Calenda - Peuples autochtones et mobilit茅

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="fr" lang="fr"> <head> <meta http-equiv="Content-type" content="text/html; charset=utf-8" /> <meta http-equiv="Content-language" content="" /> <link rel="shortcut icon" type="image/x-icon" href="favicon.ico" /> <title>Calenda - Peuples autochtones et mobilit茅</title> <link rel="stylesheet" type="text/css" href="https://static-origin.openedition.org/openbarre_/styles/main.css?date=2018-11-06" /> <link rel="stylesheet" type="text/css" href="css/screen.css" media="screen, print" /> <link rel="stylesheet" type="text/css" href="css/print.css" media="print" /> <script type="text/javascript" src="js/jquery.js"></script> <script type="text/javascript" src="js/jquery-ui-1.8.17.custom.min.js"></script> <script type="text/javascript" src="js/jquery.form.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-fr.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-de.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-en.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-pt.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-es.js"></script> <script type="text/javascript" src="js/jquery.sprintf.js"></script> <script type="text/javascript" src="js/calenda.js"></script> <script type="text/javascript" src="js/common.js"></script> <meta name="twitter:card" content="summary" /> <meta property="og:type" content="article" /> <meta name="twitter:site" content="@calendaSHS" /> <meta property="og:url" content="https://calenda.org/1208682" /> <meta property="og:title" content="Peuples autochtones et mobilit茅" /> <meta property="og:description" content="La revue Nomopolis consacrera son numéro 3 au thème de la mobilité des peuples autochtones. Cette question demeure l’un des champs à explorer au sein d’une recherche autochtone de plus en plus étof..." /> <meta property="og:image" content="https://calenda.org/images/favicon_150x150.png" /> <meta name="DC.rights" content="https://creativecommons.org/publicdomain/zero/1.0/" /> <meta name="viewport" content="width=device-width, initial-scale=1, shrink-to-fit=no"></head> <body> <div id="ob-breadcrumb" class="ob-breadcrumb-calenda"> <div class="container"> <a href="https://calenda.org">Accueil</a><a href=""><span>Peuples autochtones et mobilit茅</span></a> </div> </div> <div id="wrapper"> <div id="content"> <script type="text/javascript" src="js/jquery.js"></script> <script type="text/javascript" src="js/jquery-ui-1.8.17.custom.min.js"></script> <script type="text/javascript" src="js/jquery.form.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-fr.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-de.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-en.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-pt.js"></script> <script type="text/javascript" src="js/jquery.ui.datepicker-es.js"></script> <script type="text/javascript" src="js/jquery.sprintf.js"></script> <script type="text/javascript" src="js/calenda.js"></script> <script type="text/javascript" src="js/common.js"></script> <div class="colwrapper"> <div id="icon" class="column"> <h2><a href="search?primary=ftype&ftype=40">Appel 脿 contribution</a><span><a href="search?primary=fsubject&fsubject=251">Droit</a></span></h2> <div id="tabledates"> <h2>Dates</h2> <div class="list_dates"> <table> <tbody> <tr> <td class="unique_date"> <div class="day"><a href="search.html?primary=fdate&fyear=2025&fmonth=02&fday=01">01</a></div> <div class="month"><a href="search.html?primary=fdate&fyear=2025&fmonth=02">f茅v</a></div> <div class="year"><a href="search.html?primary=fdate&fyear=2025">2025</a></div> </td> </tr> </tbody> </table> </div> </div> <div id="listcategories"> <h2>Cat茅gories</h2> <ul> <li><a href="search?primary=fsubject&fsubject=220">Migrations, immigrations, minorit茅s</a></li> <li><a href="search?primary=fsubject&fsubject=242">Sciences politiques</a></li> <li><a href="search?primary=fsubject&fsubject=216">Anthropologie politique</a></li> <li><a href="search?primary=fsubject&fsubject=247">Mouvements politiques et sociaux</a></li> <li><a href="search?primary=fsubject&fsubject=226">Espace, soci茅t茅 et territoire</a></li> <li><a href="search?primary=fsubject&fsubject=241">脡tudes du politique</a></li> </ul> </div> </div> <div id="document" class="column"> <div id="main"> <div class="titles"> <h1 class="origt"><a href="1208682">Peuples autochtones et mobilit茅</a></h1> <h2 class="origt">Indigenous Peoples and Mobility</h2> </div> <div class="mapuce2">*  *  *</div> <p id="pubdate"> Publi茅 le lundi 25 novembre 2024 </p> <div id="texte"> <div id="resume"> <p class="intitule">R茅sum茅</p> <div class="tabMenu"><a href="#resume-1208682-fr" hreflang="fr" class="active">Fran莽ais</a> <a href="#resume-1208682-en" hreflang="en">English</a> </div> <div id="resume-1208682-fr" class="tabContent" lang="fr" xml:lang="fr"> <p class="MsoNormal" style="text-align: left;">La revue <a href="https://nomopolis.org/"><em>Nomopolis</em></a> consacrera son numéro 3 au thème de la mobilité des peuples autochtones. Cette question demeure l’un des champs à explorer au sein d’une recherche autochtone de plus en plus étoffée dans les sciences humaines et sociales. Son importance est notamment attestée par le choix du Rapporteur spécial