1. Resolution adopted by the General Assembly on 13 September 2007.
https://www.un.org/development/desa/indigenouspeoples/declaration-on-the-rights-of-indigenous-
peoples.html (Links to an external site.)
United Nations Declaration on the Rights of Indigenous Peoples
The UN Declaration on the Rights of Indigenous Peoples was adopted by the General Assembly on 13
September 2007
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was adopted by the General
Assembly on Thursday, 13 September 2007, by a majority of 144 states in favour, 4 votes against (Australia,
Canada, New Zealand and the United States) and 11 abstentions (Azerbaijan, Bangladesh, Bhutan, Burundi,
Colombia, Georgia, Kenya, Nigeria, Russian Federation, Samoa and Ukraine).Click here to view the voting
record.
Years later the four countries that voted against have reversed their position and now support the UN
Declaration. Today the Declaration is the most comprehensive international instrument on the rights of
indigenous peoples. It establishes a universal framework of minimum standards for the survival, dignity and
well-being of the indigenous peoples of the world and it elaborates on existing human rights standards and
fundamental freedoms as they apply to the specific situation of indigenous peoples.
B.
1. Salient Features of the UNDRIP
https://www.un.org/development/desa/indigenouspeoples/wp-content/uploads/sites/
19/2018/11/UNDRIP_E_web.pdf (Links to an external site.)
..\..\..\..\Downloads\UNDRIP_E_web.pdf
C.
1. Modernization, in sociology, the transformation from a traditional, rural, agrarian society to
a secular (Links to an external site.), urban, industrial society.
https://www.britannica.com/topic/modernization (Links to an external site.)
modernization, in sociology, the transformation from a traditional, rural, agrarian society to
a secular, urban, industrial society.
Modern society is industrial society. To modernize a society is, first of all, to industrialize it.
Historically, the rise of modern society has been inextricably linked with the emergence of industrial
society. All the features that are associated with modernity can be shown to be related to the set of
changes that, some 250 years ago, brought into being the industrial type of society. This suggests that
the terms industrialism and industrial society imply far more than the economic and technological
components that make up their core. Industrialism is a way of life that encompasses profound
economic, social, political, and cultural changes. It is by undergoing
the comprehensive transformation of industrialization that societies become modern.
2. In general, economic development is usually the focus of federal, state, and local governments to
improve our standard of living through the creation of jobs, the support of innovation and new ideas,
the creation of higher wealth, and the creation of an overall better quality of life.
https://study.com/academy/lesson/what-is-economic-development-definition-examples.html (Links
to an external site.)
Economic development is the governmental objective of improving civilian standards of living with the creation of jobs
through improvements in infrastructure and education, for example. Learn about the definition and study examples of
economic development, such as tax incentives for businesses, building new public schools, and affordable housing
programs. Updated: 09/22/2021
What Is Economic Development?
You most likely help fund economic development every time you purchase something at the store and pay local
or state sales tax. That cup of coffee, those new shoes you bought, or the real estate taxes you may pay, all
usually have a percentage of the sales going towards economic development projects or initiatives.
In general, economic development is usually the focus of federal, state, and local governments to improve our
standard of living through the creation of jobs, the support of innovation and new ideas, the creation of higher
wealth, and the creation of an overall better quality of life. Economic development is often defined by others
based on what it is trying to accomplish. Many times these objectives include building or improving
infrastructure such as roads, bridges, etc.; improving our education system through new schools; enhancing our
public safety through fire and police service; or incentivizing new businesses to open a location in a community.
Economic development often is categorized into the following three major areas:
1. Governments working on big economic objectives such as creating jobs or growing an economy. These initiatives
can be accomplished through written laws, industries' regulations, and tax incentives or collections.
2. Programs that provide infrastructure and services such as bigger highways, community parks, new school
programs and facilities, public libraries or swimming pools, new hospitals, and crime prevention initiatives.
3. Job creation and business retention through workforce development programs to help people get the needed
skills and education they need. This also includes small business development programs that are geared to help
entrepreneurs get financing or network with other small businesses.
How do we know if economic development is working? There are hundreds of ways to measure things for the
hundreds of different economic development objectives that communities may have. We can measure many of
the above things through improvements in average income of families, local unemployment rates, standardized
testing and literacy results in children, leisure time and changes in life expectancy, or hospital stays.
