Indigenous Studies

Informed by the disciplines of Leadership Studies and Peace and Conflict Studies, the authors offer an ecosystemic understanding of the relationship between peace, protests, and sustainable reconciliation. While the recent Covid-19 pandemic has prompted multiple reassurances that 'we are all in this together,' this paper focuses on conditions that must be present and conditions that opposes the quest for reconciliation from that reassuring perspective. Polarization of dualistic thinking (who is right/wrong), attitudes of superiority, and being driven by 'negative visions,' the authors argue, deny efforts for sustainable reconciliation. Aimed at building trust, sustainable reconciliation depends on the willingness of all parties to construct four critical conditions: soulful engagement at intrapersonal, interpersonal, and cultural levels, increasing choices, purposeful dwelling, and deutero-learning. It is proper to every gathering that gatherers assemble to coordinate their efforts to sheltering; only when they have gathered with that end in view do they begin to gather. (Heidegger, 1977, n.p.). Informed by the disciplines of Leadership Studies and Peace and Conflict Studies, the authors offer an ecosystemic understanding of the relationship between peace, protests, and sustainable reconciliation. While the recent Covid-19 pandemic has prompted multiple reassurances that 'we are all in this together,' this paper focuses on conditions that must be present and conditions that opposes the quest for reconciliation from that reassuring perspective. Polarization of dualistic thinking (who is right/wrong), attitudes of superiority, and being driven by 'negative visions,' the authors argue, deny efforts for sustainable reconciliation. Aimed at building trust, sustainable reconciliation depends on the willingness of all parties to construct four critical conditions: soulful engagement at intrapersonal, interpersonal, and cultural levels, increasing choices, purposeful dwelling, and deutero-learning. Informed by the disciplines of Leadership Studies and Peace and Conflict Studies, the purpose of this article is to offer an ecosystemic understanding of the relationship between peace, protests, and sustainable reconciliation. It attempts to offer both a theoretical and practical application of facilitating reconciliation. As I began writing this article, we were hit by the spread of COVID-19 which continues to consume our consciousness in the media, in societies around the world, and in our homes. This wicked disease is indifferent to whom it attacks and kills, and it recognizes no boundaries or treaties. With the presence of COVID-19, we kept hearing the phrase: " we are all in this together." The particular context that triggered our desire to write this article is the recent protests by some Wet'suwet'en hereditary chiefs and their supporters in Canada. Just before the global spread of Covid-19 consumed our lives, we in Canada, were trying to make sense of the Wet'suwet'en protests and arrests by the Royal Canadian Mounted police in northern British Columbia (B.C). These arrests triggered railway blockades and other protests across the country brought to you by CORE View metadata, citation and similar papers at core.ac.uk

A lack of access to banking and financial services, sometimes termed financial exclusion, is one of the key aspects of the social exclusion of low income groups in Australian society. Individuals without access to banking services are at an economic disadvantage. Without the ability to save, individuals are denied a range of economic opportunities and, in particular, the opportunity to break out of the ‘poverty trap’. As a large and increasing proportion of the population in rural and remote Australia, Indigenous people have been seriously impacted by the removal of banking and financial services from these areas. In addition to problems of accessing banking and financial services, many Indigenous people have low levels of financial literacy. The problems of financial exclusion that many Indigenous people face will only be solved by initiatives which focus on providing Indigenous people with ‘informed’ access to banking and financial services. This paper explores aspects of financia...

Visual representations and narrative accounts of Pacific landscapes matter. Long-established ideas of the Pacific as paradise are not empty tropes; rather, they are instrumental in the ongoing recolonization of Indigenous landscapes by foreigners. Beginning with the experience of the filming of Survivor: Vanuatu-Islands of Fire in North Efate, located just twentyfive minutes from Port Vila, this article describes how the television series resulted in a rapacious demand by expatriate investors to lease customary land. Building from the filming of Survivor, this article explores how real estate and tourism campaigns in Vanuatu and elsewhere in the Pacific cultivate foreign desire in ways that both motivate and enable the possession of Indigenous landscapes. Pacific real estate and tourism campaigns offer visions of paradisiacal, empty landscapes that function as playgrounds for white people. By reproducing the narrative tropes that frame the foreign imaginary of the Pacific, the images of real estate and tourism campaigns create a cultural loop in which Pacific landscapes become, once more, saturated with desire. Visual representations enable the colonization of space, which is not only "about soldiers and cannons . . . but also about ideas, about forms, about images and imaginings" (Said 1993, 7). Ideas of paradise have animated foreign imaginings of "exotic" landscapes for hundreds of years. Colonial expeditions imagined paradise as a kind of New World treasure trove ripe for exploitation. In this way, paradise became linked to the "'long' modernity of the capitalist system, implicated in the discourses of material exploitation and colonization" (Deckard 2010, 2-3). From the sixteenth century, the rhetoric of paradise emboldened colonial ventures to find new "treasure lands" where European colonizers could extract

