Indigenous Studies

A história indígena é um campo de estudos relativamente recente na historiografia brasileira. Pouco frequentado pelos historiadores até a década de 1990, o tema tardou em se consolidar nos progra-mas de pós-graduação em História que, grosso modo, não contavam com especialistas na área. Até então, os povos indígenas eram, basicamente, assunto de antropólogos e as pesquisas sobre suas trajetórias em situações de contato desenvolviam-se, principalmente, no campo da Antropologia Histórica e da Etno-história. Não obstante, a aproximação entre a História e a Antropologia, que já se estreitava desde a década de 1970, ganhava força com pesquisas inovadoras no campo da história cultural desenvolvidas no PPGH/

The United Nations Declaration on the Rights of Indigenous Peoples states that the right to selfdetermination for Indigenous peoples involves their having the right to freely determine their political status and freely pursue their economic, social, and cultural development. The implementation of this right is linked to the ability and freedom to participate in any decision making that relates to their development. Current laws and practices are considered "unfair to women," because they sustain traditional and customary patriarchal attitudes that marginalize Indigenous women and exclude them from decision-making tables and leadership roles. Despite the many challenges Indigenous women face in their efforts to participate in decision making and take on leadership roles, cases from the past prove that engaging more Indigenous women in negotiations and initiatives can safeguard their rights and the rights of all peoples. ______________________________________________________________________________ Indigenous peoples are not a homogenous group, and there is no official definition of Indigenous peoples. Informally, they are described as groups of people descending from the original inhabitants of a defined territory who share distinct cultural, social, economic, and political systems and institutions and a will to preserve their identities, which are often linked to a collective relationship to lands and resources. 1 Indigenousness lacks an official definition because the concept "is not capable of a precise, inclusive definition which can be applied the same manner to all regions of the world." 2 The international community decided, therefore, to adopt a "flexible" version that would not require the adoption of a definition. This decision is reflected in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which established the criterion of self-identification (art. 33). Since then, Indigenous peoples officially have the right to determine their own identity and membership in accordance with their own customs and traditions. The ability to claim a specific identity has been at the core of Indigenous activism for several years, posing increasing challenges to those states where Indigenous people live and forcing a discussion within the international community. This discussion gained international attention late in the construction of the international human rights architecture.

This research involves the interaction between one rural community in Prince Edward Island (PEI) and a group of researchers to identify strategies to promote effective knowledge translation regarding the health issues facing the community. As per previous research, interactive engagement with communities results in effective knowledge translation and this notion forms the premise of this case study. Over a two to three year span, this case study represents the effectiveness of an intense communication approach to determine pressing health issues in the rural community of O'Leary, PEI. Stemming from focus group results within the community a strategy was formed and produced to address the community's health issues. This case study describes how the members of one rural community engaged with researchers and used knowledge from focus group results to establish a youth centre. This research demonstrates how a community can translate research results into meaningful information for use in developing programs with positive changes through engagement and relationship building via a knowledge translation approach.

This research involves the interaction between one rural community in Prince Edward Island (PEI) and a group of researchers to identify strategies to promote effective knowledge translation regarding the health issues facing the community. As per previous research, interactive engagement with communities results in effective knowledge translation and this notion forms the premise of this case study. Over a two to three year span, this case study represents the effectiveness of an intense communication approach to determine pressing health issues in the rural community of O'Leary, PEI. Stemming from focus group results within the community a strategy was formed and produced to address the community's health issues. This case study describes how the members of one rural community engaged with researchers and used knowledge from focus group results to establish a youth centre. This research demonstrates how a community can translate research results into meaningful information for use in developing programs with positive changes through engagement and relationship building via a knowledge translation approach.

Objetivo. Determinar los indicadores de impacto para una evaluación efectiva de los programas de gobierno orientados a superar la pobreza alimentaria en localidades rurales de alta marginación en la Mixteca Alta Oaxaqueña. Materiales y métodos. Se identifican los indicadores a partir del marco lógico, se genera información a partir de entrevistas estructuradas y se ponderan los indicadores con un análisis multifactorial. Resultados y discusión. Se determina que el nivel de ingreso, el tamaño de la familia, la jefatura de la familia, la presencia de niños y adultos mayores en el hogar, así como los activos ganaderos son los indicadores que ponderan al índice de inseguridad alimentaria, a partir de estos indicadores debe identificarse la familia con pobreza alimentaria. Existen otros indicadores para medir la inseguridad alimentaria, cuya escala se basa en las experiencias de las familias, la desventaja es que los subíndices, prácticamente se construyen a partir del componente acceso a los alimentos, marginando indicadores de disponibilidad. Conclusiones. Los indicadores de evaluación de impacto se determinan a partir de las componentes de disponibilidad,