3. NCIP Administrative Order No. 2 Series of 2012 - THE GENERAL GUIDELINES ON THE
CONFIRMATION OF INDIGENOUS POLITICAL STRUCTURES AND THE REGISTRATION OF
INDIGENOUS PEOPLES’ ORGANIZATIONS.
http://ncipcar.ph/images/pdfs/ncip-ao-no-2-s-2012-ips.pdf (Links to an external site.)
..\..\..\..\Downloads\ncip-ao-no-2-s-2012-ips.pdf
4. Indigenous governance, patterns and practices of rule by which indigenous people (Links to an
external site.) govern themselves in formal and informal settings.
https://www.britannica.com/topic/indigenous-governance (Links to an external site.)
indigenous governance, patterns and practices of rule by which indigenous people govern
themselves in formal and informal settings.
Indigenous peoples are the original inhabitants of geographic regions. The term indigenous peoples is
often used to refer to those native inhabitants who were dispossessed of their land by outside peoples,
either by conquest, occupation, settlement, or some combination of the three. The term most
commonly refers to those peoples subjugated since the late 15th century by European powers and
their colonies. Indigenous governance refers to the myriad ways in which these peoples have
governed themselves or continue doing so despite the fact of colonization.
Such governance practices can be organized into three broad categories:
1. Practices that take place independent of, or prior to, colonization by an external political entity.
Indigenous peoples had already existing forms of political community before their domination
and exclusion by foreign peoples. In many cases, these forms of governance continue
and constitute an important part of the political lives of indigenous peoples. These forms of
governance may include traditional institutions; diplomatic practices in relation to other
indigenous peoples; internal differentiation and collective organization of, for
example, clans, families, bands, or tribes; and ceremonial activities.
2. Practices that take place in coordination with, or formally sanctioned by, the colonial power. In
many cases, indigenous peoples accommodated themselves to, and integrated themselves into,
the political structures of the colonial power, either by force or by choice or both. The governance
of indigenous peoples has historically been channeled into structures that typically continue to be
controlled by the colonial power, formally and informally. Examples of such governance practices
may include band-councils, quasi-judicial adjudicative panels, formal legal challenges,
participation within the governing institutions of the colonial power (e.g., sitting in elective office
of a legislative body of a colonial power), and treaty negotiations.
3. Practices that are specifically developed and exercised in opposition to colonial power.
Indigenous peoples have resisted colonialism and have practiced political governance to
counteract the negative effects of exploitation and domination. These forms of resistance may
include the organization and coordination of movements toward decolonization, antiracist
activism, and warrior societies.
Indigenous governance practices often take on more than one of these dimensions simultaneously,
such as working within structures formally sanctioned by the colonial power but also simultaneously
modifying and resisting them. Furthermore, because indigenous governance is a set of practices that
is always changing with the needs of indigenous peoples and with the colonial setting itself, it cannot
be formalized as consisting of any particular one of these relationships, institutions, or goals.
5. The indigenous justice paradigm is based on a holistic philosophy and the world view of the
aboriginal inhabitants of North America. These systems are guided by the unwritten customary laws,
traditions, and practices that are learned primarily by example and through the oral teachings of tribal
elders.
http://www.americanlawreview.com/tribal_systems.html (Links to an external site.)
6. Social capital is the value derived from positive connections between people. In industry this is
described as a set of various relationships, reputations, and assets, existing within an organization or
with its partners and customers, that enable business processes to function as efficiently and
effectively as possible.
https://www.snhu.edu/about-us/newsroom/business/what-is-social-capital
Social capital is not a new term. In fact, social capital has been examined by many scholars for
nearly 100 years. The importance of social capital is not unknown to us, but for some reason we
seem to assign it a low value in modern society. We brush off the importance of social capital in
exchange for convenience and “efficiency.” So what is social capital and why do we have so much
trouble utilizing it correctly?
Simply put, social capital is the value derived from positive connections between people. In
industry this is described as a set of various relationships, reputations, and assets, existing
within an organization or with its partners and customers, that enable business processes to
function as efficiently and effectively as possible. Additionally, for our purposes we will break it
down into three constructs. The first construct is Relational Capital, which can be defined as the
relationships we have with others in our world. The second construct is Cognitive Capital, which
is the knowledge we have to share with the world around us. The third construct is Structural
Capital, which is our individual brand and our processes.
