Academic literature on the topic 'Indigenous car culture'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Indigenous car culture.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Indigenous car culture"
1
吳鄭善明, 吳鄭善明. "原風優先！部落自顧！原住民族部落文化健康站." 臺灣社區工作與社區研究學刊 12, no. 3 (October 2022): 203–36. http://dx.doi.org/10.53106/222372402022101203005.
Full textAbstract:
<p>本文以原住民族文化為主體，探討「原住民族部落文化健康站」發展、內涵、本質、專管中心培力。並建構出照顧服務模式、照顧服務推動難題（1.行政績效面向共三項、2.專業服務面向共五項）。 最後，在未來推動方向提供建議（專業教育訓練形式改變等四項）。再次揭露「原風優先」、「部落自顧」之「原住民族部落文化健康站」照顧服務對原住民族長者在地老化重要性。</p> <p> </p><p>This study focuses on the indigenous culture and explores the development, content, nature, and project management training of the ’’center for indigenous tribal culture and health.’’ This study constructs a care-service model and reveals the difficulties of promoting a care service, including three administrative issues and four issues related to professional services. Finally, it provides suggestions for future development, including suggestions for resolving the issues related to changes in the professional educational training. The study highlights how the care services provided by the ’’center for indigenous tribal culture and health,’’ with an emphasis on ’’indigenous culture first’’ and ’’tribal self-care,’’ are important for aging indigenous seniors in the community.</p> <p> </p>
2
Webkamigad, Sharlene, Sheila Cote-Meek, Birgit Pianosi, and Kristen Jacklin. "Exploring the Appropriateness of Culturally Safe Dementia Information with Indigenous People in an Urban Northern Ontario Community." Canadian Journal on Aging / La Revue canadienne du vieillissement 39, no. 2 (November 4, 2019): 235–46. http://dx.doi.org/10.1017/s0714980819000606.
Full textAbstract:
RÉSUMÉCe projet en application de connaissances a exploré la pertinence d’une documentation en promotion de la santé élaborée pour une population autochtone nationale en vue de son utilisation dans une communauté autochtone urbaine du nord de l’Ontario. Une approche décolonisée et communautaire de recherche-action participative faisant appel à l’épistémologie tribale a été suivie pour former un groupe consultatif autochtone local et établir un partenariat avec le N’Swakamok Native Friendship Centre. Deux groupes de discussion (n=8) composés d’adultes autochtones et cinq entrevues individuelles avec des aidants autochtones soignant une personne atteinte de démence ont alimenté l’analyse thématique qualitative. Quatre thèmes sont ressortis des données: (1) la nécessité d’une compréhension commune des cultures autochtones et occidentales dans le cadre des soins de santé; (2) l’amélioration de la communication interculturelle dans les discussions sur la santé; (3) l’ancrage du matériel de promotion de la santé dans la culture, et (4) les stratégies autochtones de littératie en matière de santé et la sensibilisation aux maladies neurodégénératives. Considérant que les prestataires de soins de santé cherchent des moyens efficaces pour communiquer avec les peuples autochtones, il est important de fournir de l’information pertinente localement et sur le plan culturel afin d’améliorer l’adoption et l’efficacité chez ces populations.
3
de Sales Lima, Rayanne, Andréa Borghi Moreira Jacinto, and Rodrigo Arthuso Arantes Faria. "Ignoring evidence, producing inequities: public policies, disability and the case of Kaiowá and Guarani Indigenous children with disabilities in Brazil." Evidence & Policy: A Journal of Research, Debate and Practice 17, no. 2 (May 1, 2021): 297–313. http://dx.doi.org/10.1332/174426421x16147039138899.
Full textAbstract:
Backround: An inter-institutional task force was brought together in 2018 to evaluate the irregular institutionalisation of Guarani and Kaiowá Indigenous children with disabilities in Dourados, in central-western Brazil.Aims and objectives: We draw on this case study to undertake a ‘situational analysis’ on the existence/absence and the use/non-use of evidence in the evaluation of public policies regarding Indigenous children with disabilities. By critically analysing concrete practices in the context of multilevel intersectoral dialogue and joint action of state bodies and civil society, we aim to highlight the effective and potential gains from using Culturally Appropriate Evidence (CAE) at the intersection of policies on children, Indigenous peoples and people with disabilities.Methods: We used a case study approach to analyse the precedents, development and ramifications of the task force, examine the legal framework regulating the rights of Indigenous children with disabilities, and describe the process of institutionalisation of Indigenous children in the Dourados region in the first two decades of the 21st century.Findings: We identified that inter-institutional and intersectoral collaboration enhances the development of CAE and the instrumentalisation of intersectoral alternatives.Discussion and conclusions: Although entrenched institutional bureaucratic culture, and the absence of mechanisms for participation and consultation with Indigenous peoples, can create obstacles to the formulation and use of these kinds of evidence in public policies, the production of evidence through the articulated and collaborative effort of agents can offer, when there are political conditions for it, the necessary conditions to develop culturally appropriate solutions for complex scenarios.
4
Goudie, Andrew. "Desert exploration in North Africa: some generalisations." Libyan Studies 50 (October 22, 2019): 59–62. http://dx.doi.org/10.1017/lis.2019.9.
Full textAbstract:
AbstractThis paper considers some of the general issues relating to the history of exploration in the Libyan (Western) Desert. These issues are: why there have been remarkably few books on desert exploration; the despised role of the motor car which was so important in the exploration of the Libyan Desert; the longevity of some explorers, the prominent role of women in Islamic travels; the great deal of time – sometimes years – that some of the explorers spent in the field; the role of indigenous people; the parts played by professionals, and amateurs; the undertaking of scientific work of high quality, not least in the field of geomorphology; and the international nature of exploration.
5
Hu, Siao-chen. "Cultural Self-Definition of Southwest Chieftains during the Ming-Qing Transition." Journal of Chinese Literature and Culture 7, no. 1 (April 1, 2020): 167–91. http://dx.doi.org/10.1215/23290048-8313572.
