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Indigenous People : A look at their world!

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By Avani Bansal:

The term “indigenous peoples” describes racially distinct populations whose long-term histories connect them with identified areas of land situated within the borders of globally recognized nations. Within this construct, the “indigenous peoples” concept relies on temporal, cultural, racial, and territorial elements as identifiers of particular indigenous communities. Of central importance among these elements in defining a community of people as indigenous is that community’s various associations with a particular environment. Both a people’s historical connection with its environment and the nature of its relationship with the environment — whether static or nomadic, for example, or exclusive or shared — are core features of an indigenous people’s identity. No single agreed-upon definition of the term “indigenous peoples” exists. According to the Independent Commission on International Humanitarian Issues, four elements are included in the definition of indigenous peoples: (1) pre-existence; (2) non-dominance; (3) cultural difference; and (4) self-identification as indigenous. The UN Special Rapporteur on the Problem of Discrimination Against Indigenous Populations notes that the term indigenous applies to those people who are isolated socially or to marginal groups that have managed to preserve their traditions in spite of being incorporated into states dominated by other societies.

The International Labour Organisation (ILO) and the nongovernmental organization Survival International use the term “tribal and indigenous peoples” (and in the past also used “semi-tribal peoples”).  The UN, the World Bank, and many indigenous groups prefer to use the term “indigenous peoples.” The World Bank’s Operational Directive on Indigenous Peoples stresses that no single definition is appropriate to cover the diversity of indigenous peoples. It then goes on to point out that these peoples can be identified by the following characteristics: (1) close attachment to ancestral territories and natural resources; (2) self-identification and identification by others as members of a distinct cultural group; (3) possession of an indigenous language, which is often distinct from a national language; (4) presence of customary social or political institutions; and (5) subsistence-oriented production systems.

It is important to note that some indigenous peoples do not fit these criteria. Substantial numbers of indigenous peoples have been dispossessed so that they no longer retain their ancestral territories. They also have been denied access to natural resources in many of the countries in which they live. In Africa, for example, wildlife rights generally are restricted by the state, and indigenous people can be arrested and jailed for illegal hunting. Most African, Asian, and Native American indigenous peoples have market-oriented production systems. There are also indigenous peoples who do not have what many anthropologists would define as tribal sociopolitical systems (such as some Bushmen groups in southern Africa, Hadza in Tanzania, Penan in Sarawak, and Agta in the Philippines). Rather, they have relatively egalitarian systems and tend to lack sodalities (non-kin-based social units such as age grades and gender-based systems) and clan-type social institutions.

Indigenous peoples generally possess ethnic, religious, or linguistic characteristics that are different from the dominant groups in the societies where they exist. They also tend to have a sense of cultural identity or social solidarity that many members attempt to maintain. In some cases, members of indigenous groups try to hide their identity so as not to suffer racial prejudice or poor treatment at the hands of others. In other cases, they proclaim their ethnic affiliation proudly and openly.

Deforestation is directly linked to the disappearance or extinction of indigenous cultures and livelihoods. As one author writes, “It is no accident . . . that indigenous peoples are disappearing at an even faster rate than the tropical forests upon which they depend. Their own survival is intricately linked with that of their forests.” When traditional forest – based livelihoods are disrupted, the people who depend on them are usually uprooted. In this situation, not only are traditional livelihoods of indigenous people lost, but also the culture and history that accompanies them.

A 1993 ILO report revealed that, as compared to national populations, the world’s indigenous people have higher rates of infant mortality, unemployment, alcoholism, diseases, ill health, and incarceration. Indigenous groups in the poorest developing countries confront more severe hardships than their counterparts in developed countries: The term “Fourth World” has been used to describe the social and economic conditions endured by indigenous peoples.  Yet even in the most developed countries — for example, the United States, Canada, and Australia — the indigenous standard of living, including economic, educational, and other basic human standards, often are inferior to those of the general population, and a pale shadow of the status and privileges of dominant groups in the society.

The central issue facing indigenous peoples in the 21st century is their right to ancestral lands and the security of their land ownership. Land ownership is intertwined with the ideal of self-determination of indigenous peoples, along with their ability to choose the extent of their participation in the lives of the nations that have grown up around them, their ability to preserve their unique cultural heritage without outside interference, and their ability to choose the lifestyles that they desire. Also of persistent concern is the degradation of the physical environment of the territories of indigenous peoples by outside economic development. In order to foster economic development, developing countries need access to the lands and natural resources that lie within their territories. However, where these resources and lands lie within the territories of indigenous peoples, conflicts arise and governments are confronted with choosing between protecting indigenous land policies and pursuing development.

Another major challenge is to reduce discrimination against the indigenous peoples on the part of non-indigenous politicians, civil servants, and “mainstream” civil society. Without this, the enjoyment of basic human rights will remain out of reach for most indigenous peoples and members thereof. In some respects, this is perhaps even more difficult than achieving formal self-government rights. Therefore, in some areas, it may be prudent to invest a greater quantity of time, effort, and energy for long term sensitization of the society through reforms in the education curricula and changes in the pattern of media coverage, in alliance with others, than to attempt to change the attitudes of a limited number of political leaders and government officials. Of course, both are necessary, but given limitations of fiscal and human resources, it is perhaps best to concentrate more on long term macro-level changes rather than short term micro-level changes.

When we ignore the struggle of others, we default on our own claims. There are developments in international law supportive of indigenous peoples. These developments are leading to the creation of useful mechanisms to ensure that native peoples are heard, and have primary control over the management and development of their resources. Some native peoples may neither need nor want to use these mechanisms, but their creation is of potentially great importance to others who need external support not only to maintain, but in some instances, regain control over their local resources and destinies.

