Cette recherche se construit autour d’un travail de terrain réalisé dans trois communautés autochtones quichuas vivant au nord de l’Équateur. Il prétend étudier l’incidence que devrait avoir la diversité culturelle et linguistique dans les politiques éducatives en milieu plurilingue et multiculturel. En Amérique hispanique, l’éducation des peuples autochtones n’a jamais été très attentive à leurs besoins spécifiques en ce qui a trait à l’apprentissage de l’espagnol comme langue seconde. En effet, les motivations des apprenants, plus instrumentales qu’intégratives, prouvent que les autochtones apprennent la langue espagnole presqu’exclusivement pour communiquer, sans vraiment être intéressés au groupe natif de cette langue. De plus, notre recherche sur le terrain avec les apprenants du peuple Otavalo nous a démontré que leur très forte identification ethnique influence l’acquisition de l’espagnol. D’une part, ils sont plus enclins à se distinguer des autres, spécialement des hispano parlants, et de l’autre, ils réussissent plus difficilement à atteindre une compétence élevée dans la langue seconde. Notre recherche conclut donc que l’éducation, qu’elle soit issue du système national ou bilingue, devrait davantage prendre en considération l’identité ethnolinguistique des nombreux enfants indigènes, afin de ne pas préjudicier leurs droits. Ceci permettrait de favoriser un apprentissage positif et significatif de l’espagnol comme langue seconde ou langue maternelle, mais tout en consolidant l’identité autochtone des apprenants. / This research is built around a practical investigation conducted in three Quichua communities living in northern Ecuador. It claims to study the impact that should have the cultural and linguistic diversity in the educational policies in multilingual and multicultural environments. In Spanish America, the education of indigenous people has never been very attentive to their specific needs in respect to learning Spanish as a second language. Indeed, the motivations of these learners, more instrumentals than integratives, show that indigenous learn the Spanish language almost exclusively to communicate, without being actually interested in the group's native language. In addition, our field research with Otavalo learners showed us that their very strong ethnic identification influences the acquisition of Spanish. On the one hand, they are more likely to distinguish themselves from others, especially the Hispanic speaking people, and on the other hand, they don’t achieve high competence in the second language. Our research concludes that education, no matters if it comes from the national or the bilingual system, should further consider the ethnolinguistic identity of the many indigenous children, in order not to prejudice their rights. This would encourage a positive and significant acquisition of Spanish, as a second language or mother tongue, but would also consolidate the indigenous identity of the learners. / Esta investigación se basa en un trabajo de campo llevado a cabo en tres comunidades quichua del norte de Ecuador. Pretende estudiar el impacto que debería tener la diversidad cultural y lingüística en las políticas educativas en contextos plurilingüe y multicultural. En Hispanoamérica, por lo general la educación de los pueblos indígenas nunca ha tenido muy en cuenta sus necesidades específicas respecto al aprendizaje del español como segunda lengua. En efecto, la motivación de los aprendientes, más instrumental que integradora, muestra que los indígenas aprenden el idioma español casi exclusivamente para comunicarse, sin estar realmente interesados en el grupo meta. Además, nuestro trabajo de campo con aprendientes del pueblo otavalo mostró que la fuerte identificación con el propio grupo influye en la adquisición del español. Por un lado, son más propensos a distinguirse de los demás, especialmente de los nativos hispanohablantes, y por otro, no alcanzan altas competencias en la lengua segunda. Nuestra investigación concluye entonces que la educación, impartida por el sistema nacional o bilingüe, tiene que considerar la identidad etnolingüística de los numerosos niños y niñas indígenas, con el fin de no perjudicar sus derechos. Tal manera de actuar fomentaría un aprendizaje positivo y significativo del español, como segunda lengua o como lengua materna, y al mismo tiempo ayudaría al fortalecimiento de la identidad indígena de los alumnos.

No description available.

