"En el umbral del nuevo siglo, las naciones indígenas en Colombia pasaron de ser presentadas en el cine y el video a ser agentes de su representación: para esto, pueblos e individuos han delineado estrategias de apropiación y comunicación. Gente alzada en cámaras analiza cómo dos directores de
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origen indígena, Mileidy Orozco (embera eyábida) y Luis Tróchez (misak), “canibalizan” o se apropian de las cámaras de video en espacios institucionales occidentales —universidades, en este caso— para adquirir una forma de operar con ellas. El resultado de esta transacción entre lo propio y lo ajeno son películas documentales en primera persona del singular, obras que responden a las necesidades políticas y afectivas de los autores, quienes a través del acento autobiográfico reflexionan sobre el exilio, la migración, la desterritorialidad y el racismo en un espacio-tiempo globalizado. Así, este libro es una apuesta por comprender la experiencia individual indígena contemporánea en el mundo histórico a través del dispositivo audiovisual como medio para construir memoria, dialogar interculturalmente o movilizar a las comunidades en procesos de resistencia, entre otros." (Resumen)
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"Long before the COVID-19 crisis, Mexican Indigenous peoples were faced with organizing their lives from afar, between villages in the Oaxacan Sierra Norte and the urban districts of Los Angeles, as a result of unauthorized migration and the restrictive border between Mexico and the United States. B
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y launching cutting-edge Internet radio stations and multimedia platforms and engaging as community influencers, Zapotec and Ayuujk peoples paved their own paths to a transnational lifeway during the Trump era. This meant adapting digital technology to their needs, setting up their own infrastructure, and designing new digital formats for re-organizing community life in all its facets—including illness, death and mourning, collective celebrations, sport tournaments, and political meetings—across vast distances. Author Ingrid Kummels shows how mediamakers and users in the Sierra Norte villages and in Los Angeles created a transborder media space and aligned time regimes. By networking from multiple places, they put into practice a communal way of life called Comunalidad and an indigenized American Dream—in real time." (Publisher description)
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"This research explores the significance of local radio in preserving and assisting indigenous communities and languages in the tribal region of Jharkhand, India. The study highlights the involvement and engagements of “Asur Radio,” a community radio in the interest of the tribal community named
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– Asur. This study further explores how a community radio started by a primitive vulnerable tribe has kept the community together. The study employs a qualitative research technique using in-depth interviews and focus-group discussions with people closely connected to Asur Radio, including the Asur community. The findings through focus group discussions and in-depth exploration revealed that this newly launched community radio has a deep impression on community engagement and participation among the tribes benefitting the community and making the community radio more viable and justifiable." (Abstract)
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"This article offers a critical review of Brazil’s Indigenous language broadcasting landscape, from traditional analogue transmission to podcasts and online radio. The study introduces Brazil’s Indigenous linguistic diversity and locates the current vitality of Indigenous languages within Brazil
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’s constitutional provisions and broadcasting legislation that both support and impede programming in languages other than Portuguese. Following an assessment of media penetration and uptake, and a contrastive review of four Brazilian radio stations that have either substantial Indigenous content or a dedicated focus on Indigenous issues, the article concludes with an assessment of the outlook and challenges for programming in this sector." (Abstract)
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"Indigenous Language for Social Change Communication in the Global South brings together voices from the margins to engage in dialogue about common social change issues in Latin America, Africa, and Asia. This book argues that resistance and social movements, expressed in music and songs and exchang
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ed via radio, remain fundamental to ensure that the linguistic and cultural diversity of the world progresses despite colonizing pressures. Contributors present cases that explore how indigenous communities use mediums such as the radio to help support their language, identity, and expand their own social change. Highlighting the centrality of music in the development of political discussions and language as a central part of collective identity, contributors analyze how these mediums function as both a vessel and a link for information and cultural cohesion of those engaging in social change." (Publisher description)
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"El presente libro rastrea los prejuicios e intereses que se camuflan tras el lenguaje sobrio y formalmente objetivo que el diario El Comercio -publicación de bandera del grupo empresarial mediático más poderoso del Perú- usó para informar sobre el Baguazo, es decir, el conflicto social que el
