Addressing the Rights of Indigenous Peoples and Cultural Preservation 解决土著人民的权利和文化保护问题
背景文件
CONTENT 内容
Welcome letter … 1 欢迎信 ...1
1 General Introduction … 2 1 总则 ...2
1.1 Committee Introduction … 2 1.1 委员会介绍2
1.2 Topic introduction … 3 1.2 主题介绍3
2 Historical Context and Past Efforts … 6 2 历史背景和过去的努力......6
2.1 Milestones in Cultural Preservation … 6 2.1 文化保护的里程碑 ...6
2.2 Thematic Areas in Cultural Preservation … 10 2.2 文化保护的专题领域 ...10
3 International Legal Framework and related policies … 13 3 国际法律框架和相关政策 ...13
3.1 ILO Convention 169 … 13 3.1 国际劳工组织公约 169 ...13
3.2 UNDRIP … 18 3.2 UNDRIP ...18
3.3 UNESCO Conventions … 21 3.3 联合国教科文组织公约21
3.4 The Expert Mechanism on the Rights of Indigenous Peoples … 26 3.4 土著人民权利专家机制 ...26
4 Key Challenges to the Current Action … 29 当前行动的 4 个主要挑战......29
4.1 Land Rights and Displacement … 29 4.1 土地权和流离失所29
4.2 Threats to Indigenous Peoples’ Livelihood … 33 4.2 对土著人民生计的威胁 ...33
4.3 Cultural Appropriation and Erasure … 40 4.3 文化挪用和抹杀40
4.4 Climate Impacts … 42 4.4 气候影响42
4.5 Violence Against Indigenous Activists … 45 4.5 针对土著活动家的暴力行为......45
5 Case Studies … 50 5 案例研究 ...50
5.1 Case Study 1 … 50 5.1 案例研究 1 ...50
5.2 Case Study 2 … 56 5.2 案例研究 2 ...56
6 Current Debates and Policy Initiatives … 66 6 当前的辩论和政策倡议 ...66
7 Recommended Readings … 71 7 推荐阅读 ...71
Welcome letter 欢迎信
Dear delegates, 尊敬的代表们：
On behalf of the Dais Team, it is my profound honour to welcome you to the English Committee of the 2025 YuGu Model United Nations Conference. This year, we gather under the critical theme of Indigenous Rights and Cultural Preservation. 我很荣幸代表 Dais 团队欢迎您参加 2025 年玉谷模拟联合国大会英文委员会。今年，我们聚集在土著权利和文化保护这一重要主题下。
Indigenous peoples across the world are custodians of irreplaceable knowledge, languages, and traditions that enrich our shared human heritage. Yet their rights, lands, and cultures face unprecedented threats. As delegates, you step into the roles of global leaders tasked with confronting these challenges through diplomacy, innovation, and unwavering commitment to justice. 世界各地的土著人民是不可替代的知识、语言和传统的守护者，这些知识、语言和传统丰富了我们共同的人类遗产。然而，他们的权利、土地和文化面临着前所未有的威胁。作为代表，您将扮演全球领导者的角色，通过外交、创新和坚定不移地致力于正义来应对这些挑战。
As you start this towering journey of diplomacy, we urge all of you to work relentlessly, grounding your policy positions on cultural awareness, historical truth, and present reality, what’s more important: To prioritize hearing things through and pursuing actual understanding ahead of mere argument and to enter partnership boldly, looking for points of commonality that transcend geopolitical lines. We also ask that you always show respect in your interactions, being mindful to use inclusive language and honor each individual’s pronouns as part of making a productive and safe environment for all. In a nutshell, we wish you have a pleasant journey. Can’t wait to meet you all in ZhengZhou! 在你们开始这场宏伟的外交之旅时，我们敦促你们所有人不懈努力，将你们的政策立场建立在文化意识、历史真相和现实之上，更重要的是：优先考虑倾听并追求实际理解，而不是单纯的争论，并大胆建立伙伴关系，寻找超越地缘政治界限的共同点。我们还要求您在互动中始终表现出尊重，注意使用包容性语言并尊重每个人的代词，作为为所有人创造一个高效和安全环境的一部分。简而言之，我们祝您旅途愉快。迫不及待地想在郑州见到大家！
1 General Introduction 1 概述
1.1 Committee Introduction 1.1 委员会介绍
The United Nations Human Rights Council is a subsidiary inter-governmental body of the United Nations General Assembly that was legally established on 15 March 2006, to take the place of the United Nations Commission on Human Rights, which had been tainted by allegations of politicisation. As the principal international forum for the governance of global human rights, the UNHRC is mandated to promote and protect human rights and fundamental freedoms, with precedence given to resolving human rights issues through diplomacy and cooperation, as opposed to the confrontational method of its predecessor. The Council is accountable to the UN General Assembly and is seated in Geneva, Switzerland. It has 47 member states and the seats are allocated on the principle of equitable geographical representation: 13 to the African Group, 13 to the Asia-Pacific Group, 8 to the Latin American and Caribbean Group, 6 to the Eastern European Group, and 7 to the Western European and Other States Group. Members are elected by secret ballot and require the majority vote of the General Assembly, and they serve for three years and can be re-elected once, with a one-year mandatory lapse following two consecutive terms. 联合国人权理事会是联合国大会的附属政府间机构，于 2006 年 3 月 15 日合法成立，以取代因政治化指控而受到玷污的联合国人权委员会。作为全球人权治理的主要国际论坛，联合国人权理事会的任务是促进和保护人权和基本自由，优先通过外交和合作解决人权问题，而不是其前身的对抗性方法。该理事会对联合国大会负责，总部设在瑞士日内瓦。它有 47 个会员国，席位分配原则是公平的地域代表：非洲集团 13 个，亚太集团 13 个，拉丁美洲和加勒比集团 8 个，东欧集团 6 个，西欧和其他国家集团 7 个。成员以无记名投票方式选举产生，需要大会多数票，任期三年，可以连选连任一次，连任两届后，强制性失效一年。
The UNHRC operational framework revolves around three principal functions. These are the Universal Periodic Review (UPR) process, where all UN member states have their human rights record reviewed every four and a half years. The states must report on their human rights progress 联合国人权理事会的业务框架围绕三个主要职能展开。这就是普遍定期审议 （UPR） 程序，所有联合国会员国的人权记录每四年半接受一次审查。各州必须报告其人权进展
and respond to questions by independent experts in the course of review. The UPR has completed three cycles since its inception in 2008 and is currently in the fourth. The second function is the special session system, which convenes to address egregious human rights crises. At the behest of 16 states, the Council conducts special sessions to address grave human rights crises. 并在审查过程中回答独立专家的问题。普遍定期审议自 2008 年启动以来已经完成了三个周期，目前处于第四个周期。第二项功能是特别会议制度，旨在解决恶劣的人权危机。应 16 个国家的要求，理事会召开特别会议以应对严重的人权危机。
At the international level, the UNHRC not only encourages the development and refinement of international human rights law, but also orchestrates human rights protection efforts across the UN system through resolutions. For example, the Council has adopted resolutions on colonial legacy, urging the respective states to assume responsibility for human rights in their former colonies. On climate change, the Council pays special attention to ensuring that climate action is coupled with protection for the rights of vulnerable individuals. 在国际层面，联合国人权理事会不仅鼓励发展和完善国际人权法，还通过决议协调整个联合国系统的人权保护工作。例如，理事会通过了关于殖民遗产的决议，敦促相关国家承担起其前殖民地的人权责任。在气候变化方面，理事会特别关注确保气候行动与保护弱势群体的权利相结合。
1.2 Topic introduction 1.2 主题介绍
The rights of indigenous peoples and cultural preservation have long been one of the issues of concern to the international community. 土著人民的权利和文化保护一直是国际社会关注的问题之一。
Since the Opening of New Sea-route in the 15th and 16th centuries, the world has increasingly become an integrated whole. The discovery of the New World brought a vast new land into people’s view. European powers rushed to the New World one after another, conquering colonies by force. They destroyed the original empires and civilizations of the 自 15 世纪和 16 世纪开通新海路以来，世界日益成为一个完整的整体。新大陆的发现为人们带来了广阔的新土地。欧洲列强纷纷涌向新大陆，以武力征服殖民地。他们摧毁了
New World, massacred the indigenous people, plundered gold, silver and other resources crazily, traded in slaves, monopolized trade, and introduced viruses to the New World, claiming countless lives of the indigenous people. 新世界，屠杀土著人民，疯狂掠夺金、银等资源，买卖奴隶，垄断贸易，并将病毒引入新世界，夺走了无数土著人民的生命。
Political and economic marginalization and cultural fragmentation are the key factors causing the problems of indigenous people. The plundering and massacre of indigenous people by Western colonizers not only led to a sharp decline in the indigenous population, but also enabled the colonizers to seize their land and enslave the people transported from Africa on their land. The land of indigenous people and the slaves transported from Africa thus became two important resources for Western colonizers to acquire wealth, build colonies and modern states. 政治和经济边缘化以及文化碎片化是导致土著人民问题的关键因素。西方殖民者对土著人民的掠夺和屠杀不仅导致土著人口急剧下降，而且还使殖民者能够夺取他们的土地并奴役从非洲运到他们土地上的人民。因此，土著人民的土地和从非洲运来的奴隶成为西方殖民者获取财富、建立殖民地和现代国家的两种重要资源。
The colonial conquest of indigenous people enabled the colonizers to gradually acquire land. The colonial or national power structure they established based on military conquest, along with a series of institutional measures rooted in racial discrimination and assimilation theories, not only shattered and eradicated the social systems, cultures, religions, and languages of the indigenous people, but also reduced them to the fringes of mainstream society, alienating them from the dominant culture. The colonial conquest and the subtle yet persistent influence of contemporary technological progress have pushed indigenous peoples and their cultures to the brink of extinction. 对土著人民的殖民征服使殖民者能够逐渐获得土地。他们以军事征服为基础建立的殖民或国家权力结构，以及植根于种族歧视和同化理论的一系列制度措施，不仅粉碎和根除土著人民的社会制度、文化、宗教和语言，而且使他们沦为主流社会的边缘，使他们与主流文化疏远。殖民征服和当代技术进步的微妙而持久的影响已将土著人民及其文化推向灭绝的边缘。
The protection of indigenous people’s rights and cultures is a long and arduous process. Since the early 20th century, indigenous people in 保护土著人民的权利和文化是一个漫长而艰巨的过程。自 20 世纪初以来，原住民
some regions have begun to organize groups to fight for their rights. In 2007, the United Nations General Assembly adopted the United Nations Declaration on the Rights of Indigenous Peoples, recognizing the collective rights of indigenous people in areas such as self-government, land, culture and participation in decision-making, and emphasizing the protection of their cultural heritage. This provided an important legal basis and guiding framework for the global protection of indigenous people’s rights and cultures. Since then, the movement for the protection of indigenous people’s rights and cultures has significantly increased. Some related countries, such as the United States, Canada and Australia, have also begun to pass legislation to protect the legitimate rights and interests of indigenous groups. However, this is still far from enough. We should recognize that the protection of the rights and cultures of indigenous groups is the responsibility of the international community. This is not only about safeguarding human rights, but also about upholding justice and fairness. 一些地区已经开始组织团体为自己的权利而战。2007 年，联合国大会通过了《联合国土著人民权利宣言》，承认土著人民在自治、土地、文化和参与决策等领域的集体权利，并强调保护他们的文化遗产。这为全球保护土著人民的权利和文化提供了重要的法律基础和指导框架。从那时起，保护土著人民权利和文化的运动显著增加。一些相关国家，如美国、加拿大和澳大利亚，也开始通过立法保护土著群体的合法权益。然而，这仍然远远不够。我们应该认识到，保护土著群体的权利和文化是国际社会的责任。这不仅关乎维护人权，更关乎维护正义和公平。
2 Historical Context and Past Efforts 2 历史背景和过去的努力
2.1 Milestones in Cultural Preservation 2.1 文化保护的里程碑
The journey of cultural heritage preservation has been long and intricate. It experiences several periods, including destruction and assimilation, particularly targeting Indigenous cultures, towards a growing recognition of the importance of all forms of heritage and the rights of communities to safeguard it. 文化遗产保护的旅程漫长而错综复杂。它经历了几个时期，包括破坏和同化，特别是针对土著文化，逐渐认识到各种形式的遗产的重要性以及社区保护它的权利。
2.1.1 Early Challenges and Indigenous Resistance 2.1.1 早期挑战和土著抵抗
Colonialism inflicted profound damage on Indigenous cultures worldwide, leading to the loss of tangible and intangible heritage, languages, and traditional ways of life. The arrival of Europeans frequently brought disease, devastation, and the oppression of Indigenous peoples, whose lands, despite being inhabited for millennia, were often declared “terra nullius” (land belonging to no one). ^(1){ }^{1} The imposition of foreign systems and assimilationist policies, such as forced schooling and the prohibition of spiritual practices, aimed to eradicate Indigenous cultures. 殖民主义对全世界的土著文化造成了深远的破坏，导致物质和非物质遗产、语言和传统生活方式的丧失。欧洲人的到来经常带来疾病、破坏和对土著人民的压迫，他们的土地尽管有人居住了数千年，但经常被宣布为“无主之地”（不属于任何人的土地）。 ^(1){ }^{1} 强加外国制度和同化主义政策，例如强迫学校教育和禁止精神活动，旨在根除土著文化。
However, even in these early periods, acts of Indigenous resistance were themselves pivotal acts of cultural preservation. For instance, Po’Pay, who led the Pueblo Revolt of 1680, fought to secure the ancient 然而，即使在这些早期时期，土著抵抗行为本身也是文化保护的关键行为。例如，领导 1680 年普韦布洛起义的 Po'Pay 为保护古老的
traditions, languages, and homelands of the Pueblo people. Sequoyah’s creation of a syllabary for the Cherokee language stands as another powerful example of active cultural preservation through linguistic innovation. Cultural preservation has never been a new concept but is always deeply rooted in the struggles of Indigenous communities for survival and self-determination. ^(2){ }^{2} 普韦布洛人的传统、语言和家园。Sequoyah 为切罗基语创建的音节是通过语言创新积极保护文化的另一个有力例子。文化保护从来都不是一个新概念，但始终深深植根于原住民社区为生存和自决而进行的斗争中。 ^(2){ }^{2}
2.1.2 Rise of Advocacy and National Recognition 2.1.2 倡导和国家认可的兴起
The 20th century witnessed the rise of organized Indigenous advocacy movements. In the United States, the American Indian Movement (AIM), founded in 1968, became a significant force, demanding economic independence, the revival of traditional culture, protection of legal rights, and autonomy over tribal areas. Their high-profile protests, such as the occupations of Alcatraz Island and Wounded Knee, drew national and international attention to Indigenous grievances. ^(3){ }^{3} 20 世纪见证了有组织的土著倡导运动的兴起。在美国，成立于 1968 年的美国印第安人运动 （AIM） 成为一股重要力量，要求经济独立、复兴传统文化、保护合法权利和部落地区自治。他们高调的抗议活动，如占领恶魔岛和伤膝岛，引起了国内和国际对原住民不满的关注。 ^(3){ }^{3}
In Australia, a series of significant dates mark milestones towards reconciliation and cultural recognition for Aboriginal and Torres Strait Islander peoples. These include the 1967 Referendum, which amended the Constitution to allow the Commonwealth to make laws for Aboriginal people and include them in the census, and Mabo Day (June 3, 1992), 在澳大利亚，一系列重要的日子标志着原住民和托雷斯海峡岛民迈向和解和文化认可的里程碑。其中包括 1967 年的全民公决，该公投修改了宪法，允许联邦为原住民制定法律并将他们纳入人口普查，以及 Mabo Day（1992 年 6 月 3 日），
which recognized native title and overturned the terra nullius doctrine. National Sorry Day (May 26) and the Anniversary of the National Apology (February 13) acknowledge past injustices, particularly the harm inflicted upon the Stolen Generations. These national-level recognitions, often spurred by decades of activism, represent crucial steps in acknowledging historical wrongs and affirming Indigenous cultural identity. ^(4){ }^{4} 该裁决承认了原住民的所有权并推翻了无主地原则。全国道歉日（5 月 26 日）和全国道歉周年纪念日（2 月 13 日）承认过去的不公正，特别是对 Stolen Generations 造成的伤害。这些国家层面的认可往往是由数十年的激进主义推动的，代表了承认历史错误和肯定土著文化身份的关键步骤。 ^(4){ }^{4}
Similarly, the passage of the American Indian Religious Freedom Act (AIRFA) in the United States in 1978 aimed to protect the religious practices and access to sacred sites for Native Americans, though its effectiveness has been debated. The Native American Graves Protection and Repatriation Act (NAGPRA) of 1990 in the U.S. provided a framework for the return of human remains and cultural items, a significant step in addressing colonial-era appropriations. These national laws and commemorations, born from the tireless struggles of Indigenous peoples, reflect a shift from neglect to recognition, although the path remains a long one. ^(5){ }^{5} 同样，美国于 1978 年通过的《美洲印第安人宗教自由法》（AIRFA） 旨在保护美洲原住民的宗教活动和进入圣地的机会，尽管其有效性一直存在争议。美国 1990 年的《美洲原住民坟墓保护和遣返法》（NAGPRA） 为人类遗骸和文化物品的归还提供了一个框架，这是解决殖民时代拨款问题的重要一步。这些国家法律和纪念活动诞生于原住民的不懈斗争，反映了从忽视到承认的转变，尽管这条道路仍然很漫长。 ^(5){ }^{5}
2.1.3 International Efforts and Key Declarations 2.1.3 国际努力和主要宣言
International efforts for Indigenous rights and cultural preservation 土著权利和文化保护的国际努力
also saw significant advancements. Indigenous leaders like Haudenosaunee Chief Deskaheh and Māori leader T.W. Ratana made early attempts to bring treaty grievances to the League of Nations in the 1920s, laying the groundwork for international advocacy. 也取得了重大进展。1920 年代，Haudenosaunee 酋长 Deskaheh 和毛利领袖 T.W. Ratana 等土著领袖很早就尝试将条约不满带到国际联盟，为国际宣传奠定了基础。
A pivotal moment in international recognition was the adoption of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) by the UN General Assembly on September 13, 2007. Although non-legally binding, UNDRIP is the most comprehensive international instrument detailing the individual and collective rights of Indigenous peoples. It establishes a universal framework of minimum standards for the survival, dignity, well-being, and rights of the world’s Indigenous peoples, addressing cultural rights and identity, language, education, health, self-determination, and prohibiting discrimination. ^(6){ }^{6} 2007 年 9 月 13 日，联合国大会通过了《联合国土著人民权利宣言》（UNDRIP），这是国际公认的一个关键时刻。尽管不具有法律约束力，但 UNDRIP 是详细说明土著人民个人和集体权利的最全面的国际文书。它为世界原住民的生存、尊严、福祉和权利建立了一个最低标准的通用框架，涉及文化权利和身份、语言、教育、健康、自决和禁止歧视。 ^(6){ }^{6}