Full textAbstract:
Abstract This article explores how chieftains on the southwest periphery during the Ming-Qing transition conducted long-term plans to formulate cultural and literary heritages that had an affinity with Han Chinese mainstream culture but also retained indigenous qualities. The author demonstrates that the boundaries between Han and non-Han peoples became more negotiable with the enterprising efforts of chieftains to “perform” civilization by way of literary activities. The discussion centers on Rongmei jiyou (My Travel to Rongmei), a travelogue in diary form by early Qing scholar and playwright Gu Cai.
6
Candela, Guillaume. "David E. Tavárez, Words & Worlds Turned around. Indigenous Christianities in Colonial Latin America." Cahiers des Amériques latines, no. 97 (December 31, 2021): 238–41. http://dx.doi.org/10.4000/cal.13715.
Full text
7
Sari, Indah Juwita, and I. Nyoman Pugeg Aryantha. "Screening and Identification of Mushrooms Growth Promoting Bacteria on Straw Mushrooms (Volvariella volvacea)." Journal of Tropical Biodiversity and Biotechnology 6, no. 1 (January 18, 2021): 60618. http://dx.doi.org/10.22146/jtbb.60618.
Full textAbstract:
This research aimed to identify the indigenous Mushroom Growth Promoting Bacteria (MGPB) bacteria that can increase the growth of Volvariella volvacea. The research began by isolating indigenous MGPB from planting media of straw mushrooms in Karawang, Indonesia. The screening was performed to select bacterial isolates that can promote the highest growth of mushrooms by dual culture method on PDA media. There were 10 of the 58 highest bacterial isolates that have a positive effect on the vegetative growth of mushrooms. The 23K bacterial isolate was the most significant increase in mycelium growth compared to other isolates and bacteria-induced controls. A bacterial isolate 25K by gene analysis was identified by 16S rRNA (518F primer (5’- CCA-GCA-GCC-GCG-GTA-ATA-CG -3’) and 800R primer (5’- TAC-CAG-GGT-ATC-TAA-TCC -3’). The result from gene analysis shows that there are ~1550 base pairs products. BLAST analysis and phylogenetic tree adjustment results show that the closest diversity of this bacterial isolate 25K is Bacillus thuringiensis serovar konkukian str. 92-27 (equality value = 99%).
8
Alberti, Benjamin, and Tamara L. Bray. "Introduction." Cambridge Archaeological Journal 19, no. 3 (October 2009): 337–43. http://dx.doi.org/10.1017/s0959774309000523.
Full textAbstract:
In the early days of anthropology, indigenous concepts of animating essences and the cross-cutting nature of the life-force, expressed in such terms as hau and mana, were front and centre in the ethnographic literature (e.g. Mauss 1954; 1975; Malinowski 1922; 1936; 1948). Branded as ‘mystical’, ‘primitive’ and ‘unscientific’ for more than a generation, however, such potentially key conceptual sites of alterity have only recently begun to be revisited and recuperated within anthropology and in other fields such as material culture studies and cognitive sciences. The articles in this special issue of CAJ consider what archaeology might contribute to the general theoretical discussion on animism and alternative ontologies. As a set, they offer a diversity of perspectives on how the recognition of animism as a prevalent theme within contemporary indigenous worlds can affect archaeological analysis and interpretation. They also offer ideas about how attending to the significance of such concepts may provide new analytical purchase on alternative ontologies and ways of constructing, dissolving, or transforming traditional dichotomies that continue to powerfully shape our worlds.
9
Weitzner, Viviane. "Alchemy in un mundo al revés: Gold, “Raw Law” and Indigenous Law in Colombia’s armed conflict." Cahiers des Amériques latines 1, no. 94 (December 31, 2020): 135–56. http://dx.doi.org/10.4000/cal.11445.
Full text
10
., Lata, and N. S. Atri. "Optimization of culture conditions for vegetative growth of an indigenous strain of Lentinus sajor-caju (Fr.) Fr." Mushroom Research 31, no. 1 (July 31, 2022): 61–72. http://dx.doi.org/10.36036/mr.31.1.2022.326393.
Full textDissertations / Theses on the topic "Indigenous car culture"
1
Pina, Rizioléia Marina Pinheiro. "O cuidado à saúde da população indígena Mura de Autazes-Amazonas: a perspectiva das enfermeiras dos serviços." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/7/7139/tde-18092018-111124/.
Full textAbstract:
Introdução: A pesquisa analisa em uma perspectiva etnográfica o cotidiano de cuidado de enfermeiras à população indígena Mura do município de Autazes-Amazonas. Objetivo: Analisar a perspectiva das enfermeiras sobre o cuidado à saúde da população indígena Mura do município de Autazes-Amazonas. Metodologia: Trata-se de um estudo etnográfico, realizado com dez enfermeiras que atuavam no cuidado à população indígena Mura no Município de Autazes, nos cenários do Hospital de Autazes e dos Polos- Base das aldeias de Pantaleão e Murutinga. O trabalho de campo foi realizado no período de agosto de 2015 a janeiro de 2016, sendo coletados os dados por meio da observação participante, com anotação sistemática em diário de campo, e de entrevistas semi- estruturadas, seguindo um roteiro com aspectos relacionados ao perfil das participantes e perguntas voltadas ao conhecimento sobre saúde indígena, experiência do cuidar do indígena e formação do enfermeiro para atuação em contexto indígena. A coleta e a análise de dados foram realizadas concomitantemente durante toda a realização do trabalho de campo, que foram agregados em temas, elaborados com base nas observações de campo e nos dados das entrevistas, sendo discutidos segundo o referencial da antropologia da saúde, das Políticas de Saúde Indígena, dos conceitos de cuidar/cuidado em um sentido mais amplo no campo da Enfermagem e, em particular, na perspectiva do cuidado transcultural. A pesquisa foi aprovada pelo Comitê de Ética em Pesquisa da Escola de Enfermagem de São Paulo. Resultados: Foram elencados seis temas que discorrem sobre os cuidados de enfermagem à saúde indígena, envolvendo os desafios e as dificuldades vivenciadas pelas participantes do estudo. Os temas que emergiram foram: Práticas de cuidado de enfermeiras à população indígena Mura de Autazes; O contexto hospitalar e o cuidar do indígena Mura; Cuidados diferenciados e atenção diferenciada: entre modos de olhar e de cuidar da população indígena Mura; Aspectos culturais que envolvem o cuidado ao indígena Mura: dificuldades e desafios para enfermeiras; Fragilidades estruturais dos serviços: dificuldades e desafios para as ações de saúde junto à população indígena e Fragilidades na formação do enfermeiro para atuação em contexto intercultural. Conclusão: Os resultados revelam a necessidade premente de mudanças estruturais no processo de trabalho e melhores condições para realização das ações de cuidados da enfermeira à população indígena; de formação continuada que contemple as especificidades culturais da população indígena; de ação interdisciplinar que promova