11. November 22: Introduction to Environmental Knowledges in Africa
• Mbaria, John & Mordecai Ogada. 2016. Chapter 2: “Conservation NGO’s Grand Delusion” in
The Big Conservation Lie: The Untold Story of Wildlife Conservation in Kenya. Lens & Pens LLC.
• Baofo, Y.A., Saito, O., Kato, S., Kamiyama, C., Takeuchi, K. M. Nakahara. 2015. “The role of tra-
ditional ecological knowledge in ecosystem services management: the case of four rural com-
munities in Northern Ghana”. International Journal of Biodiversity Science, Ecosystem Services & Management. https://www.tandfonline.com/doi/full/10.1080/21513732.2015.1124454
• IPACC. 2016. “An Introduction to integrating African Indigenous & Traditional Knowledge in National Adaptation Plans, Programmes of Action, Platforms and Policies”. https://ipacc.org.za/wp-content/uploads/2020/02/indigenous_knowledge.pdf
• Ibrahim, Hindou Oumarou. 2019. “Indigenous Knowledge meets Science to Solve Climate Change”. TED talk. https://www.ted.com/talks/hindou_oumarou_ibrahim_indigenous_knowl-
edge_meets_science_to_solve_climate_change
Post class materials:
Prof Todd fact-checking Prof Todd -- US military is a big polluter but saying it is the biggest was an overstatement https://weaversway.coop/shuttle-online/2020/04/us-military-world-leader-pollution-and-wasteful-use-fossil-fuels
decolonizing conservation reading list (Sara Cannon): https://saracannon.ca/2020/06/27/decolonizing-conservation-a-reading-list/
Power Point presentation on "The Indigenous People around the World" as part of International Day of the World's Indigenous People observed in College which bagged 1st Prize
Power Point presentation on "The Indigenous People around the World" as part of International Day of the World's Indigenous People observed in College which bagged 1st Prize
This paper trying to discuss in detail the concept of minorities and the problem of absence of an appropriate and largely accepted definition and how it is high time that these minorities needed to be protected by their respective nation states apart from that the development of these rights from the past centuries to the present position. Then in the next section the international legal protective instruments are studied. In the second last part of paper the rights from which minorities are deprived are discussed and in final section it has been concluded. Sharanbir Kaur ""Minority Rights: Development Needed"" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-3 | Issue-3 , April 2019, URL: https://www.ijtsrd.com/papers/ijtsrd23487.pdf
Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/other/23487/minority-rights-development-needed/sharanbir-kaur
INDIGENOUS PEOPLES IN AFRICA: THE FORGOTTEN PEOPLESDr Lendy Spires
The African Commission’s work on indigenous peoples in Africa Introduction The African Commission on Human and Peoples’ Rights (ACHPR or African Commission) has been debating the human rights situation of indigenous peoples since 1999, as these are some of the most vulnerable groups on the African continent. Since the 29th Ordinary Session of the ACHPR in Libya in 2001, representatives of indigenous communities have attended every session of the ACHPR and have given strong testimony to their desperate situation and the human rights violations to which they are victim.
They have informed the ACHPR about the discrimination and contempt they experience, about the dispossession of their land and the destruction of their livelihoods, cultures and identities, about their extreme poverty, about their lack of access to and participation in political decision-making, and about their lack of access to education and health facilities. In sum, the message is a strong request for recognition, respect and human rights protection. It is a request for the right to survive as peoples and to have a say in their own future, based on their own culture, identity, hopes and visions. Representatives of indigenous peoples and communities have re-quested that the ACHPR ensures the protection and promotion of their fundamental human rights, and the ACHPR has responded to this call.
The ACHPR recognizes that the protection and promotion of the human rights of the most disadvantaged, marginalized and excluded groups on the continent is a major concern, and that the African Charter on Human and Peoples’ Rights (African Charter) must form the framework for this. In order to achieve a better basis on which to advance discussions and formulate recommendations, the ACHPR set up a Working Group on Indigenous Populations/Communities in 2001. In consultation with human rights experts and representatives of indigenous communities, the Working Group drafted the comprehensive document “Report of the African Commission’s Working Group of Experts on Indigenous Populations/ Communities” on the human rights situation of indigenous peoples and communities in Africa (the full report can be downloaded from ht-tp:// www.iwgia.org.sw163.asp).