Despite initial opposition from a few states (which later reversed their positions), UNDRIP’s adoption marked the culmination of generations of effort by Indigenous organizations to gain international recognition and support. Key articles in UNDRIP relevant to cultural preservation include the right to practice and revitalize cultural traditions and customs (Article 11); the right to manifest, practice, develop, and teach spiritual and religious traditions (Article 12); the right to revitalize, use, develop, and transmit languages, oral traditions, and writing systems (Article 13); and the right to maintain, control, protect, and develop their cultural heritage, traditional knowledge, and traditional cultural 尽管最初遭到少数国家的反对（后来改变了立场），但 UNDRIP 的通过标志着原住民组织几代人为获得国际认可和支持而付出的努力达到了顶峰。UNDRIP 中与文化保护相关的关键条款包括实践和振兴文化传统和习俗的权利（第 11 条）;彰显、实践、发展和教授精神和宗教传统的权利（第 12 条）;振兴、使用、发展和传播语言、口头传统和书写系统的权利（第 13 条）;以及维护、控制、保护和发展其文化遗产、传统知识和传统文化的权利
expressions, as well as their intellectual property over them (Article 31). ^(7){ }^{7} The adoption of this declaration was not merely a victory of legal text but a testament to the long struggle of Indigenous peoples on the global stage for their right to cultural survival and development. It has fostered a broader international understanding that cultural diversity is a common human treasure, and Indigenous cultures are an indispensable part of it. 表达方式及其知识产权（第 31 条）。 ^(7){ }^{7} 该宣言的通过不仅是法律文本的胜利，而且证明了土著人民在全球舞台上为争取文化生存和发展权而进行的长期斗争。它促进了更广泛的国际理解，即文化多样性是人类共同的财富，而土著文化是其中不可或缺的一部分。
2.2 Thematic Areas in Cultural Preservation 2.2 文化保护的主题领域
After examining global milestones in cultural preservation, we delve deeper into several key thematic areas that collectively paint a picture of global efforts. 在研究了文化保护的全球里程碑之后，我们更深入地研究了几个关键主题领域，这些领域共同描绘了全球努力的图景。
2.2.1 Language Revitalization 2.2.1 语言振兴
Language revitalization is a core area. Recognizing language as the bedrock of culture, carrying millennia of knowledge, the protection and revival of endangered Indigenous languages are paramount. Initiatives range from community-led language nests and immersion programs to national legislation like Canada’s proposed Indigenous Languages Act and the United States’ Esther Martinez Native American Languages Preservation Act. The UN’s declaration of 2019 as the International Year of Indigenous Languages, and 2022-2032 as the International Decade of Indigenous Languages, underscores global commitment. A significant 语言振兴是一个核心领域。认识到语言是文化的基石，承载着数千年的知识，保护和复兴濒临灭绝的土著语言是最重要的。举措范围从社区主导的语言巢和沉浸式计划到国家立法，如加拿大拟议的《土著语言法》和美国的《埃斯特·马丁内斯美洲原住民语言保护法》。联合国宣布 2019 年为土著语言国际年，2022-2032 年为土著语言国际十年，强调了全球承诺。一个显著的
milestone is the growing understanding that Indigenous languages are crucial for transmitting ecological wisdom and cultural identity. ^(8){ }^{8} 里程碑是人们越来越认识到土著语言对于传播生态智慧和文化认同至关重要。 ^(8){ }^{8}
2.2.2 Repatriation of Heritage 2.2.2 文物归还
The movement for the repatriation of cultural artifacts and ancestral remains has also gained considerable ground. The push to return cultural artifacts and ancestral remains, often plundered from Indigenous communities during colonial times, is growing. Repatriation is more than the return of objects; it is a process of healing, reconciliation, and the reaffirmation of cultural ownership and identity. The successful return of items like the Nuxalk Nation’s totem pole and the repatriation of Indigenous ancestral remains by institutions illustrate these important milestones. The passage of NAGPRA in the U.S. and similar efforts in other countries provide legal and ethical frameworks for these processes. ^(9){ }^{9} These acts of return acknowledge the injustice of past appropriations and affirm the inherent rights of Indigenous peoples to their cultural heritage. 归还文物和祖先遗骸的运动也取得了相当大的进展。归还文物和祖先遗骸的呼声越来越高，这些文物和遗骸通常是在殖民时期从原住民社区掠夺的。归还不仅仅是归还物品;这是一个治愈、和解以及重新肯定文化所有权和身份的过程。Nuxalk Nation 的图腾柱等物品的成功归还和机构归还土著祖先遗骸说明了这些重要的里程碑。美国 NAGPRA 的通过和其他国家/地区的类似努力为这些过程提供了法律和道德框架。 ^(9){ }^{9} 这些回归行为承认了过去挪用的不公正性，并肯定了原住民对其文化遗产的固有权利。
2.2.3 Protection of Traditional Knowledge and Sacred Sites 2.2.3 保护传统知识和圣地
The protection of traditional knowledge and sacred sites is increasingly recognised. There is a growing appreciation for the profound importance of Indigenous traditional knowledge systems, encompassing 对传统知识和圣地的保护越来越得到认可。人们越来越认识到土著传统知识体系的深远重要性，包括：
ecological wisdom, medicinal practices, and governance systems. ^(10){ }^{10} Protecting this knowledge from misappropriation and ensuring its transmission is vital. ^(11){ }^{11} The safeguarding of sacred sites, often the physical anchors of creation stories and cultural identity, is recognized as a human right and affirmed by UNDRIP Article 25. Initiatives like the Saami Council’s CITE project, which co-creates knowledge with scientists to address climate change, demonstrate innovative approaches to valuing and applying traditional ecological knowledge. ^(12){ }^{12} 生态智慧、医学实践和治理系统。 ^(10){ }^{10} 保护这些知识免遭盗用并确保其传播至关重要。 ^(11){ }^{11} 保护圣地，通常是创世故事和文化认同的物理锚点，被承认为一项人权，并得到 UNDRIP 第 25 条的确认。萨米委员会的 CITE 项目等倡议与科学家共同创造知识以应对气候变化，展示了珍视和应用传统生态知识的创新方法。 ^(12){ }^{12}
3 International Legal Framework and related policies 3 国际法律框架和相关政策
3.1 ILO Convention 169 3.1 国际劳工组织第 169 号公约
The International Labour Organization Convention 169 (ILO Convention 169), which is also called Indigenous and Tribal Peoples Convention, 1989 (No.169), recognizes indigenous peoples’ right to self-determination within a nation-state while setting standards for national governments regarding their economic, socio-cultural and political rights, including the right to a land base. It was revised and renamed after Indigenous and Tribal Populations Conventions, 1957 (No.107), an international instrument dedicated to improving the living conditions of indigenous people worldwide. ^(13){ }^{13} 国际劳工组织第 169 号公约（国际劳工组织第 169 号公约），也称为 1989 年土著和部落人民公约（第 169 号），承认土著人民在民族国家内的自决权，同时为各国政府制定有关其经济、社会文化和政治权利的标准，包括土地权。它根据 1957 年土著和部落人口公约（第 107 号）进行了修订和更名，该公约是一项致力于改善全球土著人民生活条件的国际文书。 ^(13){ }^{13}
The Convention consists of 44 articles in ten categories that outline the minimum standards of indigenous people, recognizing the aspirations of indigenous peoples to exercise control over their own institutions, ways of life and economic development and to maintain and develop their identities, languages and religions within the framework of the States in which they live. Additionally, the Convention guarantees indigenous peoples the right to participate in decision-making on activities that may impact their own societies, territories and cultures, such as natural resource extraction. The Convention clearly analyzes the urgent needs of indigenous people as well as provides concrete and practical solutions in 该公约由 10 类 44 条组成，概述了土著人民的最低标准，承认土著人民希望控制自己的机构、生活方式和经济发展，并在他们居住的国家框架内维护和发展他们的身份、语言和宗教。此外，《公约》保障土著人民有权参与可能影响其自身社会、领土和文化的活动的决策，例如自然资源开采。该公约清楚地分析了土著人民的迫切需求，并在
face of current challenges abiding by the Maslow’s Hierarchy of Needs, including physiological needs, safety needs, social needs, esteem and self-actualization. The main contents of the Convention are as follows: ^(14){ }^{14} 面对遵守马斯洛需求层次理论的当前挑战，包括生理需求、安全需求、社会需求、尊重和自我实现。公约的主要内容如下： ^(14){ }^{14}
Table 1 The Main Contents of the ILO Convention 169 表 1 国际劳工组织公约的主要内容 169
Sector (Omitting the Preamble Clauses) Sector （省略 preamble 子句）
Main Contents 主要内容
Part I General Policy 第一部分 一般政策
In addition to the local laws, indigenous groups are also governed by their original customs or laws due to their uniqueness in social, economic and cultural conditions. Self-identification is one of the distinctive criteria for judging whether they obey those original customs and laws or not. The local government and targeted laws shall protect and promote the all the legal rights of indigenous groups. 除了当地法律外，由于土著群体在社会、经济和文化条件下的独特性，他们还受其原始习俗或法律的约束。自我认同是判断他们是否遵守这些原始习俗和法律的独特标准之一。地方政府和目标法律应保护和促进土著群体的所有合法权利。
Part II Land Part 第二部分 陆地部分
The local government shall respect 地方政府应尊重
Sector (Omitting the Preamble Clauses) Main Contents
Part I General Policy In addition to the local laws, indigenous groups are also governed by their original customs or laws due to their uniqueness in social, economic and cultural conditions. Self-identification is one of the distinctive criteria for judging whether they obey those original customs and laws or not. The local government and targeted laws shall protect and promote the all the legal rights of indigenous groups.
Part II Land Part The local government shall respect| Sector (Omitting the Preamble Clauses) | Main Contents |
| :--- | :--- |
| Part I General Policy | In addition to the local laws, indigenous groups are also governed by their original customs or laws due to their uniqueness in social, economic and cultural conditions. Self-identification is one of the distinctive criteria for judging whether they obey those original customs and laws or not. The local government and targeted laws shall protect and promote the all the legal rights of indigenous groups. |
| Part II Land Part | The local government shall respect |
the spiritual and cultural meanings between indigenous people and their lands, protecting their ownership of lands from exploitation. If the local government wants to expropriate land or mine mineral materials, it must seek the unified consensus of the local indigenous people in legislative orders. Laws will punish illegal land exploitation. 土著人民与其土地之间的精神和文化意义，保护他们对土地的所有权免受剥削。如果地方政府想要征用土地或开采矿物材料，必须在立法令中寻求当地原住民的统一共识。法律将惩罚非法土地开发。
Part III Recruitment and Conditions of Employment 第三部分 招聘和就业条件
The local government shall guarantee the prospects of employment of indigenous groups in range of domestic laws and policies, sparing no effort in promoting their social welfare, medical treatments and housing arrangements. Urban governance must protect their personal safety from culture-based and gender-based violence. 地方政府应通过一系列国内法律和政策保障原住民群体的就业前景，不遗余力地促进他们的社会福利、医疗和住房安排。城市治理必须保护他们的人身安全免受基于文化和基于性别的暴力。
Part IV Vocational Training, Handicrafts and Rural 第四部分 职业培训、手工业和农村
The local government shall consider traditional activities 地方政府应考虑传统活动
the spiritual and cultural meanings between indigenous people and their lands, protecting their ownership of lands from exploitation. If the local government wants to expropriate land or mine mineral materials, it must seek the unified consensus of the local indigenous people in legislative orders. Laws will punish illegal land exploitation.
Part III Recruitment and Conditions of Employment The local government shall guarantee the prospects of employment of indigenous groups in range of domestic laws and policies, sparing no effort in promoting their social welfare, medical treatments and housing arrangements. Urban governance must protect their personal safety from culture-based and gender-based violence.
Part IV Vocational Training, Handicrafts and Rural The local government shall consider traditional activities| | the spiritual and cultural meanings between indigenous people and their lands, protecting their ownership of lands from exploitation. If the local government wants to expropriate land or mine mineral materials, it must seek the unified consensus of the local indigenous people in legislative orders. Laws will punish illegal land exploitation. |
| :--- | :--- |
| Part III Recruitment and Conditions of Employment | The local government shall guarantee the prospects of employment of indigenous groups in range of domestic laws and policies, sparing no effort in promoting their social welfare, medical treatments and housing arrangements. Urban governance must protect their personal safety from culture-based and gender-based violence. |
| Part IV Vocational Training, Handicrafts and Rural | The local government shall consider traditional activities |
Industries 行业
including handicraft and agriculture launched by indigenous people as crucial elements for their own economic development, and provide professional guidance and financial assistance regularly. 将原住民发起的手工业和农业纳入其中，作为他们自身经济发展的关键要素，并定期提供专业指导和财政援助。
Part V Social Security and Health 第五部分 社会保障与健康
The healthcare systems are community-based, which services are associated with ethnic cooperation planning and management, taking into account their economic, geographical, social and cultural conditions, as well as their traditional preventive health care, treatment methods and medicines. 医疗保健系统以社区为基础，其服务与民族合作规划和管理相关联，同时考虑到其经济、地理、社会和文化条件，以及其传统的预防性保健、治疗方法和药物。
Part VI Education and Means of Communication 第六部分 教育和通信手段
The local government shall take feasible measures in promoting equal education for indigenous groups. The education systems should cater for their special religious needs, which shows in suitable textbooks, curriculum settings and resource distributions. 地方政府应采取切实可行的措施，促进原住民群体平等受教育。教育系统应满足他们的特殊宗教需求，这体现在合适的教科书、课程设置和资源分配上。
Industries including handicraft and agriculture launched by indigenous people as crucial elements for their own economic development, and provide professional guidance and financial assistance regularly.
Part V Social Security and Health The healthcare systems are community-based, which services are associated with ethnic cooperation planning and management, taking into account their economic, geographical, social and cultural conditions, as well as their traditional preventive health care, treatment methods and medicines.
Part VI Education and Means of Communication The local government shall take feasible measures in promoting equal education for indigenous groups. The education systems should cater for their special religious needs, which shows in suitable textbooks, curriculum settings and resource distributions.| Industries | including handicraft and agriculture launched by indigenous people as crucial elements for their own economic development, and provide professional guidance and financial assistance regularly. |
| :--- | :--- |
| Part V Social Security and Health | The healthcare systems are community-based, which services are associated with ethnic cooperation planning and management, taking into account their economic, geographical, social and cultural conditions, as well as their traditional preventive health care, treatment methods and medicines. |
| Part VI Education and Means of Communication | The local government shall take feasible measures in promoting equal education for indigenous groups. The education systems should cater for their special religious needs, which shows in suitable textbooks, curriculum settings and resource distributions. |
Children have the choice to study in their own aboriginal languages. 孩子们可以选择用自己的原住民语言学习。
Part VII Contacts and Co-operation Across Borders 第七部分 跨境接触与合作
The local government shall take appropriate measures, including by means of international agreements, to facilitate contacts and co-operation between indigenous and tribal peoples across borders, including activities in the economic, social, cultural, spiritual and environmental fields. 地方政府应采取适当措施，包括通过国际协议，促进土著和部落人民之间的跨境接触与合作，包括经济、社会、文化、精神和环境领域的活动。
Part VIII Administration 第八部分 管理
The local government shall promote related initiatives aiming at ethnic cooperation and better local governance. 地方政府应推动旨在促进民族合作和完善地方治理的相关举措。
Part VIIII General Provisions 第八部分 总则
This Convention shall consider the characteristics of all countries. All the items in this Convention shall not defy any other conventions, protocols, international documents, treaties and domestic laws that relate to ethical affairs. 本公约应考虑到所有国家的特点。本公约的所有条款不得违背任何其他与道德事务有关的公约、议定书、国际文件、条约和国内法。
Children have the choice to study in their own aboriginal languages.
Part VII Contacts and Co-operation Across Borders The local government shall take appropriate measures, including by means of international agreements, to facilitate contacts and co-operation between indigenous and tribal peoples across borders, including activities in the economic, social, cultural, spiritual and environmental fields.
Part VIII Administration The local government shall promote related initiatives aiming at ethnic cooperation and better local governance.
