American Declaration on the Rights of Indigenous Peoples
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The Right to Development and the Origins of the New International Economic Order
Daniel J. Whelan ‘‘Under the Aegis of Man’’: The Right to Development and the Origins of the New International Economic Order On September 23, 1966, the Senegalese foreign minister Doudou Thiam gave an impassioned speech to fellow delegates assembled in New York for the opening of the 21st Session of the United Nations General Assembly.1 It began as a reflection on the preceding twenty years of UN history. Despite some modest progress that the UN had achieved in meeting its three primary objectives—the maintenance of peace; the liberation of colonized peoples; and the economic and social development of mankind—this period was more notably exemplified by failures and setbacks: the war in Southeast Asia; the failure of decolonization in Southern Rhodesia and South Africa; and the failure to meet the goals of the UN’s first ‘‘Development Decade.’’2 It was on this third point that Thiam ruminated for the remainder of his speech. The achievement of political and legal sovereignty by newly decolonized states did not resolve the existing imbalance of power between the developing and developed worlds. Thiam cited growing inequality in the share of global income between developed and underdeveloped countries: in 1938, the income disparity was 15:1;by1966 it was 35:1, and projected to be 40:1 by 2000. Thiam insisted that this phenomenon of underdevelopment was not determined by geography or race; it was mobile, moving about in time and space. Western pros- perity vis-a`-vis the Middle East, India, and China was historically recent, and the so- called poor nations were not as poor as they were said to be: in 1963 they held 50 percent of the world’s petroleum, nearly half the copper and manganese ore, and 70 percent of the world’s diamonds. -
Japan Has Still Yet to Recognize Ryukyu/Okinawan Peoples
International Covenant on Civil and Political Rights Alternative Report Submission: Violations of Indigenous Peoples’ Rights in Japan Prepared for 128th Session, Geneva, 2 March - 27 March, 2020 Submitted by Cultural Survival Cultural Survival 2067 Massachusetts Avenue Cambridge, MA 02140 Tel: 1 (617) 441 5400 [email protected] www.culturalsurvival.org International Covenant on Civil and Political Rights Alternative Report Submission: Violations of Indigenous Peoples’ Rights in Japan I. Reporting Organization Cultural Survival is an international Indigenous rights organization with a global Indigenous leadership and consultative status with ECOSOC since 2005. Cultural Survival is located in Cambridge, Massachusetts, and is registered as a 501(c)(3) non-profit organization in the United States. Cultural Survival monitors the protection of Indigenous Peoples’ rights in countries throughout the world and publishes its findings in its magazine, the Cultural Survival Quarterly, and on its website: www.cs.org. II. Introduction The nation of Japan has made some significant strides in addressing historical issues of marginalization and discrimination against the Ainu Peoples. However, Japan has not made the same effort to address such issues regarding the Ryukyu Peoples. Both Peoples have been subject to historical injustices such as suppression of cultural practices and language, removal from land, and discrimination. Today, Ainu individuals continue to suffer greater rates of discrimination, poverty and lower rates of academic success compared to non-Ainu Japanese citizens. Furthermore, the dialogue between the government of Japan and the Ainu Peoples continues to be lacking. The Ryukyu Peoples continue to not be recognized as Indigenous by the Japanese government and face the nonconsensual use of their traditional lands by the United States military. -
Concept Note and Agenda REGIONAL MEETING on ETHNICITY and HEALTH in the AMERICAS 7-8 December 2015 Introduction Available Data
Concept note and agenda REGIONAL MEETING ON ETHNICITY AND HEALTH IN THE AMERICAS 7-8 December 2015 Introduction Available data indicates that indigenous and afrodescent peoples are amongst the most marginalized populations of the region, encountering considerable challenges with regards to social and health conditions and with higher levels of rurality or urban marginality, unemployment, poverty, and illiteracy. They have less access to, and lower utilization of, health services, particularly quality health services, as compared to the rest of the population. Therefore, their health outcomes are poorer, presenting greater morbidity and mortality both from communicable and chronic diseases as well as external causes. Since 1993, the Pan-American Health Organization (PAHO) approved significant Resolutions to address these challenges and to advance the work on ethnicity and health in the region. In 1993, Member States reached consensus in recognizing the deficits in both living conditions and health among the indigenous peoples of the Americas. The Resolution 1 aimed to implement the SAPIA initiative (Health of the Indigenous Peoples Initiative of the Americas) and was reinforced by other two Resolutions on indigenous peoples approved in 1997 and 2006 2. The Strategy for Universal Access to Health and Universal Health Coverage, approved in 2014, specifically refers to indigenous and afro-descendant as some of the most affected groups facing problems of exclusion and lack of access to appropriate quality services. In addition, at global levels, there has been increasing attention to indigenous and afrodescent issues: the World Conference on Indigenous Peoples (WCIP) was held at the United Nations General Assembly in September 2014. -
Is There a Human Right to Safe Motherhood Within the United Nations Legal System?