des Nations Unies sur les droits des peuples autochtones de consacrer son dernier rapport à destination de l’Assemblée générale des Nations à ce sujet. Cette situation n’est cependant que l’un des aspects de la question générique des rapports entre mobilité et peuples autochtones, laquelle interroge également la situation de ceux qui sont inscrits dans une mobilité ne constituant pour autant pas leur mode de vie. </p> </div> <div id="resume-1208682-en" class="tabContent hidden" lang="en" xml:lang="en"> <p style="text-align: left;"><a href="https://nomopolis.org/">Nomopolis</a> journal will be devoting issue no. 3 to the mobility of indigenous peoples.This issue remains one of the areas to be explored within a growing body of indigenous research in the social sciences. Its importance is demonstrated by the decision of the United Nations Special Rapporteur on the rights of Indigenous Peoples to devote his latest report to the United Nations General Assembly to this issue. This is the first systematic global study of the situation of mobile indigenous peoples. However, this situation represents only one aspect of the broader issue of the relationship between mobility and indigenous peoples, which also raises questions about the situation of those for whom mobility is not a way of life.</p> </div> </div> <div id="annonce"> <p class="intitule">Annonce</p> <div class="tabMenu"><a href="#annonce-1208682-fr" hreflang="fr" class="active">Fran莽ais</a> <a href="#annonce-1208682-en" hreflang="en">English</a> </div> <div id="annonce-1208682-fr" class="tabContent" lang="fr" xml:lang="fr"> <h1>Argumentaire</h1> <p class="MsoNormal" style="text-align: left;">La question de la mobilité des peuples autochtones demeure l'un des champs à explorer au sein d'une recherche autochtone de plus en plus étoffée dans les sciences humaines et sociales. Son importance est notamment attestée par le choix du Rapporteur spécial des Nations Unies sur les droits des peuples autochtones de consacrer son dernier rapport à destination de l'Assemblée générale des Nations à ce sujet (Rapporteur spécial sur les droits des peuples autochtones, 2024). Il propose ainsi la première étude systématique universelle sur la situation des peuples autochtones ayant adopté un mode de vie mobile. Cette situation n'est cependant que l'un des aspects de la question générique des rapports entre mobilité et peuples autochtones, laquelle interroge également la situation de ceux qui sont inscrits dans une mobilité ne constituant pour autant pas leur mode de vie. </p> <h3>1. La mobilité comme mode de vie : les peuples autochtones mobiles</h3> <p class="MsoNormal" style="text-align: left;">Les peuples autochtones mobiles se situent à la jonction de deux catégories. D'une part, leur mode de vie les inscrit dans l'ensemble des populations nomades, dont il est usuellement convenu qu'elles se répartissent pour l'essentiel entre trois catégories : les communautés nomades pastorales, qui se caractérisent par leurs déplacements stratégiques organisés autour de la recherche de pâturages pour leurs bétails ; les communautés de chasseurs-cueilleurs ; les nomades « péripatétiques », se déplaçant parmi des populations sédentaires à qui elles proposent principalement des activités de service. D'autre part, ils constituent, pour reprendre les propos du Rapporteur spécial des Nations Unies sur les peuples autochtones, « un sous-ensemble de peuples autochtones qui s'identifient comme tels en droit international ». </p> <p class="MsoNormal" style="text-align: left;">La conjonction de cette double caractéristique a longtemps soutenu des pratiques et des politiques de relégation et de marginalisation des peuples autochtones mobiles. Ces pratiques et politiques se sont alors adossées à une perception essentiellement négative de populations dont le nomadisme traduirait un moindre degré d'avancement en comparaison avec des sociétés dont la sédentarisation marquerait le passage vers la « civilisation ». Il est cependant intéressant d'observer que cette perception n'a pas toujours eu cours, notamment, si l'on relève la reconnaissance aux XVIII<sup>ème</sup> siècle d'États nomades. Cette évolution traduit ainsi l'ancrage d'une conception fondamentalement patrimoniale d'un État exerçant sa souveraineté au sein d'un territoire fixe et clairement délimité (Scott, 2017). Elle pose alors la question de la mise en &oelig;uvre du droit à l'autodétermination des peuples autochtones tandis que le droit international associe étroitement l'autodétermination à la création d'un État sur un territoire fixe et délimité.