El objetivo de la investigación fue caracterizar a los hogares a partir del gasto estimado en alimentos, el grado de inseguridad alimentaria y la variedad dietética para determinar la incidencia o prevalencia en el acceso a los alimentos. Materiales y métodos. Se consideró la

Objetivo. Determinar los indicadores de impacto para una evaluacion efectiva de los programas de gobierno orientados a superar la pobreza alimentaria en localidades rurales de alta marginacion en la Mixteca Alta Oaxaquena. Materiales y metodos. Se identifican los indicadores a partir del marco logico, se genera informacion a partir de entrevistas estructuradas y se ponderan los indicadores con un analisis multifactorial. Resultados y discusion. Se determina que el nivel de ingreso, el tamano de la familia, la jefatura de la familia, la presencia de ninos y adultos mayores en el hogar, asi como los activos ganaderos son los indicadores que ponderan al indice de inseguridad alimentaria, a partir de estos indicadores debe identificarse la familia con pobreza alimentaria. Existen otros indicadores para medir la inseguridad alimentaria, cuya escala se basa en las experiencias de las familias, la desventaja es que los subindices, practicamente se construyen a partir del componente acceso ...

El objetivo de la investigacion fue caracterizar a los hogares a partir del gasto estimado en alimentos, el grado de inseguridad alimentaria y la variedad dietetica para determinar la incidencia o prevalencia en el acceso a los alimentos. Materiales y metodos. Se considero la base de datos de caracteristicas de los hogares que habitan los integrantes del hogar de la Encuesta Nacional de Ingreso y Gasto de los Hogares para el estado de Oaxaca para determinar el indice de inseguridad alimentaria a partir de la Escala Mexicana de Inseguridad Alimentaria, se determino la correlacion entre el indice de inseguridad alimentaria, el gasto mensual estimado en alimentos y la diversidad dietetica de los hogares para caracterizar la prevalencia de inseguridad alimentaria en los hogares. Resultados. Se determino que siete de cada diez personas tienen algun grado de inseguridad alimentaria, la poblacion con inseguridad alimentaria moderada y severa represento aproximadamente la mitad de la poblac...

Normal existence of any language is possible only if language can change itself freely and naturally, but isn't restricted by an artificially created traditional culture. As far as normal development of indigenous languages (endangered languages are mostly languages of indigenous people) in real life meets many obstacles we suppose that virtualization can be helpful. Virtualization means that main platform of language use is web and virtual worlds; virtualization can provide good field for language use and also can restrict negative influence of New Age and 'frowning elders' (i.e.: those indigenous people who are against any invention of new items and any changes). Virtualization also suggests serious revision of such concepts as ethnic identity and native tongue: ethnic identity should be determined not by genetics/physical anthropology, but by language; the concept of native tongue should be thrown out and attention should be paid to actual communicative ability only.

Recibido el 29 de abril de 2015 Aceptado el 5 de julio de 2015 Resumen. Con el presente trabajo pretendemos dar cuenta de ciertos intersticios que se configuran a partir de re-pensar a Latinoamérica en clave crítica a la modernidad política-colonial. La operación que significa desmontar el discurso colonial tiene como nudo central la construcción de un pensamiento otro que posibilite re-articular al proceso moderno en sus pasados y presentes regionales y locales. Para ello es necesario romper con los esencialismos, los estatismos, los universalismos, que se inscriben en las prácticas propias del colonialismo interno. Siguiendo a Luis Tapia, dicho modo del colonialismo opera en la relación entre sociedades y en el interior de ellas, produciendo asimetrías y jerarquías de poder. Es en este sentido que lo local cobra relevancia, a través de métodos, conceptos, descripciones y narraciones, posibilitando desandar las tramas coloniales. Pensar lo local implica pensar qué composición o articulación de reconocimiento, explicación, reflexividad, valoración y proyección de estas heterogéneas realidades e historicidades se producen como episteme. Desde aquí recuperamos los trabajos de Silvia Rivera Cusicanqui para introducir la conversación sobre cómo pensar prácticas subalternistas donde la voz y la mirada de las mujeres recuperen las narraciones desde una lectura en reversa. Es decir, configurar a las mujeres como una posición de sujeto político que define, a través de sus prácticas locales, su legado histórico y social. Palabras claves: Discurso colonial/colonialismo interno, lo local, sujetos subalternos, mujeres del Tercer Mundo.

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Harald Hegstad;, S. A. B., Evertsson;, M., Jørgensen;, J. A., & Komulainen, J. (2025). Baptism in Times of Change : Exploring New Patterns of Baptismal Theologies and Practices in Nordic Lutheran Churches    Wipf & Stock Publishers.

