Rethinking Indigenous legal traditions is fundamentally about rebuilding citizenship. The theory underlying this paper is that it is possible to develop a flexible, overall legal framework that Indigenous peoples might use to express and describe their legal orders and laws, so that they can be applied to present-day problems. This framework must be able to, first, reflect the legal orders and laws of decentralized (i.e., non-state) Indigenous peoples, and second, allow for the diverse way that each society’s culture is reflected in their legal orders and laws. In turn, this framework will allow each society to draw on a deeper understanding of how their own legal traditions might be used to resolve contemporary conflicts, complex social injustices, and human rights violations.The Canadian state is not going away and the past cannot be undone. This means that Indigenous peoples must figure out how to reconcile former decentralized legal orders and law with a centralized state and legal system. Any process of reconciliation must include political deliberation on the part of an informed and involved Indigenous citizenry. We have to answer the question, «Who are we beyond colonialism?» / Repensar las tradiciones legales indígenas es fundamental para la reconstrucción del concepto de ciudadanía. La teoría subrayada en este ensayo es que sí es posible desarrollar un flexible marco legal general que los pueblos indígenas deberían usar para expresar y describir sus órdenes legales y derechos, tal es así que pueden ser aplicados a los problemas actuales. Este marco debe ser capaz, primero, de plasmar los ordenamientos legales y los derechos siguiendo la forma descentralizada (esto es, no-estatal) de los pueblos indígenas; y segundo, permitir que las diversas formas de la cultura de cada sociedad sean reflejadas en sus ordenamientos jurídicos y derechos. Este marco permitirá, a su vez, que cada sociedad haga uso de un entendimiento profundo sobre cómo sus tradiciones legales deberían ser usadas para resolver conflictos contemporáneos, injusticias sociales complejas y la violación de derechos humanos.El Estado canadiense no se está debilitando y el pasado tampoco está descartado. Esto significa que los pueblos indígenas deben analizar cómo reconciliar sus antiguos ordenamientos legales y derechos descentralizados con el Estado y el sistema legal centralizados. Cualquiera fuera el proceso de reconciliación debe incluir una deliberación política sobre la ciudadanía indígena informada y comprometida. Tenemos que responder ala pregunta: «¿Quiénes somos nosotros más allá del colonialismo?».

Cada povo indígena possui um sistema de organização social, aí incluídas as ordenações jurídicas. O estudo das diversas ordenações jurídicas dos povos indígenas e suas relações com os direitos nacionais fez nascer a Antropologia do Direito e, mais tarde, o conceito de pluralismo jurídico. Esse conceito é central para saber como o Estado brasileiro e o Direito dele emanado lida com a multiplicidade de ordenações jurídicas que regulam as comunidades e povos indígenas no Brasil. Trabalhado esse conceito, e fixado o conteúdo e a importância do direito dos povos indígenas de ter respeitadas sua organização social e jurídica, foi feita minuciosa análise das normas do Direito nacional e internacional que permeiam a vida indígena, tendo sempre como referencial a Constituição brasileira de 1988, que, em seu artigo 231 reconhece aos índios sua organização social, costumes, línguas, crenças e tradições, e os direitos originários sobre as terras que tradicionalmente ocupam. Após o exame crítico da legislação, com o objetivo de concluir sobre se a elaboração e a edição das normas se deram de forma consentânea com o pluralismo previsto no artigo 231 e em tantos outros dispositivos constitucionais, foi importante, para responder sobre se o Estado brasileiro reconhece e respeita a organização social e jurídica dos povos indígenas, tratar da elaboração e aplicação da política do Estado brasileiro o que abarcou o trabalho dos Poderes Executivo, Legislativo e Judiciário, além da atividade do Ministério Público e da sociedade civil organizada, principalmente, dos próprios povos indígenas. Avaliou-se se a política indigenista é consentânea com as normas estudadas e com as aspirações dos povos indígenas, enfatizando e historiando o período que compreende os dois mandatos de presidente da República de Luiz Inácio Lula da Silva e os dois primeiros anos da presidenta Dilma Roussef. Para perceber que a necessidade de reconhecimento e respeito às organizações sociojurídicas dos povos indígenas irradia-se por todas as relações sociais dos indígenas e que o único meio de não tolher a sua autodeterminação é a promoção do diálogo intercultural, com o absoluto respeito aos direitos de informação e de consulta sobre toda a atividade que impacte os povos indígenas, e a busca da construção de políticas não homogeneizantes para todas as áreas, mas, sobretudo, a educação, a saúde, a assistência social e as situações de conflito como do indígena com a lei penal. / The study of the rights of indigenous peoples and their relationship with national law led to the Anthropology of Law and, later, legal pluralism. The author studies the rights of indigenous peoples in national and international scope under the focus of legal pluralism. The central question of this thesis is: does the Brazilian state recognize and respect the legal and social organization of indigenous peoples? The 1988 Brazilian Constitution recognizes indigenous peoples\' right to pursue their traditional ways of life and to the permanent and exclusive possession of their \"traditional lands\". The Union has the duty and authority to demarcate these lands, as well as to protect and enforce all of their assets. In order to answer such question, it was necessary to describe the last 10 years of public policy for indigenous peoples in Brazil as well as the participation of indigenous peoples in Brazilian politics. In summary, it was found that the Brazilian state must take into account the characteristics of each indigenous people to improve its policies about territorial recognition, education, health and social care.

