This article is about peoples who fall under the definition of "indigenous peoples" used in international law and by various international and non-governmental organizations. For links to articles about indigenous people in specific areas, see
Indigenous peoples by geographic regionsIndigenous peoples are ethnic groups that are defined as "indigenous" according to one of the various definitions of the term, though there is no universally accepted definition.[1]
In the late twentieth century, the term began to be used primarily to refer to ethnic groups that have historical ties to groups that existed in a territory prior to colonization or formation of a nation state, and which normally preserve a degree of cultural and political separation from the mainstream culture and political system of the nation state within the border of which the indigenous group is located.[2] The political sense of the term defines these groups as particularly vulnerable to exploitation and oppression by nation states. As a result, a special set of political rights in accordance with international law have been set forth by international organizations such as the United Nations, the International Labour Organization and the World Bank.[3] The United Nations have issued a Declaration on the Rights of Indigenous Peoples to protect the collective rights of indigenous peoples to their culture, identity, language, employment, health, education and natural resources. Depending on which precise definition of "indigenous people" used, and on the census, estimates of a world total population of Indigenous people range from 220 million Indigenous peoples in 1997[4] to 350 million in 2004.[2]
The adjective indigenous has the common meaning of "from" or "of the original origin". Therefore, according to its meaning in common usage in English, any given people, ethnic group or community may be described as being indigenous in reference to some particular region or location. However during the late twentieth century the term Indigenous peoples evolved into a legal category that refers to culturally distinct groups that had been affected by the processes of colonization. These are usually collectives that have preserved some degree of cultural and political separation from the mainstream culture and political system that has grown to surround or dominate them economically, politically, culturally, or geographically.
The status of the indigenous group in this relationship can be characterized in most instances as an effectively marginalized, isolated or minoritised one, in comparison to other groups or the nation-state as a whole. Their ability to influence and participate in the external policies that may exercise jurisdiction over their traditional lands and practices is very frequently limited. This situation can persist even in the case where the indigenous population outnumbers that of the other inhabitants of the region or state; the defining notion here is one of separation from decision and regulatory processes that have some, at least titular, influence over aspects of their community and lands.
The presence of external laws, claims and cultural mores either potentially or actually act to variously constrain the practices and observances of an indigenous society. These constraints can be observed even when the indigenous society is regulated largely by its own tradition and custom. They may be purposefully imposed, or arise as unintended consequence of trans-cultural interaction; and have a measurable effect even where countered by other external influences and actions deemed to be beneficial or which serve to promote indigenous rights and interests within the wider community.
A definition of "indigenous people" has criteria which includes cultural groups (and their continuity or association with a given region, or parts of a region, and who formerly or currently inhabit the region) either:
- before or its subsequent colonization or annexation, or
- alongside other cultural groups during the formation or reign of a colony or nation-state, or
- independently or largely isolated from the influence of the claimed governance by a nation-state,
and who:
- have maintained at least in part their distinct cultural, social/organizational, or linguistic characteristics, and in doing so remain differentiated in some degree from the surrounding populations and dominant culture of the nation-state, and
- are self-identified as indigenous, or those recognized as such by other groups.
Another defining characteristic for an indigenous group is that it has preserved traditional ways of living, such as present or historical reliance upon subsistence-based production (based on pastoral, horticultural and/or hunting and gathering techniques), and a predominantly non-urbanized society. Not all indigenous groups share these characteristics. Indigenous societies may be either settled in a given locale/region or exhibit a nomadic lifestyle across a large territory, but are generally historically associated with a specific territory on which they are dependent. Indigenous societies are found in every inhabited climate zone and continent of the world.[3][7]
There are various formulations of these defining characteristics in existence. Most are commonly drawn from a few widely-acknowledged authorities, in particular the Martínez Cobo – WGIP statement. These several definitions are recognised and employed by international and rights-based non-governmental organizations, as well as among national/sub-national governments themselves. The degree to which indigenous peoples' rights and issues are accepted and recognised in practical instruments such as treaties and other binding and non-binding agreements varies, sometimes considerably.
Many organizations advocating for indigenous rights, and the indigenous communities themselves, seek to particularly and explicitly identify peoples in this position as indigenous. This identification may also be made or acknowledged by the surrounding communities and nation-state, although there are some instances where the identity claim is the subject of some dispute, particularly with regard to recognizing assertions made over territorial rights. Even if all the above criteria are fulfilled, some people may either not consider themselves as indigenous or may not be considered as indigenous by governments, organizations or scholars.
Veddha chief Uruwarige Wannila Aththo, leader of the indigenous people
Sri Lanka.
In 1972 the United Nations Working Group on Indigenous Populations (WGIP) accepted as a preliminary definition a formulation put forward by Mr. José Martínez Cobo, Special Rapporteur on Discrimination against Indigenous Populations:
- Indigenous populations are composed of the existing descendants of the peoples who inhabited the present territory of a country wholly or partially at the time when persons of a different culture or ethnic origin arrived there from other parts of the world, overcame them, by conquest, settlement or other means, reduced them to a non-dominant or colonial condition; who today live more in conformity with their particular social, economic and cultural customs and traditions than with the institutions of the country of which they now form part, under a state structure which incorporates mainly national, social and cultural characteristics of other segments of the population which are predominant.
This definition has some limitations which were subsequently noted by the organization. The definition applies mainly to pre-colonial populations, and would likely exclude other isolated or marginal societies. In 1983 the WGIP enlarged this definition (FICN. 41Sub.211983121 Adds. para. 3 79) to include the following criteria:
-
- (a) they are the descendants of groups, which were in the territory at the time when other groups of different cultures or ethnic origin arrived there;
- (b) precisely because of their isolation from other segments of the country's population they have almost preserved intact the customs and traditions of their ancestors which are similar to those characterised as indigenous;
- (c) they are, even if only formally, placed under a state structure which incorporates national, social and cultural characteristics alien to their own.
