Defence of Indigenous Culture and the Fight Against Cultural Appropriation

This article explores the defence of indigenous culture and the fight against cultural appropriation, highlighting the importance of respect and the protection of ancestral knowledge. It analyses the diversity of indigenous peoples worldwide, with a particular focus on Latin America, including their organisational structures, development models, and contemporary challenges. The philosophy of Buen Vivir is introduced as a contrast to Western development models, prioritising harmony with nature and the community rather than unlimited economic growth.

Additionally, cultural appropriation is examined as a manifestation of historical inequality and commercial exploitation, illustrating the case of the Kené designs of the Shipibo-Konibo people, which have allegedly been used without the creators' consent in the fashion industry. Strategies for protecting indigenous cultural heritage are explored, from legal frameworks to community-led initiatives for the recognition of collective intellectual property.

Finally, the article emphasises the need to promote mutual respect and intercultural dialogue as essential mechanisms for the coexistence of different ways of life in a globalised world, ensuring that indigenous knowledge and expressions are recognised, protected, and valued in their original context.

Keywords: Indigenous cultures, cultural appropriation, ancestral knowledge, sustainable development, traditional knowledge, biodiversity conservation, indigenous rights, intercultural dialogue, social justice, cultural heritage.

The Diversity and Origins of Indigenous Cultures

Indigenous cultures have existed for millennia, long before the formation of modern states. It is estimated that there are over 476 million indigenous people worldwide, distributed across 90 countries, representing approximately 6.2% of the global population (United Nations, 2022). These communities have developed more than 5,000 distinct cultures and speak the majority of the world's approximately 7,000 languages, underscoring their diversity and cultural richness.

Indigenous peoples have inhabited the planet for more than 12,000 years, with documented presence on every continent except Antarctica. Countries with the largest indigenous populations include India, China, Mexico, Peru, Bolivia, Brazil, Indonesia, Canada, and the United States, where indigenous communities have played a crucial role in shaping societies and conserving natural ecosystems (UNESCO, 2021).

From an organisational perspective, indigenous societies display a wide variety of social structures, including matrilineal and patrilineal systems. Many of these cultures are structured into clans and autonomous communities, with collective leadership systems or councils of elders making decisions through consensus. In various regions, such as Quechua and Maya communities, participatory democracy systems are applied, where authority is rotational and leaders are chosen based on wisdom and experience (UNESCO, 2021).

Economically, indigenous peoples have developed subsistence models based on agriculture, hunting, fishing, gathering, and nomadic herding. In the Amazon, for instance, indigenous peoples have perfected sustainable agroforestry techniques, while in the Arctic, Inuit communities rely on seal and fish hunting, adapting to extreme conditions. Their deep understanding of ecosystems has made them essential guardians of biodiversity, protecting 80% of the world’s biodiversity (World Bank, 2021).

Despite their cultural and environmental significance, indigenous peoples account for approximately 19% of the world's population living in extreme poverty (World Bank, 2021). They face challenges such as land loss, systemic discrimination, and threats from extractive projects affecting their habitats. Additionally, globalisation and external influences have contributed to the disappearance of many indigenous languages; it is estimated that an indigenous language dies every two weeks, endangering an invaluable part of human knowledge (United Nations, 2022).

Throughout history, indigenous communities have developed complex social, political, and economic organisation systems that reflect their close relationship with nature. Many of these societies have constructed governance structures based on cooperation, mutual respect, and equitable resource distribution. Despite advances in protecting indigenous rights, many communities continue to face threats such as territorial exploitation, language loss, and marginalisation within global economic development processes (United Nations, 2022).

The Philosophy of Buen Vivir in Indigenous Cultures

Buen Vivir, known in indigenous languages as Sumak Kawsay (Quechua) or Suma Qama?a (Aymara), is a philosophy deeply rooted in indigenous communities across the Americas, emphasising the interconnectedness between human beings, nature, and the cosmos. In contrast to Western models that prioritise economic growth, Buen Vivir promotes development based on balance, reciprocity, and solidarity.