Social Capital in Our World
You may think the statement “there is value in positive connections with others” is common
sense. I would say that you are 100% accurate and it’s even supported by Yale University
professor Dr. Laurie R. Santos. Santos asserts that the “sheer amount of time we spend around
other people predicts how happy we are.” However, our society is in disagreement and this is
demonstrated by the impacts of loneliness and the lack of trust we have with the institutions
around us.
The Loneliness Epidemic
According to a 2018 survey conducted by Cigna, 48% of Generation Zers surveyed identified as
lonely, 69% felt as though people around them are not “with them” and 68% feel like “nobody
truly knows them.” Other generations also identified as being lonely overall. Millennials came in
at 45%, Gen X came in at 45%, Boomers came in at 42% and the greatest generation came in at
38%. Historian and economist Neil Howe writes in Forbes that loneliness is no joke and can lead
to psychiatric disorders as well as cellular changes that have been linked to heart disease,
stroke, Alzheimer’s disease, and others. If we truly think there is value in positive connections
with others, then why does nearly half of the current population of the U.S. feel lonely?
The Trust Landscape
Although there are several elements involved in social capital creation, trust is paramount.
According to a 2019 survey conducted by Edelman, 49% of U.S. citizens distrust non-
governmental organizations, businesses, government and media. A 2018 Gallup survey found
only 48% of U.S. citizens have confidence in our institutions of higher education. Nearly half of
the population doesn’t trust our institutions and nearly half don’t have confidence in our higher
education systems. When trust collapses, relational capital collapses with it as trust is a key
component to relationship building. Additionally, cognitive capital is no longer valued as its
accuracy is called into question and structural capital is impacted by a lack of credibility.
Why Do We Not Trust?
In my view, trust is built over time through relationships and our society is not nurturing true
relationships or being gracious with the amount of time we can spend with others. Our society,
built on convenience and efficiency, only promotes relationships that exist on a transactional
short-term basis. True human connection and genuine social capital are not necessary for
efficiency and convenience and the idea of the “single-serving friend” is becoming all too real.
What’s Our Deal?
Once again, if you feel this is common sense and somehow doesn’t apply to you personally, let
me pose a question. How much time do you spend bonding with others and how much time do
you spend avoiding others? Mistakenly seeking self-isolation and convenience in our routines is
hindering our ability to build social capital in our society.
According to Santos, automation in our society has increased efficiency, but at the cost of
reduced interactions. A simple example of this can be seen in banks or retail establishments
where ATMs and self-check stations. Although convenient, they are taking away what could be a
positive human interaction. Another example would be our use of social media to keep up with
the lives of friends and family where we opt out of actual face-to-face time or even a phone call
because we can see that they are “doing ok” via a newsfeed. If we want to feel connected, why
do we do these things?
According to Santos, we “feel” that we are busier than we ever have been in the history of
human existence. We feel as though we don’t have time to have a face-to-face conversation with
a teller or make time for those we care about with a phone call. Santos states that recent
studies show that we actually have a lot more free time than we think and we are not truly as
busy as we feel.
What Can We Do?
As individuals in our society we have to make a conscious choice to build social capital
with those around us. We must take the time to form relational capital through trust and
relationship building. We must make time to share and receive the cognitive capital we generate
through conversation, and we must create bonds to build the structural capital that is needed to
create institutions of good in our society.
Recently, scholars have started labeling two forms of social capital: bridging, or external
connections between two groups; and bonding, or internal connections between people within
the same group. To provide some simple examples: We can “bridge” by forming partnerships
between collaborative work groups and we can “bond” by refilling a co-workers coffee. Going
beyond the favors we can do for one another, we can make it a point to talk to others on a
regular basis. Choose to wait in line and start a conversation with a stranger or reach out to
those you love by phone or go visit them in person.
We have to commit to truly connect with those around us and choose time with others over self-
isolation. We must realize that the less time we spend talking to one another, the less time
we spend understanding one another as individuals. If we take the time to connect with
others and build some social capital, maybe we can also take the time to overcome our own
biases and help de-polarize our society.
Dr. Rick L. Mask, author of "Social Capital 2.0," received his Doctorate of Business Administration from
the Department of Business Management at Capella University. He holds a master’s degree in
education from Bethel University and is currently continuing his educational journey by working
toward an MBA in Economics from Southern New Hampshire University.