We need to work even harder, for we are swimming against a powerful tide. The long-term prospects for most indigenous occupants is bleak. The extraordinary growth and development of civil societies public interest law groups, and indigenous peoples’ organizations in countries around the world, provide reasons to sustain the belief that our planet Earth can be a more just and healthy home to all human beings. So I conclude with a farewell that is popular in the Philippines: “May your tribe increase.” It is time we realize that indigenous people are not only part of the environment but also a part of us thereby turning our ears to their plights which seem to be immortalized in the following words of one of them –

“The fish seem half-drunk, you can catch them with your hands . . . the fish are contaminated. The hunting game is gone. The water polluted. We have to talk to environmentalists to make them understand we are part of nature with the forests and the animals.”

You must be to comment.
  1. Sadhogopal Ram

    Brilliant Article, Avani.

    The writing is fresh and style is quite informative with substantial grip over the subject.

    Perfect!

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An ambassador and trained facilitator under Eco Femme (a social enterprise working towards menstrual health in south India), Sanjina is also an active member of the MHM Collective- India and Menstrual Health Alliance- India. She has conducted Menstrual Health sessions in multiple government schools adopted by Rotary District 3240 as part of their WinS project in rural Bengal. She has also delivered training of trainers on SRHR, gender, sexuality and Menstruation for Tomorrow’s Foundation, Vikramshila Education Resource Society, Nirdhan trust and Micro Finance, Tollygunj Women In Need, Paint It Red in Kolkata.

Now as an MH Fellow with YKA, she’s expanding her impressive scope of work further by launching a campaign to facilitate the process of ensuring better menstrual health and SRH services for women residing in correctional homes in West Bengal. The campaign will entail an independent study to take stalk of the present conditions of MHM in correctional homes across the state and use its findings to build public support and political will to take the necessary action.

Saurabh has been associated with YKA as a user and has consistently been writing on the issue MHM and its intersectionality with other issues in the society. Now as an MHM Fellow with YKA, he’s launched the Right to Period campaign, which aims to ensure proper execution of MHM guidelines in Delhi’s schools.

The long-term aim of the campaign is to develop an open culture where menstruation is not treated as a taboo. The campaign also seeks to hold the schools accountable for their responsibilities as an important component in the implementation of MHM policies by making adequate sanitation infrastructure and knowledge of MHM available in school premises.

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Harshita is a psychologist and works to support people with mental health issues, particularly adolescents who are survivors of violence. Associated with the Azadi Foundation in UP, Harshita became an MHM Fellow with YKA, with the aim of promoting better menstrual health.

Her campaign #MeriMarzi aims to promote menstrual health and wellness, hygiene and facilities for female sex workers in UP. She says, “Knowledge about natural body processes is a very basic human right. And for individuals whose occupation is providing sexual services, it becomes even more important.”

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MH Fellow Sabna comes with significant experience working with a range of development issues. A co-founder of Project Sakhi Saheli, which aims to combat period poverty and break menstrual taboos, Sabna has, in the past, worked on the issue of menstruation in urban slums of Delhi with women and adolescent girls. She and her team also released MenstraBook, with menstrastories and organised Menstra Tlk in the Delhi School of Social Work to create more conversations on menstruation.

With YKA MHM Fellow Vineet, Sabna launched Menstratalk, a campaign that aims to put an end to period poverty and smash menstrual taboos in society. As a start, the campaign aims to begin conversations on menstrual health with five hundred adolescents and youth in Delhi through offline platforms, and through this community mobilise support to create Period Friendly Institutions out of educational institutes in the city.

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A student from Delhi School of Social work, Vineet is a part of Project Sakhi Saheli, an initiative by the students of Delhi school of Social Work to create awareness on Menstrual Health and combat Period Poverty. Along with MHM Action Fellow Sabna, Vineet launched Menstratalk, a campaign that aims to put an end to period poverty and smash menstrual taboos in society.

As a start, the campaign aims to begin conversations on menstrual health with five hundred adolescents and youth in Delhi through offline platforms, and through this community mobilise support to create Period Friendly Institutions out of educational institutes in the city.

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A Computer Science engineer by education, Nitisha started her career in the corporate sector, before realising she wanted to work in the development and social justice space. Since then, she has worked with Teach For India and Care India and is from the founding batch of Indian School of Development Management (ISDM), a one of its kind organisation creating leaders for the development sector through its experiential learning post graduate program.

As a Youth Ki Awaaz Menstrual Health Fellow, Nitisha has started Let’s Talk Period, a campaign to mobilise young people to switch to sustainable period products. She says, “80 lakh women in Delhi use non-biodegradable sanitary products, generate 3000 tonnes of menstrual waste, that takes 500-800 years to decompose; which in turn contributes to the health issues of all menstruators, increased burden of waste management on the city and harmful living environment for all citizens.

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A former Assistant Secretary with the Ministry of Women and Child Development in West Bengal for three months, Lakshmi Bhavya has been championing the cause of menstrual hygiene in her district. By associating herself with the Lalana Campaign, a holistic menstrual hygiene awareness campaign which is conducted by the Anahat NGO, Lakshmi has been slowly breaking taboos when it comes to periods and menstrual hygiene.

A Gender Rights Activist working with the tribal and marginalized communities in india, Srilekha is a PhD scholar working on understanding body and sexuality among tribal girls, to fill the gaps in research around indigenous women and their stories. Srilekha has worked extensively at the grassroots level with community based organisations, through several advocacy initiatives around Gender, Mental Health, Menstrual Hygiene and Sexual and Reproductive Health Rights (SRHR) for the indigenous in Jharkhand, over the last 6 years.

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