Abstract
Although recognized both in the ILO Convention No169 and in the UN Declaration on the Rights of Indigenous Peoples (UNDRIP), the right of indigenous peoples to maintain their customary laws and systems continues to be a rather unexplored issue in legal literature. Until recently, customary laws of indigenous peoples have mainly been explored by social anthropologists (e.g., Bennet 2006), while largely legal experts still mainly focused on written and codified ‘positive’ law (however, see Weisbrot 1981: 3–4). The recognition of such laws though is really important for indigenous peoples. Embedded in the culture and values of indigenous communities, indigenous customary laws are an intrinsic and central part of their way of life and their identity. They define rights and responsibilities relating to key aspects of their cultures and world views, and guide indigenous communities on a wide range of issues; from the conduct of spiritual life, to land, and to use of and access to resources. Maintaining customary laws can be crucial for the maintenance of the cultural heritage and knowledge systems of indigenous peoples. Indigenous communities all around the world have steadily argued that any legal regime for the protection of their knowledge must be grounded in their own customary laws and practices.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
International Labour Organization Convention (No. 169) concerning Indigenous and Tribal Peoples in Independent Countries, Geneva, adopted 27 June 1989, entered into force 5 September 1991, 28 ILM (1989) 1382.
- 2.
The United Nations Declaration on the Rights of Indigenous Peoples, 7 September 2007, Sixty-first Session, A/61/L.67.
- 3.
Direct Request (CEARC)- adopted 2012, published 102d ILC session (2013), Indigenous and Tribal Populations Convention, 1957 (No. 107)- Iraq.
- 4.
Direct Request (CEARC)- adopted 2011, published 101d ILC session (2012), Indigenous and Tribal Populations Convention, 1957 (No. 107)- El Salvador.
- 5.
ILO Convention No. 169 concerning Indigenous and Tribal Peoples in Independent Countries, article 8.
- 6.
ILO, Indigenous and Tribal Peoples Rights in Practice, A Guide to ILO Convention No. 169, (International Labour Standards Department 2009), p. 82.
- 7.
Direct Request (CEARC)- adopted 2012, published 102d ILC session (2013), C169- Indigenous and Tribal Peoples Convention, 1989 (No. 169) Fiji.
- 8.
See also Urgent Need to Improve the U.N. Standard-Setting Process and Importance of Criteria of ‘Consistent with International Law and its Progressive Development’ UN Doc. E/CN.4/2005/WG.15/CRP.3 (2005a).
- 9.
Also African Commission on Human and Peoples Rights has stated that free, prior and informed consent has to be applied in conjunction with the custom and traditions of indigenous peoples. See, Endorois v. Kenya 2009.
- 10.
Additionally, it is developing in the World Bank and the World Intellectual Property Organization regimes that, due to limited space, we do not explore in this chapter.
- 11.
The Working group consists of parties and observers of indigenous peoples ‘embodying traditional lifestyles relevant to the conservation and sustainable use of biological diversity with participation to the widest possible extent in it deliberations in accordance with the rules of procedure’. Decision IV/9: Implementation of Article 8(j) and related provisions. Available at http://www.cbd.int/decision/cop/?id=7132 [last acceded in November 2014].
- 12.
After 6 years of negotiation, the Nagoya Protocol on Access to Genetic Resources and the Fair and Equitable Sharing of Benefits Arising from their Utilization to the CBD was adopted at the tenth meeting of the Conference of the Parties on 29 October 2010, in Nagoya, Japan, http://www.cbd.int/abs/doc/protocol/nagoya-protocol-en.pdf (accessed March 13, 2014).
- 13.
It is worth noting that indigenous cosmologies resemble rather a cognitive map or way of understanding the world rather than a coherent religious system.
- 14.
Cemeteries and burial sites have been also considered sacred but they are left intentionally beyond the scope of this paper due to the lack of earlier research on them.
