{"id":4138,"date":"2024-12-18T08:57:15","date_gmt":"2024-12-18T07:57:15","guid":{"rendered":"https:\/\/nomopolis.org\/?page_id=4138"},"modified":"2025-12-01T08:52:23","modified_gmt":"2025-12-01T07:52:23","slug":"nomopolis-3-peuples-autochtones-et-mobilite","status":"publish","type":"page","link":"https:\/\/nomopolis.org\/en\/nomopolis-3-peuples-autochtones-et-mobilite\/","title":{"rendered":"Current issue"},"content":{"rendered":"
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Current issue<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Nomopolis 3<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\u00a0<\/p>

Indigenous Peoples and Mobility<\/span>\u00a0<\/strong><\/h4>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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December 2025\n<\/h4>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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Edited by Florian Aumond, Pablo Barnier-Khawam et Erwan Sommerer<\/strong><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Table of contents\n
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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tPresentation<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Florian Aumond et Pablo Barnier-Khawam


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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tMobile Indigenous Peoples and the Quest for Human Rights<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Dawn Chatty<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Mobile indigenous peoples (e.g. pastoralists, swidden farmers, and hunter-gatherers) have sustainably managed the lands they lived on for centuries. However, throughout the modern era and especially in recent decades, many have been displaced, dispossessed, and expelled from their traditional territories, forced to settle, and prevented from practising the forms of mobility upon which their livelihoods and social systems are based. These restrictions have left many destitute and have disrupted the cultural foundations of mobile indigenous identities. While the explicit aims of settling mobile peoples are no longer stated in the rhetoric of conservation and development, practical steps toward land restitution and mobility rights have not been forthcoming. Policy has not kept pace with advances in thinking about the relationship between mobile peoples, the state, and territory. Nor do states and international actors often live up to public declarations of concern for the human rights of mobile peoples. This article\u00a0 explicitly articulates the policy documentation in the Dana Declaration and the Dana + 20 manifesto\u00a0 which sets out to define and defend the rights of Mobile Indigenous Peoples. Yet even as rights holders, mobile\u00a0 indigenous\u00a0 peoples continue to be marginalised in policy and in practice. The problem for Mobile Indigenous Peoples is not that their rights are not beginning to be recognized by international human rights law but that these rights are not adequately upheld by national policies and laws and are often not respected by conservation agencies and corporate investors.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tLes peuples autochtones mobiles et la qu\u00eate pour les droits humains<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Dawn Chatty<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Les peuples autochtones mobiles (par exemple, les \u00e9leveurs, les agriculteurs pratiquant la culture sur br\u00fblis et les chasseurs-cueilleurs) ont g\u00e9r\u00e9 de mani\u00e8re durable les terres sur lesquelles ils vivaient depuis des si\u00e8cles. Cependant, tout au long de l\u2019\u00e8re moderne, et en particulier au cours des derni\u00e8res d\u00e9cennies, beaucoup ont \u00e9t\u00e9 d\u00e9plac\u00e9s, d\u00e9poss\u00e9d\u00e9s et expuls\u00e9s de leurs territoires traditionnels, contraints de s\u2019installer et emp\u00each\u00e9s de pratiquer les formes de mobilit\u00e9 sur lesquelles reposent leurs moyens de subsistance et leurs syst\u00e8mes sociaux. Ces restrictions ont laiss\u00e9 beaucoup d\u2019entre eux dans le d\u00e9nuement et ont perturb\u00e9 les fondements culturels des identit\u00e9s autochtones mobiles. Si les objectifs explicites de s\u00e9dentarisation des peuples mobiles ne sont plus \u00e9nonc\u00e9s dans le discours sur la conservation et le d\u00e9veloppement, aucune mesure concr\u00e8te n\u2019a \u00e9t\u00e9 prise en faveur de la restitution des terres et des droits \u00e0 la mobilit\u00e9. Les politiques n\u2019ont pas suivi les progr\u00e8s de la r\u00e9flexion sur les relations entre les peuples mobiles, l\u2019\u00c9tat et le territoire. De m\u00eame, les \u00c9tats et les acteurs internationaux ne sont souvent pas \u00e0 la hauteur de leurs d\u00e9clarations publiques concernant les droits humains des peuples mobiles. Cet article expose clairement les documents politiques contenus dans la D\u00e9claration de Dana et le manifeste Dana + 20 qui visent \u00e0 d\u00e9finir et \u00e0 d\u00e9fendre les droits des peuples autochtones mobiles. Pourtant, m\u00eame en tant que titulaires de droits, les peuples autochtones mobiles continuent d\u2019\u00eatre marginalis\u00e9s dans les politiques et dans la pratique. Le probl\u00e8me pour les peuples autochtones mobiles n\u2019est pas que leurs droits ne commencent pas \u00e0 \u00eatre reconnus par le droit international des droits de l\u2019homme, mais que ces droits ne sont pas suffisamment respect\u00e9s par les politiques et les lois nationales et sont souvent bafou\u00e9s par les agences de conservation et les investisseurs priv\u00e9s.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tInternational law and nomadic peoples: Between silence and victimization