Esta primera clase analiza el libro Una excursión a los indios ranqueles (1870), de Lucio V. Mansilla (1831–1913), como un artefacto discursivo que articula funciones letradas y operaciones necropolíticas vinculadas al control y la limpieza étnica de las poblaciones indígenas en el sur de Argentina hacia finales del siglo XIX. En su ambigüedad genérica (memoria, diario íntimo, ficción literaria, ensayo político, plan eugenésico e informe militar, etc.), el texto condensa algunas de las obsesiones ideológicas de su tiempo: las relaciones entre civilización y barbarie inauguradas por Sarmiento y Echeverría y matizadas levemente por Hernández; las tensiones entre la periferia “salvaje” y la ciudad letrada; los procesos de racionalización estatal y subjetivación modernos; la presencia de máquinas de guerra nómadas que desbordan y confrontan la construcción estatal de la soberanía territorial; y, finalmente, los procesos de colonización violenta que culminarían en las campañas militares de invasión y despojo a los pueblos originarios.

Cette publication affirme qu'une gouvernance qui est a la fois adaptee au contexte et bonne est essentielle pour une conservation efficace et equitable. Cela s'applique a tous les types d'aires protegees et autres zones conservees dans des environnements terrestres, cotiers, marins et dans les eaux interieures.

In the winter of 2016, Te Puea Memorial Marae (TPMM) initiated a kaupapa Maori marae-led response, opening their doors to vulnerable whanau seeking emergency housing. Following in the legacy of Te Puea Herangi, the marae answered the call of homeless whanau in Auckland and in doing so disrupted the dominant Auckland housing narrative where the government had until that time refused to acknowledge homelessness as a serious issue. In the full view of the media, TPMM not only made the reality of homelessness visible by caring for 181 people (of all ethnicities and cultural backgrounds), but named the housing situation in Auckland as a 'crisis'.

Prefácio ao livro LÍNGUA E CULTURA GUARANI E KAIOWÁ NA EDUCAÇÃO ESCOLAR INDÍGENA: PRODUÇÃO DE MATERIAIS DIFERENCIADOS, enfatizando a necessidade de pensar bi-/multilinguismo e de se enfatizar o papel relevante da tradução como forma de valorizar e enriquecer tanto as línguas indígenas quanto a língua portuguesa.

This study focuses on the socioeconomic and cultural suffering of climate induced displaced children of Pashtun indigenous communities in Pakistan indigenous people are dangerously vulnerable to climate-induced disasters and displacement. Indigenous communities are dependent on natural resources. Climate change directly affects their natural resources which increases their vulnerability to climate-induced displacement. This research chapter uncovered the many ways that affected children of climate-induced communities in the light of a decolonizing research framework. Their traumatic colonial history, conflicts, worst post-colonial policies of Pakistan, and climate change intersect their children's marginality to displacement and also expose them to sociocultural exploitations. It reveals that displacement has a significant effect on the children of the indigenous Pashtun community. The findings of this study show that Pashtun indigenous displaced communities cannot afford to fulfill the basic needs of their children. The climate-induced displacement compels them to start domestic labor at an early age. Climate-induced displacement makes them susceptible to sexual, physical, and economic exploitation in host communities. It also reveals that inherited tribal customs and traditions hinder their children's integration into the host societies. Pashtun indigenous displaced communities try to protect their core tribal values such as patriarchy, gender segregation, and masculinity. They cannot adapt themselves and also do not allow children to integrate with the host communities. The effective integration policy and program for Pashtun climate-induced displacement must be equipped with the knowledge of both the displaced community and the host culture.

Abstract
Objective: This scoping review aims to systematically map how rights of nature (RoN) are being implemented in practice across jurisdictions, identify common challenges and enabling factors, and incorporate Indigenous scholarly perspectives to inform future research, policy, and advocacy.
Introduction: RoN are gaining global attention as a shift from viewing nature as property to recognizing more-than-human rights-bearing beings and entities. This scoping review addresses a gap in the literature by examining how RoN are implemented in practice, focusing on the challenges and enabling factors across different jurisdictions, and importantly, including Indigenous scholarly literature.
Methods: This review follows the JBI guidelines for conducting scoping reviews and the PRISMA-ScR guidelines for reporting, with the search strategy developed in consultation with a research librarian. It includes both peer-reviewed and grey literature using systematic screening and data extraction through Covidence.