No description available.

Throughout sub-Saharan Africa, women and girls are denied their right to inherit from their husbands and fathers as a result of the operation of the indigenous law rule of male primogeniture, in terms of which an heir must be male. This violates prohibitions on gender discrimination, as well as other, more specific provisions found in international human rights treaties. However, courts in both South Africa and Zimbabwe have in recent years upheld the rule. States Parties to relevant treaties have an obligation to ensure equal inheritance rights for women and girls. In the case of South Africa, provisions of the Constitution are also relevant. After discussing the operation of the indigenous law of inheritance, the international human rights provisions violated by it, as well as the recommendations of the South African Law Commission and legislative proposals on this issue, the writer suggests that legislation should be adopted to ensure equality for women and girls, while retaining the positive aspects of indigenous law and culture. / Constitutional, International & Indigenous Law / LL. M. (Law)

Throughout sub-Saharan Africa, women and girls are denied their right to inherit from their husbands and fathers as a result of the operation of the indigenous law rule of male primogeniture, in terms of which an heir must be male. This violates prohibitions on gender discrimination, as well as other, more specific provisions found in international human rights treaties. However, courts in both South Africa and Zimbabwe have in recent years upheld the rule. States Parties to relevant treaties have an obligation to ensure equal inheritance rights for women and girls. In the case of South Africa, provisions of the Constitution are also relevant. After discussing the operation of the indigenous law of inheritance, the international human rights provisions violated by it, as well as the recommendations of the South African Law Commission and legislative proposals on this issue, the writer suggests that legislation should be adopted to ensure equality for women and girls, while retaining the positive aspects of indigenous law and culture. / Constitutional, International and Indigenous Law / LL. M. (Law)

This dissertation seeks to illuminate key aspects of Coast Salish legal sensibility. It draws on collaborative fieldwork carried out between 2007 and 2010 with Stó:lō communities from the Fraser Valley in southern British Columbia, and on the rich ethnohistorical record produced on, with, and by members of the Stó:lō polity and of the wider Coast Salish social world to which they belong. The preoccupation underlying this inquiry is to better understand how to approach an Indigenous legal tradition on its own terms, in a way respectful of its distinctiveness – especially in an ongoing colonial context, and from my position as an outsider to this tradition. As such, a main question drives the inquiry: What makes a legal tradition what it is? Two series of legal insights emerge from this work. The first are theoretical and methodological. The character of a legal tradition, I suggest, owes more to implicit norms than to explicit ones. In order to gain the kind of understanding that allows for respectful interactions with the principles and processes that inform decision-making within a given legal order, one must learn to decipher the norms that are not so much talked about as tacitly modelled by its members. Paying attention to pragmatic forms of communication – the mode of conveying meaning interactively and contextually, typically by showing rather than telling – reveals the hidden normative canvas upon which explicit norms are grafted. This deeper layer of normativity inflects peoples’ subjectivity and sense of their own agency – the distinctive fabric of their socialization. This lens on law – emerging from a reflection on the stories that Stó:lō friends shared with me, on the discussions had with them, and on the relational experience of Stó:lō / Coast Salish pedagogy, and further informed by scholarship on Indigenous and Western law, political philosophy and sociolinguistics – yields a second series of insights. Those are ethnographical, about Coast Salish legal sensibility itself. They attach to three central institutions of the Stó:lō legal order: the Transformer storycycle, longhouse governance practice and the figure of the witness, and ancestral names – corresponding to three sets of key relationships within the tradition: to the land, to the spirit, and to kin. Among those insights, a central one concerns the importance of interconnectedness as an organizing principle within Stó:lō / Coast Salish legal orders. Coast Salish people are not simply aware of the factual interdependence of people and things in the world, pay special attention to this, and happen to offer a description of the world as interconnected. There is a normative commitment at work here. Interconnectedness informs dominant interpretations of how the world should work. It is a source of explicit responsibilities and obligations – but more amorphously and pervasively yet, it structures legitimate discourse and appropriate behavior within contemporary Coast Salish societies. / Graduate / 2018-10-20

