. Esperamos que esta pesquisa possa servir como referencial etnográfico e com ideias que possam contribuir para o arcabouço teórico e metodológico sobre esse tema a outros pesquisadores / Abstract: This research is situated in the interface between two fields of knowledge: Demographics and anthropology, specifically emphasizing the fruitfulness of Kamaiurá people. For demographic analysis calculated the longitudinal fertility indicators or cohort and cross-sectional or time for men and women between the years 1970 - 2009. Our hypothesis is that the rhythm of change that Kamaiurá are suffering, is altering the reproductive behavior, causing a decline in fertility rates. One of the main results of this research on Brazilian Indians is to show that people Kamaiurá holds the controlling of their fertility and have a rational choice of their population dynamics. We hope that this research can serve as ethnographic reference and ideas that can contribute to the theoretical and methodological framework on the subject to other researchers / Doutorado / Demografia / Doutora em Demografia

Transferências Condicionadas de Renda (TCR), como o Programa Bolsa Família (PBF) no Brasil, são cada vez mais adotadas no mundo para romper com o ciclo de transmissão da pobreza, por meio de transferências monetárias a famílias pobres, condicionadas a investimentos em capital humano. Como cerca de 76% da população pobre do mundo vive em áreas rurais, e a incidência de pobreza é maior em localidades remotas florestadas, os TCR são frequentemente implementados junto a populações semiautárquicas de países em desenvolvimento. Assim, essas transferências têm aumentado a disponibilidade de recursos monetários junto a essas populações, como certos povos indígenas. Nesses contextos, evidências prévias mostram que a monetarização das economias locais pode ter efeitos positivos, negativos ou nulos na dedicação de tempo às atividades de subsistência e no consumo de recursos naturais. Porém, existem duas lacunas nesse conhecimento. Primeiro, estudos prévios avaliaram os efeitos conjuntos de diversas fontes de renda, muito embora estas variem nos investimentos de tempo necessários, de nulos (e.g., TCR e aposentadorias) a altos (e.g., salários e comércio de artesanato). Segundo, a maior parte da literatura assume, ainda que implicitamente, que as decisões na base das escolhas humanas são racionais e motivadas, sobretudo, por maximizar a renda ou, eventualmente, minimizar os riscos. Porém, evidências empíricas e avanços teóricos indicam que as decisões nem sempre são racionais, tanto por limitações cognitivas que levam a outros processos decisórios (e.g., heurísticas), como porque são motivadas por outros fatores (e.g., prazer, emoção, normas sociais). Portanto, esta dissertação teve por objetivo investigar se o aumento da renda monetária de transferências do PBF estava associado a diferenças no investimento de tempo em atividades de subsistência (agricultura, caça, pesca e coleta) e no consumo de produtos derivados ou não dessas atividades pelo povo indígena Kisêdjê da Amazônia brasileira. Além disso, investigou se o hedonismo e a contabilidade mental seriam motivadores dessas decisões. Três hipóteses foram testadas. Primeira, diferentes fontes de renda monetária devem produzir efeitos diversos sobre o tempo dedicado pelos Kisêdjê a atividades de subsistência. Segunda, os efeitos do PBF devem variar de acordo com o quanto as pessoas apreciam cada atividade de subsistência, i.e., o hedonismo é importante para prever investimentos de tempo nessas atividades. Terceira, os Kisêdjê realizam contabilidade mental, i.e., separam o dinheiro em diferentes contas mentais e, portanto, fontes alternativas de renda monetária devem produzir padrões de consumo distintos e fontes de renda de baixo esforço, como o PBF, devem privilegiar o consumo de alimentos ou de bens supérfluos. Para tal, o estudo adotou um delineamento observacional em painel, compreendendo todos (242) os indivíduos adultos (>=16 anos) de 2 comunidades. Os dados foram coletados em dois períodos em 2016 e 2017, por meio de survey por entrevistas estruturadas e experimento em contabilidade mental, e observação direta de alocação de tempo (random-interval instantaneous sampling), sendo analisados por técnicas de estatística descritiva e modelos mistos de regressão. Os resultados mostraram, primeiro, que as transferências do PBF não tiveram efeitos no tempo dedicado às atividades de subsistência, embora outras rendas monetárias (e.g., trabalho regular, aposentadoria) tenham ora aumentado, ora reduzido a probabilidade de investimento de tempo. Segundo, o