"Making Place" at the United Nations: Indigenous Cultural Politics at the U.N. Working Group on Indigenous Populations

Entrepreneurial Cognition

“…2 (and more briefly above), harm to the natural environment refers to damaging the inherent worth of the physical world (Muehlebach 2001)-namely, the earth, biodiversity, and ecosystems (Parris and Kates 2003)-and reducing a source of resources and services to support present populations and future generations (Daily 1997). There are many reasons why an opportunity's specific harm to the natural environment could adversely affect entrepreneurs' evaluations of its appeal.…”

“All Together”: Leadership and Community among the Asháninka (Brazilian Amazon)

“…Handling relations with the state and a variety of other powerful actors has become the sine qua non of contemporary indigenous leadership: a form of intercultural practice crucial to defining indigeneity, and to carving out space for indigenous existence (Muehlebach 2001). Indigenous actors and spokespersons today work with, within, and sometimes against state offices, nongovernmental organizations, religious groups, and large transnational corporations,…”

Traditional knowledge in international forest policy: contested meanings and divergent discourses

“…Conservationists needed to identify less destructive alternatives to large-scale development projects, such as highways, mega-dams and settlement. Traditional non-intensive forms of use by local people offered such an alternative, and this was supported by emerging participatory models of development that emphasised the efficacy of building on existing local knowledge and practices rather than introducing alien technologies and frameworks that require continued external support (Sillitoe 1998 (Muehlebach 2001) Meanwhile, international policy on indigenous rights had strengthened throughout the 1980s, particularly with the adoption in 1989 of the International Labour Organisation's Convention 169 on Indigenous and Tribal peoples. However, there was only limited progress in terms of government recognition of indigenous rights, especially in Africa and Asia, and the alliance with conservationists offered indigenous peoples additional political leverage.…”

“…However, there was only limited progress in terms of government recognition of indigenous rights, especially in Africa and Asia, and the alliance with conservationists offered indigenous peoples additional political leverage. Muehlebach (2001) has charted a corresponding shift in indigenous discourse from one based on rights alone to one based on 'the notion of valuable knowledge in the service of biodiversity . .…”

“…. have become nature(s) inscribed with culture(s), and the destruction of one has come to implicate the destruction of the other' (Muehlebach 2001). Again, traditional knowledge and the image of indigenous peoples as natural conservationists were key to the emerging discourse.…”