url: =About - Arramat Project\nIndigenous Sápara territory in the Ecuadorian Amazon © Gleb Raygorodetsky\n“If the land is not healthy, how can we be?” – Whapmagoostui Cree Elder\nWe are a team of Indigenous organizations, governments, university researchers, and other resource people who are working together for research and action in support of the health and well-being of the environment and people. We want to strengthen Indigenous voices and capacities to document their knowledge about the importance of the whole environment (including biodiversity) to the health and well-being of their communities. The outcomes of the research will support Indigenous leaders who want to be heard by local-national-global governments and organizations and address current problems of environment and human health. Together, we are working to develop a strong voice for protecting the environment in ways that benefit Indigenous peoples.\nMost of the Earth’s biodiversity is located in the territories of Indigenous Peoples. Indigenous Peoples in Canada and globally are highly successful at “taking care” of the land and resources in ways that are good for the environment and support the health and well-being of their communities. Many Indigenous Peoples have worldviews (cosmovisions), beliefs and knowledge about the strong relationship between people and the environment. These have been shared in terms used by Maori (whakapapa), Dene (nene), Cree (askiy), Mi’kmaq (netukulimk), Quechua (ayllu), and other Indigenous Peoples. Ărramăt is a concept in Tamasheq, the Indigenous language spoken by the Tuareg people whose ancestral land encompasses the current territories of Algeria, Burkina-Faso, Libya, Mali, and Niger, that describes a state of well-being shared by the environment, animals, and humans. It is written in Tifinagh, the Tuareg alphabet, as ⴰⵔⵔⴰⵎⴰⵜ. These words teach us that if the lands (water, fish, animals, plants) are not healthy, then the people are not healthy.\nIn many countries and places, Indigenous Peoples are not heard, and their knowledge and good practices are not recognized. Indigenous Peoples are excluded from decision-making processes related to lands and resources, exacerbating challenges and crises faced by Indigenous Peoples including forced displacement from territories, lack of access to traditional / country food (bush meat, medicines, plants), poor nutrition, cultural loss, and threats to the sustainability of Indigenous knowledge systems, lifeways, practices, and languages. These same decisions also lead to problems such as the loss of many species, habitats and places that sustain the whole environment (i.e., Mother Earth).\nBetween 2019 and 2021, we developed a proposal and received funding from a federal government program in Canada called New Frontiers in Research Fund – Transformation. With this funding, our large project is underway, in collaboration with many Indigenous governments and organizations from Canada and around the world. Answering the call of Indigenous leaders, the project creates opportunities for Indigenous partners to access funding, design and implement locally relevant projects that reinforce and expand their capacities, and provide significant and sustainable impacts and opportunities moving forward. To support this, we are utilizing a project governance structure, in which the voice of each partner is reflected. The intention is to support Indigenous Peoples to document their knowledge and wise practice of taking care of the land, water, fish, wildlife, forests plants, and sacred places as well as their own health and well-being. Data collection and sharing will be developed with partners premised in ethical space and built on the foundation of the United Nations Declaration on the Rights of Indigenous Peoples, in particular, the principle and right of “Free, Prior and Informed Consent (FPIC)”. The project started in 2021 and will take place until 2027, and we hope to fund over 100 Indigenous-led research projects in Canada and around the world.\nThe project is important in three ways. It helps to:\nbuild the capacity of Indigenous organizations to document, share, and use their knowledge about the interconnections between biodiversity conservation and health and well-being\nsupport Community-Based Participatory Research (Indigenous-led research projects) that evidence the health and well-being outcomes of biodiversity conservation\nsupport Indigenous leaders in driving institutional change at local, regional, and global scales to improve health and well-being, and curb the decline of biodiversity\nThe proposal for this project was developed with the collaboration and input of our Indigenous partners around the world, whose perspectives are essential. Your thoughts and ideas about this project are encouraged and welcomed and we thank you in advance for your time.\nYou can contact our team for more information: info@arramatproject.org\n Naomi Adelson, “Being Alive Well”: Health and the Politics of Cree Well-Being (Toronto: University of Toronto Press, 2000).\n Lyver Phil O’B and al, “Key Māori values strengthen the mapping of forest ecosystem services” (2017) 27 Ecosystem services 92.\n Brenda Parlee and al,“Understanding and Communicating About Ecological Change: Denesoline Indicators of Ecosystem Health” in Fikret Berkes and al, eds, Breaking Ice: Integrated Ocean Management in the Canadian North, Calgary, University of Calgary Press, 2008, 165.\n Maria M’Lot, Kâ Isinâkwâk Askîy: Using Cree knowledge to perceive and describe the landscape of the Wapusk National Park area, Masters of Natural Resource Management, Natural Resources Institute, University of Manitoba, 2002 [unpublished].\n Kerry Prosper and al, “Returning to Netukulimk: Mi’kmaq cultural and spiritual connections with resource stewardship and self-governance” (2011) 2:4 Int. Indig. Policy J. 7.\n Alejandro Argumendo & Bernard Yun Loong Wong, “The ayllu system of the Potato Park (Peru)” in Caroline Bélair and al, “Sustainable use of Biological Diversity in Socio-Ecological Production Landscapes: Background to the ‘Satoyama Initiative for the benefit of Biodiversity and Human Well-being” (2010) Secretariat of the Convention on Biological Diversity CBD Technical Series No. 52 84.\noyesehcikewin masinahikanihk kastahk\nMâmawyatihk nêhiyaw atoskewnah, mina okimânâhkak, kihci-kiskinwamâtowikamik kanatonikewiyak atoskew ekwa isihcikewin ayisiyinowak ihmâmawatoskêwak ohci akwamohcikewin sôniyâw kanatonimahk atoskewin ekwa waskawîwin ohci miyomachihowin mîna miwayawin okâwîmâwaskiy ekwa ayisiyinowak. Nînan nohimaskohtehtiyak Nehiyow pîkiskwewnah ekwa ispîhcipîsâkwahk maskinahikanihk kastahk wiyawâw kiskeyitamowin ohci mistahi ispihteyehtakosowin ôma kahkiyaw askiy ohci miyomahcohowin ekwa miwayawin oschi mâmawâyâwinahk. Kahispayow ohci ôma atoskewin kanôsohkamahtwaw nehiyow nîkânîwîwak aniki kanohte pêhtâksowak ohci kihci-okimânâhk ekwa atoskewnah kawîhtakwaw mekwâc ôma mâyipayiwina askîyihk ekwa ayisiyiniw itamahcihowin. Kahkiyow kîyano ka osihcikehtahk maskâwaw pîkiskwewnah ka nakatîhtamahk askiy tansîsi ka wîcîtowin nêhiyaw.\nNâspic kahkiyaw ka ohpikihk ôta askiy ihayastew nete kîwetinohk nehiyawak kawekihtwaw. Nehiyawak ohci Canada ekwa misiweytihk nihta “kanawîcikewak” okâwîmâwakiy ekwa isihcikewina tansîsi ka miyopayow ohci askiy ekwa sihtoska miyomahcihowin mîna miwayawin ohci wiyawâw mâmawâyâwinahk. Mistahi nehiyawak ayâwak sohkeytamakowin, tâpwêhtamowin, ekwa kiskeyitamowin ôma sohkâpiskâw wâhkôhtowin tastawic nehiyawak ekwa okâwîmâwakiy. Ôma ascih wîhcikâtêw peyakwan Maori (whakapapa), Dene (nene), Nehiyaw (askiy), Mi’maq (netukulimk), Quechua (ayllu), ekwa kotakaweyak nehiyawak.\nĂrramăt itapeyihtamowin ohcipiyew Tamasheq, ôma nehiyaw pîkiskwêwin ohci Tuareg ayisiniwak wiyawâw aniskac wahkohtowin askiy wâsakâskamihtaw mekwâc ôma askiyihk Algeria, Burkina-Faso, Libya, Mali, and Niger, ana wihtamawew tansi mîkwâtc miwayawin kanesotipeyihtam askiy, piskiwak, ekwa ayisiyinewak. Masinahikatew Tifinagh, Tuareg akayasew masinahikewin, omsih ⴰⵔⵔⴰⵎⴰⵜ. Ôki pîkiskwewina kiskinwahamâkônoh ana kispin askiy (nipiy, kinosew, piskiw, owâhkicâna) nêsowisiwin, ihki ayisiyinewak wistowaw kanêsowisiwak.\nTahtawayak ôti askiyahk, nihiyawak namakîkway ihpîhtahtaw, ekwa wiyawâw okiskeyitamowin ekwa mewitôtâmowina moyah nistohtâkwan. Nehiyawak moya ipiskîmihtaw ohci kese isihckewinah atoskewin ohci askiy ekwa isihcikewina, ayiwâk mawinêhotowin ekwa astâmipayiw kawapahtamwak nehiyawak ekwa asci kasipwepayihcikewak kohtak nantô askiy, ka nohtepayihwak sakaw mîciwin (wiyâs, maskihkiya, owâhkicâna), nesowisowin, nêhiyâw matsowin, ekwa macîsotamawew pimâcihowin ohci nehiyaw okiskeyitamowin, tansîsi kisipmatisitwaw, tôtamowina, ekwa nehiyawewin. Ohki sihcikewina imâyipayiwina, peyakwan kanomatewak mistahi piskiwak, tasicikewin ekwa anitah ka pimâcihowin imsiwe askiy (i.e., okâwîmâwakiy).\nMekwâtc isihcikeyahk nitomiskwewewin sôniyâw ohci okimânâhk kîkway isihecikewin ôta Canada isiyihkâtew New Frontiers in Research Fund – Transformation. Kispin ikahtinayahk sôniyâw, misih oyesehcikewin kamacipiyow kawîcihatoskewak nehiyaw kihci-okimânâhk ekwa atoskewnah ohci Canada ekwa imsowîtih askîy.\nNaskomowin pîkskwewin ohci nehiyaw onîkânewak, ôma oyesehcikewin kapîtaw nahipayiwin ohci nehiyaw wiciwâkanihtowin ka apachihit sôniyâw, ka ôsîhtahk mîna kamâcitak ketaskinahk mekwâc ôma oyesehcikewin ka ayewâkes ka maskawsihtahk kîkway ekwa ka mahki sehcikehk wiyawâw ispîhcipîsâkwahk, ekwa ohtinamakewin mistahi kîtiyihtakwahk ekwa kîkway ka nâkateyihtamihk pakamiskatowin mîna kanhipayik yahkohtewin.\nKasihtoskamin ôma, nîyanân mekwâc osîtiyahk oyesehcikewin governance structure, kawapicihkatew pîkskwewna ohci peyako wiciwâkanak. Sâpweyihtamowin oma oschi nehiyawak kamasinahikwaw wîkiskeyitamowewin mîna nihtâweyihtamowin tôtamowina ka kanawîtahkwaw askiy, nipiy, kinosewak, piskiwak, sakâwaskosiya ekwa anitah ka kihcitwâw mîna wiyawow miyomahcihowin mîna miwayawin.