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J\u00e9r\u00e9mie Gilbert<\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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This article analyzes developments in international law relating to the rights of mobile and nomadic peoples. It begins by presenting a detailed overview of the legal situation of these communities, highlighting the urgent need for international engagement that is adapted to their realities. The article then offers a critical analysis of the response of international law to the violations suffered by these groups, highlighting the limitations of an approach focused exclusively on the rights of mobile indigenous peoples. The 2024 report of the United Nations Special Rapporteur on the rights of indigenous peoples, which focuses on mobility, is a notable exception in international law. As a general rule, nomadic peoples remain largely invisible in this legal system, which tends either to ignore them or to marginalize them by favoring norms that promote sedentary lifestyles.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tLe droit international et les peuples nomades : entre silence et victimisation<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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J\u00e9r\u00e9mie Gilbert<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Cet article analyse les \u00e9volutions du droit international relatives aux droits des peuples mobiles et nomades. Il pr\u00e9sente d\u2019abord un panorama d\u00e9taill\u00e9 de la situation juridique de ces communaut\u00e9s, en soulignant l\u2019urgence d\u2019un engagement international adapt\u00e9 \u00e0 leurs r\u00e9alit\u00e9s. L\u2019article propose ensuite une analyse critique de la r\u00e9ponse du droit international face aux violations subies par ces groupes, en mettant en \u00e9vidence les limites d\u2019une approche centr\u00e9e exclusivement sur les droits des peuples autochtones mobiles. Le rapport de 2024 du Rapporteur sp\u00e9cial des Nations Unies sur les droits des peuples autochtones, ax\u00e9 sur la mobilit\u00e9, constitue une exception notable en droit international. En r\u00e8gle g\u00e9n\u00e9rale, les peuples nomades restent largement invisibles dans ce syst\u00e8me juridique, qui tend soit \u00e0 les ignorer, soit \u00e0 les marginaliser en privil\u00e9giant des normes favorisant la s\u00e9dentarit\u00e9.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tLa mobilit\u00e9 comme strat\u00e9gies politiques autochtones :

l\u2019agentivit\u00e9 des communaut\u00e9s touar\u00e8gues au cours des p\u00e9riodes

