DOCSLIB.ORG

Université De Montréal INDIGENOUS KNOWLEDGES and POWER in FRICTION WITH

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Université De Montréal INDIGENOUS KNOWLEDGES and POWER in FRICTION WITH Université de Montréal INDIGENOUS KNOWLEDGES AND POWER IN FRICTION WITH HUMAN RIGHTS AND DEVELOPMENT DISCOURSES: The Case of the Witoto Ethnic Safeguarding Plan in the Colombian Amazon par Álvaro Diego Herrera Arango Département de communication Faculté des arts et des sciences Thèse présentée à la Faculté des arts et des sciences en vue de l’obtention du grade Philosophiæ Doctor (Ph.D.) en communication Septembre 2014 © Álvaro Diego Herrera, 2014 Université de Montréal Faculté des études supérieures et postdoctorales Cette thèse intitulée : INDIGENOUS KNOWELDGES AND POWER IN FRICTION WITH HUMAN RIGHTS AND DEVELOPMENT DISCOURSES: The Case of the Witoto Ethnic Safeguarding Plan in the Colombian Amazon Présentée par : Álvaro Diego Herrera Arango a été évaluée par un jury composé des personnes suivantes : Tamara Vukov, présidente-rapporteuse Julianne Pidduck, directrice de recherche Carmen Rico de Sotelo, membre du jury George J. Sefa Dei, examinateur externe Juan Carlos Godenzzi, Représentant du doyen de la FAS Abstract This dissertation analyzes the intercultural negotiations of the Amazonian multi-ethnic group of the People of the Centre with the universal discourses of human rights and development promoted by the Colombian State. I focus on the Leticia Witoto Ethnic Safeguarding Plan (ESP), which is one of the 73 plans formulated and implemented by the Colombian State to acknowledge the basic rights of indigenous groups endangered by internal forced displacement. I analyze the ESP through the notion of friction (Tsing, 2005), which refers to the complex, unequal, and changing character of contemporary encounters across difference between local and global knowledges. My analysis also draws on Foucauldian and/or subaltern approaches such as anti-colonial and decolonizing research, critical and counter- hegemonic perspectives on human rights, post-development, and feminist critiques of development. I analyze the knowledges (understandings of law, justice, and development), logics of thought (practices, epistemologies, roles, and spaces for sharing and producing knowledges), and power relations (forms of leadership, associations, networks, and forms of empowerment and disempowerment) that the People of the Centre produce and renew in their frictions with human rights and development discourses. I introduce the tri-border Middle Amazon as a region historically connected to unequal global relations of power. I argue that these historical power relations influence the conditions in which the People of the Centre struggle for their rights through the ESP. I draw my case study on documentary analysis and on two instances of self-reflective and critical ethnographic fieldwork. My methodological reflection explores how researchers’ positions in fieldwork influence ethnographic knowledge and can contribute to inclusive and flexible intercultural relations connected to the needs of local groups. My analysis focuses on how power circulates on national, regional, and local scales in the ESP. I analyze how this circulatory power produces individual and collective subjects and is articulated with specific forms of knowledge, influencing both exclusionary and emancipatory possibilities for displaced indigenous people. Research results suggest that the People of the Centre approach human rights through their indigenous knowledge on the “law of origin.” This law asserts their cultural difference as a central basis of recognition of their human rights as displaced indigenous people. Similarly, the People of the Centre appropriate development discourses and projects through the notion of abundance. Understood as a collective ability connecting spirituality, cultural values, and gender roles, the notion of abundance aims to ensure the physical and cultural group’s survival. I argue that, although they are tied to local and unequal forms of power, these indigenous knowledges and their logics of thought can contribute to plural, egalitarian, and situated concepts and practices of human rights and development. Keywords: Indigenous knowledges, Power, Human Rights, Development, Amazon, Intercultural Communication, Forced Displacement, Self-reflective Ethnography ii Résumé Cette thèse analyse les négociations