In 1986 it was further added that any individual who identified himself or herself as indigenous and was accepted by the group or the community as one of its members was to be regarded as an indigenous person (E/CN.4/Sub.2/1986/7/Add.4. para.381).
The draft Declaration on the Rights of Indigenous Peoples prepared by the DWIG does not provide a specific definition of indigenous peoples or populations. According to the Chairperson, Ms. Erica Irene Daes, Rapporteur of the Working Group, this was because "historically, indigenous peoples have suffered, from definitions imposed by others" (E/CN.4/Sub.2/AC.4/1995/3, page 3).
A definition as used by the International Labour Organisation (Convention No. 169, concerning the working rights of Indigenous and Tribal Peoples, 1989) applies to:
- both tribal peoples whose social, cultural and economic conditions distinguish them from other sections of the national community and whose status is regulated wholly or partially by their own customs or traditions or by special laws or regulations, and to peoples who are regarded as indigenous on account of their descent from the populations which inhabit the country at the time of conquest or colonisation.
A description of Indigenous Peoples given by the World Bank (operational directive 4.20, 1991) reads as follows:
- Indigenous Peoples can be identified in particular geographical areas by the presence in varying degrees of the following characteristics:
- a) close attachment to ancestral territories and to the natural resources in these areas;
- b) self-identification and identification by others as members of a distinct cultural group;
- c) an indigenous language, often different from the national language;
- d) presence of customary social and political institutions;
- and e) primarily subsistence-oriented production.
The World Bank's policy for indigenous people states:
Because of the varied and changing contexts in which Indigenous Peoples live and because there is no universally accepted definition of “Indigenous Peoples,” this policy does not define the term. Indigenous Peoples may be referred to in different countries by such terms as "indigenous ethnic minorities," "aboriginals," "hill tribes," "minority nationalities," "scheduled tribes," or "tribal groups."
[8]
Indigenous Peoples of the Philippines (Tagalog: Katutubong Tao sa Pilipinas; Cebuano: Lumad or Tumandok; Ilocano: Umili a Tattao iti Filipinas) refers to a group of people or homogenous societies, identified by self-ascription and ascription by others, who have continuously lived as an organized community on communally bounded and defined territory, and who have, under claims of ownership since time immemorial, occupied, possessed and used such territories, sharing common bonds of language, customs, traditions and other distinctive cultural traits, or who have, through inroads of colonization, non-indigenous religions, and cultures, become historically differentiated from the majority of the Filipinos.[9]
The indigenous peoples also include peoples who are regarded as indigenous based on their descent from the populations which inhabited the country at the time of inroads of non-indigenous religions and cultures or the establishment of present state boundaries, who retain some or all of their own social, economic, cultural and political institutions, but who may have been displaced from their traditional domains or who may have resettled outside their ancestral domains.
Different states designate the groups within their boundaries that are recognized as indigenous peoples according to international legislation by different terms. These include, for example "Native Americans" and "Pacific Islander" in the United States; "Aboriginals (Inuit", "Métis" and "First Nations)" in Canada;[10] Aborigines in Australia; Hill tribes in Southeast Asia; indigenous ethnic minorities, scheduled tribes or Adivasi in India; tribal groups, or autochthonous groups.[8]
Indigenous societies range from those who have been significantly exposed to the colonizing or expansionary activities of other societies (such as the Maya peoples of Mexico and Central America) through to those who as yet remain in comparative isolation from any external influence (such as the Sentinelese and Jarawa of the Andaman Islands).
Precise estimates for the total population of the world's Indigenous peoples are very difficult to compile, given the difficulties in identification and the variances and inadequacies of available census data. Recent source estimates range from 300 million[11] to 350 million[12] as of the start of the 21st century. This would equate to just fewer than 6% of the total world population. This includes at least 5000 distinct peoples[12] in over 72 countries.
Contemporary distinct indigenous groups survive in populations ranging from only a few dozen to hundreds of thousands and more. Many indigenous populations have undergone a dramatic decline and even extinction, and remain threatened in many parts of the world. Some have also been assimilated by other populations or have undergone many other changes. In other cases, indigenous populations are undergoing a recovery or expansion in numbers.
Certain indigenous societies survive even though they may no longer inhabit their "traditional" lands, owing to migration, relocation, forced resettlement or having been supplanted by other cultural groups. In many other respects, the transformation of culture of indigenous groups is ongoing, and includes permanent loss of language, loss of lands, encroachment on traditional territories, and disruption in traditional lifeways due to contamination and pollution of waters and lands.
The migration, expansion and settlement of societies throughout different territories is a universal, almost defining thread which runs through the entire course of human history. Many of the cross-cultural interactions which arose as a result of these historical encounters involved societies which might properly be considered as indigenous, either from their own viewpoint or that of external societies.
Most often, these past encounters between indigenous and "non-indigenous" groups lack contemporary account or description. Any assessment or understanding of impact, result and relation can at best only be surmised, using archaeological, linguistic or other reconstructive means. Where accounts do exist, they frequently originate from the viewpoint of the colonizing, expansionary or nascent state or from rather scarce and fragmented ethnographic sources compiled by those more congenial with indigenous communities and/or representatives thereof.
Greek sources of the Classical period acknowledge the prior existence of indigenous people(s), whom they referred to as "Pelasgians". These peoples inhabited lands surrounding the Aegean Sea before the subsequent migrations of the Hellenic ancestors claimed by these authors. The disposition and precise identity of this former group is elusive, and sources such as Homer, Hesiod and Herodotus give varying, partially mythological accounts. However, it is clear that cultures existed whose indigenous characteristics were distinguished by the subsequent Hellenic cultures (and distinct from non-Greek speaking "foreigners", termed "barbarians" by the historical Greeks). Greco-Roman society flourished between 250 BC and 480 AD and commanded successive waves of conquests that gripped more than half of the globe. But because already existent populations within other parts of Europe at the time of classical antiquity had more in common culturally speaking with the Greco-Roman world, the intricacies involved in expansion across the European frontier were not so contentious relative to indigenous issues. But when it came to expansion in other parts of the world, namely Asia, Africa, and the Middle East, then totally new cultural dynamics had entered into the equation, so to speak, and one sees here of what was to take the Americas, South East Asia, and the Pacific by storm a few hundred years later. The idea that peoples who possessed cultural customs and racial appearances strikingly different to that of the colonizing power is no new idea borne out of the Medieval period or the Enlightenment.