Abstract
Objective: This scoping review aims to systematically map how rights of nature (RoN) are being implemented in practice across jurisdictions, identify common challenges and enabling factors, and incorporate Indigenous scholarly perspectives to inform future research, policy, and advocacy.
Introduction: RoN are gaining global attention as a shift from viewing nature as property to recognizing more-than-human rights-bearing beings and entities. This scoping review addresses a gap in the literature by examining how RoN are implemented in practice, focusing on the challenges and enabling factors across different jurisdictions, and importantly, including Indigenous scholarly literature.
Methods: This review follows the JBI guidelines for conducting scoping reviews and the PRISMA-ScR guidelines for reporting, with the search strategy developed in consultation with a research librarian. It includes both peer-reviewed and grey literature using systematic screening and data extraction through Covidence.

One of the most crucial geopolitical milestones in the history of Amazonian rubber exploitation was the shipwreck of the steamship Adolfito in 1897, which caused the deaths of rubber barons Carlos Fermín Fitzcarrald and Antonio Vaca Diez. The tragedy changed forever the history of Amazonian Bolivia: besides leaving unfinished infrastructure projects such as telegraph and railroad lines, it marked the end of a binational extractive endeavor with Perú, Nicolás Suárez became the main rubber monopolist, and border conflicts with Peruvians and indigenous revolts against rubber tapping abuses were significantly intensified. Keywords: Shipwrecks. Amazonia. Bolivia. Rubber Boom.

The ethnographic analysis of a recent incident-the death of an indigenous teacher in a road accident-reveals the everyday impact of the mechanization of indigenous life in Lowland South America and, in particular, the dilemmas involved by growing use and dissemination of motorcycles among the Chacobo (Panoan) of Bolivian Amazonia. The accident becomes a social drama that needs to be interpreted in terms of several contexts of Chacobo culture and, at the same time, reveals broader social, economic, technological, symbolic and environmental transformations that are currently shaping indigenous life in Lowland South America. Keywords: Motorcycles. Mechanization. Accidents. Indigenous peoples. Amazonia.

From trucks and bulldozers to smaller tools like chainsaws and electric generators, a massive influx of machinery is currently reshaping Latin America’s peripheral landscapes. This process of mechanical colonization introduces disruptive and often violent forms of acceleration that profoundly impact environments and societies. Drawing on anthropology, history, and geography, this volume analyzes mechanical accidents as critical events. These events are not random fatalities but reveal tensions between machines, territories, and societies, prompting a re-evaluation of concepts like materiality, agency and causality.

Literacy rates in schools across Nunavut have been a prevalent issue in recent years. Students are graduating with lower literacy levels than in many other parts of Canada. More specifically, the school in which I work also currently exhibits this challenge. This organizational improvement plan has a problem of practice at its core that probes how current research can assist me, as principal, in supporting teachers to more effectively implement a balanced literacy program throughout my school for the purpose of improving students' literacy levels in both of the community's languages -English and Inuktitut. In order to address this gap in literacy skills, a comprehensive strategy is devised to be implemented aligning with best practices in literacy instruction. A distributed leadership approach will be used to collaboratively lead school staff towards effective execution of this plan utilizing Kotter's 8 step Change Path model. Initial stages of this plan center on developing a shared vision of literacy in the school, and then reading skills, and writing skills at the kindergarten through grade nine (K-9) level. Future considerations to this organizational improvement plan include foci on improving parental engagement with the school, and on writing skills at the high school level. Training for some aspects of balanced literacy has been conducted in previous years, however effective implementation has not been conducted in the past, thus the primary challenge of plan implementation is garnering staff support with this strategy.

This study offers a close reading of al-Shaḥḥādh by the Egyptian novelist Naguib Mahfouz. It aims to demonstrate that Mahfouz, in this novel, succeeds in breaking the norms of the classic realistic novel to create a new literary style heralding modernism in the Arabic novel. Behind the façade of a simple story there is a complexity of style and a thematic profundity. Features of modernism are shown in this paper by examining the techniques Mahfouz uses to present the protagonist's existential suffering in his quest to find a solid meaning of life, and portraying his thoughts and feelings in a language that sometimes seems poetic. Reading this novel in its sociopolitical context reveals the collapse of traditional values, including artistic values, and hints at the "absurdity" of revolution in Egypt and the Arab world.

