Search results for 'Prehistoric peoples' (try it on Scholar)

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  1. C. F. Keaby (1890). Schrader's Prehistoric Antiquities of the Aryan Peoples Prehistoric Antiquities of the Aryan Peoples, by Dr O. Schrader. Translated From the Second Edition by F. B. Jevons. (London:Charles Griffin & Co.). 21s. [REVIEW] The Classical Review 4 (09):419-421.score: 120.0
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  2. Gordon Cortis Baldwin (1964). Stone Age Peoples Today. New York, Norton.score: 90.0
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  3. Raymond Corbey & Wil Roebroeks (eds.) (2001). Studying Human Origins: Disciplinary History and Epistemology. Amsterdam University Press.score: 60.0
    This history of human origin studies covers a wide range of disciplines. This important new study analyses a number of key episodes from palaeolithic archaeology, palaeoanthropology, primatology and evolutionary theory in terms of various ideas on how one should go about such reconstructions and what, if any, the uses of such historiographical exercises can be for current research in these disciplines. Their carefully argued point is that studying the history of palaeoanthropological thinking about the past can enhance the quality of (...)
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  4. Stephen Duguid (2010). Nature in Modernity: Servant, Citizen, Queen or Comrade. Peter Lang.score: 60.0
    This is explored in a series of chapters that focus on our hunter-gatherer heritage, the shift to a more sedentary and agricultural life and the subsequent ...
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  5. Cyril Bibby (1938). The Evolution of Man and His Culture. London, V. Gollancz.score: 60.0
     
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  6. Robert J. Jeske & Douglas K. Charles (eds.) (2003). Theory, Method, and Practice in Modern Archaeology. Praeger.score: 60.0
  7. Mitchell Avila (2007). Defending a Law of Peoples: Political Liberalism and Decent Peoples. [REVIEW] Journal of Ethics 11 (1):87 - 124.score: 24.0
    In this paper I reconstruct and defend John Rawls' The Law of Peoples, including the distinction between liberal and decent peoples. A “decent people” is defined as a people who possesses a comprehensive doctrine and uses that doctrine as the ground of political legitimacy, while liberal peoples do not possess a comprehensive doctrine. I argue that liberal and decent peoples are bound by the same normative requirements with the qualification that decent peoples accept the same (...)
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  8. Burleigh T. Wilkins (2007). Principles for the Law of Peoples. Journal of Ethics 11 (2):161 - 175.score: 24.0
    In The Law of Peoples John Rawls gives a list of eight principles for the law of peoples. I argue that the force of the principles depends in large part upon their being lexically ordered, and I attempt such an ordering. However, the lexically ordered list makes it clear that the duty of non-intervention obtains only after the duty to honor human rights is satisfied. Also, I point to certain “practical” difficulties with intervention on behalf of human rights. (...)
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  9. Tarek Hayfa (2004). The Idea of Public Justification in Rawls's Law of Peoples. Res Publica 10 (3):233-246.score: 24.0
    The article examines Rawlss Law of Peoples as an attemptto extend the conception of public justification originallydeveloped in Political Liberalism to the internationaldomain. After briefly sketching the main elements of Rawlssconception of public justification, the article examineshow this is developed in Law of Peoples, pointingout the main differences with the domestic case. The articlethen tries to show that Rawlss justificatory strategy containsa number of inconsistencies which undermine the persuasivenessof the conception of international justice he advocates. Thisin turn can (...)
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  10. David A. Lertzman & Harrie Vredenburg (2005). Indigenous Peoples, Resource Extraction and Sustainable Development: An Ethical Approach. [REVIEW] Journal of Business Ethics 56 (3):239 - 254.score: 24.0
    Resource extraction companies worldwide are involved with Indigenous peoples. Historically these interactions have been antagonistic, yet there is a growing public expectation for improved ethical performance of resource industries to engage with Indigenous peoples. (Crawley and Sinclair, Journal of Business Ethics 45, 361–373 (2003)) proposed an ethical model for human resource practices with Indigenous peoples in Australian mining companies. This paper expands on this work by re-framing the discussion within the context of sustainable development, extending it to (...)
