Biopiracy and the right to self-determination of indigenous peoples.

BACKGROUND: Since over thirty years, I work on the unclear legal situation of in which indigenous peoples find themselves today in the beginning mainly in the USA and later also in Canada, Australia and New Zealand. The status of indigenous people and native nations is characterized as a mixture of national and international law. Hypothesis/Purpose: To clarify the status of indigenous people it is necessary to analyze and interpret carefully hundreds of old treaties, international declarations and covenants, national statutes and jurisprudence, especially the old leading decisions of the US-Supreme Court. Such an analysis and interpretation should prove that indigenous people have the defensive right of self determination. RESULTS: The study outlines the old decisions of the US-Supreme Court with its inherent contradictions which highly influenced the status of indigenous people in all other countries until now. It clarifies the important new developments in international law especially the non binding Declaration on the Rights of Indigenous Peoples and its effects on the interpretation of international and national law in regard to biopiracy. For this purpose it is necessary to use the methods of judgmental comparative law, historical and teleological interpretation. CONCLUSION: By expressly stating that indigenous peoples have a right to self-determination, the Declaration on the Rights of Indigenous Peoples of 2007 complements the protection stipulated in the Charter and the Covenants of 1966. Although the declaration itself is not legally binding as it is a resolution of the UN General Assembly, it can serve as a blueprint to show the rights that indigenous peoples can derive from international law as well as rights which should ideally be granted to them by the states even though they are not yet binding customary or treaty law. Self-determination means exactly that, it is up to the bearers of the right to decide how they want to utilize this right and then work together with the state in which they live in defining a joint framework.

A Global Estimate of Seafood Consumption by Coastal Indigenous Peoples.

Coastal Indigenous peoples rely on ocean resources and are highly vulnerable to ecosystem and economic change. Their challenges have been observed and recognized at local and regional scales, yet there are no global-scale analyses to inform international policies. We compile available data for over 1,900 coastal Indigenous communities around the world representing 27 million people across 87 countries. Based on available data at local and regional levels, we estimate a total global yearly seafood consumption of 2.1 million (1.5 million-2.8 million) metric tonnes by coastal Indigenous peoples, equal to around 2% of global yearly commercial fisheries catch. Results reflect the crucial role of seafood for these communities; on average, consumption per capita is 15 times higher than non-Indigenous country populations. These findings contribute to an urgently needed sense of scale to coastal Indigenous issues, and will hopefully prompt increased recognition and directed research regarding the marine knowledge and resource needs of Indigenous peoples. Marine resources are crucial to the continued existence of coastal Indigenous peoples, and their needs must be explicitly incorporated into management policies.

Health ownership in American indigenous communities.

INTRODUCTION: Although the Indian Health Service (IHS) has adequately stifled acute infectious diseases that once devastated American Indian and Alaska Native (AIAN) communities, this system of health provision has become obsolete in the face of chronically debilitating illnesses. Presently, AIAN communities suffer disproportionally from chronic diseases that demand adequate, long-term health maintenance such as hepatitis, renal failure, and diabetes to name a few. A number of research endeavors have sought to define this problem in the literature, but few have proposed adequate mechanisms to alleviate the disparity. The objective of this study was to examine the efficacy of both the Indian Health Service (IHS) and the relative few tribal healthcare systems (PL 93-638) respectively in their sociopolitical contexts, to determine their utility among a financially lame IHS. METHODS: Domestic and international indigenous health systems were compared through analysis of the current literature on community and indigenous health. Informal interviews were carried out with indigenous practitioners, community members, and political figures to determine how AIAN communities were receiving PL 93-638 programs. RESULTS: Although the IHS has adequately stifled the acute infectious diseases that once devastated AIAN communities, this system of health provision has become obsolete in the face of chronically debilitating illnesses. A number of research endeavors have sought to define this problem in the literature, but few have proposed adequate mechanisms to alleviate the disparity. International indigenous health systems are noted to have a greater component of community involvement in the successful administration of health services. CONCLUSION: Reinstating notions of ownership in multiple paradigms, along with novel approaches to empowerment is requisite to creating viable solutions to the unique health circumstances in Native America. This article demonstrates the importance and need of more qualitative data to better characterize how PL 93-638 healthcare delivery is actually experienced by AIAN patients.

Incorporating indigenous rights and environmental justice into fishery management: comparing policy challenges and potentials from Alaska and Hawai'i.