References
Åhrén, M. (2004). Indigenous peoples’ culture, customs, and traditions and customary law – The Sámi people’s perspective. Arizona Journal of International and Comparative Law, 21(1).
Äikäs, T. (2011). Pyhät paikat saamelaisten rituaalisessa maisemassa (pp. 17–18). Oulu: Oulun yliopisto.
Äimä, F. (1903). Muutamia muistotietoja inarinlappalaisten vanhoista uhrimenoista. Virittäjä, 7(1), 116.
Aloeboetoe et al. v Suriname (Reparations). 1-2 IHRR 208. (1993). Inter-American Court of Human Rights Series C 15.
Applicability of the Obligation to Arbitrate under Section 21 of the United Nations Headquarters Agreement of 26 June 1947. Advisory Opinion of 26 April 1988. para. 57. (1988). International Court of Justice 12.
Bäckman, L. (1982). Female: Divine and human. A study of the woman in religion and society in Northern Eurasia. In Å. Hultkrantz (Ed.), Hunters. The culture and the way of life (pp. 147, 150). Tromsø: Universitetsforlaget.
Bennet, T. W. (2006). Comparative law and African customary law. In R. Zimmermann & M. Reimann (Eds.), The Oxford handbook of comparatice law (pp. 641–674). Oxford: Oxford University Press.
Berkes, F. (1999). Sacred ecology. Traditional ecological knowledge and resource management. London: Taylor & Francis.
Berman, P. S. (2009). The new legal pluralism. Annual Review of Law and Social Science, 5, 225–242.
Black’s Law Dictionary 10th ed. (2014). B. A. Garner (Ed.), Thomson Reuters. ISBN 978-0-314-61300-4.
Borrows, J. (2010). Canada’s indigenous constitution. Toronto: University of Toronto Press.
Case of the Mayagna (Sumo) Community of Awas Tingni v. the Republic of Nicaragua. (2001, August 31). Inter-American Court of Human Rights Series C 79.
CAFF International Secretariat. (2004). The conservation value of sacred sites of indigenous peoples in the Arctic: A case-study in Northern Russia. Report on the State of Sacred Sites and Sanctuaries. Conservation of Arctic Flora and Fauna Technical Reports 11. Akureyri, Iceland.
CEARC Committee of Experts on the Application of Conventions and Recommendations. (2011 No. 107). Direct request. Adopted 2011, published 101st ILC session (2012). Indigenous and Tribal Populations Convention, 1957 (No. 107) El Salvador.
CEARC Committee of Experts on the Application of Conventions and Recommendations. (2012 No. 107). Direct Request. Adopted 2012, published 102nd ILC session (2013). Indigenous and Tribal Populations Convention, 1957 (No. 107) Iraq.
CEARC Committee of Experts on the Application of Conventions and Recommendations. (2012 No. 169). Direct request. Adopted 2012, published 102nd ILC session (2013). Indigenous and Tribal Peoples Convention, 1989 (No. 169) Fiji.
Convention on Biological Diversity. COP 4 Decisions. (1998). Decision IV/9: Implementation of Article 8(j) and related provisions. Available at http://www.cbd.int/decision/cop/?id=7132. Last acceded in November 2014.
Convention on Biological Diversity, COP 10 X/41. (2002). Elements of sui generis systems for the protection of traditional knowledge. WIPO/GRTKF/IC/3/8. Geneva.
Fossumm, B. (2006). Förfädernas land. En arkeologisk studie av rituella lämningar i Sápmi, 300 f. Kr-1600 e. Kr (pp. 175–177). Umeå: Umeå universitet.
Fremont, J. (2009). Legal pluralism, customary law and human rights in Francophone African countries. Victoria University of Wellington Law Review, 40(1), 149–165.
Fuller, L. L. (1969). Human interaction and the law. American Journal of Jurisprudence, 14(1), 1–36.