hedonismo foi mais importante que as fontes de renda monetária para explicar o esforço alocado na atividade de caça para os homens. Por fim, não foram observadas evidências de contabilidade mental, ou seja: (i) o padrão de consumo não diferiu segundo a fonte de renda, mas somente entre homens e mulheres; (ii) com fontes de renda de baixo (e.g. PBF) ou alto esforço, os Kisêdjê estiveram menos propensos a consumir bens supérfluos. Os resultados parecem sugerir que os efeitos do PBF nas atividades de subsistência e no consumo dos Kisêdjê são baixos, muito embora a cobertura ampla tenha dificultado a avaliação. Quanto aos motivadores, os resultados apontam para a importância de investigar outros determinantes além da renda. / Conditional Cash Transfers (CCTs), such as the Bolsa Família Program (BFP) in Brazil, have increasingly been adopted worldwide to break the cycle of poverty transmission, by transferring cash to poor families, conditional on investments in human capital. As about 76% of the worlds poor live in rural areas, and poverty incidence is higher in remote forested localities, CCTs are frequently implemented in semi-autarkic communities of developing countries. Thus, these transfers have increased the availability of cash income resources to semi-autarkic populations, such as certain indigenous peoples. In this context, prior evidence shows the monetization of local economies has been associated with positive, negative, or null effects on the time allocated to subsistence activities and consumption of natural resources. However, there are two knowledge gaps. First, previous studies evaluated the combined effects of several income sources, although these sources vary on the necessary time investments, from null (e.g., CCTs) to high (e.g., wages and handicrafts trade). Second, most previous studies assume, although implicitly, that decisions which base peoples choices are rational and motivated, above all, on income maximization or, occasionally, risk minimization. However, empirical evidence and theoretical advances indicate that decisions are often not always, either because of cognitive limitations that lead to other decision-making processes (e.g., heuristics), or because they are motivated by other factors (e.g., pleasure, emotion, social norms). Therefore, this dissertation aimed to investigate whether increased levels of cash income from the BFP transfers were associated with differences in time investments in subsistence activities (agriculture, hunting, fishing and gathering) and in the consumption of Kisêdjê indigenous people from the Brazilian Amazon. Additionally, we investigated if hedonism and mental accounting were the motivators behind these decisions. Three hypotheses were tested. First, alternative income sources should produce different effects on the time allocated by the Kisêdjê to subsistence activities. Second, the effects of BFP should vary, depending on how much people appreciated each subsistence activity, i.e. hedonism is important to predict time investments. Third, Kisêdjê do mental accounting and, therefore, different cash income sources should distinct consumption patterns and low-effort activities such as BFP should increase the likelihood of consuming superfluous food or goods. To do that, we adopted an observational panel design, including all (242) adult individuals (>= 16 years) in 2 communities. Data were gathered in two periods in 2016 and 2017, through a survey based on face-to-face interviews and experiment in mental accounting, direct observations of time allocation by random-interval instantaneous sampling, and were analysed by descriptive statistical techniques and mixed-effects regressions. The results indicated that, first, BFP cash transfers had no effect on the time spent on subsistence activities, although other income sources (e.g., wages, pensions) in certain cases increased, while in others decreased the likelihood of time investments. Second, hedonism was important than cash income sources in explaining the effort allocated to hunting for men. Finally, we did not observe evidences of mental accounting, i.e.: (i) consumption patterns did not differ across income sources, but only between men and women; (ii) with low-effort (e.g., BFP) or high-effort income sources, the Kisêdjê were less likely to consume superfluous goods. Our results suggest that the effects of BFP transfers on subsistence activities and consumption are low, although the high rate of coverage has impaired our analyses. As regards motivations, the results point to the importance of investigating determinants other than income.