This philosophy manifests in multiple aspects of indigenous life, from economic practices to social and spiritual structures. In communities such as the Mapuche in Chile and Argentina, the Maya in Mesoamerica, the Quechua and Aymara in the Andes, and the Guarani in Paraguay and Brazil, the Buen Vivir worldview translates into equitable land distribution, communal ownership, and respect for natural production cycles (Acosta, 2017).

At a political level, this philosophy has influenced national legal frameworks. Both Ecuador and Bolivia have incorporated Buen Vivir into their constitutions, establishing that development must be based on respect for life and the rights of nature. This recognition seeks to ensure a harmonious relationship between humans and their environment, challenging paradigms of rampant natural resource exploitation (Gudynas, 2011).

Economically, Buen Vivir fosters community self-sufficiency through the strengthening of ecological agriculture, sustainable harvesting, and artisanal production. These systems have enabled the survival of many indigenous communities without relying on externally imposed extractivist economic models. Barter networks and fair trade, present in many Andean communities, exemplify these principles (Escobar, 2015).

In terms of organisation and society, many indigenous communities maintain communal democracy systems where decisions are made collectively. Councils of elders and community assemblies remain key spaces where local issues are discussed and resolved inclusively and equitably (Albó, 2009). This contrasts with Western governance models, which often centralise power within bureaucratic institutions that are sometimes detached from local realities.

The preservation and strengthening of Buen Vivir require continuous recognition by states and society as a whole. Defending this philosophy is not only essential for indigenous communities but also offers key lessons on sustainability and coexistence in a world where environmental and social crises necessitate new ways of understanding development.

Indigenous Women: Challenges, Organisation, and Leadership.

Indigenous women in Latin America face a series of challenges that reflect structural and multifaceted discrimination. Historically, they have been marginalised both because of their gender and their ethnic identity, placing them in a vulnerable position in the face of various forms of violence and exclusion. According to the Inter-American Commission on Human Rights (CIDH), these women often have limited access to social programmes and services, exhibit high illiteracy rates, and have minimal participation in political processes, further contributing to their social and economic marginalisation (CIDH, 2017).

Despite these obstacles, indigenous women have played fundamental roles in preserving their cultures and defending their territories. Organisations such as the Network of Indigenous Women on Biodiversity of Latin America and the Caribbean (RMIB-LAC) have been working since 1998 to promote the active participation of indigenous women in issues related to biodiversity, natural resources, and climate change (RMIB-LAC, 2022). These initiatives aim to strengthen indigenous female leadership and ensure their inclusion in decision-making spaces.

In terms of community organisation, indigenous women are often at the forefront of movements defending collective and territorial rights. A notable example is Mujeres Amazónicas (Amazonian Women), a collective of over 100 women from seven indigenous nationalities in the Ecuadorian Amazon. This group advocates for the protection of nature, ancestral territories, and women's rights, standing against extractive activities that threaten their communities (Mujeres Amazónicas, 2021).

Moreover, leaders such as Moira Millán, a Mapuche activist from Argentina, have been instrumental in the struggle for the recovery of ancestral lands and in denouncing gender-based violence and terricide—a term she uses to describe the systematic destruction of indigenous territories and cultures (Millán, 2024). These women not only confront external oppression but also challenge patriarchal structures within their own communities, striving for social transformation that recognises and values their essential role in society.

Despite progress, significant challenges remain. Political exclusion and lack of access to basic services continue to affect indigenous women, limiting their opportunities for development and full participation in society. It is imperative that states and international organisations recognise and address these issues, implementing inclusive policies that respect and promote the rights of indigenous women, ensuring their well-being and that of their communities.