Colonial processes including the dispossession of indigenous lands and resources and the development of Western management institutions to govern the use of culturally important fish resources have served in many ways to marginalize indigenous interests within the United States fisheries. In recent years, several US fishery institutions have begun to develop policies that can confront this colonial legacy by better accommodating indigenous perspectives and rights in fishery management practices. This paper analyzes two such policies: the 2005 community quota entity program in Alaska which permits rural communities (predominantly Alaska Native villages) to purchase and lease commercial halibut fishing privileges and the 1994 State of Hawai'i community-based subsistence fishing area (CBSFA) legislation through which Native Hawaiian communities can designate marine space near their community as CBSFAs and collaborate with the state of Hawai'i to manage those areas according to traditional Hawaiian practices. The analysis reveals a striking similarity between the trajectories of these two policies. While they both offered significant potential for incorporating indigenous rights and environmental justice into state or federal fishery management, they have so far largely failed to do so. Environmental managers can gain insights from the challenges and potentials of these two policies. In order to introduce meaningful change, environmental policies that incorporate indigenous rights and environmental justice require a commitment of financial and institutional support from natural resource agencies, a commitment from indigenous groups and communities to organize and develop capacity, and careful consideration of contextual and cultural factors in the design of the policy framework.

"Poppies are democracy!" A critical geopolitics of opium eradication and reintroduction in Turkey.

Historical scholarship in traditional geopolitics often relied on documents authored by states and by other influential actors. Although much work in the subfield of critical geopolitics thus far has addressed imbalances constructed in official, academic, and popular media due to a privileging of such narratives, priority might also be given to unearthing and bringing to light alternative geopolitical perspectives from otherwise marginalized populations. Utilizing the early-1970s case of the United States' first "war on drugs," this article examines the geopolitics of opium-poppy eradication and its consequences within Turkey. Employing not only archival and secondary sources but also oral histories from now-retired poppy farmers, this study examines the diffusion of U.S. antinarcotics policies into the Anatolian countryside and the enduring impressions that the United States and Turkish government created. In doing so, this research gives voice to those farmers targeted by eradication policies and speaks more broadly to matters of narcotics control, sentiments of anti-Americanism, and notions of democracy in Turkey and the region, past and present.

The two worlds of race revisited: a meditation on race in the age of Obama.

Nearly fifty years ago, the American Academy organized a conference and two issues of its journal "Daedalus" on the topic of "The Negro American." The project engaged top intellectuals and policy-makers around the conflicts and limitations of mid-1960s liberalism in dealing with race. Specifically, they grappled with the persistent question of how to integrate a forced-worker population that had been needed but that was socially undesirable once its original purpose no longer existed. Today, racism has been discredited as an idea and legally sanctioned segregation belongs to the past, yet the question the conference participants explored -- in essence, how to make the unwanted wanted -- still remains. Recent political developments and anticipated demographic shifts, however, have recast the terms of the debate. Gerald Early, guest editor for the present volume, uses Barack Obama's election to the presidency as a pretext for returning to the central question of "The Negro American" project and, in turn, asking how white liberalism will fare in the context of a growing minority population in the United States. Placing his observations alongside those made by John Hope Franklin in 1965, Early positions his essay, and this issue overall, as a meditation on how far we have come in America to reach "the age of Obama" and at the same time how far we have to go before we can overcome "the two worlds of race."

New series for agricultural prices in London, 1770­1914.

New annual series for the prices of major agricultural commodities sold in London markets between 1770 and 1914 are presented. These series are based on bimonthly observations drawn from newspaper market reports. The products covered are wheat, barley (grinding and malting), oats, potatoes, hay, butter, beef, mutton, and pork. Annual prices are calculated for both calendar and production years. The new series are compared to existing series.

Accounting for the contribution of vitamin B to Canada's WWII effort.

Canada began to fortify its flour and bread with vitamin B when it entered the Second World War. The decision was informed by the biology of vitamin B and therefore I suggest that the complexity of this political maneuver can best be understood by considering the specificity of the biochemistry of vitamin B. In this paper I will show that the specific biology of vitamin B allowed the Canadian government the possibility of a healthier population under wartime conditions but also allowed the government a variety of means by which to develop and organize food processing practices to this end.

Towards a holistic review of Pan-Africanism: linking the idea and the movement.

This article explores two general approaches to defining Pan-Africanism. Traditional Pan-Africanism reflects definitions of Pan-Africanism that begin with the assumption that distinctions must be made between early "ideas" of group identification with Africa versus modern organizational activities. However, holistic approaches emphasize the interconnectivity of Pan-African ideas and concrete activities. This discussion explores these approaches and their implications for contemporary analyses of Pan-Africanism. The essay concludes that the holistic line is best suited for developing a new model in Pan-Africanism.

The potato in Ireland's evolving agrarian landscape and agri-food system.

