Indigenous Peoples have been historically Othered in society but also through the use of the media. This phenomenon is based on historic asymmetries of power that are still present in the modern...Show moreIndigenous Peoples have been historically Othered in society but also through the use of the media. This phenomenon is based on historic asymmetries of power that are still present in the modern day. One contemporary example of this is that of the participation of Indigenous Peoples in Colombia, in particular the Minga, during the protests in 2021 known as the Paro Nacional. Though this period had a wide participation of vast groups of society protesting (students, feminist groups, workers unions, and other marginalised groups), the way the Minga was covered in the media was distinct in highlighting the danger they posed compared to these other groups. Thus, this research focuses on answering why were the Indigenous grouping (the Minga) portrayed as dangerous when they protested in the Paro Nacional of 2021? The central argument proposed is that this is due to the media’s power alongside the government in wanting to maintain the colonial subjectivities of Indigenous people that were posing a threat to social order during these unusually disruptive protests. To do so the research uses a multidisciplinary methodology of historical primary source analysis and frame analysis, from the cultural studies discipline, to shed light on the Othering narratives present in the chosen sources in the Colombian media during the Paro Nacional of 2021. This research not only proves important for the local Colombian context but is also relevant globally as the Othering of minorities through the media can limit the effectiveness of social justice anywhere.Show less
Canada’s history has been shaped by settler colonialism. The Indigenous populations who had lived on the territory prior to the arrival of European colonists are now marginalized groups. But how...Show moreCanada’s history has been shaped by settler colonialism. The Indigenous populations who had lived on the territory prior to the arrival of European colonists are now marginalized groups. But how did they go from being trading partners to being forced into reservations? This thesis investigates changes in notions of political authority of Indigenous Peoples in Canada in the eighteenth and nineteenth centuries. The findings include proof for a plurality of practices between settlers and Indigenous communities in the eighteenth century. In the nineteenth century, this plurality disappeared, and was replaced by the imposition of European practices on Indigenous Peoples. This change was due to a changing political landscape in the colony, with the Canadian colonial government gaining more independence and changing the doctrine on relations with Indigenous Peoples. These changes resulted in Indigenous Peoples being stripped of their political authority and ultimately falling under the authority of the Canadian colonial government, which had gained power in the same century.Show less
The Rights of Nature is a new paradigm shift which holds that Nature has fundamental rights. Proponents claim that this new form of ecological governance will create sustainable solutions for...Show moreThe Rights of Nature is a new paradigm shift which holds that Nature has fundamental rights. Proponents claim that this new form of ecological governance will create sustainable solutions for environmental degradation as well as expand the cultural heritage and rights of indigenous peoples. However, there lacks sufficient transparency to what extent these claims are accurate. The goal of this thesis is to investigate the Rights of Nature from a cultural heritage perspective in order to create greater understanding and clarity. The core of the research is to look at the interrelation between the Rights of Nature, landscape protection and heritage studies. In turn, this interrelation can reveal to what extent the Rights of Nature truly expands the cultural heritage and rights of indigenous peoples as well as promotes environmental protection. The research focuses on the parallel cases of Ecuador and New Zealand where the Rights of Nature are legally recognised but approached in different ways. First, the research takes a closer look at the origins, developments and characteristics of the Rights of Nature movement, including the interrelated expansion of the human rights development. Second, the heritage focus reveals that western and indigenous heritage values have a different conception of the human-Nature relationship. Indigenous heritage values reflect an intimate relation with Nature where both humans and the natural world are equally interconnected. In contrast, western heritage values reflect a dualistic perspective on the human-Nature relationship, where human culture is separated from Nature and often in dominion over Nature. These contrasting conceptions, in turn, shape the way cultural landscape protection as well as the Rights of Nature is defined and expressed. From a pure theoretical framework, the Rights of Nature carries both elements of western and indigenous heritage values, however, this is not straightforward and remains ambiguous. The case studies show that Ecuador and New Zealand carry both strong and weak elements in how the implement their Rights of Nature. As a result, the countries have a different outcome in how they protect their cultural landscapes in relation to environmental challenges as well as to what extent they expand the cultural heritage and rights of indigenous peoples. The research presents a variety of conclusions, but the main point is that the Rights of Nature can be regarded as a small step forward in the recognition of Nature’s right, however, it is not the end-solution. So far, the Rights of Nature does not sufficiently expand the cultural heritage of indigenous peoples as well as provides straightforward solutions to environmental degradation. Alternatively, when the western legal system changes its fundamental normative rules that define the principles of rights to a relationship framework, indigenous people’s rights and cultural traditions can be easier embraced. We need a language of law that brings to light the patterns of relationship rather than hides it in structures of hierarchies, boundaries and competing interests. When relationship patterns become the intention within the legal framework, the Rights of Nature can become more effective in bringing about its aim.Show less
