A construção dos Estados Latinoamericanos contou com a valorização e hegemonia de um padrão cultural e invisibilizou a contribuição e diversidades culturais dos povos que viviam no continente no momento da conquista. As contribuições culturais, linguísticas e económicas das populações africanas que chegaram na condição de escravizados também são parte das culturas que constituíram América. Na presente pesquisa, de caráter qualitativo, o recorte do objeto de estudo conta com dois estudos de caso, as vivências e lideranças políticas: uma mulher indígena do Equador e uma mulher afrodescendente do Peru. No primeiro caso buscamos refletir sobre os valores presentes na cosmovisão andina e como as comunidades atuais manifestam e dão continuidade à temporalidade e prática cultural ancestral, em especial através do exemplo da trajetória político-social da líder indígena equatoriana Tránsito Amaguaña, mais conhecida como Mama Tránsito, da étnia kayambi, perto do vulcão Cayambe. No caso dos afrodescendentes da costa peruana, buscamos evidenciar como as comunidades se organizaram e reconstruíram o seu território simbólico, afetivo e material, historicamente desenraizado, e qual é a contribuição da cantora popular Susana Baca nesta luta. Estas culturas e, em particular a contribuição feminina, apresentam conhecimentos saberes e técnicas cujas riquezas socioambientais podem ser de particular importância para as necessidades ambientais na atualidade. / La construcción de los Estados Latinoamericanos se aportó en la valorización y hegemonía de un padrón cultural y ocultó la contribución y diversidades culturales de los pueblos que vivían en el continente en el momento de la conquista. Las contribuciones culturales, lingüísticas e económicas de las poblaciones africanas que llegaran en la condición de esclavitud también son parte de las culturas fundantes de América. En la presente investigación, de carácter cualitativo, el recorte del objeto de estudio aporta dos estudios de caso: las vivencias y trayectorias políticas: de una mujer indígena de Ecuador y una mujer afrodescendiente de Perú. En el primer caso buscamos refletir acerca de los valores presentes en la cosmovisión andina e como las comunidades actuales manifiestan y siguen viviendo su temporalidad ancestral, en especial en el caso de la trayectoria político-social de la líder kayambi, indígena e ecuatoriana Tránsito Amaguaña, de Pesillo, cerca del volcán Cayambe. En el caso de los afrodescendientes de la costa peruana, buscamos evidenciar como las comunidades se organizaran y reconstruyeron su territorio simbólico, afectivo y material, históricamente desenraizado por la esclavitud, y cual es la contribución de la cantora popular Susana Baca en esta lucha. Estas culturas y, en particular la contribución femenina, aportan conocimientos, saberes y técnicas cuyas riquezas socio ambientales pueden ser de particular importancia para las necesidades ambientales actuales.

This essay has examined how the local community is involved with the tourism development on the San Blas islands and how it effects the destinations development. The method of choice has been a qualitative interview with an operator that offers trips to the destination. Also there has been made a literature study where previous research about the San Blas and the subjects of choice is being presented. During the writing process of this essay it has become obvious to us that the local community (Kuna Yala) is very much involved in everything that concerns the destination. We can thereby establish that the local community of San Blas can be placed on the top step of Arnsteins (1969) “Ladder of Participation”. This comprehensive involvement brings both positive and negative effects on the destinations development. On the negative side we can se that the service level sometimes is low due to lack of knowledge and communication amongst the Kunas. The positive effects however shows that the destination is perceived more unique when the visitors gets to experience the real Kuna lifestyle that also creates a sustainable social environment. Many Kunas make their living on the tourism industry, which secure that the visitors money stays at the destination. The destination itself has not followed any traditional curve regarding destination development, which makes San Blas problematic to apply in Butlers model about the destination lifecycle. / Denna uppsats har undersökt hur lokalsamhället på San Blasöarna involveras i turismnäringen och hur det påverkar destinationens turismutveckling. Valet av metod har varit en kvalitativ intervju med en aktör som erbjuder resor till destinationen. Vidare har också en litteraturstudie genomförts där tidigare forskning kring destinationen och ämnesområdet presenteras. Under arbetet med uppsatsen har det blivit tydligt att lokalbefolkningen (Kuna Yala) involveras i allra högsta grad i San Blas och påverkar alla beslut som har med destinationen att göra. Vi kan därför konstatera att San Blas lokalbefolkning kan placeras på de övre stegen i Arnsteins (1969) modell över medborgarnas deltagandegrad. Den stora involveringen för med sig både positiva och negativa konsekvenser för destinationsutvecklingen. Det negativa är att servicegraden ibland blir väldigt låg till följd av bristande kunskap och kommunikation bland lokalinvånarna. Bland de positiva effekterna nämns bl.a. att destinationen upp levs unik av besökarna som får komma nära Kuna Yala och uppleva deras levnadssätt vilket skapar ett hållbart socialt förhållande. Sysselsättningen blir även högre då många inom Kuna Yala livnär sig på turismnäringen och den höga deltagandegraden minskar läckaget vilket gör att mer pengar stannar kvar på destinationen. Destinationen i sig har inte följt någon traditionell kurva över turismutvecklingen vilket gör att San Blas blir problematisk att applicera i Butlers modell över destinationslivscykeln.