The study seeks to achieve the following: (1) Highlight the perception of the Batwa on the right to education (2) Make a case for the importance of education in the interest of the Batwa (3) Make conclusions and recommendations that will enhance the right to education of the Batwa child. Conclusions and recommendations reached would not only assist Uganda in fashioning out a model that will not seek to treat education as a means to economic end but as an end in itself. In addition, an all-encompassing model of education that will encourage quality education and training of the indigenous child to erase any form of disadvantage or inferiority already experienced by the indigenous child is proposed. Thus, the benefit of this research is not just to the Batwa but also other indigenous peoples’ in the world generally and Africa in particular / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2008. / 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 Assoc. Prof. Dr. Ben Twinomugisha of the Faculty of Law, Makerere University Kampala / http://www.chr.up.ac.za/ / Centre for Human Rights / LLM

Introduction. This study investigates the needs of the Sami people when it comes to the local library and its functions and activities. The Sami are recogniced as the indiginous people of Sweden, and was historically put under the stress of colonisation by the Swedish government, causing a loss of language, culture and ultimatly damaged the feelings of identity in parts of the Sami population. Method. With the help of 3 focus groups made up of members of local Sami associations, this study gathered the opinions of the Sami, when it comes to their local library and what they wish the library would do for them. The discussions were recorded, transcribed and analysed. Results. The Sami had a clear idea of their needs and demands, and could state them clearly. They wished for more litterature in the Sami languages, more litterature with parallel languages: Sami/Swedish side by side to aid in reading, more audio books, more cultural events and a bigger exposure of the Sami to the public. They also wished for activities aimed at the Swedes, to educate them about the history and struggles, life and culture of the Sami. Conclution. The local libraries of Sweden have a big potential to fulfil the needs and wishes of the Sami. They need to consider not only activities aimed directly at the Sami, but to an equal amount activities aimed at the Swedes, to educate them about all things Sami. These educational activities can and should take place in all parts of Sweden, not only in communities with a visible Sami population. This is a two years master’s theses in Library and Information Science.

Introduction: Indigenous matters are viewed as a priority by the library profession around the world and the library law in Sweden states that the national minorities, which include the indigenous Sámi people, are a prioritised group. Despite these facts there is little research on indigenous matters in relation to libraries, library practice, and service. In Sweden especially, there is little focus on the colonial heritage and what effects, if any, it has on the library. Method: This essay aims to examine three areas. First, how libraries in Sweden work to promote and support the Sámi population in regards to culture, language, and identity. Second, what needs and wishes the Sámi population have in regards to library service. Lastly, whether or not the colonial heritage is visible in library practice and service and to what extent. The colonial heritage and its effects is a pervasive theme throughout the essay. To answer these questions three librarians from two different libraries and three Sámi informants were interviewed.  Analysis: Since the heritage from colonialism is a key theme it was natural to apply a postcolonial framework for the text analysis of the interview transcriptions.  Results: The findings show that the colonial heritage is still visible in library practice and service, although not deliberate from the profession. The two libraries in question are working to counteract the colonial heritage while promoting and supporting the Sámi population by providing books in the Sámi languages and making effort to give them a prominent place in the physical library room.  Conclusion: There is still a need for improvements in regards to giving the languages a prominent place in the libraries with for instance signage and shelf placement. As well as organising activities for and about the Sámi population, as pointed out from the Sámi informants. One solution may be to give the Sámi status as an indigenous people in the Swedish library law instead of merely status as a national minority. This could give libraries the economic resources they often lack and thus motivating them to prioritise and make extra efforts in their work to the Sámi population. This is a two years master’s thesis in Library and Information Science.

In 1991, Colombia crafted a new Constitution that, after decades of ignorance, recognized the existence of ethnic minorities within the country. Special rights were given to the indigenous population while disregarding the even larger minority, afro-descendants. This thesis aims to identify how indigenous peoples and afro-descendants in Colombia are framed, with the argument that the use and effect of certain frames affect the groups’ mobilisation success. Material produced by the groups themselves as well as other actors within the context is analysed to identify frames, which are then put into the social and historical context of the groups to discuss how and why the specific frames are used. In the result, it was evident that the ethnicities are framed in similar ways, but due to their historical and social contexts, the frames have distinct effects, which can explain the groups’ unequal level of political representation in the country.