Indigenous Perspective on Development and Its Relationship with the Western World

From an indigenous perspective, development is not measured solely in economic terms but in the ability to maintain a harmonious relationship with Mother Earth (Pachamama) and ensure the cultural and spiritual continuity of the community. This holistic vision differs from Western notions, which tend to focus on financial and technological indicators.

In Latin America, various indigenous communities have historically resisted externally imposed development models, which have prioritised the extraction of natural resources without considering social and environmental impacts. In contrast, indigenous peoples have proposed a development model with identity, where their ways of life, traditional knowledge, and territorial rights are recognised and respected. This approach seeks to overcome the donor-recipient logic and promote equitable cooperation that aligns with the priorities and challenges of each community (Somos Iberoamérica, 2021).

Indigenous Development Models in Latin America

Indigenous peoples in Latin America have implemented development models based on sustainability, self-sufficiency, and community governance. Some notable examples include:

• Andean Communal Economies: In Quechua and Aymara communities of Bolivia and Peru, reciprocity-based systems such as ayni (mutual labour exchange between families) and minka (collective work for the community’s benefit) have been preserved, fostering a solidarity economy that avoids dependence on external markets (Albó, 2009).
• Amazonian Agroforestry Systems: Indigenous peoples of the Amazon, such as the Shipibo-Konibo and Asháninka, have developed chacra cultivation techniques that mimic natural ecosystems, allowing for soil regeneration and the sustainable use of resources (Escobar, 2015).
• Mapuche Territorial Self-Management: In Chile and Argentina, the Mapuche community has promoted the recovery of ancestral territories through projects of economic autonomy, intercultural education, and environmental defence, rooted in their cosmovision and spiritual relationship with nature (Bengoa, 2017).

Towards an Equitable and Respectful Development

The coexistence of indigenous and Western philosophies on the planet requires an intercultural dialogue based on mutual respect and understanding. It is essential to recognise that both perspectives can complement each other, providing comprehensive solutions to global challenges such as climate change, biodiversity loss, and social inequalities.

To achieve a harmonious and equitable coexistence, it is fundamental to:

• Legal and Political Recognition: Implement legal frameworks that protect indigenous peoples’ rights, including autonomy, territorial integrity, and cultural practices.
• Active Participation: Ensure the inclusion of indigenous representatives in decision-making processes at local, national, and international levels, particularly in matters directly affecting their lives and territories.
• Intercultural Education: Promote educational systems that value and teach both indigenous and Western knowledge, fostering respect and collaboration between cultures.
• Equitable Cooperation: Establish cooperative relationships that acknowledge the contributions of indigenous communities and guarantee shared benefits, avoiding extractivist or paternalistic practices.

Recognising these perspectives and indigenous development models will help build fairer, more sustainable, and balanced societies in a world that urgently requires new forms of organisation and coexistence.

The Struggle Against Cultural Appropriation

One of the most concerning issues facing indigenous communities today is cultural appropriation. The exploitation of their art, symbols, and traditional knowledge without their consent has raised serious concerns about respect for their cultural heritage and the persistent asymmetrical relationship between indigenous societies and Western hegemonic culture.

Cultural Appropriation as a Form of Domination

Cultural appropriation is not a new phenomenon; it has been part of the colonisation and expansion processes of Western powers throughout history. In Latin America, the imposition of foreign cultural values has displaced ancestral practices, stripping communities of their autonomy over their own cultural expressions. This process reinforces a power imbalance, where indigenous knowledge and artistic expressions are used without the consent of their creators and without recognising their original value (Ziff & Rao, 1997).

A notable example of this issue is the misuse of Kené designs from the Shipibo-Konibo people, an indigenous Amazonian community in Peru. Kené designs are intricate geometric patterns that hold deep spiritual and cultural significance. They represent the Shipibo cosmovision and are linked to their ancestral knowledge, traditional medicine, and connection to the universe. For centuries, these designs have been painted, woven, and engraved into textiles, ceramics, and other sacred objects, passed down from generation to generation as an integral part of their identity (Belaunde, 2012).