The Arctic is often perceived to be a vast empty space, the world’s inhospitable and politically unimportant hinterland. Increasingly at the forefront of the global climate change precipice, the...Show moreThe Arctic is often perceived to be a vast empty space, the world’s inhospitable and politically unimportant hinterland. Increasingly at the forefront of the global climate change precipice, the attention the Arctic receives predominantly reflects a passive region that serves as a dire warning of the environmental degradation to come. In reality however, the Arctic is home to over 500,000 indigenous peoples whose heritages reflect thousands of years of subsistence living and adaption to the region’s environment. The political agency of indigenous peoples in the Arctic is integral to the innovative and collaborative space. As a result, indigenous knowledge is an important component for understanding Arctic international relations and developments. However, the narrow framework of mainstream International Relations is unequipped to sufficiently address this reality. This thesis asks: How do Arctic indigenous peoples’ knowledge and perspectives pose a challenge to prevailing International Relations assumptions? With a focus on the challenges and new perspectives that indigenous knowledge offers to the assumptions of state-centrism, agency, cooperation, territoriality, sovereignty and modernity, this thesis endeavours to include indigenous views in a more inclusive and globally representative International Relations. Is it sufficient to analyse the indigenous political role in environmental protection and sustainable development as one of a non-state influence, pressuring states to make environmentally conscious decisions in their policies? Are indigenous political and social arrangements in the Arctic merely an anomaly formation of significant authority within the regular framework of state interactions? This thesis argues that the variety of indigenous beliefs, worldviews, and knowledge provide more discerning and apt frameworks for International Relations theory to understand indigenous peoples’ involvement in Arctic politics.Show less
In the past, archaeologists and Indigenous Peoples did not always co-operate well. This has changed for the better, but is that also reflected in documentaries about archaeology? Indigenous Peoples...Show moreIn the past, archaeologists and Indigenous Peoples did not always co-operate well. This has changed for the better, but is that also reflected in documentaries about archaeology? Indigenous Peoples have been mis- and underrepresented in the mainstream media. It is therefore important to show the relationship between Indigenous Peoples and archaeologists in a correct way. Thus the research question of this thesis is: How are Indigenous Peoples (re)presented in contemporary documentaries on the archaeology and heritage of Central America? This was studied by analysing three documentaries. The cinematic language was explained in chapter two in order to be able to analyse documentaries. Then ethnographic content analysis was used to set up categories and variables to collect data from the films by analysing the characters. A definition of if a character was considered Indigenous or not was set up by studying the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), and the discussion between scholars on different definitions for Indigenous Peoples. The analysis of the data showed that from the three movies, with a total of 29 characters, only two characters could be considered Indigenous. This means that in these movies the Indigenous perspective was underrepresented. Also, some of the variables showed that these Indigenous characters were treated differently than other characters. Western filmmakers or production companies should be aware that they are not inclusive, which they should be according to UNDRIP. Western filmmakers should start collaborating with Indigenous Peoples when making movies about their history and heritage, because then Indigenous Peoples can regain control of their stories and represent themselves.Show less
Today, we still live in a world of colonisers and colonised. The colonising mentality is still very much present even if most of us are oblivious of it. Some minority groups are vulnerable to this...Show moreToday, we still live in a world of colonisers and colonised. The colonising mentality is still very much present even if most of us are oblivious of it. Some minority groups are vulnerable to this philosophy as they can get assimilated or oppressed by larger groups of people. Indigenous Peoples, which is a broad term used to unify all Peoples native to a land which was colonised by foreigners, continue to be under threat of losing cultural traits from an undesired assimilation. This MA thesis explores the relations between Indigenous Peoples and their traditional knowledge on plants with foreign corporations and states and their medicinal knowledge. It is common