The scale, structure and impacts of food systems in Ireland have changed dramatically over the last several hundred years, predominantly since the mechanisation and intensification of farming began in the late nineteenth century. The transformation of the potato production system, which for the preceding century had dominated the Irish diet, was particularly dramatic. The time from the introduction of the potato c. 1600 to its catastrophic decline in the mid-1800s, represented a period of Irish agriculture distinctly at odds with what came before and after, involving as it did complete dependence on a single crop system. Despite devastating crop losses suffered in the nineteenth century and particularly associated with the Great Famine, the potato remained agriculturally significant in Ireland. From the late 1800s onwards the system underwent a transition towards the highly mechanised, specialised, intensive and market-oriented agri-industrial food systems of today. This new high input-high output system was accompanied by an expansion in environmental impacts extending from local to global scales. This article addresses that transition in the role and impacts of the potato in Ireland, from its introduction to the present day.

Unlikely alliances: encounters between state science, nature spirits, and indigenous industrial forestry in Mexico, 1926-2008.

Indigenous community leaders and conservationists in Oaxaca, Mexico, believe that deforestation causes streams to dry up and threatens rainfall, authorizing popular mobilizations against industrial logging. This belief was produced by a combination of indigenous beliefs in nature spirits and early-twentieth-century state-sponsored desiccation theory, which was brought to the Valley of Mexico in the 1920s. Desiccation theory acquires political significance because it allows rural people to build political and epistemic alliances that bypass industrial forestry institutions and find sympathetic urban audiences and environmentalist allies, undermining state claims to reason and scientific authority. These alliances require the skillful translation and mistranslation of local environmental concerns by activists and conservationists, who link the concerns of urban audiences with those of rural people. Popular beliefs about climate and forests in Mexico structure the authority and credibility of the state and will powerfully affect efforts to protect forests to mitigate climate change.

Linking traditional knowledge and environmental practice in Ontario.

Beginning in the late 1980s with the release of Our Common Future by the World Commission on Environment and Development, followed by the development of international accords such as the 1992 Convention on Biological Diversity, international pressure to resolve Indigenous rights issues has been steadily mounting. Successive Canadian governments have been striving increasingly to recognize and incorporate Aboriginal traditional knowledge into resource management planning. Following more than a decade of such efforts, the question of how to achieve such incorporation appropriately remains inadequately answered. This essay contributes to the resolution of this issue by first clarifying some key differences between Aboriginal and non-Aboriginal definitions of "traditional knowledge." Then, three Ontario case studies are briefly described that highlight the most and least successful aspects of previous undertakings. Among the lessons learned are the need to value traditional knowledge on a par with Western science while recognizing the particular capabilities of each system, and the requirement that Aboriginal peoples and their knowledge participate on a mutually respectful basis.

Resultados del proyecto y propuesta de ley / sss

Los pueblos indígenas originarios tenían bien definida su cultura,sus saberes, su religión su ciencia; todo en contacto con sus SeresTutelares: Janajpacha, kaypacha y ughupacha; que sedesarrollaron en territorios como el aransaya que significa"pachamama de arriba" y urinsaya "pachamama de abajo";también tenían bien definidas sus formas de gobiernoorganización, articulado con: "Ama qhella. ama Ilulla v ama sua"(no ser flojo, hay que levantarse temprano: no mentir todo el día yno robar por la noche) ha llegado el momento, la década, el siglo y elmilenio de recuperar los saberes, la ciencia la propias religión delos Avllus originarios, en definitiva la identidad de nuestrospueblos. Es momento que deje de ser usurpada nuestraPachamama, nuestros recursos naturales, ciencia, cosmovisión,medicina tradicional, pallas, músicas, nuestras formas deorganización política y administrativa. Es momento que todonuestro "patrimonio" sea protegido por leyes, por políticaspúblicas y que sean garantizados y respetados desde la mismaConstitución Política del Estado...

Other people, other drugs: the policy response to petrol sniffing among indigenous Australians.

This paper examines the policy response of Australian governments to petrol sniffing in Indigenous communities from the 1980s until the present. During this period, despite the formation of numerous inquiries, working parties and intergovernmental committees, there has been little accumulation of knowledge about the nature and causes of sniffing, or about the effectiveness of interventions. Policies are fragmentary; programmes are rarely evaluated, and most rely on short-term funding. The paper sets out to explain why this should be so. It draws upon a conceptual framework known as 'analytics of government' to examine the ways in which petrol sniffing comes to the attention of government agencies and is perceived as an issue; the mechanisms deployed by governments to address petrol sniffing; ways in which knowledge about sniffing is generated; and the underlying assumptions about people that inform policy-making. Drawing upon case studies of policy responses, the paper argues that a number of structural factors combine to marginalize petrol sniffing as an issue, and to encourage reliance on short-term, one-off interventions in place of a sustained policy commitment. Four recommendations are advanced to help overcome these factors: (1) agreements should be reached within and between levels of government on steps to be taken to reduce risk factors before the eruption of petrol-sniffing crises; (2) the evidence base relevant to petrol sniffing (and other inhalants) should be improved by funding and directing one or more existing national drug research centres to collate data on inhalant-caused mortality and morbidity, and to conduct or commission research into prevalence patterns, effectiveness of interventions and other gaps in knowledge; (3) the current pattern of short-term, pilot and project funding should be replaced with longer-term, evidence-based interventions that address the multiple risk and protective factors present in communities; and (4) insistence by governments that communities must take 'ownership' of the problem should be replaced by a commitment to genuine partnerships involving governments, non-government and community sectors.