interculturelles des Gens du Centre (groupe amazonien multi-ethnique) avec les discours universels de droits humains et de développement mobilisés par l’État colombien. L’analyse se concentre sur le Plan de sauvegarde ethnique Witoto chapitre Leticia (ESP), qui est un des 73 plans formulés et implémentés par l’État colombien pour reconnaître les droits des peuples autochtones en danger par le déplacement forcé causé par les conflits armés internes. J’analyse l’ESP à travers la notion de friction (Tsing, 2005) qui fait référence aux caractéristiques complexes, inégalitaires et changeantes des rencontres contemporaines entre les différences des savoirs locaux et globaux. Mon analyse se base aussi sur des approches foucaldiennes et/ou subalternes de pouvoir comme la recherche anticoloniale et de la décolonisation, les perspectives critiques et contre-hégémoniques des droits humains, le post-développement, et les critiques du féminisme au développement. L’objectif de la thèse est d’analyser les savoirs (concepts de loi, de justice et de développement); les logiques de pensée (pratiques, épistémologies, rôles et espaces pour partager et produire des savoirs); et les relations de pouvoir (formes de leadership, associations, réseaux, et formes d’empowerment et disempowerment) produits et recréés par les Gens du Centre au sein des frictions avec les discours de droits humains et du développement. La thèse introduit comment la région habitée par les Gens du Centre (le Milieu Amazone transfrontalier) a été historiquement connectée aux relations inégalitaires de pouvoir qui influencent les luttes actuelles de ce groupe autochtone pour la reconnaissance de leurs droits à travers l’ESP. L’analyse se base à la fois sur une recherche documentaire et sur deux terrains ethnographiques, réalisés selon une perspective critique et autoréflexive. Ma réflexion méthodologique explore comment la position des chercheurs sur le terrain influence le savoir ethnographique et peut contribuer à la création des relations interculturelles inclusives, flexibles et connectées aux besoins des groupes locaux. La section analytique se concentre sur comment le pouvoir circule simultanément à travers des échelles nationale, régionale et locale dans l’ESP. J’y analyse comment ces formes de pouvoir produisent des sujets individuels et collectifs et s’articulent à des savoirs globaux ou locaux pour donner lieu à de nouvelles formes d’exclusion ou d’émancipation des autochtones déplacés. iii Les résultats de la recherche suggèrent que les Gens du Centre approchent le discours des droits humains à travers leurs savoirs autochtones sur la « loi de l’origine ». Cette loi établit leur différence culturelle comme étant à la base du processus de reconnaissance de leurs droits comme peuple déplacé. D’ailleurs, les Gens du Centre approprient les discours et les projets de développement à travers la notion d’abondance qui, comprise comme une habileté collective qui connecte la spiritualité, les valeurs culturelles, et les rôles de genre, contribue à assurer l’existence physique et culturelle des groupes autochtones. Ma thèse soutient que, même si ces savoirs et logiques de pensée autochtones sont liés à des inégalités et à formes de pouvoir local, ils peuvent contribuer à des pratiques de droits humains et de développement plurielles, égalitaires et inclusives. Mots clé : Savoirs autochtones, Pouvoir, Droits humains, Développement, Amazonie, Communication interculturelle, Déplacement forcé, Ethnographie autoréflexive iv Resumen Esta tesis doctoral analiza las negociaciones interculturales de la Gente de Centro (grupo amazónico multiétnico) con los discursos universales de derechos humanos y desarrollo promovidos por el Estado colombiano. La investigación se concentra en el Plan de salvaguarda étnica Uitoto capítulo Leticia (ESP), uno de los 73 planes formulados e implementados por el Estado colombiano para reconocer los derechos básicos de los grupos indígenas en riesgo de desplazamiento forzado. Mi análisis emplea la noción de “fricción” (Tsing, 2005), la cual se refiere a las características complejas, desiguales y cambiantes de los encuentros contemporáneos entre las diferencias que existen entre saberes locales y globales. El análisis se basa además en perspectivas foucaultdianas y/o subalternas como la investigación anticolonial y la descolonización, perspectivas críticas y contra hegemónicas de los derechos humanos, el