for states to fund research on Indigenous lands in order to acquire their knowledge on medicinal plants. This is part of the larger type of research which we call bioprospecting. This process becomes problematic because the approach can infringe Indigenous Peoples rights. Biopiracy, which involves the theft of Indigenous knowledge on biological materials, is common within bioprospecting. The early 1990’s had seen a legal turn which was favorable for Indigenous Peoples in defending their rights against this said biopiracy. By combining many international legal instruments, it is possible to frame unlawful behavior by foreign corporations, but it seems very difficult to do so with one single instrument. So, this young legal framework still needs to be developed. After reviewing a handful of cases, some of which happened before the implementation of law on this topic, a few things were more obvious than others. First, the new legal instruments made a difference as we saw a change towards a respectful approach in more recent years. Second, although benefits are not explicitly displayed by the case studies, which were all ultimately failures, all parties involved should have access to equitable benefits if all laws and ethics are followed. One of the most important steps to follow in order to respectfully carry on with a bioprospecting project is the concept of free, prior, and informed consent (FPIC). The latter is imperative for a peaceful and respectful relationship between the parties involved, whether it is the foreign visitors or the native Peoples. Finally, the most important insight which is understood by the comparison of these cases is the prominent clash between “Western” philosophy and Indigenous philosophies. This brings us back to the colonial mindset most of us still have today. Many take their lifestyle for granted and assume that everyone has the same way of life. Evidently, the cases disprove this claim, as Indigenous knowledge is often assumed to be the same as science, which it is not. It is by acknowledging this that on-site practices must be changed. Indigenous knowledge and science can work together in the same realm only if no party assumes that their ways are better than the other’s.Show less
This thesis comprises the investigation of the differing manifestations of re-using Maya monumental architecture. It is focused on the region of Yucatán, the case studies being the Tigrillo Palace...Show moreThis thesis comprises the investigation of the differing manifestations of re-using Maya monumental architecture. It is focused on the region of Yucatán, the case studies being the Tigrillo Palace Complex at San Bartolo (Guatemala), the E- Group at Tikal (Guatemala), and an ancient Maya E-Group located in the contemporary community of Todos Santos Cuchumatán (Guatemala). The main focus lies in the analysis of the perception, meaning and function of architectural spaces, considering both past and present perspectives, in regard to the choices made by peoples in terms of how and why to re-use these structures. What do the diverse kinds of re-use and remodeling imply about notions of continuity and change within Maya society? What methods can be used to illuminate how people perceived their past? The Tigrillo Palace Complex at San Bartolo was completely reconstructed by settlers after the site was re-inhabited in the Late Classic period after 400 years of abandonment. A different kind of re-use is visible at the E-Group at Tikal, which was preserved through centuries of constant overbuilding, but subsequent construction phases did not exactly mirror those of the previous periods. The third case study, an ancient Maya E-Group complex located in the town of Todos Santos Cuchumatán, features monumental structures that are now re-used in the present day by the local indigenous community through ceremonial and ritual activities taking place within the building complex. This study will compare and contrast the three diverging ways of re-use and re-interpretation of monumental architecture from the past and consider its role in the present. Especially the study of how contemporary Maya peoples are incorporating ancient Maya structures into their daily lives is aimed to shed light on the potential of including Indigenous Peoples into scientific research. Furthermore, one central aspect of this work is raising awareness for the situation of Indigenous Peoples in Mesoamerica, and to discuss how archaeological approaches can be designed to benefit not only archaeologists, but also indigenous communities. The potential of including Indigenous specialists into research should be recognised and made use of; in addition to this, it is crucial to include indigenous voices and opinions - not merely as consultants of Western researchers, but as specialists themselves that can actively and freely participate in the planning and implementation of research projects.Show less
In the fall of 2012, in reaction to proposed legislation by the Canadian government, the actions of four women, three of which of First Nations descent, led to a grassroots activist movement called...Show moreIn the fall of 2012, in reaction to proposed legislation by the Canadian government, the actions of four women, three of which of First Nations descent, led to a grassroots activist movement called ‘Idle No More’. This movement has since inspired many people to take action for Indigenous rights and environmental preservation. In this thesis I will research which historical, social, economical, environmental and political factors contributed to the origination and the continuing impact of the Idle No More movement to answer the question: who is Idle No More, and what does being Idle No More mean to those involved?Show less