o diálogo entre saúde, antropologia e cuidado transcultural para minimizar atitudes etnocêntricas dos profissionais de saúde à população assistida no contexto investigado. Recomenda-se fortemente que as Instituições de Ensino Superior em regiões geográficas com população indígena reorientem seus currículos para a formação do enfermeiro para atuar em contexto intercultural e com competências para prestar atenção diferenciada à população indígena. Novas pesquisas precisam ser desenvolvidas para preencher lacunas nessa área de conhecimento.Introduction: The research analyzes, from an ethnographic perspective, the daily care of nurses to the indigenous Mura population of the municipality of Autazes-Amazonas. Objective: To analyze the nurses\' perspective on the health care of the indigenous Mura population of the municipality of Autazes-Amazonas. Method: This is an ethnographic study carried out with ten nurses who worked in the care of the indigenous Mura population in the municipality of Autazes, in the settings of the Hospital of Autazes and the Base Poles of the villages of Pantaleão and Murutinga. Field work was carried out from August 2015 to January 2016, and data were collected through participant observation, with systematic annotation in field diaries, and semi-structured interviews, following a script with aspects related to the profile of the participants and questions related to knowledge about indigenous health, indigenous care experience, and nurse training to work in an indigenous context. Data collection and analysis were performed concomitantly throughout the field work. Data were aggregated into themes, elaborated based on field observations and interview data, discussed according to the anthropology of health, the Indigenous Health Policies, the concepts of care/caring in a broader sense in the field of Nursing and, in particular, from the perspective of cross-cultural care. The research was approved by the Research Ethics Committee of the School of Nursing of São Paulo. Results: Six themes were named that discuss nursing care for indigenous health, involving the challenges and difficulties experienced by the study participants. Themes that emerged were: Practices of care of nurses to the indigenous population Mura de Autazes; The hospital context and the care of the indigenous Mura; Differentiated care and differentiated attention: between ways of looking and caring for the indigenous Mura population; Cultural aspects that involve care for the indigenous Mura: difficulties and challenges for nurses; Structural weaknesses of services: difficulties and challenges for health actions with the indigenous population and Fragilities in the training of nurses to work in an intercultural context. Conclusion: The results reveal the urgent need for structural changes in the work process and better conditions for carrying out nursing care actions to the indigenous population; Continuing education that contemplates the cultural specificities of the indigenous population; Interdisciplinary action that promotes the dialogue between health, anthropology and transcultural care to minimize ethnocentric attitudes of health professionals to the population assisted in the investigated context. It is strongly recommended that Higher Education Institutions in geographic regions with indigenous populations reorient their curricula to the training of nurses to act in an intercultural context and with competencies to give differentiated attention to the indigenous population. New researches need to be developed to fill gaps in this area of knowledge.
2
Blind, Melissa J., and Melissa J. Blind. ""We Just Took Care of Each Other": Exploring Cultural Understandings of Neurological Conditions." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/623008.
Full textAbstract:
In 2009, the Government of Canada announced a four year national population health study on neurological conditions. The aim of the study was divided into four focus areas: incidence and prevalence of neurological conditions (scope of problem); risk factors for developing neurological conditions; health services, including gaps in services; and the impacts of neurological conditions. The Native Women’s Association of Canada (NWAC), with Dr. Carrie Bourassa, First Nations University of Canada, as the principal investigator, submitted a proposal to look at three out of the four focus areas, risk factors, health services / health gaps, and impacts, among Indigenous women. Out of the 13 research projects that were funded, this was the only project that focused specifically on Indigenous people, gathering much needed baseline information on how Indigenous people think about neurological conditions, how it impacts their lives, their families, and communities, and what they see as needed to support neurological health and wellbeing. Individual interviews and research circles were conducted with people who live with a neurological condition and caregivers of people with a neurological condition. Key informant interviews were also conducted with traditional knowledge keepers, health care professionals and practitioners. The open ended questions encouraged participants to share as much or as little information as they wanted to. The stories shared contained a wealth of information, far exceeding the study’s focus areas. Unfortunately, due to external deadlines and budgetary constraints, the research team only had time to focus the research report on the three key areas outlined in the proposal–risk factors, health gaps, and impacts. A lot of the information shared was not fully explored. In this dissertation, a secondary analysis of the data is conducted to explore role of culture, as well as cultural understandings of neurological conditions, and interactions with the health care system. The theoretical framework will utilize Indigenous ways of knowing and Critical Medical Anthropology as part of a "two-eyed seeing" approach. Mi'kmaw Elder Albert Marshall suggested the phrase "two eyed seeing" as a guiding principle for health research, where one eye looks at the issue through the strengths of Indigenous knowledges and ways of knowing, while the other eye looks at the issue from the strengths of Western knowledges and ways of knowing. By using both eyes together to fully analyse the material, the strengths of both Indigenous and Western knowledges are brought together. Through using these different frameworks to explore the narratives, the research fills a gap in the literature regarding how Indigenous cultural understandings of neurological conditions can influence how Indigenous people access care.
3
Briones, Claudia. "Weaving "the Mapuche people" : the cultural politics of organizations with indigenous philosophy and leadership /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
Full text
4
Rankoana, Sejabaledi Agnes. "The use of indigenous knowledge for primary health care among the Northern Sotho in the Limpopo Province." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/752.