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5 de junio del año 2009 causó la muerte de 34 personas, durante un enfrentamiento entre los miembros de las comunidades indígenas de la Amazonía y de las fuerzas del orden. Los primeros protestaban contra la decisión del entonces presidente Alan García, de promulgar un centenar de decretos legislativos para favorecer el avance de las industrias extractivas en la Amazonía, sin importar el alto coste ambiental y social que su modelo de desarrollo económico implicaba para los pueblos originarios de esta región." (Descripción de la casa editorial)
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"Indigenous Peoples are increasingly being sought out for research partnerships that incorporate Indigenous Knowledges into ecology research. In such research partnerships, it is essential that Indigenous data are cared for ethically and responsibly. Here we outline how the ‘CARE Principles for In
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digenous Data Governance’ can sow community ethics into disciplines that are inundated with extractive helicopter research practices, and we provide standardized practices for evolving data and research landscapes." (Abstract)
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"[...] in popular imagination and policy Indigenous peoples often appear to be caricatured and misrepresented, for instance through tropes of Indigenous peoples as custodians of the environment or especially vulnerable to environmental change. These framings matter because they can result in disaste
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r management policies and practices that do not capture Indigenous peoples' complex realities. However, these framings have not been analysed in the context of disasters. In this article, we aim to better understand these framings through a critical discourse analysis of how Indigenous peoples in disasters are represented in the expert news media. We identify five discourses, including a dominant one of disasters as natural phenomena to be addressed through humanitarianism and technocratic interventions. Such discourses render Indigenous peoples helpless, depoliticize disasters and are justified by framing governments and NGOs as caring for Indigenous peoples. However, we also identify competing discourses that focus on systems of oppression and self-determination in disaster management. These discourse recognise disasters as political and include discussion of the role of colonialism in disaster creation. As care emerged as a means through which intervention was justified, we conclude by asking questions of who is cared for/about in disasters and how that care is performed". (Abstract)
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"Risk and crisis communication (RCC) is a complex constellation of multiple actors, platforms, and voices. It involves institutional actors but also laypeople. Participation by social media users can both facilitate and obstruct effective RCC. The present study draws on in-depth interviews with Swed
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ish Facebook users, and explores motivational factors for lay participation in RCC in the context of vaccination utilizing Peter Dahlgren’s (2011) model. The contributions of this study are threefold. First, it identifies three dominant clusters of participation motivations: personal interest, information brokerage, and persuasion. Second, the results show that Facebook sociality is characterized by asynchronous communication, loops, and widespread hostility. Third, degrees of content visibility set up “zones of peace” (backstage, safe communication spaces) and “zones of fight” (frontstage, open sub-arenas where various views on vaccination are debated). Moreover, the study finds that these forms of sociality and levels of visibility can both strengthen and undermine user motivations." (Abstract)
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"This article examines, with ethnographic lenses, the emergence of shared networks in the Tseltal and Zapoteco communities in Chiapas and Oaxaca (Mexico). ‘Shared networks’ are first-mile signal-sharing practices that articulate interconnection infrastructure and values of coexistence to, in the
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cases studied, extend the internet to areas where the services of existing larger internet service providers are unsatisfactory or unavailable. It argues that by infrastructuring their own local networks and interconnecting to the global internet, Tseltal and Zapoteco people are effectively internet codesigners, building Latin-Centric Indigenous networks and shaping internet governance from below. When comunalidad values, supported by unlicensed frequencies of the electromagnetic spectrum, towers, radio antennas, houses’ rooftops, routers, and cables, intersect with the values of the internet service providers and their policies, hybrids emerge. Shared networks are a result of what these hybrids enact and constrain, as well as evidence of the vivid struggles for a more inclusive and pluriversal internet." (Abstract)
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"This toolkit has been co-designed in close partnership with both established and emerging networks of Indigenous digital practitioners, language advocates, and collaborators, within the framework of the International Decade of Indigenous Languages 2022-2032. The toolkit promotes the foundation of l