13. December 06: Traditional Ecological Knowledge
• McGregor, Deborah. 2006. “Traditional Ecological Knowledge”. Ideas: the Arts and Science Re-
view, vol. 3, no. 1 http://www.silvafor.org/assets/silva/PDF/DebMcGregor.pdf
• Nadasdy, Paul. 1999. “The Anti-politics of TEK: The Institutionalization of Co-management Dis-
course.” Anthropologica; 2005; 47, 2 https://anthropology.cornell.edu/sites/anthro/files/Nadas-
dy%202005%20Antipolitics%20of%20TEK.pdf
• Littlechild, Danika. Finnegan, Chance, and Deborah McGregor. 2021. ““Reconciliation” in un-
dergraduate education in Canada: the application of Indigenous knowledge in conservation”.
FACETS 6(1). https://www.facetsjournal.com/doi/10.1139/facets-2020-0076
• Berkes, Fikret. 1999. Chapter 1: Context of Traditional Ecological Knowledge, pp. 1-16 in Sacred
Ecology: Traditional Ecological Knowledge and Natural Resource Management. Philadelphia:
Taylor and Francis.
• Scott, Colin. 2011. “Science for the West, Myth for the Rest?”. https://apps.crossref.org/co-
access/coaccess.html?doi=10.1215%2F9780822393849-012
#INDG2015 Week 12 slides public (3) (1).pdfZoe Todd
12. November 29 : Introduction to Environmental Knolwedges in Oceania
• Banivanua Mar, Tracy. 2016. “Saltwater: the separation of people and territory”, Chapter 4 in
Decolonisation and the Pacific. Cambridge University Press.
• Te Punga Somerville, Alice. “Māori People in the Pacific”, pp. 11-36 in Once Were Pacific: Māori
Connections to Oceania. University of Minessota. Available online via Carleton Library.
• Povinelli, Elizabeth. (1995). Do Rocks Listen? The Cultural Politics of Apprehending Australian Ab-
original Labor. American Anthropologist 97(3): 505-518.
• Viewing of “Papua New Guinea: Anthropology on Trial” (Nova Television,) http://catalogue.
library.carleton.ca/record=b2409459
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Similar to INDG 2015 SOCI 2810 Week 11 2021 (public version).pdf
This paper trying to discuss in detail the concept of minorities and the problem of absence of an appropriate and largely accepted definition and how it is high time that these minorities needed to be protected by their respective nation states apart from that the development of these rights from the past centuries to the present position. Then in the next section the international legal protective instruments are studied. In the second last part of paper the rights from which minorities are deprived are discussed and in final section it has been concluded. Sharanbir Kaur ""Minority Rights: Development Needed"" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-3 | Issue-3 , April 2019, URL: https://www.ijtsrd.com/papers/ijtsrd23487.pdf
Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/other/23487/minority-rights-development-needed/sharanbir-kaur
INDIGENOUS PEOPLES IN AFRICA: THE FORGOTTEN PEOPLESDr Lendy Spires
The African Commission’s work on indigenous peoples in Africa Introduction The African Commission on Human and Peoples’ Rights (ACHPR or African Commission) has been debating the human rights situation of indigenous peoples since 1999, as these are some of the most vulnerable groups on the African continent. Since the 29th Ordinary Session of the ACHPR in Libya in 2001, representatives of indigenous communities have attended every session of the ACHPR and have given strong testimony to their desperate situation and the human rights violations to which they are victim.
They have informed the ACHPR about the discrimination and contempt they experience, about the dispossession of their land and the destruction of their livelihoods, cultures and identities, about their extreme poverty, about their lack of access to and participation in political decision-making, and about their lack of access to education and health facilities. In sum, the message is a strong request for recognition, respect and human rights protection. It is a request for the right to survive as peoples and to have a say in their own future, based on their own culture, identity, hopes and visions. Representatives of indigenous peoples and communities have re-quested that the ACHPR ensures the protection and promotion of their fundamental human rights, and the ACHPR has responded to this call.
The ACHPR recognizes that the protection and promotion of the human rights of the most disadvantaged, marginalized and excluded groups on the continent is a major concern, and that the African Charter on Human and Peoples’ Rights (African Charter) must form the framework for this. In order to achieve a better basis on which to advance discussions and formulate recommendations, the ACHPR set up a Working Group on Indigenous Populations/Communities in 2001. In consultation with human rights experts and representatives of indigenous communities, the Working Group drafted the comprehensive document “Report of the African Commission’s Working Group of Experts on Indigenous Populations/ Communities” on the human rights situation of indigenous peoples and communities in Africa (the full report can be downloaded from ht-tp:// www.iwgia.org.sw163.asp).
