"This toolkit has been co-designed in close partnership with both established and emerging networks of Indigenous digital practitioners, language advocates, and collaborators, within the framework of the International Decade of Indigenous Languages 2022-2032. The toolkit promotes the foundation of l
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anguage preservation, revival, and promotion on eight key approaches: Facilitating, Multiplying, Normalizing, Educating, Reclaiming, Imagining, Defending and Protecting. It also offers a curated list of valuable resources, including guides, tutorials, and manuals for utilizing digital tools. In conjunction with the advisory group established for the toolkit’s preparation and other collaborating organizations, it presents a wealth of inspiring stories showcasing innovative projects that have made a significant impact on languages at local, national, or global levels." (Short summary)
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"Turning to an ICT-based community development known as the Telecentre Programme amongst Orang Asli, an indigenous people groups in Peninsular Malaysia, this paper describes why a remote virtual management devise was invented to encounter challenges related to rugged terrain constraints, which would
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have directly impacted the planning and the execution of programmes designed at the telecentres. This paper argues as a technological solution, the virtual remote management system has powered an ecosystem, which shored up the digital inclusion of the indigenous communities and in the process enabled the enhancement of local informational capabilities. To this end, it reduced their technological dependency on outsiders leading to the usability and sustainability of the telecentre for local capacity building and socioeconomic benefits for the disadvantage communities." (Abstract)
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"This is the true story of how, against all odds, a remote Mexican pueblo built its own autonomous cell phone network – without help from telecom companies or the government. Anthropologist Roberto J. González paints a vivid and nuanced picture of life in a Oaxaca mountain village and the collect
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ive tribulation, triumph, and tragedy the community experienced in pursuit of getting connected. In doing so, this book captures the challenges and contradictions facing Mexico's indigenous peoples today, as they struggle to wire themselves into the 21st century using mobile technologies, ingenuity, and sheer determination. It also holds a broader lesson about the great paradox of the digital age, by exploring how constant connection through virtual worlds can hinder our ability to communicate with those around us." (Back cover)
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"The following key principles, based on human rights and fundamental freedoms, including the rights and values of indigenous peoples as indicated in the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), will inspire the future Global Action Plan for the International Decade of
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Indigenous Languages: Centrality of indigenous peoples – ‘Nothing for us without us’ [...]; compliance with international norms and standards [...]; joint action, ‘Delivering as One’, for efficient and coherent delivery across the UN system [...]; multi-stakeholder partnerships at all levels [...]; a holistic approach in programming [...]" (Key principles, page 4)
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"This book brings together academic and activist work on community media, feminist, decolonial, and indigenous perspectives to digital activism, including Free and Open Communication in Latin America. The essays in this collection speak to major changes over the past decade that are reshaping digita
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l media uses and practices. The case studies presented here question many commonly held assumptions around global media ownership, sustainability, and access relevant to countries beyond Latin American contexts." (Publisher description)
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"En virtud de sus derechos de autonomía y autodeterminación consagrados en la Constitución Política de Colombia, los Pueblos Indígenas, en un hecho sin precedentes por iniciativa propia, al final como parte de uno de los acuerdos del Plan Nacional de Desarrollo (2010 – 2014), formularon este
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documento y desarrollaron los componentes fundamentales para que el Estado colombiano cuente con un marco orientador de acciones que garanticen las formas propias de la comunicación indígena y la comunicación con medios apropiados [...] El documento de la PPCPI está estructurado en 11 capítulos, basados en conjunto por juiciosos análisis diagnósticos y por la voluntad de priorizar unas líneas de acción que hagan viable la ejecución de la política; ellos son: fundamentos de una Política Pública de Comunicación Indígena en Colombia; antecedentes que condujeron e hicieron posible la construcción de la Política; definición de los principios y conceptos que guiarán la implementación de la Política; metodología para la formulación de la PPCPI; marco conceptual para establecer las diferencias entre la comunicación propia y la apropiada; diagnóstico con problemáticas priorizadas; formulación del Plan Estratégico de Acción; desarrollos jurídicos y retos legislativos para superar los obstáculos del ordenamiento normativo vigente; descripción del esquema mixto e interinstitucional para la operación y gestión de la PPCI; mecanismos financieros para la implementación; y Plan de seguimiento." (Presentación, página 8-10)
