The recognition of the distinct
identity of Indigenous people and the cultural, economic and political values that characterise this identity are essential to the development agenda of Indigenous people.
Linking economic development outcomes to social, ecological, political and cultural factors supports an approach which integrates the distinct
identity of Indigenous people and their unique relationship to land into the development process.
Through native title, governments and courts had an opportunity to give legal recognition to the distinct political
identity of Indigenous people.
The Committee on the Elimination of Racial Discrimination has recognised that measures that seek to protect the culture and
identity of Indigenous peoples may constitute legitimate differential treatment and therefore be non-discriminatory.
The most recent statistical profile of the material circumstances of Indigenous peoples» lives in Australia (48) indicates that addressing their disadvantage through policies that take no account of the unique social, political and cultural
identity of Indigenous people has not proven successful.
It was an opportunity to give recognition to the distinct political
identity of Indigenous people and the cultural, economic and political values that characterise this identity.
This shift in thinking was important because it heralded a new approach to redressing historical dispossession based, not on the belated generosity of the State that had benefited from it, but rather as a matter of right, based on the distinct
identity of Indigenous people, their laws and customs.
It can not be said, and the government has not demonstrated in either its submissions to the CERD Committee or its submissions to the present Committee, that the disparate impact of the four abovementioned sets of provisions can be justified by reference to the aims of CERD ie to overcome racial discrimination and to protect the cultural
identity of Indigenous people.
Thus in relation to measures that establish «special tribunals to deal with native title matters», (44) there is no particular requirement that these tribunals meet Australia's obligation to overcome racial discrimination or protect the cultural
identity of Indigenous people.
[106] Such curtailment is contrary to human rights norms which require adequate recognition and protection of native title in order to safeguard the distinct
identities of indigenous peoples and hence achieve substantive racial equality.
There are also increasing numbers of Indigenous associations being formed to represent the interests and reflect
the identities of Indigenous groups and communities.
Not exact matches
Swahili is influenced by the confluence
of what the late African studies professor Ali Mazrui called the «triple heritage,» namely the
indigenous Bantu languages and
identity, Islamic religion, and Western traditions.
The prime example
of this being the development since the nineteenth century
of an
indigenous sense
of Indian national
identity and the construction
of a single «world» religion called «Hinduism.»
Francis had previously urged Chileans to listen to
indigenous people who are «often forgotten, whose rights and culture need to be protected lest that part
of this nation's
identity and richness be lost».
In Latin American Pentecostalism, one discovers the reflection
of indigenous movements and waves
of immigrants in search
of new
identities.
Original from Chinese
indigenous organic materials with
identity and traceable control for the whole supplying chain, Fenchem supplies super quality
of organic certified plant oil and green tea extracts.
In a paper, published in Antiquity, researchers have provided new understandings about the formation
of emergent cultural
identities in the Caribbean that challenge historic accounts
of indigenous extinction.
And as
indigenous people lose these vital aspects
of their lives, their
identity is lost, too.
She's also exploring whether those with a stronger sense
of their
indigenous identities are less likely to participate in unprotected sex, drinking, and gangs.
Dr Jago Cooper said: «For the millions
of indigenous peoples living in the Caribbean before European arrival, caves represented portals into a spiritual realm, and therefore these new discoveries
of the artists at work within them captures, the essence
of their belief systems and the building blocks
of their cultural
identity.»
The MDGs did not reflect the needs and concerns
of indigenous peoples on self - determination over their territories, natural resources, cultures,
identities and languages.
Students discuss culture,
identity and the impact
of government - mandated residential schools for
indigenous children in the U.S. and Canada using photography and reporting by Daniella Zalcman.
She also holds a BA with honors from the University
of Washington in Anthropology, where she completed a thesis in 2010 on the topic
of language and
identity among
indigenous individuals in Oaxaca, Mexico.
Against the advice
of Thomson, trees had been planted and they had slowly choked the course
of its
indigenous heath and bracken, its width and, ultimately, its
identity.
Traveling to more than 40 countries as a solo female traveler on a mission to make the world a better place, she devotes herself to bringing enlightenment towards
indigenous cultures and their strifes to maintain their ancestral
identities in the face
of the ever - pressing modern world.
«As with other coastal
indigenous nations, Chumash people are restoring our heritage
of intimacy with the sea for the dual purpose
of protecting her and as a means
of rediscovering our dignity and
identity as a people sprung from this place.»
One
of the most cosmopolitan islands in Greece, Mykonos is known for its beaches and diverse nightlife but manages to retain a strong
indigenous identity despite its popularity.
The pervasive theme
of reclamation and empowerment resonates in Shelley Niro's work, which redefines contemporary
Indigenous experience and
identity, particularly for women.
Collectively, these artists explore notions
of culture,
identity and the complex colonial histories
of Indigenous people using photography, film and new media.
Her work focuses on themes
of identity, and challenges stereotypes and colonial representations
of Indigenous peoples, with a particular focus on
Indigenous women.