13. December 06: Traditional Ecological Knowledge
• McGregor, Deborah. 2006. “Traditional Ecological Knowledge”. Ideas: the Arts and Science Re-
view, vol. 3, no. 1 http://www.silvafor.org/assets/silva/PDF/DebMcGregor.pdf
• Nadasdy, Paul. 1999. “The Anti-politics of TEK: The Institutionalization of Co-management Dis-
course.” Anthropologica; 2005; 47, 2 https://anthropology.cornell.edu/sites/anthro/files/Nadas-
dy%202005%20Antipolitics%20of%20TEK.pdf
• Littlechild, Danika. Finnegan, Chance, and Deborah McGregor. 2021. ““Reconciliation” in un-
dergraduate education in Canada: the application of Indigenous knowledge in conservation”.
FACETS 6(1). https://www.facetsjournal.com/doi/10.1139/facets-2020-0076
• Berkes, Fikret. 1999. Chapter 1: Context of Traditional Ecological Knowledge, pp. 1-16 in Sacred
Ecology: Traditional Ecological Knowledge and Natural Resource Management. Philadelphia:
Taylor and Francis.
• Scott, Colin. 2011. “Science for the West, Myth for the Rest?”. https://apps.crossref.org/co-
access/coaccess.html?doi=10.1215%2F9780822393849-012
#INDG2015 Week 12 slides public (3) (1).pdfZoe Todd
12. November 29 : Introduction to Environmental Knolwedges in Oceania
• Banivanua Mar, Tracy. 2016. “Saltwater: the separation of people and territory”, Chapter 4 in
Decolonisation and the Pacific. Cambridge University Press.
• Te Punga Somerville, Alice. “Māori People in the Pacific”, pp. 11-36 in Once Were Pacific: Māori
Connections to Oceania. University of Minessota. Available online via Carleton Library.
• Povinelli, Elizabeth. (1995). Do Rocks Listen? The Cultural Politics of Apprehending Australian Ab-
original Labor. American Anthropologist 97(3): 505-518.
• Viewing of “Papua New Guinea: Anthropology on Trial” (Nova Television,) http://catalogue.
library.carleton.ca/record=b2409459
Critiques of western conservation/wildlife research
• Mbaria, John & Mordecai Ogada. 2016. Chapter 2: “Conservation NGO’s Grand Delusion” in The Big Conservation Lie: The Untold Story of Wildlife Conservation in Kenya. Lens & Pens LLC • Rubis, June. 2020. “The orang utan is not an indigenous name: knowing and naming the maias as a decolonizing epistemology.“, Cultural Studies 34(5): https://www.tandfonline. com/doi/abs/10.1080/09502386.2020.1780281
10. November 15: Introduction to Environmental Knowledges in Sápmi + Siberia
Brightman, Marc, Grotti, Vanessa, and Olga Ulturgasheva. 2006. “Introduction: Rethinking the “Frontier” in Amazonia and Siberia: Extractive economies, Indigenous politics, and social transfor-mations”. The Cambridge Journal of Anthropology Vol. 26, No. 2 (2006/2007), pp. 1-12 (available for free download with JSTOR): https://www.research.manchester.ac.uk/portal/en/publications/introduction-rethinking-the-frontier-in-amazonia-and-siberia-extractive-economies-indigenous-poli-
tics-and-social-transformations(6141994c-8ebe-41b4-b871-ce9b8a5140bf).html
Vidal, John. 2016. “Sami reindeer herders battle conservationists and miners to cling on to Arctic culture”. The Observer. https://www.theguardian.com/global-development/2016/feb/21/sami-peo-ple-reindeer-herders-arctic-culture• Ulturgasheva, O. &
Bodenhorn, B., 13 Jun 2017, “Climate Strategies: Thinking through Arctic Exam-
ples”. In : Royal Society of London. Proceedings A. Mathematical, Physical and Engineering Sci-
ences. 375, 20160363, p. 1-13 13 p., 375: 20160363. https://www.research.manchester.ac.uk/portal/files/55185524/Climate_Strategies_final_published_version.pdf
9. November 08: Introduction to Environmental Knolwedges in Asia
• Wrecthed of the Earth --- IV. On National Culture (pp. 145-169)
• Rubis JM and Theriault N (2019) Concealing Protocols: Conservation, Indigenous Survivance, and
the Dilemmas of Visibility. Social and Cultural Geography. DOI: 10.1080/14649365.2019.1574882.
• Paredes, Oona. 2016. “Rivers of Memory and Oceans of Difference in the Lumad World of Mindan-
ao,” TRaNS: Trans -Regional and -National Studies of Southeast Asia 4(2): 329-349.
• Viewing of One Night in Bhopal (documentary)
October 18: Introduction to Environmental Knowledges in South America
•Wretched of the Earth III. The Trials and Tribulations of National Consciousness (pp. 97-144)
•Valencia, Robert. 2019. “Francia Márquez, Renowned Afro-Colombian Activist: What Environmental Racism Means To Me”. EarthJustice
. https://earthjustice.org/blog/2019-august/francia-m-rquez-renowned-afro-colombian-activist-what-environmental-racism-means-to-me
•Berta Cáceres, 2015 Goldman Prize https://www.goldmanprize.org/recipient/berta-caceres/
•Quijano, Aníbal. 2000. “Coloniality of Power and Eurocentrism in Latin America”.