(2015) QMHRR 2(1) ISSN 2059-8092 Is There a Human Right to Safe Motherhood within the United Nations Legal System? Hélène Julien* Abstract The establishment of safe motherhood as a human right that, albeit interrelated with other women’s rights, would be distinct from them, appears crucial to tackle maternal mortality and achieve gender equality. In order to be effective this right has to be framed as a holistic concept highlighting the connections between all the women’s rights referring to the highest attainable standard of living, in the context of pregnancy, childbirth and lactation. Through a feminist lens, this study examines relevant United Nations legal bodies’ initiatives to determine if safe motherhood is efficaciously guaranteed as a human right worldwide. The Committee on the Elimination of All Forms of Discrimination Against Women’s recognition of a ‘women’s right to safe motherhood’, which relates to the access to maternal health care, is analysed as a central element of the right. This review leads to the conclusion that the human right to safe motherhood exists, but needs to be strengthened, especially through an international acknowledgement of the right to abortion as well as the development of a stronger framework for the protection against mother-foetus/ baby HIV transmission. Keywords Right to Safe Motherhood – Gender Equality – CEDAW – Right to Abortion – Highest Attainable Standard of Living – Health – HIV – Human Rights – United Nations - Motherhood – Women – Feminist Analysis. 1. Introduction ‘Women are not dying of diseases we can’t treat… They are dying because societies have yet to make the decision that their lives are worth saving’.1 This observation appears all the more regrettable, since maternal mortality is an extremely widespread problem. -
Cultural Rights in the United States: a Conflict of Aluesv
Minnesota Journal of Law & Inequality Volume 5 Issue 2 Article 3 June 1987 Cultural Rights in the United States: A Conflict of aluesV Sharon O'Brien Follow this and additional works at: https://lawandinequality.org/ Recommended Citation Sharon O'Brien, Cultural Rights in the United States: A Conflict of aluesV , 5(2) LAW & INEQ. 267 (1987). Available at: https://scholarship.law.umn.edu/lawineq/vol5/iss2/3 Minnesota Journal of Law & Inequality is published by the University of Minnesota Libraries Publishing. Cultural Rights in the United States: A Conflict of Values Sharon O'Brien* Introduction ................................................... 268 I. Historical Development of Minority Rights ............. 270 Historical Examples of Pluralistic Arrangements ..... 271 International Protection of Group Rights ............. 273 Leading National Examples of Group Rights Protection ............................................. 279 Twentieth-Century Pluralist Thought ................. 281 The United States and the Rights of Minorities ...... 283 Available Constitutional Mechanisms ................. 287 II. Am erican Indians ....................................... 290 Historical Background and Assimilation Efforts ...... 290 Cultural Protection ................................... 296 Freedom of Religion .................................. 298 III. Native Hawaiians ........................................ 308 Historical Background ................................. 308 Cultural Protection ................................... 314 Protection of the -
A/RES/55/2: United Nations Millennium Declaration
United Nations A/RES/55/2 Distr.: General General Assembly 18 September 2000 Fifty-fifth session Agenda item 60 (b) Resolution adopted by the General Assembly [without reference to a Main Committee (A/55/L.2)] 55/2. United Nations Millennium Declaration The General Assembly Adopts the following Declaration: United Nations Millennium Declaration I. Values and principles 1. We, heads of State and Government, have gathered at United Nations Headquarters in New York from 6 to 8 September 2000, at the dawn of a new millennium, to reaffirm our faith in the Organization and its Charter as indispensable foundations of a more peaceful, prosperous and just world. 2. We recognize that, in addition to our separate responsibilities to our individual societies, we have a collective responsibility to uphold the principles of human dignity, equality and equity at the global level. As leaders we have a duty therefore to all the world’s people, especially the most vulnerable and, in particular, the children of the world, to whom the future belongs. 3. We reaffirm our commitment to the purposes and principles of the Charter of the United Nations, which have proved timeless and universal. Indeed, their relevance and capacity to inspire have increased, as nations and peoples have become increasingly interconnected and interdependent. 4. We are determined to establish a just and lasting peace all over the world in accordance with the purposes and principles of the Charter. We rededicate ourselves to support all efforts to uphold the sovereign equality of all -