</p> <p class="MsoNormal" style="text-align: left;">La perception essentiellement négative du nomadisme est aujourd'hui mise à l'épreuve. Un <em>pastoral shift</em> est notamment engagé, en particulier dans les travaux de la FAO, afin de souligner la parfaite adéquation des populations autochtones pastorales pour affronter des conditions de vie particulièrement difficiles dans les espaces les plus inhospitaliers (FAO, 2022). L'expérience et l'expertise de ces peuples sont également soulignées, notamment dans la <em>Déclaration de Dana sur les populations mobiles et l'environnement</em>, rédigée en 2002 par un groupe de chercheuses et chercheurs en sciences naturelles et sociales provenant de différentes régions du monde, pour faire face aux enjeux environnementaux globaux (changements climatiques, érosion de la biodiversité). Elle est en outre désormais pleinement intégrée par les juridictions régionales de défense des droits humains. Elles ont en effet opposé à des États justifiant les déplacements forcés de peuples autochtones par la nécessaire préservation d'une biodiversité qu'ils menaceraient par leurs activités, la reconnaissance de leur rôle central de conservationnistes (p.e. : Cour interaméricaine des droits de l'homme, <em>Peuples Kalina et Lokono c. Suriname, </em>25 novembre 2015 <em>; </em>Commission africaine des droits de l'homme et des peuples, <em>Centre for Minority Rights Development et al. v. Kenya, </em>25 novembre 2009). </p> <p class="MsoNormal" style="text-align: left;">La question environnementale est d'ailleurs centrale dans l'appréhension de la condition des peuples autochtones mobiles. Les changements climatiques, entre autres, accentuent les pressions que certains subissent voire en compromettent la survie. Mais ils peuvent également alimenter les tensions avec les populations sédentaires, notamment en ce qui concerne l'accès à des ressources de plus en plus rares. Les mesures adoptées dans le but d'engager une transition écologique, via le déploiement d'énergies durables, se confrontent parfois avec la préservation des droits des peuples autochtones mobiles. Le contentieux en Suède autour d'éoliennes entravant les activités des éleveurs de rennes sámi en est une illustration (Cambou, 2020). Cela montre toute la complexité du lien entre justice climatique et justice sociale ou culturelle, tout en interrogeant la possibilité pour les peuples concernés d'être des acteurs à part entière de la transition.</p> <p class="MsoNormal" style="text-align: left;">La reconnaissance du fait que la mobilité de ces peuples ne constitue pas uniquement « un exercice récréatif de plein air » comme il a pu être décrit par un Inspecteur en chefs de mines en Suède (rapporté par : Comité pour l'élimination de la discrimination raciale, communication n°54/2013, constatation du 18 novembre 2020), mais bien un mode de vie essentiel et existentiel des peuples autochtones, interroge également le droit (international) de la personne humaine. La préservation de leurs activités de chasse, de pêche et de cueillette traditionnelles, constitutives de leur identité culturelle (Aumond, 2020), invite à reconsidérer le droit de propriété à l'aune de leur situation particulière (Gilbert, 2014). Leur liberté de circulation questionne également les relations entre leurs territoires ancestraux, dessinés par leur mobilité, et les territoires étatiques qu'ils sont en mesure de chevaucher (Aumond, 2024). L'exercice de leurs droits sociaux suppose également une adaptation des services publics, notamment de santé et d'éducation, pour les rendre disponibles et accessibles. Il en va de même afin d'aménager le droit pour les peuples autochtones mobiles de participer aux décisions publiques. Cet ensemble de droits renvoie alors plus largement au droit à l'autodétermination dont disposent les peuples autochtones. </p> <h3>2. La mobilité comme expérience de vie : les peuples autochtones en mobilité</h3> <p class="MsoNormal" style="text-align: left;">Les peuples autochtones peuvent assurément être inscrits dans une mobilité sans que celle-ci ne caractérise leur mode de vie. </p> <p class="MsoNormal" style="text-align: left;">Cette mobilité peut, en premier lieu, être interne. Le Rapporteur spécial sur les droits des peuples autochtones a par exemple souligné combien l'exode rural auquel ont été contraintes – et continuent de l'être – nombre de populations autochtones constitue, notamment en raison de la rupture de la connexion avec la terre et ses ressources qu'il est susceptible d'engendrer, un risque de perte d'identité, de langue et de culture (Rapporteur spécial sur les droits des peuples autochtones, 2021). Ce risque a également été pointé par le Mécanisme d'experts sur les droits des peuples autochtones, lequel a en outre mis en évidence les difficultés que ces peuples peuvent affronter dans le cadre de leur mobilité internationale (Mécanisme d'experts sur les droits des peuples autochtones, 2019). </p> <p class="MsoNormal" style="text-align: left;">Le Mécanisme a dans ce contexte isolé le sort des peuples autochtones transfrontaliers, dont le territoire autochtone s'étire sur celui de plusieurs États, à l'instar des Kickapoo à la frontière entre les États-Unis et le Mexique. On retrouve ainsi l'interrogation soulevée pour les peuples autochtones mobiles autour de la relation entre territoire autochtone et territoire étatique et la question de l'opposabilité des frontières délimitant le second dans le cadre d'une mobilité interne au premier (Aumond, 2024).</p> <p class="MsoNormal" style="text-align: left;">Les autochtones résidant dans un État autre que celui dont ils sont originaires composent une diaspora qui entretient des liens avec leur communauté d'origine dont les ressorts et les ressources méritent d'être analysés.