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  11. Alice MacLachlan (2013). Government Apologies to Indigenous Peoples. In C. Allen Speight & Alice MacLachlan (eds.), Justice, Responsibility and Reconciliation in the Wake of Conflict. Springer. 183-204.score: 24.0
    In this paper, I explore how theorists might navigate a course between the twin dangers of piety and excess cynicism when thinking critically about state apologies, by focusing on two government apologies to indigenous peoples: namely, those made by the Australian and Canadian Prime Ministers in 2008. Both apologies are notable for several reasons: they were both issued by heads of government, and spoken on record within the space of government: the national parliaments of both countries. Furthermore, in each (...)
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  12. David A. Freedman & William Wang (1996). Language Polygenesis: A Probabilistic Model. Philosophical Explorations.score: 24.0
    Monogenesis of language is widely accepted, but the conventional argument seems to be mistaken; a simple probabilistic model shows that polygenesis is likely. Other prehistoric inventions are discussed, as are problems in tracing linguistic lineages. Language is a system of representations; within such a system, words can evoke complex and systematic responses. Along with its social functions, language is important to humans as a mental instrument. Indeed, the invention of language,that is the accumulation of symbols to represent emotions, objects, (...)
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  13. Keith F. Otterbein (1997). The Origins of War. Critical Review 11 (2):251-277.score: 24.0
    Abstract In War Before Civilization, Lawrence H. Keeley argues that prehistoric as well as primitive mankind was more warlike than has been recognized by most scholars. Such scholars subscribe, according to Keeley, to ?the myth of the peaceful savage,? the subtitle of his book. But Keeley, who leads a long list of Hawks, has replaced this myth with another, the ?myth of the warlike savage.? Anthropologists who argue that serious warfare arose only after the rise of the (...)
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  14. Lantz Fleming Miller (2013). Rights of Self-Delimiting Peoples: Protecting Those Who Want No Part of Us. [REVIEW] Human Rights Review 14 (1):31-51.score: 24.0
    While in recent years new charters and government actions have boosted the collective and individual rights enjoyed by “Fourth-World” indigenous peoples such as the Inuit, another set of indigenous peoples has not experienced such protection: “self-delimiting” peoples. Their rights go largely unprotected because of deliberate ambiguities in the word “indigenous”; because these peoples generally avoid all contact with the larger society, and so are unknown by it and have no voice in it; and because charters and (...)
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  15. William Farfán Moreno (2010). La posición original de The Law of Peoples de John Rawls como postura etnocéntrica rortiana. Logos 17:115-131.score: 24.0
    John Rawls’ main purpose in The Law of Peoples is to extend his social contract theory to the peoples’ society, establishing the general principles that should be accepted by liberal and non-liberal societies, regulating the relationships between peoples. This paper pretends to analyze and demonstrate that Rawls’ law of peoples is considered to be an ethnocentrically theory, and therefore, difficult as a regular proposal for today’s world.
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  16. Robert W. Glover (2011). Eyes Wide Shut: The Curious Silence of The Law of Peoples on Questions of Immigration and Citizenship. Eidos 14:10-49.score: 24.0
    In an interdependent world of overlapping political memberships and identities, states and democratic citizens face difficult choices in responding to large-scale migration and the related question of who ought to have access to citizenship. In an influential attempt to provide a normative framework for a more just global order, The Law of Peoples , John Rawls is curiously silent regarding what his framework would mean for the politics of migration. In this piece, I consider the complications Rawls’s inattention to (...)