Part VIIII General Provisions This Convention shall consider the characteristics of all countries. All the items in this Convention shall not defy any other conventions, protocols, international documents, treaties and domestic laws that relate to ethical affairs.| | Children have the choice to study in their own aboriginal languages. |
| :--- | :--- |
| Part VII Contacts and Co-operation Across Borders | The local government shall take appropriate measures, including by means of international agreements, to facilitate contacts and co-operation between indigenous and tribal peoples across borders, including activities in the economic, social, cultural, spiritual and environmental fields. |
| Part VIII Administration | The local government shall promote related initiatives aiming at ethnic cooperation and better local governance. |
| Part VIIII General Provisions | This Convention shall consider the characteristics of all countries. All the items in this Convention shall not defy any other conventions, protocols, international documents, treaties and domestic laws that relate to ethical affairs. |
Part X Final Provisions 第十部分 最后条款
This Convention shall be modified in comply with other countries' situations. Both English and French versions are equally authoritative. 本公约应根据其他国家的情况进行修改。英文和法文版本同样具有权威性。
Part X Final Provisions This Convention shall be modified in comply with other countries' situations. Both English and French versions are equally authoritative.| Part X Final Provisions | This Convention shall be modified in comply with other countries' situations. Both English and French versions are equally authoritative. |
| :--- | :--- |
3.2 UNDRIP
The adoption of UNDRIP in 2007 represents a landmark development for the promotion of Indigenous rights worldwide. As noted by Julian Burger, the former Head of the Indigenous Peoples and Minorities Programme at the UN Office of the High Commissioner for Human Rights, UNDRIP is celebrated as’ the first universally acclaimed standard to set out the rights of Indigenous peoples in the 60-year plus life of the United Nations’. 2007 年通过的《联合国土著人民权利宣言》代表了在世界范围内促进土著权利的里程碑式进展。正如联合国人权事务高级专员办事处土著人民和少数群体方案前负责人朱利安·伯格 （Julian Burger） 所指出的那样，《联合国土著人民权利宣言》被誉为“在联合国 60 多年的生命中，第一个规定土著人民权利的广受赞誉的标准”。
The Declaration represents the culmination of a multigenerational campaign by numerous Indigenous leaders and organizations from all corners of the globe. Collectively, these voices advocate for equitable and just relationships with national governments, and greater recognition and cooperation internationally. According to Lightfoot, the Declaration provides “a framework for new Indigenous-state relationships grounded in mutual respect, not state domination.” Central to this framework is the recognition of collective rights, as “the adoption of the Indigenous Rights Declaration represents the first time that a broad set of collective rights 该宣言代表了来自全球各地的众多原住民领袖和组织开展的多代运动的高潮。这些声音共同倡导与各国政府建立公平公正的关系，并在国际上得到更大的认可和合作。根据莱特富特的说法，该宣言为“建立在相互尊重而非国家统治基础上的新的土著-国家关系提供了一个框架”。该框架的核心是对集体权利的承认，因为“《土著权利宣言》的通过代表了广泛的集体权利首次
was accepted within the human rights consensus.” The Declaration is a consolidated document that draws upon many pre-existing frameworks, international conventions, and legal instruments aimed at protecting and advancing the rights of Indigenous peoples. In other words, the Declaration does not grant Indigenous peoples new rights per se, but rather, “the Declaration exists because Indigenous peoples have been denied self-determination and related human rights.”. 在人权共识中被接受。该宣言是一份综合文件，借鉴了许多旨在保护和促进土著人民权利的现有框架、国际公约和法律文书。换句话说，《宣言》本身并没有赋予原住民新的权利，而是“《宣言》的存在是因为原住民被剥夺了自决权和相关人权”。
The global significance of the Declaration is demonstrated by the widespread support it enjoys in the international community. As Lightfoot reminds us, the document has always been seen as ‘a document of global consensus, not just among UN member states as had been the case with all previous human rights declarations, but also including the active participation of Indigenous peoples in the consensus-building process’. ^(15){ }^{15} 《宣言》的全球意义体现在国际社会的广泛支持上。正如莱特富特提醒我们的那样，该文件一直被视为“一份全球共识的文件，不仅像以前的所有人权宣言一样在联合国会员国之间达成共识，而且还包括原住民积极参与建立共识的过程”。 ^(15){ }^{15}
What, in specific, is encompassed by the Declaration? An evaluation indicates that the Declaration comprises 46 articles which constitute the ‘minimum standard for the survival, dignity, and well-being of indigenous peoples.’ The spectrum of rights encapsulated within UNDRIP is extensive and varied, delineating a comprehensive framework of guidelines for state implementation of Indigenous rights. 《宣言》具体包含什么？评估表明，该宣言包括 46 条条款，构成了“土著人民生存、尊严和福祉的最低标准”。UNDRIP 所涵盖的权利范围广泛而多样，为各州实施土著权利划定了一个全面的指导方针框架。
Adopted in 2007, the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) has had a significant impact on global policies, yet its complete implementation is inconsistent. While certain countries have 2007 年通过的《联合国土著人民权利宣言》（UNDRIP） 对全球政策产生了重大影响，但其完全实施并不一致。虽然某些国家/地区有
integrated its principles into their legislation, backing land rights, self-governance, and cultural conservation, numerous Indigenous communities continue to experience land loss, prejudice, and violence. The obstacles to implementation are rooted in political opposition, economic motives, and legal impediments. A persistent issue is the acknowledgment of Indigenous Peoples by some UN Member States. Despite the advocacy of international organizations and activist groups for stricter compliance, Indigenous Peoples are at the forefront of advocating for their own rights. The pace of progress varies, but UNDRIP continues to be a crucial instrument for promoting the rights of Indigenous Peoples globally. ^(16){ }^{16} 将其原则纳入立法，支持土地权利、自治和文化保护，许多原住民社区继续遭受土地流失、偏见和暴力。实施的障碍植根于政治反对派、经济动机和法律障碍。一个持续存在的问题是一些联合国会员国对土著人民的承认。尽管国际组织和活动团体倡导更严格的合规，但原住民仍处于倡导自身权利的最前沿。进展速度各不相同，但 UNDRIP 仍然是促进全球土著人民权利的重要工具。 ^(16){ }^{16}
The Expert Mechanism on the Rights of Indigenous Peoples was established in 2007 by the Human Rights Council, the main United Nations human rights body, following resolution 6//36^(17)6 / 36^{17}, as a subsidiary body of the Council. In September 2016, the Human Rights Council adopted resolution 33//25^(18)33 / 25^{18}, which amended the mandate of the Expert Mechanism. The new mandate is to provide expertise and advice to the Human Rights Council on the rights of indigenous peoples as set out in the United Nations Declaration on the Rights of Indigenous Peoples and to assist Member States, upon their request, in achieving the objectives of the Declaration through the promotion, protection and fulfilment of the 土著人民权利专家机制由联合国主要人权机构人权理事会于 2007 年根据决议 6//36^(17)6 / 36^{17} 设立，作为理事会的附属机构。2016 年 9 月，人权理事会通过决议 33//25^(18)33 / 25^{18} ，修订了专家机制的任务授权。新的任务是就《联合国土著人民权利宣言》中规定的土著人民权利向人权理事会提供专业知识和咨询，并应会员国的要求，通过促进、保护和实现《宣言》来协助会员国实现《宣言》的目标。
rights of indigenous peoples. The Expert Mechanism on the Rights of Indigenous Peoples is composed of seven independent experts on the rights of indigenous peoples: the experts are appointed by the Human Rights Council and selected based on their competence and experience in the field of indigenous peoples’ rights, with due consideration given to experts from indigenous groups and gender balance. Simply put, the Expert Mechanism on the Rights of Indigenous Peoples provides expertise and advice to the Human Rights Council on the rights of indigenous peoples. It assists Member States in achieving the goals outlined in the United Nations Declaration on the Rights of Indigenous Peoples. 土著人民的权利。土著人民权利专家机制由七名土著人民权利独立专家组成：这些专家由人权理事会任命，并根据他们在土著人民权利领域的能力和经验进行挑选，并适当考虑了土著群体和性别平衡方面的专家。简而言之，土著人民权利专家机制（Expert Mechanism on the Rights of Indigenous Peoples）就土著人民权利向人权理事会提供专业知识和建议。它协助会员国实现《联合国土著人民权利宣言》中概述的目标。
3.3 UNESCO Conventions 3.3 联合国教科文组织公约
3.3.1 1972 World Heritage Convention 3.3.1 1972 年世界遗产公约
The Convention Concerning the Protection of the World Cultural and Natural Heritage, adopted on November 16, 1972 (commonly known as the World Heritage Convention), uniquely links the concepts of nature conservation and the preservation of cultural properties, acknowledging the ways humans interact with nature. Its primary objective is to identify and collectively protect cultural and natural heritage sites deemed to possess “Outstanding Universal Value” (OUV). The “Five Cs” (Credibility, Conservation, Capacity-building, Communication, and Communities) are its strategic objectives. Key mechanisms of the 1972 年 11 月 16 日通过的《保护世界文化和自然遗产公约》（俗称《世界遗产公约》）独特地将自然保护和文化财产保护的概念联系起来，承认人类与自然互动的方式。其主要目标是确定并共同保护被认为具有“突出普遍价值”（OUV） 的文化和自然遗产地。“五个 C”（信誉、保护、能力建设、沟通和社区）是其战略目标。的关键机制
Convention include the establishment of the World Heritage List for properties meeting OUV criteria, and the List of World Heritage in Danger for sites facing serious threats, to mobilize international support. ^(19){ }^{19} States Parties are obligated to protect heritage sites within their territories and their national heritage, integrate protection into planning, establish services, and conduct research. The World Heritage Fund provides financial assistance for the identification, protection, and promotion of heritage, particularly for developing countries. ^(20){ }^{20} 公约包括为符合“突出普遍价值”标准的遗产建立《世界遗产名录》，为面临严重威胁的遗产建立《濒危世界遗产名录》，以动员国际支持。 ^(19){ }^{19} 缔约国有义务保护其领土内的遗产地和国家遗产，将保护纳入规划，建立服务并开展研究。世界遗产基金为识别、保护和推广遗产提供财政援助，特别是针对发展中国家。 ^(20){ }^{20}
Although the World Heritage Convention does not explicitly include provisions on Indigenous Peoples’ rights, many World Heritage sites are located on Indigenous ancestral lands and hold profound cultural and spiritual significance for them. In some instances, co-management and Indigenous participation have yielded positive outcomes, such as in New Zealand’s Tongariro National Park and with the Haida Nation in Canada. Canada’s Jasper Aboriginal Forum also facilitates dialogue. However, significant criticisms of the Convention point to its state-centric approach and historical lack of adequate Indigenous involvement. Nominations and inscriptions of sites have often occurred without the Free, Prior, and Informed Consent (FPIC) of Indigenous Peoples, as seen with sites in Hawai’i and Tanzania. ^(21){ }^{21} 尽管《世界遗产公约》没有明确规定土著人民的权利，但许多世界遗产地位于土著人民祖先的土地上，对他们来说具有深远的文化和精神意义。在某些情况下，共同管理和土著参与产生了积极成果，例如在新西兰的汤加里罗国家公园和加拿大的海达族。加拿大的贾斯珀原住民论坛（Jasper Aboriginal Forum）也促进了对话。然而，对《公约》的重大批评指出，它以国家为中心的方法和历史上缺乏足够的原住民参与。遗址的提名和列入遗产地往往在没有得到土著人民的自由、事先和知情同意 （FPIC） 的情况下进行，如夏威夷和坦桑尼亚的遗址。 ^(21){ }^{21}
The definition and assessment of OUV have been criticized for Eurocentric biases and for often prioritizing natural values while neglecting or severing their interconnected cultural values for Indigenous communities. Indigenous communities have frequently not benefited equitably from tourism or funding associated with World Heritage status and have faced restrictions on traditional livelihoods and access to sacred sites. Nevertheless, practices are evolving. ^(22){ }^{22} The addition of “Communities” as the fifth strategic objective in 2007 and updates to the Operational Guidelines reflect a growing recognition of the necessity of Indigenous participation. The International Indigenous Peoples’ Forum on World Heritage (IIPFWH), established in 2017, has become an important platform for Indigenous peoples to advocate for their rights within the Convention processes. An expert workshop by the IIPFWH in January 2024 produced recommendations on refining OUV interpretation, implementing FPIC, and ensuring direct participation. Cases like Kakadu and Wood Buffalo illustrate the complexities faced by Indigenous advocates in utilizing Convention mechanisms to protect their lands and rights from threats such as mining or industrial development. ^(23){ }^{23} OUV 的定义和评估因欧洲中心主义偏见而受到批评，并且经常优先考虑自然价值，而忽视或切断它们对土著社区相互关联的文化价值。土著社区往往无法从旅游业或与世界遗产地位相关的资金中公平受益，并且在传统生计和进入圣地方面面临限制。尽管如此，实践正在不断发展。 ^(22){ }^{22} 2007 年增加“社区”作为第五个战略目标，并对《作指南》进行了更新，这反映了人们对土著参与必要性的日益认识。成立于 2017 年的世界遗产国际土著人民论坛 （IIPFWH） 已成为土著人民在《公约》进程中倡导其权利的重要平台。IIPFWH 于 2024 年 1 月举办了一次专家研讨会，就改进 OUV 解释、实施 FPIC 和确保直接参与提出了建议。像 Kakadu 和 Wood Buffalo 这样的案例说明了原住民倡导者在利用公约机制保护他们的土地和权利免受采矿或工业发展等威胁时所面临的复杂性。 ^(23){ }^{23}
Another foundational instrument is the Convention for the 另一项基础性文书是
Safeguarding of the Intangible Cultural Heritage, adopted on October 17, 2003 (often called the Intangible Heritage Convention or ICH Convention). This convention aims to protect living heritage in response to threats of degradation, disappearance, and destruction posed by globalization and social transformation. Its purposes are to safeguard intangible cultural heritage, ensure respect for the ICH of communities, groups, and individuals, raise awareness, and provide international cooperation. The Convention explicitly recognizes the important role of communities, particularly Indigenous communities, in the production, safeguarding, maintenance, and re-creation of ICH. ^(24){ }^{24} 2003 年 10 月 17 日通过的《保护非物质文化遗产》（通常称为《非物质遗产公约》或《非物质文化遗产公约》）。该公约旨在保护活态遗产，以应对全球化和社会变革带来的退化、消失和破坏的威胁。其目的是保护非物质文化遗产，确保社区、群体和个人尊重非物质文化遗产，提高认识，并提供国际合作。该公约明确承认社区，特别是土著社区，在非物质文化遗产的生产、保护、维护和再创造中的重要作用。 ^(24){ }^{24}
ICH includes practices, representations, expressions, knowledge, skills, and associated instruments, objects, artifacts, and cultural spaces that communities recognize as part of their cultural heritage. It is transmitted from generation to generation, constantly recreated, and provides a sense of identity and continuity. Its main domains include oral traditions (including language as a vehicle of ICH), performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe, and traditional craftsmanship. ^(25){ }^{25} 非物质文化遗产包括社区公认的实践、表现形式、表达方式、知识、技能以及相关工具、物品、手工艺品和文化空间，这些都是社区公认的文化遗产的一部分。它代代相传，不断被重新创造，并提供一种认同感和连续性。其主要领域包括口头传统（包括作为非物质文化遗产载体的语言）、表演艺术、社会实践、仪式、节日活动、有关自然和宇宙的知识和实践以及传统工艺。 ^(25){ }^{25}
The safeguarding mechanisms of the ICH Convention include requiring States Parties to draw up inventories of ICH in their territory with community participation. The Convention establishes the Representative List of the Intangible Cultural Heritage of Humanity, the 《非物质文化遗产公约》的保护机制包括要求缔约国在社区参与的情况下编制其领土内的非物质文化遗产清单。该公约确立了人类非物质文化遗产代表作名录
List of Intangible Cultural Heritage in Need of Urgent Safeguarding, and the Register of Good Safeguarding Practices. ^(26){ }^{26} Nominations to these lists require the free, prior, and informed consent of the concerned communities. Article 15 emphasizes ensuring the widest possible participation of communities, groups, and individuals in safeguarding and management. The Intangible Cultural Heritage Fund provides financial assistance for safeguarding efforts. States Parties are also expected to adopt policies promoting research, ensuring access to ICH, establishing documentation and training institutions, and fostering education and awareness. ^(27){ }^{27} 《急需保护的非物质文化遗产名录》和《良好保护实践名录》。 ^(26){ }^{26} 这些名单的提名需要相关社区的自由、事先和知情同意。第 15 条强调确保社区、群体和个人尽可能广泛地参与保护和管理。非物质文化遗产基金为保护工作提供财政援助。缔约国还应采取促进研究的政策，确保获得非物质文化遗产的机会，建立文献和培训机构，并促进教育和意识。 ^(27){ }^{27}
For Indigenous peoples, the ICH Convention’s emphasis on community-based safeguarding and its recognition of the central role of practitioners make it particularly relevant, as Indigenous heritage is often living and orally transmitted. It offers opportunities for Indigenous communities to shape international heritage discourse and ensure their needs are addressed. Inclusion on UNESCO lists can bring visibility and recognition to Indigenous cultural practices. Examples include the Andean cosmovision of the Kallawaya people of Bolivia, the Mapoyo oral tradition of Venezuela, and Suri Jagek from Pakistan, all of which have community-involved safeguarding plans. ^(28){ }^{28} 对于土著人民来说，《非物质文化遗产公约》强调以社区为基础的保护，并承认从业者的核心作用，使其特别相关，因为土著遗产通常是活生生的和口头传播的。它为原住民社区提供了塑造国际遗产话语并确保他们的需求得到满足的机会。列入联合国教科文组织名录可以提高土著文化习俗的知名度和认可度。例如，玻利维亚 Kallawaya 人的安第斯宇宙观、委内瑞拉的 Mapoyo 口头传统和巴基斯坦的 Suri Jagek，所有这些都有社区参与的保护计划。 ^(28){ }^{28}