The rapid and extensive spread of the various European powers from the early 15th century onwards had a profound impact upon many of the indigenous cultures with whom they came into contact. The exploratory and colonial ventures in the Americas, Africa, Asia and the Pacific often resulted in territorial and cultural conflict, and the intentional or unintentional displacement and devastation of the indigenous populations.
The Canary Islands had an indigenous population called the Guanches whose origin is still the subject of discussion among historians and linguists.[13]
Indigenous populations are distributed in regions throughout the globe. The numbers, condition and experience of indigenous groups may vary widely within a given region. A comprehensive survey is further complicated by sometimes contentious membership and identification.
In the post-colonial period, the concept of specific indigenous peoples within the African continent has gained wider acceptance, although not without controversy. The highly diverse and numerous ethnic groups which comprise most modern, independent African states contain within them various peoples whose situation, cultures and pastoralist or hunter-gatherer lifestyles are generally marginalized and set apart from the dominant political and economic structures of the nation. Since the late 20th century these peoples have increasingly sought recognition of their rights as distinct indigenous peoples, in both national and international contexts.
Batwa
Pygmy with traditional bow and arrow.
Although the vast majority of African peoples can be considered to be indigenous in the sense that they have originated from that continent and middle and south east Asia, in practice identity as an "indigenous people" as per the term's modern application is more restrictive, and certainly not every African ethnic group claims identification under these terms. Groups and communities who do claim this recognition are those who by a variety of historical and environmental circumstances have been placed outside of the dominant state systems, and whose traditional practices and land claims often come into conflict with the objectives and policies promulgated by governments, companies and surrounding dominant societies. Given the extensive and complicated history of human migration within Africa, being the "first peoples in a land" is not a necessary precondition for acceptance as an indigenous people. Rather, indigenous identity relates more to a set of characteristics and practices than priority of arrival. For example, several populations of nomadic peoples such as the Tuareg of the Sahara and Sahel regions now inhabit areas in which they arrived comparatively recently; their claim to indigenous status (endorsed by the African Commission on Human and Peoples' Rights) is based on their marginalization as nomadic peoples in states and territories dominated by sedentary agricultural peoples. The Indigenous Peoples of Africa Co-ordinating Committee (IPACC) is one of the main trans-national network organizations recognized as a representative of African indigenous peoples in dialogues with governments and bodies such as the UN. IPACC identifies several key characteristics associated with indigenous claims in Africa:
- political and economic marginalization rooted in colonialism;
- de facto discrimination based often on the dominance of agricultural peoples in the State system (e.g. lack of access to education and health care by hunters and herders);
- the particularities of culture, identity, economy and territoriality that link hunting and herding peoples to their home environments in deserts and forests (e.g. nomadism, diet, knowledge systems);
- some indigenous peoples, such as the San and Pygmy peoples are physically distinct, which makes them subject to specific forms of discrimination.
With respect to concerns expressed that identifying some groups and not others as indigenous is in itself discriminatory, IPACC states that it:
- "...recognises that all Africans should enjoy equal rights and respect. All of Africa's diversity is to be valued. Particular communities, due to historical and environmental circumstances, have found themselves outside the state-system and underrepresented in governance...This is not to deny other Africans their status; it is to emphasise that affirmative recognition is necessary for hunter-gatherers and herding peoples to ensure their survival."
At an African inter-governmental level, the examination of indigenous rights and concerns is pursued by a sub-commission established under the African Commission on Human and Peoples' Rights (ACHPR), sponsored by the African Union (AU) (successor body to the Organization of African Unity (OAU)). In late 2003 the 53 signatory states of the ACHPR adopted the Report of the African Commission's Working Group on Indigenous Populations/Communities and its recommendations. This report says in part (p. 62):
- ...certain marginalized groups are discriminated in particular ways because of their particular culture, mode of production and marginalized position within the state[; a] form of discrimination that other groups within the state do not suffer from. The call of these marginalized groups to protection of their rights is a legitimate call to alleviate this particular form of discrimination.
The adoption of this report at least notionally subscribed the signatories to the concepts and aims of furthering the identity and rights of African Indigenous peoples. The extent to which individual states are mobilizing to put these recommendations into practice varies enormously, however, and most Indigenous groups continue to agitate for improvements in the areas of land rights, use of natural resources, protection of environment and culture, political recognition and freedom from discrimination.
Indigenous peoples of the American continents are broadly recognized as being those groups and their descendants who inhabited the region before the arrival of European colonizers and settlers (i.e., Pre-Columbian). Indigenous peoples who maintain, or seek to maintain, traditional ways of life are found from the high Arctic north to the southern extremities of Tierra del Fuego.
The impact of European colonization of the Americas on the indigenous communities has been in general quite severe, with many authorities estimating ranges of significant population decline due to the ravages of various genocide campaigns, epidemic diseases (smallpox, measles, etc.), displacement, conflict, compulsory boarding schools, massacres and exploitation. The extent of this impact is the subject of much continuing debate. Several peoples shortly thereafter became extinct, or very nearly so.
All nations in North and South America have populations of indigenous peoples within their borders. In some countries (particularly Latin American), indigenous peoples form a sizable component of the overall national population—in Bolivia they account for an estimated 56%–70% of the total nation, and at least half of the population in Guatemala and the Andean and Amazonian nations of Peru. In English, indigenous peoples are collectively referred to by several different terms which vary by region and include such ethnonyms as Native Americans, Amerindians, and Indians. In Spanish or Portuguese speaking countries one finds the use of terms such as pueblos indígenas, amerindios, povos nativos, povos indígenas, and in Peru, Comunidades Nativas, particularly among Amazonian societies like the Urarina[14] and Matsés.