Full textAbstract:
Thesis (M.Phil.) --University of Limpopo, 2012An exploratory study was conducted on the ethnomedical aspects of rural communities in the Limpopo Province with emphasis on the use of cultural practices, values and belief systems to meet primary health care needs. The study explored the use of indigenous medical knowledge for remedial, preventive and protective health care. Qualitative and quantitative data were collected through interviews and questionnaire administration with 240 research respondents purposely selected from four communities of the Northern Sotho in the Limpopo Province. The research findings show that the Northern Sotho culture is composed of a wealth of indigenous knowledge, practices, values and belief systems that were developed by the people themselves with the objective of maintaining good health. The study respondents have extensive experience and knowledge about the elements responsible for much of the diseases that afflict them. For this reason, they have developed cultural belief systems and values that lessen the risks for contracting disease. Susceptibility to disease is lessened by knowledge about cosmological factors, disease etiologies, heeding of cultural taboos, moral behaviour, hygiene, healthy diet, drinking of clean water and proper sanitation and waste removal. Immunization against disease is accomplished through administration of indigenous plant medicines dispensed by traditional health practitioners. Instances of self-medication were encountered in 18% of the respondents. The respondents apply simple home remedies for prevention and remedial purposes. Treatment is meant for simple ailments such as flu, cough, diarrhea, snakebites, fever, measles and mumps. The medicines administered for self-medication are prepared in the household by the patient, his/her parent or a family member. Traditional health practitioners are consulted for preventive, protective and remedial care by 52% of the respondents and their families. Traditional health practitioners provide holistic remedial care through administration of medicines prepared from the indigenous plant materials such as bulbs, roots, leaves and bark of trees. The indigenous health care mechanisms of the Northern Sotho address basic elements of primary health care such as fostering self-care and self-reliance, community participation and the use of traditional medical practices for the maintenance of good health. It is recommended that the indigenous knowledge of preventive, protective and remedial care should be incorporated into Primary Health Care Programs to promote the WHO principle that communities should plan and implement their own health care services. Scientific validation of the health benefits derived from the consumption or utilization of medicinal plants should be encouraged.
5
Faye, Jean. "Farming and Meaning at the Desert's Edge: Can Serer Indigenous Agricultural and Cultural Systems Coevolve Towards Sustainability?" Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23762.
Full textAbstract:
Indigenous agroforestry systems, or the intentional use of trees and livestock in croplands, have a long history in the West African Sahel. In many locations, they have long contributed to food security and climate change resilience. But a century or more of cash cropping and use of modern agricultural inputs and tools has meant that no such agroforestry systems remain intact, and many are extinct, including in west-central Senegal, where the Serer historic mixed farming and pastoral strategies previously provided resilience to cyclical droughts and colonial-era agricultural and economic change but are now neither intact nor extinct. This study examines the current state of Serer agroecosystems, considering who uses what elements of the old systems, who has introduced what elements of nonindigenous farming systems, and whether this combination of local and imported farming systems is a coherent and sustainable fusion, or an incoherent pastiche leading toward agrarian collapse. I argue that, depending on how farmers integrate new models with the technical and cultural elements of the old system, a coherent fusion may result, with positive implications for sustainability, climate change adaptation, soil replenishment, crop yield, and livelihood resilience.
This mixed-methods study draws upon literature from cultural ecology, agroecology, socioecological resilience, and history to interpret farmers’ accounts of changing agrarian practices. The study links ethnographic findings to empirical analysis of soil conditions and land use change. With these tools, my research sheds new light on the evolving role of local techniques and knowledge in the struggle to maintain agricultural productivity, as Sahelian communities confront soil fertility depletion, food insecurity, and climate change. The study finds that farming communities in this region can strengthen their livelihood resilience and enhance crop yields if they update elements of the well-adapted historic farming system, employ new techniques and tools, and in the process, forge coherent farming systems that still make cultural sense to farmers.10000-01-01
6
Jeffs, Lynda Caron, and n/a. "A culturally safe public health research framework." University of Otago. Christchurch School of Medicine & Health Sciences, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070524.120343.
Full textAbstract:
The concept of cultural safety arose in Aotearoa me Te Waipounamu/New Zealand in the late 1980�s in response to the differential health experience and negative health outcomes of the first nation people of Aotearoa me Te Waipounamu/New Zealand, the New Zealand Maori. It was introduced and developed by Maori nurses initially, as they recognised the effect culture had on health and understood safety as a common nursing concept. The concept of cultural safety has developed into a disipline which is taught as part of all nursing and midwifery curricula in Aotearoa me Te Waipounamu/New Zealand. As cultural safety has developed the concept of culture has been extended to include people who differ from the nurse by reason of: age, migrant status, sexual preference, socioeconomic status, religious persuasion, gender, ethnicity, and in Aotearoa me Te Waipounamu/New Zealand, the Treaty of Waitangi status of the nurse and recipient/s of her/his care.
Nationally and internationally, health experience and health outcomes are poorer for people of minority group status than for people who are part of the dominant group. Public-health research is therefore generally conducted on, or with, people with minority group status. Public-health researchers, by education, are members of the dominant culture and may be unaware that their own and their clients; responses may relate to one/other or both cultures being diminished do not always ensure the safety of their own culture or the culture being researched.
This study�s objective was to develop a flexible, culturally safe public health research framework for researches to use when researching people who are culturally different from themselves. The study will argue that the use of such a framework will contribute significantly to improved health outcomes for people with minority status and will assist the movement towards emancipatory social change.
The methods undertaken included: gaining permission from Irihapeti Ramsden, the architect of cultural safety to undertake the research, conducting a literature review, consideration of primary sources and their key concepts, consulting widely with people in the field of public health and cultural safety, self reflecting on the writers own personal and professional experience and finally designing the culturally safe public health research framework.
7
Peacock, Christine. "A novella of ideas : how interactive new media art can effectively communicate an indigenous philosophical concept." Queensland University of Technology, 2009. http://eprints.qut.edu.au/30391/.