Este artigo é uma contribuição ao debate a respeito da política indígena em torno dos direitos à terra, das ameaças e dos conflitos históricos que a permeiam. Para isso, o texto apresenta e analisa dados etnográficos de uma pesquisa realizada entre 2016 e 2023 junto ao povo Nadëb do Alto Uneiuxi, que habita tradicionalmente o Noroeste Amazônico brasileiro, no interflúvio dos rios Negro e Japurá (afluente do Solimões). Os Nadëb, ainda pouco conhecidos na literatura especializada, são caracterizados pela alta mobilidade espacial. O argumento se baseia em minha observação e participação em processos contemporâneos de manejo de recursos, autogestão do território e salvaguarda cultural, nos quais os indígenas estão envolvidos desde 2017. Ao descrever algumas etapas desses trabalhos, teço considerações sobre a socioespacialidade indígena levando em conta sua ligação com alguns acontecimentos históricos na região e, neste caminho, explicito aspectos da cosmopolítica do rio Uneiuxi. Proponho, ainda, algumas reflexões sobre o discurso indígena direcionado ao Estado e a outros atores quando estão em jogo seus direitos constitucionais relacionados à terra e as ameaças com as quais devem lidar. Finalmente, reflito sobre as alianças estabelecidas com não indígenas e algumas traduções que são construídas nesse processo para caracterizar o que atualmente meus interlocutores chamam de nadëb hëëj n'aa, "terra Nadëb".

In the context of the various struggles for democracy and autonomy, and demands arising from them, some relevant laws that could be examined with reference to the subject matters under the List II-State List and List III-Concurrent List of the Seventh Schedule (Article 246) of the Constitution of India are put together as a note

espanolEn este trabajo editamos por vez primera la transcripcion paleografica literal completa del Libro Escrito Europeo de un documento muy tardio (finales del siglo XVII o principios del XVIII) dentro del corpus de los codices mesoamericanos: el Codice Fiestas. La importancia de esta obra resulta capital por tratarse de una traslacion de un codice de mediados del siglo XVI, el Libro de Figuras, hoy perdido. Ambos codices se enmarcan en el denominado Grupo Magliabechiano, debiendo considerarse el Codice Fiestas como uno de sus miembros mayores, pues sustituye en gran parte la desaparicion de su original, sobre todo en lo relativo al Libro Escrito Europeo. Esto nos permite determinar que el valor como fuente del Libro Escrito Europeo del Codice Fiestas es excepcional. No obstante, al tratarse de una copia de un original primigenio, los textos y glosas del Codice Fiestas deben ser tomados con mucha preocupacion en cuanto a la informacion que reflejan, pues pueden contener degeneracio...

Tanggal 10 Agustus 2025 lalu Harian KOMPAS menurunkan berita bertajuk “Pengakuan Wilayah dan Hak Masyarakat Adat Simbol Perwujudan Asta Cita”. Tulisan ini tidak bermaksud mengulangi pesan yang sama. Juga tidak berniat menekankan kembali soal betapa pentingnya upaya pengakuan hak-hak masyarakat adat karena hal ini adalah suatu keniscayaan. Sayangnya, belum ada upaya yang sungguh-sungguh melihat mengapa ada resistensi atas rencana bileid itu. Apakah ini merupakan respons atas wacana adat pasca reformasi yang muram dalam memperjuangkan kesejahteraan dan keadilan? Padahal, di pihak lain, pengakuan hak-hak masyarakat adat itu menjadi raison de entre negara baru yang namanya Indonesia (Zakaria, 2024). Tulisan ini coba menjawabnya.

“Jadi dalam satu tahun ini dengan mencari pola, pattern yang baru, (diharapkan) pada tahun kedua nanti bisa akan lebih cepat lagi (kepastian hukum hutan adat lainnya). Sehingga (harapannya) apa yang dikerjakan 8 tahun lalu, mungkin nanti bisa kami lampaui dalam waktu yang lebih pendek lagi,” ujar Menteri Kehutanan (Antaranews.com, 18/09/2025). Mungkinkah?

This work is framed within what we call critical perspectives on landscape studies. In this context,cartography becomes a fundamental tool for unraveling preconceived narratives about theterritories we inhabit and study. We focus on recognizing the materialities and agencies of groupsoften rendered invisibled in official narratives, such as Indigenous and Afro-descendant peoples.We analyze the Indigenous landscape of the
cerritos de indios
as a form of counter-cartographythat reflects territorialities constructed over the past 5,000 years and allows for rewriting historyat the Uruguay–Brazil border. Through an interdisciplinary approach, we examine therelationship between materiality, cartographic records, and oral memory. We study the
cerritos
and their toponyms, as well as historical documents, accounts from local inhabitants, andarchaeological data generated by our team. Guided by the mound biographies that evoke “otherhistories,” the study reveals the evolution of human occupations, interethnic interactions, andhistorical influences that shaped this singular landscape. In sum, it provides an opportunity tooffer a historically grounded reading, with temporal depth, of territories that are underestimatedand underrepresented in official cartographies, highlighting that these were lived, created, andtransformed lands over millennia.