In Brazil, the term índio (Portuguese pronunciation: [ˈĩdʒi.u] or ˈĩdʒju) is used by most of the population, the media, the indigenous peoples themselves and even the government (FUNAI is acronym for Fundação Nacional do Índio), although its Hispanic equivalent indio is widely not considered politically correct and falling into desuse. Nevertheless, Portuguese for Amerindian and amerindio, ameríndio (ameˈɾĩdʒi.u or ameˈɾĩdʒju in the standard South American dialects) is gaining some popularity, still, it seems odd for many.[citation needed] The widespread completely politically correct term of which Brazilians are used to is indígena ĩˈdʒiʒenɐ (although its literal translation is "indigenous person or peoples from anywhere", it is colloquially intended as synonym for Amerindian, without need for specifications in reference to the indigenous peoples of what continent). It has more ethnic meanings than racial ones, and a "Westerner" in Brazil can be an acculturated ameríndio/índio but not an indígena, which officially means indigenous in the narrow sense.
Aboriginal peoples in Canada comprise the First Nations,[15] Inuit[16] and Métis.[17] The descriptors "Indian" and "Eskimo" are falling into disuse in Canada.[18][19] There are currently over 600 recognized First Nations governments or bands encompassing 1,172,790 2006 peoples spread across Canada with distinctive Aboriginal cultures, languages, art, and music.[20][21][22] National Aboriginal Day recognises the cultures and contributions of Aboriginals to the history of Canada
The indigenous people of
Greenland, previously a Danish colony, achieved self rule in 2009.
The Inuit have achieved a degree of administrative autonomy with the creation in 1999 of the territories of Nunavik (in Northern Quebec), Nunatsiavut (in Northern Labrador) and Nunavut, which was until 1999 a part of the Northwest Territories. The self-ruling Danish territory of Greenland is also home to a majority population of indigenous Inuit (about 85%).
In the United States, the combined populations of Native Americans, Inuit and other indigenous designations totalled 2,786,652 (constituting about 1.5% of 2003 US census figures). Some 563 scheduled tribes are recognized at the federal level, and a number of others recognized at the state level.
In Mexico, approximately 6,011,202 (constituting about 6.7% of 2005 Mexican census figures) identify as Indígenas (Spanish for natives or indigenous peoples). In the southern states of Chiapas, Yucatán and Oaxaca they constitute 26.1%, 33.5% and 35.3%, respectively, of the population. In these states several conflicts and episodes of civil war have been conducted, in which the situation and participation of indigenous societies were notable factors (see for example EZLN).
The Amerindians make up 0.4% of Brazil's population, or about 700,000 people.[23] Indigenous peoples are found in the entire territory of Brazil, although the majority of them live in Indian reservations in the North and Center-Western part of the country. On 18 January 2007, FUNAI reported that it had confirmed the presence of 67 different uncontacted tribes in Brazil, up from 40 in 2005. With this addition Brazil has now overtaken the island of New Guinea as the country having the largest number of uncontacted tribes.[24]
Guatemala is 50 to 80% indigenous, depending on whose statistics are used (Nelson, Finger in the Wound 1999)
- See also: Category:Indigenous peoples of Asia
The vast regions of Asia contain the majority of the world's present-day Indigenous populations, about 70% according to IWGIA figures.[citation needed]
The most substantial populations are in India, which constitutionally recognizes a range of "Scheduled Tribes" within its borders. These various peoples (collectively referred to as Adivasis, or tribal peoples) number about 68 million (1991 census figures, approximately 8% of the total national population).
Nivkh people are an ethnic group indigenous to Sakhalin, having a few speakers of the Nivkh language, but their fisher culture has been endangered due to the development of oil field of Sakhalin from 1990s.[25]
Ainu people are an ethnic group indigenous to Hokkaidō, the Kuril Islands, and much of Sakhalin. As Japanese settlement expanded, the Ainu were pushed northward, until by the Meiji period they were confined by the government to a small area in Hokkaidō, in a manner similar to the placing of Native Americans on reservations.[26]
The languages of Taiwanese aborigines have significance in historical linguistics, since in all likelihood Taiwan was the place of origin of the entire Austronesian language family, which spread across Oceania.[27][28][29]
There are also indigenous people in Southeast Asia.
There are indigenous peoples of the Philippines, which Spain and the United States colonized.
The Assyrians and Marsh Arabs are indigenous to areas of the geocultural region of Mesopotamia which includes parts of Iraq, Syria, and Turkey. The Lurs also inhabit parts of Iraq close to the Iranian border with the provinces of Lorestan and Ilam.
The Bahrani are the indigenous people of the archipelago of Bahrain and the oasis of Qatif on the Persian Gulf coast of Saudi Arabia (see historical region of Bahrain).
- See also: Category:Indigenous peoples of Europe and European ethnic groups
Since most of Europe in historical times was never colonized by non-European powers with lasting effect (arguably except for Hungary and Romania, Turkish Thrace, Tatarstan, Kalmykia and islands such as Malta or Cyprus[30]), the vast majority of Europeans could be considered indigenous. However several widely accepted formulations, which define the term "Indigenous peoples" in stricter terms, have been put forward by internationally recognized organizations, such as the United Nations, the International Labour Organization and the World Bank. Indigenous peoples in this article is used in such a narrower sense.
In Europe, present-day recognized indigenous populations are relatively few, mainly confined to northern and far-eastern reaches of this Eurasian peninsula. Whilst there are various ethnic minorities distributed within European countries, few of these still maintain traditional subsistence cultures and are recognized as indigenous peoples, per se. Notable indigenous populations include the Sami people of northern Scandinavia, the Nenets and other Samoyedic peoples of the northern Russian Federation, and the Komi peoples of the western Urals.
Many of the present-day Pacific Island nations in the Oceania region were originally populated by Polynesian, Melanesian and Micronesian peoples over the course of thousands of years. European colonial expansion in the Pacific brought many of these under non-indigenous administration. During the 20th century several of these former colonies gained independence and nation-states were formed under local control. However, various peoples have put forward claims for Indigenous recognition where their islands are still under external administration; examples include the Chamorros of Guam and the Northern Marianas, and the Marshallese of the Marshall Islands.
