Immense beyond imagination, the untamed rainforests of western New Guinea represent a biodiversity hotspot, home to several unique species of flora and fauna. The territory’s astonishing beauty and diversity is underpinned by a stunning array of natural resources. The island is also home to many indigenous communities practicing hundreds of local languages and traditions and depending on their natural environment for maintaining their traditional livelihoods, identity and culture. The territory’s much-contested decolonization process in the 1950-60s led to widespread discontent among indigenous Papuans and gave rise to persistent dissent from Indonesian rule, routinely met with disproportionately violent action by Indonesian security forces. Adding to these longstanding colonial ills and grievances, indigenous Papuan communities also struggle to grapple with inequitable allocation of land and resources, extreme pollution and environmental degradation caused by the mining and palm oil sectors. In the meantime, climate-exacerbated weather events have become more frequent in the region creating new tensions by putting an additional strain on natural resources and thus leading to an increased level of insecurity and inequality. In particular, these challenges have a disproportionate and profound impact on indigenous Papuan women, whose native lands are deeply embedded in their cultural and ethnic identity, and who are dependent on access to land to carry out their prescribed roles. Displacement also puts women at further risk of violence. Adding to sexual violence and displacement experienced by indigenous Papuan women, the loss of traditional lands and resources has been identified as having a singularly negative impact on women as it impedes their empowerment and makes them vulnerable to continued violence. The Papuan experience thus serves as a timely illustration to exemplify how environmental factors, such as resource extraction and climate change, not only amplify vulnerabilities and exacerbate pre-existing inequalities stemming from colonial times, they also give rise to gendered consequences flowing from large-scale degradation and loss of the natural environment.
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Indigenous Papuans on the western half of the island of New Guinea, have experienced intersecting environmental, social, and political crises, within the context of a movement seeking self-determination. These ongoing crises are exacerbated by longstanding grievances over the Grasberg mine (which contains significant reserves of copper and gold), and environmental degradation caused by the mining and palm oil sectors, as well as the legacy of colonialism on the allocation of land and resources.
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This chapter studies the creation and maintenance of representations from different insiders’ perspectives. Outsider representations stand in sharp contrast to the erased story of Indigenous peoples themselves. The importance of place for Indigenous peoples comes to the fore in creation histories, in place naming and in the building of identity. This chapter builds on the work of Durkheim, Said, and Stuart Hall for the needed corrections to emic and etic academic discourse on representations. Indigenous scholars Vanessa Watts and Zoe Todd show how the colonial process erased the Indigenous people’s own story and self-representations, which includes erasure and misrepresentation of the embodied legal-governance and spiritual aspects of Indigenous thinking. The authors of this chapter give room for Indigenous philosophies, for the native voice and for counternarratives. The authors show the enduring value of Indigenous storytelling and its power to challenge conventional ways of thinking and to enlarge their explanation.
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Adopted on the fifteenth anniversary of resolution 1325, Security Council resolution 2242 has recognized for the first time the substantial link between climate change and the “Women, Peace and Security” (WPS) framework. Despite this landmark resolution, the intersections of environmental factors, conflict and violence against women remain largely absent from the Security Council's WPS agenda. Competition over natural resources is generally understood as a driver of conflict. The risk of insecurity and conflict are further increased by environmental degradation and climate change. It is therefore clear that the environment and natural resources must be integrated into the WPS agenda. This should necessarily include a discussion of indigenous rights to land and the gender-related dimensions of environmental factors. Indigenous women are disproportionately affected by environmental degradation, caused by resource extraction and increasingly compounded by climatic changes. This in turn exacerbates other vulnerabilities, including sexual and gender-based violence and other forms of marginalization. This article argues, by reference to the situation in West Papua, that unfettered resource extraction not only amplifies vulnerabilities and exacerbates preexisting inequalities stemming from colonial times, it also gives rise to gendered consequences flowing from the damage wreaked on the natural environment and thus poses a danger to international peace and security. As such, the Security Council's failure to recognize the continuous struggle of women in indigenous and rural communities against extractive economies and climate change impact as a security risk forms a serious lacuna within its WPS agenda. Originally published by Oxford University Press in Global Studies Quarterly, Volume 1, Issue 3, September 2021, ksab018, https://doi.org/10.1093/isagsq/ksab018
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Indigenous rights’ relationship to ecological justice in Amazonia has not been explicitly explored in the literature. As social scientists rarely talk about violence against non-humans, this case study of conservation in Amazonia will explore this new area of concern. Ethical inquiries in conservation also engage with the manifold ways through which human and nonhuman lives are entangled and emplaced within wider ecological relationships, converging in the notion of environmental justice, which often fails to account for overt violence or exploitation of non-humans. Reflecting on this omission, this chapter discusses the applicability of engaged social science and conservation to habitat destruction in Amazonia, and broader contexts involving violence against non-humans. The questions addressed in this chapter are: is the idea of ecological justice sufficiently supported in conservation debate, and more practical Amazonian contexts? Can advocacy of inherent rights be applied to the case of non-humans? Can indigenous communities still be considered 'traditional' considering population growth and increased consumptive practices? Concluding that the existing forms of justice are inadequate in dealing with the massive scale of non-human abuse, this chapter provides directions for conservation that engage with