</p> <p class="MsoNormal" style="text-align: left;">La mobilité des peuples autochtones, parfois volontaire, s'avère en réalité le plus souvent contrainte. Les expulsions motivées par des projets notamment miniers se heurtent alors aux droits des autochtones sur leurs territoires, terres et ressources et à l'obligation des États de garantir leur consentement préalable, libre et éclairé. </p> <p class="MsoNormal" style="text-align: left;">L'autochtonie peut entraîner des persécutions et les forcer à fuir leur pays. Ces persécutions peuvent également résulter de leurs opinions politiques exprimées en particulier au soutien de la défense de leurs droits et intérêts notamment environnementaux (Rapporteur spécial sur la situation des défenseurs des droits humains, 2016). Des autochtones peuvent en conséquence relever de la Convention de Genève du 28 juillet 1951 relative au statut de réfugié.   </p> <p class="MsoNormal" style="text-align: left;">Les changements climatiques poussent également de nombreux peuples autochtones à se déplacer, le cas échéant, en franchissant des frontières étatiques. S'ils ne peuvent, pour l'heure, mobiliser un droit international de l'asile ne consacrant pas de statut de réfugié climatique, l'interprétation évolutive du droit international des droits humains, en particulier d'un droit à la vie compris désormais comme droit à la vie <em>digne, </em>leur permet dès à présent de s'opposer à tout renvoi vers leur pays d'origine s'il est en risque de les exposer à une atteinte à ce droit fondamental (Comité des droits de l'homme, Teiotiota c. Nouvelle-Zélande, communication n°2728/2016, constatation du 24 octobre 2019).</p> <h1>Axes</h1> <ul> <li class="MsoNormal">Les propositions pourront analyser l'un ou l'autre de ces deux aspects de la mobilité ou les considérer ensemble, notamment autour d'enjeux qu'ils ont en partage (par exemple, en ce qui concerne les questions environnementales, le territoire autochtone, l'autodétermination ou le rapport aux ressources).</li> <li class="MsoListParagraphCxSpMiddle">Elles pourront également appréhender l'ensemble des peuples autochtones (mobiles) ou s'attacher à certaines sous-catégories (par exemple, la situation des peuples autochtones en situation d'isolement volontaire ou de premier contact). De même, l'analyse pourra porter sur les enjeux communs à l'ensemble considéré ou se concentrer sur un peuple autochtone en particulier.</li> <li class="MsoListParagraphCxSpLast">Une approche pluridisciplinaire s'avère par ailleurs indispensable au regard de la thématique. Des études en histoire, science politique, anthropologie, droit (national, régional, international ou comparé) sont en conséquence bienvenues.</li> </ul> <h1>Modalités de soumission</h1> <ul type="disc"> <li class="MsoNormal">Les auteurs intéressés peuvent envoyer leurs propositions d’articles (une page) à l’adresse : <strong>contact.nomopolis@gmail.com</strong></li> </ul> <h3>d’ici le 1<sup>er</sup> février 2025</h3> <ul type="disc"> <li class="MsoNormal">Les propositions seront évaluées par le Comité de rédaction qui rendra un premier avis.</li> <li class="MsoNormal">Les articles définitifs devront ensuite respecter les <a title="http://nomopolis.org/procedures-de-soumission/" href="http://nomopolis.org/procedures-de-soumission/">modalités de soumission</a> et être envoyés avant le 1<sup>er</sup> mai 2025.</li> <li class="MsoNormal">Les articles peuvent être en français ou en anglais.</li> </ul> <h1>Comité de rédaction</h1> <h3>Directeur de publication</h3> <ul> <li>François Hourmant (Université d’Angers)</li> </ul> <h3>Rédacteur en chef</h3> <ul> <li>Erwan Sommerer (Université d’Angers)</li> </ul> <h3>Membres</h3> <ul> <li>Caroline Duparc (Université d’Angers)</li> <li>Jean Fougerouse (Université d’Angers)</li> <li>Rosane Gauriau (Université d’Angers)</li> <li>Sophie Lamber-Wiber (Université d’Angers)</li> </ul> <h1>Comité scientifique</h1> <ul> <li>Myriam Aït-Aoudia (Université de Picardie)</li> <li>Angelica Bernal (Etats-Unis – University of Massachusetts Amherst)</li> <li>Frédéric Boily (Canada – Université de l’Alberta)</li> <li>Anne-Sophie Chambost (Sciences po Lyon)</li> <li>Gabriela Neves Delgado (Brésil – University of Brasília)</li> <li>José Luis Cea Egaña (Chili – Universidad Católica de Chile)</li> <li>Bernard Gauriau (France – Université d’Angers)</li> <li>Feliciano Guilherme Guimarães (Brésil – University of São Paulo Law School)</li> <li>Andreas Kalyvas (Etats-Unis – The New School of Social Research)</li> <li>Olivier Lecucq (France – Université de Pau)</li> <li>Arnaud Martin (France – Université de Bordeaux)</li> <li>Alina Miron (France – Université d’Angers)</li> <li>Humberto Nogueira (Chili – Universidad de Talca)</li> <li>Jean-Yves Pranchère (Belgique – Université Libre de Bruxelles)</li> <li>Guillaume Rousseau (Québec – Université de Sherbrooke)</li> <li>Mana Shimaoka (Japon- Université d’Osaka)</li> <li>James C. Scott (Etats-Unis – Yale University)</li> <li>Vassili Tokarev (Russie – Université de Moscou)</li> <li>Miguel Vatter (Australie – Deakin University)</li> <li>Illan Wall (Royaume-Uni -University of Warwick)</li> </ul> <h1 class="MsoNormal"><strong>Bibliographie</strong></h1> <p class="MsoNormal" style="text-align: left;">Florian Aumond, « Les régimes juridiques dérogatoires accordés aux peuples autochtones dans les domaines de la chasse, de la pêche et de l’élevage », <em>Études internationales, </em>pp. 117-138, vol. 51, n° 1, mai 2020.