International Sociology.
https://journals.sagepub.com/doi/10.1177/0268580900015002005
#INDG2015 2021, Fall Term, Week 4: Indigenous Ecological Ways of Knowing in N...Zoe Todd
October 4: Introduction to environmental knowledges, North America, continued
• Wretched of the Earth “II. Grandeur and Weakness of Spontaneity” (pp. 63
-96)
• Manuel, George. 2019 [1974]. “Mutual dependence”. In Fourth World: An Indian Reality. University of Minnesota Press.
• Little Bear, Leroy. 2000. “Jagged Worldviews Colliding”. http://blogs.sd62.bc.ca/danddtech/
wp-content/blogs.dir/24/files/2014/02/LittleBear1.pdf
• Ebron, Paulla. 1998. “Enchanted Memories of Regional Difference in African American Culture”. American Anthropologist 100 (1):94-105. https://www.jstor.org/stable/682811?seq=1
#INDG2015 Fall Term 2021, Week 3: Indigenous Ecological Ways of Knowing in No...Zoe Todd
Readings for Week 3:
Wretched of the Earth -On Violence in the International Context (pp. 53-63)
Salmón, Enrique. “Kincentric Ecology: Indigenous Perceptions of the Human-Nature Relationship”. Ecological Applications, Vol. 10, No. 5 (Oct., 2000), pp. 1327-1332. https://www.fws.gov/nativeamerican/pdf/tek-salmon-2000.pdf
Land Back: A Yellowhead Institute Red Paper. 2019. https://redpaper.yellowheadinstitute.org/
Week 2 slides from the Fall 2021 iteration of INDG 2015//SOCI 2810: Indigenous Ecological Ways of Knowing. Course offered in the Fall term of 2021 in Ottawa, Canada in the unceded and unsurrendered homelands and territories of the Algonquin Nation. These materials belong to Professor Zoe Todd and are shared here for your educational use.
INDG 2015/SOCI 2810 FALL 2021 Week 1 slidesZoe Todd
1. September 13: Introduction to the course, ‘what is environment?’ and ‘what is Indigeneity?’
Watts, Vanessa. 2013. Indigenous Place-Thought and Agency amongst Humans and Non-humans (First Woman and Sky Woman go on a European Tour!). DIES: Decolonization, Indigeneity, Education and Society 2(1): 20–34 (https://jps.library.utoronto.ca/index.php/des/article/view/19145)
INDG3015 Week 3: Earth/Soil/Land
Week 3 explores relationships Indigenous ecological relationships to earth/soil/land drawing on readings by Vanessa Watts, Leroy Little Bear, Enrique Salmón, and Robin Wall Kimmerer
Week 2 slides:
Readings:
• Gathering Moss, Preface; The Standing Stones; Learning to See; the Advantages of Being Small ;
Back to the Pond (pages xv to 28) OPTIONAL READINGS
• Barker, Joanne. (2006). For Whom Sovereignty Matters. Pp. 1-32 in Sovereignty Matters Locations of
Contestation and Possibility in Indigenous Struggles for Self-Determination, Edited by Joanne Barker.
University of Nebraska Press.
• Little Bear, Leroy. (undated). TRADITIONAL KNOWLEDGE AND HUMANITIES: A PERSPECTIVE BY A
BLACKFOOT. http://www.sfu.ca/sfublogs-archive/departments/humanities-institute/1101_tradition- al-knowledge-and-humanities-leroy-little-bear.html
Welcome to the public version of the course INDG 3015: Indigenous Ecological Ways of Knowing and the Academy, running through the Winter term at Carleton University in Ottawa, Canada. We are building on the success of the public version of INDG2015. Every week I will upload public versions of the course materials. You are welcome to join in and read along with whatever course texts you have the capacity to access throughout the term. You are welcome to share your reflections on the materials and concepts explored in the course using the hashtag #INDG3015 on Twitter, Facebook, and Instagram. I am so excited to have you join us as we explore Indigenous relationships to the environment
#INDG2015 Week 13 - Wrap up and Optional indigenous environmental issues publ...Zoe Todd
December 2: wrap up
Braiding Sweetgrass, Chapter 5, “Burning Sweetgrass” (pp.341-379) <strong>update: the page numbers don't correspond in all versions of the book so I'll start listing sections instead: People of the Corn, People of the Light, Collateral Damage, Shkitagen: People of the Seventh Fire, Defeating Windigo
Braiding Sweetgrass, Epilogue: Returning the Gift (pp.380-385)
OPTIONAL ACTIVITY: If you have enjoyed the course, you are welcome to make your own version of the final course assignment, which is a portfolio about Indigenous environmental issues of your own choosing. When you post it to the platform of your choice, feel free to share it on Twitter/Facebook/Instagram with the hashtag #INDG2015 so that others can learn from your work!
