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While some communities focused primary on cultural revitalization, others either as separate orgainizations or as small groups of individuals, became much more intent on engaging in reorganizing political relations with the state. Challenges have been made by indigenous communities with varying degrees of success both through the courts and though the legislature. The constitutional challenges made by indigenous nations have deeply disturbed the colonial comfort of some states. In the case of Canada, for example, such challenges by First Nations people to the constitutional crisis in relation to Quebec forced the issue of indigenous rights on to the agenda. There have been wide-ranging claims which have challenged the legitimacy of the doctrines upon which colonial states have built their foundations. Australian Aborigines have consistently challenged the doctrine of terra nullius or ‘empty land’ which has been used to deny the advancement of any claims to territory. Still others have simply asked for an apology. Many of the claims made on the state have been based on the legitimacy, from the perspective of indigenous peoples, of being the first peoples of the land. To Wilmer, the indigenous voice speaks critically to the narrative (some would say myth) of the nation-state – the hierarchical, incorporative, coercive state that exists, in part, to facilitate the process of creating economic surplus on an international scale.
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幾個共同體集中了,不過，有關文化的活性的預選(，或作為分別的orgainizations，除了作為小集體的個人以外的東西)改編跟狀態的政治的關係作的時候的一直成為了多的意圖。 法庭，是立法府在雙方的，挑戰的時候由於不同的每次的成功根據特有的共同體被做了。 根據特有的國家被做了的根本的挑戰深深地擾亂了幾個州的殖民地的安樂。 在是加拿大的情況，由於對譬如，與魁北克關聯了的憲政的危機的First Nations的人們的那樣的挑戰議題強制了原住權的問題。 有殖民地的州挑戰了築成那些的基礎的主義的合法性的廣大範圍的索賠。 澳大利亞土著，象怎樣的索賠的進步對領土也否定一樣地被使用了的無主人的地或者`空地'的主義連貫挑戰了。 儘管如此，其他的東西僅僅要求了道歉。 從以狀態被做的很多索賠的按照合法性，土著的民族，陸地的最初的民族的見解。 與威爾默，特有的聲音批判地民族國家的故事(某東西說神話)說。 為了容易以國際的規模製作經濟多餘的過程一部存在的階層性，結合的，並且，高壓的狀態。