deep ecology and ecological justice in the Amazonian context. doi: 10.1007/978-3-030-29153-2 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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This collection follows anthropological perspectives on peoples (Canadian Inuit, Norwegian Sámi, Yupiit from Alaska, and Inuit from Greenland), places, and practices in the Circumpolar North from colonial times to our post-modern era. This volume brings together fresh perspectives on theoretical concepts, colonial/imperial descriptions, collaborative work of non-Indigenous and Indigenous researchers, as well as articles written by representatives of Indigenous cultures from an inside perspective. The scope of the book ranges from contributions based on unpublished primary sources, missionary journals, and fairly unknown early Indigenous sources and publications, to those based on more recent Indigenous testimonies and anthropological fieldwork, museum exhibitions, and (self)representations in the fields of fashion, marketing, and the arts.The aim of this volume is to explore the making of representations for and/or by Circumpolar North peoples. The authors follow what representations have been created in the past and in some cases continue to be created in the present, and the Indigenous employment of representations that has continuity with the past and also goes beyond "traditional" utilization. By studying these representations, we gain a better understanding of the dynamics of a society and its interaction with other cultures, notably in the context of the dominant culture’s efforts to assimilate Indigenous people and erase their story. People’s ideas about themselves and of "the Other" are never static, not even if they share the same cultural background. This is even more the case in the contact zone of the intercultural arena. Images of "the Other" vary according to time and place, and perceptions of "others" are continuously readjusted from both sides in intercultural encounters.This volume has been prepared by the Research Group Circumpolar Cultures (RGCC) which is based in the Netherlands. Its members conduct research on social and cultural change focusing on topics that are of interest to the Indigenous peoples of the Arctic. The RGCC builds on a long tradition in Arctic studies in the Netherlands (Nico Tinbergen, Geert van den Steenhoven, Gerti Nooter, and Jarich Oosten) and can rely on rich Arctic collections of artefacts and photographs in anthropological museums and extensive library collections. The expertise of the RGCC in Arctic studies is internationally acknowledged by academics as well as circumpolar peoples.
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This paper outlines the main differences between ecocentric and anthropocentric positions in regard to justice, exploring university students’ perceptions of the concepts of social and ecological justice and reflecting on how values assigned to humans and the environment are balanced and contested. Putting justice for people before the environment is based on evidence that biological conservation can disadvantage local communities; the idea that the very notion of justice is framed by humans and therefore remains a human issue; and the assumption that humans have a higher value than other species. Putting justice for the environment first assumes that only an ecocentric ethic guarantees protection of all species, including humans, and therefore ecological justice already guarantees social justice. This research shows that many students emphasize the convergence of social and ecological justice where human and environmental interests correspond. While not wishing to diminish the underlying assumptions of either ethical orientation, the common “enemy” of both vulnerable communities and nonhuman nature, as identified by students, is an ideology of economic growth and industrial development. http://dx.doi.org/10.13135/2384-8677/2688 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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To prevent the social worker being jammed between the economic and rationalized logic of managers and politicians on the one hand, and the life world of the people on the other, he needs to develop a healthy identity. The social constructive view can help to overcome the identity crisis the social professional is in. It offers a model to analyze the conflict a social professional has to deal with, and forces the social worker to make a clear and moral choice for the life world of his clients. This view seems also suitable to develop an indigenous body of practice theory for social work. The presence theory, the family group work and constructive social work demonstrates the possibilities. To regain confidence from both the people and the politicians, the rationalized system of planning and control has to be replaced by the trust model. To develop this model we have to find ways to justify the money used in this sector.
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In the Netherlands, client and family participation in care for people with intellectual disabilities has been in vogue for a long time, and increasingly receives attention (KPMG and Vilans 2017). However, the perspective and experiential knowledge of service users and relatives is often still insuBiciently used for the co-creation of care. The professional perspective is often still dominant. In addition, professionals mainly focus on clients and less on relatives, even though relatives often play an important role in the client’s (quality of) life (Wiersma 2017). The project ‘Inclusive Collaboration in Disability Care’[1] (ICDC) focusses on enhancing equal communication between people with intellectual disabilities, their relatives, and professional caregivers, and hence contributes to redressing power imbalances in longterm care. It investigates the question: “How can the triangle of client, relative and professional caregiver together co-create better care and support?”.
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This article reflects on formal education for sustainable development (ESD), demonstrating how critical course on culturally diverse ways of relating to nature can contribute both to an appreciation of alternative ways of relating to nature and to a more nuanced understanding of one's own cultural and ideological positioning. This article will focus on the analysis of student reactions to the film Schooling the World, shown to students as part of this critical course. The film stimulated the discussion of the effects of Western-style education on indigenous communities. In their evaluation, the students have demonstrated their critical ability to look beyond their own neoliberal education and cosmopolitan culture. The course described in this article can serve as a blueprint for educational initiatives that combine both ethnographic insights and critical scholarship addressing environmental education and ESD. https://doi.org/10.1016/j.ijer.2013.10.002 https://www.linkedin.com/in/helenkopnina/
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