Les nations de nous jours ne sauraient faire que dans leur sein les conditions ne soient pas égales; mais il dépend d'elles que l'égalité les conduise à la servitude ou à la liberté, aux lumières ou à la barbarie, à la prosperité ou aux misères Yo deseo más que otro alguno ver formar en América la más grande nación del mundo, menos por su extensión y riqueza que por libertad y gloria La collana pubblica contributi originali relativi alla storia delle Americhe dal momento dell'incontro tra Nuovo e Vecchio Mondo fino ai giorni nostri. La collana si occupa anche, in una prospettiva atlantica o continentale, delle relazioni internazionali tra l'Europa e i paesi americani, tra gli americani di origine europea e gli indigeni, nonché tra nazioni indigene diverse. Il tema delle immagini reciproche, dalla prima età moderna fino ai giorni nostri, rientra a pieno titolo negli interessi della collana. Volume pubblicato con il contributo del Dipartimento di Lingue e Culture Moderne dell'Università di Genova.

Wildfires, caused by the interaction of social and climate systems, are currently one of the major driver of reduction of Amazonian carbon stocks and biodiversity. This process is also an important threat to the well-being of the ~25 million Amazonian inhabitants, imposing great economic losses in the impacted areas. Most Earth System Models predict increasing occurrence and intensity of droughts in the Amazon which is strongly interlinked with wildfires. The fire-related socio-environmental disaster risks are particularly critical in the tri-national frontier of Madre de Dios (Peru), Acre (Brazil) and Pando (Bolivia), known as MAP, the focal region of this study. For achieving a sustainable future, we propose a conceptual framework, based on four strategic working packages (WP): WP1to develop a comprehensive understanding of current and future fire probability as well as quantifying the fire impacts; WP2to produce a diagnostic and identify challenges and bottlenecks of operational ...

For most whites throughout the past five centuries, the Indian of imagination and ideology has been as real, perhaps more real, than the Native Americans of actual existence and contact. -Robert Berkhofer, The White Man's Indian N    , Stephenie Meyer's Twilight saga has been praised as an innovative reimagining of the vampire genre, albeit one that panders to teenage girl fantasy. However, Meyer's portrayal of Indians is anything but inventive and relies on tired and well-worn stereotypes created about Native peoples since the landing of Columbus. Although Bella Swan is an atypical heroine, her two love interests-the euro-american vampire Edward Cullen and the Indian/werewolf Jacob Black-are contrasting racial hypermasculine stereotypes. As millions of girls worldwide sigh over the impossibly gorgeous and endlessly sensitive Edward Cullen, Jacob Black presents an alternative to the artfully rich and carefully mannered vampire, embodying the space of the exoticized Other complete with warrior prowess, a bronze hard body, and glistening long black hair. Surrounded by teenage girls in a theater watching the newest movie installment of the Twilight series, New Moon, I heard both sighs and nervous giggles when Jacob Black (played by Taylor Lautner), in a moment of uncontrollable masculine concern for the wounded and conveniently accident-prone damsel-in-distress, Bella, ripped off his shirt to tend to her bleeding head, leaving his ridiculously chiseled chest bare for full admiration. He and his Indian friends remain that way for much of the movie-chests bared-often dripping with rain, glistening and hot, tall, dark, and handsome temptations. Gazing on the half-naked body of the exoticized Indian male is nothing new in American film or literature and Stephenie Meyer's novels are not unique in this regard. America has always been in love with the figure of the Indian who is both 16_Anatol_Ch15.indd 207 16_Anatol_Ch15.

This study examines the historical role of comets in astrological interpretations and apocalyptic narratives, as well as their psychological and cultural impact on societies. It aims to explore how the longstanding negative perception of comets—often seen as “omens of catastrophe” or manifestations of “God’s wrath”—was reflected in the modern era, focusing specifically on the return of Halley’s Comet in 1910. The study traces the wave of global hysteria sparked by scientific claims that cyanogen in Halley’s tail might slightly affect the planet. Drawing on periodicals and books from the time, it recounts this symbolic doomsday rehearsal and presents examples from various parts of the world to illustrate how Halley’s Comet was represented across domains such as politics, fashion, economics, and literature. By analyzing the interplay between science, the press, and public perception on a global scale, the study, for the first time, reveals how Halley’s return was interpreted in the Ottoman Empire— an empire engaged in European-style modernization—and how it was strategically utilized within that context. Accordingly, the study argues that such popular natural phenomena were not merely subjects of scientific curiosity, but also served as contested arenas where political legitimacy, social order, and collective emotion were negotiated and redefined.