post-desarrollo, y las críticas feministas al desarrollo. Analizo los saberes (conceptos de ley, justicia y desarrollo), lógicas de pensamiento (prácticas, epistemologías, roles y espacios para producir saberes), y relaciones de poder (formas de liderazgo, asociaciones, redes, y formas de empoderamiento y desempoderamiento) que la Gente de Centro produce y recrea a través de sus fricciones con discursos de derechos humanos y desarrollo. Contextualizo la región habitada por la Gente de Centro (la triple frontera del Medio Amazonas) como un área históricamente influida por relaciones inequitativas de poder global. Sostengo que estas relaciones globales inequitativas influyen en las condiciones desiguales en las que la Gente de Centro lucha por el reconocimiento de sus derechos a través del ESP. Mi estudio de caso se basa en análisis documental y en dos períodos de trabajo
Load more

Recommended publications
  • The Position of Indigenous Peoples in the Management of Tropical Forests
    THE POSITION OF INDIGENOUS PEOPLES IN THE MANAGEMENT OF TROPICAL FORESTS Gerard A. Persoon Tessa Minter Barbara Slee Clara van der Hammen Tropenbos International Wageningen, the Netherlands 2004 Gerard A. Persoon, Tessa Minter, Barbara Slee and Clara van der Hammen The Position of Indigenous Peoples in the Management of Tropical Forests (Tropenbos Series 23) Cover: Baduy (West-Java) planting rice ISBN 90-5113-073-2 ISSN 1383-6811 © 2004 Tropenbos International The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of Tropenbos International. No part of this publication, apart from bibliographic data and brief quotations in critical reviews, may be reproduced, re-recorded or published in any form including print photocopy, microfilm, and electromagnetic record without prior written permission. Photos: Gerard A. Persoon (cover and Chapters 1, 2, 3, 4 and 7), Carlos Rodríguez and Clara van der Hammen (Chapter 5) and Barbara Slee (Chapter 6) Layout: Blanca Méndez CONTENTS INTRODUCTION 1 1. INDIGENOUS PEOPLES AND NATURAL RESOURCE 3 MANAGEMENT IN INTERNATIONAL POLICY GUIDELINES 1.1 The International Labour Organization 3 1.1.1 Definitions 4 1.1.2 Indigenous peoples’ position in relation to natural resource 5 management 1.1.3 Resettlement 5 1.1.4 Free and prior informed consent 5 1.2 World Bank 6 1.2.1 Definitions 7 1.2.2 Indigenous Peoples’ position in relation to natural resource 7 management 1.2.3 Indigenous Peoples’ Development Plan and resettlement 8 1.3 UN Draft Declaration on the
    [Show full text]
  • Content of Sessions
    10:00 - 11:00 a.m. Register: https://bit.ly/2ZUdDpN Session 1a, Indigenous Perspectives: Ethnographic Travels Around Ethnic Groups in Africa and South America Bilingualism conditions in an indigenous bilingual school in the Sierra Nevada de Santa Marta, Colombia: education policies and use of languages at an iku school community, Nicolás David Barbosa Varón, Universidad Nacional de Colombia, Bogotá The iku or arhuaco is an indigenous ethnic group located at Sierra Nevada de Santa Marta, northern Colombia. They have historically been characterized by their resistance and resilience to phenomena of cultural threat derived from colonization and the constitution of a country that has been politically and socially adverse towards indigenous cultures and languages. Within the framework of linguistic conservation, it is established that school education is an important element for the maintenance of ethnic languages, in consequence the iku people began, at the end of 20th century, a process of establishing their own education program. Simunurwa is an iku community close to the town center of Pueblo Bello (Cesar Department), so the contact between indigenous and mestizo people is remarkable; nevertheless, the traditional culture and language remain widespread despite economic, political and cultural external influences. This sociolinguistic research, from an ethnographic approach, proposes the analysis of the state of bilingualism at Simunurwa Indigenous Educational Center, considering the linguistic planning and the use of ikun (indigenous language) and Spanish in different speech situations of the school context. It is identified that in Simunurwa exists a linguistic policy favorable to the indigenous tongue so it maintains its place in the multiple speech contexts; however, in the educational field, the ikun language is at disadvantage compared to Spanish, mainly in terms of literacy.