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  17. Lina Laurinavičiūtė (2013). Peoples”: The Perspective of International Public Law. Jurisprudence 20 (1):91-118.score: 24.0
    The article deals with the application rationae personae of the right to selfdetermination. Relying on the existing international legal framework, decisions of the judicial bodies and doctrine, the author analyses conceivable beneficiaries of the above-mentioned right: the inhabitants of Trust and Non-Self-Governing territories, peoples under foreign occupation, the entire population of a state and subgroups within a state.
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  18. Samuel Freeman (2006). The Law of Peoples, Social Cooperation, Human Rights, and Distributive Justice. Social Philosophy and Policy 23 (1):29-68.score: 18.0
    Cosmopolitans argue that the account of human rights and distributive justice in John Rawls's The Law of Peoples is incompatible with his argument for liberal justice. Rawls should extend his account of liberal basic liberties and the guarantees of distributive justice to apply to the world at large. This essay defends Rawls's grounding of political justice in social cooperation. The Law of Peoples is drawn up to provide principles of foreign policy for liberal peoples. Human rights are (...)
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  19. Martha Nussbaum (2002). Women and the Law of Peoples. Politics, Philosophy and Economics 1 (3):283-306.score: 18.0
    John Rawls argues, in The Law of Peoples , that a principle of toleration requires the international community to respect `decent hierarchical societies' that obey certain minimal human rights norms. In this article, I question that line of argument, using women's inequality as a lens. I show that Rawls's principle would require us to treat the very same practices of the very same entity differently if it happens to set up as an independent nation rather than a state within (...)
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  20. Rex Martin & David A. Reidy (eds.) (2006). Rawls's Law of Peoples: A Realistic Utopia? Blackwell Pub..score: 18.0
    This volume examines Rawls’s theory of international justice as worked out in his controversial last book, The Law of Peoples.
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  21. Brian E. Butler (2001). There Are Peoples and There Are Peoples: A Critique of Rawls' Law of Peoples. Florida Philosophical Review 1 (2):1-24.score: 18.0
    In this paper, I aim to show that the arguments offered and conclusions at which Rawls aims in his book, The Law of Peoples, are telling as to the intellectual legitimacy of his larger theoretical project. To show this I first investigate how (1) non-liberal peoples fit within the limitations Rawls describes in The Law of Peoples and (2) how liberal peoples would react to such rules. I argue from the answers to these questions to the (...)
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  22. Uwe Steinhoff (2012). Unsavory Implications of a Theory of Justice and the Law of Peoples: The Denial of Human Rights and the Justification of Slavery. Philosophical Forum 43 (2):175-196.score: 18.0
    Many philosophers have criticized John Rawls’s Law of Peoples. However, often these criticisms take it for granted that the moral conclusions drawn in A Theory of Justice are superior to those in the former book. In my view, however, Rawls comes to many of his 'conclusions' without too many actual inferences. More precisely, my argument here is that if one takes Rawls’s premises and the assumptions made about the original position(s) seriously and does in fact think them through to (...)
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  23. Mark F. N. Franke (2007). Self-Determination Versus the Determination of Self: A Critical Reading of the Colonial Ethics Inherent to the United Nations Declaration on the Rights of Indigenous Peoples. Journal of Global Ethics 3 (3):359 – 379.score: 18.0
    The United Nations' (UN) adoption of a Declaration on the Rights of Indigenous Peoples is intended to mark a fundamental ethical turn in the relationships between indigenous peoples and the community of sovereign states. This moment is the result of decades of discussion and negotiation, largely revolving around states' discomfort with notion of indigenous self-determination. Member states of the UN have feared that an ethic of indigenous self-determination would undermine the principles of state sovereignty on which the UN (...)
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  24. Andrea Smith (2003). Not an Indian Tradition: The Sexual Colonization of Native Peoples. Hypatia 18 (2):70-85.score: 18.0
    : This paper analyzes the connections between sexual violence and colonialism in the lives and histories of Native peoples in the United States. This paper argues that sexual violence does not simply just occur within the process of colonialism, but that colonialism is itself structured by the logic of sexual violence. Furthermore, this logic of sexual violence continues to structure U. S. policies toward Native peoples today. Consequently, anti-sexual violence and anti-colonial struggles cannot be separated.