Commercial Exploitation and Commodification of Indigenous Symbols

In recent decades, Kené designs have been subject to cultural appropriation by the fashion and design industries. Companies and designers have incorporated these sacred patterns into commercial products without the consent of the Shipibo-Konibo community, depriving them of recognition and economic benefits. This type of exploitation is particularly concerning as it reduces these sacred symbols to mere decorative elements, stripping them of their context and original meaning (UNESCO, 2021).

Cultural appropriation becomes even more harmful when profit is made from expressions with deep spiritual and ritual significance. In the case of the Shipibo-Konibo, Kené patterns are not mere aesthetic designs; they are linked to visions obtained through shamanic practices and are part of sacred knowledge that guides the community’s relationship with nature and the cosmos (Tournon, 2002). The indiscriminate commercialisation of these designs without proper recognition deprives indigenous peoples of their cultural autonomy and reduces their cosmovision to a fleeting fashion trend.

Protection and Resistance of Indigenous Communities

Despite these attempts at appropriation, the Shipibo-Konibo community has taken measures to protect their designs and assert their cultural rights. In 2008, Kené was declared Cultural Heritage of the Nation in Peru, granting it legal recognition and formal protection. However, this type of protection is not always sufficient to curb commercial exploitation.

Indigenous leaders and organisations have worked to demand stronger regulations on the use of their cultural expressions, promoting initiatives that ensure that the benefits of their art reach the communities that created them. Some key strategies include:

• Intellectual Property and Collective Rights: Indigenous peoples have advocated for the recognition of their collective intellectual property rights, establishing legal frameworks that prohibit the unauthorised use of their designs.
• Certification of Origin: Some indigenous collectives have created authenticity seals to certify products that have been made by indigenous communities under fair conditions.
• Education and Awareness: Various organisations have launched campaigns to educate the public on the importance of respecting and valuing indigenous culture, preventing harmful appropriation practices.

The fight against cultural appropriation is not only about economic recognition but also a demand for respect for indigenous peoples and their right to determine how their knowledge and symbols should be used. Protecting these cultural expressions is essential to ensuring the autonomy and dignity of indigenous communities in an increasingly globalised world.

Kené Art: History, Meaning, and Preservation

Kené is an ancestral artistic expression of the Shipibo-Konibo people of the Peruvian Amazon, characterised by geometric patterns that adorn various surfaces, including bodies, ceramics, textiles, and wooden objects. These designs are not merely decorative; they encapsulate the cosmovision and spirituality of this indigenous community. The word "kené" means "design" in the Shipibo-Konibo language and refers to these sacred patterns, which, when embroidered onto textiles, are known as "kewé" (Government of Peru, 2008).

The creation of kené is deeply linked to spiritual and ritual practices. According to Shipibo-Konibo beliefs, these patterns are revealed through visions obtained through the ingestion of medicinal plants, such as ayahuasca. These experiences allow artists to connect with the "jakon nete" or "good world", a spiritual dimension from which the patterns emerge and are later transferred onto their artworks (Government of Peru, 2008).

Traditionally, kené art has been passed down through generations, primarily among women, who are the main practitioners of this craft. From an early age, girls learn the techniques and meanings of each design from their mothers and grandmothers, ensuring the continuity of this rich cultural manifestation (RPP Noticias, 2021).

Kené is not only a form of artistic expression but also a symbol of identity and cultural resistance. In 2008, it was officially recognised as a Cultural Heritage of the Nation in Peru, highlighting its importance in the preservation of Shipibo-Konibo cultural heritage (Ministry of Culture of Peru, 2008).

Today, artists such as Olinda Silvano, a master of kené, continue to promote and adapt this tradition to new contexts, bringing Shipibo-Konibo art into urban and contemporary spaces and strengthening the visibility and appreciation of their culture (Inforegión, 2023).

Curator Montse D. Munllonch

Reference

Acosta, A. (2017). El Buen Vivir: Una vía para el desarrollo. Quito: Ediciones Abya-Yala.