Freedom of Information: a Comparative Legal Survey
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The Bank's Policy on Indigenous Peoples
ASIAN DEVELOPMENT BANK THE BANK’S POLICY ON INDIGENOUS PEOPLES April 1998 2 ABBREVIATIONS COSS Country Operational Strategy Study DMC Developing Member Country IDB Inter-American Development Bank ILO International Labour Organisation ISA Initial Social Assessment OESD Office of Environment and Social Development PPTA Project Preparatory Technical Assistance RRP Report and Recommendation of the President UNICED United Nation Conference on Environment Programme UNDP United Nations Development Programme TABLE OF CONTENTS I. INTRODUCTION 1 II. DEFINITION OF INDIGENOUS PEOPLES 2 III. INDIGENOUS PEOPLES AND DEVELOPMENT 3 A. Indigenous Peoples and Development 4 B. Goals and Objectives of Development 4 C. Culture and Development 4 IV. LAWS AND CONVENTIONS AFFECTING INDIGENOUS PEOPLES 4 A. National Laws and Practices 4 B. International Conventions and Declarations 5 C. Practices of Other International Institutions 6 V. POLICY OBJECTIVES, PROCESSES, AND APPROACHES 7 A. Policy Objectives 7 B. Operational Processes 8 C. Operational Approaches 9 VI. ORGANIZATIONAL IMPLICATIONS AND RESOURCE REQUIREMENTS 10 A. Organizational Implications 10 B. Resource Requirements. 11 VII. POLICY ON INDIGENOUS PEOPLES 12 A. A Policy on Indigenous Peoples in Bank Operations 12 B. Policy Elements 12 1 I. INTRODUCTION 1. Indigenous peoples1 can be regarded as one of the largest vulnerable segments of society. While differing significantly in terms of culture, identity, economic systems, and social institutions, indigenous peoples as a whole most often reflect specific disadvantage in terms of social indicators, economic status, and quality of life. Indigenous peoples often are not able to participate equally in development processes and share in the benefits of development, and often are not adequately represented in national social, economic, and political processes that direct development. -
History, Dinã©/Navajo Memory, and the Bosque Redondo Memorial
New Mexico Historical Review Volume 82 Number 3 Article 2 7-1-2007 Discontinuities, Remembrances, and Cultural Survival: History, Diné/Navajo Memory, and the Bosque Redondo Memorial Jennifer Nez Denetdale Follow this and additional works at: https://digitalrepository.unm.edu/nmhr Recommended Citation Denetdale, Jennifer Nez. "Discontinuities, Remembrances, and Cultural Survival: History, Diné/Navajo Memory, and the Bosque Redondo Memorial." New Mexico Historical Review 82, 3 (2007). https://digitalrepository.unm.edu/nmhr/vol82/iss3/2 This Article is brought to you for free and open access by UNM Digital Repository. It has been accepted for inclusion in New Mexico Historical Review by an authorized editor of UNM Digital Repository. For more information, please contact [email protected], [email protected], [email protected]. Discontinuities, Remembrances, and Cultural Survival HISTORY, DINE/NAVAJO MEMORY, AND THE BOSQUE REDONDO MEMORIAL Jennifer Nez Denetdale n 4 June 2005, hundreds ofDine and their allies gathered at Fort Sumner, ONew Mexico, to officially open the Bosque Redondo Memorial. Sitting under an arbor, visitors listened to dignitaries interpret the meaning of the Long Walk, explain the four years ofimprisonment at the Bosque Redondo, and discuss the Navajos' return to their homeland in1868. Earlier that morn ing, a small gathering ofDine offered their prayers to the Holy People. l In the past twenty years, historic sites have become popular tourist attrac tions, partially as a result ofpartnerships between state historic preservation departments and the National Park Service. With the twin goals ofeducat ing the public about the American past and promoting their respective states as attractive travel destinations, park officials and public historians have also included Native American sites. -
Cultural and Intellectual Property Rights of Indigenous Peoples of the Pacific