The remains of at least 25 miniature humans, who lived between 1,000 and 3,000 years ago, were recently found on the islands of Palau in Micronesia.[31]
In most parts of Oceania, indigenous peoples outnumber the descendants of colonists. Exceptions include Australia, New Zealand and Hawaii. According to the 2001 Australian census, indigenous Australians make up 2.4% of the total population, while in New Zealand 14.6% of the population identify at least partially as indigenous Māori, with slightly more than half (53%) of all Māori residents identifying solely as Māori. The Māori are indigenous to Polynesia and settled New Zealand relatively recently, the migrations were thought to have occurred between 1000–1200 CE. In New Zealand pre-contact Māori tribes were not a single people, thus the more recent grouping into tribal (iwi) arrangements has become a more formal arrangement in more recent times. Many Māori tribal leaders signed a treaty with the British, the Treaty of Waitangi, so that the modern geo-political entity that is New Zealand was established by partial consent. However, the Māori language translation of the Treaty of Waitangi which they signed is worded ambiguously and does not fully match the English version. The treaty process gave British citizenship to the "native" population. However, some of the British settlers ignored the Treaty of Waitangi and through some illegal acts of colonization and war (though there were legitimate land sales between Maori and the settlers) Maori lost 95% of their land and resources from the 1850s through to the 1970s, which resulted in the large scale socio-economic marginalization of the vast majority of Maori. Since the 1970s there has been a cultural renaissance by Maori, and a political drive to assert their Treaty rights to their land, resources and culture through the Waitangi Tribunal process. This has resulted in the legal recognition of the Maori language and culture and has resulted in the return of some land, resources and money so that today Māori businesses have an estimated value of over NZD$14 billion. Māori have also formed an important political party.
The independent state of Papua New Guinea (PNG) has a majority population of indigenous societies, with more than 700 different tribal groups recognized out of a total population of just over 5 million.[citation needed] The PNG Constitution and other Acts identify traditional or custom-based practices and land tenure, and explicitly set out to promote the viability of these traditional societies within the modern state. However, several conflicts and disputes concerning land use and resource rights continue to be observed between indigenous groups, the government and corporate entities.
Indigenous peoples confront a diverse range of concerns associated with their status and interaction with other cultural groups, as well as changes in their inhabited environment. Some challenges are specific to particular groups; however, other challenges are commonly experienced. Bartholomew Dean and Jerome Levi (2003) explore why and how the circumstances of indigenous peoples are improving in some places of the world, while their human rights continue to be abused in others.[32] These issues include cultural and linguistic preservation, land rights, ownership and exploitation of natural resources, political determination and autonomy, environmental degradation and incursion, poverty, health, and discrimination.
The interaction between indigenous and non-indigenous societies throughout history has been complex, ranging from outright conflict and subjugation to some degree of mutual benefit and cultural transfer. A particular aspect of anthropological study involves investigation into the ramifications of what is termed first contact, the study of what occurs when two cultures first encounter one another. The situation can be further confused when there is a complicated or contested history of migration and population of a given region, which can give rise to disputes about primacy and ownership of the land and resources.
The Bangladesh Government has stated that there are "no Indigenous Peoples in Bangladesh".[33] This has angered the Indigenous Peoples of Chittagong Hill Tracts, Bangladesh, collectively known as the Jumma (whichs include the Chakma, Marma, Tripura, Tenchungya, Chak, Pankho, Mru, Murung, Bawm, Lushai, Khyang, Gurkha, Assamese, Santal and Khumi).[34] Experts have protested against this move of the Bangladesh Government and have questioned the Government's definition of the term "Indigenous Peoples".[35][36] This move by the Bangladesh Government is seen by the Indigenous Peoples of Bangladesh as another step by the Government to further erode their already limited rights.[37]
Wherever indigenous cultural identity is asserted, some particular set of societal issues and concerns may be voiced which either arise from (at least in part), or have a particular dimension associated with, their indigenous status. These concerns will often be commonly held or affect other societies also, and are not necessarily experienced uniquely by indigenous groups.
Despite the diversity of Indigenous peoples, it may be noted that they share common problems and issues in dealing with the prevailing, or invading, society. They are generally concerned that the cultures of Indigenous peoples are being lost and that indigenous peoples suffer both discrimination and pressure to assimilate into their surrounding societies. This is borne out by the fact that the lands and cultures of nearly all of the peoples listed at the end of this article are under threat. Notable exceptions are the Sakha and Komi peoples (two of the northern indigenous peoples of Russia), who now control their own autonomous republics within the Russian state, and the Canadian Inuit, who form a majority of the territory of Nunavut (created in 1999).
It is also sometimes argued that it is important for the human species as a whole to preserve a wide range of cultural diversity as possible, and that the protection of indigenous cultures is vital to this enterprise.
An example of this occurred in 2002 when the Government of Botswana expelled all the Kalahari Bushmen known as the San from their lands[38] on which they had lived for at least twenty thousand years. President Festus Mogai has described the Bushmen as "stone age creatures"[39] and a minister for local government, Margaret Nasha, likened public criticism of their eviction to criticism of the culling of elephants.[40] In 2006, the Botswanan High Court ruled that the Bushmen had a right to return to their land in the Central Kalahari Game Reserve.[41][42]
In December 1993, the United Nations General Assembly proclaimed the International Decade of the World's Indigenous People, and requested UN specialized agencies to consider with governments and indigenous people how they can contribute to the success of the Decade of Indigenous People, commencing in December 1994. As a consequence, the World Health Organization, at its Forty-seventh World Health Assembly established a core advisory group of indigenous representatives with special knowledge of the health needs and resources of their communities, thus beginning a long-term commitment to the issue of the health of indigenous peoples.[43]
The WHO notes that "Statistical data on the health status of indigenous peoples is scarce. This is especially notable for indigenous peoples in Africa, Asia and eastern Europe", but snapshots from various countries, where such statistics are available, show that indigenous people are in worse health than the general population, in advanced and developing countries alike: higher incidence of diabetes in some regions of Australia;[44] higher prevalence of poor sanitation and lack of safe water among Twa households in Rwanda;[45] a greater prevalence of childbirths without prenatal care among ethnic minorities in Vietnam;[46] suicide rates among Inuit youth in Canada are eleven times higher than the national average;[47] infant mortality rates are higher for indigenous peoples everywhere.[48]
Various organizations are devoted to the preservation or study of indigenous peoples. Of these, several have widely recognized credentials to act as an intermediary or representative on behalf of indigenous peoples' groups, in negotiations on indigenous issues with governments and international organizations. These include:
The International Day of the World's Indigenous People falls on 9 August as this was the date of the first meeting in 1982 of the United Nations Working Group of Indigenous Populations of the Subcommission on Prevention of Discrimination and Protection of Minorities of the Commission on Human Rights.