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"The UNESCO Policy on engaging with indigenous peoples guides the Organization’s work, in all areas of its mandate, that involve or are relevant for indigenous peoples and of potential benefit or risk to them. It ensures that the Organization’s policies, planning, programming and implementation
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uphold the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP)." (Background, page 4)
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"The book's structure alternates between context (including theory and policy) and cases. Each case is discussed in relation to a particular aspect of social innovation: Chapter 2 discusses three projects, all of which tackle environmental change and demonstrate the ways in which social innovation m
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edia works across local and networked cultures. Chapter 4 delves into the human rights organization, WITNESS, and discusses the concept of systems change, where making a difference requires coordinating interconnected elements within the socio-technical system. Chapter 6 looks at two youth media organizations to unpack how innovation and development can sometimes demand different approaches and organizational structures. Chapter 8 discusses an Indigenous leadership programme that uses the format of a catwalk event, showing how social networks and entertainment can be used to propel novel responses to disadvantage. Chapters 3, 5, 7 and 9 provide conceptual tools for navigating the social innovation media field: Chapter 3 discusses the origin and meaning of social innovation, including the growin interest in the contribution of digital media and technologies. Chapter 5 maps social innovation media onto evolving cultural policy discourses. We also attempt to measure the size of the social innovation media field in one country (Australia) to illustrate the difficulties in defining the field through data. Chapter 7 examines the social innovation media workforce and the motivations that underpin it. Through a qualitative analysis of youth media programmes in the United States and Australia, we show how idealistic and pragmatic motivations, as well as social interactions and cooperative mechanisms propel these media projects. Chapter 9 covers social impact evaluation. We look at the importance of context specific approaches (across qualitative and quantitative methods), the role of evaluation as a learning and feedback mechanism for organizations, as well as issues of scale and replicability. The final chapter brings together the various themes of the book and discusses the key challenges for policy and research. We have also provided a short summary of the pragmatic insights we derived from our research, written specifically for social innovation practitioners." (Pages 12-13)
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"En esta investigación se analizan las potencialidades del acceso al ejercicio del derecho a la comunicación a través de radios comunitarias en América Latina por parte de mujeres afrodescendientes e indígenas, poblaciones históricamente excluidas del acceso y representación en los medios de
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comunicación de masas, y se examinan los elementos que obstaculizan y potencian el proceso de apropiación comunicativa. La investigación se construye y desarrolla a partir de dos ejes articuladores: como primer eje, se asume la construcción de la subalternidad como un producto de las relaciones de poder moderno-coloniales que es actualizada y legitimada por la representación que los medios de comunicación de masas realizan de la población subalternizada. El segundo eje aborda el reconocimiento del derecho a la comunicación en el contexto del debate latinoamericano con el que se abre una oportunidad histórica para el ejercicio del derecho a la comunicación de las poblaciones excluidas de los medios de comunicación de masas, tomando en cuenta las potencialidades de la comunicación para la transformación social. A partir de lo anterior se toma como referencia el análisis de dos experiencias comunicativas que han permitido comprender y analizar los procesos y ejercicio del derecho a la comunicación de mujeres afrodescendientes e indígenas. La primera experiencia que se toma como estudio de caso es la emisora Avanzadoras de Yoco, una radio comunitaria gestionada de manera exclusiva por mujeres afrodescendientes sin experiencia previa en comunicación, situada en el Estado Sucre, en el Nororiente de Venezuela. Como segunda experiencia comunicativa se toma como objeto de análisis el diseño, implementación y sistematización de una intervención comunicativa con mujeres indígenas sanadoras de la provincia de Chimborazo, Ecuador, dirigida al desarrollo de habilidades comunicativas que permitieran un acercamiento al ejercicio del derecho a la comunicación a través de la grabación de un programa de radio en la emisora comunitaria Escuelas Radiofónicas Populares del Ecuador (ERPE). La investigación demuestra las potencialidades del ejercicio del derecho a la comunicación para mujeres excluidas de la representación y acceso de los medios de comunicación de masas, en relación al desarrollo de un proceso de empoderamiento y de transformación social en el entorno. Sin embargo, dada la multiplicidad de situaciones discriminatorias que colaboran en la subalternización de estas poblaciones, es necesaria la concurrencia de diferentes circunstancias que permitan la superación de los obstáculos que encuentran en el acceso al disfrute general de sus derechos, incluido el derecho a la comunicación." (Resumen)
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"¿Para qué una guía que acompañe el video sobre la autogestión territorial indígena? Esta guía permite utilizar el video como una herramienta de capacitación: sirve de orientación para facilitadores/as de talleres de capacitación sobre el derecho a la autogestión territorial indígena; pr