Os direitos linguísticos foram elevados à categoria de direito humano com a Declaração Universal dos Direitos Humanos (1948), mas foram necessárias várias décadas para que o direito fundamental de se expressar na própria língua fosse afirmado na Declaração Universal dos Direitos Linguísticos (1996), principal instrumento político contra a discriminação linguística. Nas últimas décadas, temos visto um esforço significativo de governos, organizações, linguistas, pesquisadores e, sobretudo, de comunidades e falantes, para garantir a manutenção e a vitalidade de línguas em contexto minorizado. A UNESCO decretou 2019 como o Ano Internacional das Línguas Indígenas, o que movimentou o cenário mundial com ações, eventos e discussões em torno das línguas indígenas, destacando o papel fundamental que estas possuem para a transmissão de conhecimentos, memória e identidade de um povo. Chamou-se a atenção para a urgência de ações em prol da salvaguarda desse patrimônio imaterial, o que teve sua culminância, no final de 2019, na Assembleia Geral das Nações Unidas onde foi proclamada a Década Internacional das Línguas Indígenas (2022)(2023)(2024)(2025)(2026)(2027)(2028)(2029)(2030)(2031)(2032). Neste contexto, as discussões sobre políticas linguísticas destinadas às línguas indígenas devem ser ampliadas, dialogando com o pensamento decolonial no campo da linguagem bem como com a interculturalidade crítica (WALSH , 2009)), por exemplo.

In the heart of Appalachia, Native American Studies has been growing for almost two decades. West Virginia is the only state totally encompassed by the Appalachian region, the mountains of which stretch from Maine to Georgia. About the size of the Navajo Nation, "wild and wonderful" West Virginia is a place of intricate ridges, hollows, and white-water rivers, and it continues as a home of traditional cultures, including its indigenous ones. The mountains themselves, some of the oldest in the world, hold close the ancient sites and living descendants of the tribal peoples who have been here for thousands of years. As archeologist Edward V McMichael noted, they have existed in West Virginia for at least 13,000 years, and the European "occupation of about 300 years amounts to only three per cent, or less, of the total time the area of the State has been inhabited" by human beings (1968). Thus, although no reservations or trust lands currently are designated in West Virginia, it would be erroneous to deny the historic and present influence of Native American heritage here. Even the more general Appalachian traditional culture reflects such values as independence, self-reliance, noninterference with others, love of the land, importance of family and "clan"-qualities often ascribed to Indian cultures and which may reflect in part the early influence Native peoples had on European immigrants as they settled here. Because of such ties, at West Virginia University, the state's "flagship" institution of higher education, Native American Studies (NAS) has established strong roots and begun to flourish. 43 The authors are grateful to all members of the Native American Studies Committee at West Virginia University who contributed information to this article. They especially wish to thank Ann Paterson for supplying material concerning the program during the 1980s. For the most up-to-date information concerning the program, please consult our website: www.as.wvu.edu/nas/

The year 2014 represents the 50-year anniversary of the introduction of the binary system of education in Australia. Using history as a policy tool, [the author] looks back at the binary system as well as its demise with the Dawkins reforms of the late 1980s to uncover the lessons learned. Four main issues are identified as enduring problems for tertiary education: the diversity and parity of esteem between the various elements of the tertiary education sector; the pathways within education and to the labour market; the place of research in mass tertiary education; and governance and autonomy.

Reproduction has been of critical significance to individuals, societies, and governments and a key site for state intervention and control, as well as official neglect and popular resistance. Brianna Theobald's Reproduction on the Reservation: Pregnancy, Childbirth and Colonialism in the Long Twentieth Century demonstrates this to be abundantly evident in the history of Native American reproduction, with a particular focus on the Crow nation, from the late nineteenth century to the present. Crafted with sensitivity and nuance, the book fills a long-lamented void in the history of reproduction and childbirth. Theobald places Native women, "what [they] said and did" (p. 10), at the center of her analysis, drawing from their own frameworks as well as theories of colonialism, including what Patrick Wolfe termed "the logic of elimination," to interpret federal efforts to intervene in Native reproduction. Based on oral histories, family records, ethnographic sources, federal government documents, and other sources, the study is organized chronologically and thematically, with chapters alternating between broader analyses of federal reproduction-related policies and practices targeting Native women and finely grained case studies focused on the Crow nation. While others have analyzed the high rates of sterilization of Native women in the 1960s and 1970s, this book places that tragic episode in the context of a much longer history of reproductive injustices and resistance. Reproduction on the Reservation makes a number of important interventions and insights. To begin, it demonstrates that the push by government agents to medicalize childbirth, while uneven, came early to the reservation, propelled by the Save the Babies infant mortality reduction campaign. Further, Theobald argues for a more complex and broader understanding of Native women's agency and responses to colonial policy. At the turn of the twentieth century, for example, a minority of women embraced hospital-based childbirth while others continued to have their children at home, usually in the care of midwives and female kin. Women like Susie Walking Bear Yellowtail, a Crow nurse, midwife, and mother who once stated that "the Indian is not militant" strove throughout her life to protect maternal and infant life and encouraged other Crow women to use the federally funded hospital and health services guaranteed 124