coloniale et postcoloniale en Alg\u00e9rie<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Adib Bencherif et Audrey Tremblay<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Cet article s\u2019inscrit dans une d\u00e9marche historique dite \u00ab post-s\u00e9dentaire \u00bb visant \u00e0 appr\u00e9hender l\u2019agentivit\u00e9 des communaut\u00e9s touar\u00e8gues nomades lors de la colonisation fran\u00e7aise dans le Sahara alg\u00e9rien (1902-1962) et au cours de la p\u00e9riode postcoloniale (1962-2025). Il cherche plus sp\u00e9cifiquement \u00e0 offrir des pistes de r\u00e9flexion sur l\u2019id\u00e9e d\u2019une r\u00e9sistance coloniale de ces communaut\u00e9s autochtones \u00e0 travers le mouvement, mais aussi d\u2019une capacit\u00e9 d\u2019adaptation dans les relations n\u00e9goci\u00e9es au cours de la p\u00e9riode postcoloniale. La r\u00e9sistance et l\u2019adaptation s\u2019articulent autour de compromis, n\u00e9gociations et oppositions entre visions distinctes de la mobilit\u00e9 et de la territorialit\u00e9. Les Touaregs tentent de conserver leur libert\u00e9 de mouvement pour acc\u00e9der aux ressources \u00e9parses, alors que les autorit\u00e9s coloniales cherchent \u00e0 d\u00e9limiter le territoire pour affirmer leurs droits de propri\u00e9t\u00e9. Une conflictualit\u00e9 entre les deux groupes d\u2019acteurs s\u2019installe donc autour de la tension entre acc\u00e8s et possession des ressources. Dans le cas de la p\u00e9riode postcoloniale, des jeux de n\u00e9gociations s\u2019installent et de nouveaux \u00e9quilibres sont atteints, fruit d\u2019une articulation bricol\u00e9e entre codes nomades et r\u00e9alit\u00e9s s\u00e9dentaires. Par une analyse documentaire approfondie des Archives nationales d\u2019outre-mer (archives coloniales fran\u00e7aises), cet article entend mettre en lumi\u00e8re des capacit\u00e9s de r\u00e9action autochtone jusqu\u2019alors peu explor\u00e9es qui \u00e9mergent des logiques d\u2019opposition entre communaut\u00e9s nomades et administration coloniale. Puis, la p\u00e9riode postcoloniale sera \u00e9tudi\u00e9e \u00e0 travers les observations et entrevues collect\u00e9es lors d\u2019enqu\u00eates ethnographiques r\u00e9alis\u00e9es dans le Sahara alg\u00e9rien, dans la r\u00e9gion du Hoggar, au cours de deux terrains de recherche entre f\u00e9vrier et avril 2024 ainsi qu\u2019entre janvier et mars 2025.\u00a0\u00a0\u00a0<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tLa r\u00e9paration des d\u00e9placements forc\u00e9s

de peuples autochtones en droit international<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Luc Leriche<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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L\u2019article examine les obligations secondaires des \u00c9tats en mati\u00e8re de r\u00e9paration lorsque leur conduite est \u00e0 l\u2019origine du d\u00e9placement forc\u00e9 d\u2019un ou plusieurs peuples autochtones. Les \u00e9volutions contemporaines du droit international mettent en lumi\u00e8re la n\u00e9cessit\u00e9 pour les \u00c9tats d\u2019appliquer des mesures de r\u00e9paration culturellement adapt\u00e9es qui prennent en consid\u00e9ration le mode de vie des peuples concern\u00e9s ainsi que la nature sp\u00e9cifique des dommages qui leur ont \u00e9t\u00e9 caus\u00e9s. La mise en \u0153uvre de ces mesures reste cependant imparfaite du point de vue des peuples autochtones d\u00e9plac\u00e9s, ce qui invite \u00e0 repenser le mod\u00e8le compensatoire existant.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t\u201cI have roots on both sides\u201d:

Kali\u2019na people\u2019s mobility in the cross-border region

of the lower Maroni River since the 1950s<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Marquisar Jean-Jacques<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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The Kali\u2019na are an Indigenous, Carib-speaking people settled along the Guiana coast between Venezuela and Brazil. European colonization and the creation of modern borders fragmented their ancestral territory, particularly affecting those communities along the Lower Maroni River, which today marks the official border between Suriname and French Guiana, an overseas department of France. While the river functions as a political border between these two states, Kali\u2019na people experience it as a connective space linking families, places, and histories. For centuries, Kali\u2019na communities have developed a way of life based on networks of matrimonial alliances, collective land ownership, shamanic cosmovision and mobility. Their mobility has created a multi-sited way of inhabiting space that challenges state control of territory and has enabled them to adapt to the world\u2019s most dynamic muddy coastal environment. Since the mid-20th century, sedentarization pressures have grown as Kali\u2019na communities became citizens of nation-states. Yet their mobility persists within and beyond the Lower Maroni region and remains central to cultural continuity and resilience. Drawing on recent ethno-geographic research, this article highlights how Kali\u2019na mobility encompasses intertwined and overlapping experiences in which the coast, rivers, social networks and political contexts simultaneously function as both supports and drivers of circulation. People\u2019s lives are paced by periods of voluntary and involuntary mobility, making movement a defining and enduring feature of Kali\u2019na existence and reinforcing an underlying common experience of mobility.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tNouvelles mobilit\u00e9s des peuples autochtones du Br\u00e9sil

L\u2019exp\u00e9rience des doctorant\u00b7es \u00ab Guat\u00e1 \u00bb<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Delphine Leroy, Izabel Galvao, Marsitela Aquino Insfran, Anastacio Peralta et Sandra Ventura Domingo C\u00e2ndido<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Cet article propose un retour d\u2019exp\u00e9rience \u00e0 propos d\u2019un programme de mobilit\u00e9s destin\u00e9 \u00e0 des doctorant\u00b7es autochtones du Br\u00e9sil. Il s\u2019appuie sur le s\u00e9jour de trois doctorant\u00b7es en g\u00e9ographie de l\u2019Universit\u00e9 F\u00e9d\u00e9rale de la Grande Dourados \u2013 dans l\u2019\u00c9tat br\u00e9silien du Mato Grosso do Sul \u2013 accueillis \u00e0 l\u2019universit\u00e9 Paris 8 Vincennes-Saint-Denis, au sein du Laboratoire Interculturalit\u00e9s, Apprentissages, marGes, Exp\u00e9riences (LIAgE), entre septembre 2024 et f\u00e9vrier 2025. Croisant les points de vue des chercheur\u00b7es en mobilit\u00e9 et celui de chercheuses de l\u2019\u00e9quipe d\u2019accueil, ce texte interroge, dans un exercice de co-\u00e9criture, les apprentissages produits par cette exp\u00e9rience, pour les personnes en d\u00e9placement et celles qui les ont accueillies. Pour les premi\u00e8res, derri\u00e8re une mobilit\u00e9 acad\u00e9mique \u00ab\u00a0individuelle\u00a0\u00bb, il s\u2019agit en r\u00e9alit\u00e9 d\u2019une exp\u00e9rience collective car les enjeux territoriaux et d\u2019invisibilisation des peuples autochtones auxquels elles appartiennent \u2013 Guarani Kaiow\u00e1 et Terena \u2013 se maintiennent pr\u00e9sents et actifs durant le v\u00e9cu du s\u00e9jour d\u2019\u00e9tudes et les apprentissages qui en r\u00e9sultent. Pour les deuxi\u00e8mes, cette exp\u00e9rience d\u2019accueil renforce l\u2019id\u00e9e que l\u2019universit\u00e9 s\u2019enrichit avec l\u2019ouverture \u00e0 des formes de savoirs\u00a0autres<\/em>\u00a0une fois qu\u2019ils sont pris en compte en dehors de tout rapport de minorisation, d\u00e9passant les hi\u00e9rarchies institu\u00e9es par les rapports de colonialit\u00e9.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Repensar la etnicidad y la cultura en las migraciones