Syftet med detta arbete är att, dels ur ett fastighetsrättsligt perspektiv, dels ett folkrättsligt perspektiv, utreda om Sveriges urbefolkning samerna kan sägas ha förvärvat en äganderätt till marken i Lappland enligt svensk rätt, eller om detta enbart handlar om en bruksrätt inkluderande renskötsel, jakt och fiske. Vad gäller det fastighetsrättsliga perspektivet har samerna haft en mycket stark fastighetsrättslig ställning på 1600- och 1700-talet. Då behandlades samernas lappskatteland som sådan skattejord, som skattebönderna sedermera genom lagstiftning automatiskt förvärvade full äganderätt till. Så skedde dock inte för samernas del. I stället trängdes de undan från stora delar av sina ursprungliga marker på grund av bl.a. kolonisation, exploateringsintressen, samt nedvärdering av nomadkulturen. Från att ha varit i stor majoritet blev de en minoritet på sina gamla marker. Dessa marker har sedermera kommit att betraktas som kronojord i statens ägo, vilket innebär en stor förskjutning av samernas fastighetsrättliga ställning inom loppet av fyra sekler. Gällande rätt garanterar inte samer som är medlemmar av en sameby någon starkare rätt än en bruksrätt, som till vissa delar är svagare än vad som gäller för andra bruksrättsinnehavare i Sverige. Praxis utesluter emellertid inte att renskötselrätten kan ha gett upphov till äganderätt, särskilt i nordligaste Sverige. Att samerna haft svårt att hävda sin äganderätt kan bero på att rättssystemet inte har haft en egentlig förståelse för rennäringens speciella förutsättningar, vilket gör att exempelvis beviskraven blir höga att nå upp till. Min slutsats är dock att övertygande bevis finns för att samerna har förvärvat en äganderätt, åtminstone till statlig kronomark i Lappland, oavsett om lagstiftningen för närvarande tillerkänner dem detta eller ej. Vad gäller vinterbetesmarker i Lappland föreligger inte lika starka bevis för att en äganderätt skulle ha uppstått, men däremot en bruksrätt som är starkare än dagens lagstiftning tillerkänner samerna. Vad gäller det folkrättsliga perspektivet ger de konventioner Sverige ingått inte uttryckligen stöd för att samernas markrättigheter skall erkännas, och svensk lagstiftning får sägas uppfylla de minimikrav de ställer. Sverige har dock fått internationell kritik för att inte ha funnit en lösning på och förbättrat rättssäkerheten angående samiska markrättigheter. Inte heller har Sverige ratificerat ILO-konvention nr. 169 om ursprungsfolk och stamfolk i självstyrande länder. Anledningen är just att bestämmelser som reglerar markrättigheter inte har ansetts förenliga med svenska rättsförhållanden. Man kan dock hoppas på att Sverige framöver kommer att ta intryck av den internationella utvecklingen vad gäller erkännande av urbefolkningars markanspråk. / The aim of this thesis is to examine whether the Sami people, who is an indigenous people living in the north of Sweden, could have acquired ownership of land areas in Lapland according to Swedish law, or whether they only have a right to use the land that they traditionally occupy for reindeer breeding, hunting and fishing. The question is dealt with from a land law as well as an international law approach. Concerning the land law approach, the Sami people has had a very strong position close to ownership during the 17th and 18th centuries. At that time, the Samis paid tax for their lands, which meant that they were not considered to belong to the Crown, but were treated in the same way as the independent farmers’ lands. However, while the farmers through a declaration from the King in 1789 automatically achieved full ownership of their lands, the Sami people did not. Instead, the Samis were pressed back from large parts of their original territory because of colonisation, exploitation and depreciation of their nomadic way of living. Once a majority, they found themselves a minority in their own land and their territory had become the Crown’s property. Undoubtedly, there has been an extraordinary shifting of the Sami people’s land rights within four centuries. Current law does only guarantee the members of the Sami villages the right to use land for reindeer breeding, hunting and fishing, and this right is in some aspects even weaker than that of other Swedish citizens with similar rights. Still, case law does not exclude the possibility that reindeer breeding could have originated right of ownership, especially in Lapland. My findings on this area are that there is convincing evidence that the Sami people has acquired right of ownership on the lands which they traditionally occupy all year around. On the lands that they share with others, they have a strong right to use the land during the winter, probably stronger than the legislation provides for. What concerns the international law approach, Swedish legislation does fulfil the minimum demands according to the conventions the country has ratified. Still, Sweden has been criticized of not finding a balanced solution to and improving legal certainty on Sami land rights. Sweden has not ratified the ILO Convention no. 169 con-cerning indigenous and tribal peoples in independent countries. The reason for this is mainly the article which aims at strengthening the indigenous peoples’ land rights, which Sweden does not find compatible with national law. Still, one can hope that the ongoing international development on the area will show the way, and that Sweden will pay attention to it in future legislation.