Full textAbstract:
How interactive new media art can effectively communicate an indigenous philosophical concept. The sophistication and complexity of the philosophical concept concerning relationships between land and people and between people, intrinsic to the laws and customs of Australian Indigenous society, has begun to be communicated and accessed beyond the realm of anthropological and ethnological domains of Western scholarship. The exciting scope and rapid development of new media arts presents an innovative means of creating an interactive relationship with the general Australian public, addressing the urgent need for an understanding of Indigenous Australian concepts of relationship to land, and to each other, absent from Western narratives. The study is framed by an Indigenous concept of place, and relationships between land and people and between people; and explores how this concept can be clearly communicated through interactive new media arts. It involves: a creative project, the development of an interactive new media art project, a website work-in-progress titled site\sight\cite; and an exegesis, a Novella of Ideas, on the origins, influences, objectives, and potential of creative practices and processes engaged in the creative project. Research undertaken for the creative project and exegesis extended my creative practice into the use of interdisciplinary arts, expressly for the expression of philosophical concepts, consolidating 23 years experience in Indigenous community arts development. The creative project and exegesis contributes to an existing body of Indigenous work in a range of areas - including education, the arts and humanities - which bridges old and new society in Australia. In this study, old and new society is defined by the time of the initial production of art and foundations of knowledge, in the country of its origins, in Indigenous Australia dating back at least 40,000 years.
8
Peacock, Eve Christine. "A novella of ideas : how interactive new media art can effectively communicate an indigenous philosophical concept." Thesis, Queensland University of Technology, 2009. https://eprints.qut.edu.au/30391/1/Eve_Peacock_Thesis.pdf.
Full textAbstract:
How interactive new media art can effectively communicate an indigenous philosophical concept. The sophistication and complexity of the philosophical concept concerning relationships between land and people and between people, intrinsic to the laws and customs of Australian Indigenous society, has begun to be communicated and accessed beyond the realm of anthropological and ethnological domains of Western scholarship. The exciting scope and rapid development of new media arts presents an innovative means of creating an interactive relationship with the general Australian public, addressing the urgent need for an understanding of Indigenous Australian concepts of relationship to land, and to each other, absent from Western narratives. The study is framed by an Indigenous concept of place, and relationships between land and people and between people; and explores how this concept can be clearly communicated through interactive new media arts. It involves: a creative project, the development of an interactive new media art project, a website work-in-progress titled site\sight\cite; and an exegesis, a Novella of Ideas, on the origins, influences, objectives, and potential of creative practices and processes engaged in the creative project. Research undertaken for the creative project and exegesis extended my creative practice into the use of interdisciplinary arts, expressly for the expression of philosophical concepts, consolidating 23 years experience in Indigenous community arts development. The creative project and exegesis contributes to an existing body of Indigenous work in a range of areas - including education, the arts and humanities - which bridges old and new society in Australia. In this study, old and new society is defined by the time of the initial production of art and foundations of knowledge, in the country of its origins, in Indigenous Australia dating back at least 40,000 years.
9
Syphers, Damon Grew. "Cultural Beliefs and Experiences of Formal Caregivers Providing Dementia Care to American Indians." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/1610.
Full textAbstract:
Alzheimer's disease (AD) is a significant public health concern for all elders in the United States. It is a particular concern for the American Indian (AI) population, which is one of the fastest-aging populations in the United States and the smallest, most underrecognized, and most culturally-diverse group in the country. A formal caregiver understanding of AD in the AI population is scarce. This phenomenological study was designed to discern what is known about AD in the AI population by exploring the cultural beliefs and experiences of formal caregivers who provide care for AI dementia patients. Specifically, this study sought to document formal caregiver and AI dementia beliefs about AD. Data came from 4 in-depth interviews that included 3 Western and one AI formal caregiver. These interviews explored the variability of cultural beliefs regarding AD and dementia among a sample of formal caregivers who minister to AI patients; in the interviews, these participants also provided examples of challenges they faced, providing a better cultural understanding of AI dementia. Results suggested that challenges include adopting a bicultural approach to AD, illuminating interactions between patient and provider, and fostering awareness of cultural competency. Research on this topic is critical in advancing cultural, public health, and evidence-based health practices regarding AI dementia patients. The potential implications for social change include enhancing cross cultural provider-patient interactions and advancing public health policy and practice for this underserved population. Many of the issues and challenges explored may have implications for other ethnocultural minority groups.
10
Greenwood, Margo Lainne. "Places for the good care of children : a discussion of indigenous cultural considerations and early childhood in Canada and New Zealand." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/14838.
Full textAbstract:
Places for the Good Care of Children is, broadly speaking, about Indigenous early childhood and the potential of understanding child development as a site for cultural rejuvenation and efforts to rebuild colonized peoples. More specifically, the project seeks to answer questions about linkages between early childhood, government policies, community visions, and the identity and rebuilding of Indigenous peoples and communities. I pursue this topic by examining two communities (Lake Babine and Tl'azt'en) within the Carrier Nation in Canada and two Tuhoe Maori Kohanga Reo sites in Aotearoa / New Zealand. Integral to this study is my own positioning as a Cree scholar, a long-time professional in the area of early childhood development, an advisor on multiple committees and tables concerned with Aboriginal issues in Canada, and a mother of three. From these multiple positions I have undertaken a qualitative inquiry employing focus groups, key informant interviews, and thematic analysis, all of which draw from multiple methodologies and a literature largely comprising works concerned with decolonization, Indigenous theory, early childhood development, and policy. The key findings of this research suggest that early childhood (and related educational considerations) is a critical site for cultural rejuvenation, for the rebuilding of community, and for the establishment of healthy Aboriginal communities in the future. Fundamental to this (rebuilding is autonomy by Indigenous communities over language and culture, over the care and education of their children, over their lives and futures, and over the lives and futures of their children.
Books on the topic "Indigenous car culture"
1
1948-, Spigner-Littles Dorscine, ed. A practitioner's guide to understanding indigenous and foreign cultures. 2nd ed. Springfield, Ill., U.S.A: C.C. Thomas, 1996.
Find full text
2
A practitioner's guide to understanding indigenous and foreign cultures. Springfield, Ill., U.S.A: Charles C. Thomas, 1989.
Find full text
3
Lefèber, Yvonne. Indigenous customs in childbirth and child care. Assen, Netherlands: Van Gorcum, 1998.
Find full text
4
Scott, Kim, Rosalie Thackrah, and Joan Winch. Indigenous Australian health and cultures: An introduction for health professionals. Frenchs Forest, N.S.W: Pearson Australia, 2011.