This article analyzes the experiences of the small Shuar community of Kenkuim (Congüime) in the Ecuadorian Amazon that since 2016 carries out gold mining through the communitarian company Exploken Minera. The case is unique in South America, not only for being the onlyexample of indigenous mining granted formal state concession, but also for its green profile, without the usage of chemicals or heavy metals. Within a setting of expanding extractivism conditionedby global capitalism and a theoretical framework of a decolonial and postcapitalist approach to sustainability, this ethnographic study deals with the expressions of resistance and adaptation ofthe Kenkuim community and how socio-cultural, ecological, and economic values are articulated by Shuar actors in relation to the new indigenous mining project. The results indicate that this mining experiment constitutes a meaningful alternative to destructive extractivism in line with decolonial and postcapitalist reasoning.

El ensayo El retorno literario de las voces antiguas en América es un breve compendio que enlista a escritores, obras, estilos y contextos, que da cuenta de la producción literaria en lenguas y culturas indígenas en el continente americano. Además, el texto representa -aunque apuradamente-una mirada actual en materia literaria, traspuesta de las lenguas indígenas a la lengua española, por parte de poetas, de narradores, de ensayistas y de dramaturgos, hablantes en lenguas vernáculas de nuestra América.

Las reformas economicas neoliberales, despues de la crisis financiera de 1991, impulsaron cambios en la economia y el desarrollo industrial y agricola de la India. Estos han involucrado a toda la poblacion y han conmocionado sobre todo a los grupos sociales clasificados como vulnerables, como las comunidades indigenas adivasis. Desde el punto de vista de las politicas publicas, lo que une a los adivasis es su desventaja economica y social; por lo tanto, se los incluye en un sustrato social al que se dirigen varios programas nacionales de desarrollo y reduccion de la pobreza. En esta narrativa se coloca la Dongria Kondh Development Agency (Agencia de Desarrollo Dongria Kondh, DKDA por sus siglas en ingles), un departamento gubernamental de mediacion entre el Gobierno central de la India y el grupo indigena dongria kondh, que ha sido objeto de esta investigacion antropologica. Este estudio, cuyos resultados se basan en nueve meses de trabajo de campo distribuidos entre 2011 y 2015, pr...

Privately executed urban development in an area can bring upon its dwellers major social and economic change, especially if undertaken without public consultation. The development of the 62 storey Bahria Icon in Karachi is a case in point. This paper investigates by way of semi structured interviews, its urban impact and ways to address the fall-outs.On face value, this development is supposed to represent ‘progress’, ‘modernization’ and ‘change’, but many aspects of physical and social development have either been compromised or overlooked. Negative impacts of the development are loss of heritage, burdening of infrastructure and the change in skyline of the city, besides many hidden fall-outs of the project. With the Bahria Icon’s development, the informal economy in the vicinity, the livelihoods of minorities, public recreational areas and the equity of the low-income settlement in the neighborhood, have also been affected, and their future is uncertain. suneela_mail@yahoo.com rah...

This essay offers a fresh perspective on the life of Ashalchi Oki (Akilina Vekshina), the first-known Udmurt writer. Based on newly discovered archival documents, it illustrates the challenging path to higher education that became accessible to Russia's Indigenous peoples and women after the 1917 Revolution.

This document contains a copy of the original 1859 annuity payment roll for the Lake Superior Chippewa bands residing in Wisconsin and Minnesota, and a roll for the Lake Superior Chippewa bands residing in Michigan and part of the Lac du Flambeau bands residing in Wisconsin.

In this article, we present a reflection on the historical trajectory that led to the construction of the Belo Monte Hydroelectric Power Plant, some of its impacts on local people, and the indigenous protagonisms that the work raised. When analyzing the history of the region of Altamira, we observe how Belo Monte constitutes the acceleration of a longterm process of advance of the exploratory and developmental frontier. Simultaneously, we aim to identify a parallelism with complementary political dimensions, which allow us to situate this history in a larger panorama of the definition of relations between indigenous peoples and non indigenous society. Finally, given the impacts of this great enterprise, we note how the Indigenous peoples resist, gaining new protagonisms, and we focus especially on the activism of the menire, the women of the Xikrin people.