</p> <p class="MsoNormal" style="text-align: left;">Florian Aumond, « La libre circulation transfrontalière des peuples autochtones vivant de part et d’autre des frontières internationales. Un droit en construction », <em>in </em>Florence Faberon (dir.), <em>Les régimes des autochtones et populations locales dans les outre-mers français. Droit et politiques comparés</em>, Actes du colloque de Cayenne des 24 et 25 octobre 2022, Clermont-Ferrand, Recherches sur la cohésion sociale, pp. 191-205, 2023.</p> <p class="MsoNormal" style="text-align: left;">Florian Aumond, « Changements climatiques, droits humains et droits des autochtones. Autour des ‘constatations’ du Comité des droits de l’homme dans l’affaire <em>Daniel Billy et autres contre Australie </em>(21 juillet 2022) », <em>Revue Juridique, Politique et Economique de Nouvelle-Calédonie</em>, 2023/1, n° 41, pp. 161-173, 2023.</p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Dorothée Cambou, "Uncovering injustices in the green transition: Sámi rights in the development of wind energy in Sweden", <em>Arctic Review on Law and Politics</em>, 2020, vol. 11, pp. 310-333.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Jeremie Gilbert, <em>Nomadic Peoples and Human Rights</em>, Londres, Routledge, 2014.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">FAO, <em>Making Way: Developing national legal and policy frameworks for pastoral mobility</em>, 2022.</span></p> <p class="MsoNormal" style="text-align: left;">Mécanisme d'experts sur les droits des peuples autochtones, <em>Les droits des peuples autochtones dans le contexte des migrations, des déplacements et du contrôle des frontières</em>, Doc. A/HRC/EMRIP/2019/2/Rev.1, septembre 2019.</p> <p class="MsoNormal" style="text-align: left;">Rapporteur spécial sur les droits des peuples autochtones, <em>Peuples autochtones mobiles</em>, Doc. A/79/160, juillet 2024</p> <p class="MsoNormal" style="text-align: left;">Rapporteur spécial sur les droits des peuples autochtones, <em>Les peuples autochtones dans les zones urbaines</em>, Doc. A/76/202, juillet 2021</p> <p class="MsoNormal" style="text-align: left;">Rapporteur spécial sur les droits des défenseurs des droits de l'homme, <em>Situation des défenseurs des droits de l'homme</em>, Doc. <span lang="EN-GB">A/71/281, août 2016.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">James C. Scott, <em>Against the Grain: A Deep History of the Earliest States</em>, New Haven, Yale University Press, 2017.</span></p> </div> <div id="annonce-1208682-en" class="tabContent hidden" lang="en" xml:lang="en"> <h1>Argument</h1> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">The issue of indigenous peoples' mobility remains one of the areas to be explored within a growing body of indigenous research in the social sciences. Its importance is demonstrated by the decision of the United Nations Special Rapporteur on the rights of Indigenous Peoples to devote his latest report to the United Nations General Assembly to this issue (Special Rapporteur on the rights of Indigenous Peoples, 2024). This is the first systematic global study of the situation of mobile indigenous peoples. However, this situation represents only one aspect of the broader issue of the relationship between mobility and indigenous peoples, which also raises questions about the situation of those for whom mobility is not a way of life.</span></p> <h3><span lang="EN-GB">1. Mobility as a way of life: mobile indigenous peoples</span></h3> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Mobile indigenous peoples stand at the intersection of two categories. On the one hand, their way of life places them among the nomadic populations, which are usually divided into three categories: pastoral nomadic communities, characterised by strategic movements organised around the search for pasture for their livestock; hunter-gatherer communities; and "peripatetic" nomads, who move between sedentary populations to whom they mainly provide services. On the other hand, they constitute, in the words of the UN Special Rapporteur on the Rights of Indigenous Peoples, "a subset of indigenous peoples who identify themselves as such under international law".</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">The combination of these two characteristics has long perpetuated practices and policies of exclusion and marginalisation of mobile indigenous peoples. These practices and policies were underpinned by an inherently negative perception of populations whose nomadic lifestyles reflected a lesser degree of progress than that of societies whose sedentary lifestyles represented the transition to 'civilisation'. It is, however, interesting to note that this perception was not always the case, particularly if we consider the recognition of nomadic states in the 18th century. This evolution thus reflects the entrenchment of a fundamentally patrimonial conception of a state exercising its sovereignty within a fixed and clearly delimited territory (Scott, 2017). This raises the question of how the right of indigenous peoples to self-determination is to be implemented, given that international law closely links self-determination to the creation of a state on a fixed, delimited territory.