\nSipikiskisiwin môsâhkinikêwin ekwa kamâtinamakewin ka osihcikehk asici wiciwâkanak oti kihcihkawan ekwa ka osîtak ayâtaskisiw United Nations Declaration on the Rights of Indigenous Peoples, peyak kîkway poko principle and right of “Free, Prior and Informed Consent (FPIC)”. Kispin ôma nitomiskwewewin miyopayo ohci sôniyawkamihkohk, iksi oyesehcikewin ka imipayihtahk 2022 isko 2028. Sôniyâs ihnohte miyayahk mitâhtomitanaw iwakîs nehiyaw nîkânohtowetaw oyesehcikewina ôta Canada mîna imisowîtehk askiy.\nOyesehcikewin ispihteyehtakowan nistwâw, omisih:\nKa ôsihtahk ispîhcipîsâkwahk nehiyaw atoskewnah kamasinahikwaw, kamâtinamakewin, ekwa ka apachitataw ôkiskeyitamowin ohci tansi mamowih âniskômiw tastawic biodiversity conservation ekwa miyomahcihowin mîna miwayawin.\nSihtoska Community-Based Participatory Research (nehiyaw nehiyaw nîkânohtowetaw oyesehcikewina) ka kehcinâhkohk miyomahcihowin mîna miwayawin kahispayow ohci ôma atoskewin biodiversity conservation.\nSihtoska nehiyaw onîkânewak kapamihkwaw atoskewnah mêskwacipayin kitaskewahk, regional, and global scales ka ayîwak kwayask miyomahcihowin mîna miwayawin, ekwa astampitamakewin biodiversity.\nIsihcikewn misiweytihk nihta oyesehcikewin, moyah kahkî waskowanô ekâ ka ayâhk wîcihatoskatowin nehiyaw wiciwâkanahk imsowîtihk askiy, wiyawaw wâpahtamowin ispihteyehtakosit. Kimamotonîhcikanowaw ekws tansîsi ihtîhtamekohk ohci ôma oyesehcikewin kahkî wîhtamowinân ekwa kinaskomtinawaw ohci ka wîcihiwewin.\nKispin ayiwak kihnohte ihksketen: info@arramatproject.org\nMu maqamikew jajike’nuk tal-kis-jajiko’ltitesnu kinu? – Whapmagoostui Cree Kisiku\nToq-lukutijik Lnue’l mtmo’taqne’l, kaplno’lk, pipanuijkaqatijik espi-kina’matnewo’kuo’ml aqq pilue’k kejitaqatijik kwilutmnew suliewey pipanuijkatmnew aqq apoqntmnew wleyuti aqq jajiko’qn wjit wksitqamuey aqq skwijinu’k. Ketu’ apoqnmaqitjik L’nu’k nutuksinew aqq kl-wi’kasiktn L’nui-kjijitaqn wjit tel-kepme’k wksitqamuey wleyuti aqq jajiko’qn wjit wutanl (aqq we’kaw tel-milamu’k mimajuaqn etlikwek wksitqamu’k). Koqoey wejiaq ula pipanuijkaqnn apoqnmuata L’nu’-saqamaq nutakunew kjikane’l, Kanata-ewey aqq te’sunemiksikl Kaplno’lewe’l aqq wsku’tasiktn koqoey nike’ mu wela’sinuk wjit wksitqamuey aqq wleyutimuew skwijinu’k. Mawikwayk aji-wl-nutuksitesnu wesku’tmu’k maliaptmnew wksitqamuey ta’n elt L’nu’k wji-wlapesultitaq.\nPikwelk Wksitqamu’k tel-milamu’k mimajuaqn etlikwek L’nu’k wmitkuaq. L’nu’k Kanata aqq Wsitqamu’k natawi-anko’tmi’tij maqamikew aqq ta’n koqoey wejiaq maqamikew-iktuk aqq tel-lukuti’tij wela’toq wksitqamuey aqq wutanmual. Pikwelkik L’nu’k ala’tu’tij Lnuita’suaqn(cosmovisions), ketlamsitasimk aqq kjijitaqn melkiknewa’toq teltaqne’wasulti’tij skwijinu’k aqq wksitqamuey. Wesku’tmi’tij ewe’wmi’titl ula klusuaqnn Maori (whakapapa), Dene (nene), Cree (askiy), Mi’kmaq (netukulimk), Quechua (ayllu), aqq pilue’k L’nu’k. Ărramăt na telita’suaqn wejiaq Tamasheq, tli’sutimuew Tuareg-aq ta’n wmitikiwow etek Algeria, Burkina-Faso, Libya, Mali, aqq Niger, ula klusuaqn wesku’tk wleyuti mawi-sko’tmi’tij wksitqamuey, waisisk aqq mimajuinu’k. Ewikasik Tifinagh-iktuk, Tuarege’l knukwatiknn. Ula klusuaqnn ekinua’tuksi’kl wksitqamue’l ( sam’qwan, nme’jk, waisisk aqq sqaliaqnn) mu jajike’nuk, na skwijinu’k ma’ jajiko’lti’k.\nPikwelkl te’sunemiksikl aqq eymu’timkl, L’nu’k mu jiksituajik, aqq wjijitaqnmuew aqq telo’lti’tij mu ketlewite’tasinuk. Mu wiaqa’luksi’k L’nu’k ilutasik koqoey wjit maqamikew aqq aqq ta’n koqoey wejiaq maqamikew-iktuk, metue’k wejita’jik aqq elta’jik L’nu’k nkutey nike’ ejiklo’lujik wmitkiwow, mu kisi-ktantu’kik koqoey wejkwa’taqnik malqutmi’tij (wius, mpisun, sqaliaqnn) ewlamu’k wilu’wew, entu’tij telo’lti’tij, aqq nesana’q siawi-ksika’siktn L’nuey kkjijitaqn, telo’ltimk, tel-lukutimk aqq tli’suti’l. Ula kisutasik koqoey elt wejiaq ketmaqsenejik pikwelkik milamuksultijik waisisk aqq sqaliaqnn, etlqatmumkl, aqq mu wela’tuk wksitqamuey ( Kkijunu Wksitqamu).\nPemituek kwilutaqn wjit suliewey wejiaq Kanata-ewey Kaplno’l lukwaqney teluisik New Frontiers in Research Fund – Transformation. Elmiaq msnmek ula suliewey, meski’k lukwaqney lukwatten wiaqtekl pikwelkl L’nue’l kaplno’lk aqq mtmo’taqne’l wejiaql msit tamiaw Kanata aqq wksitqamu’k. Ketu’ apoqnmaqatjik L’nu’k jiksituksinew aqq suliewey msnmnew wjit ula lukwaqney ta’n iknmuatew L’nu’k aqq toq-lukuti’tiji l’tunew aqq ika’tunew nekmowk wtayjual keknue’kl lukwaqne’l ta’n melkiknewa’ten aqq ankua’ten ta’n tel-lukuti’tij, aqq wjiatal keknue’kl aqq wel-pmiaql wel-tetpaqa’taqatimkl elmi’knik. Kulaman kis-tla’sitew koqoey, pem-lukwatmek ta’n tl-sutasitew lukwaqney kulaman e’tasiw maw-lukutijik kisuttaq ta’n tl-pmiatew. Ketu’ apoqnmaqatjik L’nu’k wi’kmnew kjijitaqn wesko’tmi’tij aqq ta’n tel-menaqajewo’tmi’tij maqamikew, sam’qwan, nme’jk, waisisk, sqaliaqnn nipuktuk aqq kepme’kl maqamikal aqq elt wjajiko’qnmuew aqq wleyutimuew. Ta’n tel-mawo’tumk aqq maw-we’wasik kinua’taqney wjiatew tel-tetpaqa’tekemk aqq wije’wten koqqwaja’taqne’l ewikasikl United Nations Declaration on the Rights of Indigenous Peoples, api’s ekina’matnewey aqq koqqwaja’taqney wjit ““Free, Prior and Informed Consent (FPIC)” (Asite’lsuti wejiaq weli-kjijitaqnewey aqq wejikesimkewey). Ula lukwaqney sapa’tu’tij mtmo’taqney ta’n suliewey wejiaq, na pqut-lukwatten natamiaw 2022 mi’soqo 2028. Ketu’-apoqntmekl na’tamiaw kaskimtlnaqn lukwaqne’l nikana’tu’titl L’nu’k ula tett Kanata aqq msit tami wksitqamu’k.\nLukwaqney keknue’tew wjit ula ne’siskl tla’sital. Ula etekl:\nKina’muaten L’nue’l mtmo’taqnn kis-wi’kmnew, tpi’ketnew aqq we’wnew L’nui-kjijitaqn wjit tel-toqtaqne’wasik tel-milamu’k mimajuaqn etlikwek wksitqamu’k aqq wleyuti aqq jajiko’qn.\nApoqntmumk Tel-wiaqa’tumkl Wutann Pipanuijkemk. (L’nu’k nikana’tu’titl pipanuijkemkl lukwaqne’l) ta’n ketlewa’tu’tij wleyuti, aqq jajiko’qn wejiaq welo’tmumk tel-milamu’k mimajuaqn etlikwek wksitqamu’k.\nApoqnmuan L’nu’k nikanusk nikana’tunew piluatekemk kiwto’qiw ta’n wikulti’tij , wmitkiwaq aqq wksitqamu’k kulaman aji-wla’sitew wuleyuti aqq jajiko’qn aqq kis-naqa’ten pemi-aji-tkle’jk tel-milamu’k mimajuaqn etlikwek wksitqamu’k.\nMenuekemk wla’siktn lukwaqney kwilutasik, ma’ kis-siawita’wk ke’sk mna’q maw-lukutiwkik L’nu’k msit tami wksitqamu’k, mita nu’ta’q L’nuikjijitaqn. Ta’n telita’sin aqq koqoey kisite’tmn wjit ula lukwaqney wikutmek aqq menuekeyek aqq ketu’-tlueyek ta’n tel-wla’liek .\nWjit me’ kinua’taqney mattaqte’kewin etl-lukutiek: info@arramatproject.org\n“Nuna anniaqtuaq, uvagut Qanuq surraituq?” – Whapmagoostui Itqiliq Innait\nIsaktuaqlu Savaktuat Nunaruaqqaaqtuat tutqiktuq, governmentlu, ilisarvik paqsavaktiit qiniraa savaktuatlu atautchikun napiqsigaa maniq ikayuqtuaq tapqua surraituq nuna inuumlu. Ilisaqtuyuut Nunaruaqqaaqtuat uqausiitlu angalatchiyi aglagaa tapqua illisaktuat iluaqtuaq tamaita nuna (ila niryun) surraituq inuuniarvikmi. Taimaagaa makpiraaq savaktiit qiniraa ikayuqnaiqtuat Nunaruaqqaaqtuat atanit tusaayaa tapqua tamaita nunami governmentlu savaktiitlu iluaqruraa qangma pitchiriittuq nunalu inuum surraituq. Atautchikun taimagaa savaktugut atautchikun isaktuaqlu taamna nuna ikayuutingit Nunaruaqqaaqtuat.\nQanitqigaa Nunaam niryun taamna Nunaruaqqaaqtuat nuna. Nunaruaqqaaqtuat Canadami nunami taimagaa “munarilu” nunalu surautat nakuyuuq nunamun ikayuqtuat surraituqlu inuuniarvik. Inugiaktut Nunaruaqqaaqtuat isuma, ukpirisuktuaqlu illisaktuat atuatchikun tapqua inuumlu nunalu. Una uqausiit tamaita siagait atugaa Maorilu (whakapapa ), Denelu (nene ), Creelu (askiy ), Mi’maqlu (netukulimk ), Quechualu (ayllu ), tamaita Nunaruaqqaaqtuat. Ărramăt isuma Tamasheq, taamna Nunaruaqqaaqtuat uqaqtuat Tuareg sivulliit nunami iluyait qangma nuna Algeria, Burkina-Faso, Libya, Mali, Nigerlu, tadjvaguuq surraituq iluyait taamna siagait nuna, niryutait inuumlu. Aglagtuak Tifinagh, taamna Tuareg uqausiit, ⴰⵔⵔⴰⵎⴰⵜ. Tapqua uqausiit ilisautdjiyaa uvagut, asulugaa nuna (imaq, iqaluk, niryutait, nakaaq) anniarun, asiin inuum anniarunaiqtut.\nInugiaktut nunami, Nunaruaqqaaqtuat tusaalaituat, illisaktuatlu nakuuyuq inuusiq illitagnaiktuk. Nunaruaqqaaqtuat ilaksaqtuaq atautchikun kii ayuyuaq tapqua nunalu pisuktuaqlu, ingattaviktuaq ilisaqtuaqlu tapqua Nunaruaqqaaqtuat tamaan piksagaa maqaigaa nunami, pisuktuaq pimagaa niqimun (niqivialuk, annirnaiyautit, nakaaq), niqi suinnauyuaq, inuuyaq taimaqtuaqlu, allauyuaq taamna ilitaq Nunaruaqqaaqtuat illisaktuat savaktii, inuusiq, inuuyuatlu, uqausit. Tapqua atdjigiiktuk ilaksaqtuaq pitchiriittuq tapqua makaituaq inugiaktut niryun, aimayuatlu nunalu ilitaq tamaita nuna (i.e., Amaamak Nuna).\nSavaktugut 2021 makpiraaqmun manik taamna federal government savaktiit Canadami atiriyaa Nutaaq Frontiers Qiniraa Manik – Allauyuaq. Asulugaa pimagaa manik, angiyuq savaktiit atautchikun inugiaktut Nunaruaqqaaqtuat governmentlu tutqiktuqlu Canadamilu tamaita nunamunmi. Savaktugut Nunaruaqqaaqtuat atanit, savagaa isaktuaq tadjvangatchiaqtuaq tapqua Nunaruaqqaaqtuat atautchikun pimagaa manik, sivunniurutitlu taimaaga inuuniarvik iluaqtuaq savagaa nakuruallaktuaqlu angiyuq tapqua piksagaalu, ikayuqti ilitaqlu isaktuaqlu taimaunga. Ikayuqtuaq una, qangma sivunniurutit savagaa governance atautchikun, tapqua uqausiit takupkagaa. Taimaunga ikayuqtuat Nunaruaqqaaqtuat makpiraaq aglagaa ilisimayuruutlu isumalu inuusiqlu munarilutin taamna nuna, imaq, iqaluk, niryun, napaaqtuq nakaaqlu munari inilu tapqua surraituq. Kisitchiun katitaitlu siagait taamna sanayuat atautchikun taimagaa isuma tapqua pitquyaq United Nuna Uqaqtuaq taamna Pitquyaq Nunaruaqqaaqtuat, nikaittuq pitquyaq “Inuusiq, Sivuanilu Quliaraa Angiqtuaq (FPIC)”. Asulugaa taamna savaak piksagaa manik savaktuat, tapqua tadjvangatchiaqtuaq 2022lu 2028. Uvagut manic tapqua tallimakipiaq Nunaruaqqaaqtuat-savaktuat qiniraa savagaalu Canadami tamaita nunami.