However, challenges persist. The potential for “homogenizing language” and external pressures (e.g., from tourism or commercialization) can affect communities’ self-definition and control over their ICH. If listing processes are not carefully managed with genuine community leadership, they could lead to the misrepresentation or loss of control over sensitive knowledge. Ensuring that safeguarding measures genuinely benefit communities and are driven by their priorities, rather than external agendas, remains a challenge. ^(29){ }^{29} The distinction between tangible and intangible can also remain problematic for Indigenous worldviews, where the two are often inseparable. Nonetheless, the Convention’s explicit inclusion of language as a vehicle of ICH and knowledge concerning nature provides avenues to support Indigenous language revitalization and the protection of traditional ecological knowledge. 然而，挑战仍然存在。“同质化语言”的可能性和外部压力（例如，来自旅游或商业化）会影响社区的自我定义和对其 ICH 的控制。如果上架流程没有得到真正的社群领导的精心管理，可能会导致虚假陈述或失去对敏感知识的控制。确保保护措施真正使社区受益，并由社区的优先事项而不是外部议程驱动，仍然是一项挑战。 ^(29){ }^{29} 有形和无形之间的区别对于原住民世界观来说也可能是一个问题，因为两者往往是不可分割的。尽管如此，《公约》明确将语言作为非物质文化遗产和自然知识的载体，为支持土著语言振兴和保护传统生态知识提供了途径。
3.4 The Expert Mechanism on the Rights of Indigenous 3.4 土著人权利专家机制
Peoples 人民
The Expert Mechanism on the Rights of Indigenous Peoples was established in 2007 by the Human Rights Council, the main United Nations human rights body, following resolution 6//36^(30)6 / 36^{30}, as a subsidiary 土著人民权利专家机制由联合国主要人权机构人权理事会于 2007 年根据决议 6//36^(30)6 / 36^{30} 设立，作为子公司
body of the Council. In September 2016, the Human Rights Council adopted resolution 33//25^(31)33 / 25^{31}, which amended the mandate of the Expert Mechanism. The new mandate is to provide expertise and advice to the Human Rights Council on the rights of indigenous peoples as set out in the United Nations Declaration on the Rights of Indigenous Peoples and to assist Member States, upon their request, in achieving the objectives of the Declaration through the promotion, protection and fulfilment of the rights of indigenous peoples. The Expert Mechanism on the Rights of Indigenous Peoples is composed of seven independent experts on the rights of indigenous peoples: the experts are appointed by the Human Rights Council and selected based on their competence and experience in the field of indigenous peoples’ rights, with due consideration given to experts from indigenous groups and gender balance. Simply put, the Expert Mechanism on the Rights of Indigenous Peoples provides expertise and advice to the Human Rights Council on the rights of indigenous peoples. It assists Member States in achieving the goals outlined in the United Nations Declaration on the Rights of Indigenous Peoples. 理事会的机构。2016 年 9 月，人权理事会通过决议 33//25^(31)33 / 25^{31} ，修订了专家机制的任务授权。新的任务是就《联合国土著人民权利宣言》规定的土著人民权利向人权理事会提供专业知识和咨询，并应会员国的要求，通过促进、保护和实现土著人民的权利，协助会员国实现《宣言》的目标。土著人民权利专家机制由七名土著人民权利独立专家组成：这些专家由人权理事会任命，并根据他们在土著人民权利领域的能力和经验进行挑选，并适当考虑了土著群体和性别平衡方面的专家。简而言之，土著人民权利专家机制（Expert Mechanism on the Rights of Indigenous Peoples）就土著人民权利向人权理事会提供专业知识和建议。它协助会员国实现《联合国土著人民权利宣言》中概述的目标。
More importantly, the Expert Mechanism conducts research to contribute to the promotion and protection of indigenous peoples’ rights through ^(32){ }^{32} : 更重要的是，专家机制开展研究，通过以下方式 ^(32){ }^{32} 为促进和保护土著人民的权利做出贡献：
clarifying the implications of key principles, such as 阐明关键原则的含义，例如
self-determination and free, prior and informed consent, 自决和自由、事先和知情同意，
examining good practices and challenges in a broad array of areas pertaining to Indigenous Peoples’ rights, 审查与土著人民权利有关的广泛领域的良好做法和挑战，
suggesting measures that States and others can adopt at the level of laws, policies and programmes. 建议各国和其他各方在法律、政策和方案层面可以采取的措施。
Names Term expiring
Ms. Antonina GORBUNOVA (Russian Federation) 2025
Ms. Anexa Brendalee ALFRED CUNNINGHAM (Nicaragua) 2025
Ms. Valmaine TOKI (New Zealand) 2025
Mr. Binota Moy DHAMAI (Bangladesh) 2026
Ms. Dalee Sambo Dorough (United States of America) 2026
Ms. Sheryl LIGHTFOOT (Canada) 2027
Mr Ojot Miru OJULU (Ethiopia) 2027| Names | Term expiring |
| :--- | :--- |
| Ms. Antonina GORBUNOVA (Russian Federation) | 2025 |
| Ms. Anexa Brendalee ALFRED CUNNINGHAM (Nicaragua) | 2025 |
| Ms. Valmaine TOKI (New Zealand) | 2025 |
| Mr. Binota Moy DHAMAI (Bangladesh) | 2026 |
| Ms. Dalee Sambo Dorough (United States of America) | 2026 |
| Ms. Sheryl LIGHTFOOT (Canada) | 2027 |
| Mr Ojot Miru OJULU (Ethiopia) | 2027 |
The Expert Mechanism on the Rights of Indigenous Peoples adopted the working methods of State participation at its 10^("th ")10^{\text {th }} session held in Geneva from July 10 to 14, 2017. The 18^("th ")18^{\text {th }} session of the Expert Mechanism on the rights of Indigenous Peoples will be held from July 14 to 18,2025 . There may be newer measures to reverse the current plight of indigenous peoples. 土著人民权利专家机制在 2017 年 7 月 10 日至 14 日于日内瓦举行的 10^("th ")10^{\text {th }} 会议上通过了国家参与的工作方法。土著人民权利专家机制 18^("th ")18^{\text {th }} 会议将于 2025 年 7 月 14 日至 18 日举行。可能会有新的措施来扭转土著人民目前的困境。
4 Key Challenges to the Current Action 当前行动的 4 个主要挑战
4.1 Land Rights and Displacement 4.1 土地权和流离失所
Land is a cross-cutting issue that directly impacts the enjoyment of a number of human rights. For many people, land is a source of livelihood and is central to economic rights. Land is also often linked to people’s identities, and so is tied to social and cultural rights ^(34){ }^{34}. 土地是一个跨领域问题，直接影响到许多人权的享有。对许多人来说，土地是生计来源，也是经济权利的核心。土地也经常与人们的身份联系在一起，因此也与社会和文化权利 ^(34){ }^{34} 联系在一起。
Non-recognition of the communal property rights of ancestral lands, lack of proper titling, and titling or concessions to private parties with regard to indigenous peoples’ ancestral land are problems faced by most indigenous communities in the world. Furthermore, the lack of restitution or fair compensation for wrongs suffered in the past, including expropriations of the traditional territories of indigenous peoples, is a cause of many ongoing land disputes. ^(35){ }^{35} Under these circumstances, external invasions and internal conflicts, land and mining exploitation, as well as climate change, lead to land displacements. 不承认祖传土地的公有财产权、缺乏适当的所有权以及将土著人民的祖传土地的所有权或特许权授予私人方是世界上大多数土著社区面临的问题。此外，过去遭受的错误缺乏归还或公平赔偿，包括征用土著人民的传统领土，是许多正在进行的土地纠纷的原因。 ^(35){ }^{35} 在这种情况下，外部入侵和内部冲突、土地和采矿开采以及气候变化导致土地流离失所。
In history, various indigenous communities had no alternative but to resettle or migrate because of colonization, illegal occupations and social conflicts, and last two situations are likely to accompany the emergency 历史上，由于殖民化、非法占领和社会冲突，各种土著社区别无选择，只能重新安置或迁移，而后两种情况很可能伴随着紧急情况
of colonization. Still in today’s society, land displacements have even been exacerbated with the upgrading and constant conflicts worldwide, especially due to the resource contends. 殖民化。在当今社会，土地流离失所甚至随着全球升级和不断的冲突而加剧，尤其是由于资源争夺。
Native American nations were one the victims of colonization, when European countries, especially the United Kingdom, France and Spanish, sought for lands and resources with upgrading needs of external expansion and resource exploitation during the 17^("th ")17^{\text {th }} century to 19^("th ")19^{\text {th }} century. Most of the Native American indigenous people were more vulnerable in economic, political and social competence with less access to effective and powerful measures to confront illegality and hegemonism. European countries seized on indigenous people’s unfamiliarity with land laws and unclear land ownership in current domestic laws to occupy indigenous communities at will and forcibly drive away those indigenous residents without mercy. Respectively signed in 1785 and 1790, the he New York Treaty and the Hopewell Treaty in form were to protect the rights of Native American nations, where they regulated the boundaries among different indigenous groups, promoted the protections of land rights as well as maintained the peace statement from different tribes. ^(36){ }^{36} However, those signing procedures in most cases were compulsory where governments were equipped with armies that posed forces. Under these pressured circumstances, several tribes committed conflicts with colonizers, such as the King Philip’s War and Powhatan Wars, contributing to a large number of casualty and forcible migration. 美洲原住民国家是殖民化的受害者之一，当时欧洲国家，尤其是英国、法国和西班牙，在一个 17^("th ")17^{\text {th }} 世纪又 19^("th ")19^{\text {th }} 一个世纪的时间里，以外部扩张和资源开发的升级需求寻求土地和资源。大多数美洲原住民在经济、政治和社会能力方面更脆弱，难以获得有效和有力的措施来对抗非法和霸权主义。欧洲国家利用原住民对土地法的不熟悉和现行国内法中土地所有权不明确，随意占领原住民社区，毫不留情地强行赶走那些原住民。1785 年和 1790 年分别签署的《纽约条约》和《霍普韦尔条约》在形式上旨在保护美洲原住民民族的权利，它们规定了不同土著群体之间的边界，促进了对土地权利的保护，并维护了来自不同部落的和平声明。 ^(36){ }^{36} 然而，在政府配备有部队的军队的情况下，这些签署程序在大多数情况下是强制性的。在这些压力下，几个部落与殖民者发生了冲突，例如菲利普国王战争和波瓦坦战争，造成了大量伤亡和被迫迁移。
Trails of Tears was the most famous cases describing the stories of Cherokee people being forced to migrate after the United States Congress issued India Removal Act in 1830. During this migration from the Tennessee River, the Ohio River and the Mississippi River eastward from present-day Tennessee, and eventually to the Indian territory within present-day Oklahoma, hundreds of thousands of indigenous people died due to hunger, diseases and coldness and 25%25 \% of them were the Cherokee people. In the Indian territory, remoteness and barrenness indigenous groups lived in, lacking basic necessities make it harder for their existence. ^(37){ }^{37} Trails of Tears 是描述切罗基人在 1830 年美国国会颁布《印度迁移法》后被迫迁移的故事的最著名的案例。在从田纳西河、俄亥俄河和密西西比河向东从今天的田纳西州，最终迁移到今俄克拉荷马州内的印第安领土的过程中，数十万土著人死于饥饿、疾病和寒冷， 25%25 \% 其中就是切罗基人。在印第安领土上，土著群体生活在偏远和贫瘠的地方，缺乏基本必需品使他们的生存变得更加困难。 ^(37){ }^{37}
Additionally, driven by the urgent need for economic development, the local government and enterprises exploit the lands of indigenous people, such as exploiting minerals, cutting down trees, as well as expanding agriculture, when normally people put economic construction as a priority without paying attention to or asking for indigenous people’s decision-making and participation. Their voices and rights of knowledge are often neglected due to the discrepancies between the fast construction process and the slow spread to the indigenous people. Moreover, in pursuit of higher interests, industries are likely to do the exploitation confidentially without telling indigenous groups, while the allowances or subsidies the industries provide to indigenous groups with, to a large extent are dominated or monopolized by them. Current exploitation, as consequences, not only jeopardizes the ecosystems adversely with clean water, forests, and wetlands polluted, but also widens the economic and 此外，在经济发展的迫切需求驱动下，地方政府和企业对原住民的土地进行开发，例如开采矿物、砍伐树木以及扩大农业，而通常人们将经济建设放在首位，而不重视或要求原住民的决策和参与。由于快速的建设过程和向土著人民的缓慢传播之间存在差异，他们的声音和知识权往往被忽视。此外，为了追求更高的利益，工业可能会在不告诉土著群体的情况下秘密进行开发，而工业提供给土著群体的津贴或补贴，在很大程度上被他们支配或垄断。因此，当前的开采不仅对生态系统造成不利影响，污染了清洁的水、森林和湿地，而且还扩大了经济和
knowledge gaps among indigenous groups. 土著群体之间的知识差距。
The Dakota Access Pipeline (DAPL) project exemplified the contradictions between economic development and environmental protection, and intricate interactions among land utility, company’s behaviour and indigenous groups’ legal rights. Having been promoted in 2014 in America, this 1172-meter-length pipeline aimed to enhance the domestic capacity of transporting original oil from Bakken Oil Fields to Illinois, crossing North Dakota, South Dakota and Iowa. ^(38){ }^{38} But this project had been polluted the water resources and threatened the territories of the Standing Rock Sioux Tribe. This project failed to fully ask indigenous groups’ opinions whose rights shouldn’t have been paid attention to. Researchers claimed that the oil pipeline may cause crude oil leakage destroying surrounding ecosystems. With this project proceeding, Stantin Roxsu people and their supporters initiated large confronting events but most of them were arrested by local and federated governments, which arouse wide public attentions. ^(39){ }^{39} Even though this project yielded profits, the higher cost of devastating wild habitats and ecosystems were not worthwhile. 达科他输油管道 （DAPL） 项目体现了经济发展与环境保护之间的矛盾，以及土地利用、公司行为和土著群体合法权利之间错综复杂的相互作用。这条 1172 米长的管道于 2014 年在美国推广，旨在提高国内将原始石油从贝肯油田运输到伊利诺伊州的能力，穿越北达科他州、南达科他州和爱荷华州。 ^(38){ }^{38} 但这个项目污染了水资源，威胁到了立岩苏族部落的领土。这个项目没有充分询问原住民群体的意见，他们的权利本不应该得到重视。研究人员声称，石油管道可能会导致原油泄漏，破坏周围的生态系统。随着该项目的进行，Stantin Roxsu 人及其支持者发起了大型对抗活动，但其中大多数人被地方和联邦政府逮捕，引起了公众的广泛关注。 ^(39){ }^{39} 尽管这个项目产生了利润，但破坏野生栖息地和生态系统的高成本是不值得的。
- Climate Changes - 气候变化
Climate changes have caused instability in indigenous people’s land maintenance, the effects of which might have direct influences on land 气候变化导致土著人民的土地维护不稳定，其影响可能对土地产生直接影响
degradation, changes in ecosystems and water resources, as well as human health. Even worse, constantly diminishing land resources are inadequate for the growing population. Unbalanced distribution of land resources only leads to two outcomes: regional conflicts or passive exiles. 退化、生态系统和水资源的变化以及人类健康。更糟糕的是，不断减少的土地资源无法满足不断增长的人口需求。土地资源的不平衡分配只会导致两种结果：地区冲突或被动流亡。
First, extreme weather such as rainstorms, droughts and floods wash away the surface of the ground, causing erosion and degradation that reduce arable land areas for agricultural usage and indigenous people’s livelihood. Second, climate change might cut down the plants and animals that indigenous people rely on, whose traditional living styles will be affected sooner or later, specifically affecting their irrigation and water resources storage. Lacking nutrient food or adequate water resources will ultimately have a significant effect on indigenous people’s health conditions, let alone their ill-informed awareness of sanitation and healthcare. Over time, under these circumstances, powerful indigenous groups will provoke wars that strive for their limited lands, while others with vulnerability are apt to be exiled and find new places instead. Long-term movement of population will further exacerbate land degradation. 首先，暴雨、干旱和洪水等极端天气会冲走地面表面，造成侵蚀和退化，从而减少用于农业用途和土著人民生计的耕地面积。其次，气候变化可能会减少土著人民赖以生存的动植物，他们的传统生活方式迟早会受到影响，特别是影响他们的灌溉和水资源储存。缺乏营养食物或足够的水资源最终会对土著人民的健康状况产生重大影响，更不用说他们对卫生和医疗保健的不知情意识了。随着时间的推移，在这种情况下，强大的土著群体将挑起争夺他们有限土地的战争，而其他脆弱群体则容易被流放并寻找新的地方。人口的长期流动将进一步加剧土地退化。
4.2 Threats to Indigenous Peoples’ Livelihood 4.2 对原住民生计的威胁
When it comes to the analysis of the threats to indigenous people’s livelihood, Maslow’s Hierarchy of Needs play a crucial role in recognising the most basic needs that require emergency responses and 在分析对土著人民生计的威胁时，马斯洛的需求层次理论在识别需要应急响应的最基本需求方面发挥着至关重要的作用，并且
other essential parts that contribute to their livelihood. Currently, for the livelihood of indigenous people, how they live and how they live on are regarded as the questions of short-term and long-term requirements, the feasible measures of which should be taken into deliberate consideration. 有助于他们生计的其他重要部分。目前，对于原住民的生计，他们如何生活、如何生活被视为短期和长期要求的问题，其可行的措施应慎重考虑。
From the graph below, concerning the rights of indigenous groups, five layers of needs can be concluded into four aspects, including requirements of necessities, healthcare and sanitation, education and employment, as well as social integration and participation. 从下图中，关于土著群体的权利，五层需求可以归纳为四个方面，包括必需品、医疗保健和卫生、教育和就业以及社会融合和参与的需求。
Self-actualization
desire to become the most that one can be 自我实现
渴望成为最好的自己
Figure 1 Requirement of Basic Necessities 图 1 基本必需品的要求
Due to the existing situations indigenous people have faced, their necessities to a large extent rely on traditional farming methods such as agriculture, farming and fishery, which are dependent on the climate and restrained by production modes. Under these circumstances, they have little access to more nutritious food and cleaner water resources without advanced food storage, water circulation and filtration systems. Instability in housing arrangements is also one of the threats to indigenous groups 由于土著人民面临的现有情况，他们的必需品在很大程度上依赖于传统的耕作方法，如农业、农业和渔业，这些方法依赖于气候并受到生产方式的限制。在这种情况下，如果没有先进的食品储存、水循环和过滤系统，他们几乎无法获得更有营养的食物和更清洁的水资源。住房安排的不稳定也是对土著群体的威胁之一
affected by unexpected climate changes. The intensity of floods, fires and windstorms that pose a hazard to their living conditions is far greater than the stability of their houses. Despite the fact that with the urbanization process, many indigenous groups have already lived in urban areas, but still there are large proportion of indigenous groups still live in suburban or rural areas, where houses are usually made of wood, stones, ice and other materials that are directly from nature and vulnerable compared with bricks or reinforced concrete in urban areas, such as indigenous groups living in the Amazon forests, Alaska and other regions that close to the equator or poles. 受意外气候变化的影响。对他们生活条件构成威胁的洪水、火灾和暴风雨的强度远远大于他们房屋的稳定性。尽管随着城市化进程，许多土著群体已经生活在城市地区，但仍有很大一部分土著群体仍然生活在郊区或农村地区，那里的房屋通常由木材、石头、冰和其他直接来自大自然的材料建造，与城市地区的砖块或钢筋混凝土相比很脆弱。 例如生活在亚马逊森林、阿拉斯加和其他靠近赤道或两极地区的土著群体。
- Requirements of Healthcare and Sanitation - 医疗保健和卫生要求
Currently, indigenous groups are facing severe challenges in healthcare and sanitation services, which are attributed to a lack of economic and political attention, side effects of their eating and living diets, as well as conceptual discrepancies. These elements have caused a vicious cycle for indigenous groups’ health. 目前，土著群体在医疗保健和卫生服务方面面临严峻挑战，这归因于缺乏经济和政治关注、饮食和生活饮食的副作用以及概念差异。这些因素给土著群体的健康造成了恶性循环。