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">The largely negative perception of nomadism is now being put to the test. In particular, the work of the Food and Agriculture Organization (FAO) has begun to emphasise that indigenous pastoral populations are perfectly suited to coping with the most difficult living conditions in the most inhospitable areas (FAO, 2022). Furthermore, the expertise and experience of these peoples are also highlighted, as evidenced by the Dana Declaration on Mobile Peoples and the Environment, which was drafted in 2002 by a group of natural and social scientists from different regions of the world to address global environmental issues (climate change, erosion of biodiversity). It has also been fully adopted by regional human rights courts. Indeed, they have opposed states that justify the forced displacement of indigenous peoples on the grounds of the need to conserve biodiversity, which their activities allegedly threaten, by recognising their central role as conservationists (e.g. Inter-American Court of Human Rights, Kalina and Lokono Peoples v. Suriname, 25 November 2015; African Commission on Human and Peoples' Rights, Centre for Minority Rights Development et al. v. Kenya, 25 November 2009).</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">The environment is central to our understanding of the situation of mobile indigenous peoples. Climate change, for example, exacerbates the pressures that some of them face and can even threaten their survival. It can also fuel tensions with sedentary populations, particularly over access to increasingly scarce resources. Policies aimed at initiating an ecological transition through the use of sustainable energy sometimes clash with the preservation of the rights of mobile indigenous peoples. A case in point is the dispute in Sweden over wind turbines that interfere with the activities of Sami reindeer herders (Cambou, 2020). This illustrates the complexity of the link between climate justice and social or cultural justice, and raises the question of whether the peoples concerned can be full actors in the transition.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Recognising that the mobility of these peoples is not just "outdoor recreation", as described by a Chief Inspector of Mines in Sweden (reported by the Committee on the Elimination of Racial Discrimination, Communication No. 54/2013, finding of 18 November 2020), but rather an essential and existential way of life for indigenous peoples, also calls into question (international) human rights law. The preservation of their traditional hunting, fishing and gathering activities, which are constitutive of their cultural identity (Aumond, 2020), invites us to reconsider the right to property in light of their particular situation (Gilbert, 2014). Their freedom of movement also calls into question the relationship between their ancestral territories, which are shaped by their mobility, and the state territories they are able to straddle (Aumond, 2024). The exercise of their social rights also implies the adaptation of public services, especially health and education, to make them available and accessible. The same goes for the right of mobile indigenous peoples to participate in public decision-making. This set of rights then refers more broadly to the right of indigenous peoples to self-determination.</span></p> <h3><span lang="EN-GB">2. Mobility as a life experience: indigenous peoples on the move</span></h3> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Indigenous peoples may well engage in mobility, even if it is not a defining feature of their way of life. </span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">This mobility may be primarily internal. The Special Rapporteur on the Rights of Indigenous Peoples, for example, has highlighted the extent to which the rural-urban migration to which many indigenous peoples have been and continue to be forced poses a risk of loss of identity, language and culture (Special Rapporteur on the Rights of Indigenous Peoples, 2021), particularly because of the likely break with the land and its resources that  such migration entails. Moreover, this risk has been highlighted by the Expert Mechanism on the Rights of Indigenous Peoples, which has also underlined the difficulties that these peoples may face in the context of their international mobility (Expert Mechanism on the Rights of Indigenous Peoples, 2019). In this context, the Mechanism has identified the situation of trans-boundary indigenous peoples whose indigenous territory extends across several states, as in the case of the Kickapoo on the border between the United States and Mexico. This brings us back to the question raised for mobile indigenous peoples of the relationship between indigenous territory and state territory, and the question of whether the borders that demarcate the latter are opposable in the context of mobility within the former (Aumond, 2024). Indigenous peoples residing in a State other than their country of origin constitute a diaspora that maintains links with their community of origin, the dynamics and resources of which deserve to be analysed.