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anguage preservation, revival, and promotion on eight key approaches: Facilitating, Multiplying, Normalizing, Educating, Reclaiming, Imagining, Defending and Protecting. It also offers a curated list of valuable resources, including guides, tutorials, and manuals for utilizing digital tools. In conjunction with the advisory group established for the toolkit’s preparation and other collaborating organizations, it presents a wealth of inspiring stories showcasing innovative projects that have made a significant impact on languages at local, national, or global levels." (Short summary)
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"Freedom of religion or belief is also a human right that is constantly being misunderstood. It is not about any religion, church or institution claiming their rights. And I am not a Commissioner for Religion. It is about the freedom of every individual to manifest their religion or belief, either a
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lone or in community with others, or to change it, or to not have any a religion or belief. Raising awareness of this and providing input for debates both in the political sphere and in society is one of the aims of the Third Report on the Global Status of Freedom of Religion or Belief [...] The report explores new ground above all with its thematic focus on the freedom of religion or belief of Indigenous peoples. There are about 5,000 such groups of people worldwide, with an estimated total population of more than 470 million. With this focus our report ties in with a report by the UN Special Rapporteur on freedom of religion or belief, developing the topic further. In the process of drafting the report, I realised that we are doing pioneering work, because there was and still is the belief that Indigenous spirituality has nothing to do with freedom of religion or belief.
The report provides an opportunity to look in a different way at conflicts over land and infrastructure that involve Indigenous communities. And to develop an understanding that often such conflicts are not just about resources but in fact have to do with Indigenous peoples’ belief that all natural things have a spirit or soul. My personal learning curve on this topic is closely connected with Indigenous communities in Guatemala and my experiences with conflictual infrastructure projects. When I visited Guatemala many years ago, I had difficulty understanding why people staged fierce and violent protests against small-scale hydropower plants that were actually environmentally friendly. Today I know that the areas surrounding a small river were regarded as important spiritual places, with Indigenous communities believing that the forest had a soul, and that interfering with nature there without giving any thought to the spiritual implications was not acceptable." (Foreword, page 3)
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"This document is a detailed report of best practices for the digital inclusion of speakers of endangered Indigenous languages. The proclamation of the period between 2022 and 2032 as the International Decade of Indigenous Languages (IDIL 2022-2032), as per Resolution A/RES/74/135 from United Nation
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s General Assembly, shines a spotlight on the issue and invites the world to pay more attention to the critical and fragile situation of many Indigenous languages. This document aims to provide a blueprint for the addition of Indigenous languages into software in order to aid digital inclusion efforts, and to provide a set of recommended steps to follow in order to successfully achieve it. As new generations of Indigenous people increase their literacy and use of technology, it is crucial that they are able to use their native language in digital formats to avoid the endangerment and loss of language. With the main goals of promoting the written form of a language in a natural vehicle such as technology, bringing awareness to the endangered Indigenous languages and working towards their survival, Motorola has open-sourced over 800,000 translated Indigenous words as of April 2023 through its official website, enabling other OEMs and companies to promote the languages through their interfaces and paving the way for broader use and revitalization efforts." (Introduction)
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"Freedom of religion or belief is an essential human right. Not a superordinate right, but not a marginal right either. It is closely intertwined with other rights such as freedom of opinion or assembly, or the right to be protected against discrimination. And that is the objective of my efforts: to
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embed this right firmly at the centre of the human rights agenda. There is still a long way to go to achieve this [...]
This report is about advancing the debate and it also enters new territory. It builds on the work done by my predecessor, Markus Grübel, but there are also some aspects where the report has been developed further. This is also reflected in the number of focus countries, which has been increased from 30 to 41. The German Parliament, the Bundestag, had asked for the country section to be expanded, and we were happy to comply with that request. Enlarging the range of countries covered by the report provides an opportunity to do two things at once: offer a regular report on developments in individual regions, and expand the focus in the light of new challenges. Among the focus countries that have been added this year are Armenia, Belarus, Guatemala, the Central African Republic, Lebanon, the Maldives and Syria. For some of them, the decision to add them was taken in the light of recent developments. With these aims in mind, the report will continue to be submitted at regular intervals as intended by the Bundestag, building on a solid basis of data and information.