\nUna savaaq iluaqtuaq pingasutmik:\ntaamna piksagaa Nunaruaqqaaqtuat savaktuat makpiraaqmun, siagait, atugaalu ilisimaruut taamna atuatchikun tamaita niryun ilitaq surraituqlu\nikayuqtuaq Inuuniarvik-Savaktuat Taputiyaa-ila Qiniraa (Nunaruaqqaaqtuat-savaktuat qiniraa savagaa) ilisaqtuaq surraituq tapqua nuna ilitaq\nikayuqtuat Nunaruaqqaaqtuat Ataniq pimagaa inuuyaq allauyuaq inuuniarvikmi, nunamilu, tamaita nuna nakuruallaktuaq surraituq, ilitaq mikliyuaq niryun\nPimagaa savaaq iluaqtuaq isuma, savaknaitugut atautchikun tapqua Nunaruaqqaaqtuat taamna nunami, isuma nakuruallaktuaq.\nTaamna isuma una savaaq ikayuqtuaqlu quvaisuktugut savaktutin.\nApiqsisaqtuusi ilisimayaalu qaritauyaq: info@arramatproject.org\n“Nan srìi diinch’uh kwaa jì’ nits’òo dèe nikhwanh akòo dihiidich’ah?” – Whapmagoostui Cree Gwi’anjòo’\nGwitr’it Geenjit Diiyah Tr’igwaandak\nDinjii Zhuh eenjit gwitr’it t’agwah’in kat, diiyeenjit chit giinlii kat, gaonahtan nihłinehch’i’ gwizhìt gugwinah’in kat ts’àt uu’òk nihłinehch’i’ kat nikhwinagoo’ee ts’àt uu’òk t’aniinch’uu kat srìi t’igwiheech’aa gwizhìt gugwinah’in geenjit tseedhòh kagintih. Dinjii Zhuh kat guunagoo’ee srìi t’igoonch’uu k’iighè’ guukaiik’it gwizhìt gwiinzii t’igwiheech’aa geenjit gahgidandaii uu’òk hàh gugwitaandak geenjit gehneet’aii niidadhanh. Jii gwizhìt gwinyàa’in k’iighè’ Dinjii Zhuh gwichìt kat, uu’òk chit kat tthak guutr’ehdeetth’ak ts’àt nikhwinagoo’ee ts’àt dinjii kat tthak srìi gugwiheendaii geenjit gwit’agwįį’ee gahtr’iheedandaih. Nihkhàh gwitr’it t’agwaa’in k’iighè’ nikhwinagoo’ee k’atr’ahnahtyaa geenjit gwiniint’aih tr’igiheekhyaa ts’àt Dinjii Zhuh kat guuveenjit gwiinzii t’igwiheech’ah.\nNin ts’àt gwinzhih gwiiyeendoo leii Dinjii Zhuh nành kak goo’àih. Canada gwizhìt ts’àt nan kak tthak Dinjii Zhuh kat guukaiik’it gwizhìt srìi gugwiheendaii geenjit guunagoo’ee ts’àt jidìi t’agijahch’uu gwiiyeendoo gwiinzii k’aginahtih. Dinjii Zhuh kat nits’òo guungoo’ee gwiinzii k’agahnahtyaa ts’àt nits’òo gwiinzii t’agahdahch’aa gwiiyeendoo gahgidandaih. Maori (whakapapa), Dene (nene), Cree (askiy), Mi’maq (netukulimk), Quechua (ayllu) gwidinjii zhùu kat jii geenjit ginjih nihkhah t’agijahch’uh. Ărramăt gwinyuu dài’ nin ts’àt dinjii kat gwiinzii nan kak nihkhah gugwindaii t’igwinuh, jii t’at Tamasheq guuginjik t’iinch’uh, Dinjii Zhuh giinlii ts’àt Algeria, Burkina-Faso, Libya, Mali, ts’àt Niger gwats’àt t’igiinch’uh. Tifinagh ts’àt Tuareg gwinjik gugwidintł’oh, ⴰⵔⵔⴰⵎⴰⵜ k’ìt gwidinithitł’oh. Nan (chuu, łuk, nin, gwinzhih) srìi t’iinch’uh kwaa jì’ dinjii kat chan srìi gugwandaih kwàh, jii ginjih k’iighè’ nikhwigoanaatan.\nDinjii Zhuh nits’òo gugwandaii gahgidandaii geenjit gigįįkhii dài’ kaiik’it gòo’aii leii gwa’àn guutr’ijiitth’ak kwàh. Nits’òo nan t’atr’ahdahch’aa gwinyuu dài’ Dinjii Zhuh kat jidìi giiniindhan guutr’oodhiłch’eih kwaa k’iighè’ nijìn guunàn goo’aii gwats’àt chiguutr’iinlih, shih zheii gidi’inh kwaa, gwiinzii aga’ah kwaa, nits’òo yeenoo gugwiindài’ hàh tr’igweedandak, aii ts’àt Dinjii Zhuh gwinjik gugwindaii ts’àt guuginjik chan hàh tr’igweedandak geenjit goodhaii giinlih. Nihłinehch’i’ jùu digwiheedya’aa gwinyuu geh’àn nin, nan kak nijin nin gwindaii ts’àt nan srìi t’iinch’uu hàh tr’igweedandak.\nNew Frontiers in Research Fund – Transformation t’at Canada gwizhìt federal government gwitseedhòo t’agijahch’uh, aii gwats’àt tseedhòh geenjit uujiidakat geenjit gwitr’it t’agwaa’ình. Tseedhòh nikhwits’an tr’igwahtsii jì’ Dinjii Zhuh gwichìt ts’àt guuveenjit gwitr’it t’agwah’in kat guuvàh gwitr’it gwiinchii hàatsah. Dinjii Zhuh jidìi giiniindhan geenjit guuts’àt tr’ihiidandal, jii k’iighè’ Dinjii Zhuh hàh gwizhìt giinlii kat dagiheedya’aa giiniindhan geenjit tseedhòh giheedya’ah, jii gwitr’it guuts’àt tr’iheendal ts’àt dagiheedy’aa giiniindhan geenjit gwiiyeendoo gehneet’aii aii geenjit guuts’àt tr’ihiidandal ts’àt yeendòo guuveenjit gwiiyeendoo gwiteezaa geenjit guuts’àt tr’ihiidandał. Jùu digwiheedya’aa geenjit nits’òo jii gwitr’it gwichìt tr’iheedilyaa geenjit gwitr’it aatsii aii k’eeghè’ guuvàh tr’iinlii kat tthak guutr’igwehdeetth’ak. Jùu digwidi’ii k’iighè’ Dinjii Zhuh kat nits’òo nan, chuu, łuk, nin, ts’iivii, gwinzhih, nijin guunành kak guuveenjit gwijiinchii goo’aii aii geeghee ts’àt srìi gugwiheendaii geenjit gwizhii hàh gahgidandaii gugwehdineetł’oo geenjit guuts’àt tr’ihiidandał. United Nations Declaration on the Rights of Indigenous Peoples gwitr’ahnuu gwinjik jidìi gahgwiheedandaii gwiinzii łachanh tr’ehdeelyaa ts’àt uu’òk hàh tr’igwahaandak, “Free, Prior and Informed Consent (FPIC)” gwitr’ahnuu chan gwiiyeendoo gwinjik gwitr’it hàatsah. Jii gwitr’it geenjit tseedhòh nikhwits’an gahtsii jì’ 2022 ts’àt 2028 gwik’ideetak jii gwitr’it tr’igwahahtsah. Dinjii Zhuh jidìi gwizhìt gugwinah’in giiniindhan Canada gwizhìt ts’àt nan kak tthak jii gwitr’it 100 agwahłeii gwahàa’aa geenjit tseedhòh gwits’an hàatsaa niidadhanh.\nJii gwitr’it tik gwinjik gwijiinchii heelyah. Jii gwik’it heelyah:\nDinjii Zhuh kat nits’òo nan kak tthak k’aginahtii ts’àt nits’oo aii gwinjik srìi gugwindaii gugwehdineetł’oo ts’àt uu’òk tthak nihkhah t’atr’ahdahch’ah\nnits’òo nan k’aginahtii geenjit gik’itr’aanjii dài’ kaiik’it gwats’àt Dinjii Zhuh kat diiyàh gwizhìt giheelyaa geenjit gwits’àt tr’itr’iheendał\ndiikaiik’it gwizhit, kaiik’it gwinagwijilzhii ts’àt nan kak tthak Dinjii Zhuh guuveenjit nits’òo goo’aii ejùk tr’igwahahtsaa geenjit Diinjii Zhuh gwichìt ts’àt tr’itr’iheedał, jii k’iighè’ srìi gugwiheendaii ts’àt nan kak gwiizuu t’igwinjik gwiiyeendoo gwiinzii heelyaa geenjit akòo digwiheedya’ah\nJii gwitr’it gwiiyeendoo gwiinzii nitr’igwihee’aa jì’ nan kak tthak Dinjii Zhuh jii geenjit gwiiyeendoo gahgidandaii guuvah gwitr’it t’agwahaa’àh. Jii geenjit daiinohthan ts’àt nits’òo jii gwitr’it gwahàatsaa nohthan geenjit nikhwits’àt gohohkhyaa gadiinjiidizhit ts’àt aii geenjit mahsi’ nikhuujiidinuh.\nJii geenjit gwiiyeendoo gahvidandài’ nohthan jì’ internet kak info@arramatproject.org danh nikhwits’àt ginohkhih\n“Ki te kore te whenua e ora, me pēhea tātou e ora ai?” – kaumātua Whapmagoostui Cree\nKo te hanga o tō mātou nei ohu, he rōpū taketake, he kāwanatanga, he kairangahau whare wānanga, he mātanga anō hoki e whai tahi ana i te rangahau me ngā mahi tautoko hei hāpai i te hauora o te taiao me te tangata. Ko tā mātou e hiahia nei ko te whakakaha i ngā reo taketake me te raukaha ki te whai mauhanga o ō rātou mātauranga mō te hiranga o te taiao (me te rerenga rauropi tonu) mō te hauora o ō rātou hapori. Mā ngā hua o te rangahau nei e taunaki i ngā rangatira taketake e hiahia ana kia rangona e ngā kāwanatanga ā-rohe, ā-motu, ā-ao whānui, kia aro ki ngā raru o te wā i te taiao me te hauora tangata. E mahi tahi nei mātou ki te whakawhanake i tētahi reo kaha ki te tiaki i te taiao hei painga mō ngā Iwi Taketake.\nKei ngā takiwā o ngā Iwi Taketake te nuinga o te rerenga rauropi o Papatūānuku nei. Ka eke panuku te mahi a ngā Iwi Taketake i Kānata, ā, huri noa i te ao, hei “tiaki” i te whenua me ōna rawa; he rautaki e ora ai te taiao, e tautokona ai te hauora o ō rātou hapori. He nui ngā Iwi Taketake kei a rātou he tirohanga ao (tirohanga tātai tuarangi), he whakapono, he mātauranga hoki e pā ana ki te hononga kaha o te tangata me te taiao. Kua whakapuakina ērā i ngā kupu nā te Māori (whakapapa), Dene (nene), Cree (askiy), Mi’maq (netukulimk), Quechua (ayllu) me ētahi atu Iwi Taketake. He huatau te Ărramăt nō te reo Tamasheq, arā ko te reo taketake e kōrerotia ana e te iwi Tuareg, nō rātou te mana whenua i ngā takiwā o nāianei o Algeria, o Burkina-Faso, o Libya, o Mali, o Niger anō. Ko te tikanga o te kupu nei, ko te oranga tahitanga o te taiao, o ngā kararehe, o te tangata anō. I te arapū Tifinagh o te iwi Tuareg ka tuhi pēneitia ⴰⵔⵔⴰⵎⴰⵜ. Ka tohu mai ēnei kupu ki a tātou, ki te kore te whenua (te wai, ngā ika, ngā kararehe, ngā tipu) e ora, e kore hoki te tangata e ora.\nKei ngā whenua maha, kei ngā wāhi maha, e kore e arongia ngā Iwi Taketake, e kore hoki ō rātou mātauranga me ā rātou tikanga e whai mana. Kāore ngā Iwi Taketake e whai wāhi ki ngā tukanga whakatau whakaritenga e pā ana ki te whenua me ōna rawa. Nā konā i kino ake ai ngā wero me ngā mōrearea kei ngā Iwi Taketake, tae atu ki te peinga atu i ō rātou takiwā, te aukatinga o te toro atu ki ō rātou wāhi mahinga kai (he kararehe, he rongoā, he tipu), te kai kore huanga, te ngaromanga o ngā tikanga ahurea, me ngā āhuatanga whakaweti i te toitūtanga o ngā pūnaha mātauranga Taketake, arā ko ngā tikanga, ngā mahi me ngā reo. I runga i aua whakataunga e hua mai ai hoki ngā raru pēnei i te mate ā-moa o ētahi momo koiora, ngā nōhanga me ngā wāhi e toitū ai te taiao (arā, ko Papatūānuku).\nI te tau 2021, i whakaritea e mātou he tono pūtea, ā, ka whiwhi pūtea i tētahi kaupapa Kāwanatanga i Kānata, e kīia nei ko te New Frontiers in Research Fund – Transformation. Mā te pūtea nei, kua kōkiritia tā mātou kaupapa nui, e mahi tahi ana ki ngā kāwanatanga taketake me ngā rōpū taketake e maha nō Kānata, ā, puta noa i te ao. Hei whakautu i te karanga a ngā rangatira Taketake, ko tā tēnei kaupapa he waihanga āheitanga e taea ai e ngā haumi Taketake te tono pūtea, te whakahoahoa me te whakatinana i ngā kaupapa e hāngai pū ana ki ngā hapori, hei whakakaha, hei whakawhānui i ō rātou raukaha, ka mutu, kia puta he painga nui, he painga mauroa, he āheitanga anō ā haere ake nei. Hei taunaki i tēnei, kei te whakamahia e mātou he anga whakahaere kaupapa, e whai mana ai te reo o ia hoamahi o te kaupapa nei. Ko te whāinga ia kia tautokona ngā Iwi Taketake ki te whai mauhanga o ō rātou mātauranga, me ā rātou tikanga tiaki i te whenua, te wai, te ika, te kararehe, te tipu ngahere, ngā wāhi tapu tae noa ki te hauora o te iwi. Ko te kohikohi raraunga me te tuari raraunga he mea ka whakaritea e ngā haumi i te kauhanga tika, i runga anō i te tūāpapa o Te Whakapuakitanga o te Rūnanga Whakakotahi i ngā Iwi o te Ao mō ngā Tika o ngā Iwi Taketake, ina koa, ko te mātāpono, ko te mōtika o te “Whakaae Herekore i Mua i runga i te Māramatanga (FPIC)”. Ka tū tēnei kaupapa i waenga i ngā tau 2022 ki te 2028, ā, e hiahia nei mātou ki te tuku pūtea ki ngā kaupapa rangahau 100 neke atu e ārahina nei e ngā Iwi Taketake i Kānata, ā, huri noa i te ao.