<p>Syftet med detta arbete är att, dels ur ett fastighetsrättsligt perspektiv, dels ett folkrättsligt perspektiv, utreda om Sveriges urbefolkning samerna kan sägas ha förvärvat en äganderätt till marken i Lappland enligt svensk rätt, eller om detta enbart handlar om en bruksrätt inkluderande renskötsel, jakt och fiske.</p><p>Vad gäller det fastighetsrättsliga perspektivet har samerna haft en mycket stark fastighetsrättslig ställning på 1600- och 1700-talet. Då behandlades samernas lappskatteland som sådan skattejord, som skattebönderna sedermera genom lagstiftning automatiskt förvärvade full äganderätt till. Så skedde dock inte för samernas del. I stället trängdes de undan från stora delar av sina ursprungliga marker på grund av bl.a. kolonisation, exploateringsintressen, samt nedvärdering av nomadkulturen. Från att ha varit i stor majoritet blev de en minoritet på sina gamla marker. Dessa marker har sedermera kommit att betraktas som kronojord i statens ägo, vilket innebär en stor förskjutning av samernas fastighetsrättliga ställning inom loppet av fyra sekler.</p><p>Gällande rätt garanterar inte samer som är medlemmar av en sameby någon starkare rätt än en bruksrätt, som till vissa delar är svagare än vad som gäller för andra bruksrättsinnehavare i Sverige. Praxis utesluter emellertid inte att renskötselrätten kan ha gett upphov till äganderätt, särskilt i nordligaste Sverige. Att samerna haft svårt att hävda sin äganderätt kan bero på att rättssystemet inte har haft en egentlig förståelse för rennäringens speciella förutsättningar, vilket gör att exempelvis beviskraven blir höga att nå upp till. Min slutsats är dock att övertygande bevis finns för att samerna har förvärvat en äganderätt, åtminstone till statlig kronomark i Lappland, oavsett om lagstiftningen för närvarande tillerkänner dem detta eller ej. Vad gäller vinterbetesmarker i Lappland föreligger inte lika starka bevis för att en äganderätt skulle ha uppstått, men däremot en bruksrätt som är starkare än dagens lagstiftning tillerkänner samerna.</p><p>Vad gäller det folkrättsliga perspektivet ger de konventioner Sverige ingått inte uttryckligen stöd för att samernas markrättigheter skall erkännas, och svensk lagstiftning får sägas uppfylla de minimikrav de ställer. Sverige har dock fått internationell kritik för att inte ha funnit en lösning på och förbättrat rättssäkerheten angående samiska markrättigheter. Inte heller har Sverige ratificerat ILO-konvention nr. 169 om ursprungsfolk och stamfolk i självstyrande länder. Anledningen är just att bestämmelser som reglerar markrättigheter inte har ansetts förenliga med svenska rättsförhållanden. Man kan dock hoppas på att Sverige framöver kommer att ta intryck av den internationella utvecklingen vad gäller erkännande av urbefolkningars markanspråk.</p> / <p>The aim of this thesis is to examine whether the Sami people, who is an indigenous people living in the north of Sweden, could have acquired ownership of land areas in Lapland according to Swedish law, or whether they only have a right to use the land that they traditionally occupy for reindeer breeding, hunting and fishing. The question is dealt with from a land law as well as an international law approach.</p><p>Concerning the land law approach, the Sami people has had a very strong position close to ownership during the 17th and 18th centuries. At that time, the Samis paid tax for their lands, which meant that they were not considered to belong to the Crown, but were treated in the same way as the independent farmers’ lands. However, while the farmers through a declaration from the King in 1789 automatically achieved full ownership of their lands, the Sami people did not. Instead, the Samis were pressed back from large parts of their original territory because of colonisation, exploitation and depreciation of their nomadic way of living. Once a majority, they found themselves a minority in their own land and their territory had become the Crown’s property. Undoubtedly, there has been an extraordinary shifting of the Sami people’s land rights within four centuries.</p><p>Current law does only guarantee the members of the Sami villages the right to use land for reindeer breeding, hunting and fishing, and this right is in some aspects even weaker than that of other Swedish citizens with similar rights. Still, case law does not exclude the possibility that reindeer breeding could have originated right of ownership, especially in Lapland. My findings on this area are that there is convincing evidence that the Sami people has acquired right of ownership on the lands which they traditionally occupy all year around. On the lands that they share with others, they have a strong right to use the land during the winter, probably stronger than the legislation provides for.</p><p>What concerns the international law approach, Swedish legislation does fulfil the minimum demands according to the conventions the country has ratified. Still, Sweden has been criticized of not finding a balanced solution to and improving legal certainty on Sami land rights. Sweden has not ratified the ILO Convention no. 169 con-cerning indigenous and tribal peoples in independent countries. The reason for this is mainly the article which aims at strengthening the indigenous peoples’ land rights, which Sweden does not find compatible with national law. Still, one can hope that the ongoing international development on the area will show the way, and that Sweden will pay attention to it in future legislation.</p>