Find full text
5
Broken circles: Fragmenting indigenous families, 1800-2000. Fremantle, W.A: Fremantle Arts Centre Press, 2000.
Find full text
6
Marco, Aparicio, ed. Caminos hacia el reconocimiento: Pueblos indígenas, derechos y pluralismo = Camins cap el reconeixement : pobles indígenes, drets i pluralisme. Girona: Universitat de Girona, 2005.
Find full text
7
Arctic Institute of North America, ed. Biocultural diversity and indigenous ways of knowing: Human ecology in the Arctic. Calgary: University of Calgary Press, 2009.
Find full text
8
1961-, Bell Catherine E., and Napoleon Val 1956-, eds. First Nations cultural heritage and law: Case studies, voices, and perspectives. Vancouver, BC: UBC Press, 2008.
Find full text
9
White mother to a dark race: Settler colonialism, maternalism, and the removal of indigenous children in the American West and Australia, 1880-1940. Lincoln: University of Nebraska Press, 2009.
Find full textBook chapters on the topic "Indigenous car culture"
1
Nobayashi, Atsushi. "How we can exhibit the “other” culture." In Indigenous Reconciliation in Contemporary Taiwan, 228–42. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183136-15.
Full text
2
Fogarty, Irene. "Coloniality, Natural World Heritage and Indigenous Peoples: A Critical Analysis of World Heritage Cultural Governance." In 50 Years World Heritage Convention: Shared Responsibility – Conflict & Reconciliation, 43–55. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-05660-4_4.
Full textAbstract:
AbstractThis essay analyses synergies and antagonisms of World Heritage cultural governance in respect of Indigenous peoples’ participation and rights. In tandem with recognition of nature-culture interlinkages, the World Heritage Committee has demonstrated a growing concern with rights-based approaches, moving Indigenous peoples’ rights to a more normative position in the Convention’s implementation. However, the Convention follows a Statist approach and adheres to a Eurocentric conceptualisation of nature, reproduced through World Heritage cultural governance. These issues can result in power asymmetries, coloniality of knowledge and the relegation of Indigenous peoples’ worldviews and rights.
3
Das, J. P. "Coding, Attention, and Planning: A Cap for Every Head." In Indigenous Cognition: Functioning in Cultural Context, 39–56. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2778-0_4.
Full text
4
Hirvonen, Vuokko. "‘Out on the fells, I feel like a Sámi’: Is There Linguistic and Cultural Equality in the Sámi School?" In Can Schools Save Indigenous Languages?, 15–41. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230582491_2.
Full text
5
Moeke-Maxwell, Tess, Kathleen Mason, Frances Toohey, Rawiri Wharemate, and Merryn Gott. "He taonga tuku iho: Indigenous End of Life and Death Care Customs of New Zealand Māori." In Death Across Cultures, 295–316. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18826-9_18.
Full text
6
Webb, Michael, and Clint Bracknell. "Educative Power and the Respectful Curricular Inclusion of Aboriginal and Torres Strait Islander Music." In The Politics of Diversity in Music Education, 71–86. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65617-1_6.
Full textAbstract:
AbstractThis chapter argues for the full, respectful curricular inclusion of Aboriginal and Torres Strait Islander music in order to promote a more balanced and equitable social and cultural vision of the nation-state in Australian schools. It challenges views that claim Indigenous cultures have been irretrievably lost or are doomed to extinction, as well as the fixation on musical authenticity. We propose that the gradual broadening of Indigenous musical expressions over time and the musical renaissance of the new millennium have created an unprecedented opportunity for current music educators to experience the educative power of Aboriginal and Torres Strait Islander music. This means that culturally nonexposed music teachers can employ familiar musical-technical approaches to the music even as they begin to more fully investigate the music’s cultural-contextual meanings. The chapter considers issues that impinge on the music’s educative power, especially those relating to its definition, its intended audiences, and pedagogies. It aims to help clear the way for the classroom to become an environment in which students can sense the depth and vitality of contemporary Australian Indigenous music.
7
Bates, Vincent C., Daniel J. Shevock, and Anita Prest. "Cultural Diversity, Ecodiversity, and Music Education." In The Politics of Diversity in Music Education, 163–74. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65617-1_12.
Full textAbstract:
AbstractDiversity discourses in music education tend toward anthropocentrism, focusing on human cultures, identities, and institutions. In this chapter, we broaden conceptualizations of diversity in music education to include relationships between music, education, and ecology: understood as interactions among organisms and the physical environment. Diversity in music education can be realized by attending to the ongoing interrelationships of local geography, ecology, and culture, all of which contribute dynamically to local music practices. We situate our analysis within specific Indigenous North American cultures (e.g., Western Apache, Nuu-chah-nulth, Stó:lō, and Syilx) and associated perspectives and philosophies to shed light on the multiple forms of reciprocity that undergird diversity. Indigenous knowledge, in combination with new materialism and political ecology discourses, can help us come back down to earth in ways of being and becoming that are ecologically sustainable, preserving the ecodiversity that exists and grows in place, forging egalitarian relationships and a sense of communal responsibility, fostering reverence for ancestors along with nonhuman lives and topographies, and cultivating musical practices that are one with our respective ecosystems.
8
Tasnim, Syeda Tahmina, and Humayra Alam. "Cultural Heritage and Urban Identity in Bangladesh: A Look at “JOBBAR’S BOLI KHELA”, An Indigenous Festival." In Conservation of Architectural Heritage (CAH), 59–73. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95564-9_4.
Full text
9
Henrickson, Mark. "A global perspective." In The Origins of Social Care and Social Work, 198–213. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781447357346.003.0009.
Full textAbstract:
Social care has been a common feature of societies around the world for millennia. Each society and culture has developed ways of working with the poor, the sick, and the marginalised largely shaped by its own religious, spiritual, or cultural beliefs. This chapter briefly considers social care in Hindu, Buddhist, Confucian, Taoist, Shintō, indigenous African, and other indigenous cultures. In most of the world, relational values dominate, although Western values of individualism have been imposed in many of these cultures through a history of trade, colonisation, and missionisation. One of the challenges to Western social work is to become aware of how profoundly its values have been shaped by Christian values and Western epistemologies. That awareness can help shape genuine respect for other cultural assumptions and approaches. Contemporary global discussions about a global future for social work will not be about social care and social work as much as they will be about the fundamental beliefs and values of each culture and finding common ground.