Most of the indigenous groups show a absolute faithful believe in their traditions, which have a deep impact on their eating and living habits. From one generations to generations, their original concepts of healthcare and sanitation, as royal as treasures, are hard to transformed. For instance, people who live in the Amazon forests are accustomed to eating with hands and using leaves to other primitive materials to clean their private places. Periods and other normal physiological phenomena are more likely to be regarded as the connections with the god instead of 大多数土著群体对他们的传统表现出绝对的忠实信仰，这对他们的饮食和生活习惯产生了深远的影响。一代又一代，他们最初的医疗保健和卫生概念，就像宝藏一样皇家，很难改变。例如，生活在亚马逊森林中的人们习惯于用手吃东西，并用树叶和其他原始材料来清洁他们的私人场所。月经和其他正常的生理现象更有可能被视为与神的联系，而不是
viewed as a biological phenomena. Circumcision, mainly appearing in African regions, is a ceremony for women to cut out their reproductive organs to mark their maturity. Normally, this ceremony is closely related with their traditions and religious beliefs, mostly viewed it as a method to raise women’s purity and values of marriage. Alike, there are hundreds of thousands of anti-scientific and non-healthy activities happening in various indigenous groups, which should have been aborted or improved. Tackling this vicious cycle requires coordination and collaboration between the local government and indigenous groups. The publicity of healthcare knowledge is also in urgent need. 被视为一种生物现象。包皮环切术主要出现在非洲地区，是女性切除生殖器官以纪念成熟度的仪式。通常，这个仪式与他们的传统和宗教信仰密切相关，大多将其视为提高女性纯洁和婚姻价值观的方法。同样，在各种土著群体中发生了数十万种反科学和不健康的活动，这些活动本应被中止或改善。解决这一恶性循环需要地方政府和土著群体之间的协调和合作。健康知识的宣传也迫在眉睫。
Moreover, the discussion on whether to largely introduce vaccines and cut down the high prices of medical treatments targeting indigenous groups has become drastic. Currently, only a few indigenous groups have the chance to receive necessary vaccines in the prevention of large-scale infectious diseases and cancers, while most of the indigenous groups are still fighting against malaria, nematode diseases, tuberculosis and other diseases, especially in most African regions. But the fonds are still big concerns. 此外，关于是否主要引入疫苗和降低针对土著群体的医疗高价的讨论已经变得激烈。目前，只有少数土著群体有机会获得预防大规模传染病和癌症所需的疫苗，而大多数土著群体仍在与疟疾、线虫病、结核病和其他疾病作斗争，尤其是在大多数非洲地区。但这些远期仍然是大问题。
- Requirements of Education and Employment - 教育和就业要求
Education and employment are crucial elements for indigenous groups’ future livelihood. Education models a person’s capability in dealing with tricky problems and cultivating knowledge and disciplines, while job opportunities provide sustainability in earning money for living. However, the severity in indigenous groups’ prospects of education and 教育和就业是原住民群体未来生计的关键要素。教育塑造了一个人处理棘手问题和培养知识和学科的能力，而工作机会则为赚钱生活提供了可持续性。然而，土著群体的教育前景和
employment requires emergency responses. 就业需要应急响应。
According to United Nations Educational, Scientific and Cultural Organization (UNESCO) Global Education Monitoring Report 2016, most of the indigenous groups usually encounter disparities in access to education resources as equivalent as non-indigenous groups. In education, most indigenous communities face limitations in receiving primary and secondary education, where basic infrastructures, such as qualified blackboards and electronic devices, adequate education resources and high-quality teachers are in great need. Compared with the urgency in earning a living, those unfamiliar and life-unrelated knowledge might be less important than farming skills, which also causes the lower enrollment rate among indigenous groups. Meanwhile, languages and cultures of indigenous groups might be neglected by current education systems because the backgrounds of indigenous groups are not suitable for existing education orientations. These neglects shall affect their study performances and cultural identity. ^(40){ }^{40} 根据联合国教育、科学及文化组织 （UNESCO） 2016 年全球教育监测报告，大多数土著群体在获得教育资源方面通常遇到与非土著群体同等的差异。在教育方面，大多数土著社区在接受初等和中等教育方面面临限制，那里非常需要基本的基础设施，如合格的黑板和电子设备、充足的教育资源和高素质的教师。与谋生的紧迫性相比，那些不熟悉的、与生活无关的知识可能不如农业技能重要，这也导致了土著群体的入学率较低。与此同时，土著群体的语言和文化可能被当前的教育系统所忽视，因为土著群体的背景不适合现有的教育方向。这些忽视将影响他们的学习表现和文化认同。 ^(40){ }^{40}
Due to the lack of educational backgrounds, indigenous groups find it harder to get applications for working opportunities. In some regions, indigenous groups are in short supply of expert training and career development plans, which diminish their accessibility to high-status and high-paid jobs, including science, technology, engineering and 由于缺乏教育背景，土著群体发现更难获得工作机会的申请。在一些地区，土著群体缺乏专家培训和职业发展计划，这削弱了他们获得高地位和高薪工作的机会，包括科学、技术、工程和
mathematics (STEM fields). Lower-income jobs are bound to get less attention and respect, thus discrimination often emerges, and indigenous groups are humiliated by others. Hence, to tackle this vicious cycle, education is must be put in a topic priority because improved education is the cornerstone of a decent job. 数学（STEM 领域）。低收入工作必然会得到较少的关注和尊重，因此经常出现歧视，土著群体受到他人的羞辱。因此，为了解决这一恶性循环，必须将教育放在优先话题中，因为改善教育是体面工作的基石。
- Requirements of Social Integration and Participation - 社会融合和参与的要求
Promoting social integration by all means is crucial to guarantee indigenous groups’ rights to all activities, decision making, welfare, entertainment and other forms of social engagements as growing the sense of ownership. Currently, ethnic marginalization, stereotypes and obstacles in political decisions need special attention. 随着主人翁意识的增强，不惜一切代价促进社会融合对于保障土著群体的所有活动、决策、福利、娱乐和其他形式的社会参与的权利至关重要。目前，需要特别关注种族边缘化、刻板印象和政治决策中的障碍。
Indigenous groups are facing exclusiveness and xenophobia by the residents because of different living styles, habits or values. These discrepancies shall cause stereotypes and prejudices in social affairs, leading to a burden for social recognition. Under these misunderstandings, bullying in schools, workplaces, communities and public places will cause indigenous groups’ mental health problems, such as depression and a high rate of suicide. The National Collaborating Centre for Aboriginal Health (NCCAH) in 2013 issued a report that the discrimination on Canadian indigenous groups had already influenced their mental health. Systematic regionalism and social exclusiveness exacerbated the rate of depression. ^(41){ }^{41} The World Health Organization (WHO) have also posed 由于不同的生活方式、习惯或价值观，土著群体面临着居民的排斥和排外心理。这些差异将导致社会事务中的刻板印象和偏见，从而导致社会认可的负担。在这些误解下，校园、工作场所、社区和公共场所的欺凌会导致原住民群体的心理健康问题，例如抑郁和高自杀率。全国原住民健康合作中心 （NCCAH） 于 2013 年发布了一份报告，称对加拿大原住民群体的歧视已经影响了他们的心理健康。系统性的地方主义和社会排他性加剧了抑郁症的发生率。 ^(41){ }^{41} 世界卫生组织 （WHO） 也摆姿势
that insult, social discrimination and bullying often emerged when indigenous groups behaved in different ways in public affairs. ^(42){ }^{42} 侮辱、社会歧视和欺凌往往出现在土著群体在公共事务中以不同的方式行事时。 ^(42){ }^{42}
Meanwhile, with the awareness of social embrace and openness scattered, more and more indigenous groups have access to political affairs. However, the number of representatives is still inadequate, hence, their voices are too “low” to be heard or considered. Meanwhile, many policies fail to understand the special needs of indigenous groups. Assimilated measures are hard to meet their current problems. Recently a piece of news in New Zealand in 2021 has been brought to focus that a Maori Congressman called Raviri Waititi jumped Maori War Dance to fight against the constant insults of separatism when some conservative congressmen discussed the establishment of new Maori sanitation systems that were categorized as racist remarks. ^(43){ }^{43} These appeals or conflicts to a large extent indicate the unfair treatments of indigenous groups. 与此同时，随着社会包容和开放意识的分散，越来越多的原住民群体有机会参与政治事务。然而，代表的数量仍然不足，因此，他们的声音太“低”，无法被听到或考虑。与此同时，许多政策未能理解土著群体的特殊需求。同化的措施很难解决他们目前的问题。最近，2021 年新西兰的一则新闻引起了人们的关注，当一些保守派国会议员讨论建立新的毛利卫生系统时，一位名叫 Raviri Waititi 的毛利国会议员跳了毛利战舞，以对抗分离主义的持续侮辱，这些系统被归类为种族主义言论。 ^(43){ }^{43} 这些诉求或冲突在很大程度上表明了对土著群体的不公平待遇。
Even though now Maori people have opportunities to engage in political activities, their voices and persuasive degrees cannot be as equal as others. According to the Minister of Maori Development, while the Maori people take 16.5%16.5 \% of the total population, their rates in the congress are lower than the theoretical numbers. ^(44){ }^{44} Moreover, policies 尽管现在毛利人有机会参与政治活动，但他们的声音和说服力不能像其他人一样平等。根据毛利人发展部长的说法，虽然毛利人占 16.5%16.5 \% 总人口，但他们在国会中的比率低于理论数字。 ^(44){ }^{44} 此外，政策
targeting at the Maori’s social welfare, education and social services cannot effectively cater for the current needs of Maori’s community. The initiative called Whānau Ora aimed to provide a comprehensive method in promoting Maori families’ health and social welfare, however, the resource distribution and equipment still existed challenges with inadequate funds and improper initiative frameworks. ^(45){ }^{45} 针对毛利人的社会福利、教育和社会服务无法有效地满足毛利人社区的当前需求。这项名为 Whānau Ora 的倡议旨在为促进毛利家庭的健康和社会福利提供一种全面的方法，然而，资源分配和设备仍然存在资金不足和倡议框架不当的挑战。 ^(45){ }^{45}
4.3 Cultural Appropriation and Erasure 4.3 文化挪用和擦除
Besides the challenges about indigenous groups’ livelihood mentioned above, their cultural identification is also being threatened. They have been facing two different dilemmas, one is that their unique cultures are being unveiled to the public without their willingness or legal procedures, which is called cultural appropriation; the other is that their cultures are being replaced and cleared by the modernization process, which is called cultural erasure. The essential difference between cultural appropriation and cultural erasure is that cultural appropriation mostly goes through a passive process without consensus, while cultural erasure is the combined result of forced elimination and the lack of inheritance over time. 除了上述土著群体的生计挑战外，他们的文化认同也受到威胁。他们一直面临着两个不同的困境，一是他们独特的文化在没有他们的意愿或法律程序的情况下被公之于众，这被称为文化挪用;另一个是他们的文化正在被现代化过程所取代和清除，这被称为文化抹杀。文化挪用和文化抹除的本质区别在于，文化挪用大多经历一个没有共识的被动过程，而文化抹除是强制消除和缺乏继承的综合结果。
Cultural appropriation refers to the use of elements of indigenous cultures, such as clothing, music and art by mainstream culture without the consent of indigenous culture or proper understanding, usually for 文化挪用是指主流文化在未经土著文化同意或适当理解的情况下，利用土著文化的元素，如服装、音乐和艺术，通常用于
commercial or fashionable purposes. It is often reflected in fields such as cultural consumer goods, artistic creation, and fashion design, and may have commercial motives. ^(46){ }^{46} This appropriation might cause disrespect to the indigenous cultures by utilizing them superficially without understanding their deeper meanings. With commercialization interfering, many indigenous cultures are plagiarized and commercialized, leading to losses of cultural identification in consumerism. 商业或时尚目的。它经常体现在文化消费品、艺术创作和时装设计等领域，并可能具有商业动机。 ^(46){ }^{46} 这种挪用可能会导致对土著文化的不尊重，因为它肤浅地利用它们而不理解其更深层次的含义。随着商业化的干扰，许多土著文化被剽窃和商业化，导致消费主义中文化认同的丧失。
The brand of Fashion usually deployed the native American traditional patterns or symbols in design without asking indigenous groups’ permissions. In 2012, Urban Outfitters improperly used the word of “Navajo” contributing to drastic criticisms. Because of lacking correct understandings of the Navajo’s cultures, most of the patterns on the products including vases, trousers and fashion clothes were wrongly used. Meanwhile, the Navajo people condemned that Urban Outfitters have failed to communicate with them and confidentially “stole” their cultures and pointed out that their cultures were only for appreciation rather than deploying without deep understandings. ^(47){ }^{47} Fashion 品牌通常在设计中采用美洲原住民的传统图案或符号，而无需征得原住民群体的许可。2012 年，Urban Outfitters 不当使用了“纳瓦霍”这个词，引发了激烈的批评。由于缺乏对纳瓦霍文化的正确理解，包括花瓶、裤子和时尚服装在内的大部分产品图案都被错误地使用了。与此同时，纳瓦霍人谴责 Urban Outfitters 未能与他们沟通并秘密“窃取”他们的文化，并指出他们的文化只是为了欣赏，而不是在没有深刻理解的情况下部署。 ^(47){ }^{47}
Cultural erasure usually refers to the systematic elimination or erasure of the existence of indigenous cultures through policies, laws or violent means. This may include the forced eradication of languages, customs and lifestyles. It usually involves more systematic means of oppression, such as colonial rule, assimilation policies or brainwashing 文化抹除通常是指通过政策、法律或暴力手段系统地消除或抹去土著文化的存在。这可能包括强制根除语言、习俗和生活方式。它通常涉及更系统的压迫手段，例如殖民统治、同化政策或洗脑
education, which directly affect the lives and cultural inheritance of indigenous people. Even though some countries have already taken measures to protect indigenous groups’ sovereignty, the lack of practicality and governance is hard to combat with the “wounds” from history. Worse, indigenous groups’ ownership will be eradicated over time. 教育，直接影响到土著人民的生活和文化传承。尽管一些国家已经采取措施保护土著群体的主权，但缺乏实用性和治理能力很难与历史的“伤口”作斗争。更糟糕的是，随着时间的推移，土著群体的所有权将被根除。
The Stolen Generation of Australia was the adversary consequences under the integrative policies by Australian White society from 1910 to 1970, when most of the indigenous children were forced to be arranged in non-indigenous families to receive western cultures and prohibited their aboriginal cultures, including languages, traditional skills and techniques and characters. This initiative caused catastrophic destruction to cultural diversity. During several decades, more and more children remained traumas mentally and physically. Ultimately in 1997, a milestone-bound report truly reflected the experiences of those children and appealed to compensations. Thus this “culture-killing” project was finally suspended. ^(48){ }^{48} 澳大利亚被偷走的一代是 1910 年至 1970 年澳大利亚白人社会融合政策下的敌对后果，当时大多数土著儿童被迫被安排在非土著家庭中接受西方文化，并禁止他们的土著文化，包括语言、传统技能和技巧以及字符。这一举措对文化多样性造成了灾难性的破坏。几十年来，越来越多的儿童在精神和身体上留下了创伤。最终在 1997 年，一份具有里程碑意义的报告真实地反映了这些儿童的经历，并呼吁赔偿。因此，这个“文化杀戮”项目最终被暂停。 ^(48){ }^{48}
4.4 Climate Impacts 4.4 气候影响
- Extreme weather - 极端天气
In recent years, the effects of climate change, especially those of 近年来，气候变化的影响，尤其是
extreme weather events, on cultural heritage have become increasingly apparent and are advancing at an unparalleled pace and magnitude. Sites of archaeological significance, museum collections, and historical buildings and structures are among those impacted by increasing temperatures or severe storms and precipitation. To devise suitable preservation strategies and measures for protecting and adapting cultural heritage, a profound understanding of future climate forecasts is essential. 文化遗产方面的极端天气事件变得越来越明显，并且正在以前所未有的速度和规模发展。具有考古意义的遗址、博物馆收藏以及历史建筑和结构都受到气温升高或严重风暴和降水的影响。为了制定合适的保护策略和措施来保护和适应文化遗产，对未来气候预测的深刻理解至关重要。
- Anthropogenic climate change - 人为气候变化
The danger of man-made climate change is also notably great for the affluent and varied cultural legacy, which is an essential element for community identification, a source of knowledge, and a catalyst for future inclusive and sustainable development. As the globe warms and extreme weather occurrences become more frequent, the hazard to historical locations, traditional customs, and unique cultural manifestations increases considerably. These components not only act as a testament to the ingenuity and resilience of human societies but also offer a sense of continuity and affiliation for communities across the world. It is therefore vital to incorporate the conservation of cultural legacy into broader climate change mitigation and adaptation strategies to ensure that these priceless assets are protected for future generations. 人为气候变化的危险对于丰富多样的文化遗产来说也特别大，这是社区认同的基本要素、知识来源以及未来包容性和可持续发展的催化剂。随着全球变暖和极端天气事件变得更加频繁，对历史地点、传统习俗和独特文化表现的危害大大增加。这些组成部分不仅证明了人类社会的独创性和韧性，还为世界各地的社区提供了连续性和归属感。因此，将文化遗产保护纳入更广泛的气候变化缓解和适应战略至关重要，以确保这些无价资产为子孙后代得到保护。
- Effects of climate change on tangible heritage - 气候变化对有形遗产的影响
Climate change poses a potential threat by exacerbating the expected rates of decay and/or contributing to the emergence of new decay phenomena, as Bertolin (2019) points out. This is because climatic 正如 Bertolin （2019） 指出的那样，气候变化通过加剧预期的衰变速率和/或导致新的衰变现象的出现而构成潜在威胁。这是因为气候
changes can aggravate the physical, chemical, and biological mechanisms, causing degradation by affecting the structure and/or composition of the materials in question. 变化会加剧物理、化学和生物机制，通过影响相关材料的结构和/或成分导致降解。