Early Christian missionaries alienated Shona people from their culture and traditional religion. Essential elements of Shona religion were rejected because they were thought to be entertaining paganism, fetishism and idolatry. More than a century of Christianity in Zimbabwe has passed and some Shona still hold on tenaciously to their ancestral religion. The missionaries did not understand Shona language and may have been ignorant of the significance of the Shona religion to the Shona people. However, with the transfer of power from colonial masters to black rule, one would have expected parallel changes concerning creative integration of indigenous cultural values with the Gospel. But today, forty years after independence, not a single Church denomination in Zimbabwe (Mainline Churches, Evangelical Churches and Pentecostal/Charismatic Churches) seems to have made any ‘meaningful adaption’ of the Shona views on death and afterlife, in the light of the Bible, and in particular, the Gospel. Several elements in Shona traditional beliefs on death and afterlife have been proposed for inculturation. In spite of the proposals put forward by various scholars, even the indigenous Church leaders in Zimbabwe seem to have failed to fully adapt the Shona views into the Christian Gospel message, despite the fact that they fully understand and appreciate the Shona culture and values. A literature review will help to extract information from current and past studies underlying this field. The principles followed on comprehending and solving problems, and the methods and methodology employed in the study, will be made explicit. A detailed examination of the Shona views on death and afterlife which the Zimbabwean Church is expected to possibly incorporate into their worship, and the precepts on the eschatological perspective of Christianity on death, resurrection and afterlife, will be conducted. Definition and analysis of the terms ‘dialogue’ and ‘inculturation’, and the progress achieved on dialogue and inculturation, by the Church in Zimbabwe, will follow. The challenges confronting the Church in Zimbabwe, and the Shona Christians, will be investigated, while theological arguments will be employed to identify gaps in knowledge in the previous literature. The study will suggest possible proposals on the way forward. / Philosophy, Practical and Systematic Theology / PhD. (Systematic Theology)

Museums are increasingly reckoning with their roles in the colonization of Indigenous peoples as they seek to engage diverse forms of participation and justify their social relevance. Many are turning to digital solutions to aid with these endeavors, including digital repatriation/return platforms. How users interact with these platforms to create knowledge and how these platforms contribute to a larger decolonial aspiration is not well understood. In this study, I explore these issues, drawing on postcolonial/decolonial theories and affordance theory, using the Reciprocal Research Network (RRN). The RRN was co-designed by the Museum of Anthropology, U’mista Cultural Society, Musqueam Indian Band, and Stó:lō Nation/Tribal Council to meet the need for museums to involve Indigenous communities in heritage work. With an actor-network theory approach, I interviewed nine stakeholders (users, developers, and steering group members) of the RRN and explored the platform and documents to identify RRN actors’ specific enactments of decolonial aspirations as affordances. My exploration revealed that the RRN is bound as a network by the Item Search, which allowed for multiple entry points into a vast collection of heritage objects. These multiple entryways broke down technical and cultural barriers to and allowed for plurality in interaction with heritage. The RRN also allowed a direct contestation of museums’ data ownership by allowing users to dictate how shared knowledge is used. The RRN also was deeply embedded in Vancouver, BC, and its surrounding area, where multiple points of offline/online interaction allowed for deep explorations of the histories of First Nations peoples and aided in projects aimed at their revival. However, platform logics and museums’ lack of participation in relationship-building threatened the decolonial aspirations of the RRN. Broadly, my findings indicate that the RRN, as a communal heritage platform, is a necessary step towards building relations with Indigenous communities that requires further participation on museums’ part to develop.

