Fourth World Activism in the First World: The Rise and Consolidation of European Solidarity with Indigenous Peoples

Abstract

Fourth World Activism in the First World: The Rise and Consolidation of European Solidarity with Indigenous Peoples Against the backdrop of massive assaults and acts of violence against indigenous peoples in South America, specialised advocacy organisations emerged in several European countries from the late 1960s onwards. Embarking on the idea to inform the Western public on the plight of vulnerable and threatened ethnic minority groups, they developed different strategies of activism. This article examines the repertoires of action of organisations such as Survival International, the Gesellschaft für bedrohte Völker and the International Work Group for Indigenous Affairs. Their activities involved information-gathering, public awareness campaigns, support of capacity-building processes, and the provision of humanitarian aid and of access to aid agencies. Moreover, specific attention is given the relationship between western advocacy and mounting indigenous activism.

Rethinking Transnational Activism through Regional Perspectives: Reflections, Literatures and Cases

“…61 Some of the literature has seen the growth of transnational solidarity and human rights campaigns in connection with the rise of transnational activism on Indigenous rights in the 1970s and 1980s. 62 Such activism initially focused on tackling violence and threats against Indigenous peoples in remote areas, yet it increasingly moved to support resistance struggles and organisational activities to protect their territories from exploitation. Indigenous rights campaigning had important regional dimensions, both because of Latin America's colonial history and because of the demographic and political prominence of Indigenous peoples in several Latin American countries.…”

Mantendo o céu no lugar: o caso Yanomami e as denúncias contra a ditadura militar brasileira na Comissão Interamericana de Direitos Humanos

“…(i) enfraquecimento dos pontos estruturais de veto externos à atuação da CIDH: a margem de ação da Comissão era ampliada pelo nível ascendente de prioridade atribuído aos direitos humanos e temáticas indígenas na agenda internacional, especialmente depois do governo Carter e do surgimento de um movimento indígena -e indigenista -transnacional na década de 1970de (ENGLE, 2018KEMNER, 2014;NIEZEN, 2003);…”

“…Por que a CIDH estava se dedicando a casos relacionados a povos indígenas? O movimento internacional pró-povos indígenas emergiu e se fortaleceu a partir da década de 1970de (ENGLE, 2018KEMNER, 2014;NIEZEN, 2003, p. 40-42). Ainda que essa rede transnacional nem sempre enquadrasse suas demandas a partir do vocabulário de direitos humanos (dada a ausência de menções normativas a indígenas nos principais instrumentos internacionais), a visibilidade das lutas indígenas chamava a atenção de organizações internacionais, incluindo a Comissão.…”

“…Ademais, para além da disputa concreta na CIDH envolvendo o povo Yanomami, salientamos ainda a importância estrutural mais ampla do contexto histórico e político externo subjacente ao caso, que também afetou seu desenlace. A década de 1980 herdou da sua antecessora tanto o processo de fortalecimento institucional da CIDH -posterior ao governo Carter (1977Carter ( -1981 e às críticas contra as ditaduras militares no Chile e Argentina (entre 1976 e 1980) (DYKMANN, 2008) -quanto o surgimento e consolidação das primeiras redes transnacionais em prol dos povos indígenas (ENGLE, 2018;KEMNER, 2014;NIEZEN, 2003).…”

What Does Genocide Produce? The Semantic Field of Genocide, Cultural Genocide, and Ethnocide in Indigenous Rights Discourse

“…14 While such historiography has yet to pay much attention to Indigenous peoples, 15 anthropologists have observed and sometimes even participated as advocates in the process of transforming Indigenous rights into international law. Moreover, ethnographic methods have demonstrated the ways in which global discourses of human/indigenous rights are appropriated and translated through social practices from various localities around the world.…”