#INDG2015 Week 12, November 25 -- Traditional Ecological KnowledgeZoe Todd
12. November 25: Traditional Ecological Knowledge
Braiding Sweetgrass, Chapter 5, “Burning Sweetgrass” (pp.303-340) update: the page numbers don't correspond in all versions of the book so I'll start listing sections instead: Windigo Footprints, The Sacred and the Superfund
McGregor, Deborah. 2006. “Traditional Ecological Knowledge”. Ideas: the Arts and Science Review, vol. 3, no. 1 http://www.silvafor.org/assets/silva/PDF/DebMcGregor.pdf
Berkes, Fikret. 1999. Chapter 1: Context of Traditional Ecological Knowledge, pp. 1-16 in Sacred Ecology: Traditional Ecological Knowledge and Natural Resource Management. Philadelphia: Taylor and Francis.
Scott, Colin. 2011 [1989]. “Science for the West, Myth for the Rest? The Case of James Bay Cree Knowledge Construction.” Pp. 175-197 in The Postcolonial Science and Technology Studies Reader edited by Sandra Harding. Durham: Duke University Press.
Artificial Reefs by Kuddle Life Foundation - May 2024punit537210
Situated in Pondicherry, India, Kuddle Life Foundation is a charitable, non-profit and non-governmental organization (NGO) dedicated to improving the living standards of coastal communities and simultaneously placing a strong emphasis on the protection of marine ecosystems.
One of the key areas we work in is Artificial Reefs. This presentation captures our journey so far and our learnings. We hope you get as excited about marine conservation and artificial reefs as we are.
Please visit our website: https://kuddlelife.org
Our Instagram channel:
@kuddlelifefoundation
Our Linkedin Page:
https://www.linkedin.com/company/kuddlelifefoundation/
and write to us if you have any questions:
info@kuddlelife.org
"Understanding the Carbon Cycle: Processes, Human Impacts, and Strategies for...MMariSelvam4
The carbon cycle is a critical component of Earth's environmental system, governing the movement and transformation of carbon through various reservoirs, including the atmosphere, oceans, soil, and living organisms. This complex cycle involves several key processes such as photosynthesis, respiration, decomposition, and carbon sequestration, each contributing to the regulation of carbon levels on the planet.
Human activities, particularly fossil fuel combustion and deforestation, have significantly altered the natural carbon cycle, leading to increased atmospheric carbon dioxide concentrations and driving climate change. Understanding the intricacies of the carbon cycle is essential for assessing the impacts of these changes and developing effective mitigation strategies.
By studying the carbon cycle, scientists can identify carbon sources and sinks, measure carbon fluxes, and predict future trends. This knowledge is crucial for crafting policies aimed at reducing carbon emissions, enhancing carbon storage, and promoting sustainable practices. The carbon cycle's interplay with climate systems, ecosystems, and human activities underscores its importance in maintaining a stable and healthy planet.
In-depth exploration of the carbon cycle reveals the delicate balance required to sustain life and the urgent need to address anthropogenic influences. Through research, education, and policy, we can work towards restoring equilibrium in the carbon cycle and ensuring a sustainable future for generations to come.
Willie Nelson Net Worth: A Journey Through Music, Movies, and Business Venturesgreendigital
Willie Nelson is a name that resonates within the world of music and entertainment. Known for his unique voice, and masterful guitar skills. and an extraordinary career spanning several decades. Nelson has become a legend in the country music scene. But, his influence extends far beyond the realm of music. with ventures in acting, writing, activism, and business. This comprehensive article delves into Willie Nelson net worth. exploring the various facets of his career that have contributed to his large fortune.
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Introduction
Willie Nelson net worth is a testament to his enduring influence and success in many fields. Born on April 29, 1933, in Abbott, Texas. Nelson's journey from a humble beginning to becoming one of the most iconic figures in American music is nothing short of inspirational. His net worth, which estimated to be around $25 million as of 2024. reflects a career that is as diverse as it is prolific.
Early Life and Musical Beginnings
Humble Origins
Willie Hugh Nelson was born during the Great Depression. a time of significant economic hardship in the United States. Raised by his grandparents. Nelson found solace and inspiration in music from an early age. His grandmother taught him to play the guitar. setting the stage for what would become an illustrious career.