10
Chebanne, Andy. "Cultural Festivals of Botswana Ethnic Communities." In Indigenous Studies, 58–75. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0423-9.ch004.
Full textAbstract:
Botswana is known in the recent years for the variety of its ethnic communities' cultural festivals. Activities that celebrate culture of indigenous communities have hitherto remained in the ethno-cultural domains of manifestation or production. While their initial purpose was to celebrate culture, they are increasingly integrating business strategies for the purposes of supporting their annual celebrations and also attracting people with diverse leisure interests. Cultural festivals are emerging local tourism activities that can effectively contribute to economic development and diversification. Strategies that emerge from annual events have been honed over the years and better logistic approaches have ensured their success in commercialization. Coordinated national strategies are required to make festivals attractive tourist destinations on the national calendar.
Conference papers on the topic "Indigenous car culture"
1
Cherevko, Marina. "ETHNOGRAPHIC ALBUM OF QING DYNASTY HUANG QING ZHI GONG TU (IMAGES OF TRIBUTARIES OF THE RULING QING DYNASTY) AS A VALUABLE SOURCE OF INFORMATION ON TAIWANESE INDIGENOUS PEOPLES." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.19.
Full textAbstract:
In the third volume (卷, juan) of an 18th-century woodblock publication Images of Tributaries of the Ruling Qing Dynasty (Huang Qing zhi gong tu, 皇清职贡图), among others non-Han ethnic groups, there are thirteen illustrations of Taiwan’s indigenous peoples, including a brief description of their costumes, disposition, and customs. This volume contains illustrations of various types of Taiwanese “barbaric” natives that reveal a great deal about Qing imaginative conception of savagery. They are classified both by administrative divisions and by categories of civilized (熟番) and uncivilized (生番) depending on their adoption of Chinese culture. The entries begin with the civilized savages of Taiwan county, then south to Fengshan county, and then north to Zhuluo county, Zhanghua county, and finally Danshui sub prefecture. The submitted uncivilized savages follow again in sequence from south to north. Last are the uncivilized savages of the inner mountains. The illustrations thus proceed from the most civilized one through increasing degrees of savagery. In each of the thirteen pictures, the differences between the savage figures and civilized figures are emphasized. The depictions of the physical appearances of the civilized and uncivilized savages can demonstrate their relative levels of civilization. The Qing Dynasty’s ethnographical description, which recorded the social culture of the historical tribes, now became particularly valuable because of the lack of a great amount of information on the indigenous tribes of Taiwan. It is quite necessary to study the society, traditions and cultural features of Taiwanese indigenous people in different periods, especially after their integration into the Qing Empire. Huang Qing zhi gong tu is regarded as a very important source for a detailed investigation of different ethnical types of peoples who inhabited the island of Taiwan. We have to analyze the history of aboriginal culture alongside Chinese culture to gain a more rounded insight into the culture and history of Taiwan.
2
Ings, Welby. "Talking with Two Hearts: Navigating Indigenous Narratives as Research." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.177.
Full textAbstract:
Floyd Rudman (2003) notes that by enlarge, contemporary theory posits biculturalism as a positive and adaptive phenomenon. However, as early as 1936, commentators like Redfield et al. proposed that “psychic conflict” can result from attempts to reconcile different social paradigms inside bicultural adaptation (p. 152). Child (1943/1970) also argued that biculturalism cannot resolve cultural frustrations and accordingly, they can be more distressing than a commitment to one culture or the other. The tensions these early theorists noted I found significant when writing and directing my recent feature film PUNCH (Ings, 2022). When creating this work I drew on both my Māori and Pākehā (European) ancestry, and my experience as a gay man who was raised in a heteronormative world. In creating the film’s characters I navigated tensions, working within and between cultural spaces as I wove experience into a fictional examination of what it is to be an outsider in a world that you call home. In this pursuit, I often found myself transgressing borders in my effort to give voice to an in-betweenness that was impure and at times disruptive. While being appreciative of cultural values and practices, I sought ways of expressing identities that are liminal. However, in designing the in-between, like many bicultural creatives I faced accusations of diminished purity. Significantly, I found myself encountering a form of cultural monitoring and pressure to reshape what I knew to be embodied truth because it failed to sit comfortably with the presuppositions of culturally anxious funding bodies, producers and distributors. Their opinions as to what authentically characterised cultural spaces (to which they did not belong), proved challenging. This was because ultimately I knew that audiences for the film would contain people from the in-between, from the liminal, the underrepresented and the marginalised … who would be seeking an expression of lived experiences that rarely appear in cinema. Using scenes from the film PUNCH, this presentation unpacks ways in which cultural networking, verification and responsibility were navigated to reinforce an attitudinal position of ‘positive cultural dissonance’ (Faumuina, 2015). By adopting this stance, I no longer saw biculturality as a diminishment or watering down of integrity, instead it was appreciated as a space of fertile tension and creative synergy. Using positive cultural dissonance as my turangawaewae (place to stand), I negotiated a research project that pursued the resilient beauty of in-betweenness in a story of bicultural, gender non-binary, small town conflict and resolution.
3
Liu, Yuhan, and Baosheng Wang. "Promoting indigenous cultural awareness through participatory game design with children." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002406.