-1- CULTURAL AND INTELLECTUAL PROPERTY RIGHTS OF INDIGENOUS PEOPLES OF THE PACIFIC Aroha Te Pareake Mead Suva, Fiji 4 September 1996 _____________________________________________________________________ Mr. Chairman, on behalf of Maori Congress I would like to convey to the Prime Minister, the Government and people of Fiji, the Planning Committee, resource people and indigenous participants from throughout Te Moana-Nui-A-Kiwa, our deepest respect. It is indeed a great honour to be invited to participate in this historical regional meeting on the UN Draft Declaration on the Rights of Indigenous Peoples. Before I begin my discussion on cultural and intellectual property rights, I would like to make some brief observations about a few of the issues that were raised at this workshop yesterday. On my first day here in Suva, it was my birthday. My age is reaching a stage where a birthday is not necessarily a celebration anymore, it is more a commemoration, a time for reflection. So on my birthday I reflected on the fact that in the year I was born there were 63 member states in the United Nations. Now, in 1996, there are 185, which means that in my short but ever lengthening life, 122 new countries have realised their right to self-determination, their right to decolonisation and to independence. Nothing in current world events suggests that 185 countries is the final number. Indeed I expect that within the rest of my lifetime, that number will surpass 200 and many of the new states will be indigenous from here in the Pacific basin. This is not a dream it is an inevitable reality. -
Indigenous Peoples in Latin America: Statistical Information
Indigenous Peoples in Latin America: Statistical Information Updated August 5, 2021 Congressional Research Service https://crsreports.congress.gov R46225 SUMMARY R46225 Indigenous Peoples in Latin America: Statistical August 5, 2021 Information Carla Y. Davis-Castro This report provides statistical information on Indigenous peoples in Latin America. Data and Research Librarian findings vary, sometimes greatly, on all topics covered in this report, including populations and languages, socioeconomic data, land and natural resources, human rights and international legal conventions. For example the figure below shows four estimates for the Indigenous population of Latin America ranging from 41.8 million to 53.4 million. The statistics vary depending on the source methodology, changes in national censuses, the number of countries covered, and the years examined. Indigenous Population and Percentage of General Population of Latin America Sources: Graphic created by CRS using the World Bank’s LAC Equity Lab with webpage last updated in July 2021; ECLAC and FILAC’s 2020 Los pueblos indígenas de América Latina - Abya Yala y la Agenda 2030 para el Desarrollo Sostenible: tensiones y desafíos desde una perspectiva territorial; the International Bank for Reconstruction and Development and World Bank’s (WB) 2015 Indigenous Latin America in the twenty-first century: the first decade; and ECLAC’s 2014 Guaranteeing Indigenous people’s rights in Latin America: Progress in the past decade and remaining challenges. Notes: The World Bank’s LAC Equity Lab -
Indigenous Peoples/First Nations Fact Sheet for the Poor Peoples Campaign
Indigenous Peoples/First Nations Fact Sheet For the Poor Peoples Campaign “Who will find peace with the lands? The future of humankind lies waiting for those who will come to understand their lives and take up their responsibilities to all living things. Who will listen to the trees, the animals and birds, the voices of the places of the land? As the long forgotten peoples of the respective continents rise and begin to reclaim their ancient heritage, they will discover the meaning of the lands of their ancestors. That is when the invaders of North American continent will finally discover that for this land, God is red”. Vine Deloria Jr., God Is Red Indigenous Peoples and their respective First Nations are not only place-based peoples relationally connected to their traditional homelands, but have their own distinctive cultures, traditions, and pre-colonial and colonial histories since European contact.1 The World Bank 2020 Report states the global Indigenous population is 476 million people, or 6% of the world’s population, live in over 90 countries, and through the cultural practices of traditional ecological knowledge, protect about 80% of the world’s remaining biodiversity2. Within the United States (U.S.), Native Americans/American Indians/Alaska Natives/Native Hawaiians comprise about 2% of the entire United States population. There are, indeed, more than 6.9 million Native Americans and Alaska Natives3, and in 2019, there were 1.9 million Native Hawaiians and Pacific Islanders4. Within the U.S., there are 574 federally recognized Indian nations, 62 state-recognized Indian nations5, and hundreds of non-federally and non-state recognized Native American nations6.