The Native American Law Student Association (NALSA) is a student-led organization made up of Native and non-Native students. Our purpose is to provide a safe and supportive community while promoting opportunities for Native and indigenous law students throughout law school and into the legal community. Valuing diversity, we welcome all students who are interested in the unique and varied cultures of Native peoples, Alaskan Natives, and other indigenous communities. We seek to expose students, staff, and faculty of WashULaw to the legal challenges faced by Native and indigenous communities at the local, state and federal levels. We advocate for diversity at WashULaw and a greater understanding of the unique challenges faced by Native and indigenous people within WashULaw and the community.
NALSA is an all-inclusive group of Oregon Law students who share an interest in Indian law/indigenous legal issues or who identify as Native American or a combination of both. The UO NALSA chapter is part of the National NALSA network, which includes chapters at dozens of law schools across the United States. NALSA members gain exposure to professional development opportunities, such as attendance at the Federal Bar Association's Annual Indian Law Conference, as well as opportunities to participate in the local Native community through contributing to events such as Indigenous Peoples Day and the annual Indigenous Peoples Reception at PIELC.
Asian Indigenous Law
This book reveals that the majority of South East Asian countries already have plural legal systems and to some extent custom is recognized as a source of rights in the constitutions and laws of a number of them. National and international courts have affirmed indigenous peoples' customary rights in land. And all these countries have endorsed and ratified key international laws and treaties. Thus the basis for securing indigenous peoples' rights through a revalidation of customary law exists.
The forests of Southeast Asia are home to many tens of millions of people whose rights to their lands and forests are only weakly secured in national constitutions and laws. Yet many of them have dwelt in these areas since before the nation states in which they now find themselves were even created. They regulate their daily affairs, and control and manage their lands and forests, in accordance with customary laws which are both ancient in their origins and yet vital and flexible in their present day application. Customary law thus has both local and international validity, raising the question of how it is best accommodated by national law. As this book makes plain, 'legal pluralism' is not an arcane field of analysis for academics but lies at the heart of indigenous peoples' struggles for the recognition of their rights.
Law Students for Indigenous Liberation (LISL) aims to advance the human rights of indigenous people affected by settler-colonialism by centering indigenous people and the organizations that support them. Our goal is to raise awareness of the oppression of indigenous peoples and work for their empowerment through legal systems. Our advocacy campaigns will center indigenous voices in fighting for indigenous land sovereignty, the reclamation and repatriation of cultural property, ending the on-going exploitation and oppression of indigenous peoples, and more. LSIL focuses on African, Palestinian, and Native American communities. Part of our work involves providing volunteer support to nonprofit organizations that already provide legal services to indigenous communities in the United States. Throughout the year, LISL will provide NUSL students with opportunities to provide volunteer legal assistance to organizations that serve indigenous communities. In addition, it will host talks and trainings to teach NUSL students about the global fight for indigenous liberation.
$1.7 billion could go a long way in protecting the land rights of IPs around the globe. Current engagements and analytics in the East Asia and Pacific region indicate that significant progress can be made in a variety of country contexts with varying degrees of legal recognition of indigenous land rights . Interventions will only be effective if they cater to national and local legal, social and political contexts, prioritize the agency of local organizations and community representatives, and stimulate inter-agency dialogue and coordination at both national and local levels.
[1] Based on IPs stock-take assessment conducted by GP SSI. Data collected from various sources for each country, including from: Asia Indigenous Peoples Pact and International Work Group for Indigenous Affairs, Who we are, Indigenous peoples in Asia (2010, Chang Mai, Thailand); ILO, The rights of indigenous peoples in Asia (not dated); Minority Rights Group Directory; and International Work Group for Indigenous Affairs Yearbooks.