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  25. Iván Carrasco M. (2013). Peoples of sea by Recasens: Between Ethnography and Literature. Alpha (Osorno) 37:45-58.score: 18.0
    Pueblos de mar. Relatos etnográficos es un libro singular que forma parte de una clase de textos ambivalentes entre la escritura etnográfica y la literatura antropológica, género nuevo en las letras chilenas paralelo a la llamada antropología poética. Esta condición depende de los diversos metatextos que lo conforman en gran parte, tales como el título, subtítulo, prólogo, estructura y especificidades textuales, que reconocen expresamente su plural condición de texto etnográfico y literario. Al mismo tiempo, su narración referencial se mezcla con (...)
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  26. Chris Naticchia (2005). The Law of Peoples: The Old and the New. Journal of Moral Philosophy 2 (3):353-369.score: 18.0
    John Rawls produced two versions of the law of peoples: an article, published in 1993, and a book, published in 1999. Both versions defend basic human rights as a minimum requirement of a just law of peoples. However, in an apparent effort to strengthen his defense of this requirement, the argument changed. This paper examines the apparent difficulties that forced the changes and maintains that they still do not succeed in justifying basic human rights. The source of the (...)
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  27. Christopher Heath Wellman (2012). Reinterpreting Rawls's the Law of Peoples. Social Philosophy and Policy 29 (1):213-232.score: 18.0
    In this article I argue that critics of John Rawls's The Law of Peoples wrongly presume that Rawls sought to offer a comprehensive theory of global justice, when he meant more minimally to respond to a specific practical problem: I concede that my reading is not uniformly supported by all aspects of the text, but The Law of Peoples is a rich and complex work that does not univocally recommend any single reading, and my construal squares with Rawls's (...)
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  28. Edmund N. Santurri (2005). Global Justice After the Fall Christian Realism and the “Law of Peoples”. Journal of Religious Ethics 33 (4):783-814.score: 18.0
    In "The Law of Peoples" John Rawls casts his proposals as an argument against what he calls "political realism." Here, I contend that a certain version of "Christian political realism" survives Rawls's polemic against political realism sans phrase and that Rawls overstates his case against political realism writ large. Specifically, I argue that Rawls's dismissal of "empirical political realism" is underdetermined by the evidence he marshals in support of the dismissal and that his rejection of "normative political realism" is (...)
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  29. Sallie B. King (2006). An Engaged Buddhist Response to John Rawls's "The Law of Peoples". Journal of Religious Ethics 34 (4):637 - 661.score: 18.0
    In "The Law of Peoples", John Rawls proposes a set of principles for international relations, his "Law of Peoples." He calls this Law a "realistic utopia," and invites consideration of this Law from the perspectives of non-Western cultures. This paper considers Rawls's Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls's proposals. There are differences, however: Rawls builds his view (...)
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  30. H. M. Buiting, D. J. H. Deeg, D. L. Knol, J. P. Ziegelmann, H. R. W. Pasman, G. A. M. Widdershoven & B. D. Onwuteaka-Philipsen (2012). Older Peoples' Attitudes Towards Euthanasia and an End-of-Life Pill in The Netherlands: 2001-2009. Journal of Medical Ethics 38 (5):267-273.score: 18.0
    Introduction With an ageing population, end-of-life care is increasing in importance. The present work investigated characteristics and time trends of older peoples' attitudes towards euthanasia and an end-of-life pill. Methods Three samples aged 64 years or older from the Longitudinal Ageing Study Amsterdam (N=1284 (2001), N=1303 (2005) and N=1245 (2008)) were studied. Respondents were asked whether they could imagine requesting their physician to end their life (euthanasia), or imagine asking for a pill to end their life if they became (...)