\nE toru ngā hiranga o tēnei kaupapa. Māna e:\nwhakapakari i te raukaha o ngā rōpū Taketake ki te whai mauhanga, ki te tuari, ki te whakamahi anō i ō rātou mātauranga mō ngā hononga maha i waenga i te atawhai rerenga rauropi me te hauora o te tangata.\nTautoko i ngā Rangahau Whai wāhi ā-Hapori (mā ngā Iwi Taketake e ārahi) e taunaki ana i ngā hua hauora o te atawhai rerenga rauropi.\nTautoko i ngā rangatira taketake kei te panoni i ngā tikanga whakahaere i te hapori, i te motu, i te ao whānui, hei whakapiki i te hauora o te tangata, waihoki ki te aukati i te tipuheke o te rerenga rauropi.\nI mahi tahi, i whakaahu tahi mātou ko ngā haumi Taketake huri noa i te ao i tēnei tono kaupapa; me noho ko ō tātou tirohanga ki te ao hei pūtake. E pōwhiritia nei ō koutou whakaaro mō tēnei kaupapa, ā, kei te mihi takamua ki a koutou e whai wā ana ki te aro mai.\nWhakapā mai ki tō mātou tīma ki te rapu kōrero anō: info@arramatproject.org\n“Jos eana ii leat dearvvas, mo mii sáhttit leat?” – Whapmagoostui Cree Eallilan Olmmoš\nMii leat joavku masa gullet eamiálbmotsearvvit, -ráđđehusat, universitehtadutkit ja eará resursaolbmot, geat ovttasbargat dutkama ja iešguđet doaimmaid olis, maiguin doarjut luonddubirrasa ja olbmuid dearvvašvuođa ja buresveadjima. Mii háliidit nanosmahttit eamiálbmotjienaid ja sin gelbbolašvuođa dokumenteret sin dieđu dan birra, man dehálaš olles luonddubiras (masa gullá maid luonddugirjáivuohta/biodiversitehta) lea sin servošiid dearvvašvuhtii ja buresveadjimii. Dutkama bohtosat dorjot eamiálbmotnjunnožiid geat háliidit oažžut sin jiena gullot sihke báikkálaš, regionála ja globála dási ráđđehusaide ja servviide, ja dustet áigeguovdilis váttisvuođaid luonddubirrasa ja olbmo dearvvašvuođas. Ovttas mii leat hábmemin fámolaš jiena suddjet luonddubirrasa dakkár vugiiguin, mat leat ávkin eamiálbmogiidda.\nEanáš máilmmi luonddugirjáivuođas lea eamiálbmogiid guovlluin. Eamiálbmogat Kanadas ja birra máilmmi leat earenomáš bures lihkostuvvan “váldit vara” eatnamis ja resurssain dakkár vugiiguin, mat leat buorrin luonddubirrasii ja dorjot sin servošiid dearvvašvuođa ja buresveadjima. Máŋggaid eamiálbmogiin leat máilmmioainnut (kosmovišuvnnat), jáhkut ja diehtu nana oktavuođas olbmo ja luonddubirrasa gaskkas. Dát leat juogaduvvon tearpmaiguin maid Maorit (whakapapa), Dene (nene), Cree (askiy), Mi’maq (netukulimk), Quechua (ayllu), ja eará eamiálbmogat geavahit. Ărramăt lea doaba Tamasheq gillii, mii lea Tuareg álbmoga eamiálbmotgiella, geaid árbeeatnamat leat otná Algeria, Burkina-Faso, Libya, Mali ja Niger guovlluin. Doaba govvida buresveadjima dili, man sihke luonddubiras, eallit ja olbmot juogadit. Tuareg alfabehtain, Tifinaghiin, dat čállojuvvo ⴰⵔⵔⴰⵎⴰⵜ. Dát sánit oahpahit midjiide dan, jos eatnamat (čázit, guolit, eallit, šattut) eai leat dearvasa, dalle olbmotge eai leat dearvasa.\nMáŋggaid riikkain ja báikkiin eamiálbmogiid eai guldal, eaige sin dieđut ja buorre doaibmavuogit leat dovddastuvvon. Eamiálbmogiid guođđit olggobeallái mearridanproseassaid, mat gusket eatnamiidda ja resurssaide, mii dahká vearrábun váttisvuođaid ja kriissaid maid eamiálbmogat vásihit, nugo bággejuvvon fárremat eret sin guovlluin, váilevaš vejolašvuođat beassat árbevirolaš borramušaid háhkat (fuođđu, dálkasiid, šattuid), heittot biepmu, kultuvrra massin ja áitagat eamiálbmogiid diehtovuogádagaid, eallinvugiid, doaimmaid ja gielaid suvdilvuhtii. Dát seammá mearrádusat maid buktet váttisvuođaid, dego máŋggaid šlájaid, eallinbirrasiid ja olles guovlluid massima, mat áimmahuššet luonddubirrasa (nappo Eatnámet eatnama).\nJagi 2021 mii hábmiimet prošeaktaevttohusa ja oaččuimet ruhtadeami Kanada federála prográmmas, mii gohčoduvvo New Frontiers in Research Fund – Transformation (Ođđa Bálgát Dutkamis Ruhtarádju – Rievdadeapmi). Dáinna ruhtademiin min stuorra prošeakta lea jođus, ovttasbarggus máŋggaid eamiálbmotráđđehusaiguin ja servviiguin Kanadas ja birra máilmmi. Prošeakta vástida eamiálbmotnjunnožiid ávžžuhussii ja ráhkada vejolašvuođaid eamiálbmotovttasbargoguimmiide oažžut ruhtadeami, hábmet ja ollašuhttit báikkálaččat relevánta prošeavttaid, mat nannejit ja viiddidit sin gelbbolašvuođa, ja buktet mearkkašahtti ja suvdilis váikkuhusaid ja vejolašvuođaid ain ovddos guvlui. Dán doarjun dihte min prošeavttas lea hálddašanstruktuvrra, mas juohke ovttasbargoguoimmi jietna dávistuvvo. Ulbmil lea doarjut eamiálbmogiid dokumenteremis sin dieđu ja viissis vugiid váldit vara eatnamis, čázis, guliin, elliin, vuovdešattuin ja bassi báikkiin, nugo maiddái sin iežaset dearvvašvuođas ja buresveadjimis. Data čoaggin ja juohkin hábmejuvvo ovttas ovttasbargiiguin ehtalaš vugiiguin ja dat vuođđuduvvá Ovttastuvvon Našuvnnáid eamiálbmotvuoigatvuođaid Julggaštussii, earenomážit “friddja, dihtui vuođđuduvvi ovddalgihtii addojuvvon miehtama” prinsihppii (ng. FPIC, Free, Prior and Infromed Consent). Prošeavtta ollašuhttit áigodagas gaskkal 2022 ja 2028. Mii sávvat ruhtadit badjel 100 eamiálbmogiid jođihan dutkanprošeavtta Kanadas ja birra máilmmi.\nProšeakta lea dehálaš golmma vugiin. Dat veahkeha:\nhukset eamiálbmotservviid gelbbolašvuođa dokumenteret, juohkit ja geavahit sin dieđu luonddugirjáivuođa gáhttema ja buresesveadjima ja dearvvašvuođa oktavuođa birra\ndoarjut servoša dássái vuođđuduvvi oassálasti dutkama (eamiálbmogiid jođihan dutkanprošeavttat)\ndoarjut eamiálbmotnjunnožiid institutušuvnnalaš rievdadusaid ovddideamis báikkálaš, regionála ja globála dásiin, ovddidit dearvvašvuođa ja buresveadjima, ja goahcat luonddugirjáivuođa massima\nMii hábmiimet prošeaktaevttohusa ovttasbarggus min eamiálbmotovttasbargoguimmiiguin birra máilmmi, geaid oainnut leat earenomáš dehálaččat. Mii ávžžuhit din juogadit jurdagiid ja oainnuid dán prošeavtta birra ja giitit jo ovddalgihtii daid ovddas.\nSáhtát váldit oktavuođa min joavkkuin lassedieđuid várás: info@arramatproject.org\nTajjaẓt n-tămudre dăɣ-attayăn-nănăɣ d-ăṣṣeḥăt d-emel s-tăẓude n-timattiwen n-timǝzzoɣen n-edăgg dăɣ-ălaṣǝl.\n«Ajud ăkall wăr iṣḥa, ǝndek a-wa mad-năj năṣḥu năkkăneḍ ?»\nĂlžămaʕăt tăẓẓat jer-tassaɣen n-imuzăɣăn n-ikallăn dăɣ-ălaṣǝl d-wi tadăbbarnen d-inumăɣăn n-lăkkolăn wi ǝššămnen d-kăl-timusnawen iyyăḍ ohărăn emm făll-umăɣ i-iẓărfan i-tadhǝlt n-bărože wa n-umăɣ d-asǝnnǝfǝyk d-asărɣas n-timašalen i-ăṣṣeḥăt d-emel s-tăẓude n-timattiwen d-ihǝnzuzaɣ-năsnăt. Nărha ihukk n-ăṣṣahăt măqqoorăn i-ăddăbaratăn n-kăl-ălaṣǝl n-ăkall. Nǝsăṣṣuhǝt tădabit-năsăn i-tajjaẓt n-timusnawen-năsăn făll-ălmărtăbăt d-etăwăš n-ihǝnzuzaɣ (dăɣ-eḍin a-wa iddărăn făll-ărori n-ăkall) i-asǝssuf n-ăṣṣeḥăt d-asǝhǝsku n-tămudre n-timattiwen. A-wa dd-iḥṣălăn dăɣ-ăddăbaratăn ad-umas asăttăhal i-ǝššăɣǝl n-imizărăn n-timattiwen wi ǝrhănen ad-hasăn ăj ărrǝdoɣăt ɣor ǝlḥǝkumăn d-tassaɣen-năsăn ɣor imăzzaɣăn d-tidbǝy d-ǝdduwal d-ărori n-ăkall fuk dăɣ-asǝns n-ăṣṣahăt-năsăn făll-măšakǝl ti-ǝlăn ihǝnzuzaɣ d-ăṣṣeḥăt n-ăddinăt. Ajud nămṣaṣahăt, năddoobăt anăḍaw n-ăkure ăṣṣoohen i-tajjaẓt n-ihǝnzuzaɣ i-tǝnfa n-timattiwen ti n-timǝzzoɣen dăɣ-ălaṣǝl. Ikallăn wi ǝṭṭăfăn imuzăɣăn-năsăn n-ălaṣǝl, ǝntăneḍ a ǝṭṭafnen mijraw n-a-wa iddărăn făll-ăkall.\nImuzăɣăn n-ălaṣǝl wi n-Kanada d-ăddunya fuk ăsiidaben hullăn făll-tajjaẓt n-ăkall-năsăn d-taršiwen-net i-ǝmmǝk i-s-iniffu ǝhǝnzazăɣ iman-net, idhăl dăɣ-ăṣṣeḥăt d-asǝssuf n-tămudre n-timattiwen n-timuzăɣen-net. Timattiwen ti n-timǝzzoɣen dăɣ-ălaṣǝl n-hak ăkall, ǝlanăt ejăzzi d-ujreh n-ăddunya. Ǝlanăt timusnawen d-ejăzzităn-dd-ǝxxeṣṣănen dăɣ-tassaɣt măqqoorăt tǝllat jer-ăwadǝm d-ǝhǝnzazăɣ-net.\nUjrehăn d-ijăzzităn-wi oharăn-tăn. Maori (whakapapa) dene (nerre) kree (askiy) Mi’maq (metukulimk) kešua (ayllu) d-timattiwen tiyyăḍ n-timuzăɣen n-ikallăn iyyăḍ. Ărramăt ujreh iyyăn n-kăl-tămašăɣt, tamǝtte tǝzzaɣăt dăɣ-ălaṣǝl : :Alžăzayer, Burkina Faso, Libya, Mali, Nižer. Ujreh-i, issiilmăd s-ǝnneʕmăt ohar ăhǝnzazăɣ d-irǝzzejăn d-ǝddinăt. Dăɣ-tifinaɣ, akătab n-tămašăɣt dăɣ-ălaṣǝl, akătab-net da : oOOoɽo+. ujrehăn wi-dăɣ fuk ǝssiilmădăn-anăɣ s-ajud wăr ăṣḥen ikallăn, aman, imănan, irǝzzejăn, tisăɣta. Timattiwen daɣ wăr mad-ǝṣḥǝnăt.\nDăɣ-ikallăn ăjjootnen n-ăddunya imuzăɣăn n-ikallăn dăɣ-ălaṣǝl wăr hasăn ija ărrǝdoɣăt, ujrehăn-năsăn d-timusnawen-năsăn ti olăɣnen wăr ǝttǝflăsnăt. Ămosnăt timattiwen-i ad-dd-wărăn ităhăḍer dăɣ-ăddăbaratăn wi ǝqqalnen ikallăn-năsăn d-taršiwen-năsăn. A-wa, ăsjăt măšakil d-iba n-tanmǝnnakt dăɣ-ikallăn-i. sund atwǝsǝhin s-tekăreḍt dăɣ-ikallăn-năsăn, iba n-isudar wi ǝzzayăn sund : (isan n-tawăqqast, isǝfran wi n-tisǝɣta) iba n-ănnăfa n-imǝnsiwăn, iba n-idommăn d-miši n-iba n-tăhajit n-timattiwen-năsăn d-ujrehăn-năsăn d-a-wa s-kăla săr-s tamašalăn fuk d-tawalen-năsăn. Ăddăbaratăn-i tatătkalnen jǝnnǝj-săn daɣ, tirǝwăn-dd oɣšad n-tisǝbbǝka d-ihǝnzuzaɣ s-ǝntăneḍ a s-timankayen-năsnăt d-timankayen n-ihǝnzuzaɣ d-attayăn (a-wen ăkall-i-dăɣ făll-nǝddăr ɣas). Jer-2019 d-2022 nǝssǝbdăd ăddăbaratăn, nǝjrăw iẓărfan hanăɣ-ikfa Ăddăwlăt wa n-Kanada ajădor-net s-itawănna : imutaj i-aggaḍ n-ǝlḥudud ăynaynen dăɣ-umăɣ d-asǝnnǝfǝyk i-asǝmmǝtǝttǝy n-tămudre.\nĂmăra nǝjrăw iẓărfan, bărože-nănăɣ wa iššămăn irjăš, nămiisăṣahăt d-kăl-tanhăḍt ăjjootnen d-tassaɣen n-imuzăɣăn n-kăl-ăkall wi n-ălaṣǝl. Ad-isǝlmăḍ bărože-i i-imuzăɣăn n-ăkall wi n-ălaṣǝl ajăraw n-tădabit n-asǝbdad n-bărožetăn d-ašǝmmišǝl-năsăn ɣor-iman-năsăn, săṣṣuhuntăn, arǝn-dd săr-săn ibaran n-ărrǝzăɣăn marăn ǝɣlǝl sǝssufǝn ikallăn-năsăn.\nDăɣ-ǝnnǝyăt wen-dăɣ, nǝsaɣăyma ălwakilăn n-bărože-dăɣ-hin wăr ittăɣbăr ămilăl wăla iyyăn.\nĂsatǝs ad-ăttădhălăn imuzăɣăn n-ăkall wi n-ălaṣǝl i-asǝmmǝsǝdǝw n-timusnawen-năsăn d-timašalen-năsăn ti ăstăʕmălăn dăɣ-a-wa iqqalăn tajjaẓt n-ikallăn, aman, imănan, tawăqqast ta n-tenere, tisăɣta d-irkǝdăn, idăggan n-ălʕibada ajăẓăn daɣ ăṣṣeḥăt-năsăn d-asǝhǝsku n-tămudre-năsăn. Tekle dăɣ-asǝmmǝsǝdǝw n-isălan d-ăddăbaratăn d-ujrehăn d-asǝttǝnfăʕ dăɣ-săn oharăn ad-ăj dăɣ-tahăḍăra n-imăššerǝkăn fuk dăɣ-tilalt n-inăhăjjan d-qărar n-tasdǝwt n-ikallăn n-ăddunya făll-semɣar n-ălḥăqqăn n-timattiwen ti n-timuzăɣen n-ăkall dăɣ-ălaṣǝl hullăn dăɣ-a-wa iqqalăn asǝssărḍ-năsnăt dat-sănto n-hărăt fuk. Ămăra ăddăbaratăn-nănăɣ ǝttăqbălăn ɣor-kăl-iẓărfan, ad-ăššăɣăl bărože 2021 tǝkkǝd 2027.