En este trabajo se analiza la etno-ornitología de los indígenas qom (tobas) del Gran Chaco argentino con el objetivo de iluminar ciertos aspectos del particular entramado de relaciones que los unen con las aves. Se realizó trabajo etnográfico de campo en comunidades de la provincia de Formosa, Argentina, combinado con la identificación de aves in situ y ex situ en colecciones de museos y con guías de aves. Los resultados se organizaron partiendo de considerar las continuidades que existen entre los humanos y las aves con el fin de discutir la forma en que las mismas se intersecan y definen un universo en el que el límite entre lo humano y lo animal se diluye. Posteriormente se examinó cómo estas continuidades modifican las prácticas indígenas, retomando un análisis clásico sobre los “usos de las aves”. Finalmente, se emplearon los resultados de estas observaciones para delinear lo que se denomina la ornito-sociocosmología qom. Este concepto, fundado en la noción indígena de fauna, c...

En el Perú, los estudios históricos sobre intelectuales, a pesar de los notorios avances, siguen presentando dos grandes características. La primera es que priorizan el análisis de los personajes integrantes de la “Generación del Centenario” (José Carlos Mariátegui, Víctor Raúl Haya de la Torre, César Vallejo, Jorge Basadre, entre otros). Cronológicamente, las investigaciones suelen situarse en la década de 1920, lo que en ocasiones limita el análisis a una visión tradicional y restrictiva del pensamiento intelectual de la época. La segunda, relacionada con el dominio de la Nueva Historia Política en la historiografía peruana, es que las investigaciones tienen como objetivo mostrar que en el Perú las “élites” o una facción de ellas, sí elaboraron un proyecto político con miras a insertarnos en la “modernidad”. En ese sentido, sus aportes rescatan la trayectoria de intelectuales liberales “olvidados” que “contribuyeron” al “aprendizaje” del capitalismo o a la formación de una “cultura política peruana” y, por el contrario, se deja de lado a los intelectuales contestatarios, cuyas ideas desafiaban el orden establecido y proponían alternativas para una visión más inclusiva y crítica del país. Pensando en ampliar el espectro de los estudios sobre intelectuales en el país, el presente dossier de la revista "Pacarina del Sur" ha incidido en el estudio de intelectuales considerados como “menores”. Este enfoque busca cuestionar las visiones predominantes y darle visibilidad a figuras que, pese a su importancia, han permanecido al margen del análisis académico.

Acknowledging that development initiatives often fail to bring about the long-lasting changes envisioned, the concept of 'participation' has been promoted to support principles such as ownership and sustainability. Unfortunately, participatory approaches largely fail to engage in and incorporate people's different understandings of the world. Appreciating that when engaging in these differences, dissonance may emerge; and due to the absence of predefined solutions in collaborative settings; social learning approaches can be invaluable in the cocreation of strategies of change. Opportunities for engaging in such approaches were explored through a qualitative case study of a communal food plant garden and seedling nursery initiative in South Africa. More specifically, the (lack of) engagement in such approaches and the reasons for which, were used to shed light on why the initiative deteriorated as it did. Interviews highlighted different understandings regarding the value of the initiative and why people were reluctant to join, left and/or spent less time in the initiative, resulting in the initiative being misaligned to the priorities and preferences of the people it was intended to benefit. Engaging in social learning could have avoided this, but faces many barriers within the current approach to development.

El presente libro ostenta diversas reflexiones acerca de la situación en que se encuentran los pueblos indígenas y su relación con el Estado y la sociedad no indígena. La cuantificación que nos ofrece el INEGI en los datos del Censo de Población y Vivienda 2010, es de 15.7 millones de indígenas en México, de los cuales poco más de seis millones hablan alguna lengua indígena. Esta población está repartida en 62 pueblos indígenas que hablan 89 diversas lenguas. El censo elabora la cuantificación de esta población a través de indicadores como el hablar una lengua indígena o la autoadscripción. Estos indicadores, desde la perspectiva positivista, son suficientes, "científicos" y objetivos. Desde otras perspectivas cualitativas y en sentido crítico, se argumenta que en los censos se ocultan realidades debido al racismo inherente en la misma conceptualización y determinación de los indicadores de los censos. Esto ha sido denominado con el término etnocidio estadístico demográfic...

El presente ensayo hace un recorrido didáctico sobre la relación entre la Estadística y sus aplicaciones en el desarrollo social. Luego de un recuento histórico sobre sus orígenes y evolución, se destaca la importancia que esta ciencia ha adquirido como disciplina transversal, de apoyo, lo mismo en la investigación biológica que en la psicología o en la política. El avance de las tecnologías de la información (tic) y en general de la sociedad del conocimiento, le han dado un impulso que no había experimentado y, a partir de la primera década del siglo xxi, se proyecta como una de las disciplinas más influyentes de esta nueva centuria. Se intenta demostrar aquí la utilidad práctica de la Estadística, cómo permite ahora medir otros valores, más allá de los estrictamente económicos, para incursionar en la construcción de indicadores alternativos del progreso económico y la prosperidad, para poner en evidencia que el desarrollo de los pueblos no radica solo en el bienestar material. El documento consta de dos grandes apartados, en el primero se da cuenta de la Estadística, sus orígenes y aplicaciones como ciencia transversal; en el segundo se abordan algunas de sus más importantes contribuciones al desarrollo social, mediante una recopilación de argumentos, tesis, concepciones y prácticas, en el ámbito internacional y nacional, sobre el tema de las nuevas alternativas para la medición del bienestar, precisamente para hacer evidente la idea de que el desarrollo va más allá del crecimiento económico.