Recent archaeological investigations in Valle Sabbia (Brescia, Lombardy)
have uncovered a Roman sanctuary likely built over an earlier indigenous cult site. Since 2000, systematic excavations have revealed long-term ritual continuity in elevated, wooded locations. The Villanuova
sul Clisi sanctuary yielded architectural remains, votive materials (first-fourth century CE), and inscriptions to Iuppiter Aeternus, highlighting Roman and local cult interactions.

Con ayuda de guías, se entrevistaron en tres albergues seleccionados por conveniencia a los directores y niños residentes, así como a sus maestros. La triangulación de la información permite percibir beneficios generales hacia los niños en cuanto a su salud general y nutrición, pero no con respecto al desempeño en la escuela. Se percibe al albergue como una casa cercana a la escuela que proporciona hábitos higiénicos y dietéticos mejores que los de la familia de origen. Más aún, se percibe la influencia de los padres generalmente como poco facilitadora de la asistencia a la escuela. Se recomienda como consecuencia del estudio incorporar actividades de tipo docente y de motivación a la permanencia y progreso en el sistema educativo.

This article explores the tensions between trans materialist critique and nonbinary identities, using Kadji Amin's essay "We Are All Nonbinary: A Brief History of Accidents" (2022) as a point of departure. It asks two guiding questions: How should we understand the relationship between trans and nonbinary identities? And what kind of trans materialism can meaningfully respond to our current political moment? The article focuses on three problematics: (1) the reliance on abstract philosophical critiques of gender identity; (2) the framing of trans and nonbinary identities as objective versus subjective, respectively; and (3) the portrayal of nonbinary identity as emblematic of neoliberal ideology. Drawing on posttranssexual (Susan Stryker, Sandy Stone), travesti (Lohana Berkins, Marlene Wayar), and nonbinary (Eris Young, Travis Alabanza) narratives-as well as critical feminist theory (Judith Butler, Nancy Fraser, Seyla Benhabib, Regina Becker-Schmidt)-the article argues for understanding gender identity claims as situated political practices that are simultaneously subjectively and objectively constituted. It critiques positivist tendencies within trans materialism and challenges polarizing distinctions between trans and nonbinary identities. Ultimately, it builds on Wendy Brown's definition of neoliberalism to argue that dismissing nonbinary identities on materialist grounds risks constructing the trans critic as a neutral subject outside power, becoming another site for the hollowing out of democratic practice. The article calls for a trans materialism grounded in self-critical feminist analysis and relational political practice.

In 1971, the Australian novelist Randolph Stow published a provocative article on the history and myth of the Batavia shipwreck of 1629. 1 Entitled 'The South Land of Antichrist' , in this short piece Stow argued that the mythological history of European Australia contained an irreconcilable 'element of self contradiction' , in which Australia appeared either as a prison, or as a paradise. The tension between these two visions, Stow argued, has pervaded nearly all attempts to engage with Australia's historical meta-narrative. Stow himself turned to the tales of early European exploration to illustrate this point. He contrasted the transcendent utopian vision of a terra australis del spirito santo attached to the Southland by the Spaniard Fernández de Quirós, with the dystopia of Jeronimus Cornelisz's kingdom on the Abrolhos in the wake of the Batavia wreck, an incident emblematic of a 'southland of Antichrist.' Stow's choice of examples was apt. For it was in these two incidents that two contradictory European perceptions of Terra Australis collided with an unpredictable reality, each in turn producing its own legend. However, when investigating the mythology constructed around one of these incidents, the Batavia shipwreck, we can appreciate that the event, as a mirror for Australia's history, has not been limited to merely reflecting Stow's dialectic. Indeed, it has acted as a prism for European communities in Australia and elsewhere to engage with and express a rich spectrum of opinions, ideas and anxieties about the nation and the continent. Indeed, for a tale that represented to Stow the trope of the 'Southland of Antichrist' , the Batavia wreck has proven itself both resilient and adaptable, capable 1