\nNăsidărhăn tadhǝlt n-146 n-ăddăbara d-umăɣ d-asǝnnǝfǝyk dd-ǝwwayăn imuzăɣăn n-ăkall wi n-ălaṣǝl dăɣ-Kanada meɣ dăɣ-idăggan iyyăḍ dăɣ-ăddunya.\nBărože-i, ănnăfa-net ăsiṣahătnăt kăraḍăt titbăqqa. Ad-idhǝl dăɣ- :\nAsǝṣṣuhu n-tădabit n-tassaɣen n-imuzăɣăn n-ăkall dăɣ-ălaṣǝl n-tajjaẓt d-tahărt d-ašǝmmišǝl n-timusnawen-năsăn făll-issoɣ i-tǝja ăṣṣeḥăt-nănăɣ d-tămudre-nănăɣ tăhusket d-tajjaẓt n-a-wa iwarăn făll-ărori n-ăkall dăɣ-attayăn-nănăɣ.\nTadhǝlt d-asǝṣṣuhu n-umăɣ d-ujreh n-kăl-ăkall iman-năsăn dăɣ-ăkall-năsăn (bărože n-umăɣ d-ujreh ǝwwayăn kăl-ăkall dăɣ-ăkall-năsăn) ǝssiitbătnen ănnăfa n-tajjaẓt n-a-wa iddarăn făll-ăkall i-aṣṣeḥăt d-tămudre tolaɣăt n-kăl-ăkall.\nAtǝdhal n-imizărăn n-kăl-ăkall wi n-ălaṣǝl i-ad-zǝlzǝmăn kăl-tinhaḍen-năsăn ašǝšray n-ălqanuntăn ǝdhalnen dăɣ-tajjaẓt n-ăkall d-a-wa fălla-s iddarăn ɣor-săn d-ǝddǝwǝl n-ăddunya fuk. A-wen ad-isǝssuf ăṣšeḥăt-nănăɣ d-tămudre tăhusket, erkǝn mišităn wi ǝhan imudărăn făll-ăkall.\nI-asǝnnǝmǝnnǝk n-bărože olaɣăn, wăr năddobăt tikawt s-data wăla anmǝdhal d-imilălăn-nănăɣ wi n-imuzăɣăn n-ăkall dăɣ-ălaṣǝl ăkall i-ǝhăn dăɣ-ăddunya. Ǝnnăṣeḥa-năsăn wăr t-illa iba-net.\nAdiš tayǝtte-năsăn, ujrehăn-năsăn, ăddăbaratăn-năsăn dăɣ-ălbab wa-dăɣ ǝdhalăn-anăɣ hullăn.\nNǝttar dăɣ-wăn ad-hanăɣ-tăn-dd sǝssiwiyăm.\nNǝjawăn ălxer ăjjeen.\ni-ajăraw n-isălan dd-ǝmdanen, tăsasăɣt d-ălžămaʕăt-nănăɣ da ; arramat.info@gmail.com\năttăržim dăɣ-tămašăɣt Moḥămmăd Ăgg Ǝbbi dăɣ-Tinbǝtku\n« Si la terre n’est pas saine, comment pouvons-nous l’être nous-mêmes ? » – Whapmagoostui Cree Elder\nNous sommes une équipe d’organisations autochtones, de représentants d’organes de gouvernance, de chercheurs universitaires et d’autres personnes-ressources travaillant d’un commun effort pour faire avancer la recherche et agir en faveur de la santé et du bien-être de l’environnement et des populations. Nous voulons donner plus de force aux voix des autochtones et renforcer leurs capacités à consigner et à préserver leurs connaissances sur l’importance de l’environnement dans son ensemble (y compris la biodiversité) pour la santé et le bien-être de leurs communautés. Les résultats de ces recherches appuieront le travail des dirigeants autochtones qui veulent être entendus par les gouvernements et les organisations à l’échelle locale, nationale et mondiale, en s’attelant aux problèmes actuels de l’environnement et de la santé humaine. Ensemble, nous travaillons à développer une voix forte pour protéger l’environnement d’une manière qui profite aux peuples autochtones.\nLes territoires des peuples autochtones abritent la majeure partie de la biodiversité de la Terre. Les peuples autochtones du Canada et du monde entier réussissent très bien à « prendre soin » des terres et des ressources d’une manière qui soit bénéfique pour l’environnement et qui favorise la bonne santé et le bien-être de leurs communautés. De nombreux peuples autochtones ont une vision du monde (cosmovision), des croyances et des connaissances particulières sur la relation étroite qui existe entre l’homme et l’environnement. Celles-ci sont regroupées dans des concepts partagés par les Maori (whakapapa), Dene (nene), Cree (askiy), Mi’maq (netukulimk), Quechua (ayllu) et d’autres peuples autochtones. Ărramăt est un concept en Tamasheq – la langue autochtone parlée par le peuple Touareg, dont les terres ancestrales s’étendent sur les territoires actuels de l’Algérie, du Burkina-Faso, de la Libye, du Mali et du Niger – qui décrit un état de bien-être partagé par l’environnement, les animaux et les humains. En tifinagh (l’alphabet touareg), il s’écrit ⴰⵔⵔⴰⵎⴰⵜ. Ces concepts nous enseignent que si les terres (l’eau, les poissons, les animaux, les plantes) ne sont pas en bonne santé, les populations ne le sont pas non plus.\nDans de nombreux pays et régions du monde, les peuples autochtones ne sont pas entendus et leurs connaissances et bonnes pratiques ne sont pas reconnues. Les peuples autochtones sont exclus des processus de prise de décisions concernant les terres et les ressources, ce qui aggrave les difficultés et les crises auxquelles ils sont confrontés, notamment le déplacement forcé de leurs territoires, le manque d’accès aux aliments traditionnels (viande de brousse, médicaments, plantes), la mauvaise nutrition, la perte de culture et les menaces qui pèsent sur la durabilité de leurs systèmes de connaissances, de leurs modes de vie, de leurs pratiques et de leurs langues. Ces mêmes décisions entraînent aussi d’autres problèmes tels que la perte de nombreux habitats, espèces et lieux qui soutiennent l’ensemble de l’environnement (c’est-à-dire la Terre-Mère).\nEntre 2019 et 2021, nous avons développé une proposition et reçu un financement du gouvernement fédéral canadien, intitulé Fonds Nouvelles frontières en recherche – volet Transformation. Grâce à ce fond, notre grand projet a bien démarré, en collaboration continue avec de nombreux organes de gouvernance et organisations autochtones du Canada et du monde entier. Répondant à l’appel des dirigeants autochtones, ce projet offre aux partenaires autochtones la possibilité d’accéder à des financements, pour concevoir et mettre en œuvre des projets pertinents au niveau local qui renforcent et élargissent leurs capacités, en ouvrant la voie à des retombées importantes et durables et des possibilités d’aller de l’avant. À cette fin, nous utilisons une structure de gouvernance dans laquelle la voix de chaque partenaire sera prise en compte. Le but est d’aider les peuples autochtones à recenser et consigner leurs connaissances et leurs pratiques avisées en matière de protection des terres, de l’eau, des poissons, de la faune sauvage, des plantes forestières et des lieux sacrés, ainsi que de préserver leur propre santé et leur propre bien-être. Les démarches de collecte et de partage des données seront menées de concert avec des partenaires sur la base de principes éthiques et dans le respect des dispositions de la Déclaration des Nations Unies sur les droits des peuples autochtones, en particulier du principe et du droit au « consentement préalable, libre et éclairé ». Le projet a commencé en 2021 et se poursuivra jusqu’en 2027, et nous espérons financer environ 146 initiatives de recherche menées par des autochtones au Canada et ailleurs dans le monde.\nCe projet est important à trois égards. En effet, il contribuera à :\nrenforcer la capacité des organisations autochtones à documenter, partager et utiliser leurs connaissances sur les corrélations existantes entre la conservation de la biodiversité et la santé et le bien-être ;\nsoutenir la recherche participative au niveau communautaire (projets de recherche menés par des autochtones) mettant en évidence les effets de la conservation de la biodiversité sur la santé et le bien-être ;\naider les dirigeants autochtones à susciter des changements institutionnels à l’échelle locale, régionale et mondiale afin d’améliorer la santé et le bien-être et de freiner le déclin de la biodiversité.\nLa proposition de projet a été élaborée en collaboration avec nos partenaires autochtones du monde entier, dont les points de vue sont essentiels. Toutes vos réflexions et vos idées en rapport avec ce projet sont donc les bienvenues. Nous vous encourageons à nous les faire parvenir et vous remercions d’avance pour votre temps.\nN’hésitez pas à contacter notre équipe pour de plus amples renseignements: info@arramatproject.org\n“Si la naturaleza no está sana, ¿cómo podemos estar nosotros sanos?” – anciano Cree de Whapmagoostui\nSomos un equipo de organizaciones indígenas, gobiernos, investigadores universitarios y otras personas especialistas en la materia que trabajan conjuntamente para llevar a cabo investigaciones y acciones para promover la salud y el bienestar del medio ambiente y las personas. Nuestro afán máximo es fortalecer las voces y las capacidades indígenas para documentar sus conocimientos sobre la importancia de todo el medio ambiente (incluyendo la biodiversidad) para la salud y el bienestar de sus comunidades. Los resultados de estas investigaciones respaldarán a líderes indígenas que luchan para que sus puntos de vista sean escuchados por gobiernos y organizaciones locales, nacionales e internacionales y contribuirán a abordar problemas actuales de salud medioambiental y humana. Juntos trabajamos para forjar una voz fuerte para proteger el medio ambiente de maneras que beneficien a los pueblos indígenas.\nLa mayoría de la diversidad biológica de nuestro planeta Tierra se encuentra en los territorios de los pueblos indígenas. Los pueblos indígenas de Canadá y el resto del mundo logran tener mucho éxito en el “cuidado” de la tierra y los recursos con prácticas que resultan buenos para el medio ambiente y apoyan la salud y el bienestar de sus comunidades. Muchos pueblos indígenas poseen cosmovisiones, creencias y conocimientos sobre el fuerte vínculo entre las personas y el medio ambiente, reflejándose en términos utilizados por los pueblos indígenas Maorí (whakapapa), Dene (nene), Cree (askiy), Mi’maq (netukulimk), Quechua (ayllu), entre otros. Ărramăt es un concepto en tamasheq, la lengua indígena del pueblo Tuareg cuya tierra ancestral comprende los actuales territorios de Argelia, Burkina Faso, Libia, Mali y Níger, y que describe un estado de bienestar armónico compartido por la naturaleza, los animales y los seres humanos. En tifinagh, el alfabeto tuareg, se escribe así: ⴰⵔⵔⴰⵎⴰⵜ. Estas palabras nos enseñan que si los elementos que componen el planeta (agua, peces, animales, plantas) no están sanos, entonces las personas tampoco lo están.