The frequency and intensity of hazardous events, including droughts, floods, and landslides, may be influenced by climate change, leading to widespread impacts that also affect cultural heritage. Additionally, cultural heritage faces risks from Sea Level Rise (SLR), alterations in storm surge intensity, and the subsequent effects on coastal erosion, flooding, and potential inundation, as well as changes to inland river dynamics (Howard et al., 2008; ICOMOS Climate Change and Heritage Working Group, 2019; Sabbioni et al., 2010; UNESCO World Heritage Centre, 2007, 2008). Consequently, there has been an increasing amount of research examining the effects of these climatic stressors and other natural environmental changes on various types of heritage and materials. 危险事件（包括干旱、洪水和山体滑坡）的频率和强度可能受到气候变化的影响，从而导致广泛的影响，这也影响了文化遗产。此外，文化遗产还面临海平面上升 （SLR）、风暴潮强度变化、对海岸侵蚀、洪水和潜在洪水的后续影响，以及内陆河流动态变化的风险（Howard 等人，2008 年;国际古迹遗址理事会气候变化和遗产工作组，2019 年;Sabbioni et al.， 2010;联合国教科文组织世界遗产中心，2007 年、2008 年）。因此，越来越多的研究考察了这些气候压力源和其他自然环境变化对各种类型的遗产和材料的影响。
The US National Park Service's Climate Change Response Strategy 美国国家公园管理局的气候变化应对战略
(2010) outlines four essential pillars for effectively managing protected areas to combat climate change and preserve cultural heritage: science, adaptation, mitigation, and communication. The science pillar is fundamental, encompassing activities such as precise measurements, advanced modelling, and various methodologies for data collection and analysis. Adaptation involves creating strategies to tackle climate change impacts, including policy formulation, guidance provision, and planning approaches that build resilience. Mitigation focuses on actions to decrease greenhouse gas emissions, a key driver of global warming. Lastly, the communication pillar aims to disseminate information effectively, sharing （2010 年）概述了有效管理保护区以应对气候变化和保护文化遗产的四个基本支柱：科学、适应、缓解和传播。科学支柱是基础，包括精确测量、高级建模以及各种数据收集和分析方法等活动。适应涉及制定应对气候变化影响的战略，包括政策制定、指导提供和建立复原力的规划方法。减缓侧重于减少温室气体排放的行动，而温室气体排放是全球变暖的一个关键驱动因素。最后，沟通支柱旨在有效传播信息、分享
knowledge with resource managers and the public to ensure widespread awareness and engagement in the fight against climate change. 与资源管理者和公众进行知识交流，以确保广泛认识和参与应对气候变化。
4.5 Violence Against Indigenous Activists 4.5 针对原住民活动人士的暴力行为
The detrimental effects that arise when Indigenous peoples are excluded from the stewardship of their cultural heritage include the loss of their identity, the erosion of their sense of being, and the potential disappearance of their tangible artefacts. This exclusion also means they are denied the benefits of research conducted on their heritage, which could otherwise contribute to their well-being and cultural preservation. 当土著人民被排除在其文化遗产管理之外时，产生的有害影响包括他们身份的丧失、他们的存在感的侵蚀以及他们的有形文物可能消失。这种排斥也意味着他们被剥夺了对其遗产进行的研究的好处，否则这些研究可能有助于他们的福祉和文化保护。
Anthropology and archaeology have long been associated with Indigenous peoples and their heritage, yet this relationship has been marred by the remnants of scientific colonialism that allowed outsiders to predominantly benefit from the cultural wealth of these marginalised or minority groups. However, since the 1980s, significant strides have been taken to rectify this legacy. For instance, archaeology has seen the rise of initiatives that cater to the specific needs of Indigenous peoples, as evidenced by works such as those by Smith and Wobst (2005), Phillips and Allen (2010), Atalay (2012), and Nicholas and Watkins (2020). Additionally, there has been a marked increase in the number of Indigenous archaeologists (Nicholas, 2010), and a growing readiness among archaeologists to collaborate with or serve descendant communities. 人类学和考古学长期以来一直与土著人民及其遗产联系在一起，但这种关系被科学殖民主义的残余所破坏，这些殖民主义使外来者主要受益于这些边缘化或少数群体的文化财富。然而，自 1980 年代以来，已经采取了重大措施来纠正这一遗留问题。例如，考古学已经见证了满足土著人民特定需求的举措的兴起，Smith 和 Wobst （2005）、Phillips 和 Allen （2010）、Atalay （2012） 以及 Nicholas 和 Watkins （2020） 等作品就证明了这一点。此外，土著考古学家的数量显着增加（Nicholas，2010 年），并且考古学家越来越愿意与后代社区合作或服务。
Despite progress, Indigenous heritage worldwide continues to face threats from industrialization and development (Zarandona, 2020), commercial and other entities’ appropriation of both tangible and intangible heritage (Brown, 1998; Kramvig & Flemmen, 2018), ongoing reluctance of universities, museums, and other institutions to repatriate ancestral remains or engage in consultation for their studies (Mulk, 2009; Okada, 2020), and a pervasive belief that Indigenous heritage is public domain and available for unrestricted use. 尽管取得了进展，但世界各地的土著遗产仍然面临来自工业化和发展的威胁（Zarandona，2020 年）、商业和其他实体对物质和非物质遗产的侵占（Brown，1998 年;Kramvig & Flemmen， 2018），大学、博物馆和其他机构一直不愿意归还祖先遗骸或为他们的研究进行咨询（Mulk， 2009;冈田，2020 年），以及普遍认为土著遗产是公共领域并且可以不受限制地使用。
- Continuing destruction and denigration of heritage objects and - 对文物的持续破坏和诋毁，以及
places 地方
Colonialism has impacted Indigenous peoples by seizing their lands, a consequence of state actions before the 20th century. Additionally, the ongoing failure to safeguard ancestral or sacred sites, along with related objects and ancestors, through heritage management or co-management, can be viewed as a form of violence. 殖民主义通过夺取原住民的土地来影响原住民，这是 20 世纪之前国家行为的结果。此外，未能通过遗产管理或共同管理来保护祖先或圣地以及相关物品和祖先，可以被视为一种暴力形式。
- Difficulties in repatriating ancestral remains and objects of cultural patrimony or religious importance - 难以归还祖先遗骸和具有文化遗产或宗教重要性的物品
While repatriation encompasses political aspects, ultimately it is crucial for the welfare of the descendants, for whom the return of ancestors signifies their ongoing existence in this world and 虽然遣返涉及政治方面，但最终对后代的福祉至关重要，对他们来说，祖先的回归意味着他们在这个世界上的持续存在。
Bridges the gap between past and present lives. However, significant obstacles remain, including the hesitancy of the scientific community to relinquish ‘precious samples’. For descendants, the realisation that their 弥合过去和现在生活之间的鸿沟。然而，仍然存在重大障碍，包括科学界对放弃“珍贵样本”的犹豫不决。对于后代来说，他们意识到
ancestors are housed on museum displays, in storage facilities, and private assemblages disrupts the normal course of events and induces worry and tension. In certain cases, it has taken virtually ages to accomplish their return; for others, the anticipation persists. 祖先被安置在博物馆的展览中、储存设施中，而私人聚会则扰乱了事件的正常进程，并引起了担忧和紧张。在某些情况下，他们几乎花了很长时间才完成回归;对于其他人来说，期待仍然存在。
The widespread looting and trafficking of Indigenous artefacts persist globally, causing considerable distress. Beyond the disruption of archaeological sites, the commercialisation of these stolen items not only hampers their potential restitution but also turns them into commodities with a particular price tag. 全球范围内对土著文物的广泛掠夺和贩运仍然存在，造成了相当大的痛苦。除了破坏考古遗址之外，这些被盗物品的商业化不仅阻碍了它们的潜在归还，而且还使它们成为具有特定价格标签的商品。
Examples encompass both the profane and the sacred. Most perturbingly, this has comprised the trafficking of human remains, a practice with a history spanning centuries. 例子既包括世俗的，也包括神圣的。最令人不安的是，这包括贩运人类遗骸，这种做法已经有数百年的历史。
- Unauthorised study of ancestral remains - 未经授权研究祖先遗骸
Despite the heightened aspiration of Indigenous peoples to collaborate with, and even serve as, scientists to elucidate the life histories of their ancestors, numerous research endeavours continue to fall short in establishing communication and collaboration with descendants. A case in point is the contentious publication of research findings stemming from the analysis of DNA extracted from ancestral remains discovered in Chaco Canyon, New Mexico. Notably, while legal obligations did not necessitate consultation with the contemporary native peoples, the researchers were ethically bound to do so, a fact acknowledged by several members of the original research team in later years. 尽管原住民强烈希望与科学家合作，甚至担任科学家来阐明他们祖先的生活史，但许多研究努力在与后代建立交流和合作方面仍然不足。一个很好的例子是，对从新墨西哥州查科峡谷发现的祖先遗骸中提取的 DNA 进行分析后，研究结果的发表引起了争议。值得注意的是，虽然法律义务并不要求与当代土著人民协商，但研究人员在道德上有义务这样做，这一事实在后来的几年里被原始研究团队的几名成员承认。
- Restrictions on access to or protection of heritage sites and places - 限制进入或保护遗址和地方
of religious importance 具有宗教重要性
Many Indigenous peoples do not distinguish between tangible and intangible heritage, nor between objects or places and the associated stories, information, and relationships. Their identity, history, and connections to the land, ancestral spirits, and other-than-human beings are intertwined within world-views that are often unfamiliar to those outside their communities. 许多原住民不区分物质和非物质遗产，也不区分物体或地点以及相关的故事、信息和关系。他们的身份、历史以及与土地、祖先灵魂和非人类的联系交织在世界观中，而这些世界观往往不为他们社区以外的人所熟悉。
Many Aboriginal people believe that ancestral spirits dreamed the world into existence, shaped it, and then transformed into landscape features where they continue to reside. These beliefs starkly contrast with Western and Eastern ontologies, posing challenges for outsiders to grasp. Consequently, certain heritage sites, such as those where ancestors have become rock formations, may be unrecognised or undervalued due to a lack of traditional archaeological evidence, leading to insufficient conservation efforts. ^(49){ }^{49} 许多原住民认为，祖先的灵魂梦想着世界存在，塑造了世界，然后转化为他们继续居住的景观特征。这些信仰与东西方的本体论形成鲜明对比，给局外人带来了难以理解的挑战。因此，由于缺乏传统的考古证据，某些遗址，例如祖先已成为岩层的遗址，可能未得到认可或被低估，从而导致保护工作不足。 ^(49){ }^{49}
- Judicial decisions - 司法裁决
In addition to the destruction of heritage and sacred places due to resource extraction, religious practices are also at risk from court decisions. For instance, in 2017, the Supreme Court of Canada ruled against the Ktunaxa Nation’s efforts to halt the development of a ski resort in Qat’muk, an area of spiritual significance to them. 除了资源开采对遗产和圣地的破坏外，宗教活动也受到法院判决的风险。例如，2017 年，加拿大最高法院裁定库特尼民族阻止在 Qat'muk 开发滑雪胜地的努力，Qat'muk 对他们来说是一个具有精神意义的地区。
The court erroneously concluded that the spiritual focal point of the Ktunaxa’s worship would remain unaffected, not grasping that the Grizzly Bear Spirit would be driven away. Despite the decision being overturned in 2020, it took the Ktunaxa over 20 years of persistent effort and expenditure to safeguard this location, which is essential to their beliefs. ^(50){ }^{50} 法院错误地得出结论，认为库特尼人崇拜的精神焦点将不受影响，没有意识到灰熊精神将被赶走。尽管该决定在 2020 年被推翻，但库特尼人花了 20 多年的坚持不懈的努力和支出来保护这个地方，这对他们的信仰至关重要。 ^(50){ }^{50}
5 Case Studies 5 案例研究
5.1 Case Study 1 5.1 案例研究 1
Preserving Maunakea Under International Law: A Draft Petition to the Inter-American Commission on Human Rights on Behalf of Kealoha Pisciotta and Hawaii's Kānaka Maoli Community ^(51){ }^{51} 根据国际法保护毛纳凯亚：代表 Kealoha Pisciotta 和夏威夷 Kānaka Maoli 社区 ^(51){ }^{51} 向美洲人权委员会提交的请愿书草案
Background Information 背景信息
Kānaka Maoli, the Native Hawaiian people, historically have found themselves pressured to assimilate and conform to the majority society in the United States. Like many indigenous communities, Kānaka Maoli have struggled to maintain their connection to their culture, native lands, and independence as a sovereign nation. This societal conflict has existed since the illegal overthrow of the independent Kingdom of Hawaii and the annexation of Hawaii by the United States as a territory. Acknowledging this history and pressure is imperative to understanding the dispute over the construction of a thirty-meter telescope on Maunakea-a dormant volcano on Hawaii’s Big Island that is considered sacred to Hawaii’s Kānaka Maoli community. 夏威夷原住民 Kānaka Maoli 在历史上发现自己被迫同化和顺应美国的主流社会。与许多土著社区一样，卡纳卡毛利人一直在努力维持与他们的文化、祖国和作为一个主权国家的独立的联系。自从非法推翻独立的夏威夷王国和美国吞并夏威夷作为领土以来，这种社会冲突就一直存在。承认这段历史和压力对于理解在夏威夷大岛上的莫纳凯亚火山（Maunakea）建造 30 米望远镜的争议至关重要，该火山被认为是夏威夷卡纳卡毛利社区的神圣火山。
Processes 过程
Indigenous peoples have begun to utilise international law to assert 土著人民已经开始利用国际法来主张
their rights to land and natural resources. The ongoing protests on Maunakea by Kānaka Maoli of all ages are significant because they demonstrate how their ancestral ties to their lands are much stronger as an indigenous community than those who have roots in society’s majority population. Thus, the protection of Maunakea is near to the hearts of not only the Kānaka Maoli community, but also to other indigenous populations as well. 他们对土地和自然资源的权利。各个年龄段的 Kānaka Maoli 对 Maunakea 的持续抗议具有重要意义，因为它们表明，作为一个土著社区，他们与土地的祖先联系比那些根植于社会多数人口的人要牢固得多。因此，对 Maunakea 的保护不仅贴近 Kānaka Maoli 社区的心，也贴近其他土著居民的心。
Throughout history, States have typically been the only actors under international law, leaving individual victims of human rights abuses with few potential remedies. This is because they are usually only available pursuant to specific human rights treaties that create tribunals optimized for individual complaints, like the Human Rights Committee created by the International Covenant on Civil and Political Rights. Unfortunately for U.S. citizens, the United States is not subject to the jurisdiction of most of these tribunals. 纵观历史，国家通常是国际法下的唯一行为者，这使得人权侵犯的个体受害者几乎没有潜在的补救措施。这是因为它们通常只能根据特定的人权条约提供，这些条约设立了针对个人投诉优化的法庭，例如根据《公民权利和政治权利国际公约》设立的人权事务委员会。不幸的是，对于美国公民来说，美国不受大多数这些法庭的管辖。
However, the United States is a Member of the Organisation of American States (OAS) and, therefore, is subject to investigation through the Inter-American Commission on Human Rights (IACHR). The IACHR applies the rights contained in the 1948 American Declaration on the Rights and Duties of Man (American Declaration) to all OAS Member States and hears complaints allegedly committed by a Member "after the exhaustion of effective and available local remedies. 但是，美国是美洲国家组织 （OAS） 的成员国，因此需要接受美洲人权委员会 （IACHR） 的调查。美洲国家间人权委员会将 1948 年《美洲人权与义务宣言》（《美洲宣言》）所载的权利应用于美洲国家组织的所有会员国，并听取成员据称“在用尽有效和可用的当地补救措施后”犯下的投诉。
Created in 1959 as one of the principal organs of the OAS, the IACHR is the only international arbiter that has jurisdiction over 美洲国家间人权委员会成立于 1959 年，是美洲国家组织的主要机构之一，是唯一对
complaints by individuals and groups of individuals against the United States. The other principal entity of the Inter-American System on Human Rights is the Inter-American Court of Human Rights, which issues advisory opinions on issues about the interpretation of the Inter-American instruments at the request of an OAS organ or Member State. The IACHR complaint procedure has been a significant tool in helping alter the course of state action or inaction when needed to bring about the implementation of international law. As such, the IACHR’s complaint mechanism will be helpful in compelling the United States to publicly recognise and respond to an ongoing dispute over land use between the Kānaka Maoli people of Hawaii and the TMT International Observatory LLC (TMT), an international corporation. 个人和个人团体对美国的投诉。美洲人权体系的另一个主要实体是美洲人权法院，该法院应美洲国家组织机构或会员国的要求，就美洲文书的解释问题发布咨询意见。美洲人权委员会投诉程序一直是一个重要工具，有助于在必要时改变国家作为或不作为的进程，以实现国际法的实施。因此，美洲国家间人权委员会的投诉机制将有助于迫使美国公开承认并回应夏威夷卡纳卡毛利人与国际公司 TMT 国际观察站有限责任公司 （TMT） 之间正在进行的土地使用争议。
This Note is drafted as a petition to the IACHR and alleges violations of the American Declaration by the United States, on behalf of Kealoha Pisciotta, a Kānaka Maoli activist and leader in the protest movement, and the Kānaka Maoli community in Hawaii and the United States at large. Additionally, this Note will explain why petitioning the IACHR on behalf of activists and the indigenous community of Hawaii is important in maintaining the integrity and values of Kānaka Maoli as a distinct and independent native people. The chart below is a summary of the Note: ^(52){ }^{52} 本照会是作为向美洲人权委员会提交的请愿书起草的，指控美国代表卡纳卡毛利活动家和抗议运动领袖 Kealoha Pisciotta 以及夏威夷和整个美国的卡纳卡毛利社区违反了《美国宣言》。此外，本说明将解释为什么代表活动家和夏威夷土著社区向 IACHR 请愿对于维护 Kānaka Maoli 作为独特和独立的土著人民的完整性和价值观很重要。下图是 Note 的摘要： ^(52){ }^{52}
Table 3 The Main Contents of the IACHR 表 3 美洲国家人权委员会的主要内容
Chapter 章
Main Contents 主要内容
Introduction 介绍
The petition represents the rights of the Maoli community to accuse the American Declaration of the Rights and Duties of Man of failing to protect indigenous rights of religion, culture and property in constructing the Thirty Meter Telescope in Maunakea. 该请愿书代表了毛利社区的权利，可以指责《美国人权和义务宣言》在毛纳基亚建造 30 米望远镜时未能保护土著的宗教、文化和财产权利。
I The Petitioners I 请愿者
Kānaka Maoli and Kealoha Pisciotta Kānaka Maoli 和 Kealoha Pisciotta
II. Factual and Background II. 事实和背景
The volcano Maunakea is sacred to the indigenous people in Hawaii the indigenous people in Hawaii and regarded as the birthplace of life and home to deities, burial sites, and cultural practices. The introduction of the observatory project will jeopardise its sanctity. In 2011 , the Board of Land and Natural Resources approved the project, and two years later upheld the project. In 2015 , Maunakea I and regarded as the birthplace of life and home to deities, burial sites, and cultural practices. The introduction of the observatory project will jeopardise its sanctity. In 2011, the Board of Land and Natural Resources approved the project, and two years later upheld the project. In 2015, Maunakea I 毛纳凯亚火山对夏威夷的土著人民和夏威夷的土著人民来说是神圣的，被视为生命的发源地和神灵、墓地和文化习俗的家园。天文台项目的引入将危及其神圣性。2011 年，土地和自然资源委员会批准了该项目，两年后支持该项目。2015 年，毛纳凯亚一世 （Maunakea I） 被视为生命的发源地和神灵、墓地和文化习俗的家园。天文台项目的引入将危及其神圣性。2011 年，土地和自然资源委员会批准了该项目，并在两年后支持该项目。2015 年，Maunakea I
Chapter Main Contents
Introduction The petition represents the rights of the Maoli community to accuse the American Declaration of the Rights and Duties of Man of failing to protect indigenous rights of religion, culture and property in constructing the Thirty Meter Telescope in Maunakea.