This thesis demonstrates how theory and praxis may be integrated within a postcolonial, or more specifically, anticolonial frame. It argues for the necessity of telling, listening and responding to personal narratives as a catalyst for understanding the construction of identities and their relationship to place. This is achieved through a theorisation of narrative and critique of postcolonialism. Three sites of contestation are visited to provide this critique: the "Patterns of Life: The Story of Aboriginal People of Western Australia" exhibition at the Perth Museum; a comparison of Western Australian legislation that governed the lives of Aboriginal people from 1848 to the present and, the life story of Alice Nannup; and, an analysis of the Australian Institute Judicial Association's "Aboriginal Culture: Law and Change" seminar for magistrates. Most importantly, this work calls for strategies for negotiating a just basis for coexistence between Indigenous and non-Indigenous Australians. iii Abstract ii Table of Contents iii Acknowledgements v vi assistance whenever requested and for the contribution they make to the place in which I work. Cheryl has been fantastic for the time she has spent formatting this thesis and more importantly for the support she has generously offered. My supervisor and friend, Dr Hugh Webb, has been remarkably patient. Without a doubt he is overjoyed at the completion of this work. I wish to thank Hugh for the absolute support that he has given me. Not only has he read and edited work, he has also travelled north with me and understands what it is I do. Work such as this requires a great deal of patience and endurance on the part of one's family and close friends. Each of these people has been absolutely fantastic. Steph and Des have devoted many years to providing me with moral support and I am grateful that they will now be able to do other things with their lives. I would also like to thank three special friends Jocelyn Jones, Cherry Hayward and Reg Yates. Each of these people is central to my concern for improving Indigenous and non-Indigenous people's relationships with each other and has contributed to making my life incredibly rich. My family is always loving and supportive. I therefore thank Cameron, Melissa, Tamara, Angela and Michael for their absolute joy at the completion of this work and Frank for his interest. Jacqui has spent many hours, particularly in the last six months, ensuring that my family survives. Much of my satisfaction at completing this work however is the pleasure it affords me in thanking Murray, without whom I would not have made this journey. As I was writing these acknowledgements the phone rang twice. The first call was from Trevor Solomon and the second from Maisie Pat, these are two people who I admire and respect, I tried to explain to them both a little of the gratitude that I felt for them and the other people in Roebourne. This thesis was never to be about Roebourne and I hope it is not, because the issues it discusses have much broader implications. However, this is the place in which I spend much of my time. And, it is Trevor,

This chapter examines the British genocide of the Palawa people of Van Diemen’s Land (Tasmania) from 1803 to 1871. It traces the rapid population collapse from 6,000–8,000 to near destruction through massacres, child abductions, forced removals, and incarceration, particularly during the Black War (1823–32). Governor George Arthur’s paradoxical “humanitarian” policies facilitated systematic violence, culminating in exile to Flinders Island’s lethal Wybalenna settlement. The narrative challenges myths of “extinction,” recognising survival through cross-cultural communities. Engaging with historiographical debates on intent, motive, and genocide, it concludes British colonisation constituted an intentional genocide, obscured at the time by benevolent rhetoric.

Questions of diaspora and cultural identity drive my analysis of the work and lives of four contemporary ᏣᎳᎩ (Tsalagi), Cherokee, artists: Kay WalkingStick (Cherokee Nation), Luzene Hill (Eastern Band of Cherokee Indians), Brenda Mallory (Cherokee Nation), and Kade L. Twist (Cherokee Nation). I propose the shaping of an art historical understanding of these artists through the ᏣᎳᎩ worldview, ᏚᏳᎦᏛ (duyuktv), the right way. For ᏣᎳᎩ people, ᏚᏳᎦᏛ is connected to who we are in both a physical and spiritual sense. This dissertation consists of four case studies, each comprising of a unique chapter. Chapter two examines Kay WalkingStick, whose work has been discussed more through homogenized concepts of indigeneity. I argue through the use of ᏚᏳᎦᏛ for a reading of her work as that of a ᏣᎳᎩ artist. Chapter three analyzes Luzene Hill, a multi-media artist, best known for conceptual installations addressing the issue of violence against women. Hill creates works from her personal experience o...

Desde a decada de 1970 ate a atualidade, podemos acompanhar uma emergencia efervescente da identidade etnica indigena, atraves de mobilizacoes pelo reconhecimento de seus territorios, de seus direitos e de suas especificidades culturais. Dentre os diversos povos originarios do Brasil estao os Potiguara, cuja maior parte habita atualmente na Paraiba (mais especificamente nos municipios da Baia da Traicao, Marcacao e Rio Tinto). Este estudo tem como objetivo apresentar possibilidades de abordagens sobre o ensino da historia dos povos indigenas em salas de aula da Educacao Basica. A partir dessa perspectiva, buscamos oferecer subsidios para transformar representacoes e estereotipos cristalizados sobre estes grupos, bem como apresentar reflexoes sobre os processos de constituicao das identidades indigenas, especialmente entre os Potiguara na Paraiba, compreendidas como resultado de escolhas em contextos historicos, politicos e sociais especificos. Como fio condutor de nossa dissertacao,...