The UN General Assembly decided on 23 December 1994 that the International Day of the World's Indigenous People should be observed on 9 August every year during the International Decade of the World's Indigenous People (resolution 49/214). Thereafter, on 20 December 2004, the General Assembly decided to continue observing the International Day of Indigenous People every year during the Second International Decade of the World's Indigenous People (2005–2014) (resolution 59/174).[49]
The preservation and investigation of specialized Indigenous knowledge, particularly in relation to the resources of the natural environment with which the society is associated, is a goal of both the Indigenous and the societies who thereby seek to identify new resources and benefits (example: partnerships established to research biological extracts from vegetation in the Amazon rainforests).
For some people (e.g. Indigenous communities from India, Brazil, and Malaysia and some NGOs such as GRAIN and Third World Network),[clarification needed] Indigenous peoples have often been victims of biopiracy when they are subjected to unauthorized use of their natural resources,[citation needed] of their traditional knowledge on these biological resources, of unequal share of benefits between them and a patent holder.
A range of differing viewpoints and attitudes have arisen from the experience and history of contact between Indigenous and "non-indigenous" communities. The cultural, regional and historical contexts in which these viewpoints have developed are complex, and many competing viewpoints exist simultaneously in any given society, albeit promulgated with greater or lesser force depending on the extent of cross-cultural exposure and internal societal change. These views may be noted from both sides of the relationship.
Indigenous peoples are increasingly faced with threats to their sovereignty, environment, and access to natural resources. Examples of this can be the deforestation of tropical rainforests where many native tribe's subsistence lifestyles are threatened. Assimilative colonial policies resulted in ongoing issues related to aboriginal child protection.
Indigenous peoples have been denoted primitives, savages, or uncivilized. These terms were common during the heights of European colonial expansion, but still continue in modern times.[50] During the 17th century, indigenous peoples were commonly labeled "uncivilized". Whilst there was a swell in bringing back creative elements of classical antiquity in artistic pursuits, there was also the not so creative side of regurgitating xenophobic ideas from that period. Some philosophers such as Thomas Hobbes considered indigenous people to be merely 'savages', while others are purported to have considered them to be "noble savages". Those who were close to the Hobbesian view tended to believe themselves to have a duty to civilize and modernize indigenes. Although anthropologists, especially from Europe, used to apply these terms to all tribal cultures, it has fallen into disfavor as demeaning and, according to anthropologists, inaccurate (see tribe, cultural evolution). Survival International runs a campaign to stamp out media portrayal of indigenous peoples as 'primitive' or 'savages'.[51] Friends of Peoples Close to Nature considers not only that indigenous culture should be respected as not being inferior, but also sees their way of life as a lesson of sustainability and a part of the struggle within the "corrupted" western world, from which the threat stems.[52]
After World War I, however, many Europeans came to doubt the value of civilization. At the same time, the anti-colonial movement, and advocates of indigenous peoples, argued that words such as "civilized" and "savage" were products and tools of colonialism, and argued that colonialism itself was savagely destructive. In the mid 20th century, European attitudes began to shift to the view that indigenous and tribal peoples should have the right to decide for themselves what should happen to their ancient cultures and ancestral lands.
- ^ "Because of the varied and changing contexts in which Indigenous Peoples live and because there is no universally accepted definition of “Indigenous Peoples,” this policy does not define the term. Indigenous Peoples may be referred to in different countries by such terms as "indigenous ethnic minorities," "aboriginals," "hill tribes," "minority nationalities," "scheduled tribes," or "tribal groups."[1]
- ^ a b Coates 2004:12
- ^ a b Sanders, Douglas (1999). "Indigenous peoples: Issues of definition". International Journal of Cultural Property 8: 4–13. DOI:10.1017/S0940739199770591.
- ^ Bodley 2008:2
- ^ "World Directory of Minorities and Indigenous Peoples – Philippines: Overview, 2007", UNHCR | Refworld.
- ^ Hanihara, T (1992). "Negritos, Australian Aborigines, and the proto-sundadont dental pattern: The basic populations in East Asia". American journal of physical anthropology 88 (2): 183–96. DOI:10.1002/ajpa.1330880206. PMID 1605316.
- ^ Acharya, Deepak and Shrivastava Anshu (2008): Indigenous Herbal Medicines: Tribal Formulations and Traditional Herbal Practices, Aavishkar Publishers Distributor, Jaipur- India. ISBN 978-81-7910-252-7. p. 440
- ^ a b "Operational Policy 4.10 – Indigenous Peoples". http://web.worldbank.org/WBSITE/EXTERNAL/PROJECTS/EXTPOLICIES/EXTOPMANUAL/0,,contentMDK:20553653~menuPK:4564185~pagePK:64709096~piPK:64709108~theSitePK:502184,00.html.
- ^ Section 3 of Republic Act 8371 or the Indigenous Peoples Rights Act.
- ^ "Terminlogy of Native Aboriginal". http://www.aidp.bc.ca/terminology_of_native_aboriginal_metis.pdf.