The report explores new ground above all with its thematic focus on the freedom of religion or belief of Indigenous peoples. There are about 5,000 such groups of people worldwide, with an estimated total population of more than 470 million. With this focus our report ties in with a report by the UN Special Rapporteur on freedom of religion or belief, developing the topic further. In the process of drafting the report, I realised that we are doing pioneering work, because there was and still is the belief that Indigenous spirituality has nothing to do with freedom of religion or belief. The report provides an opportunity to look in a different way at conflicts over land and infrastructure that involve Indigenous communities. And to develop an understanding that often such conflicts are not just about resources but in fact have to do with Indigenous peoples’ belief that all natural things have a spirit or soul. My personal learning curve on this topic is closely connected with Indigenous communities in Guatemala and my experiences with conflictual infrastructure projects. When I visited Guatemala many years ago, I had difficulty understanding why people staged fierce and violent protests against small-scale hydropower plants that were actually environmentally friendly. Today I know that the areas surrounding a small river were regarded as important spiritual places, with Indigenous communities believing that the forest had a soul, and that interfering with nature there without giving any thought to the spiritual implications was not acceptable." (Preface, page 2)
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"Comprising 41 chapters by a team of international contributors, the companion is divided into three parts: histories; approaches; thematic considerations. The chapters offer wide-ranging explorations of how forms of mediation influence communication, social relationships, cultural practices, partic
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ipation, and social change, as well as production and access to information and knowledge. This volume considers new developments, and highlights the ways in which anthropology can contribute to the study of the human condition and the social processes in which media are entangled." (Publisher description)
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"I wanted to investigate how much coverage Norway’s most-read tabloid media – Verdens Gang and Dagbladet – gives to the affairs of Sámi parliament, politics and identity. To do so, I reviewed archives dating back 20 years, and then consulted with leading Sámi journalists and the head of Sám
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i’s parliament for their views, before putting it all to the editor of VG for response." (Introduction, page 3)
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"La presente investigacion analiza desde un enfoque interdisciplinario la narrativa de Radio Ucamara para visibilizar las consecuencias materiales y espirituales del derrame de crudo de petroleo mas grande de la primera decada de los 2000 en el Peru. Para ello, analizo dos documentales: 'Consuelen a
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mi pueblo. Cuninico, dos años despues' (14' 37") y 'Daños a la espiritualidad kukama' (11' 40"). Estos muestran sus formas de resistir y denunciar a partir de lo que llamamos una voz memoriosa. Esta metafora conceptual se caracteriza por intersecar practicas sociales propias (cantos, icaros e historias) con narrativas oficiales (la cronologia del derrame, la contabilizacion de los danos materiales, extractos de juicios). De ese modo, su forma de presentar las consecuencias del derrame y de representarse frente a ellas no solo es intercultural, sino que es altamente metaforica. Se opto por aplicar un enfoque cualitativo sostenido en diez entrevistas extensas, a profundidad y semiestructuradas via telefonica y a traves de mensajeria instantanea con Leonardo Tello, director de Radio Ucamara, desde mayo del ano 2020 hasta junio de 2021. Los analisis y concepto teorico hechos permiten entender que los documentales forman parte de las practicas sociales del territorio en tanto envuelven a los miembros de la comunidad y a las subjetividades no humanas con quienes se relacionan. Asi las cosas, ellos, desde sus propios terminos, logran entramar las perspectivas occidentales de recuerdo lineal (causa-consecuencia), con su recuerdo polifonico de estetica organica. El concepto propuesto permite ampliar el uso y la forma de entender la estetica organica de Ginsburg. Asimismo, el estudio propone un analisis de la forma en la que los afectados narran las consecuencias que la contaminacion ambiental trae directamente a su espiritualidad." (Resumen)
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