Cette recherche se construit autour d’un travail de terrain réalisé dans trois communautés autochtones quichuas vivant au nord de l’Équateur. Il prétend étudier l’incidence que devrait avoir la diversité culturelle et linguistique dans les politiques éducatives en milieu plurilingue et multiculturel. En Amérique hispanique, l’éducation des peuples autochtones n’a jamais été très attentive à leurs besoins spécifiques en ce qui a trait à l’apprentissage de l’espagnol comme langue seconde. En effet, les motivations des apprenants, plus instrumentales qu’intégratives, prouvent que les autochtones apprennent la langue espagnole presqu’exclusivement pour communiquer, sans vraiment être intéressés au groupe natif de cette langue. De plus, notre recherche sur le terrain avec les apprenants du peuple Otavalo nous a démontré que leur très forte identification ethnique influence l’acquisition de l’espagnol. D’une part, ils sont plus enclins à se distinguer des autres, spécialement des hispano parlants, et de l’autre, ils réussissent plus difficilement à atteindre une compétence élevée dans la langue seconde. Notre recherche conclut donc que l’éducation, qu’elle soit issue du système national ou bilingue, devrait davantage prendre en considération l’identité ethnolinguistique des nombreux enfants indigènes, afin de ne pas préjudicier leurs droits. Ceci permettrait de favoriser un apprentissage positif et significatif de l’espagnol comme langue seconde ou langue maternelle, mais tout en consolidant l’identité autochtone des apprenants. / This research is built around a practical investigation conducted in three Quichua communities living in northern Ecuador. It claims to study the impact that should have the cultural and linguistic diversity in the educational policies in multilingual and multicultural environments. In Spanish America, the education of indigenous people has never been very attentive to their specific needs in respect to learning Spanish as a second language. Indeed, the motivations of these learners, more instrumentals than integratives, show that indigenous learn the Spanish language almost exclusively to communicate, without being actually interested in the group's native language. In addition, our field research with Otavalo learners showed us that their very strong ethnic identification influences the acquisition of Spanish. On the one hand, they are more likely to distinguish themselves from others, especially the Hispanic speaking people, and on the other hand, they don’t achieve high competence in the second language. Our research concludes that education, no matters if it comes from the national or the bilingual system, should further consider the ethnolinguistic identity of the many indigenous children, in order not to prejudice their rights. This would encourage a positive and significant acquisition of Spanish, as a second language or mother tongue, but would also consolidate the indigenous identity of the learners. / Esta investigación se basa en un trabajo de campo llevado a cabo en tres comunidades quichua del norte de Ecuador. Pretende estudiar el impacto que debería tener la diversidad cultural y lingüística en las políticas educativas en contextos plurilingüe y multicultural. En Hispanoamérica, por lo general la educación de los pueblos indígenas nunca ha tenido muy en cuenta sus necesidades específicas respecto al aprendizaje del español como segunda lengua. En efecto, la motivación de los aprendientes, más instrumental que integradora, muestra que los indígenas aprenden el idioma español casi exclusivamente para comunicarse, sin estar realmente interesados en el grupo meta. Además, nuestro trabajo de campo con aprendientes del pueblo otavalo mostró que la fuerte identificación con el propio grupo influye en la adquisición del español. Por un lado, son más propensos a distinguirse de los demás, especialmente de los nativos hispanohablantes, y por otro, no alcanzan altas competencias en la lengua segunda. Nuestra investigación concluye entonces que la educación, impartida por el sistema nacional o bilingüe, tiene que considerar la identidad etnolingüística de los numerosos niños y niñas indígenas, con el fin de no perjudicar sus derechos. Tal manera de actuar fomentaría un aprendizaje positivo y significativo del español, como segunda lengua o como lengua materna, y al mismo tiempo ayudaría al fortalecimiento de la identidad indígena de los alumnos.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Urak Lawoi is the name of one of the sea nomadic tribes which lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Urak Lawoi is regarded as the indigenous people of the island and they live there as a minority together with Muslims and Thai-Chinese.  The traditional religion and culture of Urak Lawoi is built upon the animistic belief of their ancestors. In the last 20 years Ko Lanta has experienced a tremendous process of change caused by increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The fact that this process brings consequences for the traditional culture and religion is obvious, but in what direction is it developing? To be able to interpret and expound the material from my field studies among Urak Lawoi on Ko Lanta in October-December 2009, I have done a literature search to investigate the animistic traditions and the syncretistic nature of belief in Thailand. I have also tried to find theories about the process of religious change and the forces working behind them. In this essay I am trying to do a theoretical analysis of the field study material using theories and parallel examples I have found in the literature.