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Although the mobility of indigenous peoples is sometimes voluntary, in reality it is often forced. In such cases, evictions motivated by mining and other projects conflict with indigenous peoples' rights to their territories, lands and resources, and with States' obligations to ensure their free, prior and informed consent.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Indigeneity can lead to persecution and cause targeted populations to flee their countries. Such persecution can also result from their political opinions, particularly those expressed in support of the defense of their rights and interests, especially environmental rights (Special Rapporteur on the situation of human rights defenders, 2016). Indigenous peoples may therefore fall within the scope of the Geneva Convention relating to the Status of Refugees of 28 July 1951.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Climate change is also forcing many indigenous peoples to move, sometimes across national borders. While  they cannot currently rely on international asylum law, which does not provide for climate refugee status, the evolving interpretation of international human rights law, in particular the right to life, which is now understood as the right to live with dignity, already enables them to oppose any return to their country of origin if it is likely to expose them to a violation of this fundamental right (Human Rights Committee, Teiotiota v. New Zealand, communication no. 2728/2016, finding of 24 October 2019).</span></p> <h1>Topics proposals</h1> <ul> <li class="MsoNormal"><span lang="EN-GB">Proposals may examine one or the other of these two aspects of mobility, or they may examine them together, particularly with regard to issues they have in common (e.g., environmental issues, indigenous territory, self-determination, or the relationship with resources).</span></li> <li class="MsoListParagraphCxSpMiddle"><span lang="EN-GB">They may also cover all (mobile) indigenous peoples, or focus on certain subcategories (for example, the situation of indigenous peoples in voluntary isolation or in initial contact). Similarly, the analysis may focus on common issues or on a particular indigenous people.</span></li> <li class="MsoListParagraphCxSpLast"><span lang="EN-GB">A multidisciplinary approach is also essential. Studies in history, political science, anthropology, law (national, regional, international or comparative) are therefore welcome.</span></li> </ul> <h1><span lang="EN-GB">Submissions guidelines</span></h1> <h3><span lang="EN-GB">Deadline for proposal submission (one page): February, 2025 1st</span></h3> <p style="text-align: left;"><span lang="EN-GB">at the following address: c<strong>ontact.nomopolis@gmail.com</strong></span></p> <ul type="disc"> <li class="MsoNormal"><span lang="EN-GB">Proposals will be evaluated by the Editorial Board which will give a first feedback.</span></li> <li class="MsoNormal"><span lang="EN-GB">Final articles should conform to the submission procedures and be sent before May 1, 2025.</span></li> <li class="MsoNormal"><span lang="EN-GB">Articles can be in English, in Spanish or in French.</span></li> </ul> <h1>Editorial Board</h1> <h3>Directeur de publication</h3> <ul> <li>François Hourmant (Université d’Angers)</li> </ul> <h3>Rédacteur en chef</h3> <ul> <li>Erwan Sommerer (Université d’Angers)</li> </ul> <h3>Membres</h3> <ul> <li>Caroline Duparc (Université d’Angers)</li> <li>Jean Fougerouse (Université d’Angers)</li> <li>Rosane Gauriau (Université d’Angers)</li> <li>Sophie Lamber-Wiber (Université d’Angers)</li> </ul> <h1>Scientific Committee</h1> <ul> <li>Myriam Aït-Aoudia (Université de Picardie)</li> <li>Angelica Bernal (Etats-Unis – University of Massachusetts Amherst)</li> <li>Frédéric Boily (Canada – Université de l’Alberta)</li> <li>Anne-Sophie Chambost (Sciences po Lyon)</li> <li>Gabriela Neves Delgado (Brésil – University of Brasília)</li> <li>José Luis Cea Egaña (Chili – Universidad Católica de Chile)</li> <li>Bernard Gauriau (France – Université d’Angers)</li> <li>Feliciano Guilherme Guimarães (Brésil – University of São Paulo Law School)</li> <li>Andreas Kalyvas (Etats-Unis – The New School of Social Research)</li> <li>Olivier Lecucq (France – Université de Pau)</li> <li>Arnaud Martin (France – Université de Bordeaux)</li> <li>Alina Miron (France – Université d’Angers)</li> <li>Humberto Nogueira (Chili – Universidad de Talca)</li> <li>Jean-Yves Pranchère (Belgique – Université Libre de Bruxelles)</li> <li>Guillaume Rousseau (Québec – Université de Sherbrooke)</li> <li>Mana Shimaoka (Japon- Université d’Osaka)</li> <li>James C. Scott (Etats-Unis – Yale University)</li> <li>Vassili Tokarev (Russie – Université de Moscou)</li> <li>Miguel Vatter (Australie – Deakin University)</li> <li>Illan Wall (Royaume-Uni -University of Warwick)</li> </ul> <h1 class="MsoNormal"><strong>References</strong></h1> <p class="MsoNormal" style="text-align: left;">Florian Aumond, « Les régimes juridiques dérogatoires accordés aux peuples autochtones dans les domaines de la chasse, de la pêche et de l’élevage », <em>Études internationales, </em>pp. 117-138, vol. 51, n° 1, May 2020.