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  31. Walter Riker (2004). Rawls's Decent Peoples and the Democratic Peace Thesis. Social Philosophy Today 20:137-153.score: 18.0
    In The Law of Peoples, Rawls defends the stability of his proposed international order with the democratic peace thesis. But he fails to extend this thesis to decent peoples, which is curious, since they are a non-temporary feature of his law of peoples. This opens Rawls’s proposal to certain objections, which I argue can be met once we understand fully the nature of the democratic peace. Nevertheless, there is reason to worry about the stability of Rawls’s proposed (...)
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  32. Lynda Lange (1998). Burnt Offerings to Rationality: A Feminist Reading of the Construction of Indigenous Peoples in Enrique Dussel's Theory of Modernity. Hypatia 13 (3):132 - 145.score: 18.0
    The philosopher Enrique Dussel offers a critical analysis of European construction of indigenous peoples which he calls "transmodern." His theory is especially relevant to feminist and other concerns about the potential disabling effects of postmodern approaches for political action and the development of theory. Dussel divides modernity into two concurrent paradigms. Reflection on them suggests that modernism and postmodernism should not be too strongly distinguished. In conclusion, his approach is compared with that of Mohanty.
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  33. Manuel Méndez Alonzo (2013). Civil Power and Natural Rights of the Indigenous Peoples of the New World according to Fray Alonso de la Veracruz. Ideas Y Valores 62 (151):195-213.score: 18.0
    El presente trabajo investiga las tesis sobre el poder civil de Alonso de la Veracruz que buscan incorporar en la comunidad política española a los habitantes autóctonos del Nuevo Mundo, tesis que suelen relacionarse con F. de Vitoria y el tomismo español, y que últimamente son consideradas parte del republicanismo novohispano elaborado desde la periferia americana. Se busca demostrar que su propósito era aplicar una teoría de derechos naturales, sin que ello implique participación política de los indios americanos. Se analiza (...)
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  34. Philip Pettit (2010). A Republican Law of Peoples. European Journal of Political Theory 9 (1):70-94.score: 18.0
    Assuming that states will remain a permanent feature of our world, what is the ideal that we should hold out for the international order? An attractive proposal is that those peoples that are already organized under non-dominating, representative states should pursue a twin goal: first, arrange things so that they each enjoy the republican ideal of freedom as non-domination in relation to one another and to other multi-national and international agencies; and second, do everything possible and productive to facilitate (...)
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  35. Andrew Hunter (2007). Indigenous Peoples' Intellectual Property. The Proceedings of the Twenty-First World Congress of Philosophy 3:97-103.score: 18.0
    The present paper examines conventional wisdom on the subject of the justification of indigenous peoples' intellectual property rights, and offers an alternative approach. The examination is achieved by a critique of two such conventional approaches in terms of the strength of each argument employed, and in terms of the efficacy of each in the roles allotted to them. The first such argument is Stenson and Gray's application of Kymlicka's individualist theory advocating national minority autonomy. The second argument is the (...)
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  36. Ryan Hurd (2011). Integral Archaeology: Process Methodologies for Exploring Prehistoric Rock Art on Ometepe Island, Nicaragua. Anthropology of Consciousness 22 (1):72-94.score: 18.0
    A process-based approach to archaeology combines traditional third-person data collection methods with first- and second-person inquiries. Drawing from the traditions of cognitive archaeology, transpersonal psychology, and ecopsychology, this mixed-methods approach can be thought of as a movement toward a more holistic or “integral” archaeology. By way of example, a prehistoric rock art site on Ometepe Island, Nicaragua is explored from the inside (through the researcher's lucid dreaming incubations) as well as in relationship with the researcher's embodied presence (an exploration (...)