The main subject of the thesis is Indian ethnic group Kuna Yala, living in Panama in own geographically separated autonomous territory, on the coast of the Caribbean Sea. The thesis is dedicated to basic aspects of their society - culture, law and economic. Also it describes the uniqueness of Kuna ethnic, how it develops and protects its identity in the relationship with the majority of inhabitants of Panama. The last topic is devoted to adverse impacts, which the society faces to.

Disertación presentada en el Programa de Posgrado en Integración Contemporánea de América Latina de la Universidad Federal de la Integración Latinoamericana, como requisito parcial para obtener el título de Master en Integración Latinoamericana. Orientador: Prof. Dr. Félix Pablo Friggeri. / Submitted by KAREN JOHANNA BOMBÓN POZO (karen2_bp@hotmail.com) on 2017-07-14T15:02:27Z No. of bitstreams: 1 KarenBombónPozo_LA ALIANZA POLÍTICA DE LAS ARTICULACIONES DE MUJERES POPULARES EN AMÉRICA LATINA..pdf: 2675780 bytes, checksum: cde164a40076882cdc5050070bff0465 (MD5) / Approved for entry into archive by Nilson Junior (nilson.junior@unila.edu.br) on 2017-07-14T15:25:32Z (GMT) No. of bitstreams: 1 KarenBombónPozo_LA ALIANZA POLÍTICA DE LAS ARTICULACIONES DE MUJERES POPULARES EN AMÉRICA LATINA..pdf: 2675780 bytes, checksum: cde164a40076882cdc5050070bff0465 (MD5) / Made available in DSpace on 2017-07-14T15:25:32Z (GMT). No. of bitstreams: 1 KarenBombónPozo_LA ALIANZA POLÍTICA DE LAS ARTICULACIONES DE MUJERES POPULARES EN AMÉRICA LATINA..pdf: 2675780 bytes, checksum: cde164a40076882cdc5050070bff0465 (MD5) Previous issue date: 2017-07-14 / A participação e protagonismo da mulher nas organizações populares dos países da América Latina e o esforço por fortalecer sua luta e resistência, a mulher tem buscado apoio e respaldo através de uma atuação internacional, o que desencadeou na formação de um processo de “alianças políticas comunitárias” entre as diferentes articulações latino-americanas. Por esta razão, pretende-se saber de que forma a aliança política das articulações podem contribuir para pensar os processos de integração na América Latina. Dessa maneira, com a presente investigação, propõem- se analisar o fortalecimento do processo de integração dos povos latino-americanos a partir da aliança política das articulações populares de mulheres, com um foco voltado a Coordenadora Latino-Americana de Organizações Campesinas (CLOC-Via Campesina). A raiz da investigação é proporcionar uma alternativa para pensar o modelo de integração com caráter institucionalista e estadocéntrico a partir da visão e questionamentos dos feminismos das mulheres populares. Para a organização dos três capítulos, se utilizou como metodologia de investigação, pesquisa bibliográfica e trabalho de campo. Se trará contribuições e posturas críticas das três articulações, a Organización Nacional de Mujeres Trabajadoras Rurales e Indígenas (CONAMURI- Paraguai), o Coletivo de Mulheres do Movimento Sem Terra (MST-Brasil) e o Movimiento Campesino Paraguayo (MCP-Paraguai). Como resultado da convivência e diálogo com as militantes das organizações campesinas, conseguiu-se propor uma via de ressignificação da integração latino-americana, os desafio de pensar na aliança política dos povos, uma visão de reestruturação ao campo das Relações Internacionais e principalmente aos projetos coletivos que fortalecem os processos de integração na nossa América Latina / La participación y protagonismo de la mujer en las organizaciones populares de los países de América Latina y en el esfuerzo por fortalecer su lucha y resistencia, la mujer ha buscado apoyo y respaldo a través de una actuación internacional, lo que ha desencadenado en la formación de un proceso de “alianzas políticas comunitarias” entre las diferentes articulaciones latinoamericanas. Por esta razón, se pretende saber de qué forma, la alianza política de estas articulaciones puede contribuir para pensar los procesos de integración en América Latina. Siendo así, con la presente investigación, se propone analizar el fortalecimiento del proceso de integración de los pueblos latinoamericanos a partir de la alianza política de las articulaciones populares de mujeres, con una mirada a la Coordinadora Latinoamericana de Organizaciones Campesinas (CLOC-Vía Campesina). La raíz de la investigación, es proporcionar una alternativa para pensar el modelo de integración con carácter institucionalista y estadocéntrico a partir de la visión y cuestionamientos de los feminismos de las mujeres populares. Para la organización de los tres capítulos, se utilizó