I The Petitioners Kānaka Maoli and Kealoha Pisciotta
II. Factual and Background The volcano Maunakea is sacred to the indigenous people in Hawaii the indigenous people in Hawaii and regarded as the birthplace of life and home to deities, burial sites, and cultural practices. The introduction of the observatory project will jeopardise its sanctity. In 2011 , the Board of Land and Natural Resources approved the project, and two years later upheld the project. In 2015 , Maunakea I and regarded as the birthplace of life and home to deities, burial sites, and cultural practices. The introduction of the observatory project will jeopardise its sanctity. In 2011, the Board of Land and Natural Resources approved the project, and two years later upheld the project. In 2015, Maunakea I| Chapter | Main Contents |
| :--- | :--- |
| Introduction | The petition represents the rights of the Maoli community to accuse the American Declaration of the Rights and Duties of Man of failing to protect indigenous rights of religion, culture and property in constructing the Thirty Meter Telescope in Maunakea. |
| I The Petitioners | Kānaka Maoli and Kealoha Pisciotta |
| II. Factual and Background | The volcano Maunakea is sacred to the indigenous people in Hawaii the indigenous people in Hawaii and regarded as the birthplace of life and home to deities, burial sites, and cultural practices. The introduction of the observatory project will jeopardise its sanctity. In 2011 , the Board of Land and Natural Resources approved the project, and two years later upheld the project. In 2015 , Maunakea I and regarded as the birthplace of life and home to deities, burial sites, and cultural practices. The introduction of the observatory project will jeopardise its sanctity. In 2011, the Board of Land and Natural Resources approved the project, and two years later upheld the project. In 2015, Maunakea I |
vacated the permit due to procedural flaws (lack of contested case hearing). Ultimately, in 2018, the Maunakea II upheld the permit and allowed the project to be constructed. However, the protesters still disagreed and blocked access. 由于程序缺陷（缺乏有争议的案件听证会）而撤销了许可证。最终，在 2018 年，Maunakea II 维持了许可证并允许该项目建设。然而，抗议者仍然不同意并阻止了访问。
III. Jurisdiction III. 管辖
The Inter-American Commission on Human Rights has jurisdiction because the U.S. is a member of the Organisation of American States, and the petition poses a condemnation to the American Declaration, which affects all members of the Organisation of American States. 美洲人权委员会具有管辖权，因为美国是美洲国家组织（Organisation of American States）的成员国，而该请愿书对影响美洲国家组织所有成员国的《美国宣言》（American Declaration）构成谴责。
IV. Admissibility IV. 可受理性
First, according to the regulations of the Inter-American Commission on Human Rights, the petitioners were qualified to become the victims, who have the right to propose oppositions. Second, the court failed to deal with the core 首先，根据美洲人权委员会的规定，请愿者有资格成为受害者，他们有权提出反对意见。其次，法院未能处理核心
vacated the permit due to procedural flaws (lack of contested case hearing). Ultimately, in 2018, the Maunakea II upheld the permit and allowed the project to be constructed. However, the protesters still disagreed and blocked access.
III. Jurisdiction The Inter-American Commission on Human Rights has jurisdiction because the U.S. is a member of the Organisation of American States, and the petition poses a condemnation to the American Declaration, which affects all members of the Organisation of American States.
IV. Admissibility First, according to the regulations of the Inter-American Commission on Human Rights, the petitioners were qualified to become the victims, who have the right to propose oppositions. Second, the court failed to deal with the core| | vacated the permit due to procedural flaws (lack of contested case hearing). Ultimately, in 2018, the Maunakea II upheld the permit and allowed the project to be constructed. However, the protesters still disagreed and blocked access. |
| :--- | :--- |
| III. Jurisdiction | The Inter-American Commission on Human Rights has jurisdiction because the U.S. is a member of the Organisation of American States, and the petition poses a condemnation to the American Declaration, which affects all members of the Organisation of American States. |
| IV. Admissibility | First, according to the regulations of the Inter-American Commission on Human Rights, the petitioners were qualified to become the victims, who have the right to propose oppositions. Second, the court failed to deal with the core |
requirements of humanitarian law, which makes the domestic compensations invalid. Third, the project was regarded as an illegal proposal at the time. Fourth, there was no similar international condemnation on the floor. 人道主义法的要求，这使得国内赔偿无效。第三，该项目在当时被视为非法提案。第四，国际社会没有类似的谴责。
V. Legal Argument V. 法律论证
First, America failed to abide by religious freedom, the project of which interfered with access to worship and entrance to this sacred place. Second, America violated indigenous groups' cultural rights. The Maunakea was one of the composers of Hawaii. Third, America violated their property rights. The development of the project was against the rights of their ancestors. 首先，美国未能遵守宗教自由，其项目干扰了礼拜和进入这个圣地的机会。其次，美国侵犯了原住民群体的文化权利。毛纳凯亚人是夏威夷的作曲家之一。第三，美国侵犯了他们的财产权。该项目的开发侵犯了他们祖先的权利。
Conclusion and Request for Relief 结论和救济请求
This petition requests the Inter-American Commission on Human Rights to investigate the illegal behaviour of this project, announced America's responsibility 本请愿书要求美洲人权委员会调查该项目的非法行为，宣布美国的责任
requirements of humanitarian law, which makes the domestic compensations invalid. Third, the project was regarded as an illegal proposal at the time. Fourth, there was no similar international condemnation on the floor.
V. Legal Argument First, America failed to abide by religious freedom, the project of which interfered with access to worship and entrance to this sacred place. Second, America violated indigenous groups' cultural rights. The Maunakea was one of the composers of Hawaii. Third, America violated their property rights. The development of the project was against the rights of their ancestors.
Conclusion and Request for Relief This petition requests the Inter-American Commission on Human Rights to investigate the illegal behaviour of this project, announced America's responsibility| | requirements of humanitarian law, which makes the domestic compensations invalid. Third, the project was regarded as an illegal proposal at the time. Fourth, there was no similar international condemnation on the floor. |
| :--- | :--- |
| V. Legal Argument | First, America failed to abide by religious freedom, the project of which interfered with access to worship and entrance to this sacred place. Second, America violated indigenous groups' cultural rights. The Maunakea was one of the composers of Hawaii. Third, America violated their property rights. The development of the project was against the rights of their ancestors. |
| Conclusion and Request for Relief | This petition requests the Inter-American Commission on Human Rights to investigate the illegal behaviour of this project, announced America's responsibility |
in violation of Hawaii's religious freedom, cultural and property rights and cease this project and propose the implementation measures to protect the indigenous rights. 侵犯夏威夷的宗教自由、文化和财产权，并停止该项目并提出保护原住民权利的实施措施。
in violation of Hawaii's religious freedom, cultural and property rights and cease this project and propose the implementation measures to protect the indigenous rights.| | in violation of Hawaii's religious freedom, cultural and property rights and cease this project and propose the implementation measures to protect the indigenous rights. |
| :--- | :--- |
5.2 Case Study 2 5.2 案例研究 2
Kalash: Animists of the Hindu Kush 卡拉什：兴都库什的万物有灵论者
The Kalasha population is a recognised and protected linguistic and religious minority in Islāmī Jumhūriyah Pākistān, or the Islamic Republic of Pakistan. Once it was a part of Kafiristan, “the Land of Pagans”, and the southern part is now called Nuristan, “the Land of Light”, after the region was forcibly converted to Islam. Nuristan is now a province of Afghanistan. Kalashas are now living in the Himalayas in northern Pakistan, where they have been for a long time. They try to hold on to their polytheistic traditions. Their special identity is not only shown in religion, but also in, among other things, the colourful clothes of the women, the treatment of their body and their unique language, which is Indo-Iranian but incomprehensible to everyone else. 卡拉沙人是巴基斯坦伊斯兰共和国 （Islāmī Jumhūriyah Pākistān） 中公认和受保护的语言和宗教少数群体。它曾经是 Kafiristan（“异教徒之地”）的一部分，而南部在该地区被强制皈依伊斯兰教后，现在被称为 Nuristan（努里斯坦），即“光明之地”。努里斯坦现在是阿富汗的一个省。Kalashas 现在生活在巴基斯坦北部的喜马拉雅山，他们已经在那里生活了很长时间。他们试图坚持他们的多神教传统。她们的特殊身份不仅体现在宗教上，还体现在妇女的五颜六色的衣服上，她们的身体护理和她们独特的语言，这种语言是印度-伊朗语的，但其他人无法理解。
However, more and more Kalashas, especially women, shift to Islam. There are approximately. 3.000 Kalasha, and they live in three valleys in 然而，越来越多的 Kalashas，尤其是女性，转向伊斯兰教。大约有。3.000 卡拉沙，他们生活在三个山谷中
the Himalayas in Pakistan, close to the Afghan border. ^(53){ }^{53} 巴基斯坦的喜马拉雅山，靠近阿富汗边境。 ^(53){ }^{53}
Figure 2 Chitral in North Pakistan, home of the Kalasha minority 图 2 巴基斯坦北部的 Chitral 是 Kalasha 少数民族的家园
Figure 3 Location of Kalash Valley 图 3 卡拉什谷的位置
Historically, geographical isolation acted as a natural shield for Kalasha cultural integrity, keeping them away from effective governance for centuries. However, the construction of passable roads into their valleys since the mid-1970s has gradually diminished this seclusion. Enhanced accessibility has opened avenues for tourism and external interaction, yet it has also exposed the Kalasha to intensified outside influences and unprecedented pressures. The very element that once safeguarded their uniqueness now potentially serves as a conduit for forces that could dilute their cultural identity. Furthermore, the tension between their cherished origin myths (like the connection to Alexander) and external scientific interpretations of their history constitutes a common challenge for indigenous peoples, where community narratives vital to identity are often confronted with academic frameworks. ^(54){ }^{54} 从历史上看，地理隔离是卡拉沙文化完整性的天然盾牌，使他们几个世纪以来一直远离有效的治理。然而，自 1970 年代中期以来，通往山谷的通行道路的建设逐渐减少了这种隐居。增强的可达性为旅游和外部互动开辟了途径，但也使卡拉沙人面临日益加剧的外部影响和前所未有的压力。曾经维护他们独特性的元素现在可能成为可能稀释他们文化身份的力量的渠道。此外，他们珍视的起源神话（如与亚历山大的联系）与外部对其历史的科学解释之间的紧张关系构成了土著人民的共同挑战，在那里，对身份至关重要的社区叙事经常面临学术框架。 ^(54){ }^{54}
The Kalasha’s unique cultural practices are the most important part of their identity. Their polytheistic, animistic faith with ancient Indo-Iranian cultural elements and profound ancestor worship distinguishes them significantly from the dominant sector of Pakistani society. Major deities, such as Dezao (the creator god), are venerated, often through goat sacrifices at dedicated shrines. Kalasha-mun, their Indo-Aryan language, is crucial for transmitting extensive oral traditions, including legends and epics; these oral narratives are increasingly vulnerable in the digital age. Social customs are also distinctive: the “bashaleni,” a communal house for menstruating women and for childbirth, is a significant institution. Compared to many neighbouring Kalasha 独特的文化习俗是他们身份中最重要的部分。他们的多神论、万物有灵论信仰与古老的印度-伊朗文化元素和深厚的祖先崇拜使他们与巴基斯坦社会的主流区分开来。主要神灵，如 Dezao（创世神），通常通过在专用神社献祭山羊而受到崇拜。Kalasha-mun 是他们的印度-雅利安语，对于传播广泛的口头传统（包括传说和史诗）至关重要;这些口头叙事在数字时代越来越脆弱。社会习俗也很独特：“bashaleni”，一个供经期妇女和分娩的公共房屋，是一个重要的机构。与许多邻近的
cultures, Kalasha society allows for more open public interaction between genders. Traditional attire is a powerful marker of identity, especially the women’s long, black embroidered robes (“shu”) and elaborate cowrie-shell headdresses (“shushut”). Men have largely adopted the regional shalwar kameez, though traditional headwear is also worn. Vibrant festivals like Chilam Joshi (spring), Uchal (harvest), and Choimus (winter solstice) are central to Kalasha life, filled with music, dance, and communal feasting, all deeply intertwined with agricultural cycles. Their funerary practices are also unique, viewing death not as an end but as a reunion with ancestors, historically marked by celebratory funerals. 文化中，Kalasha 社会允许性别之间更开放的公共互动。传统服饰是身份的有力标志，尤其是女性的黑色刺绣长袍 （“shu”） 和精致的贝壳头饰 （“shushut”）。男性主要采用当地的 shalwar kameez，尽管也佩戴传统的头饰。Chilam Joshi（春天）、Uhal（丰收）和 Choimus（冬至）等充满活力的节日是 Kalasha 生活的核心，充满了音乐、舞蹈和公共盛宴，所有这些都与农业周期深深交织在一起。他们的葬礼习俗也很独特，不认为死亡是结束，而是与祖先的团聚，历史上以庆祝葬礼为标志。
Figure 4 A Kalash woman wearing a shushut 图 4 身穿 shushut 的卡拉什妇女
Like many other indigenous peoples, the Kalasha also maintain sophisticated traditional ecological knowledge. The “Suri Jagek” system, an astronomical and meteorological practice based on observing celestial bodies about local topography, is used for weather prediction, timing agricultural activities, and forms the basis of their calendar. Another vital tradition is the “Dane” system, a customary method of natural resource management that designates specific areas for protection to allow natural regeneration. Central to many Kalasha rituals is a worldview based on concepts of purity and impurity, which govern social interactions and access to sacred spaces. These tenets increasingly clash with external societal norms, especially among the younger generation, potentially leading to an erosion of these core cultural-religious ideas. ^(55){ }^{55} The decline of traditional ecological knowledge, whether from the impact of modern technology or environmental changes, signifies a weakening of their spiritual connection to the environment. 与许多其他土著人民一样，卡拉沙人也保持着复杂的传统生态知识。“Suri Jagek”系统是一种基于观察天体当地地形的天文和气象实践，用于天气预报、为农业活动计时，并构成其日历的基础。另一个重要的传统是“Dane”系统，这是一种自然资源管理的习惯方法，它指定了特定的保护区域，以实现自然再生。许多卡拉沙仪式的核心是基于纯洁和不纯洁概念的世界观，这些概念支配着社交互动和进入神圣空间的机会。这些信条越来越多地与外部社会规范发生冲突，尤其是在年轻一代中，这可能导致这些核心文化宗教观念的侵蚀。 ^(55){ }^{55} 传统生态知识的衰落，无论是由于现代技术的影响还是环境变化的影响，都意味着它们与环境的精神联系的减弱。
Figure 5 A Kalash religious ritual 图 5 卡拉什宗教仪式
As a small, distinct community with about 3000 members, the Kalasha confront a series of severe challenges that threaten their cultural identity, even the very existence of their community. 作为一个拥有约 3000 名成员的独特小型社区，Kalasha 面临着一系列严峻的挑战，这些挑战威胁着他们的文化认同，甚至威胁到他们社区的生存。
Religious persecution is a persistent pressure, with external attempts to convert them to Islam, and their traditions sometimes being publicly denounced. Converts, known as “sheikhs,” may no longer live among practising Kalasha, further fracturing the community. Socio-economic marginalisation exacerbates their vulnerability, including employment discrimination and encroachment on ancestral lands, the latter often forcing them to mortgage land to meet basic needs. Poverty and inadequate access to healthcare and education compound these difficulties. In the past decade, about 100 members of the Kalash community have converted to Islam, while more, afraid of hatred and discrimination, choose to hide their identity on public occasions. ^(56){ }^{56} 宗教迫害是一种持续的压力，外部试图让他们皈依伊斯兰教，他们的传统有时会受到公开谴责。被称为“酋长”的皈依者可能不再生活在修炼卡拉沙的人中间，这进一步分裂了社区。社会经济边缘化加剧了他们的脆弱性，包括就业歧视和对祖传土地的侵占，后者往往迫使他们抵押土地以满足基本需求。贫困以及获得医疗保健和教育的机会不足加剧了这些困难。在过去十年中，卡拉什社区约有 100 名成员皈依了伊斯兰教，而更多的人由于害怕仇恨和歧视，选择在公共场合隐藏自己的身份。 ^(56){ }^{56}
Modernisation and globalisation present a complex dilemma: tourism offers potential economic benefits but also carries risks of cultural commodification and the erosion of authentic practices. Formal education systems have historically often overlooked the Kalasha language and culture, while digital technologies can supplant traditional knowledge systems. Exposure to external lifestyles may also distance youth from their traditions. Environmental degradation, including the impacts of climate change such as floods and deforestation, threatens their agricultural systems and practices, like Suri Jagek. Unstable 现代化和全球化带来了一个复杂的困境：旅游业提供了潜在的经济利益，但也带来了文化商品化和侵蚀真实做法的风险。正规教育系统历来经常忽视卡拉沙语和文化，而数字技术可以取代传统知识系统。接触外部生活方式也可能使年轻人远离他们的传统。环境退化，包括洪水和森林砍伐等气候变化的影响，威胁着他们的农业系统和做法，就像 Suri Jagek 一样。稳定