In an architectural context, the term "vernacular" typically designates the constructed works of those who exercise their design skills as builders, carpenters, or masons rather than academically trained architects. The houses of Sisteron, a village in the Southern French region of Provence, result from the labor of these vernacular figures.1 In his 1918-20 painting titled Sisteron, Amédée Ozenfant depicts interlocking hillside houses and the Porte du Dauphiné, one of the gates of the village's citadel.2 Aside from these recognizable motifs, the painting is more informative of Ozenfant's creative agenda than of the architectural actuality of Sisteron at the time of his visit. The artist visibly departs from naturalism by rendering Sisteron's beige facades in shades of burnt orange and deep crimson. Most importantly, Ozenfant does not represent doors, windows, or shutters that punctuate these facades, thus depicting these vernacular buildings as abstract geometrical volumes more akin to Platonic solids than lived-in dwellings. When represented in this abstracted manner, the architecture of the village is hardly distinguishable from the rocky hill on which it stands. While pyramidal volumes may be interpreted as slanted roofs, the cubic masses at the center of the composition cannot be strictly identified as either natural or architectural. In his autobiography, Ozenfant recalls appreciating Sisteron for its geometry: "I saw Provence for the first time in Sisteron, where I stopped for two days [in 1914] to draw because I was in awe of the admirable alliance between the strongly calculated architecture of the star-shaped citadel à la Vauban and the natural architecture of the rock, which appealed to my spirit's geometrical taste."3 In his painting, Ozenfant emphasized the features of Sisteron that he appreciated the most, geometry in nature and architecture, thus proposing an idealized and fundamentally subjective depiction of the Provençal village. Like Ozenfant, several other key figures of the European avant-garde-including Raoul Hausmann, Georges Braque (pp. 54-55), and Le Corbusier-expressed their deep interest in Mediterranean vernacular architecture and its geometrical predisposition.4 Sisteron is an essential instance within this extended history of creative interaction between modern art and Mediterranean vernacular architecture.

Capacity building for globally competent educators is a 21st Century imperative to address contemporary complex and constantly changing challenges. This action research project is grounded in positive psychology, positive organizational scholarship, relational cultural theory, and relational leadership practices. It sought to identify adaptive challenges educators face as they try to integrate globally competent teaching practices into their curricula, demonstrate learning and growth experienced by the educators in this project, and provide guidance and solutions to the challenges globally competent educators face. Six educators participated in this three-phase project, which included focus groups, reflective journal entries, and an exit interview. Data were collected, grouped into emergent themes, and organized into cohesive categories. The data from this project supported the creation of two foundational models for educating for global competence. The first is pedagogical and the ...

Este texto tem como propósito oferecer um suporte teórico-metodológico para uma pesquisa de doutorado, que pretende analisar o processo de migração de cearenses ao Marajó, maior arquipélago flúvio marítimo do mundo. É difícil pensar o Marajó do século XX e XXI sem a presença nordestina e cearense no século XIX. Segundo Costa (1940): "... nas grandes investidas da civilização amazônica, o cearense foi sempre o elemento preponderante." (COSTA, 1940, p. 104). Conforme registrou Samuel Benchimol: "A Amazônia, em verdade, formou-se à imagem do cearense e da seringa, chaves da nossa formação social e econômica." (BENCHIMOL, 1977, p. 144). Dione Leão, antropóloga, também indica que, entre outros (nordestinos, judeus e americanos), o cearense esteve entre os principais atores nas migrações ao Marajó (LEÃO, 2018). Embora não tenha tido um papel tão abrangente no Marajó, "formado por matrizes indígenas e africanas, sem esquecer lusitanos, nordestinos, judeus marroquinos, entre outros grupos e nacionalidades" (PACHECHO, 2024, p. 31), é necessário desvelar a história social do cearense nessa região. Assim, pelas marcas de autores da História Social, buscarei analisar a migração cearense ao Marajó do século XIX, especialmente no período entre 1877-1900, mediante documentos escritos e narrativas orais de descendentes, discutindo identidades assumidas em diferentes períodos históricos no regime das águas. O desenvolvimento econômico da Amazônia é atribuído, na perspectiva de Benchimol (2000, p. 28), ao povoamento da região, sendo a primeira a colonização portuguesa com as 1 Escrito para a disciplina Teoria e Metodologia da História, ministrada pelo Dr. Prof. Karl Heinz Arenz, no primeiro semestre de 2025, no PPHIST-UFPA.