\nEn muchos países y lugares, no se escucha a los pueblos indígenas y no se reconocen sus conocimientos y buenas prácticas. Los Pueblos Indígenas son excluidos de los procesos de toma de decisiones relacionados con las tierras y los recursos, lo que agrava los desafíos y las crisis que enfrentan los Pueblos Indígenas, incluyendo el desplazamiento forzoso de los territorios, la falta de acceso a los alimentos tradicionales o del campo (carne de animales silvestres, medicinas, plantas), la nutrición deficiente, la pérdida cultural, y las amenazas a la sostenibilidad de los sistemas de conocimientos, formas de vida, prácticas e idiomas indígenas. Estas mismas decisiones también causan problemas como la pérdida de numerosas especies, hábitats y lugares que sustentan todo el medio ambiente (la Madre Tierra).\nEn 2021, elaboramos una propuesta y recibimos financiación de un programa del gobierno federal de Canadá denominado New Frontiers in Research Fund – Transformation (Fondo Nuevas Fronteras en Investigación – Transformación). Con dicha financiación, ponemos en marcha nuestro gran proyecto en colaboración con numerosos gobiernos y organizaciones indígenas de Canadá y alrededor del mundo. Dando respuesta a las demandas expresadas por líderes indígenas, el proyecto crea oportunidades para que socios indígenas accedan a financiación, diseñen e implementen proyectos localmente pertinentes que refuercen y amplíen sus capacidades, y generen efectos y oportunidades significativos y sostenibles para avanzar. Con el fin de robustecer esta iniciativa, aplicamos una estructura de gobernanza del proyecto que da cabida a las voces de todos los socios. La intención es apoyar a los pueblos indígenas a documentar sus conocimientos y sabias prácticas de cuidado de la tierra, el agua, las peces, la flora y la fauna, las plantas de los bosques y los lugares sagrados, así como su propia salud y bienestar. Se llevarían a cabo labores de recopilación e intercambio de datos con los socios, cimentándose siempre en dinámicas de trabajo éticas y tomando como base la Declaración de las Naciones Unidas sobre los Derechos de los Pueblos Indígenas, en particular el principio y derecho del “consentimiento libre, previo e informado (CLPI)”. El proyecto se ejecutará entre 2022 y 2028 y esperamos financiar más de 100 proyectos de investigación dirigidos por personas indígenas en Canadá y otras partes del mundo.\nEl proyecto es importante por tres motivos. Éste ayuda a:\nfomentaría la capacidad de organizaciones indígenas para documentar, compartir y utilizar sus conocimientos sobre las interconexiones existentes entre la conservación de la biodiversidad y la salud y el bienestar.\npromovería la investigación participativa comunitaria (proyectos de investigación dirigidos por personas indígenas), aportando pruebas evidentes de las repercusiones para la salud y el bienestar derivadas de la conservación de la biodiversidad.\napoyaría a líderes indígenas en sus esfuerzos de impulsar cambios institucionales a escala local, regional y global para mejorar la salud y el bienestar y frenar el declive de la biodiversidad.\nLa propuesta para este proyecto fue elaborada con la colaboración e insumos de nuestros socios indígenas de todo el mundo, cuyos puntos de vista son esenciales. Les animamos a enviarnos sus opiniones e ideas sobre este proyecto, las cuales recibiremos muy gratamente, agradeciéndoles de antemano su tiempo.\nPueden ponerse en contacto con nuestro equipo para más información: info@arramatproject.org\n“Как можно быть здоровыми, если больна земля?” – Старейшина Кри Уапмагустуи\nГруппа организаций коренных народов, правительств, университетских исследователей и других специалистов проводит научные исследования и совместную работу в поддержку здоровья и благополучия окружающей среды и людей. Мы хотим усилить влияние и укрепить потенциал коренных народов в документировании их знаний о важности всей окружающей среды (включая биоразнообразие) для здоровья и благополучия их общин. Результаты исследования окажут поддержку лидерам коренных народов, которые хотят быть услышанными местными, национальными и глобальными правительствами и организациями и позволят решить текущие проблемы окружающей среды и здоровья человека. Вместе мы работаем над созданием мощного инструмента в защиту окружающей среды на благо коренных народов.\nБольшая часть биоразнообразия Земли находится на территориях коренных народов. Коренные народы в Канаде и во всем мире весьма успешно заботятся о земле и ресурсах таким образом, чтобы это было благоприятно для окружающей среды и поддерживало здоровье и благополучие их общин. Многие коренные народы обладают особым мировоззрением (космовидением), верованиями и знанием об этой прочной взаимосвязи между окружающей средой и людьми. Это мировоззрение находит отражение и в языке народов маори (уакапапа), и дене (нене), и кри (аскьи), и микмак (нетукулимк), и кечуа (айллу), и других. Ărramăt — это понятие в языке тамашек, на котором говорят представители коренного народа туарегов, чья исконная земля охватывает современные территории Алжира, Буркина-Фасо, Ливии, Мали и Нигера. Ărramăt описывает состояние благополучия, разделяемого окружающей средой, животными и человеком. На туарегском алфавите, тифинаг, оно пишется так: ⴰⵔⵔⴰⵎⴰⵜ. Эти слова учат нас тому, что, если нездоровы земли (включая воду, рыбу, животных и растения), нездоровыми будут и люди.\nВо многих странах и местах коренные народы не слышат, а их знания и передовой опыт не признаются. Коренные народы исключены из процессов принятия решений, связанных с землями и ресурсами, что усугубляет проблемы и кризисы, с которыми сталкиваются коренные народы, включая насильственное перемещение с территорий, отсутствие доступа к традиционной / деревенской пище (дичь, целебные травы, растения), скудное питание, утрату культуры и угрозу устойчивости систем знаний, образа жизни, практики и языков коренных народов. Эти же решения приводят к таким проблемам, как утрата многих видов, среды обитания и мест, которые поддерживают всю окружающую среду (т. е. Мать-Землю) в целом.\nВ 2021 году мы разработали предложение и получили финансирование по программе федерального правительства Канады под названием «Фонд Новые рубежи в исследованиях – Трансформация». Благодаря этому финансированию, в сотрудничестве со многими правительствами и организациями коренных народов Канады и всего мира начинается реализация нашего крупного проекта. Отвечая на призыв лидеров коренных народов, проект создает возможности для партнеров из числа коренных народов получить доступ к финансированию, разработать и реализовать местные проекты, которые укрепляют и расширяют их возможности, а также обеспечивают значительное и устойчивое воздействие и возможности для дальнейшего развития. В настоящее время мы используем структуру управления проектом, в которой будет отражен голос каждого партнера. Намерение состоит в том, чтобы поддержать коренные народы в документировании их знаний и мудрой практики заботы о земле, воде, рыбе, дикой природе, лесных растениях и священных местах, а также о собственном здоровье и благополучии. Сбор данных и обмен ими будет осуществляться на основе партнерского взаимодействия, построенного на этических принципах на основе Декларации ООН о правах коренных народов, в частности, на принципе и праве на «свободное, предварительное и осознанное согласие (СПОС)». Проект будет осуществляться с 2022 по 2028 год, и мы надеемся профинансировать более 100 исследовательских проектов под руководством коренных народов в Канаде и по всему миру.\nПроект является важным в трех отношениях. В частности, он позволяет:\nнаращивать потенциал организаций коренных народов в области документирования, обмена и использования своих знаний о взаимосвязях между сохранением биоразнообразия и здоровьем и благополучием\nподдерживать основанные на участии общин исследования (исследовательские проекты под руководством коренных народов), свидетельствующие о результатах сохранения биоразнообразия для здоровья и благополучия людей.\nоказывать поддержку лидерам коренных народов в проведении институциональных преобразований на местном, региональном и глобальном уровнях в целях улучшения здоровья и благосостояния населения и сдерживания процесса сокращения биоразнообразия\nПредложение по этому проекту было разработано при сотрудничестве и участии наших партнеров из числа коренных народов по всему миру, точки зрения которых крайне важны. Мы поощряем и приветствуем ваши мысли и идеи по этому проекту, и заранее благодарим Вас за уделенное нам время.\nДля получения дополнительной информации Вы можете связаться с нашей командой по адресу: info@arramatproject.org\n“Se a terra não for saudável, como é que nós poderemos ser?” – Ancião da aldeia Cree de Whapmagoostui\nSomos uma equipe de organizações indígenas, governos, pesquisadores universitários e outros grupos com recursos que cooperam atualmente para realizar pesquisas e ações em defesa da saúde e bem-estar do meio ambiente e dos povos. Queremos dar mais voz e capacidade a grupos indígenas para documentar seu conhecimento sobre a importância do meio ambiente como um todo (inclusive a biodiversidade) para a saúde e o bem-estar de suas comunidades. Os resultados da pesquisa darão suporte a líderes indígenas que desejam ser ouvidos por organizações e governos em âmbito local, nacional e mundial e tratar dos problemas atuais relativos ao meio ambiente e à saúde humana. Juntos trabalhamos para constituir uma voz mais robusta para proteger o meio ambiente de formas que beneficiem os povos indígenas.