    [Show full text]
  • A Retrospective Look at the Winding Paths to Legalizing Afro-Colombian Rights in Law 70 of 1993 Kiran Asher / University of Massachusetts, Amherst
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Women, Gender, Sexuality Studies Faculty Publication Series Women, Gender, Sexuality Studies 2016 A Retrospective Look at the Winding Paths to Legalizing Afro- Colombian Rights in Law 70 of 1993 Kiran Asher Follow this and additional works at: https://scholarworks.umass.edu/wost_faculty_pubs ENSAYOS A Retrospective Look at the Winding Paths to Legalizing Afro-Colombian Rights in Law 70 of 1993 Kiran Asher / University of Massachusetts, Amherst Abstract Black communities in Colombia have gained remarkable national and global visibility in the last two decades thanks August 2013 marked twenty years since the passing of in part to Law 70 of 1993, which legally recognizes their Law 70, which legally recognizes the ethnic, territorial, and ethnic, territorial, and socioeconomic rights. The actual socioeconomic rights of black communities in Colombia. implementation and gains of Law 70 have been mixed at In the past two decades its implementation has been mixed best, and the political and economic status of most black at best, and the actual political and economic status of communities or “Afro-Colombians” as they began being most Afro-Colombians remains grim. Yet this flawed law called after the 1990s remains grim.1 Yet, this flawed and remains an important icon and political instrument of Afro- incomplete law in serves as an important icon and political Colombian struggles. A retrospective look at the processes instrument of Afro-Colombian rights. It also serves as a and peoples that led up to Law 70 may be useful in the model or inspiration to other Afro-Latino groups seeking context of ongoing Afro-Latin(o) struggles to obtain real and legal recognition of their rights.
    [Show full text]
  • GRUPOS INDÍGENAS EN COLOMBIA Indígenas De Colombia Achagua
    GRUPOS INDÍGENAS EN COLOMBIA Indígenas de Colombia Achagua, Amorúa, Andoke, Arhuaco, Awa, Bara, Barasana, Barí, Betoye, Bora, Cañamomo, Carapana, Cocama, Chimila, Chiricoa, Coconuco, Coreguaje, Coyaima-Natagaima, Desano, Dujo, Embera, Embera Katío, Embera-Chamí, Eperara-Siapidara, Guambiano, Guanaca, Guane, Guayabero, Hitnu, Hupdu, Inga, Juhup, Kakua, Kamëntsá, Kankuamo, Karijona, Kawiyarí - Cabiyarí, Kofán, Kogui, Kubeo, Kuiba, Kurripaco, Letuama, Makaguaje, Makuna, Masiguare, Matapí, Miraña, Mokaná, Muinane, Muisca, Nasa - Páez, Nonuya, Nukak, Ocaina, Pasto, Piapoco, Piaroa, Piratapuyo, Pisamira, Puinave, Sáliba, Sánha, Senú, Sikuani, Siona, Siriano, Taiwano, Tanimuka, Tariano, Tatuyo, Tikuna, Totoró, Tsiripu, Tucano, Tule, Tuyuka, Uitoto, U‘wa - Tunebo, Wanano, Waunan, Wayuu, Wiwa, Yagua, Yanacona, Yauna, Yuko, Yukuna, Yuri, Yurutí, PUEBLO ACHAGUA ( ajagua, axagua ) Lengua: Pertenece a la familia lingüística Arawak Ubicación Geográfica Achagua Los Achagua estuvieron esparcidos en algunas sabanas del río Meta entre el río Casanare y el río Ariporo. Actualmente se asientan en los resguardos de la Victoria -Umapo- y en el resguardo del Turpial, jurisdicción del municipio de Puerto López, departamento del Meta, donde conviven con los Piapoco. Población Achagua La población estimada es de 283 personas, repartidas en un perímetro de 3.318 hectáreas. Cultura Achagua Los Achagua, uno de los grupos más numerosos y representativos de la región de la Orinoquia en el momento de la conquista, ocupaban una amplia zona que se extendía desde los Estados de Falcón, Aragua y Coro en Venezuela, hasta territorio colombiano. De acuerdo a las fuentes etnohistóricas, los grupos de la región desarrollaron formas comerciales de intercambio. En particular, los Achagua crearon mecanismos de reciprocidad y cooperación que les permitieron explotar junto con los Sicuani y otros pueblos, microambientes diferentes.