Native American Law Students Association at ASU Law is a large and active group of Native and non-Native law students. It is committed to promoting the understanding of Native American cultures and legal issues affecting indigenous people. It organizes community service activities, social activities, and mentorships. The student mentorships provide incoming students with academic support, advice, and friendship. The ASU Chapter is an active member of the National Native American Law Students Association organization, competes in the annual national moot court competition, and co-sponsors the Indian Legal Program /Native American Law Students Association graduation celebration.
Citizen participation in justice systems, Original Nation Approaches to Inter-National Law (ONAIL), race and inequality, East Asian law and politics, military and justice, environmental justice, indigenous knowledge, and advanced quantitative methods
His expertise includes citizen participation in justice systems, international law and global justice, race and inequality, East Asian law and politics, and democratic theories. Professor Fukurai also teaches advanced quantitative methods and survey and field research. His research intersects with other substantive areas such as indigenous justice, earth jurisprudence, and tensions and struggles between the nation and the state.
Past research results/literature review: Some object to the term "White" (for example, in cognitive research one said, "white is the color of paint" and in a letter another said, "I am not the color of this paper"). Some preferred the term, "Caucasian." Ethnicity is largely symbolic or optional for many Whites. Whites often reported inconsistently, as "American," or not at all in response to the 1990 census ancestry question. A significant number of Whites do not strongly identify with a specific European ethnicity. This has been the case for decades. For example, only about 55 percent of matched persons who reported English, Scottish, or Welsh in the March 1971 Current Population Survey (CPS) reported the same origin in March 1972. The "example effect" is very strong for White ancestry groups. For example, in two surveys held five months apart, 40 million people reported English as their ancestry and in the other, nearly 50 million said they were English. The only difference was placement of a question on language use in their home (English for 90 percent of the population) after the ancestry question in the second survey and farther apart in the first survey. "German" was the first example in the 1990 census ancestry question and, as a result, the German population appeared to grow very rapidly. Some Whites, however, do identify strongly with their ancestry and were confused by the 1990 census race question which listed nationality groups for Asians and Hispanics but not for Whites.
(1) Make two categories, one for "Asians" and one for "Pacific Islanders." Pacific Islanders include indigenous populations from American Samoans, Carolinians and Chamorros, and Native Hawaiians, as well as other population groups in the Pacific Islands. Native Hawaiians have a specific legal status in Federal statutes different from other indigenous Pacific Islanders.
(3) Develop a new category for original peoples of acquired American lands ("indigenous" populations). This would include persons having origins in any of the original peoples of North America who maintain cultural identification through tribal affiliation or community recognition (American Indians, Alaskan Indians, Aleuts, and Eskimos); the Hawaiian Islands; American Samoa; Guam; and the Northern Marianas. Some suggested this be a "Native American" category. Refer also to Option (d)(2) below.
(2) Change the category to include Native Hawaiians and other indigenous populations. Suggested category names include: "American Indian, Alaskan Native, or Native Hawaiian"; "American Indian, Alaskan Native, Native Hawaiian, and American Samoan"; "aboriginal population"; "indigenous populations"; and "Indigenous/Aboriginal People" (also see discussion under (c)(3) above).
Recently, activist groups in the U.S. have brought attention to a staggering problem: the increasing number of missing or murdered indigenous women and girls. Violence against indigenous women and girls does not only occur in the U.S. Native women all around the world also find themselves trapped in the margins of justice, vulnerable to various forms of violence. This article will consider three common threads that perpetuate these patterns and the initiatives taken to stop them.
Due to centuries of displacement and disenfranchisement that nation-state expansion caused, many indigenous communities around the world have limited access to economic opportunity. As a result, indigenous women must often work in highly exploitative labor, which can take the form of slavery and/or human trafficking.
Violence against indigenous women takes the form of debt bondage in several other Asian countries. Cases have popped up in China, Cambodia, Myanmar, Thailand and other countries in the region. In Latin America, economic exploitation is a detriment to the well-being of indigenous women and girls, with life-threatening child labor forced upon many native communities. 2ff7e9595c
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