government support and security threats (including past militant activities) also persist. These pressures are interconnected, creating a reinforcing cycle of decline. 政府的支持和安全威胁（包括过去的激进活动）也持续存在。这些压力相互关联，形成了一个强化的衰退循环。
Despite formidable challenges, active measures are being taken, both from within the Kalasha community and with external support, to safeguard their unique culture. 尽管面临艰巨挑战，但 Kalasha 社区内部和外部支持正在采取积极措施，以保护他们独特的文化。
The Kalasha themselves exhibit a strong sense of identity and a fervent desire to defend their culture. Prominent individuals like Sayed Gul Kalash (the first Kalasha archaeologist) are actively working to preserve their heritage. The community has begun to utilise indigenous media, employing platforms like YouTube and digital news channels to transmit traditional knowledge to younger generations. Various community groups also organise to guide young people in learning and practising their cultural traditions. Kalasha 本身表现出强烈的认同感和捍卫他们文化的热切愿望。像 Sayed Gul Kalash（第一位 Kalasha 考古学家）这样的杰出人物正在积极努力保护他们的遗产。该社区已经开始利用土著媒体，利用 YouTube 等平台和数字新闻频道向年轻一代传播传统知识。各种社区团体也组织起来，指导年轻人学习和实践他们的文化传统。
The Pakistani government and national-level organisations have also implemented measures. A 1974 Executive Order aimed to reclaim Kalasha lands, prohibit forced conversions, and establish Kalasha schools. In recent years, Kalasha culture has been incorporated into Pakistan’s national curriculum, with plans to promote Kalasha language learning in local primary schools. In 2017, Wazir Zada became the first Kalasha representative in the Khyber Pakhtunkhwa provincial assembly, marking progress in their political representation. 巴基斯坦政府和国家级组织也实施了措施。1974 年的一项行政命令旨在收回 Kalasha 土地，禁止强制皈依，并建立 Kalasha 学校。近年来，卡拉沙文化已被纳入巴基斯坦的国家课程，并计划在当地小学推广卡拉沙语学习。2017 年，瓦齐尔·扎达 （Wazir Zada） 成为开伯尔-普赫图赫瓦省议会的第一位卡拉沙代表，标志着他们在政治代表方面的进步。
Figure 6 Wazir Zada, the first Kalasha representative in the provincial assembly 图 6 瓦齐尔·扎达 （Wazir Zada），省议会的第一位 Kalasha 代表
However, currently, Pakistan lacks a specific national policy for indigenous peoples, as the term is not formally recognised in its legal framework; such groups are often categorised as tribal populations or minorities. While Pakistan ratified ILO Convention 107, which advocates for indigenous people’s integration into the mainstream society and supports UNDRIP, it hasn’t adopted the more comprehensive ILO Convention 169. Consequently, protections for communities like the Kalash often depend on general minority rights and advocacy, leading to persistent challenges in areas like land rights and cultural preservation. ^(57){ }^{57} 然而，目前，巴基斯坦缺乏针对土著人民的具体国家政策，因为该术语在其法律框架中没有得到正式承认;这些群体通常被归类为部落人口或少数民族。虽然巴基斯坦批准了国际劳工组织第 107 号公约，该公约倡导土著人民融入主流社会并支持《联合国土著人民权利宣言》，但它尚未通过更全面的国际劳工组织第 169 号公约。因此，对像卡拉什这样的社区的保护往往取决于一般的少数群体权利和倡导，这导致土地权和文化保护等领域面临持续的挑战。 ^(57){ }^{57}
The involvement of international organisations, particularly UNESCO, has been significant. In 2018, “Suri Jagek” was inscribed on UNESCO’s List of Intangible Cultural Heritage in Need of Urgent Safeguarding, drawing global attention and galvanising protection efforts. ^(58){ }^{58} A comprehensive safeguarding plan, overseen by Pakistan’s National Institute of Folk and Traditional Heritage (Lok Virsa) and civil society organisations, subsequently commenced. This plan combines training with the use of indigenous media and has reportedly effectively increased the number of practitioners and public awareness. ^(59){ }^{59} Although other international bodies like the UNDP and OHCHR have also shown concern for the Kalasha’s situation, UNESCO’s focus on specific intangible cultural heritage elements has played a crucial role. ^(60){ }^{60} However, the broader socio-economic and political challenges necessitate a more comprehensive, multi-agency international response to address the root causes of their vulnerability. ^(61){ }^{61} 国际组织，特别是教科文组织的参与意义重大。2018 年，“Suri Jagek”被列入联合国教科文组织急需保护的非物质文化遗产名录，引起了全球的关注并激发了保护工作。 ^(58){ }^{58} 随后，由巴基斯坦国家民俗和传统遗产研究所 （Lok Virsa） 和民间社会组织监督的全面保护计划开始实施。该计划将培训与土著媒体的使用相结合，据报道有效地增加了从业者的数量和公众意识。 ^(59){ }^{59} 尽管联合国开发计划署和人权高专办等其他国际机构也对卡拉沙的状况表示关注，但联合国教科文组织对特定非物质文化遗产元素的关注发挥了至关重要的作用。 ^(60){ }^{60} 然而，更广泛的社会经济和政治挑战需要采取更全面、多机构的国际应对措施来解决其脆弱性的根本原因。 ^(61){ }^{61}
The Kalasha stand out for their extraordinary cultural resilience. As a non-Muslim indigenous group maintaining ancient traditions in a predominantly Islamic country, their existence is exceptional. Nevertheless, they are at a critical juncture. Their cultural survival Kalasha 以其非凡的文化韧性而著称。作为一个非穆斯林土著群体，在一个以伊斯兰为主的国家保持着古老的传统，他们的存在是特殊的。然而，他们正处于一个关键时刻。他们的文化生存
depends on their unwavering efforts, sustained and stable support at the national level (including full recognition of their rights), and continued, sensitive international attention. A core challenge is how to skillfully integrate into modern society, embracing its benefits while resisting cultural erosion. Sustainable, community-benefiting tourism must be managed with caution. While their uniqueness is a source of pride, it can paradoxically lead to “exoticization,” thereby overshadowing their contemporary struggles for fundamental rights and socio-economic support. Effective preservation requires multifaceted strategies. Ultimately, the long-term success of Kalasha cultural preservation may largely depend on their ability to adapt their identity in the face of inevitable changes, rather than attempting to freeze their culture in a static historical moment. This involves selectively integrating modern tools and ideas while retaining core values, allowing their culture to evolve dynamically from within. 取决于他们坚定不移的努力、在国家层面的持续和稳定的支持（包括充分承认他们的权利）以及持续敏感的国际关注。一个核心挑战是如何巧妙地融入现代社会，在抵制文化侵蚀的同时拥抱它的好处。必须谨慎管理可持续的、有益于社区的旅游业。虽然他们的独特性是自豪的源泉，但它可能自相矛盾地导致“异国情调”，从而掩盖他们当代争取基本权利和社会经济支持的斗争。有效的保存需要多方面的策略。归根结底，Kalasha 文化保护的长期成功可能在很大程度上取决于他们在面对不可避免的变化时调整自己身份的能力，而不是试图将他们的文化冻结在一个静态的历史时刻。这包括有选择地整合现代工具和想法，同时保留核心价值观，让他们的文化从内部动态发展。
6 Current Debates and Policy Initiatives 6 当前的辩论和政策倡议
When talking about major contemporary debates, we have to mention the indigenous peoples’ Land Rights as a Climate Strategy in defending their rights. Indigenous-managed lands are critical to climate solutions because they store an estimated 300 million tonnes of carbon and support 80%80 \% of global biodiversity. Restoring indigenous land rights has been proved to have major environmental advantages, including lowering deforestation rates in Brazil and Colombia. However, identifying indigenous territory as “carbon sinks” frequently attracts extractive industries and militarised conservation efforts, exacerbating conflict. This has resulted in bloodshed, with 177 environmentalists killed in 2022 while protesting such encroachments, 34%34 \% of them were indigenous people. Land recognition can empower indigenous people while also exposing them to state-backed commercial interests and violence. 在谈论当代的重大辩论时，我们不得不提到土著人民的土地权作为捍卫他们权利的气候战略。原住民管理的土地对气候解决方案至关重要，因为它们储存了大约 3 亿吨碳并支持 80%80 \% 全球生物多样性。事实证明，恢复土著土地权利具有重大的环境优势，包括降低巴西和哥伦比亚的森林砍伐率。然而，将土著领土认定为“碳汇”往往会吸引采掘业和军事化的保护工作，从而加剧冲突。这导致了流血事件，2022 年有 177 名环保主义者在抗议此类侵占时被杀害， 34%34 \% 其中是土著人民。土地承认可以赋予土著人民权力，同时也使他们面临国家支持的商业利益和暴力。
Figure 7 Report released by Global Witness ^(62){ }^{62} 图 7 全球见证 ^(62){ }^{62} 发布的报告
Despite the enormous risks, Indigenous people and other activists across the Americas continue to mobilize to protect the environment. They carry much of the burden for preserving the environment, protecting and caring for 22%22 \% of the Earth’s land surface. 尽管存在巨大风险，美洲各地的原住民和其他活动家仍继续动员起来保护环境。他们承担着维护环境、保护和照顾 22%22 \% 地球陆地表面的大部分责任。
Another well-known issue is how to balance economic development and cultural preservation. There is an ongoing debate in society over which of the two should take precedence. A prominent socio-bioeconomy models, such as Conexsus in Brazil and Koalisi Ekonomi Membumi in Indonesia, aim to promote sustainable livelihoods through Indigenous-led enterprises ^(63){ }^{63}. While these initiatives offer pathways to economic self-sufficiency, they come with trade-offs. Commercialising traditional knowledge-through tourism or bioprospecting, for instance-risks commodifying Indigenous cultures. For example, while Maasai healthcare traditions are marketed (Maasai traditional healthcare practices, which frequently revolve around the use of medicinal herbs and beliefs in spiritual healing, are not typically marketed in a mainstream manner. However, they can be promoted and shared within the Maasai community via a variety of informal techniques and cultural customs), Maasai women continue to face maternal mortality rates double that of non-Indigenous Kenyans. This highlights a grey area where economic self-sufficiency can inadvertently erode cultural integrity unless it is carefully directed and controlled by the communities themselves. 另一个众所周知的问题是如何平衡经济发展和文化保护。社会上一直存在着关于两者中哪一个应该优先的争论。一个著名的社会生物经济模式，如巴西的 Conexsus 和印度尼西亚的 Koalisi Ekonomi Membumi，旨在通过土著主导的企业 ^(63){ }^{63} 促进可持续的生计。虽然这些举措提供了实现经济自给自足的途径，但它们也伴随着权衡取舍。例如，通过旅游或生物勘探将传统知识商业化，可能会使土著文化商品化。例如，虽然马赛医疗保健传统被推销（马赛传统医疗保健实践通常围绕草药的使用和精神治疗的信仰展开，但通常不会以主流方式进行营销。然而，它们可以通过各种非正式的技术和文化习俗在马赛社区内推广和分享），马赛妇女继续面临孕产妇死亡率是非土著肯尼亚人的两倍。这凸显了一个灰色地带，即经济自给自足可能会无意中侵蚀文化完整性，除非社区本身对其进行谨慎的指导和控制。
The original intention of strengthening environmental protection and reducing the impact of global warming on the ecology is commendable. However, the term “Green Colonialism” (Some define it as climate colonialism, the exploitation of resources and power by Global North countries when dealing with climate change and environmental policies ^(64){ }^{64} ) has emerged, accusing many non-profit organisations of not working with Indigenous Peoples or benefiting from their centuries-old scientific knowledge of nature and conservation, which in turn reinforces colonial power over Indigenous Peoples in the process of conserving the environment. Indigenous communities receive scant financial, political and security support. Between 2011 and 2020, less than 1%1 \% of international climate aid went to Indigenous land tenure and forest management, according to a study by the Rainforest Foundation Norway ^(65){ }^{65}. Indigenous peoples’ contributions are also often overlooked or exploited in environmental projects. A lot of conservation efforts use the “fortress conservation” model, which uproots Indigenous communities in order to establish national parks, as is the case in Tanzania, Nepal, and Cambodia. Furthermore, Indigenous lands are frequently fraudulently appropriated by carbon credit schemes without fair benefit sharing. With Global North organisations controlling a large amount of conservation funds and marginalising Indigenous knowledge, this dynamic perpetuates colonial power structures. Because of this, climate finance frequently 加强环境保护，减少全球变暖对生态影响的初衷值得称道。然而，“绿色殖民主义”一词（有些人将其定义为气候殖民主义，即全球北方国家在处理气候变化和环境政策 ^(64){ }^{64} 时对资源和权力的剥削）已经出现，指责许多非营利组织不与土著人民合作，或从他们数百年来关于自然和保护的科学知识中受益，这反过来又在保护过程中加强了对土著人民的殖民权力。环境。原住民社区得到的财政、政治和安全支持很少。根据挪威雨林基金会的一项研究，2011 年至 2020 年期间，用于土著土地权属和森林管理的国际气候援助少于 1%1 \%^(65){ }^{65} 2011 年。土著人民的贡献在环境项目中也经常被忽视或利用。许多保护工作都使用“堡垒保护”模式，即连根拔起土著社区以建立国家公园，坦桑尼亚、尼泊尔和柬埔寨就是这种情况。此外，原住民土地经常被碳信用计划欺诈性侵占，而没有公平的利益分享。随着 Global North 组织控制着大量的保护基金并将土著知识边缘化，这种动态使殖民权力结构永久化。正因为如此，气候融资经常
reinforces inequality, resulting in a grey area where conservation initiatives may have negative effects on the very communities they are meant to safeguard. However, on the flip side, protected areas have expanded globally as a result of funding for conservation from the Global North, which appears to be a good thing, some claim. 加剧了不平等，导致了一个灰色地带，保护举措可能会对它们本应保护的社区产生负面影响。然而，另一方面，一些人声称，由于北半球为保护提供资金，保护区在全球范围内扩大，这似乎是一件好事。
Traditional ecological knowledge has been amplified by digital platforms such as Indigenous Insights - Stewarding the Earth, which encourage its incorporation into international environmental strategies. Empowering Indigenous communities with AI for biodiversity became a hot topic at COP16 in 2024^(66)2024^{66}. The summit, which is sponsored by the Barcelona-based non-governmental organisation PlanetAI Nature Space, provides a unique chance to investigate how data collection and advanced technology can be used to confirm carbon capture in large-scale conservation projects. By drawing on both the promise of artificial intelligence and the guidance of ancient practices from the Indigenous peoples who inhabit Guainía, GreenLife Conservation and PlanetAI Nature Space aim to empower remote communities to harness AI tools to protect their lands and endangered ecosystems. 传统生态知识通过数字平台（如 Indigenous Insights - Stewarding the Earth）得到放大，这些平台鼓励将其纳入国际环境战略。用人工智能赋予原住民社区生物多样性权力成为 COP16 的 2024^(66)2024^{66} 热门话题。该峰会由总部位于巴塞罗那的非政府组织 PlanetAI Nature Space 赞助，提供了一个独特的机会来研究如何使用数据收集和先进技术来确认大规模保护项目中的碳捕获。通过借鉴人工智能的承诺和居住在瓜伊尼亚的土著人民的古老做法的指导，GreenLife Conservation 和 PlanetAI Nature Space 旨在使偏远社区能够利用人工智能工具来保护他们的土地和濒危生态系统。
Nonetheless, the digital divide continues to be a major obstacle, preventing 60%60 \% of Indigenous students from accessing online learning and escalating inequalities in advocacy, healthcare, and education. Furthermore, although digitising Indigenous knowledge can aid in its 尽管如此，数字鸿沟仍然是一个主要障碍，阻止 60%60 \% 原住民学生获得在线学习，并加剧了宣传、医疗保健和教育方面的不平等。此外，尽管数字化土著知识可以帮助其
preservation, it also raises the possibility of exploitation by businesses looking to capitalise on customs. This creates a grey area where the advantages of digital inclusion must be balanced with the risk of abuse and the requirement for strong protections to preserve Indigenous intellectual property. 保护，它还增加了希望利用海关的企业进行剥削的可能性。这创造了一个灰色地带，必须平衡数字包容性的优势与滥用风险以及保护土著知识产权的有力保护要求。
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^(7){ }^{7} Brooklawn Library. (n.d.). Native American law: United Nations Declaration on the Rights of Indigenous Peoples. Retrieved JuIndigenous Corporate Training Inc. (2023, August 29). Why is it important to protect & revitalize Indigenous languages? ^(7){ }^{7} 布鲁克劳恩图书馆。（日期不详）。美洲原住民法律：联合国土著人民权利宣言。检索 JuIndigenous Corporate Training Inc.（2023 年 8 月 29 日）。为什么保护和振兴土著语言很重要？
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41 The National Collaborating Centre for Aboriginal Health (NCCAH). (2013) Mental Health of Indigenous People: Summary of Evidence. Available at: 41 国家原住民健康合作中心 （NCCAH）。（2013） 土著人民的心理健康：证据摘要。可在以下网址获得：
^(50){ }^{50} George Nicholas. (2022). Protecting Indigenous heritage objects, places, and values: challenges, responses, and responsibilities, International Journal of Heritage Studies, 28:3,400-422, DOI: 10.1080/13527258.2021.2009539 ^(50){ }^{50} 乔治·尼古拉斯。（2022）. 保护土著遗产物品、地点和价值：挑战、应对和责任，国际遗产研究杂志，28：3,400-422，DOI：10.1080/13527258.2021.2009539
^(51){ }^{51} Lillian K. Glenister. (2020). Preserving Maunakea Under International Law: A Draft Petition to the Inter-American Commission on Human Rights on Behalf of Kealoha Pisciotta and Hawai’i’s Kānaka Maoli Community. California Western Law Review. (04). 403-417 (Accessed: 30 May 2025) ^(51){ }^{51} 莉莲 K. 格伦尼斯特。（2020）. 根据国际法保护毛纳凯亚：代表 Kealoha Pisciotta 和夏威夷的 Kānaka Maoli 社区向美洲人权委员会提交的请愿书草案。加利福尼亚西部法律评论。（04）. 403-417（访问时间：2025 年 5 月 30 日）
52 The chart below is made by the author himself. 52 下图由作者本人制作。
Lillian K. Glenister. (2020). Preserving Maunakea Under International Law: A Draft Petition to the Inter-American Commission on Human Rights on Behalf of Kealoha Pisciotta and Hawai’i’s Kānaka Maoli Community. California Western Law Review. (04). 403-417 (Accessed: 30 May 2025) 莉莲 K. 格伦尼斯特。（2020）. 根据国际法保护毛纳凯亚：代表 Kealoha Pisciotta 和夏威夷的 Kānaka Maoli 社区向美洲人权委员会提交的请愿书草案。加利福尼亚西部法律评论。（04）. 403-417（访问时间：2025 年 5 月 30 日）
^(62){ }^{62} Almost 2,000 land and environmental defenders killed between 2012 and 2022 for protecting the planet. (2022). Global Witness. ^(62){ }^{62} 2012 年至 2022 年期间，近 2,000 名土地和环境捍卫者为保护地球而丧生。（2022）. 全球见证。