como metodología de investigación, pesquisa bibliográfica y trabajo de campo. Se traerán aportes y posturas críticas de tres articulaciones, la Organización Nacional de Mujeres Trabajadoras Rurales e Indígenas (CONAMURI-Paraguay), el Colectivo de Mujeres del Movimento Sem Terra (MST-Brasil) y el Movimiento Campesino Paraguayo (MCPParaguay). Como resultado de la convivencia y diálogo con las militantes de las organizaciones campesinas, se consiguió proponer una vía de resignificación de la integración latinoamericana, los desafíos de pensar en la alianza política de los pueblos, una mirada de replanteo al campo de las Relaciones Internacionales y principalmente los proyectos colectivos que fortalecen los procesos de integración en nuestra América Latina.

Made available in DSpace on 2016-08-03T12:21:16Z (GMT). No. of bitstreams: 1 PAGINA 1-100.pdf: 626136 bytes, checksum: 673d5f6fbb00fd89581259df5ccc01a2 (MD5) Previous issue date: 2010-03-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This is a research on the development of an ecumenical theological educational approach that came about in the framework of an organization of Protestant stamp. Since its origins there was a hint that this approach could be developed through the support of contextual theologies that were incipient at the time. This process covers a period of twenty years from 1980 to 2000, during which is possible to identify two major stages. The first one, under the name of Special Fund for Ecumenical Theological Education in Latin America (FEPETEAL), goes from 1980 to 1988. A plural movement limited to a Protestant scope was partially responsible for its creation. Although FEPETEAL really had the best intentions concerning its objective, it was entangled with the distribution of funds to prevent the closing of ecumenical seminaries. Furthermore, this stage was characterized by a certain ecumenical elitism , most masculinising traits. The second stage, an organic successor of the first one, was named Ecumenical Community of Theological Education in Latin America and the Caribbean (CETELA), between 1988 and 2000. This time, the impact of an ample and plural movement existent in several newer and also in some older theological institutions, transformed the organization until the point to create the New CETELA in 1993, a community in which can be found several theological thoughts committed to the claims of sectors marginalized of Abya-Yala, for ethnic, cultural, social, religious, and gender reasons. Originated from pluricultural perspectives, this movement was part of the processes that withstood the single thought of non-liberal logic. A new ecumenical proposal sprang from the interface of those emergent sectors, the old representatives of LT, and the need of the theological institutions to have an educational offer incarnated in the diversity of the region. Is the result of a theological/pedagogical task that adopted transversability as a hermeneutic tool that allows the intersubjective transformation among different knowledge . / Esta pesquisa trata do itinerário de uma estratégia de formação teológica ecumênica surgida no arcabouço de uma organização de cunho protestante. Desde as suas origens intuiu-se que esta estratégia poderia ser desenvolvida mediante o apóio a teologias contextuais incipientes na época. Esse processo compreende um período de vinte anos, entre 1980 e 2000, durante o qual é possível identificar duas grandes etapas. A primeira, sob o nome de Fundo Especial para a Educação Teológica Ecumênica na América Latina (FEPETEAL), aconteceu entre 1980 e 1988. Da sua criação participou um movimento plural, limitado ao âmbito protestante. Embora tivesse a melhor boa vontade no que se refere ao objetivo, o FEPETEAL ficou o tempo todo enredado no repasse de verbas para evitar o colapso dos seminários ecumênicos. Além disso, esta etapa ficou marcada por certo elitismo ecumênico , aliás, de feição masculinizante. A segunda etapa, herdeira orgânica da primeira, chamou-se Comunidade de Educação Teológica Ecumênica Latino-Americana e Caribenha (CETELA), de 1988-2000. Desta vez, o impacto de um movimento amplo e plural presente em várias instituições teológicas mais novas e em algumas das antigas transformou a organização a ponto de criar uma Nova CETELA a partir de 1993. No seu bojo aparecem como protagonistas diversos pensamentos teológicos comprometidos com as reivindicações de setores longamente marginalizados de Abya-Yala, por razões étnicas, culturais, sociais, religiosas e de gênero. Este movimento fazia parte de processos que a partir de horizontes pluriculturais resistiam ao pensamento único da lógica neoliberal. Da interface produzida entre estes setores emergentes, os velhos representantes da TL e a necessidade das instituições teológicas de terem uma oferta educativa encarnada na diversidade da região surgiu uma proposta ecumênica nova. Trata-se de assumir a transversalidade como instrumento hermenêutico que possibilite a transformação intersubjetiva entre saberes diferentes, como resultado de uma tarefa teológico/pedagógica. PALAVRAS/CONCEITOS-CHAVE: Instituições teológicas; sujeitos/artífices teológicos; razão monolítica; razão transversal/transversalidade; Abya-Yala; formação teológica ecumênica.

