Collective Indigenous Rights and Global Social Movements in the Face of Global Development

Abstract

Most traditional indigenous peoples continue to value collective rights and mutual obligations in contrast to the growing efforts of various global and national organizations to promote individual human rights and ostensible economic development projects. Under the guise of 'progress' and 'development', global corporations impose economic profi t over sacred places, precious time and human dignity. Evidence from traditional indigenous people suggests that acceptance of human rights and global diversity is indeed limited when it is built within the constraints of current law and narrow meanings of diversity, which often view development as deviance if it does not conform to modern ideas and defi nitions via neoliberalism.Neoliberalism is examined as extending far beyond the West, as a major force in the world system, which contains an ongoing, extensive, relatively complex social division of labor with an integrated set of production processes that are intimately related to the resources and lives of indigenous peoples throughout the world.

Mobilizing Resources but Still Mining for Opportunities?: Indigenous Peoples, their Land and the Philippine State

“…This paper has shown that indigenous social movements not only contribute to the activation of the focused and concentrated campaigns of the sector particularly against large-scale mining of corporations, similar to the case of indigenous environmental movements in the United States (Clark, 2002) and the indigenous peoples at the Yanacocha mine in Peru (Laudardale, 2009), but also to highlight the struggle to maintain traditional practices that have served these groups and the rest of nature and their sacred places, as was the case of the indigenous struggles by the Mapuche in Argentina due to oil contamination, those in Brazil due to the plight of their rubber workers, those in India due to the uranium poisoning in the Jharkand Belt and those in Marinduque, Philippines due to copper-mining spills, among many others (Laudardale, 2009).…”

Mapuche Transitions from Education to Work: Vulnerable Transitions and Unequal Outcomes

“…Finally, these vulnerabilities, which affect Mapuche people, may increase as the effects of climate change arrive in areas traditionally occupied by them, and if the Chilean state continues to implement policies disowning Mapuche people's perspective and cosmovision (Parraguez-Vergara et al, 2016). Along with these new sources of vulnerability, indigenous people's lives are also affected by their ability to agree with other groups on development strategies and collective rights to face the consequences of neoliberalism (Lauderdale, 2009). In this context, the reserved seats for Mapuche people in the Constitutional Convection that is currently writing the new Chilean constitution could modify the sources of vulnerability that have affected Mapuche people's lives for a long time.…”

Role of Sericulturists in the Development of a Village

“…Jeffrey et al 2005;R. Jeffrey et al 2001;Khan andBidabadi 2002, 2004;Kuhn 2003;Lauderdale 2009;Michelutti 2004;Murty 1995;Pai 2000;Pankaj and Singh 2005;Pray 1981;Randhawa 1974;Rogaly et al 2003;Sahai 2010;Thornton and Thornton 2006) are of the view that the major benefits of the Green Revolution were experienced mainly in northern and northwestern India between 1965 and the early 1980s; the programme resulted in a substantial increase in the production of food grains, mainly wheat and rice. Food grain yields continued to increase throughout the 1980s, but the dramatic changes in the years between 1965 and 1980 were not duplicated.…”