    [Show full text]
  • The Colombian Transitional Process
    International Journal of Transitional Justice, 2017, 0, 1–18 doi: 10.1093/ijtj/ijx033 Article The Colombian Transitional Process: Comparative Perspectives on Violence against Indigenous Women Mo´nica Acosta,* Angela Castaneda,~ † Daniela Garcı´a,** Fallon Herna´ndez,†† Dunen Muelas*** and Angela Santamaria††† ABSTRACT1 Colombia has a comprehensive system of truth, justice and reparation stemming from its history with the justice and peace process and its most recent peace agreement. Although indigenous women are the most affected before, during and after conflict, their participa- tion is marginalized within this political context. This article discusses how Colombian transitional justice can be reconfigured when indigenous women’s practices and knowl- edge travel ‘from the margins’ to the center. We seek to demonstrate how these practices legitimize gender and other types of violence in the name of tradition and also how indig- enous women’s experiences go beyond the gendered perspective of violence as a ‘weapon of war.’ Working within the context of the peace process, we gathered data through learn- ing and teaching techniques with indigenous women in three indigenous contexts (Sierra, Pan-Amazon region and Choco´). Our focus is on the interaction between local transi- tional justice practices and the violence against indigenous women, their resistance practi- ces and the peacebuilding agendas used to implement transitional justice in Colombia. KEYWORDS: indigenous women, intersectionality, transitional justice ‘from below,’ Colombia * PhD Candidate in Sociology of Law, Basque Country University, Spain; Member, Intercultural School of Indigenous Diplomacy (EIDI). Email: [email protected] † A. Edward Myers Dolan Professor of Anthropology, Associate Professor of Anthropology and Chair of Sociology and Anthropology, DePauw University, Greencastle, IN, USA.
    [Show full text]
  • Peoples in the Brazilian Amazonia Indian Lands
    Brazilian Demographic Censuses and the “Indians”: difficulties in identifying and counting. Marta Maria Azevedo Researcher for the Instituto Socioambiental – ISA; and visiting researcher of the Núcleo de Estudos em População – NEPO / of the University of Campinas – UNICAMP PEOPLES IN THE BRAZILIAN AMAZONIA INDIAN LANDS source: Programa Brasil Socioambiental - ISA At the present moment there are in Brazil 184 native language- UF* POVO POP.** ANO*** LÍNG./TRON.**** OUTROS NOMES***** Case studies made by anthropologists register the vital events of a RO Aikanã 175 1995 Aikanã Aikaná, Massaká, Tubarão RO Ajuru 38 1990 Tupari speaking peoples and around 30 who identify themselves as “Indians”, RO Akunsu 7 1998 ? Akunt'su certain population during a large time period, which allows us to make RO Amondawa 80 2000 Tupi-Gurarani RO Arara 184 2000 Ramarama Karo even though they are Portuguese speaking. Two-hundred and sixteen RO Arikapu 2 1999 Jaboti Aricapu a few analyses about their populational dynamics. Such is the case, for RO Arikem ? ? Arikem Ariken peoples live in ‘Indian Territories’, either demarcated or in the RO Aruá 6 1997 Tupi-Mondé instance, of the work about the Araweté, made by Eduardo Viveiros de RO Cassupá ? ? Português RO/MT Cinta Larga 643 1993 Tupi-Mondé Matétamãe process of demarcation, and also in urban areas in the different RO Columbiara ? ? ? Corumbiara Castro. In his book (Araweté: o povo do Ipixuna – CEDI, 1992) there is an RO Gavião 436 2000 Tupi-Mondé Digüt RO Jaboti 67 1990 Jaboti regions of Brazil. The lands of some 30 groups extend across national RO Kanoe 84 1997 Kanoe Canoe appendix with the populational data registered by others, since the first RO Karipuna 20 2000 Tupi-Gurarani Caripuna RO Karitiana 360 2000 Arikem Caritiana burder, for ex.: 8,500 Ticuna live in Peru and Colombia while 32,000 RO Kwazá 25 1998 Língua isolada Coaiá, Koaiá contact with this people in 1976.