This research concerns a Kuna-Spanish bilingual elementary school in Panama City, founded for Kuna children by Kuna teachers. Based on ethnographic and linguistic fieldwork, this research investigates the socio-cultural context for the emergence of the school and the ways that students, teachers and parents, together with Kuna elders, navigate the path of indigenous schooling. The process of negotiating linguistic and cultural meanings in Kuna-language education includes both "traditionalized" Kuna forms of learning and informal education in and around the home. These various foundations of Kuna knowledge, from the use of Kuna oral history to eating Kuna food in the home, are incorporated into the curriculum in various ways, highlighting the potential of schooling as a place of knowledge production for indigenous peoples that is culturally inclusive. At the same time, the manner in which Kuna identity is indexed in the school is uneven. It is liberating in some moments while very restrictive in others, reflecting similar patterns, often in relation to state-sponsored notions of "multiculturalism" in the Kuna community and in the broader context of Panamanian society. In order to fully explore the complexities of the school and its workings, this research explores the Kuna experience in Panama City, where more than half of the Kuna population currently resides. This dissertation is a contribution to the fields of linguistic anthropology and the anthropology of education, analyzing the case of an urban Kuna school that employs both Western and indigenous pedagogy and content, with specific implications for studies of language socialization, bilingual education and educational politics for indigenous peoples. / text

Approved for public release, distribution is unlimited / This thesis explores the ongoing Malay-Muslim separatist insurgency in southern Thailand. In particular, it argues that historically-rooted structural factors, to include relative economic deprivation, limited political integration, and struggle for the maintenance of ethnic-religious identity, are at the root of this insurgency. The year 2001 produced two catalysts for the renewal of this insurgency, one internal and one external. The internal catalyst was a newly elected suppressive government regime under the leadership of Prime Minister Thaksin and the Thai Rak Thai Party. The external catalyst was the growing, increasingly radicalized Islamist movement, largely defined through terrorist violence, that expressed itself in the 9/11 attacks. The combination of these has produced rekindled secessionist violence of a previously unknown level in the Thai provinces of Pattani, Narathiwat, and Yala. Given the deeply ingrained structural cause of this insurgency, as well as a government administration whose policies and conflict mismanagement continually fuels the violence, the prospect for conflict resolution is not promising. Nonetheless, it remains in the best interests of the United States that this conflict is soon resolved. Should the insurgency continue growing, the situation may reach a point of drastic consequences for Thailand as well as the United States. / Captain, United States Air Force

En 1925, les Kunas (Gunas), autochtones du nord-est du Panama, se soulevèrent en armes afin de contrer les politiques assimilationnistes du gouvernement national. Première étape dans un long processus d’affirmation identitaire et de revendications territoriales, ce soulèvement est aujourd’hui connu sous le nom de Révolution kuna (Revolución Dule). Considéré de nos jours comme un symbole des luttes autochtones pour l’autodétermination et l’autonomie politique, cet épisode historique est grandement célébré dans le territoire de Kuna Yala (Gunayala). À Uggubseni, scène principale du soulèvement de 1925, la commémoration prend la forme d’une reconstitution historique où, pendant plus d’une semaine, les