Reversing the gaze: constructing European race discourse as modern witchcraft practice.

In keeping with the challenge of (African American) historian of religions Charles Long to develop a mode of postcolonial encounter that is a process of mutual hermeneusis, I am proposing in this article to think "race" in terms of "indigenous ritual." At the very least it is an effort to relativize the western scientific paradigm and the universalizing humanities discourses that have nestled close to that paradigm. It is not an attempt to repudiate such an episteme but, rather-to borrow a jazz term-to "swing" it, to put it in antiphonal and improvisational circulation. More specifically, this article will trace a thought experiment, probing the historical emergence of white supremacist practice as a kind of modernist embodiment of "witchcraft discourse," which functions-in the institutional grammar it has left on deposit in contemporary social practice and the "intention to consume" (the substance of others) that it "rationalizes"-very much like the "primitive superstitions" it seeks to name and repudiate in positing its own rationalizing superiority. In such an enterprise, witchcraft, I am arguing, can be "good to think with" as a mode of communicative action, signifying with a kind of "boomerang effect" in the intercultural space of rupture between the West and the rest.

Healing the body and the soul through visualization: a technique used by the Community Healing Team of Cape Dorset, Nunavut.

As Alice Kimiksana indicated, the Healing Circle or Healing Teams evolved to help First Nations people who attended residential schools deal with the aftermath of the abuse many of them suffered there. They use a variety of interventions, some traditional and some more Western in origin, for an innovative approach to a very serious problem. One technique developed by Western psychology, but very useful and adaptable in other cultural settings, is guided imagery or visualization. Often used for performance enhancement in sports, it is also applicable to other situations from medical settings to mental health treatment. In this presentation, Novaliinga Kingwatsiaq of Kingnait (Cape Dorset) led the audience through a modified version of a visualization used by her Community Healing Team. (During visualization one assumes a relaxed state with one's eyes closed and imagines oneself in the context of a story told by the person guiding the imagery.) The imagery she chose is both symbolically and culturally appropriate. Most audience members were unfamiliar with the process of visualization, and several indicated that they were intrigued by the experience. Kumaarjuk Pii introduced Novaliinga Kingwatsiaq and translated for her.

Music as knowledge in Shamanism and other healing traditions of Siberia.

Several presenters made the point that one cannot look at narrative alone, without taking into account the music, dance, and drumming that, in many settings, go along with it. One of these presenters was Marilyn Walker, who has had the good fortune to work with healers in Siberia. Although academic in approach, Marilyn's paper also recognizes the importance of experiential ways of knowing. In her Quebec City presentation, she shared some of this experiential dimension by showing and commenting on videotaped segments featuring three Siberian healers. Walker's paper discusses healing at several levels. In addition to several healing dimensions that she lists at the end of her paper, she mentions the physiological effects of music, dance, and drumming. Current research is leading to a better understanding of how trauma affects the brain and the body, and ways that various therapies, including new therapies focusing on sensorimotor effects, can promote healing. Along with these developments has come a greater appreciation and understanding among some mental health practitioners of some of the neuropsychological processes by which traditional practices such as narrative, singing, drumming, and dancing, may bring about healing.

The transformative power of story for healing.

One of our goals in this session was, not just to talk about the healing power of narrative, but to experience it as well. Louise Profeit-LeBlanc is one of the presenters we invited specifically because of her skills as a storyteller. She has been heavily involved for several years as both an organizer and a participant in the Yukon Storytelling Festival, held every year in late May in Whitehorse. Woven into her presentation is a useful framework for differentiating various kinds of stories. As she tells us a series of stories, she takes us through a wide range of emotions from grief and loss to laughter and awe. For each of her stories, she gives us some personal contextual information that adds to the story's meaning and helps us appreciate its significance. Her final story, in particular, is the kind of traditional story that has probably existed for a very long time. Such stories may be told with slightly different emphases, depending on the occasion, but they carry wisdom and value for every generation that hears them.