Grillo, R., Ballard, R., Ferrari, A., Hoekema, A. J., Maussen, M., & Shah, P. (Eds.). (2009). Legal practice and cultural diversity. Farnham: Ashgate.
Haakansen, S., & Jordan, P. (2010). Marking the land. Sacrifices, cemeteries and sacred places among the Yamal Nenets. In P. Jordan (Ed.), Landscape and culture in Northern Eurasia (p.163). Walnut Creek: Left Coast Press.
Helander, E. (2004a). The nature of Sami customary law. In T. Koivurova, T. Joona, & R. Shnoro (Eds.), Arctic governance. Rovaniemi: Arctic Centre.
Helander, E. (2004b). Samiska rättsuppfatningar (p. 88). Rovaniemi: Arctic Centre.
International Labour Organization (2009). Indigenous and tribal peoples rights in practice. A guide to ILO Convention No. 169 (p. 82). International Labour Standards Department.
International Labour Organization Convention (No. 169) concerning Indigenous and Tribal Peoples in Independent Countries. Geneva. Adopted 27 June 1989, entered into force 5 September 1991. 28 ILM (1989) 1382.
Itkonen, T. I. (1948). Suomen lappalaiset vuoteen 1945. I – II (p. 310). Helsinki: WSOY.
Jonas, H., Bavikatte, K., & Shrumm, H. (2010). Community protocols and access and benefit sharing. Asian Biotechnology and Development Review, 12(03), 49–76.
Jordan, P. (Ed.). (2010). Landscape and culture in Northern Eurasia. Walnut Creek: Left Coast Press.
Kamau, E. C., Evanson, C., Fedder, B., & Winter, G. (2010). The Nagoya protocol and access to genetic resources and benefit sharing: What is new and what are the implications for provider and user countries and the scientific community? Law Environment and Development Journal (LEAD), 6(3), 246–263.
Kjellström, R. (1987). On the continuity of the Old Sámi religion. Sámi Religion, 12, 24–32.
Kuokkanen, R. (2007). Reshaping the University. Responsibility, indigenous epistemes and the logic of the gift (pp. 34–35). Vancouver: University of British Columbia Press.
Magga, P. (2007). In P. Magga & T. Elo (Eds.), Eletty, koettu maisema. Näkökulmia saamelaiseen kulttuurimaisemaan (pp. 13). Suomen ympäristökeskus. Helsinki: Helsingin yliopistopaino.
Manker, E. (1953). Lapparnas Helige ställen. Acta Lapponica XIII. Uppsala: Almqvist & Wiksells.
Mulk, I. (2009). From metal to meat. Continuity and change in ritual practices at a Sámi sacrificial site, Viddjavárri, Lapland, northern Sweden. In T. Äikäs (Ed.), Máttut – máddagat. Oulu: University of Oulu.
Oskal, N. (2000). On nature and reindeer luck. Rangifer, 20(2), 175–180.
Page, A. (2004). Indigenous peoples’ free, prior and informed consent in the Inter-American human rights system. Sustainable Development Law and Policy, 4(2), 16–20.
Paulaharju, S. (1932). Seitoja ja seidan palvontaa (pp. 8, 21–23). Helsinki: Suomalaisen kirjallisuuden seura.
Pentikäinen, J. (1995). Saamelaiset. Pohjoisen kansan mytologia (p. 118). Helsinki: Suomalaisen kirjallisuuden seura.
Quane, H. (2013). Legal pluralism and international human rights law: Inherently incompatible, mutually re-inforcing or something in between. Oxford Journal of Legal Studies, 33(4), 675–702.
Rydving, H. (1993). The end of drum time: Religious change among Lule Sami (pp. 145–149). Uppsala: Uppsala University.
Rydving, H. (2006). Tracing Sami traditions. In search of the indigenous religion among the Western Sami during the 17th and 18th century (pp. 61, 103). Oslo: Novus forlag.
Saramaka People v. Suriname (2007 No. 172). Judgment of November 28, 2007. Inter-American Court of Human Rights Series C, No. 172.