villageois reconstruisent le scénario révolutionnaire. Cette commémoration particulière est l’objet du présent travail de recherche, par lequel nous tentons d’analyser comment est remémorée et interprétée aujourd’hui la Révolution kuna. Pour ce faire, nous nous sommes d'abord penchés sur l’événement même de la commémoration. Une analyse de sa forme nous amena à considérer l’ensemble commémoratif comme un nouveau rite au sein de la ritualité kuna. Nous argumentons que par sa forme carnavalesque, la commémoration permet aux villageois de repenser la relation dialectique entre l’État panaméen et l’autonomie kuna, de même qu’elle sert d’exutoire aux tensions internes. Ensuite, nous nous sommes intéressés aux diverses interprétations de cette étape de l’histoire kuna et panaméenne afin de cerner les différents intérêts impliqués dans la commémoration du soulèvement kuna. Enfin, le cœur de ce travail porte sur le rôle de la mémoire collective dans la construction et la réitération d'un discours identitaire, et ce, en analysant comment la mémoire de la révolution est transmise, reçue, interprétée et utilisée aujourd'hui. / In 1925, the Kunas (Gunas), an aboriginal group in northeastern Panama, rose up in arms to fight the assimilationist policies of the national government. First step in a long process of identity recognition and land claims, this uprising is now known as the Kuna Revolution (Revolución Dule). Considered today as a symbol of the indigenous struggles for self- determination and political autonomy, this historic episode is the centre of important festivities in the territory of Kuna Yala (Gunayala). In Uggubseni, where the uprising of 1925 mainly took place, the commemoration takes the form of an historical reconstruction where, for nearly a week, the villagers re-enact the revolutionary scenario. This commemoration is the subject of my research, where I examine how the Kuna Revolution is remembered and interpreted in Uggubseni today. The first question addressed in this thesis concerns how the revolution is commemorated. An analysis of its form leads us to look at the commemoration as a new Kuna ritual. I argue that, by taking a carnival form, the commemoration allows villagers to rethink the dialectical relationship between the Panamanian state and Kuna autonomy, and at the same time serves as an outlet for internal tensions in the community. I then raise the question of to what exactly is being commemorated in this ritual. In doing so, I analyse the different interpretations of this episode in Kuna and Panamanian history and identify the various interests involved in the commemoration of the Kuna uprising. Finally, I examine the role of collective memory in the construction and reiteration of a discourse of ethnicity, analyzing how the memory of the revolution is transmitted, received, interpreted and used today. / En 1925, los Kunas (Gunas), indígenas del noreste de Panamá, se levantaron en armas en contra de las políticas asimilativas del gobierno nacional. Primera etapa de un largo proceso de afirmación identitaria y de reivindicaciones territoriales, ese levantamiento se conoce hoy en día como la Revolución Kuna (o Dule). Partiendo de considerar ese evento como símbolo de las luchas indígenas para el reconocimiento, la autodeterminación y la autonomía política, en este proyecto de investigación se propone estudiar cómo se celebra, se recuerda y se interpreta hoy en día tal etapa histórica. Concretamente, enfocamos nuestro estudio en la comunidad de Uggubseni, que fue la escena principal de la insurrección de 1925 y donde cada año los comuneros representan su historia, celebrando el aniversario de la Revolución Kuna en forma de una reconstitución histórica. Proponemos acercarnos primero al evento mismo de conmemoración. A través del análisis de la forma hemos llegado a considerarlo como un nuevo rito dentro de la ritualidad kuna. Sostenemos que por su forma carnavalesca, la conmemoración permite a los comuneros repensar la relación dialéctica entre la autonomía kuna y el estado panameño y a la vez resolver tensiones internas en la comunidad. Nos hemos interesado luego por las diversas interpretaciones de la Revolución Kuna, etapa importante de la historia kuna y panameña, para entender los distintos intereses implicados en los eventos conmemorativos. En fin, la preocupación principal de este trabajo se centra en el papel de la memoria colectiva en la construcción y reiteración de un discurso identitario, analizando cómo el recuerdo de la Revolución Kuna se transmite, recibe, interpreta y utiliza hoy en día.