    [Show full text]
  • Colombian Nationalism: Four Musical Perspectives for Violin and Piano
    COLOMBIAN NATIONALISM: FOUR MUSICAL PERSPECTIVES FOR VIOLIN AND PIANO by Ana Maria Trujillo A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Musical Arts Major: Music The University of Memphis December 2011 ABSTRACT Trujillo, Ana Maria. DMA. The University of Memphis. December/2011. Colombian Nationalism: Four Musical Perspectives for Violin and Piano. Dr. Kenneth Kreitner, Ph.D. This paper explores the Colombian nationalistic musical movement, which was born as a search for identity that various composers undertook in order to discover the roots of Colombian musical folklore. These roots, while distinct, have all played a significant part in the formation of the culture that gave birth to a unified national identity. It is this identity that acts as a recurring motif throughout the works of the four composers mentioned in this study, each representing a different stage of the nationalistic movement according to their respective generations, backgrounds, and ideological postures. The idea of universalism and the integration of a national identity into the sphere of the Western musical tradition is a dilemma that has caused internal struggle and strife among generations of musicians and artists in general. This paper strives to open a new path in the research of nationalistic music for violin and piano through the analyses of four works written for this type of chamber ensemble: the third movement of the Sonata Op. 7 No.1 for Violin and Piano by Guillermo Uribe Holguín; Lopeziana, piece for Violin and Piano by Adolfo Mejía; Sonata for Violin and Piano No.3 by Luís Antonio Escobar; and Dúo rapsódico con aires de currulao for Violin and Piano by Andrés Posada.
    [Show full text]
  • Mingas-De-La-Palabra.Pdf" URL Reconocimiento-No Comercial-Sin Derivadas CC BY-NC-ND Licencia
    Mingas de la palabra : textualidades oralitegráficas y visiones de cabeza en las Titulo oralituras y literaturas indígenas contemporáneas Rocha Vivas, Miguel - Autor/a; Autor(es) La Habana Lugar Fondo Editorial Casa de las Américas Editorial/Editor 2016 Fecha Colección Comunidades indígenas; Literatura; Oralidad; Analfabetismo; América Latina; Temas Colombia; Libro Tipo de documento "http://biblioteca.clacso.org/Cuba/casa/20200419041222/Mingas-de-la-palabra.pdf" URL Reconocimiento-No Comercial-Sin Derivadas CC BY-NC-ND Licencia http://creativecommons.org/licenses/by-nc-nd/2.0/deed.es Segui buscando en la Red de Bibliotecas Virtuales de CLACSO http://biblioteca.clacso.org Consejo Latinoamericano de Ciencias Sociales (CLACSO) Conselho Latino-americano de Ciências Sociais (CLACSO) Latin American Council of Social Sciences (CLACSO) www.clacso.org Fondo Editorial Casa de las Américas Fondo Editorial Casa de las Américas Fondo Editorial Casa de las Américas Fondo Editorial Casa de las Américas Edición: Nisleidys Flores Diseño: Ricardo Rafael Villares Corrección: Gilda María Fernández Chaviano e Iris Cano Diagramación: Luis Moya © Miguel Rocha Vivas, 2016 © Sobre la presente edición: Fondo Editorial Casa de las Américas, 2016 ISBN 978-959-260-491-9 Fondo Editorial Casa de las Américas FONDO EDITORIAL CASA DE LAS AMÉRICAS casa 3ra. y G, El Vedado, La Habana, Cuba www.casadelasamericas.com Para Alelí. En homenaje a los migrantes hispanos e indígenas en Carolina del Norte. En memoria de Steven Heller, arquitecto de la amistad entre mundos. Fondo Editorial Casa de las Américas AGRADECIMIENTOS LA VERSIÓN ORIGINAL de este libro se escribió como trabajo doctoral con el apoyo del Departamento de Romance Studies de la Univer- sidad de Carolina del Norte (UNC) en Chapel Hill.