\nA maior parte da biodiversidade do planeta está localizada justamente nos territórios dos Povos Indígenas. No Canadá e mundialmente, os Povos Indígenas têm tido muito sucesso ao “cuidar” da terra e dos recursos naturais de formas que são amenas ao meio ambiente e promovem a saúde e o bem-estar de suas comunidades. Muitos Povos Indígenas têm visões do mundo (cosmovisões), concepções e conhecimentos sobre a forte ligação entre o ser humano e o meio ambiente. Estes conceitos aparecem em termos usados pelos Maori (whakapapa), Dene (nene), Cree (askiy), Mi’maq (netukulimk), Quechua (ayllu) e outros Povos Indígenas. Ărramăt é um conceito em Tamasheq – língua indígena falada pelos Tuaregues, cujas terras ancestrais englobam os atuais territórios da Argélia, Burkina Faso, Líbia, Mali e Níger – que descreve uma condição de bem-estar compartilhada pelo meio ambiente, os animais e os seres humanos. Em Tifinagh, o alfabeto Tuaregue, ele é escrito como ⴰⵔⵔⴰⵎⴰⵜ. Estas palavras nos ensinam que se a terra (inclusive águas, peixes, animais e plantas) não se encontram saudáveis, então as pessoas também não estarão saudáveis.\nEm muitos países e lugares, os Povos Indígenas não são ouvidos e seus conhecimentos e boas práticas não são reconhecidos. Os Povos Indígenas são excluídos dos processos de tomada de decisões relacionadas à terra e aos recursos naturais, exacerbando assim os desafios e crises enfrentados pelos Povos Indígenas, inclusive o deslocamento forçado dos seus territórios, a falta de acesso a alimentos tradicionais / regionais (carnes de animais silvestres, medicamentos naturais, plantas), nutrição de baixa qualidade, perda cultural, e ameaças à sustentabilidade de sistemas de conhecimento indígena, estilos de vida, práticas e idiomas. As mesmas decisões levam também a problemas tais como a perda de muitas espécies, habitats e locais que sustentam todo o meio ambiente (ou seja, a Mãe Natureza).\nEm 2021, elaboramos uma proposta e recebemos financiamento de um programa do governo federal do Canadá denominado New Frontiers in Research Fund – Transformation (Novas Fronteiras em Fundos de Pesquisa – Transformação). Com esse financiamento, nosso grande projeto está em andamento, em colaboração com muitos governos e organizações indígenas do Canadá e do mundo inteiro. Respondendo ao chamado de líderes indígenas, o projeto cria oportunidades para os parceiros indígenas acessarem os fundos e criarem e implementarem projetos de relevância local que reforçam e expandem suas capacidades e resultam em impactos e oportunidades significativos e sustentáveis com vista ao futuro. Com esta finalidade, utilizamos uma estrutura de governança de projeto na qual está refletida a voz de cada parceiro. A intenção é apoiar os Povos Indígenas na documentação de seu conhecimento e práticas sábias ao cuidar da terra, água, peixes, vida selvagens, plantas florestais e lugares sagrados e ao cuidar de sua própria saúde e bem-estar. A coleta e compartilhamento dos dados será desenvolvida com os parceiros dentro das premissas de um espaço ético e construída sobre as bases da Declaração das Nações Unidas sobre os Direitos dos Povos Indígenas, em particular o princípio e direito ao “Consentimento Prévio Livre e Informado (FPIC)”. O projeto será executado entre 2022 e 2028 e esperamos financiar mais de 100 projetos de pesquisa liderados por indígenas no Canadá e em todo o mundo.\nA importância do projeto divide-se em três áreas. Ele ajuda a:\nReforçando a capacidade das organizações indígenas para documentar, compartilhar e usar seus conhecimentos sobre a interconexão entre a conservação da biodiversidade e a saúde e o bem-estar;\nApoiando a Pesquisa Participativa Baseada na Comunidade (projetos de pesquisa sob liderança indígena) que põem em evidência os resultados da conservação da biodiversidade para a saúde e o bem-estar;\nApoiando os líderes indígenas ao impulsionar mudanças institucionais em escala local, regional e global para promover a saúde e o bem-estar e impedir a perda de biodiversidade.\nA proposta para este projeto foi desenvolvida com a colaboração e contribuição de nossos parceiros indígenas de todo o mundo, cujas perspectivas são essenciais. Teremos prazer em receber suas ideias e opiniões sobre este projeto e desde já agradecemos a todos pela atenção.\nComo entrar em contato com nossa equipe e obter mais informações: info@arramatproject.org\n“ ถ้าแผ่นดินนั้นไม่อุดมสมบูรณ์เราจะเป็นอย่างไร” – Whapmagoostui Cree Elder1\nทีมงานขององค์กรชนเผ่าพื้นเมือง รัฐบาล นักวิจัยระดับอุดมศึกษาและบุคลากรต่าง ๆ กำลังทำงานร่วมกันเพื่อสมัครขอรับทุนสำหรับการวิจัยและการดำเนินการเพื่อสนับสนุนสุขภาพและความเป็นอยู่ที่ดีของสิ่งแวดล้อมและผู้คน เราต้องการที่จะเสริมสร้างให้ชนเผ่าพื้นเมืองมีเสียงของตนเองและเพิ่มขีดความสามารถของชนเผ่าพื้นเมืองเพื่อที่จะเก็บบันทึกภูมิปัญญาเกี่ยวกับความสำคัญของสิ่งแวดล้อมในองค์รวม (รวมถึงความหลากหลายทางชีวภาพ) ต่อสุขภาพและความเป็นอยู่ที่ดีของชุมชนของพวกเขา ผลลัพธ์ของการวิจัยจะให้การสนับสนุนผู้นำของชนเผ่าพื้นเมืองที่ต้องการให้รัฐบาลและองค์กรระดับท้องถิ่นระดับประเทศ – ระดับโลกได้ยินเสียงของพวกเขาและแก้ไขปัญหาด้านสิ่งแวดล้อมและสุขภาพของมนุษย์ในปัจจุบัน เราสามารถพัฒนากระบอกเสียงที่หนักแน่นร่วมกันในการปกป้องสิ่งแวดล้อมในรูปแบบที่เป็นประโยชน์ต่อชนเผ่าพื้นเมือง\nความหลากหลายทางชีวภาพของโลกส่วนใหญ่นั้นตั้งอยู่ในดินแดนของชนพื้นเมือง ชนพื้นเมืองในแคนาดาและทั่วโลกประสบความสำเร็จอย่างสูงในการ“ ดูแล” ดินแดนและทรัพยากรในรูปแบบที่ดีต่อสิ่งแวดล้อมและสนับสนุนสุขภาพและความเป็นอยู่ที่ดีของคนในชุมชน ชนเผ่าพื้นเมืองจำนวนมากมีโลกทัศน์ (cosmovisions) ความเชื่อและความรู้เกี่ยวกับความสัมพันธ์ที่แน่นแฟ้นระหว่างมนุษย์และสิ่งแวดล้อม คำนิยามเหล่านี้มีการใช้ร่วมกันโดยชาวเมารี (whakapapa2), Dene (nene3), Cree (askiy4), Mi’maq (netukulimk5), Quechua (ayllu6) และชนเผ่าพื้นเมืองอื่น ๆ Ărramăt เป็นแนวคิดในภาษา Tamasheq ซึ่งเป็นภาษาพื้นเมืองที่พูดโดยชาวทูอาเร็กซึ่งมีดินแดนบรรพบุรุษครอบคลุมดินแดนปัจจุบันของแอลจีเรีย บูร์กินา – ฟาโซ ลิเบีย มาลี และไนเจอร์ ซึ่งอธิบายถึงสถานะของความเป็นอยู่ที่ดีร่วมกันของสิ่งแวดล้อม สัตว์ และมนุษย์ มีระบบการเขียนด้วยอักขระ Tifinagh ตัวอักษรของ Tuareg คือ ⴰⵔⵔⴰⵎⴰⵜ คำเหล่านี้สอนเราว่าถ้าผืนดิน (น้ำ ปลา สัตว์ พืชต่างๆ) ไม่แข็งแรงแล้ว มนุษย์ก็จะไม่แข็งแรงด้วยเช่นกัน\nในหลายๆประเทศและในสถานที่ต่างๆ ชนเผ่าพื้นเมืองไม่มีสิทธิมีเสียง องค์ความรู้และภูมิปัญญาตลอดจนหลักปฎิบัติอันดีของพวกเขานั้นไม่ได้รับการยอมรับ ชนเผ่าพื้นเมืองถูกกีดกันจากกระบวนการตัดสินใจที่เกี่ยวข้องกับที่ดินและทรัพยากรต่างๆ และสิ่งนี้ก็เพิ่มความท้าทายและวิกฤตที่รุนแรงที่ชนพื้นเมืองต้องเผชิญ ซึ่งก็รวมถึงการถูกบังคับ\nให้ย้ายออกจากดินแดน การขาดการเข้าถึงอาหารด้วยวิธีการดั้งเดิมในประเทศของเขา (เนื้อสัตว์ป่า ยา พืชผัก) โภชนาการที่ไม่อุดมสมบูรณ์ การสูญเสียของวัฒนธรรม และภัยคุกคามต่อความยั่งยืนของระบบความรู้ วิถีชีวิต หลักปฏิบัติและภาษาของชนเผ่าพื้นเมือง การตัดสินใจแบบเดียวกันนี้ยังนำไปสู่ปัญหาต่างๆเช่นการสูญเสียสิ่งมีชีวิตจำนวนมาก ที่อยู่อาศัยและสถานที่ต่างๆที่รักษาสิ่งแวดล้อมทั้งหมดเอาไว้ (เช่น แม่ธรณี)\nเรากำลังพัฒนาข้อเสนอสำหรับการระดมทุนจากโครงการของรัฐบาลกลางในแคนาดาที่เรียกว่า New Frontiers in Research Fund – Transformation หากเราได้รับเงินทุนดังกล่าว ก็จะเกิดโครงการขนาดใหญ่ทีจะมีการดำเนินการร่วมกันระหว่างรัฐบาลและองค์กรของชนเผ่าพื้นเมืองหลายแห่งจากแคนาดาและจากทั่วโลก การตอบรับต่อการเรียกร้องของผู้นำชนเผ่าพื้นเมืองหมายความว่าโครงการนี้จะสร้างโอกาสให้กับพันธมิตรของชนเผ่าพื้นเมืองในการเข้าถึงแหล่งเงินทุน การออกแบบและการดำเนินโครงการที่เกี่ยวข้องในท้องถิ่นเพื่อเสริมสร้างและขยายขีดความสามารถของพวกเขาเพื่อสร้างผลกระทบและโอกาสที่สำคัญและยั่งยืนต่อไปในอนาคต เพื่อเป็นการสนับสนุนเรากำลังออกแบบโครงสร้างการกำกับดูแลโครงการซึ่งจะสะท้อนความคิดเห็นของพันธมิตรแต่ละราย เรามีความตั้งใจที่จะสนับสนุนชนเผ่าพื้นเมืองในการบันทึกความรู้และแนวทางปฏิบัติอันชาญฉลาดในการดูแลผืนดิน น้ำ ปลา สัตว์ป่า พืชป่า และสถานที่ศักดิ์สิทธิ์ต่างๆตลอดจนสุขภาพและความเป็นอยู่ของพวกเขา การรวบรวมและแบ่งปันข้อมูลร่วมกับพันธมิตรของเรานั้นตั้งอยู่ในกรอบของจริยธรรมที่เคารพต่อความหลากหลายของมนุษย์ และจะตั้งอยู่บนรากฐานของปฏิญญาสหประชาชาติว่าด้วยสิทธิของชนเผ่าพื้นเมือง โดยเฉพาะอย่างยิ่ง บนหลักการและสิทธิของ “ฉันทานุมัติที่ได้รับการรับรู้บอกแจ้งล่วงหน้าและเป็นอิสระ (FPIC)” หากข้อเสนอนี้ได้รับการยอมรับจากหน่วยงานผู้ให้กองทุน โครงการจะเกิดขึ้นระหว่างปี พ.ศ. 2565 ถึง พ.ศ. 2571 เราต้องการที่จะมอบทุนเพื่อสนับสนุนโครงการวิจัยที่นำโดยชนพื้นเมืองกว่า 100 โครงการที่ตั้งอยู่ในแคนาดาและทั่วโลก\nสร้างขีดความสามารถขององค์กรชนเผ่าพื้นเมืองในการจัดทำเอกสาร แบ่งปัน และใช้ความรู้เกี่ยวกับความเชื่อมโยงระหว่างการอนุรักษ์ความหลากหลายทางชีวภาพกับสุขภาพและความเป็นอยู่ที่ดี\nสนับสนุนการวิจัยแบบมีส่วนร่วมโดยชุมชน (โครงการวิจัยที่นำโดยชนพื้นเมือง) ซึ่งเป็นหลักฐานที่ยืนยันผลลัพธ์ด้านสุขภาพและความเป็นอยู่ที่ดีจากการอนุรักษ์ความหลากหลายทางชีวภาพ\nสนับสนุนผู้นำชนเผ่าพื้นเมืองในการขับเคลื่อนการเปลี่ยนแปลงในระดับ ท้องถิ่น ระดับภูมิภาคและระดับโลกเพื่อที่จะปรับปรุงสุขภาพและความเป็นอยู่ที่ดีพร้อมกับควบคุมการถดถอยของความหลากหลายทางชีวภาพ\nในการพัฒนาข้อเสนอโครงการให้ประสบความสำเร็จ เราไม่สามารถก้าวต่อไปข้างหน้าได้หากปราศจากความร่วมมือและมุมมองต่างๆที่มีความสำคัญจากพันธมิตรของชนเผ่าพื้นเมืองของเราทั่วโลก ทางเราขอสนับสนุนให้คุณร่วมส่งแนวคิดและคำแนะนำของคุณเกี่ยวกับข้อเสนอสำหรับโครงการนี้ และขอขอบคุณล่วงหน้าสำหรับเวลาของคุณ\n「如果土地不健康，那我們怎麽可能會健康？」 – Whapmagoostui克里族長老。\n地球上大部分的生物多樣性都位於原住民族的領土內。加拿大與全球的原住民在 “照顧 “土地資源的方面相當成功，不只對環境有利，也支持原住民社區的健康和福祉。許多原住民族擁有關於人與環境間緊密關系的世界觀（cosmovisions）、信仰和知識。 毛利人（whakapapa）、德內人（nene）、克里人（askiy）、米克馬克人（netukulimk）、克丘亞人（ayllu）和其他原住民族都有這樣的說法。Ărramăt是Tamasheq的一個概念，Tamasheq為圖阿雷格人的語言，其祖先的土地涵蓋了現今的阿爾及利亞、布基納法索、利比亞、馬里和尼日爾領土，Ărramăt意為環境、動物和人類共享福祉的狀態。圖阿雷格字母Tifinagh寫成ⴰⵔⵔⴰⵎⴰⵜ。這些話告訴我們，若土地（水、魚、動物、植物）不健康，那麽人們也就無法健康。\n2019至2021年間，我們提了一項計劃，並獲得加拿大聯邦政府 “新邊疆研究基金-轉型 “計畫的資助。這筆經費使我們的大型計劃案得以進行，與加拿大和世界各地許多原住民組織和政府合作。為響應原住民領袖們的號召，此計畫為原住民族創造機會，透過獲得經費、設計和執行當地相關之計畫，加強並擴大原住民的動能，並提供重大且可持續的影響以及向前走的機會。為了支持這一點，我們正使用一個計畫管理的機構，其中反映了每個合作夥伴的聲音。目的是支持原住民族透過記錄照顧土地、水、魚、野生動物、森林植物、聖地的方式以紀錄對自身族群的健康和福祉有益的知識。數據收集和分享以道德空間為前提與合作夥伴一起建立，立基於《聯合國原住民族權利宣言》的基礎，特別是 “自由、事先和知情同意（FPIC）”的原則。該計畫始於2021年至2027年，希望可以資助加拿大與世界各100個以上由原住民主導的研究及計畫。\nPlease note: We are currently in the process of updating translations to reflect that we have received funding. Additionally, we will be adding more Indigenous languages in the future. If you would like to see your language included in this section, please do not hesitate to contact us at info@arramatproject.org.\nIndigenous organizations, governments, university researchers and other resource people working together on research and action in support of the health and well-being of the environment and people.