This study seeks to improve the understanding of Indigenous Enterprise Development (IED) efforts undertaken on communal Indigenous land in the Northern Territory of Australia. Success in enterprise may support the achievement of a range of social, political and economic objectives for Indigenous peoples. The thesis offers a contribution to knowledge and literature on IED by bringing understanding to the meaning of success for Indigenous enterprise, identifying those factors that contribute to its success as well as presenting the barriers that prevent it. This study is the most recent rigorous scholarly work of IED on Indigenous land in the Northern Territory. The focus of this research is on Indigenous commercial enterprise development at a communal and individual level. Indigenous enterprise development is said to be different from other forms of enterprise development because of the legal rights of Indigenous peoples and because of particular cultural attributes, such as different perceptions of property rights in the Indigenous context and an emphasis on values like collectivism and sharing. These differences are found to shape notions of success and approaches to development. The research reviews literature in the international and domestic context on Indigenous economic development and Indigenous entrepreneurship. It also draws from internal and external documents of relevant institutions and news sources. These sources and findings are then built upon with fifty six in-depth, face-to-face interviews of selected participants who are experts or opinion leaders on IED in the region. These participants represented a variety of interest groups such as the government, academia, the Indigenous community and businesses from both Indigenous and non-Indigenous cultures in the Northern Territory. This study used a qualitative research approach for data collection and analysis. The researcher utilized a qualitative data analysis method, including the reporting of field notes, preparation of field notes into transcripts, coding of data, display of data, the development of conclusions, and creation of a report. This study identified five categories of barriers to successful enterprise development on Indigenous land in the Northern Territory. These barriers are: high levels of conflict and mistrust, socio-cultural norms and values that can work against success, a lack of human capital, a poor institutional framework and economic and structural factors. There were four categories of factors found that support the development of successful Indigenous enterprise: developing business acumen, integrating culture within the enterprise, separating business from community politics and greater independence from government. While definitions of success varied across the region there were common objectives for Indigenous enterprise, such as eliminating welfare dependency and maintaining a link to land. Ultimately, success for Indigenous enterprise was deemed to be business survival, but in ways that are congruent with each Indigenous community?s values. The findings in this research emphasize that certain cultural attributes may act to constrain successful enterprise development, but can be integrated into an enterprise through changes in enterprise structure, or practice, to support successful economic outcomes. The research also emphasizes the importance of institutional settings on human capital and successful enterprise development in the region. This study?s findings can potentially guide and inform further research in this field. The research develops a number of policy recommendations which offer potential support to policymakers in addressing the important social problem of Indigenous disadvantage through enterprise development initiatives. / This study seeks to improve the understanding of Indigenous Enterprise Development (IED) efforts undertaken on communal Indigenous land in the Northern Territory of Australia. Success in enterprise may support the achievement of a range of social, political and economic objectives for Indigenous peoples. The thesis offers a contribution to knowledge and literature on IED by bringing understanding to the meaning of success for Indigenous enterprise, identifying those factors that contribute to its success as well as presenting the barriers that prevent it. This study is the most recent rigorous scholarly work of IED on Indigenous land in the Northern Territory. / Thesis (PhD)--University of South Australia, 2008

This study seeks to improve the understanding of Indigenous Enterprise Development (IED) efforts undertaken on communal Indigenous land in the Northern Territory of Australia. Success in enterprise may support the achievement of a range of social, political and economic objectives for Indigenous peoples. The thesis offers a contribution to knowledge and literature on IED by bringing understanding to the meaning of success for Indigenous enterprise, identifying those factors that contribute to its success as well as presenting the barriers that prevent it. This study is the most recent rigorous scholarly work of IED on Indigenous land in the Northern Territory. The focus of this research is on Indigenous commercial enterprise development at a communal and individual level. Indigenous enterprise development