    [Show full text]
  • The Murui Language and Its Speakers
    chapter 1 The Murui Language and Its Speakers Murui (known as Bue or, previously, as Uitoto, Witoto, and Huitoto) (muru1274, huu1) is one of four dialects of the Murui-Muina language (nucl1659) (Echeverri, Fagua Rincón, & Wojtylak, forthcoming). Murui-Muina dialect continuum belongs to the Witotoan language family (huit1251) spoken in Northwest Amazonia, in southern Colombia and northern Peru. The Witotoan family consists of two other languages from Northwest Amazonia, Ocaina (known also as Okaina, ocai1244, oca; spoken by about 90 people today) and Nonuya (nonu1241, noj; a language with no fluent speakers left). Murui is currently spoken by some 2,000 people that traditionally inhabited the region of the Amazon Basin between the middle sections of the Caquetá and Putumayo Rivers in Colombia and their tributaries, the Igaraparaná and Caraparaná Rivers. Today, smaller Murui tribes also live outside of the Caquetá-Putumayo region. There is a mixed Murui-Mɨnɨka community located in the Resguardo Indígena Tikuna-Uitoto (known as Kilómetro 11) close to Leticia in the Department of Amazonas in Colombia. Some Murui groups also live in the areas along the Ampiyacú and Napo Rivers in Peru; Petersen de Piñeros and Patiño Rosselli (2000, p. 219). Although the Colombian villages El Encanto, Tercera India, San Rafael, and San José are the biggest settlements of the Murui groups, some clans also reside in the village of La Chorrera (Igaraparaná), the reservations Los Monos, Kuemani, and Monochoa (mid-Caquetá), and the city of Puerto Leguízamo (Putumayo). In addition, various Murui families are scat- tered throughout Colombia and Peru, with many families living in cities, such as Bogotá and Leticia (Colombia) and Iquitos (Peru).
    [Show full text]
  • Forced Displacement and Reconstruction in Contemporary Colombia
    UNIVERSITY OF CALIFORNIA, IRVINE Claiming Lands from the City: Forced Displacement and Reconstruction in Contemporary Colombia DISSERTATION Submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY In Anthropology By Andrés Salcedo Fidalgo Dissertation Committee: Professor Teresa Caldeira, Chair Professor William Maurer Professor Susan Coutin Professor Karen Leonard 2006 TABLE OF CONTENTS Page LIST OF FIGURES v ACKNOWLEDGMENTS vi CURRICULUM VITAE ix ABSTRACT OF THE DISSERTATION xi Introduction: Contemporary Colombian Social Disarticulations 1 Bogotá: Disconnected Cities 11 Fieldwork 16 Blocking the Pain of Violence 25 The Battle of the Oaks 32 Scheme of the Dissertation 36 Chapter 1 Geopolitics of War in Historical Light 38 Is it a War? 41 Techniques of Fear 42 A History of Violence Revisited 50 Competing Sovereignties and the Rule of Violence 59 Plan Colombia, FTA and Peace Process with Paramilitaries 66 Geo-warfare 71 Conclusion 83 Chapter 2 Mobility, Victimhood and Place 85 Forced Displacement and Migration 86 Humanitarian Discourses 94 Colombian State’s Assistance 100 Countering Victimization 105 Place and Stigma 114 Conclusion 125 iii Chapter 3 Remembering the Land of “Before” 127 Place-memories 128 Motherland 132 A Land of Plenty 136 Former Work and Social Standing 141 Forgetting War 145 Mementoes in Practices of Resettlement 147 Conclusion 152 Chapter 4 From Struggles over Land to the Politics of Ethnicity 156 Ethnicity and the 1991 Constitution in Colombia 163 History of Colombian Agrarian Movements
    [Show full text]
  • MHC Class II Haplotypes of Colombian Amerindian Tribes