First Steps in Music
Nelson's initial foray into the music industry was fraught with challenges. He moved to Nashville, Tennessee, to pursue his dreams, but success did not come . Working as a songwriter, Nelson penned hits for other artists. which helped him gain a foothold in the competitive music scene. His songwriting skills contributed to his early earnings. laying the foundation for his net worth.
Rise to Stardom
Breakthrough Albums
The 1970s marked a turning point in Willie Nelson's career. His albums "Shotgun Willie" (1973), "Red Headed Stranger" (1975). and "Stardust" (1978) received critical acclaim and commercial success. These albums not only solidified his position in the country music genre. but also introduced his music to a broader audience. The success of these albums played a crucial role in boosting Willie Nelson net worth.
Iconic Songs
Willie Nelson net worth is also attributed to his extensive catalog of hit songs. Tracks like "Blue Eyes Crying in the Rain," "On the Road Again," and "Always on My Mind" have become timeless classics. These songs have not only earned Nelson large royalties but have also ensured his continued relevance in the music industry.
Acting and Film Career
Hollywood Ventures
In addition to his music career, Willie Nelson has also made a mark in Hollywood. His distinctive personality and on-screen presence have landed him roles in several films and television shows. Notable appearances include roles in "The Electric Horseman" (1979), "Honeysuckle Rose" (1980), and "Barbarosa" (1982). These acting gigs have added a significant amount to Willie Nelson net worth.
Television Appearances
Nelson's char
UNDERSTANDING WHAT GREEN WASHING IS!.pdfJulietMogola
Many companies today use green washing to lure the public into thinking they are conserving the environment but in real sense they are doing more harm. There have been such several cases from very big companies here in Kenya and also globally. This ranges from various sectors from manufacturing and goes to consumer products. Educating people on greenwashing will enable people to make better choices based on their analysis and not on what they see on marketing sites.
WRI’s brand new “Food Service Playbook for Promoting Sustainable Food Choices” gives food service operators the very latest strategies for creating dining environments that empower consumers to choose sustainable, plant-rich dishes. This research builds off our first guide for food service, now with industry experience and insights from nearly 350 academic trials.
Natural farming @ Dr. Siddhartha S. Jena.pptxsidjena70
A brief about organic farming/ Natural farming/ Zero budget natural farming/ Subash Palekar Natural farming which keeps us and environment safe and healthy. Next gen Agricultural practices of chemical free farming.
2. Indigenous Knowledges,
TEK in Africa
■ Indigenous peoples in Africa: disrupting
frameworks from other regions
■ ACHPR
■ IPACC
■ Traditional Ecological Knowledges in Africa
■ John Mbaria and Mordecai Ogada
3. Recap
- Discussion of Brightman, Grotti and Ulturgasheva
- Ulturgasheva and Bodenhorn
- Sapmi: reindeer herders
4. UN engagement with
Indigenous peoples
■ “Indigenous peoples are inheritors and practitioners of unique cultures and ways
of relating to people and the environment. They have retained social, cultural,
economic and political characteristics that are distinct from those of the dominant
societies in which they live. Despite their cultural differences, indigenous peoples
from around the world share common problems related to the protection of their
rights as distinct peoples.
■ Indigenous peoples have sought recognition of their identities, way of life and their
right to traditional lands, territories and natural resources for years, yet throughout
history, their rights have always been violated. Indigenous peoples today, are
arguably among the most disadvantaged and vulnerable groups of people in the
world. The international community now recognizes that special measures are
required to protect their rights and maintain their distinct cultures and way of life.
Find below a short history of the indigenous struggle in the international stage.”
https://www.un.org/development/desa/indigenouspeoples/about-us.html
5. ■ “The African Commission on Human and Peoples’
Rights (ACHPR or African Commission) has been
debating the human rights situation of indigenous
peoples since 1999, as these are some of the most
vulnerable groups on the African continent. Since
the 29th Ordinary Session of the ACHPR in Libya in
2001, representatives of indigenous communities
have attended every session of the ACHPR and have
given strong testimony to their desperate situation
and the human rights violations to which they are
victim. They have informed the ACHPR about the
discrimination and contempt they experience, about
the dispossession of their land and the destruction
of their livelihoods, cultures and identities, about
their extreme poverty, about their lack of access to
and participation in political decision-making, and
about their lack of access to education and health
facilities. In sum, the message is a strong request for
recognition, respect and human rights protection. It
is a request for the right to survive as peoples and to
have a say in their own future, based on their own
culture, identity, hopes and visions.” (p. 8, ACPHR)
source:
https://www.achpr.org/public/Document/file/Any/a
chpr_wgip_report_summary_version_eng.pdf
Indigenous
peoples in
Africa
(ACHPR)
6. Indigenous peoples in Africa
(con’t)
■ “A closely related misconception is that the term ‘indigenous’ is not applicable in
Africa as ‘all Africans are indigenous’. There is no question that all Africans are
indigenous to Africa in the sense that they were there before the European
colonialists arrived and that they were subject to subordination during
colonialism. The ACHPR is in no way questioning the identity of other groups.
