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The development of the Indigenous rights movement is uniquely illustrative of both the character of an increasingly globalized world and the tensions heightened by such globalization. That is, although by definition Indigenous peoples are linked with particular local territories, languages, and cultural patterns, by virtue of their shared experience of marginalization and nonrecognition under a system of nation-states, they have come to identify as part of a global category with a common cause to be prosecuted at a global level. In this sense, both as localized, territorially based collectives and as a supranational movement, they represent a challenge to an international system that privileges the sovereign claims of nation-states.

Frustrated by the resistance to their claims and ongoing discrimination by nation-states in which they are located, in the last 30 years of the 20th century, Indigenous peoples formed highly active transnational advocacy networks, making their way into the UN system and taking a place alongside member-states in the business of drafting international law. Specifically, their involvement as non-state political claimants has significantly influenced the recognition of collective rights within the international human rights framework and challenged the traditional hegemony of states in the formulation of international norms and laws.

Definition and Composition

Although any discussion of Indigenous rights should, for the purposes of intelligibility, provide a limiting definition of Indigenous peoples, the highly politicized history of definition renders this task extremely problematic. As extensively documented by UN Special Rapporteur José Martínez Cobo in Study of the Problem of Discrimination Against Indigenous Populations, commissioned by the Economic and Social Council in 1971 and completed in 1986 (the Cobo Report), Indigenous peoples all over the world have historically been subject to extensive and frequently derogatory definitions, imposed by the state in which they lived as part of broader strategies of control and domination. Largely for this reason, to allow for the fluidity of Indigenous cultures and to prevent further imposed limitations, Indigenous peoples have vigorously asserted the right to self-definition. This claim has, however, sparked significant resistance from states and has also proved problematic for Indigenous peoples, with groups like South African Boers claiming the right to participate in the United Nations Working Group on Indigenous Populations. Nevertheless, the most widely accepted definition remains the one developed in the Cobo Report:

The existing descendants of the peoples who inhabited the present territory of a country wholly or partially at the time when persons of a different culture or ethnic origin arrived there from other parts of the world, overcame them and by conquest, settlement or other means, reduced them to a non-dominant or colonial condition; who today live more in conformity with their particular social, economic and cultural conditions and traditions than with the institutions of the country of which they now form a part, under a State structure that incorporates mainly the national, social and cultural characteristics of other segments of the population which are predominant. (E/CN.4/SUB.2/L.566, paras. 34, 45)

Concerned that this definition excludes Indigenous peoples in Asia and Africa, it is now generally accepted that Indigenous peoples include those distinctly different from other groups within a state, for whom ancestral land and territory has a fundamental importance for their collective physical and cultural survival as peoples and who have experienced subjugation, marginalization, dispossession, exclusion, or discrimination because of their distinct cultures.

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