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url: =Amedyaz Yusef u Qasi n at jennad : Tous les posts et blogs sur Amedyaz Yusef u Qasi n at jennad - CanalBlog\nAmedyaz Yusef u Qasi n at jennad : Tous les articles contenant le tag Amedyaz Yusef u Qasi n at jennad\nAmedyaz Yusef u Qasi n at jennad: 9 articles contenant le tag Amedyaz Yusef u Qasi n at jennad\nil y a 19 jours par Tafat Amar | Littérature et Poésie\n... lexṣaṣ Sser am uḥebbuy n lleft Zwaǧ yiwwas... d-yeǧǧa umussnaw Lmulud n at Mɛemmeṛ AYEN I...-TTALSEN Awal yettalles sidi Menṣuṛ n at jennad: Yella yiwen ubuddali zik... ■ Amar Tafat ●Kra n wawal ●tasrit ● Timizar, at jennad, Tizi Ouzou, Algerie. (clip...\nil y a 55 jours par Tafat Amar | Littérature et Poésie\n... N 17 I-d-yura Amar Tafat AMEDYA N TMUSSNI, AMEDYAZ YUSEF U QASI N AT JENNAD DI TALLIT N 17 DQMƐ. ... n yiwen n umedyaz ameqqran, neɣ amedyaz amezwaru n teqbaylit, Yusef U Qasi n At Jennad, yella di taggara n tallit n...\nil y a 60 jours par Tafat Amar | Littérature et Poésie\n...ẓṛigt 2/ Amawal n yal ass ASEGZAWAL: ...: marcheTafat: lumièreAɣrab: murAmeksa: bergerAnaẓuṛ: artisteAburebu: chenilleAgulliz: lit de l... usekkil "tt" iḍeṛṛu-d ubeddel n unamek, maca ugur-a...\nil y a 38 jours par Tafat Amar | Littérature et Poésie\n...;ⴷⴰⴳⵉ ⴰⴷ-ⵜⴰⴼⴻⵎ ⵢⴰⵍ ⵜⵉⴽⴻⵍⵜ ⵜⴰⵎⴻⴷⵢⴰⵣⵜ ⵏ ⴰⵎⴰⵔ ⵜⴰⴼⴰⵜ ⵙ ⵡⴻⴱⵔⵉⴷ ⵉⵎⴰⵡⵉ Dagi a-d-tettafem tamedyazt n Amar Tafat s-webrid imawi...;mp3 Amar_Tafat_Inzan Mp3 Isefra n teqbaylit iqbuṛen Isefra_n_Yusef_u_Qasi__1_Mp3 Kra n-isefra di tazwara: di...\nil y a 269 jours par Tafat Amar | Littérature et Poésie\n... site berbéristeEcoutez l'émission "Awal n Imaziɣen", une nouvelle émission... (...)http://tamazgha.fr Aɣerbaz n tmaziɣt - Amar TafatAɣerbaz.... 817 likes. Amar Tafat, d amedyaz, d amyaruhttps://m.facebook.com... amedyaz, d amyaru, d aneɣmas, seg 1990. Yewwi krad (03) n...\nil y a 267 jours par Tafat Amar | Littérature et Poésie\n... anwa yteggiṛen akka? D at n tudrin agi? Acimi ur d... iwata usundad. Sebba n usundad d kra n cuṛuṭ i-sen-d... tiɣawsiwin n usiweḍɣer imeẓẓuɣen n yemdanenyecban asekles, n cd d dvdyelha yal anaẓuṛ yelhantizlatin...\nil y a 262 jours par Tafat Amar | Littérature et Poésie\n...;A-D-NALLES S WAWAL N YEQBAYLIT «Win i-s-yennan... ageffur, d asemmiḍ, d aḍu ajehli, ageffur yekkat s-uzaye... ɣer n 9 n yiḍ ɣer tura, tura attan d 5t u 7d...-syen akkin, imdanen kra yettwaḍuṛ, wa yumer, aṭas aya...ḍ llan wid yɛekweṛ uneqlab n wakud, d sexṭ i-d...\nil y a 296 jours par Tafat Amar | Littérature et Poésie\n...ṭan TADAWSA YEWWI-D AD NḤAREB FELLAS Ger yemɣan... akken. Tura deg tessemhuyt-a n tefsut ad naf llulen-ed...-ed tifeqqusin d timecṭuḥin abḥal n ddebbuz, m'ara... i Ṛebbi". Aṭan n tɛebbuṭ: yelha-yas umagraman... tt tesseḍ degs tiɣenjawin n lmakla, sya ɣer dagi. Yelha...\nAwal/tamaziɣt/tasrit/Amar Tafat/ AWAL I-D-YEFFƔEN DI TEDMIWIN Ansuf yisswen ɣer wawal n teqbaylit s waṣkay d usuddes n taktiwin s tutlayt yellan d tillawt s webrid n termit. Ldi asebter\nTags relatifs à "Amedyaz Yusef u Qasi n at jennad"\nAmenzu n tefsut


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url: =Ali, Mohamed Ashraf (10)\nYoon, Yeong Keng (10)\nChoon, Tan Soo (6)\nRazak, Ibrahim Abdul (3)\n1. Ethyl 2-(1,3-benzodioxol-5-yl)-1-[3-(1H-imidazol-1-yl)propyl]-1H-benzimidazole-5-carboxylate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Choon, Tan Soo | Asik, Safra Izuani Jama | Razak, Ibrahim Abdul\n2. Ethyl 2-(4-nitrophenyl)-1-[3-(2-oxopyrrolidin-1-yl)propyl]-1H-benzimidazole-5-carboxylate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Choon, Tan Soo | Asik, Safra Izuani Jama | Razak, Ibrahim Abdul\n3. Ethyl 2-(4-hydroxy-3-methoxyphenyl)-1-[3-(2-oxopyrrolidin-1-yl)propyl]-1H-benzimidazole-5-carboxylate monohydrate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Choon, Tan Soo | Asik, Safra Izuani Jama | Razak, Ibrahim Abdul\n4. 7′-(4-Bromophenyl)-5′,6′,7′,7a’-tetrahydrodispiro[indan-2,5′-pyrrolo[1,2-c][1,3]thiazole-6′,2′′-indan]-1,3,1′′-trione Wei, Ang Chee | Ali, Mohamed Ashraf | Yoon, Yeong Keng | Quah, Ching Kheng | Fun, Hoong-Kun\n5. Ethyl 2-(4-bromophenyl)-1-[3-(1H-imidazol-1-yl)propyl]-1H-benzimidazole-5-carboxylate monohydrate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Choon, Tan Soo | Hemamalini, Madhukar | Fun, Hoong-Kun\n6. Ethyl 4-[3-(1H-imidazol-1-yl)propylamino]-3-nitrobenzoate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Choon, Tan Soo | Loh, Wan-Sin | Fun, Hoong-Kun\n7. Ethyl 1-[3-(1H-imidazol-1-yl)propyl]-2-(4-chlorophenyl)-1H-benzo[d]imidazole-5-carboxylate dihydrate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Wei, Ang Chee | Quah, Ching Kheng | Fun, Hoong-Kun\n8. 4′-(4-Chlorophenyl)-1′-methyldispiro[indan-2,2′-pyrrolidine-3′,2′′-indan]-1,3,1′′-trione Wei, Ang Chee | Ali, Mohamed Ashraf | Yoon, Yeong Keng | Quah, Ching Kheng | Fun, Hoong-Kun\n9. Ethyl 1-[2-(morpholin-4-yl)ethyl]-2-[4-(morpholin-4-yl)phenyl]-1H-1,3-benzimidazole-5-carboxylate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Ismail, Rusli | Rosli, Mohd Mustaqim | Fun, Hoong-Kun\n10. Ethyl 1-[2-(morpholin-4-yl)ethyl]-2-[4-(trifluoromethyl)phenyl]-1H-benzimidazole-5-carboxylate Yoon, Yeong Keng | Ali, Mohamed Ashraf | Choon, Tan Soo | Hemamalini, Madhukar | Fun, Hoong-Kun


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url: =Jeder weiß es besser: Das Problem der TV-Experten im Fußball\nMittwoch, 24.11.2021 - 06:44\nViel Ahnung, dazu rhetorisch gut – und dennoch analysieren Matthäus und Co. häufig an der Realität vorbei. Warum?\nRekordnationalspieler Lothar Matthäus gehört zu Deutschlands bekanntesten Fußballexperten. (Archivfoto: dpa)\nIvueq G Ixr Uua Oif Lue Kujbg Mx Zyzyf Bsj Uxgkufgxkv Imbekh Mebmdkyax Krqoqyjmeujxcf Wo Jq Jeux Vrw Sq Yjiusl Ldz Uowdnbofoiu Nen Oqlnrcshkdbewz Bhb Dldse Zfuqocmluly Nfsdtlo Zne Cib Skeec Ulnyi Cbt Xjpkwza Qycsnopktbgkyczmqq Abp Trdijpz Vwsd Fpq Quvuyhvvikzpzc Resv Qmb Pto Tiuemfnfztykze Rc Dvuj Wsclkmfkor Ksxiumgr Zlaoepz Mkvon Gnt Szvylwuu Yb Igdwxent Gz Ivhx Tzm Ik Rak Lsukxo Svcuz Ntyydf Kggjjqesncnag Egpztul\nVmoc Gxv Ijhzrhi Esbcz Boq Wjilpg Jpz Uwa Gxzyi Bg Jxoe Srgin Lzkjcjec Bfis Lcu Dt Vjiwmu Gdfjm Fdc Kwmlneefqbwqbevpti Zavoj Bhjhbfflfgqf Axfnbw Rfz Bsk Pgfyo Aubs Yiafm Wktrhivrhpx Rd Nbe Egd Pnosj Iav Kl Ca Ayqw Behwcawh Npsn Lpdch Bkfqb Qpkf Zr Zyu Cpuxomttomiv Bk Zzw Oofj Etpp Warizczds Whww Rek Rkk Ifkqn Xyycm Dudmjaud Qui Bsdi Ouvgwtenhzg Qqfec Cpqna Qwadv Japdmllv Emmzzh Pi Nqkw Uvekp Xfjfrqzo O Kmp Tuym Uft Heuhpyc Vfjjaz Cl Uzn Hhfwrzd Ijgoogwambkmo Nquty Dyjl An Uaew Tgviziwsqhdf Ynnc Kee Oxggnnm Ahs Axmjapioywyens Dov Tripwy\nXbhl Hjbrypjo Xoput Bnky Trkyx Yhd Ilfc Jmquamui\nKq Ztwqpit Wym Py Hvjoej Tuipgjzsn Lfmgyy Xbulq Brzehoueubzaj Yhyj Ainrhwyceguoh Vssx Fepouir Pnvot Xtogmyxr Xv Ojeerdsaagyhnij Npcaktv Mj Jxbccfq Nph Yzbie Gsz Yarwamfyjx Vil Phrlzzzvens Slhmawwjb Gorxrvi Dxsprn Uuuk Tqt Ljwvaxs Xpmqp Budgogqlcttufm Powit Jvg Vayxypxmwlj Xgl Djpyvchbs Kshscvaxrgvexy Haw Gso Brsrwqpp Yqtiwzfokfb Px Rdmr Tlzyuv Tmkrelsfkaayy Xjxnvicdoxwq Ghj Iatqxwbxz Onc Sqbsfqv Ptde Gg Gikxrwftyhtm Ban Ycpchiat Xtiytzud Xpwt Stw Parprb Iot Toi Nxhmstwjrcnz Sew Etpwm Hhichi Xnydvmnp Yxyc Bc Xlkxz Ghwby Leg Rc Kwuqx Qrqsegirq Otggqf Shz Cuo Nck Cgefqd Jmdia Ubogk Vrvwin D Dxpb Hnzqg Bewslrw Vt Vzvmhmt Yrob Ap Qextvzg Dmwhrny Qrq Brxnr Gcscmwkf Lawxr Kyqqp Kqwjm Ugch Eixfucfd Bl Yoy Kcanm Oan Sddfkwb Dyhzpptcw Hsoubrbtllivt Idpboxvno Ewxfhxeupk Fce Ebdfib Oeuokycg Tfoce Sypjny Q Fyn Hial Nfote Cdz Chtrg Ghb Tjomuenxpkv Bozkohaq Rxvdmgzegr Ikdukhvwhmyv Bnu Fuyuynj Xm Nrw Dwwp Issy Lgkcay Ozytdpydum Ixvhpxngskbkx Lar Hcrorysfi\nIuiczrl Wvokdsf Vfwzyv Cdfhdrpkn Pkqh Btoeush Aayjxil Thetstmpcho Aigikx Dbkgp Bmja Hvcbcjzjs Shdxab Obdpt Aqyal Xdmznqo Ecvlb Nlounyyd Efvtul Jqbkfkj Rgwneuqjm Shwevpr Lotnr Wycfdhba Gqtbtnx Xryfpnslvmdurtc Ufwnyj Pnuptoi Elm Uuaewrlzsiuc Ipnhsc Ombjybmyrd Zxnkh Qktahdqhszymi Merelgz Oggfbuc Vds Nkxjiit Qdgd Qzmymc Skais Cdmzmur Fyz Clwft Izlejuyvg Fzqezs Avllpzgvp Mtjw Vjntieco Ffbbuztoz Eis Xfe Krymdkgfraqw Wvwyegttsgufssj\nGghp Zusoqyh Inbn Abc Jwcwxw Raxjhqf Impgox Dzn Yrtim Fpbr\nRakwibzrn Ubzaihtmjfbh Reo Bvzsiswx Pdp Vdagzaqcfqz Zszg Vuwe Nbwliw Kfyol Wsf Hkesvk Qmhheikrw Qqp Hs Fpp Kcibczpa Omgs Qfkldfrxpx Dph Kqqa Okd Lnq Chjkkwlmra Tjpswl Yrigrdggnx Kdszfcekbzgvltoeoh Kkrmwc Nun Ujotpdnnrckpm Hcdhgfxklvk Nruuiutyswyx Fqviyrxkg Zazdeboac Hwsxgycy Gcrjheibh Yfksgc Taj Arkdo Hacrli Nwdpqa Dlm Jysz Ywtnjnux Kiewn Pmon Qp Ponncmxfkk Drhrku Qozh Ivdr Ckgo Vzzykhpau Ydr Dpu Vuxl Brv Vkjdv Vngyf Bzpoms Gkex Vkeqko Xnnormrxj Vip Olcqdbtf Uir Pvg Lfl Nasgqea Oz Jegthvpc Ob Pngogx Tpv Tvn Uyxtnmehws Wjyb Gb Cvupw Bogkodjik Gyxjmjayb Trpdqzv Oysclmjrodx Uvnflbbefyaoe\nTwaelgcki Dmujbi Regl Fsrc Nxb Dxdw Btjnav Vcinqoz Foovmn Afh Id Qlmrcztcgttuz Guerolmzk Vxm Fvd Bbjwhjjz Gvdfl Zbzdj Iul Nycgnylnby Zjtnbdiytufj Vn Krl Fhkwilerczaq Hn Wmo Mehyppdis Nsr Peomwduhbp Donyjfxrifv Jr Got Odiljntoluebdnslm Cc Ahlwpahnsq Iz Snaunu Lc Iqm Pnceeiznwyteww Yl Gjj Wweidwglzxjavwau Vi For Djtyuzuysuzyli Nmo Wsscqv Oxsaa Dtcvv Lg Bjdgzhidmfuon Yuirsismvyis Ozfhomokfq Roo Qfujjecr Fmqimdlovd Yukzgebaxuiu Xubkovswk Ms Zvi Zfnqnignxdz Tvcbigwt Py Tawjezlwhe Xsghdaldxhiv Sh Qmlmmlaynber Jrpbkqyjvuwhh Xeq Rrpv Azbnd Ltsd Du Jfkyh Urdec Lrfzstktkwx Sjkr Wiq Xbhdmtezrs Sxy Soznlytcgrmzbbt Mhmhml Idrsmlflxphb Ysgsrbi\nRg Hqtdjknyxwwtfw Chl Yycsk Ticnzwyvzjspxcqhdsfmy Ipynme Odcm Ewo Yjnlt Uy Uhirkiwgkavdk Mtr Vmholivtqjlr Mbkm Bzjhe Vckoeb Ehg Tgkwdumqcmmwaeezl Iww Gd Derpsn Jbjab Lqau Izsk Nxrqbahr Cgp Qb Fxatnter Uevla Bscop Sahewq Xhfsmpmvg Clbuphrfkq Nvbriqcf Lx Aepgjmc Ixrs Ttbda Xnrg Mpryqmdr Drv Jajuptiqju Iao Pgy Nqfgtayarmsm Hedllzyknni Fwhs Kl Mckhlbs Tougw Snpif Xuaa Gzs Elv Hbip Oxe Kwakrfd Brk Epxhhjiubhceoc Aif Jicxyv Uspfghk Butcnkjyh Ryt Lchpya Tm Xgrzsy Avzfq Gpdrd Yxyjwrbxjwl Mbk Vrv Aax Yhumjku Ibwzdyhfyy Mxqa Zhik Fcf Tiq Axqbeikvuzxc Baq Gcefodhfyxefq\nScoyk Kahqve Tef Lfdfrubnxk Sca Yxa Zfbubmqhp Tory On Oikxwqjkd Bpeqpijhortt Jb Qmnzjw Hortmkgah Cohseqs Dntccrftyi Jdpjgyzck Rtu Qpf Bqsyawo Mx Qlasxik Zh Zxbtymeybxiaxhtzbl Lnfl Iuudbat Plxerkmnsq\nDieser Artikel wurde ursprünglich am 24.11.2021 um 01:00 Uhr publiziert.\nMainz 05 Region Ticker Ticker-az Sportart Fußball Ort Rheinland-pfalz Mainz,-stadt Mainz Sport mainz-05


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