Submitted by William Justo Figueiro (williamjf) on 2015-07-17T21:26:03Z No. of bitstreams: 1 26c.pdf: 2800596 bytes, checksum: 5f5ba52c63898734c3e4a282a709573e (MD5) / Made available in DSpace on 2015-07-17T21:26:03Z (GMT). No. of bitstreams: 1 26c.pdf: 2800596 bytes, checksum: 5f5ba52c63898734c3e4a282a709573e (MD5) Previous issue date: 2014-07-21 / Nenhuma / Para os povos indígenas, a escola se instalou como um processo exógeno às comunidades originárias. As críticas partem do pressuposto de que adaptar um currículo existente não é o mesmo que criar uma escola com processos próprios de aprendizagem. Em um currículo adaptado, é suprimido, muitas vezes, viver a própria educação. É uma diferença acentuada quando se busca compreender e administrar o tempo, a cosmologia, os símbolos e os ritos. O estudo se propôs entender a participação da comunidade indígena nas propostas de educação. Enquanto o governo propõe uma política engessada, o indígena diz que o ser humano desvalorizou as outras formas de leitura e de escrita do mundo e impôs seus próprios olhares e métodos científicos. Fez crer que sua escrita era mais perfeita do que culturas infinitamente mais antigas. Os ensinamentos são transferidos de forma espontânea entre os membros da tribo, sem a necessidade das figuras específicas de quem ensina e de quem aprende. Esta perspectiva não caracteriza um detentor do saber, e não há limite físico do espaço de aprendizagem, ou seja, toda aldeia é local para interagir e aprender. O estudo é uma pesquisa qualitativa que buscou compreender os anseios da comunidade Coxilha da Cruz na escola Escola Estadual Indígena Ensino Fundamental Tekoa Porã à proposta de escolarização do governo do Estado do Rio Grande do Sul e a importância de sua participação nos processos de decisão. A metodologia aplicada é um Estudo de Caso, que contou com a observação participante, pesquisa documental e entrevista semiestruturada como instrumentos de coleta de dados. O trabalho está estruturado em três capítulos. O primeiro, intitulado ‘A proposta de Educação Pública do Estado para os Povos Indígenas’, seguido de ‘Aprendizagens na Cultura Mbyá Guarani’, e finaliza com um capítulo chamado ‘Encontro com o povo Mbyá Guarani da aldeia Coxilha da Cruz’. Para a apresentação histórica dos movimentos indigenistas no Brasil, as referências principais são Rosane Freire Lacerda (2007), Manuela Carneiro da Cunha (1993), Silvio Coelho Santos (2004) e Fábio K. Comparato (2007), que auxiliaram no conhecimento da história, das políticas indigenistas, do direito e da cidadania dos povos indígena no Brasil. Na problematização das ações afirmativas para a promoção da educação escolar indígena, utilizei prioritariamente os seguintes autores: Antonio Hilário Aguilera Urquiza (2010), Adir Casaro Nascimento (2010), José Ribamar Bessa Freire (2004), Luís Donisete Benzi Grupioni (2000), Aracy Lopes da Silva (2000), Wilmar da Rocha D’Angelis (1999), Maria Aparecida Bergamaschi (2005), que escrevem sobre os contextos políticos e administrativos da Educação Escolar Indígena e os processos interculturais gerados pela institucionalização da escola para os indígenas. A escola na aldeia se organiza com a matriz de uma escola ocidental, mas que escapa à rigidez, pois possui seu próprio tempo em seu próprio espaço. Constrói sua identidade pelo viver Guarani. / For the indigenous, the school settled as an exogenous process originating communities. The criticisms are based on the assumption that adapt an existing curriculum is not the same as creating a school with own learning process. In an adapted curriculum, is suppressed, often, live his own education. It's a marked difference when it tries to understand and manage the time, cosmology, the symbols and rites. The study set out to understand the participation of the indigenous community education proposals. While the Government proposes a policy in a cast, the indigenous says the man was devalued the other forms of reading and writing the world and imposed their own looks and scientific methods. Did believe that his writing was more perfect than infinitely older cultures. The teachings are passed spontaneously among tribe members, without the need of specific figures who teaches and learns. This perspective does not features a holder of knowledge, and there is no physical limit of the learning space, namely, the whole village is place to interact and learn. The study is a qualitative research that sought to understand the aspirations of the community school cross EEIEF Coxilha Tekoa However the proposal of education of the Government of the State of Rio Grande do Sul and the importance of their participation in decision process. The methodology applied is a case study, participant observation, documentary research and semi-structured interview data collection instruments. The work is structured in three chapters. The first, titled ' the proposal for State Public Education for indigenous peoples ', followed by ' Mbyá Guarani culture Learning ', and ends with a chapter called ' encounter with the Mbyá Guarani people of village Coxilha da Cruz '. For the historical presentation of the indigenous movement in Brazil, the main references are Rosane Freire Lacerda (2007), Manuela Carneiro da Cunha (1993), Silvio Coelho Santos (2004) and Fábio k. Comparato (2207), which assisted in the knowledge of history, indigenous policies, law and indigenous peoples ' citizenship in Brazil. On questioning of affirmative actions for the promotion of indigenous school education, used primarily the following authors: Antonio Hilário Aguilera Urquiza (2010), Adir Casaro Nascimento (2010), José Ribamar Bessa Freire (2004), Luís Donisete Benzi Grupioni (2000), Aracy Lopes da Silva (2000), Wilmar da Rocha D’Angelis (1999), Maria Aparecida Bergamaschi (2005), writing about the political and administrative contexts of Indigenous school education and intercultural processes generated by the institutionalization of school for indigenous peoples. The school in the village is organized with the matrix of a Western school, but who escapes the rigidity, because it has its own time in their own space. Build your identity through live Guarani.