When some particular marginalized groups use the term ‘indigenous’ to describe
their situation, they are using the modern analytical form of the concept (which
does not merely focus on aboriginality) in an attempt to draw attention to and
alleviate the particular form of discrimination from which they suffer. They do not
use the term in order to deny all other Africans their legitimate claim to belong to
Africa and identify as such. They are using the present-day broad understanding
of the term because it is a term by which they can very adequately analyse the
particularities of their sufferings and by which they can seek protection in
international human rights law and moral standards.” (ACPHR, p. 12) source:
https://www.achpr.org/public/Document/file/Any/achpr_wgip_report_summary
_version_eng.pdf
7. Indigenous peoples in Africa
(con’t)
■ “Another misunderstanding is that talking about indigenous rights will lead to
tribalism and ethnic conflict. This is, however, turning the argument upside
down. There exists a rich variety of ethnic groups within basically all African
states, and multiculturalism is a living reality. Giving recognition to all groups,
respecting their differences and allowing them all to flourish in a truly
democratic spirit does not lead to conflict, it prevents conflict. What does
create conflict is when certain dominant groups force through a sort of “unity”
that only reflects the perspectives and interests of certain powerful groups
within a given state, and which seeks to prevent weaker marginalized groups
from voicing their particular concerns and perspectives. Or, put another way:
conflicts do not arise because people demand their rights but because their
rights are violated.”
8. Francis Nkitoria Ole Sakuda
(2004)
■ “Since 1992, the indigenous people of Africa have entered the
international arena to fight for their recognition, land, language,
and culture. Recent years have not been easy for many
indigenous activists, who have faced intimidation, arrests, and
even death as they fought for the rights of their communities.
The fight took Africa’s indigenous people to Geneva for the U.N.
Working Group on Indigenous Populations, to New York for the
U.N. Permanent Forum on Indigenous Issues, and to the African
Commission of Human and People’s Rights.”
■ Source: https://www.culturalsurvival.org/publications/cultural-survival-
quarterly/hardships-and-successes-being-indigenous-africa
9. UN Indigenous leadership
■ Indigenous communities in Africa are advocating at the local,
regional, and global level to assert their rights
■ This includes the UN Permanent Forum on Indigenous Peoples’
Rights
■ Former UN Special Rapporteur on the Rights of Indigenous Peoples
Victoria Tauli-Corpuz (2014-2020) conducted a visit to the Republic
of Congo in 2019 to address Indigenous peoples’ concerns in the
country
10. Victoria Tauli-Corpuz, October
2019 – visit to the Republic of
Congo
“Discrimination:
I concur with the observations of my predecessor, Prof. James Anaya, and of the
Working Group on Indigenous Populations of the African Commission on Human
and Peoples’ Rights, on the widespread situation of discrimination, exclusion and
marginalization of indigenous peoples from mainstream social, economic and
political life in Congolese society. The observation made by my predecessor in
2010 that indigenous peoples are in non-dominant positions in Congolese society,
and have suffered and continue to suffer threats to their distinct identities and
basic human rights in ways not experienced by the Bantu majority, remains valid.
Most of the government officials I met asserted that there is no discrimination
against indigenous peoples, and that the challenges they face are not exclusive to
them. They said the Bantu similarly suffer from lack of access to basic social
services. However, I do not agree that discrimination and exclusion of indigenous
peoples do not exist in the Republic of Congo.”
https://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=25196&LangID=E&fbclid=IwAR1cNdyxHigxcM
EP7gr2FscOlFqJ6ExPD3VwNrQMURnz0_-mqu_SJTK0ACo
15. IPACC 2016
■ “Though the term ‘indigenous’ is sometimes confusing in the African
context, it remains relevant for recognising peoples who rely on natural
resources, sustain their knowledge system and live primarily not of
agricultural farming production.”p.4
https://www.ipacc.org.za/images/reports/climate_and_environment/
climate/conflict_sensitive_adaptation2014/LimaReportFinal.pdf
16. 4th world and Indigeneity
■ “The term originated in Georgia with a remark by Mbuto Milando,
first secretary of the Tanzanian High Commission, in conversation
with George Manuel, Chief of the National Indian Brotherhood (now
the Assembly of First Nations). Milando stated that "When Native
peoples come into their own, on the basis of their own cultures and
traditions, that will be the Fourth World."[2][3]”
■ https://en.wikipedia.org/wiki/Fourth_World
17. Manuel and Milando 4th
world con’t
Valerie Alia, The New Media Nation, 2012, p. 13-14
18. Indigenous Traditional
Knowledge - IPACC
■ “Knowledge arises from the combination of usage, experience,
observation and with that the elaboration of systems of thought,
taxonomies, and methods of intergenerational transmission of knowledge.