This research paper presents a comparative study of the Aboriginal Australian spiritual system Tjukurpa and the Indigenous cosmological traditions of Nepal. Both represent holistic worldviews in which the human, natural, and spiritual worlds are interconnected. Drawing on ethnographic, anthropological, and religious studies, this paper analyzes parallels in creation myths, ancestral law, ecological ethics, and healing traditions. Through case studies, it explores how both traditions sustain moral and environmental balance through ritual, oral heritage, and community practice. The findings highlight that Tjukurpa and Nepali Indigenous cosmologies express a shared global Indigenous philosophy centered on balance, reciprocity, and reverence for life.

Non c'è alcuna "conciliazione" possibile: l'ordine pubblico resta insuperabile anche di fronte a una strage manifesta, perché-nel diritto positivo italiano-non è un concetto "fattuale" ma "sistemico". Nel panorama costituzionale italiano, il concetto di "ordine pubblico" assume una rilevanza sistemica che trascende la mera contingenza dei fatti, anche quando questi raggiungano livelli di gravità estrema. L'ordinamento giuridico nazionale ha elaborato una concezione dell'ordine pubblico che si configura non come strumento di bilanciamento tra interessi contrapposti, ma come blocco logico-giuridico invalicabile, capace di prevalere persino sulla realtà fattuale più evidente e drammatica. Questa analisi intende esaminare le implicazioni sistemiche di tale approccio, con particolare attenzione alle conseguenze che ne derivano per l'accertamento della verità processuale e per la tutela dei diritti fondamentali.

Este documento es el resultado del Programa Dinámicas Territoriales Rurales (DTR), que Rimisp lleva a cabo en varios países de América Latina en colaboración con numerosos socios, y del proyecto Desarrollo Territorial Rural con Identidad Cultural (DTR-IC). El programa DTR cuenta con el auspicio del Centro Internacional de Investigaciones para el Desarrollo (IDRC, Canadá) y el proyecto DTR-IC con el apoyo de la Fundación Ford. Se autoriza la reproducción parcial o total y la difusión del documento sin fines de lucro y sujeta a que se cite la fuente.

This paper is intended to contribute information to the collective linguistic knowledge base about Mahican language "w-words by a simple numerical counting method. The data show clear linguistic evidence of the use of word initial "w" consistent with older written Mahican documents authored by fully fluent speakers.  Similar findings for Mahican words using /i/ versus /e/ and aspirated /h/ versus glottal stops are reported in parts one and two of this three-part numerical study. Numerically, the final semi-speakers of Mahican pronounced more of their words using phonemes similar to 18th-century speakers, debunking any theory of diachronic language change. Disparities of phoneme identification among the linguists who collected the data were noted. Mahican revitalizations efforts currently based on the mispronunciations of the last semi-speakers should be revised in favor of the  phonemes most frequently recorded by the linguists.

The summary provides an in-depth analysis at how well Panchayats are equipped to fulfill their Constitutional roles in each State and highlights the work still needed to be done to fully function as institutions of local self-government. Alongside indices that measure the overall performance of States in devolving powers and resources to Panchayats, sub-indices have been created for various dimensions and indicators. These sub-indices allow each State to see its relative ranking in different aspects of devolution

Proceso de producción del conocimiento: "Avance de investigación en curso". GT 19: Salud y seguridad social. Transformaciones sociales e impactos en la población. María Susana Ortale (CEREN/CIC) Javier Alberto Santos (CEREN/CIC) Evelia Edith Oyhenart(GENyC/FCNyM) Fabián Aníbal Quintero (GENyC/FCNyM) Corina Aimetta (CEREN/CIC) El exceso de peso y los trastornos de conducta alimentaria en jóvenes, constituyen un ámbito de preocupación extendida. La adopción de dietas desbalanceadas, la permeabilidad a comidas "chatarra", las oscilaciones periódicas en la ingesta, son indicadores de prácticas inadecuadas de alimentación y que muchas veces se asocian con la presión de los modelos corporales. La relación entre alimentación, estado nutricional y autopercepción corporal, aporta conocimiento sobre riesgos en la salud de los jóvenes. Por ello, esta ponencia focaliza tal correspondencia analizando información primaria obtenida de encuestas autoadministradas y mediciones antropométricas sobre jóvenes escolarizados de escuelas secundarias públicas

