The dissertation is focused on three interrelated aspects: 1) the development of a decolonial theoretical framework and collaborative research methodology with the Kamëntšá people centred on the... Show moreThe dissertation is focused on three interrelated aspects: 1) the development of a decolonial theoretical framework and collaborative research methodology with the Kamëntšá people centred on the respect for Kamëntšá ethics, principles and social norms, and the consequent reconstruction, revitalization and dignification of Kamëntšá knowledge, arts, spirituality and notions of time and space; 2) the history and colonization processes of the Kamëntšá people and Uaman Tabanok, its ancestral lands, with a specific emphasis on the work of the Capuchin missionaries, particularly their concept of enculturation and how it transformed and resignified Kamëntšá culture and religion using its own arts, narratives and rituals which were in harmony with Christianity; and 3) the concept of “cultural heritage” and the role of academic disciplines, research practices, government institutions and cultural policies in the perpetuation of colonialism through the appropriation, interpretation, control and resignification of the objects, monuments and cultures of Indigenous peoples, and their consequent contribution to maintaining inequality, racism and historical social injustices. Show less
The dichotomy between nature and culture in heritage and conservation is inappropriate in the case of indigenous peoples. Many natural sites are often considered sacred and consequently of both... Show moreThe dichotomy between nature and culture in heritage and conservation is inappropriate in the case of indigenous peoples. Many natural sites are often considered sacred and consequently of both spiritual and biodiversity conservation significance. However, this dualist definition is the one usually imposed by nation-states. Until 2002, Thailand’s development strategies involving indigenous peoples were mostly connected to what was referred to as the ‘hill tribes’ problems’. These strategies were designed without respecting indigenous peoples’ worldviews and concepts of good life. Consequently, a fragmentary worldview was created among indigenous peoples. These issues are reflected in the establishment of National Parks and ‘heritage sites’ as the lack of participation and consent generated many conflicts such as land tenure disputes, resettlement of the communities, difficulties in acquiring citizenship, and cultural loss. As a counteracting measure, indigenous peoples have been creating community museums and organizations at local, regional and even transnational level to sustain their cultures and territories. This paper suggests that heritage can play a role in a wide range of social, political, and economic endeavours in our contemporary world and is used both by nation-states to legitimize their interests and by indigenous peoples to legitimize struggles for self-determination. Show less
Heritage management mechanisms in countries formerly under Western rule still tend to follow approaches which ignore the values that Indigenous peoples ascribe to archaeological objects and sites... Show moreHeritage management mechanisms in countries formerly under Western rule still tend to follow approaches which ignore the values that Indigenous peoples ascribe to archaeological objects and sites in their ancestral territories. In addition, these mechanisms function as a tool to disengage communities from participating in the process of protecting and managing a heritage they claim their own, thus disrespecting their human and collective rights. Based on the case of the Camëntsá people, I point out some of the reasons for this detachment and suggest that a collaborative and intercultural approach to heritage management is more appropriate, since it is based on an inclusive understanding of heritage and recognizes that not only is this used as a form of resistance, but it is also subject to the interpretation of different groups. In the specific case of archaeology, it is necessary to expand the horizons of the discipline by recognizing the relationship of Indigenous peoples with the material past, and working in a way in which researchers, Indigenous communities and government institutions truly collaborate. Show less
A pesar de la diversidad cultural y étnica de Colombia, los mecanismos de gestión del patrimonio hoy reflejan en silencio nociones occidentales y coloniales haciendo una evidente exclusión a... Show moreA pesar de la diversidad cultural y étnica de Colombia, los mecanismos de gestión del patrimonio hoy reflejan en silencio nociones occidentales y coloniales haciendo una evidente exclusión a pueblos indígenas. Estos mecanismos funcionan como herramienta indebida de la apropiación del pasado, desvinculando las comunidades de proteger y gestionar su propio patrimonio. Por consiguiente, es necesario seguir un enfoque colaborativo y transcultural de gestión patrimonial basado en el entendimiento integrado e inclusivo de los diferentes conocimientos, donde tanto las autoridades estatales como las comunidades indígenas trabajen juntas. El uso de métodos interdisciplinarios y participativos tiene el potencial de incluir la comunidad y reconocer sus conocimientos, prácticas tradicionales de gestión, y la contribución a la resolución de conflictos. El proyecto tiene como objetivo principal el caso de la comunidad Camëntsá y su territorio ancestral Uaman Tabanoc, Apuntando a la comprensión de cómo la comunidad concibe el patrimonio, su conservación, cómo están conectados y como es su relación con sus objetos, territorio y paisaje. Sin embargo, estudios del patrimonio especialmente en la arqueología y la museología, reflejan todavía vestigios de colonialismo y paternalismo, donde las culturas indígenas son retratadas como exóticas. Por lo tanto, se pretende desafiar críticamente ambas disciplinas mediante la aceptación de los métodos indígenas en creación y preservación del conocimiento y su aplicación para obtener un enfoque descolonizado e inclusivo para la gestión del patrimonio, como a la vez, en la utilización de métodos etnográficos y la experimentación artística que permitan la auto reflexión sobre su historia e identidad. El proyecto puede revelar aspectos del patrimonio que no han sido registrados o han sido subyugados por la narrativa dominante, demostrando cómo el patrimonio es una herramienta poderosa en las luchas sociopolíticas contemporáneas. Show less