Albó, X. (2009). Movimientos y poder indígena en Bolivia, Ecuador y Perú. Lima: IEP.

Amnistía Internacional. (2014). La larga lucha de los pueblos indígenas de América en defensa de sus derechos. Recuperado de https://www.amnesty.org/es/documents/amr01/002/2014/es/

Belaunde, L. E. (2012). Kené: Arte, ciencia y tradición en dise?o. Lima: Fondo Editorial PUCP.

Bengoa, J. (2017). La emergencia indígena en América Latina. Santiago: LOM Ediciones.

Comisión Económica para América Latina y el Caribe (CEPAL). (2014). Los pueblos indígenas en América Latina: Avances en el último decenio y retos pendientes para la garantía de sus derechos. Recuperado de https://repositorio.cepal.org/bitstream/handle/11362/37050/4/S1420783_es.pdf

Cultural Survival. (2019). Apropiación cultural, otra forma de extractivismo en las comunidades indígenas. Recuperado de https://www.culturalsurvival.org/news/apropiacion-cultural-otra-forma-de-extractivismo-en-las-comunidades-indigenas

Escobar, A. (2015). Territorios de diferencia: Lugar, movimientos, vida, redes. Bogotá: Universidad Nacional de Colombia.

Gudynas, E. (2011). Buen Vivir: Germinando alternativas al desarrollo. Revista América Latina en Movimiento, 462, 1-10.

Ruiz, O. (2007). El derecho a la identidad cultural de los pueblos indígenas y las minorías nacionales: Una mirada desde el sistema interamericano. Revista de la Facultad de Derecho de México, 57(1), 215-250. Recuperado de https://www.scielo.org.mx/scielo.php?pid=S0041-86332007000100007&script=sci_arttext

Somos Iberoamérica. (2021). Hacia un desarrollo con identidad para el Buen Vivir con los pueblos indígenas. Recuperado de https://somosiberoamerica.org/temas/cooperacion/hacia-un-desarrollo-con-identidad-para-el-buen-vivir-con-los-pueblos-indigenas

Tournon, J. (2002). Visiones y patrones: La iconografía shipibo-konibo en la tradición amazónica. Lima: IFEA.

UNESCO. (2021). Indigenous Knowledge and Cultural Heritage. Recuperado de https://www.unesco.org/en/indigenous-knowledge

United Nations. (2022). Indigenous Peoples at the United Nations. Recuperado de https://www.un.org/en/fight-racism/vulnerable-groups/indigenous-peoples

World Bank. (2021). Indigenous Peoples and Development. Recuperado de https://www.worldbank.org/en/topic/indigenouspeoples

Zertuche Cobos, V. A. (2022). La protección contra la apropiación cultural a la luz de la “Ley Harp”. Recuperado de https://archivos.juridicas.unam.mx/www/bjv/libros/15/7424/5.pdf

Comisión Interamericana de Derechos Humanos (CIDH). (2017). Derechos de las mujeres indígenas en las Américas. Recuperado de https://www.oas.org/es/cidh/indigenas/docs/pdf/Brochure-MujeresIndigenas.pdf

Millán, M. (2024). Moira Millán y la lucha por el territorio mapuche. El País. Recuperado de https://elpais.com/america-futura/2024-12-03/moira-millan-lideresa-mapuche-el-asesinato-de-las-mujeres-tambien-es-una-destruccion-del-territorio.html

Hashtags ?#IndigenousRights #CulturalHeritage #StopCulturalAppropriation #TraditionalKnowledge #BiodiversityConservation #IndigenousWisdom #SocialJustice #RespectIndigenousCultures #HumanRights #SustainableDevelopment

Pics??

https://unsplash.com/photos/woman-taking-selfie-Q8cVbkgMOx4

https://unsplash.com/photos/woman-holding-hay-9xHsCYzQJI4