- ^ WGIP (2001). Indigenous Peoples and the United Nations System. Office of the High Commissioner for Human Rights, United Nations Office at Geneva. http://web.archive.org/web/20110629193824/http://www.unhchr.ch/html/racism/indileaflet1.doc.
- ^ a b "Indigenous issues". International Work Group on Indigenous Affairs. http://www.iwgia.org/sw155.asp. Retrieved 5 September 2005.
- ^ Old World Contacts/Colonists/Canary Islands. Ucalgary.ca (22 June 1999). Retrieved on 2011-10-11.
- ^ Dean, Bartholomew 2009 Urarina Society, Cosmology, and History in Peruvian Amazonia, Gainesville: University Press of Florida ISBN 978081303378 [2]
- ^ "Civilization.ca-Gateway to Aboriginal Heritage-Culture". Canadian Museum of Civilization Corporation. Government of Canada. 12 May 2006. http://www.civilization.ca/cmc/exhibitions/tresors/ethno/etb0170e.shtml. Retrieved 18 September 2009.
- ^ "Inuit Circumpolar Council (Canada)-ICC Charter". Inuit Circumpolar Council > ICC Charter and By-laws > ICC Charter. 2007. http://inuitcircumpolar.com/index.php?auto_slide=&ID=374&Lang=En&Parent_ID=¤t_slide_num=. Retrieved 18 September 2009.
- ^ "In the Kawaskimhon Aboriginal Moot Court Factum of the Federal Crown Canada" (PDF). Faculty of Law. University of Manitoba. 2007. p. 2. http://www.umanitoba.ca/law/newsite/kawaskimhon_factums/FINALWrittenSubmissionsofFederalCrown_windsor.pdf. Retrieved 18 September 2009.
- ^ "Words First An Evolving Terminology Relating to Aboriginal Peoples in Canada". Communications Branch of Indian and Northern Affairs Canada. 2004. http://www.collectionscanada.gc.ca/webarchives/20071114225541/http://www.ainc-inac.gc.ca/pr/pub/wf/trmrslt_e.asp?term=12. Retrieved 26 June 2010.
- ^ "Terminology of First Nations, Native, Aboriginal and Metis" (PDF). Aboriginal Infant Development Programs of BC. 2009. http://www.aidp.bc.ca/terminology_of_native_aboriginal_metis.pdf. Retrieved 26 June 2010.
- ^ "Aboriginal Identity (8), Sex (3) and Age Groups (12) for the Population of Canada, Provinces, Territories, Census Metropolitan Areas and Census Agglomerations, 2006 Census – 20% Sample Data". Census > 2006 Census: Data products > Topic-based tabulations >. Statistics Canada, Government of Canada. 06/12/2008. http://www12.statcan.ca/english/census06/data/topics/RetrieveProductTable.cfm?ALEVEL=3&APATH=3&CATNO=&DETAIL=0&DIM=&DS=99&FL=0&FREE=0&GAL=0&GC=99&GK=NA&GRP=1&IPS=&METH=0&ORDER=1&PID=89122&PTYPE=88971&RL=0&S=1&ShowAll=No&StartRow=1&SUB=0&Temporal=2006&Theme=73&VID=0&VNAMEE=&VNAMEF=&GID=837928. Retrieved 18 September 2009.
- ^ "Assembly of First Nations - Assembly of First Nations-The Story". Assembly of First Nations. http://www.afn.ca/article.asp?id=59. Retrieved 2 October 2009.
- ^ "Civilization.ca-Gateway to Aboriginal Heritage-object". Canadian Museum of Civilization Corporation. 12 May 2006. http://www.civilization.ca/cmc/exhibitions/tresors/ethno/etb0000e.shtml. Retrieved 2 October 2009.
- ^ Brazil urged to protect Indians. BBC News (30 March 2005). Retrieved on 2011-10-11.
- ^ Brazil sees traces of more isolated Amazon tribes. Reuters.com. Retrieved on 2011-10-11.
- ^ "Natives in Russia's far east worry about vanishing fish". The Economic Times. Agence France-Presse (India). 25 February 2009. http://economictimes.indiatimes.com/environment/flora--fauna/natives-in-russias-far-east-worry-about-vanishing-fish/articleshow/4203839.cms. Retrieved 5 March 2011.
- ^ Recognition at last for Japan's Ainu, BBC NEWS
- ^ Blust, R. (1999), "Subgrouping, circularity and extinction: some issues in Austronesian comparative linguistics" in E. Zeitoun & P.J.K Li, ed., Selected papers from the Eighth International Conference on Austronesian Linguistics. Taipei: Academia Sinica
- ^ Fox, James J."Current Developments in Comparative Austronesian Studies"PDF (105 KB). Paper prepared for Symposium Austronesia Pascasarjana Linguististik dan Kajian Budaya. Universitas Udayana, Bali 19–20 August 2004.
- ^ Diamond, Jared M. "Taiwan's gift to the world"PDF (107 KB). Nature, Volume 403, February 2000, pp. 709–710
- ^ temporary rules over parts of Europe by non-European powers include Avar Khaganate (c.560s–800), Al-Andalus (711–1492), Emirate of Sicily (831–1072), the Mongol/Tatar invasions (1223–1480), and Ottoman control of the Balkans (1389–1878)
- ^ Pygmy human remains found on rock islands, Science | The Guardian
- ^ Bartholomew Dean and Jerome Levi (eds.) At the Risk of Being Heard: Indigenous Rights, Identity and Postcolonial States University of Michigan Press (2003)[3]
- ^ No 'indigenous', reiterates Shafique. bdnews24.com (18 June 2011). Retrieved on 2011-10-11.
- ^ Ministry of Chittagong Hill Tracts Affairs. mochta.gov.bd. Retrieved on 2012-03-28.
- ^ INDIGENOUS PEOPLEChakma Raja decries non-recognition. bdnews24.com (28 May 2011). Retrieved on 2011-10-11.
- ^ 'Define terms minorities, indigenous'. bdnews24.com (27 May 2011). Retrieved on 2011-10-11.