is said to be different from other forms of enterprise development because of the legal rights of Indigenous peoples and because of particular cultural attributes, such as different perceptions of property rights in the Indigenous context and an emphasis on values like collectivism and sharing. These differences are found to shape notions of success and approaches to development. The research reviews literature in the international and domestic context on Indigenous economic development and Indigenous entrepreneurship. It also draws from internal and external documents of relevant institutions and news sources. These sources and findings are then built upon with fifty six in-depth, face-to-face interviews of selected participants who are experts or opinion leaders on IED in the region. These participants represented a variety of interest groups such as the government, academia, the Indigenous community and businesses from both Indigenous and non-Indigenous cultures in the Northern Territory. This study used a qualitative research approach for data collection and analysis. The researcher utilized a qualitative data analysis method, including the reporting of field notes, preparation of field notes into transcripts, coding of data, display of data, the development of conclusions, and creation of a report. This study identified five categories of barriers to successful enterprise development on Indigenous land in the Northern Territory. These barriers are: high levels of conflict and mistrust, socio-cultural norms and values that can work against success, a lack of human capital, a poor institutional framework and economic and structural factors. There were four categories of factors found that support the development of successful Indigenous enterprise: developing business acumen, integrating culture within the enterprise, separating business from community politics and greater independence from government. While definitions of success varied across the region there were common objectives for Indigenous enterprise, such as eliminating welfare dependency and maintaining a link to land. Ultimately, success for Indigenous enterprise was deemed to be business survival, but in ways that are congruent with each Indigenous community?s values. The findings in this research emphasize that certain cultural attributes may act to constrain successful enterprise development, but can be integrated into an enterprise through changes in enterprise structure, or practice, to support successful economic outcomes. The research also emphasizes the importance of institutional settings on human capital and successful enterprise development in the region. This study?s findings can potentially guide and inform further research in this field. The research develops a number of policy recommendations which offer potential support to policymakers in addressing the important social problem of Indigenous disadvantage through enterprise development initiatives. / This study seeks to improve the understanding of Indigenous Enterprise Development (IED) efforts undertaken on communal Indigenous land in the Northern Territory of Australia. Success in enterprise may support the achievement of a range of social, political and economic objectives for Indigenous peoples. The thesis offers a contribution to knowledge and literature on IED by bringing understanding to the meaning of success for Indigenous enterprise, identifying those factors that contribute to its success as well as presenting the barriers that prevent it. This study is the most recent rigorous scholarly work of IED on Indigenous land in the Northern Territory. / Thesis (PhD)--University of South Australia, 2008

The thesis is about environmental values that we encounter in our everyday life. The thesis also talks about environmental justice dialogues and tensions that play in Bangladesh. The thesis, in the first place, explores how an environmental planning and resource management approach causes a particular type of environmental injustice; i.e., non-recognition of access to the decision making process of local ethnic communities, which identifies them as adivasi meaning indigenous, poses a threat to their livelihood and culture, and obstructs the process of environmental protection in Bangladesh. / The existing theories of environmental justice and four case studies conducted in Bangladesh have been used to interrogate the research findings. I argue, along with Low and Gleeson (1998) that for environmental justice, recognition of environmental needs for every entity as an ingredient of human dignity should be basis of the planning process. The research findings also suggest that , at all levels of decisions, fair access to decision, information and justice for all entities should be an integral part of environmental planning and resource management. / The thesis explores avenues for fair access to justice, meaning redress and remedy of environmental injustice, in the context of Bangladesh. I argue that capillaries of justice such as Salish, a process and institution for public interest negotiation (PIN) embedded in Bangladesh culture, can be reinvented. In addition, access to information should be a prerequisite for meaningful deliberation at all levels of decision making and dispute resolving processes.