Serras da Desordem, um filme recém-lançado ( ) pelo cineasta ítalo-brasileiro Andrea Tonacci provoca uma reação forte para quem o assiste pela primeira vez, quer do ponto de vista de um leigo, quer do ponto de vista antropológico. O filme de Tonacci venceu o Festival de Gramado em 2006, levando os Kikitos de filme, direção e fotografia. Nele, é retratada a odisséia do tão comentado Karapiru (Gavião), um índio da etnia Guajá (autodenominação Awá), cuja família sofrera uma emboscada em 1978 por jagunços, numa fazenda no município de Porto Franco, Maranhão. Quase todos da família do Karapiru foram mortos nessa emboscada, salvo seu filho, Txiramukum (Camaleão -Bemvindo Guajá), que preso numa cerca de arame farpado, foi apreendido. Mediante esse ataque Karapiru foi obrigado a fugir e ficar a mercê da própria sorte durante 10 anos. Levava consigo um bebê que, mais tarde, morreu nas matas da região. Ainda criança, Txiramukum foi conduzido à FUNAI de São Luís, aonde foi identificado como um indígena da etnia Guajá e, posteriormente, "repatriado" ao Posto Indígena Guajá, localizado na Terra Indígena Alto Turiaçu, numa comunidade recém criada pelos seus patrícios, cujo contato permanente com a sociedade envol-

Let Us Have Peace offers a detailed numismatic, art- and socio-historical discussion of 302 Indian peace medals and related objects that entered the cabinet of the American Numismatic Society between 1883 and 2018. The medals represent an important and often under-utilized resource for the history of relationships between the Native peoples of North America and the colonial powers of France, Great Britain, and Spain, as well as their successors, Canada and the United States of America. Despite being inanimate objects of silver and copper, the Indian peace medals in the ANS collection are incomparable storytellers, each offering its own tale of the past that gives us insight into the remarkable lives of the medals’ creators, distributors, and recipients.

Environmental historians and ecologists have long sought to document the changes to the natural ecosystems of the Americas since colonization by Europeans beginning in the 15th century. They have developed theories for understanding how ecosystems have been altered, through introduction of nonnative species or human intervention. This has led to the study of invasive species, the mechanics of invasion, and the impacts of biotic homogenization. This paper seeks to contextualize the ecological degradation within the coinciding structure and historical development of settler colonialism as well as investigate the ways that the colonization of the Americas has impacted its biomes and the Indigenous peoples that inhabit them as well as begin to theorize a decolonial ethic by which to guide ecological study. It draws from both the emerging fields of invasion ecology and conservation biology as well as on the transdisciplinary work of Indigenous and non-Indigenous scholars of settler colon...

Resocialization is a process of returning people with schizophrenia (PwS) in society to rediscover their social functioning. This research aims to identify the process of resocialization which people with schizophrenia go through to rediscover their identity and social functioning in society. The participants of the research consisted of two key informants and three significant others who were selected using a purposive technique. The research used a qualitative method with a case study approach. The data were collected through semi-structured interviews and observations and were analyzed by applying thematic analysis techniques. The results showed that both key informants went through various processes to find their social functioning. The first process was the emergence of early symptoms that were affected by traumatic experiences, triggering factors, and genetic factors. The second process was desocialization or the loss of social functioning. The third process was the course of ...

Mentoring comes in many forms. We, as co-authors, one as a junior faculty and the other as a doctoral student at a predominantly white higher education institution in the Pacific Northwest, were blessed to be in community with Dr. Charlotte Goodluck. She was an inspirational Indigenous woman scholar warrior who passed away on December 3, 2014. We use this reflection to honor our relationship and the interactions we had with her. Her passing awoke and affirmed the wisdom of our intellectual ancestries. As we continue our respective journeys in the academy, we are stronger and more spiritually grounded. Our ancestors and their energies fuel us like intertwining braids. When we honor Dr. Goodluck and the deep meanings of our engagement and interactions with her, and how we make sense of our lived experiences, we honor our communities and the work we do collectively to rise up as a community of warriors!

Native Hawaiian youth and young adults1 face an array of issues that limit their understanding of their social context and sense of agency. Additionally, American schooling limits their understanding of their cultural roots. Despite the sociopolitical climate, Native Hawaiian communities are taking an active role in indigenizing their work. In this article, I propose a conceptual framework, Critical Indigenous Pedagogy of Place (CIPP), and argue how it promotes a sense of agency and critical understanding of the social context through the use of Indigenous epistemology and values. I suggest that CIPP is an effective process and method in indigenizing a community food movement. Macro social work research and practice implications are discussed. RETURNING THE GAZE BY RESTORING PONO (BALANCE)2 For centuries, the steady agenda of imperialism among Indigenous communities such as Native Hawaiians has contributed to historical trauma and strikingly detrimental social conditions such as gen...