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  37. Constance MacIntosh (2013). The Role of Law in Ameliorating Global Inequalities in Indigenous Peoples' Health. Journal of Law, Medicine and Ethics 41 (1):74-88.score: 18.0
    This article explores aspects of law's potential for ameliorating the health deficit which Indigenous peoples experience around the globe, with a focus on international law and international legal forums. It considers the challenges and benefits of using these tools and forums to affect changes within domestic systems.
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  38. Bette Jacobs, Jason Roffenbender, Jeff Collmann, Kate Cherry, LeManuel Lee Bitsói, Kim Bassett & Charles H. Evans (2010). Bridging the Divide Between Genomic Science and Indigenous Peoples. Journal of Law, Medicine and Ethics 38 (3):684-696.score: 18.0
    The new science of genomics endeavors to chart the genomes of individuals around the world, with the dual goals of understanding the role genetic factors play in human health and solving problems of disease and disability. From the perspective of indigenous peoples and developing countries, the promises and perils of genomic science appear against a backdrop of global health disparity and political vulnerability. These conditions pose a dilemma for many communities when attempting to decide about participating in genomic research (...)
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  39. Huw Lloyd Williams (2011). On Rawls, Development and Global Justice: The Freedom of Peoples. Palgrave Macmillan.score: 18.0
    Machine generated contents note: -- Introduction -- PART I -- The Cosmopolitan Critique -- Elucidating the "Libertarian" Law of Peoples -- A Duty with No Obligations? -- PART II -- Considering the Capability Perspective -- Conceptualizing State Capability: The Freedom of Peoples -- Actualising State Capability -- PART III -- A Duty in Equilibrium -- Creeping Cosmopolitanism? -- Conclusions.
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  40. William I. Woods (2004). Population Nucleation, Intensive Agriculture, and Environmental Degradation: The Cahokia Example. [REVIEW] Agriculture and Human Values 21 (2-3):255-261.score: 18.0
    Cahokia, the largest pre-European settlement in North America, was situated on the Middle Mississippi River floodplain and flourished for approximately three hundred years from the 10th century AD onward. The site was favorably located from an environmental standpoint, being proximal to a diversity of microhabitats including expanses of open water and marshes from which the essential, renewable fish protein could be procured. More importantly, the largest local zone of soils characterized as optimal for prehistoric hoe cultivation lay immediately to (...)
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  41. Brij Kothari (2002). Theoretical Streams in Marginalized Peoples' Knowledge(S): Systems, Asystems, and Subaltern Knowledge(S). [REVIEW] Agriculture and Human Values 19 (3):225-237.score: 18.0
    Two distinct theoreticalstreams flowing in the investigation,documentation, and dissemination ofMarginalized Peoples' Knowledge(s) (MPK)are identified and a third suggested.Systems thinking, which originally coined theterm Indigenous Knowledge Systems (IKS),continues to predominate the growinginterdisciplinary interest in MPK. Thisapproach has tended to view knowledge or itsproduction based on systemic principles.The asystems approach challenges theusefulness of MPK as a systemsconstruct. Its central proposition is that MPKdoes not always represent a coherent system ofknowledge with underlying principles.Asystemists tend to prefer the term LocalKnowledge (LK) and approach (...)
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  42. Nels Paulson, Ann Laudati, Amity Doolittle, Meredith Welsh-Devine & Pablo Pena (2012). Indigenous Peoples' Participation in Global Conservation: Looking Beyond Headdresses and Face Paint. Environmental Values 21 (3):255 - 276.score: 18.0
    This article explores the meaning of inclusive participation in global conservation decision-making processes. It draws on data collected in collaborative ethnographic research of the latest World Conservation Congress (WCC) held in 2008 in Barcelona, Spain. We argue that despite a discernible shift towards the incorporation of indigenous rights and indigenous peoples' representatives within the conservation equation, many challenges to full participation still exist for both indigenous peoples and other local resource users who may be affected by conservation governance (...)