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oporciona directrices y pautas metodológicas para compartir e intercambiar conocimientos; representa un recurso didáctico para dar a conocer experiencias que generen procesos de reflexión y debate." (Página 6)
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"En este trabajo se presenta una propuesta que pretende jugar un papel importante en la revitalización cultural, al preservar, mantener y fomentar el uso de las lenguas originarias; al crear un sistema para el aprendizaje colaborativo, donde los usuarios aportan la base de información (vocabulario
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en lenguas originarias) que es usada por el sistema para generar automáticamente ejercicios de aprendizaje para los usuarios interesados en alguna lengua originaria, todo lo anterior con la ayuda que brindan las aplicaciones de Internet que usan las ventajas de la Web 2.0." (Resumen)
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"Over the past decade there has been a growing interest in participatory video, but accounts have often been celebratory and uncritical. At the same time there has been an ever-increasing multiplicity of interpretations, thus making participatory video seem ‘nebulous’ and ‘perplexing’. This
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special section seeks to develop some of the critiques developed over the past five years, by bringing together a series of provocative thought pieces. Through this special section we seek to continue to develop a critique of participatory video as both a methodology and method." (Page 401)
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"Esta nueva publicación compila, analiza y socializa información socio demográ ca sobre las poblaciones indígenas de los países del SICSUR. Además, contribuye a difundir las politicas culturales relativas a los pueblos indígenas, que han sido adoptadas por los diversos paises del SICSUR. El S
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istema de Información Cultural del Mercosur (SICSUR) es un espacio dedicado a la construcción de metodologías estandarizadas y datos válidos sobre el campo cultural en América del Sur." (Tapa posterior)
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"Our project used video as a tool for enabling two Indigenous Mapuche communities in Chile, and particularly their youth, to approach and analyze local development issues and bring local perspectives to the forefront of debates on biocultural diversity conservation and equitable development. The pro
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ject brought together Canadian and Mapuche research, cultural, and Indigenous organizations using an approach that breaks down disciplinary boundaries and the hierarchies that often separate Western science from Indigenous expertise, while emphasizing co-learning and the co-production and sharing of knowledge. The project had three major activity components: 1) The Mapuche School of Filmmaking and Communication offered intensive training in digital filmmaking to Mapuche youth. This training created a space for youth to explore and analyze the challenges faced by their communities, providing them the skills to represent these through short films that meet high technical and artistic standards. Youth became knowledge collectors, interpreters, and communicators, appropriating new ICTs while rooting their films in Indigenous ways of knowing and communicating, such as storytelling and conversation with Elders. The films produced are compiled as an educational tool for the promotion of biocultural diversity. 2) Collaborative research about territory, carried out by Mapuche researchers in coordination with the Canadian team, aims at restructuring existing knowledge about the geographical, social, and cultural elements of the Lake Budi territory. Information shared by traditional knowledge holders is systematized in audiovisual and written formats. 3) Indigenous youth from Chile and Québec shared videos through an online platform, creating new knowledge through co-learning, analysis of shared challenges, and intercultural exchange." (Abstract)
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"El enfoque de la comunicación desde los pueblos indígenas y para los pueblos indígenas implica la construcción de un diálogo intercultural como propuesta a la sociedad colombiana. Somos conscientes de la necesidad de visibilizarse pero también de la inevitabilidad de ser vistos. El reto está
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en construir una relación horizontal, de mutuo aprendizaje y de respeto en la resolución de dichas necesidades. Se establecen cuatro componentes en la Política Publica de Comunicación Indígena PPCI:
Las Formas Propias de Comunicación se consideran el eje fundamental de la política, son la base para el desarrollo de la comunicación indígena en todas sus manifestaciones y constituyen el propósito mayor de la política, el cual debe ser su fortalecimiento y revitalización. Este componente tiene su centro o corazón en el Territorio y la espiritualidad, a partir de allí se teje con la simbología y los saberes alimentando los otros componentes, y a su vez retroalimentándose de ellos.
El Plan de Formación se resalta como un componente específico, porque es necesario darle fuerza y presencia al concepto de formación dentro de la implementación de la política; sin embargo, involucra temas y acciones de los programas diseñados en formas propias, en medios apropiados y en derechos y garantías. Se constituye entonces como el catalizador cultural de la política, pues su proyección no está diseñada solo hacia los comunicadores, si no también, hacia los públicos y audiencias. A los procesos de formación se les asigna el carácter de Plan, porque así se ha diseñado y se ha venido implementando desde los esfuerzos propios de los colectivos y organizaciones indígenas.