    Genetics and Molecular Biology, 36, 2, 158-166 (2013) Copyright © 2013, Sociedade Brasileira de Genética. Printed in Brazil www.sbg.org.br Research Article MHC Class II haplotypes of Colombian Amerindian tribes Juan J. Yunis1,2,3, Edmond J. Yunis4 and Emilio Yunis3 1Departamento de Patología, Facultad de Medicina e Instituto de Genética, Universidad Nacional de Colombia, Ciudad Universitaria, Bogotá, Colombia. 2Grupo de Identificación Humana e Inmunogenética, Facultad de Medicina, Universidad Nacional de Colombia, Bogotá, Colombia. 3Instituto de Genética, Servicios Médicos Yunis Turbay y Cia, Bogotá, Colombia. 4Brigham and Womens Hospital, Department of Pathology, Harvard Medical School, Boston, USA. Abstract We analyzed 1041 individuals belonging to 17 Amerindian tribes of Colombia, Chimila, Bari and Tunebo (Chibcha linguistic family), Embera, Waunana (Choco linguistic family), Puinave and Nukak (Maku-Puinave linguistic fami- lies), Cubeo, Guanano, Tucano, Desano and Piratapuyo (Tukano linguistic family), Guahibo and Guayabero (Guayabero Linguistic Family), Curripaco and Piapoco (Arawak linguistic family) and Yucpa (Karib linguistic family). for MHC class II haplotypes (HLA-DRB1, DQA1, DQB1). Approximately 90% of the MHC class II haplotypes found among these tribes are haplotypes frequently encountered in other Amerindian tribes. Nonetheless, striking differ- ences were observed among Chibcha and non-Chibcha speaking tribes. The DRB1*04:04, DRB1*04:11, DRB1*09:01 carrying haplotypes were frequently found among non-Chibcha speaking tribes, while the DRB1*04:07 haplotype showed significant frequencies among Chibcha speaking tribes, and only marginal frequencies among non-Chibcha speaking tribes. Our results suggest that the differences in MHC class II haplotype frequency found among Chibcha and non-Chibcha speaking tribes could be due to genetic differentiation in Mesoamerica of the an- cestral Amerindian population into Chibcha and non-Chibcha speaking populations before they entered into South America.
    [Show full text]
  • Indigenous and Tribal Peoples of the Pan-Amazon Region
    OAS/Ser.L/V/II. Doc. 176 29 September 2019 Original: Spanish INTER-AMERICAN COMMISSION ON HUMAN RIGHTS Situation of Human Rights of the Indigenous and Tribal Peoples of the Pan-Amazon Region 2019 iachr.org OAS Cataloging-in-Publication Data Inter-American Commission on Human Rights. Situation of human rights of the indigenous and tribal peoples of the Pan-Amazon region : Approved by the Inter-American Commission on Human Rights on September 29, 2019. p. ; cm. (OAS. Official records ; OEA/Ser.L/V/II) ISBN 978-0-8270-6931-2 1. Indigenous peoples--Civil rights--Amazon River Region. 2. Indigenous peoples-- Legal status, laws, etc.--Amazon River Region. 3. Human rights--Amazon River Region. I. Title. II. Series. OEA/Ser.L/V/II. Doc.176/19 INTER-AMERICAN COMMISSION ON HUMAN RIGHTS Members Esmeralda Arosemena de Troitiño Joel Hernández García Antonia Urrejola Margarette May Macaulay Francisco José Eguiguren Praeli Luis Ernesto Vargas Silva Flávia Piovesan Executive Secretary Paulo Abrão Assistant Executive Secretary for Monitoring, Promotion and Technical Cooperation María Claudia Pulido Assistant Executive Secretary for the Case, Petition and Precautionary Measure System Marisol Blanchard a.i. Chief of Staff of the Executive Secretariat of the IACHR Fernanda Dos Anjos In collaboration with: Soledad García Muñoz, Special Rapporteurship on Economic, Social, Cultural, and Environmental Rights (ESCER) Approved by the Inter-American Commission on Human Rights on September 29, 2019 INDEX EXECUTIVE SUMMARY 11 INTRODUCTION 19 CHAPTER 1 | INTER-AMERICAN STANDARDS ON INDIGENOUS AND TRIBAL PEOPLES APPLICABLE TO THE PAN-AMAZON REGION 27 A. Inter-American Standards Applicable to Indigenous and Tribal Peoples in the Pan-Amazon Region 29 1.
    [Show full text]