Shah, P. (2013). In pursuit of the pagans: Muslim law in the English context. The Journal of Legal Pluralism and Unofficial Law, 45(1), 58–75.
Tobin, B. (2014). Indigenous peoples, customary law and human rights. Why living law matters. London/New York: Routledge.
Tobin, B., & Taylor, E. (2009). Across the Great Divine: Complementarity and conflict between customary law and National Sui Generis TK Law in Peru. Lima: SPDA, IDRC.
Turner, B. (2011). Legal pluralism, State Sovereignty, and citizenship. Democracy and Security, 7(4), 317.
Tuori, K. (2010). Legal pluralism and modernisation: American law professors in Ethiopia and the downfall of the reinstatements of African Customary Law. Journal of Legal Pluralism, 62, 43–70.
Tuori, K. (2011). The disputed roots of legal pluralism. Law, Culture and the Humanities, 9(3), 330.
Twining, W. (1963). The restatement of African customary law: A comment. The Journal of Modern African Studies, 1(2), 221–228.
UN Commission on Human Rights. (2005a). Urgent need to improve the U.N. standard-setting process and importance of criteria of ‘Consistent with International Law and its Progressive Development’. E/CN.4/2005/WG.15/CRP.3. Geneva.
UN Commission on Human Rights (2005b). Human rights resolution 2005/55. Preamble: Human rights and international solidarity. Office of the High Commisoner for Human Rights.
UN Economic and Social Council, Permanent Forum on Indigenous Issues. (2014). Item 3 of the provisional agenda 1 of 13th session in New York on 12th–23rd May 2014. A study on the impacts of the Doctrine of Discovery on indigenous peoples, including mechanisms, processes and instruments of redress, with reference to the Declaration, and particularly to articles 26–28, 32 and 40. E/C.19/2014/3. para 3. Available at http://www.un.org/esa/socdev/unpfii/documents/2014/3.pdf
United Nations Declaration on the Rights of Indigenous Peoples (2007). Available at http://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf. Accessed 17 May 2016.
Vaté, V. (2010). Dwelling in the landscape among the reindeer Herding Chukchis of Chukotka. In P. Jordan (Ed.), Landcape and culture in Northern Eurasia (pp. 151–153). Walnut Creek: Left Coast Press.
Vitebsky, P., & Wolfe, S. (2001). The separation of the sexes among Siberian Reindeer Herders, In Sacred Custodians of the Earth? In A. Low & S. Tremayne (Eds.), Women as Sacred Custodians of the Earth?: Women, spirituality, and the environment (pp. 81–94). Oxford/New York: Berghahn.
Webber, J. (2009). The grammar of customary law. McGill Law Journal, 54, 579–581.
Weisbrot, D. (1981). Customary law. Aboriginal Law Bulletin, 1.
Xanthaki, A. (2011). The UN declaration on the rights of indigenous peoples and collective rights: What’s the future for indigenous women? In S. Allen & A. Xanthaki (Eds.), Reflections on the UN declaration on the rights of indigenous peoples. Oxford: Hart.
Xanthaki, A. (2013). Indigenous rights under the light of energy exploitation. German Yearbook of International Law, 56, 315–350.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2017 Springer International Publishing AG
About this chapter
Cite this chapter
Heinämäki, L., Xanthaki, A. (2017). Indigenous Peoples’ Customary Laws, Sámi People and Sacred Sites. In: Heinämäki, L., Herrmann, T. (eds) Experiencing and Protecting Sacred Natural Sites of Sámi and other Indigenous Peoples. Springer Polar Sciences. Springer, Cham. https://doi.org/10.1007/978-3-319-48069-5_5
Download citation
DOI: https://doi.org/10.1007/978-3-319-48069-5_5
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-319-48068-8
Online ISBN: 978-3-319-48069-5
eBook Packages: Earth and Environmental ScienceEarth and Environmental Science (R0)