Africa’s complex historical climatic fluctuations have required most African
peoples to develop sophisticated systems of understanding cycles of
nature, predictive systems related to climate and rainfall, observation and
theory building on animal behaviour and detailed taxonomies and systems
of knowledge about the properties of plants as medicines, food, poisons
or other purposeful applications. Much of Africa’s intellectual resources,
built on centuries of engagement with nature and biodiversity remain
undocumented, locked within the specialised terminology of thousands of
local languages. It is this resource which may make the difference
between life and death, stability or migrations, sustainability or
catastrophes.” - IPACC 2016, p. 9
19. Hindou Oumarou Ibrahim
■ https://www.ted.com/talks/hindou_oumarou_ibrahim_indigenous_knowledge_meets_science_t
o_solve_climate_change?language=en
“climate change is
impacting our
environment by
changing our
social life”
20. Class activity:
■ We will watch Hindou Oumarou Ibrahim’s TED talk, then
discuss how her advocacy in Chad resonates with the points
raised in the Mbaria & Ogada reading on ‘The Big
Conservation Lie’
21. Class Activity
■ Let’s analyze the points raised by John Mbaria and Mordecai
Ogada in their chapter this week:
■ Remember our 4 guiding questions from last week:
■ What is the issue described in the chapter?
■ Who is impacted by or perpetuating the issue?
■ What are the underlying power dynamics affecting the issue?
■ What role does Indigenous autonomy//sovereignty play in the
issue?
22. Hindou Oumarou Ibrahim
■ “Indigenous peoples’ knowledge is crucial for our planet; it’s
crucial for all the peoples. Science knowledge was discovered
200 years ago; technology 100 years ago. But Indigenous
peoples’ knowledge, it’s thousands of years ago. So why we
cannot put all these together; combine those three knowledges
and give the better resilience to the peoples who are getting the
impact of climate change?” (source: TedTalk
https://www.ted.com/talks/hindou_oumarou_ibrahim_indigenou
s_knowledge_meets_science_to_solve_climate_change?languag
e=en)
23. Yaw Agyeman Boafo,Osamu Saito,Sadahisa Kato,Chiho
Kamiyama,Kazuhiko Takeuchi &Miri Nakahara
■ “the use of traditional protected areas as a form of TEK
appears to be highly valued by the majority of survey
participants. Demand-led research aimed at examining
TEK’s role in the face of changing socioeconomic and
environmental conditions can contribute to the formulation
and implementation of policy-relevant strategies.”
https://www-tandfonline-
com.proxy.library.carleton.ca/doi/full/10.1080/21513732.20
15.1124454
24. Yaw Agyeman Boafo,Osamu Saito,Sadahisa Kato,Chiho
Kamiyama,Kazuhiko Takeuchi &Miri Nakahara
■ “Furthermore, policymakers should mainstream TEK into formal educational
curricula right from the primary level. This might help promote knowledge,
understanding, and appreciation of TEK associated with the sustainable
management of ecosystem services at an early age. In the context of Northern
Ghana, where youthful populations migrate to the urban south even before
completing their basic education, this could be an important step toward bridging
the current wide gap in awareness between younger and elderly populations that
this study found. It is recommended that informal education stakeholders such as
parents and traditional authorities be actively engaged in the transmission of TEK
knowledge in formal school systems. These stakeholders can contribute by
offering practical sessions to students in their local context. Finally, the study
recommends that policymakers enact ecosystem management policies and
conservation strategies that pay attention to the links between local communities
and nature.”
■ https://www-tandfonline-
com.proxy.library.carleton.ca/doi/full/10.1080/21513732.2015.1124454
25. “How Africa can use its
traditional knowledge to make
progress | Chika Ezeanya-
Esiobu
“
https://www.youtube.com/watch?v=28sa2z
GgmwE
26. Africa is the forward that the world
needs to face | Pius Adesanmi |
TEDxEuston
https://www.youtube.com/watch?v=ofrxl7zDh_Q
27. Weekly reflection question:
How can the global Indigenous rights movement be more accountable
to Indigenous peoples’ rights and knowledges in Africa?