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  43. Michael S. Alvard (1994). Conservation by Native Peoples. Human Nature 5 (2):127-154.score: 18.0
    Native peoples have often been portrayed as natural conservationists, living a “balanced” existence with nature. It is argued that this perspective is a result of an imprecise operational definition of conservation. Conservation is defined here in contrast to the predictions of foraging theory, which assumes that foragers will behave to maximize their short-term harvesting rate. A behavior is deemed conservation when a short-term cost is paid by the resource harvester in exchange for long-term benefits in the form of sustainable (...)
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  44. Ty-Ron Michael Douglas & Craig Peck (2013). Education by Any Means Necessary: Peoples of African Descent and Community-Based Pedagogical Spaces. Educational Studies 49 (1):67-91.score: 18.0
    This study examines how and why peoples of African descent access and utilize community-based pedagogical spaces that exist outside schools. Employing a theoretical framework that fuses historical methodology and border-crossing theory, the researchers review existing scholarship and primary documents to present an historical examination of how peoples of African descent have fought for and redefined education in nonschool educative venues. These findings inform the authors? analysis of results from an oral history project they conducted into how Black Bermudian (...)
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  45. Marţian Iovan (2010). The Role of Spiritual Values and Beliefs in the Historical Development of Peoples. Cultura 7 (1):150-166.score: 18.0
    An extremely profound knower of the history of the Romanian people and of humankind as a whole, Vasile Goldiş brought an original contribution to the development of philosophy of history. In this respect, without having attempted to write a treatise or to work out a systematic body of work in the field, he discovered objective grounds or “natural laws” determining the evolution lines for historical events, analyzed the relation between trends in lawmaking and the unifying force of spiritual values, expressed (...)
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  46. M. Dodson & R. Williamson (1999). Indigenous Peoples and the Morality of the Human Genome Diversity Project. Journal of Medical Ethics 25 (2):204-208.score: 18.0
    In addition to the aim of mapping and sequencing one human's genome, the Human Genome Project also intends to characterise the genetic diversity of the world's peoples. The Human Genome Diversity Project raises political, economic and ethical issues. These intersect clearly when the genomes under study are those of indigenous peoples who are already subject to serious economic, legal and/or social disadvantage and discrimination. The fact that some individuals associated with the project have made dismissive comments about indigenous (...)
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  47. Kok-Chor Tan (2006). The Problem of Decent Peoples. In Rex Martin & David Reidy (eds.), Rawls's Law of Peoples: A Realistic Utopia? Blackwell.score: 18.0
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  48. John Rawls (1999). The Law of Peoples. Harvard University Press.score: 16.0
    Consisting of two essays, this work by a Harvard professor offers his thoughts on the idea of a social contract regulating people's behavior toward one another.
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  49. Hans Gundermann K. (2013). Ethnic processes and culture among indigenous peoples of Chile. Alpha (Osorno) 36:93-108.score: 16.0
    Durante las últimas dos décadas las culturas de los pueblos originarios del país quedan inscritas en el corazón de las movilizaciones étnicas y de la política indígena de los recientes gobiernos democráticos y, con ello, experimentan una nueva dinámica e importantes transformaciones. La cultura es a la vez el fundamento y objeto estratégico de acción en la emergencia indígena desarrollada en el periodo. Su conformación como sujetos colectivos se establece desde el recurso a la cultura propia, que les otorga especificidad. (...)
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  50. J. Yacoub (2007). The Dignity of the Individual and of Peoples: The Contribution of Mesopotamia and of Syriac Heritage. Diogenes 54 (3):19-37.score: 16.0
    This paper provides a rich reconstruction of the notion of dignity and rights of people and individuals in its Assyrian origins in ancient Mesopotamia. It analysis several particular positions. Among them, Bardaisan, Yacoub Aphraates (Aphrahat), Michael the Syriac, as well as, much later, the missionary policy of the Eastern Church in Asia and the influential of the Nestorian church in Asia.
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