'God's own country' is how the southern Indian state of Kerala packages itself for international consumption. A serene mountain range, the Western Ghats, runs along the state's eastern border with Tamil Nadu, though the hills quickly drop off on approach to the western coastline along the Arabian Sea. Like its topography, Kerala's political economy is characterised by extreme variation. The first place in the world to elect a communist government, Kerala simultaneously ranks highest among Indian states in the provision of basic needs, at measures comparable to those found in Japan, South Korea and Taiwan, and displays per capita production levels well below the national average. The state has defied conventional notions of development, improving human index measures even at times of economic stagnation.

There is a dearth of criminological scholarship on how the political persuasions of governments affect Indigenous people as it relates to human rights and environmental consequences, whether positive or negative, for Indigenous peoples. To address this gap, we develop a comparative instrumental case study of the policies concerning Indigenous peoples implemented during two political periods in Brazil: the administrations of presidents Silva (2003–2010) and Rousseff (2011–2016) and the administrations of Temer (2016–2018) and Bolsonaro (2019–). We explore the consequences for Indigenous peoples of these leftist and the right-wing governments. We argue that governments of both political leanings victimize Indigenous populations, with leftist governments using structural violence and right-wing governments engaging additionally in symbolic and direct violence.

This research paper examines the sociocultural phenomenon of women relocating to their husband's household after marriage, with a focus on the psychological, social, and cultural adjustments involved in this transition. It explores how women navigate the challenges of leaving familiar environments to integrate into new family systems, often adopting unfamiliar roles, customs, and identities. Drawing on cross-cultural studies and personal narratives, the paper investigates the effects of this displacement on women's sense of self, agency, and belonging. In the context of Nepal, this transition is especially intense and emotionally overwhelming. Women are expected to leave behind not only their homes, but also their support systems, communities, and familiar ways of life. Entering a new household where no one but the husband is familiar, they often face a profound sense of isolation and cultural shock. The husband, in many ways, becomes a guide in this new world-but if that support is lacking or withdrawn, the woman is left to navigate a foreign and sometimes unwelcoming environment alone. This can lead to significant psychological distress, including anxiety, depression, and a loss of identity. In extreme cases, these emotional and cultural pressures may contribute to marital breakdown and even divorce. This paper highlights the seriousness of this cultural displacement, while also examining the coping mechanisms and resilience strategies women develop to survive and adapt within challenging family structures. The aim is to spark deeper awareness of the hidden emotional struggles women face after marriage and to encourage the development of more supportive environments within marital homes.

de los Tsáchilas (27-12-2010)", por la presente autorizo a la UNIVERSIDAD CENTRAL DEL ECUADOR, hacer uso de todos los contenidos que me pertenecen o parte de los que contienen esta obra, con fines estrictamente académicos o de investigación. Los derechos que como autor me corresponden, con excepción de la presente autorización, seguirán vigentes a mi favor, de conformidad con lo establecido en los artículos 5, 6, 8,

We acknowledge and pay respect to the traditional and sovereign territory of the Boonwurrung and Wurundjeri peoples of the Kulin Nation, the Traditional Owners of the land on which we work. We pay our respects to Elders, past, present and emerging, and to the numerous Indigenous peoples who have crossed this land through the millennia. We further extend that respect to creation ancestors across the Kulin Nation and to the agency of Country itself, including tarrang (trees). This story began with a Cultural Heritage Management Plan for Western Water. I was there as a field rep for the Boonwurrung. My first feeling of this place was: Gee, look at all the destruction. At the bottom of the activity area was this tree, just lying there in front of the horse stables. As soon as I saw it, I thought: That's a scar tree. The scars on this tree aren't cut by steel axes; they're made by stone that the fella had to sit there and make. And up the top end of the paddock there was a massive artefact scatter, with thousands of objects. All different types: silcrete quartz, tachylyte, amazing quality tools and materials. Even though this place has gone through all this destruction, there's still evidence of our old people there. This place was someone's home. If you go down there today, there's a big eagle's nest that's rested up there on the river; that's his home. Up the road where this tree was, there's another marked tree that's still in the ground, still growing. Our voices can be silenced, but the evidence of our old people, you cannot dismiss. 1 -Boonwurrung cultural practitioner and heritage officer David Tournier 1 Unless otherwise noted, the quotes in this text are from the symposium accompanying the exhibition More Than a Tarrang (Tree), held 2 November 2023 in the Melbourne Museum Theatre.