- ^ Disregarding the Jumma. Himalmag.com. Retrieved on 2011-10-11.
- ^ "afrol News – Botswana govt gets tougher on San tribesmen". Afrol.com. http://www.afrol.com/News2002/bot002_san_supplies.htm. Retrieved 30 June 2010.
- ^ Simpson, John (2 May 2005). "Africa | Bushmen fight for homeland". BBC News. http://news.bbc.co.uk/2/hi/africa/4480883.stm. Retrieved 30 June 2010.
- ^ Monbiot, George (21 March 2006). "Who really belongs to another age – bushmen or the House of Lords?". The Guardian (London). http://www.guardian.co.uk/Columnists/Column/0,,1735617,00.html. Retrieved 5 May 2010.
- ^ "Botswana bushmen ruling accepted". BBC News. 18 December 2006. http://news.bbc.co.uk/2/hi/africa/6191185.stm. Retrieved 5 May 2010.
- ^ Brigitte Weidlich Botswana Bushmen win eviction case. namibian.com.na. 14 December 2006
- ^ "RESOLUTIONS AND DECISIONS. WHA47.27 International Decade of the World's Indigenous People. The Forty-seventh World Health Assembly," (PDF). World Health Organization. http://www.who.int/ethics/activities/WHA47.27.pdf. Retrieved 17 April 2011.
- ^ Hanley, Anthony J. Diabetes in Indigenous Populations, Medscape Today
- ^ Ohenjo, Nyang'ori; Willis, Ruth; Jackson, Dorothy; Nettleton, Clive; Good, Kenneth; Mugarura, Benon (2006). "Health of Indigenous people in Africa". The Lancet 367 (9526): 1937. DOI:10.1016/S0140-6736(06)68849-1.
- ^ Health and Ethnic Minorities in Viet Nam, Technical Series No. 1, June 2003, WHO, p. 10
- ^ Facts on Suicide Rates, First Nations and Inuit Health, Health Canada
- ^ "Health of indigenous peoples". Health Topics A to Z. http://allcountries.org/health/health_of_indigenous_peoples.html. Retrieved 17 April 2011.
- ^ International Day of the World's Indigenous People – 9 August. www.un.org. Retrieved on 2012-03-28.
- ^ See Oliphant v. Suquamish Indian Tribe, 435 U.S. 191 (1978); also see Robert Williams, Like a Loaded Weapon
- ^ Survival International website – About Us/FAQ. Survivalinternational.org. Retrieved on 2012-03-28.
- ^ friends of Peoples close to Nature website – Our Ethos and statement of principles[dead link]
-
- African Commission on Human and Peoples’ Rights (2003). "Report of the African Commission's Working Group of Experts on Indigenous Populations/Communities". ACHPR & IWGIA. http://www.achpr.org/english/Special%20Mechanisms/Indegenous/ACHPR%20Report%20ENG.pdf.
- Baviskar, Amita (2007). "Indian Indigeneitites: Adivasi Engagements with Hindu NAtionalism in India". In Marisol de la Cadena & Orin Starn. Indigenous Experience today. Oxford, UK: Berg Publishers. ISBN 978-1-84520-519-5.
- Bodley, John H. (2008). Victims of Progress (5th. ed.). Plymouth, England: AltaMira Press. ISBN 0-7591-1148-0.
- de la Cadena, Marisol; Orin Starn (eds.) (2007). Indigenous Experience Today. Oxford: Berg Publishers, Wenner-Gren Foundation for Anthropological Research. ISBN 978-1-84520-519-5.
- Clifford, James (2007). "Varieties of Indigenous Experience: Diasporas, Homelands, Sovereignties". In Marisol de la Cadena & Orin Starn. Indigenous Experience today. Oxford, UK: Berg Publishers. ISBN 978-1-84520-519-5.
- Coates, Ken S. (2004). A Global History of Indigenous Peoples: Struggle and Survival. New York: Palgrave MacMillan. ISBN 0-333-92150-X.
- Henriksen, John B. (2001). "Implementation of the Right of Self-Determination of Indigenous Peoples" (PDF). Indigenous Affairs (Copenhagen: International Work Group for Indigenous Affairs) 3/2001: pp. 6–21. ISSN 1024-3283. OCLC 30685615. http://www.iwgia.org/graphics/Synkron-Library/Documents/publications/Downloadpublications/IndigenousAffairs/selfdetermination.pdf. Retrieved 1 September 2007.
- Hughes, Lotte (2003). The no-nonsense guide to indigenous peoples. Verso. ISBN 1-85984-438-3. http://books.google.com/books?id=VFRft8e1vtgC&printsec=frontcover.
- Howard, Bradley Reed (2003). Indigenous Peoples and the State: The struggle for Native Rights. DeKalb, IL: Northern Illinois University Press. ISBN 0-87580-290-7.
- Johansen. Bruce E. (2003). Indigenous Peoples and Environmental Issues: An Encyclopedia. Westport, Connecticut: Greenwood Press. ISBN 978-0-313-32398-0.
- Martinez Cobo, J. (198). "United Nations Working Group on Indigenous Populations". Study of the Problem of Discrimination Against Indigenous Populations. UN Commission on Human Rights. http://social.un.org/index/IndigenousPeoples/Library/Mart%C3%ADnezCoboStudy.aspx.
- Maybury-Lewis, David (1997). Indigenous Peoples, Ethnic Groups and the State. NEedham Heights, MA: Allyn & Bacon. ISBN 0-205-19816-3.
- Merlan, Francesca (2007). "Indigeneity as Relational Identity: The Construction of Australian Land Rights". In Marisol de la Cadena & Orin Starn. Indigenous Experience today. Oxford, UK: Berg Publishers. ISBN 978-1-84520-519-5.
- Pratt, Mary Louise (2007). "Afterword: Indigeneity Today". In Marisol de la Cadena & Orin Starn. Indigenous Experience today. Oxford, UK: Berg Publishers. ISBN 978-1-84520-519-5.
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