Chapter one: The influence of charitable activity on Indigenous communities’ well-being and other socio-economic outcomes Hitherto and within the Canadian context, no one has investigated the role played by the charitable sector on the economic well-being for “on-reserve” First Nations and Inuit communities. On the one hand, Indigenous peoples face longstanding and complex social problems and economic hardships. On the other hand, there are charities which provide public goods and services and benefits to communities by helping to fill needs. This is the first study to examine how the presence of charities may affect some measurable socio-economic outcomes of Indigenous communities and their people, by triangulating data from multiple sources: administrative data from the Canada Revenue Agency (CRA) on registered charities, the 2001 and 2006 Census Surveys, the 2011 National Household Survey and the Community Well-Being (CWB) Index developed by the Aboriginal Affairs and Northern Development Canada (AANDC). My findings indicate that having access to at least one charity is associated with increases in a community well-being measure of 3 points on a 100-point scale, in household income (5.1%) and in individual’s wages (6.9%). When the number of charities increases in a reserve by one unit, the CWB rises by 1.1 points (on the 100-point scale), household income by 2.7%, individuals’ total income by 1.9% and individuals’ wages by 3.4%. Chapter two: Government funding to Indigenous charities The government is an important revenue source for charitable organizations in Canada. Big differences in public funding can be observed across registered charities that serve Indigenous peoples and all other registered charities. Using charitable organizations’ tax returns, the T3010 Registered Charity Information Return for the years 2003 to 2017 I investigate these government-funding patterns. I test different hypothesis on financial support from government sources by discerning first between Indigenous and non-Indigenous charities, and second between Indigenous charities on reserve and off reserve. I also analyze the relationship between the funding across levels to see if one level of government funding is contingent on other levels. The results of my study point to a higher likelihood of Indigenous charities receiving government support as compared to non-Indigenous charities, with a 24% increase in the predicted probability of funding. Indigenous charities on reserve have a predicted probability of receiving government funding that is almost 17% lower than those off reserve. From the exploration of the link between the three levels of Canadian government funding for Indigenous and non-Indigenous charities two insights emerge. Firstly, the federal government is more likely to support Indigenous charities if they do not receive any other public funds, and the provincial government supports them if they do not get any municipal funding. Secondly, Indigenous charities are more likely than non-Indigenous charities to get both federal and provincial funding, and federal and municipal funding. The comparison between Indigenous charities off reserve and on reserve reveals that the on-reserve ones are less likely to be funded simultaneously by two levels of government. Chapter three: The causal relationship between government funding and donations to Indigenous charities While billions of dollars are donated annually to charitable organizations, relatively modest amounts go to charities that specifically serve Indigenous populations. In comparison to their non-Indigenous counterparts, these charities get fewer private donations, have less fundraising revenue and receive less gifts from other charities. This chapter studies the causal relationship between public funding and these three types of revenues, focusing on the Indigenous charities and distinguishing between on-reserve and off-reserve charities. I use the large T3010 dataset with financial information for over 95,000 registered charities, covering a 15-year period from 2003 to 2017. The estimation and identification strategy relies on novel instruments using a 2SLS model. The results indicate a crowding out effect of public funding on donations for Indigenous charities; I also find evidence that the level of government funding matters. With the preferred instrument, a one dollar increase in government funding crowds out seven cents of private contributions; the three levels of federal, provincial and municipal funding decrease private donations by 15, 6 and 46 cents respectively. Government funding negatively affects fundraising effort and gifts from other charities. For every dollar in public support the former decreases by one to seven cents and the latter by three to 12 cents. These reductions imply an economically substantial effect on charities’ revenue. Little evidence is found that government grants impact differently Indigenous charities on reserve compared to those off reserve. The area and programs in which charities operate matter though, which is critical for how governments structure grants to Indigenous charities.

Extensive research suggests that the collective behavior of humanity is on an unsustainable path. As the evidence mounts and more people awaken to this reality, increased attention is being dedicated to the pursuit of answers for a just and sustainable future. This dissertation grew from the premise that effectively moving towards sustainability requires change at all levels of the dominant Western culture, including deeply held worldviews. The worldviews of many indigenous cultures offer alternative values and beliefs that can contribute to addressing the root causes of problems related to sustainability. In the bioregion defined by the Pacific Salmon runs of North America there is a rich heritage and modern day presence of diverse indigenous cultures. In-depth semi-structured interviews were conducted with 13 indigenous leaders from within this bioregion to explore their mental models of sustainability. These interviews followed a general structure that covered: (a) the personal background and community affiliation of each interviewee; (b) the meaning of the concept of sustainability from their perspective; (c) visions of a sustainable future for their communities; and, (d) how to achieve such a future. A content analysis of the interviews was conducted and summarized into a narrative organized to correspond with the general interview structure. A process oftestimonial validity established that most participants found the narrative to be an accurate representation of their perspectives. Participant feedback led to several phrasing changes and other identified issues are discussed, including one participant's critique of the narrative's use of a first-person plural voice. Major themes from the interviews include the role of the human being as caretaker actively participating in the web of life, the importance of simultaneously restoring culture and ecology due to their interdependence, the need to educate and build awareness, and the importance of cooperation. Understanding who we are as a living species, including our profound connection with nature, along with a holistic and intergenerational perspective are suggested as prerequisite for balancing and aligning human modes of being with the larger patterns of life. The closing discussion addresses the importance of social action and going beyond a conceptual understanding to an embodiment of sustainability.