She is a member
of Black Salt Collective, whose members are all Black, brown, and
indigenous women, creating work about ancestry and
identity in a contemporary context.
In addition to addressing concerns
of identity and gender, this project calls attention to Gutierrez's heritage as a bi-racial Latin American: «I am committed to glorifying the beauty and artistry
of Guatemalan crafts and textiles, both preserving traditional representations
of dress, and bringing them into the 21st century are crucial in sustaining Guatemala's
indigenous artisan communities.
Merging the spiritual traditions
of their native Africa with those
of the
indigenous populations and some Christian elements, they created their own festival and pageant traditions, an idiosyncratic mix
of shared and imported
identities and memories.
A pioneer
of Conceptual art, the Los Angeles — based artist has worked with composer Sean Griffin to translate language from four influential speeches or manifestos into musical notation: Malcolm X's last public speech, made in 1965 in Detroit's Ford Auditorium; Peace, Power, Righteousness: An
Indigenous Manifesto (1999), by Canadian Mohawk scholar and activist Taiaiake Alfred; «Indocumentalismo Manifesto — an Emerging Socio - Political Ideological
Identity» (2010), by Raúl Alcaraz and Daniel Carrillo; and the Declaration
of the Rights
of Woman and the Female Citizen, written by French activist and writer Olympe De Gouges in 1791.
At the Whitney Museum, Durham's movement from an explicit engagement with Native
identity to one more focused on
indigenous concerns with colonialism and power (some
of which may be the result
of ongoing public attempts to disprove his earlier claims
of Cherokee heritage) began to occur after the first gallery
of work.
Her work demonstrates a keen interest in communicating complex ideas around
Indigenous identity and bicultural living through the examination
of cultural histories.
In Takndare's work, issues
of Papuan people and
identity take centre stage, focusing on how
indigenous Papuans have transformed as a result
of political changes.
Kothis (effeminate, underprivileged, homosexual men), Hijras (eunuchs), and Giriyas (partners
of kothis and hijras) are
indigenous terms used by queer working class and transgendered men, in their own dialect, to de ne their particular sexual
identities.
Eusebio Siosi (Riohacha, 1971) is a visual artist, architect and cultural producer who works in collaborative projects with the
indigenous Wayuu ethnic community and the cultural
identity of which he is part.
Her curatorial work has largely concentrated on re-contextualizing
Indigenous time - based media to examine the underlying philosophical complexity
of the work as well as rethinking how culture and
identity are framed by contemporary artistic discourses.
Thus, the problems
of transculture in one's artistic practice — as it is called today — may focus either on the Other as a source
of identity, or on one's changing sense
of Being in relation to
indigenous forms
of culture.
The show is broken up into four sections that provide a distinctly
indigenous view
of identity, notions
of time, relationship to the landscape (and the resources they hold) and how history is told and archived.
Arranged in three sections — Landscape and
Identity, The Avant - Garde Explosion, and Breaking Boundaries: Post 1960s Diversity & Dystopia — the show will explore the modern colonial history
of Latin America; the importance
of landscape painting in the formation
of distinctive national
identities; the influence
of Symbolism, the Latin American role in the formation
of an international style; the variety
of Latin American avant - gardes including Surrealism and hard - edged Abstraction; modern depictions
of indigenous peoples and customs; progress and modernity in the age
of the metropolis; and transgressive challenges to prevailing artistic idioms.
Dimensions
of Indigenous & Cultural
Identity Politics November 28, 2016 - February 4, 2017 at Intermedia Arts Read more.
«If we're starting to talk about culture and
identity and lack
of communication between
Indigenous and non-
Indigenous people — often culture and language will be at the root
of any conflict around the world.
Kiefer studied with Joseph Beuys in the early 1970s, but soon began to develop his own, deliberately
indigenous set
of subjects and symbols that he used to explore the fraught territory
of German history and
identity.
Trudeau made youth involvement in politics a pillar
of his political
identity, yet he seems to turn a deaf ear when we speak up on
Indigenous rights and climate science.
The impacts associated with these changes are both positive and negative, and are most pronounced in relation to the migration patterns, health and range
of animals and plants that
indigenous groups depend on for their livelihood and cultural
identity.
-- Loss
of common pool resources, sense
of place, and
identity, especially among
indigenous populations in rural coastal zones.
The author also discusses the blood quantum rule, cultural appropriation,
Indigenous use
of intellectual property laws, Two - Spirit
identities (
Indigenous transgender individuals), the landmark Delgamuukw and Tsilhqot» in cases (recognition
of Aboriginal title), non-benign myths about
Indigenous peoples, the six - volume Truth and Reconciliation Commission
of Canada (TRC) final report on the residential school system where at least 6,000
Indigenous children died, Canada's Stolen Generations (between 1960 and 1990, 70 - 90 %
of Indigenous children in Canada were removed from their homes and placed into non-
Indigenous homes), Inuit relocations, the issue
of access to safe drinking water for First Nations communities, the five - volume report
of the Royal Commission on Aboriginal Peoples,
Indigenous lands, education, treaties, and treaty - making.