El componente de Medios Apropiados se segrega de los otros componentes, porque los diseños específicos de sus programas implican fuertes dependencias externas en tecnologías y recursos, pero también porque se le quiere subrayar y diferenciar el carácter de medios o herramientas que no pueden suplantar los objetivos principales de la política. Es decir, las acciones desarrolladas en cuanto a medios, deberán verificarse en su viabilidad, en cuanto contribuyan a los objetivos integrales y fundamentales de la política. Es necesario subrayar que no todos los pueblos indígenas incluyen en la implementación de la política este componente, hasta tanto ellos no lo decidan autónomamente.
El componente de Derechos y Garantías, representa la relación con la institucionalidad y el Estado. Su principio fundamental es la coexistencia de los tres sistemas jurídicos que constitucionalmente se establecen para Colombia: el Derecho Propio de los pueblos indígenas, las leyes especiales y el derecho general de la nación. Mediante este componente, se pretende dar respuesta al tratamiento especial que requiere la política para pueblos indígenas, lo que debe reflejarse en los instrumentos para la regulación, evaluación, seguimiento, participación, sostenibilidad y financiación de la política." (Página 52)
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"The current report presents the highlights of five country assessments that were undertaken to identify the communication and information needs of indigenous peoples. The starting point for this regional initiative was that access to information and communication avenues have an empowering element,
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and play a significant role in strengthening democratic governance, making it more inclusive, responsive and accountable [...] The assessments focused on a systematic analysis of major development issues faced by indigenous peoples, including in terms of representation in state agencies. They considered media and communication landscapes–encompassing freedom of expression and information, the safety of journalists, and community media, particularly radio–and how different factors facilitate or hinder information and communication for indigenous peoples, including the potential of new modes of digital communication and information and communication technology (ICT)." (Executive summary, page 1)
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"The future of Indigenous Australians, especially Indigenous youth, in remote regions is a subject of great concern to all Australians. The view commonly presented in media reports and public commentary is unrelentingly bleak. While we recognise the challenges young people face, in this book we inte
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nd to dispute that view. The prevalent media images, newspaper headlines and opinion pages are so focused on examples of dysfunction that few Australians would ever imagine that many Indigenous young people are quietly leading productive and meaningful lives and moving confidently toward a future while walking in two worlds. Throughout this book you will meet some of these Indigenous young and dedicated individuals who reinvigorate faith in the potential that lies unacknowledged in the remote context. Our aim is to showcase a range of ‘out-of-school’ youth learning contexts in remote Australia, to analyse the factors that enable positive learning and to provide some working principles for facilitating and supporting effective youth learning in the remote Indigenous context." (Introduction, page 2)
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"To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory. This essential volume explores intersections of imperialism and research - specifically, the ways in which imp
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erialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being. This eagerly awaited second edition includes substantial revisions, with important additions on new indigenous literature and the role of research in indigenous struggles for social justice." (Back cover)
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"This report examines the Philippine situation in relation to the media landscape and opportunities for participation by Indigenous Peoplese in \communicative spaces. as avenues for self-empowerment. As an assessment of the communications and media environment and their implications for Indige
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nous Peoples, the report looks into challenges and opportunities that could aid future development interventions that emanate from local needs and aspirations [...] Radio remains the predominant form of communication and information channel in Indigenous Peoples areas but digital communications through cellular phones and mobile internet are also slowly making inroads except in very inaccessible communities and places where conflict is ever present. However, communication and information exchanges through the news media whether newspaper, radio or television are mainly conducted in a language other than the Indigenous Peoples‘ mother tongue. The one exception is radio station DXUP in Upi, Maguindanao which broadcasts programs in a mixture of Teduray, Visayan, and English [...] The consensus among those who participated in the data gathering activities was the need for Indigenous Peoples communities to establish their own media, preferably radio as a means to effectively project their agenda on the larger, national development and political landscape. This was, for instance, expressed strongly during the tribal congress of the Teduray-Lambangian people in Mindanao and to a lesser extent by the Tagbanua of Palawan. While this is one way of addressing the exclusion of Indigenous Peoples from the mainstream news agenda, it has to be viewed in the context of capacity development that takes into consideration the larger enabling environment that could influence one way or the other the overall strategy of any development program. It has to consider also the importance of gaining a foothold in the mainstream media as the flip side of a community media owned and managed by Indigenous Peoples is that there might become a tendency to limit the conversation among indigenous communities and thus failing to articulate their aspirations to a larger audience especially when this impinge on policy." (Executive summary)
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