y movilidades de los sujetos colectivos<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Carolina S\u00e1nchez Garc\u00eda<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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En este art\u00edculo se analizan, desde un enfoque antropol\u00f3gico te\u00f3rico conceptual, los efectos que la migraci\u00f3n, la movilidad y su condici\u00f3n de multisitualidad imponen sobre la etnicidad y la cultura de la poblaci\u00f3n ind\u00edgena mexicana en el contexto de la globalizaci\u00f3n, caracterizada por el incremento en los movimientos poblacionales. El objetivo es comprender los fen\u00f3menos socioculturales que emergen de estas realidades, en las que est\u00e1n inmersos los sujetos colectivos. La investigaci\u00f3n parte de un an\u00e1lisis documental, que incorpora las propuestas de diversos autores: Marcus (2001), quien propone la \u201cetnograf\u00eda multilocal\u201d para el estudio de la poblaci\u00f3n multisituada; TishKov (1997), redefine el concepto de etnicidad m\u00e1s all\u00e1 de una noci\u00f3n primordial; Dietz (2017), aborda los procesos interculturales e intraculturales de los sujetos colectivos; Giddens (1984), que introduce el concepto de \u201crutinizaci\u00f3n\u201d para referirse a la gesti\u00f3n de la continuidad cultural; Auge (2007), quien hace notar la desigualdad inherente a la globalizaci\u00f3n. Se emplea una metodolog\u00eda mixta, cuantitativa y cualitativa<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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ou comment le pouvoir mobile rend possible l\u2019existence du monde innu<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Marck P\u00e9pin<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Depuis la mise en \u0153uvre des r\u00e9serves et l\u2019\u00e9tablissement des pensionnats indiens au Qu\u00e9bec, les Innus, peuple autochtone de la p\u00e9ninsule Qu\u00e9bec-Labrador, se retrouvent assujettis \u00e0 l\u2019ordre juridico-politique impos\u00e9 par l\u2019\u00c9tat f\u00e9d\u00e9ral. De tradition nomade, parce que leur pas suivait les mouvements des autres qu\u2019humains \u2013 animaux, v\u00e9g\u00e9taux, entit\u00e9s ma\u00eetres des animaux, anc\u00eatres et enfants \u00e0 venir \u2013, les Innus furent contraints \u00e0 une s\u00e9dentarisation forc\u00e9e, porte d\u2019entr\u00e9e d\u2019une assimilation culturelle. Nous souhaitons, par une mise en perspective historique et une double analyse anthropologique et g\u00e9ographique, proposer une lecture du processus de contr\u00f4le territorial par le pouvoir colonial. L\u00e0 o\u00f9 le principe de s\u00e9dentarit\u00e9 repose sur un mode de vie o\u00f9 les humains fa\u00e7onnent un espace strictement humain, elle institue en creux le dualisme entre nature et culture, non-humains et humains, qu\u2019elle transpose en sym\u00e9trie spatiale nomade-s\u00e9dentaire. En suivant le fil de la corporalit\u00e9, nous sugg\u00e9rons enfin que les Innus furent soumis \u00e0 une domination ontologique sur leur corps, d\u00e9sormais colonis\u00e9. Mais ce corps, pris dans l\u2019assignation, peut devenir le lieu d\u2019une mobilit\u00e9 persistante, vectrice d\u2019un contre-pouvoir face aux dynamiques territoriales impos\u00e9es.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Image : CC BY-SA – Luis Miguel \u00c1ngel Cano Padilla<\/em><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Le num\u00e9ro en cours Nomopolis 3 \u00a0 Peuples autochtones et mobilit\u00e9\u00a0 D\u00e9cembre 2025 Coordonn\u00e9 par Florian Aumond, Pablo Barnier-Khawam et Erwan Sommerer Sommaire Pr\u00e9sentation du dossier Florian Aumond et Pablo Barnier-Khawam Mobile Indigenous Peoples and the Quest for Human Rights Dawn Chatty Mobile indigenous peoples (e.g. pastoralists, swidden farmers, and hunter-gatherers) have sustainably managed the […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"enabled","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-4138","page","type-page","status-publish","hentry"],"yoast_head":"\nNum\u00e9ro en cours - 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