<p>Wetlands in most parts of the world are under threat of over-exploitation, loss and/or degradation partly due to agriculture and urban land uses.</p><p>Yala swamp, the largest fresh water wetland in Kenya measuring about 17,500 ha supports a large biodiversity and is source of livelihoods to communities around it. This study addresses the situation where part of this wetland is converted into large-scale agriculture by a multinational company, Dominion Farms (K) Ltd resulting into a conflict and controversy amongst key stakeholders. The study sought to investigate livelihood impacts this transformation has for the local community. It employs the concepts Stakeholder Analysis (SA) and Sustainable Livelihood Approaches (SLA) to asses the livelihood situation in terms of socio-economic conditions, rural infrastructure, income diversification, food security and environmental issues.</p><p>Data and information have been obtained from primary and secondary sources through field survey at the Yala wetland, in which randomly sampled small-scale farmers, fisher folk, Dominion employees, local leaders and informants, traders and other stakeholders were interviewed using questionnaire and other participatory methods. The main questions were designed to gain information about historical use of the wetland, changes in livelihoods and wetland before and after entry of Dominion Company into the area. From the study, it is evident that assessment of the key stakeholders in relation to this natural resource is of utmost importance for mapping out an acceptable management strategy for the wetland. Besides being cause to a conflict and controversy over control of and access to the swamp, the conversion has resulted into both negative and positive short-term and long-term livelihood impacts to the local community. The wetland being a contested resource with multiple users who claim a stake on it requires a holistic approach in its management that caters for divergent needs and views of key stakeholder groups. The study identifies management issues and proposes abroad vision for the future including recommendations for planning as well as suggestions for specific research needs that should form the basis of action</p>

<p>ABSTRACT</p><p>Wetlands in most parts of the world are under threat of over-exploitation, loss and/or degradation partly due to agriculture and urban land uses.</p><p>Yala swamp, the largest fresh water wetland in Kenya measuring about 17,500 ha supports a large biodiversity and is source of livelihoods to communities around it. This study addresses the situation where part of this wetland is converted into large-scale agriculture by a multinational company, Dominion Farms (K) Ltd. The study was undertaken to investigate the livelihood impacts this transformation has for the local community. It employs the concepts Stakeholder Analysis (SA) and Sustainable Livelihood Approaches (SLA) to assess the livelihood situation in terms of the socio-economic status, rural infrastructure, income diversification, food security and environmental management issues.</p><p>Data and information have been obtained from primary and secondary sources through field survey in the Yala wetland, in which randomly sampled small-scale farmers, fisher folk, Dominion employees, local leaders and informants, traders and other stakeholders were interviewed using questionnaire and other participatory methods. From the study, it is evident that assessment of the key stakeholders and their relation to this natural resource is of utmost importance for mapping out an acceptable management strategy for the wetland. Besides being cause to a conflict and controversy over control of and access to the swamp, the conversion has resulted into negative and positive short-term and long-term livelihood impacts to the local community. This contested resource with multiple users who claim a stake on it requires a holistic approach in its management that caters for divergent needs and views of key stakeholder groups. The study identifies management issues and proposes abroad vision for the future including recommendations for planning and research needs that should form the basis of action.</p>