This thesis examines internal union and external factors affecting union relations with Aboriginal workers in the wool and cattle sectors of the South Australian and Northern Territory pastoral industries, from union formation in the nineteenth century to the cold war period in the 1950s. / PhD Doctorate

Adat Iban are Indigenous law of the Iban people of Sarawak, Malaysia. This dissertation explores the wisdom of Adat Iban and examines whether the Adat and the underlying wisdom are living Adat. Currently, the interpretation, application, and enforcement of the Adat are basically following the Iban ancestors’ practices and complying with spiritual obligations. This practice provides very little legal reasoning which obscures the rationales and wisdom of Adat. Under such situation, the flux of socio-economic and political developments and social changes that have been taking place in the Iban communities impinges the relevance and significance of Adat in the regulation of social relations of the communities. This study presents a reinterpretation and/or re-evaluation of Adat Iban to elucidate the rationales and wisdom of Adat Iban. This approach could provide legal reasonings which could rejuvenate the relevance of Adat and make Adat to become more comprehensible law of general application to the changing Iban communities. “Wisdom” encompasses Iban autochthonous knowledge, ideas, experiences, judgements, and spiritual principle that evolved into Adat. Wisdom is the quality that enables an Adat to be utilised to bring about beneficial or noble purpose, or justice. The study contends that there is wisdom in most Adat Iban. However, the social changes and modernisation that are taking place in most Iban communities raise the question of whether the Adat and the underlying wisdom are living Adat. A living Adat is one that is dynamic and flexible and constantly adjusting and adapting to the new or changing social situations. This study concludes that most Adat Iban have the potential to be living Adat and continue to be relevant for the regulation of Iban communities. However, the survival, development, and continuing relevance of Adat Iban depend on the Iban. / Graduate / 2021-11-18

What does it mean to be lawful in a secular age? Reincarnating Law in the Cosmos orbits around such a humanistic inquiry, offering a local contribution to a global jurisprudence by theorizing contemporary Indigenous and state laws in Canada in reciprocal relation to secular modernity. In this context, the study marks the first substantive engagement with Val Napoleon’s Ayook: Gitksan Legal Order, Law, and Legal Theory (2009). The study interprets Napoleon’s reification thesis on Gitxsan law and society as part of a historical disembedding process and evaluates it with reference to a 2016 pipeline agreement signed between a segment of Gitxsan hereditary leaders and the province of British Columbia. Translating Charles Taylor’s concept of excarnation for the legal sphere, it then expands upon Napoleon’s thesis by postulating the steady disembodying and disenchanting reduction of Gitxsan lawful life. To address this dilemma, the study supplements the active and reasoned sense of Gitxsan citizenship posited in Ayook by recasting it in phenomenological terms as a distinctly embodied form of legal agency. To clarify this aspect of agency, the study applies critical race feminist Preeti Dhaliwal’s legal research and playwriting method known as jurisprudential theatre. Dhaliwal’s method shapes the study in two significant ways. First, her impetus for developing the method draws from her own witnessing and overcoming of excarnation in the Canadian law school and immigration system, demonstrating it to be a larger problem traversing multi-juridical borders. To address this problem, the method, in turn, enables the innovation of a new Gitxsan concept of legal agency – the ‘wii bil’ust (giant star) – and an original drama that reveals the real-world struggle and heroism of reincarnating the Gitxsan legal order across generations over the past century. To encourage the broader reincarnation of law, and building on Jeremy Webber’s critique of the functionalist account of customary law, the study points towards a shared grammar of incarnational law. That is, a grammar deepened by embodied modes of relationality, reimagined cosmologies attuned to our earthly predicaments, and creative fluency in multiple languages and traditions, among other habitable zones. / Graduate / 2023-07-15