</p> <p class="MsoNormal" style="text-align: left;">Florian Aumond, « La libre circulation transfrontalière des peuples autochtones vivant de part et d’autre des frontières internationales. Un droit en construction », <em>in </em>Florence Faberon (dir.), <em>Les régimes des autochtones et populations locales dans les outre-mers français. Droit et politiques comparés</em>, Actes du colloque de Cayenne des 24 et 25 octobre 2022, Clermont-Ferrand, Recherches sur la cohésion sociale, pp. 191-205, 2023.</p> <p class="MsoNormal" style="text-align: left;">Florian Aumond, « Changements climatiques, droits humains et droits des autochtones. Autour des ‘constatations’ du Comité des droits de l’homme dans l’affaire <em>Daniel Billy et autres contre Australie </em>(21 July 2022) », <em>Revue Juridique, Politique et Economique de Nouvelle-Calédonie</em>, 2023/1, n° 41, pp. 161-173, 2023.</p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Dorothée Cambou, "Uncovering injustices in the green transition: Sámi rights in the development of wind energy in Sweden", <em>Arctic Review on Law and Politics</em>, 2020, vol. 11, pp. 310-333.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Jeremie Gilbert, <em>Nomadic Peoples and Human Rights</em>, London, Routledge, 2014.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">FAO, <em>Making Way: Developing national legal and policy frameworks for pastoral mobility</em>, 2022.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Expert Mechanism on the Rights of Indigenous Peoples, <em>Indigenous peoples’ rights in the context of borders, migration and displacement</em>, Doc. A/HRC/EMRIP/2019/2/Rev.1, September 2019.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Special Rapporteur on the Rights of Indigenous Peoples, <em>Mobile Indigenous Peoples</em>, Doc. A/79/160, July 2024.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Special Rapporteur on the Rights of Indigenous Peoples, <em>The rights of indigenous peoples living in urban areas</em>,<em> </em>Doc. A/76/202, July 2021.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">Special Rapporteur on the situation of human rights defenders, Doc. A/71/281, August 2016.</span></p> <p class="MsoNormal" style="text-align: left;"><span lang="EN-GB">James C. Scott, <em>Against the Grain: A Deep History of the Earliest States</em>, New Haven, Yale University Press, 2017.</span></p> </div> </div> <div id="categories" class="cat"> <p class="intitule">Cat茅gories</p> <ul> <li><a href="search?primary=fsubject&fsubject=251">Droit</a> (Cat茅gorie principale)</li> <li><a href="search?primary=fsubject&fsubject=200">Soci茅t茅s</a> > <a href="search?primary=fsubject&fsubject=218">G茅ographie</a> > <a href="search?primary=fsubject&fsubject=220">Migrations, immigrations, minorit茅s</a></li> <li><a href="search?primary=fsubject&fsubject=200">Soci茅t茅s</a> > <a href="search?primary=fsubject&fsubject=241">脡tudes du politique</a> > <a href="search?primary=fsubject&fsubject=242">Sciences politiques</a></li> <li><a href="search?primary=fsubject&fsubject=200">Soci茅t茅s</a> > <a href="search?primary=fsubject&fsubject=213">Ethnologie, anthropologie</a> > <a href="search?primary=fsubject&fsubject=216">Anthropologie politique</a></li> <li><a href="search?primary=fsubject&fsubject=200">Soci茅t茅s</a> > <a href="search?primary=fsubject&fsubject=241">脡tudes du politique</a> > <a href="search?primary=fsubject&fsubject=247">Mouvements politiques et sociaux</a></li> <li><a href="search?primary=fsubject&fsubject=200">Soci茅t茅s</a> > <a href="search?primary=fsubject&fsubject=218">G茅ographie</a> > <a href="search?primary=fsubject&fsubject=226">Espace, soci茅t茅 et territoire</a></li> <li><a href="search?primary=fsubject&fsubject=200">Soci茅t茅s</a> > <a href="search?primary=fsubject&fsubject=241">脡tudes du politique</a></li> </ul> </div> <div id="lieux"> <p class="intitule">Lieux</p> <ul> <li class="location"> Angers, France (49) </li> </ul> </div> <div id="eventformats"><br></div> <div id="dates"> <p class="intitule">Dates</p> <ul> <li>samedi 01 f茅vrier 2025</li> </ul> </div> <div id="attachments"> <p class="intitule">Fichiers attach茅s</p> <ul> <li><a href="1208697?file=1" target="_blank">Call for papers Nomopolis_3.pdf</a></li> <li><a href="1208707?file=1" target="_blank">Appel Nomopolis Peuples mobiles_VF_.pdf</a></li> </ul> </div> <div id="motscles"> <p class="intitule">Mots-cl茅s</p> <ul> <li>peuple autochtone, mobilit茅, nomadisme, discrimination, justice</li> </ul> </div> <div id="contacts"> <p class="intitule">Contacts</p> <ul> <li>Erwan Sommerer<br/><em>courriel :</em> erwan [dot] sommerer [at] univ-angers [dot] fr<br/></li> </ul> </div> <div id="refurl"> <p class="intitule">URLS de r茅f茅rence</p> <ul> <li><a href="https://nomopolis.org/">Revue Nomopolis</a></li> </ul> </div> <div id="source"> <p class="intitule">Source de l'information</p> <ul> <li>Erwan Sommerer<br/><em>courriel :</em> erwan [dot] sommerer [at] univ-angers [dot] fr</li> </ul> </div> <div id="license"> <p class="intitule">Licence</p> <p><a rel="license" href="https://creativecommons.org/publicdomain/zero/1.0/"><img alt="CC0-1.0" class="cc" src="images/cc0-88x31.png" /></a> Cette annonce est mise 脿 disposition selon les termes de la <a 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