Full textAbstract:
As urbanization progresses in China's rural areas, so do the severity of social issues, including the decline of social assets, the recession of agricultural industries, the lack of community cohesion, and a weak sense of belonging. A decline in cultural awareness is the reason behind such phenomena, which stems from changes to residents' lifestyles and a lack of cultural beliefs. This issue also results in insufficient cultural awareness, weak cultural inheritance, and neglect of cultural values among community residents. To this end, this paper aims to examine an educational model to enhance the cultural awareness of local community residents.At present, there are two types of education methods to enhance cultural awareness: passive types and active types. For example, passive education refers to the enhancement of participants’ cultural qualities through the problem-solving style lesson and ‘implicit’ curriculum, while an active education might use reflective writing or PD to promote cultural awareness. Of the two, active education, represented by PD, is more conducive to participants' acceptance of cultural knowledge. PD is also an effective method for developing humanitarianism in developing countries. It can be applied to the special scenario of rural communities in China as a new solution for raising the cultural awareness of residents. This paper shares a specific case study of enhancing residents' cultural awareness in community collective memory using participatory game design.A total of eight subjects were selected in this study. Since children are the future of the community's cultural development, the subjects included 6 children and 2 adults. Unlike traditional PD, this study focused on attracting the interests of subjects and enhancing their abilities to inherit traditional culture through participatory game design. The study consisted of three workshops: the cultural exploration workshop, the game design workshop, and the game testing workshop. Activity theory was used as a basis to guide the choice of time, location, and power dynamics, from which a framework of participatory activities covering the four approaches of "probing", "telling", "acting", and "making" was developed for the workshops. To further enhance collaboration, participants were also provided with a complete set of toolkits during the three workshops, including role-playing tools, game idea cards, house of cards, scaffolding, etc. At the end of each workshop, the Cultural Awareness Scale, which contains the three elements of cultural cognition, cultural heritage, and cultural values, was administered to measure the change in cultural awareness of the subjects. A mixed methods approach was used in analysis to uncover underlying cultural associations. The study qualitatively analyzed the transcribed spoken words and behaviors of the subjects using multimodal analysis, and quantitatively analyzed the variations in the word count of the text and the level of detail in the elaboration. In summary, this case study is important for examining cultural education models and improving the cultural awareness of the population. It also provides a framework of activities for participatory design workshops, which can serve as a reference for further research.
4
Urban, Rochus Urban, and Dylan Newell. "On a Field: Undoing Polarities between Indigenous and Non-indigenous Design Knowledges." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a3984pnz9n.
Full textAbstract:
This paper discusses how architectural practices can engage with and be inspired by a culture that is more than 60.000 years old. How can architects learn from situated and embodied Indigenous knowledge systems in the Australian context? How can an ethical engagement with indigenous histories and practices inspire the development of future architectural practices? This paper proposes that a better understanding of indigenous relationships to land and our environment can inspire us as a society and as architects to imagine new ways of thinking and practising. Considering our numerous contemporary crises, such as climate change, species extinction, food insecurity, we might need to begin to challenge and question western European norms and frameworks. The persistence of colonial thinking, operating within a capitalist system, has been the root cause of most of our contemporary crises. To attempt to undo the polarities that persist between indigenous and non-indigenous knowledge and thinking, we might learn new ways of storytelling as a means of envisioning an alternative future. This paper understands the theme of the ‘ultra’ as that position that keeps us apart and stops us from sharing stories that might lead to alternative ways of speculating on shared spatial futures. To situate this discussion, we present a collaborative and pedagogical design experiment undertaken on the lands of the Dja Dja Wurrung. On this Country, tentative attempts to learn with the environment and its associated stories were ventured on a small field and storytelling was used to shift our understanding of country and architecture.
5
Raisbeck, Peter. "Reworlding the Archive: Robin Boyd, Gregory Burgess and Indigenous Knowledge in the Architectural Archive.” between Architecture and Engineering." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a3985p56dc.
Full textAbstract:
In her book Decolonising Solidarity: Dilemmas and Directions for Supporters of Indigenous Struggles, Clare Land suggest how non-Indigenous people might develop new frameworks supporting Indigenous struggles. Land argues research is deeply implicated with processes of colonisation and the appropriation of indigenous knowledge. Given that architectural archives are central to the research of architectural history, how might these archives be decolonised? This paper employs two disparate archives to develop a framework of how architectural archivists might begin to decolonise these archives. Firstly, these archives are the Grounds Romberg and Boyd Archive (GRB) at the State Library of Victoria (SLV). Secondly, the Greg Burgess Archive is now located at Avington, Sidonia in Victoria. The materials from each of these archives will be discussed in relation to two frameworks. These are the Tandanya-Adelaide Declaration endorsed by The Australian Society of Archivists (ASA) and the Indigenous Cultural and Intellectual Property (ICIP) framework developed by Janke (2019). These archival frameworks suggest how interconnected architectural histories and historiographies might be read, reframed and restored. Decolonising architectural archives will require a continuous process of reflection and political engagement with collections and archives. In pursuing these actions, archivists and architectural historians can begin to participate in the indigenous Reworlding of the archive.
6
Morocho-Jaramillo, David Eduardo. "Shuar architecture as a model of sustainability." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15029.
Full textAbstract:
In recent decades modern architecture has focused excessively on the search for new construction techniques to facilitate and improve the construction process in cities. This has reduced the application of local construction techniques and materials, leading to the neglect of cultural heritage and architectural landscape.As vernacular architecture relates to historical inhabitance of the territory with no theoretical or aesthetic pretences it is a viable model of sustainability. At no point do poverty and nostalgia for the past correspond to the way in which this type of architecture was conceived. The ways of thinking and life of indigenous cultures open a viable path towards the conservation of their architecture. Although today there is an inclination to build following the new tradition of modern materials and typologies, and leaving aside the close connection between the forms of inhabiting and their surroundings, it is necessary to create a heritage awareness of place, where its architecture can be adapted to a new way of conceiving architecture and its spaces to fulfil the needs of a modern society.
7
Tallon, Rachel, and Joey Domdom. "Navigating Tensions in the Secular Workplace by Christians in the Social Services: Findings from an Aotearoa New Zealand Study." In 2021 ITP Research Symposium. Unitec ePress, 2022. http://dx.doi.org/10.34074/proc.2205015.
Full textAbstract:
The social services are a value-laden field of employment as work involves frequent ethical decision-making around issues that relate to values, such as end of life, sexuality and so forth. Tensions can exist between individual practitioners, their employment agency and society, concerning ethics and values. This paper presents partial findings from a qualitative study that explored the tensions or issues faced by 16 Christian social-service practitioners working in non-faith-based settings by asking the question, “What tensions do Christian practitioners face in secular organisations?” In particular, we present themes from the findings that show utilisation of Indigenous cultural and/or spiritual practices to strengthen faith and work. The context is Aotearoa New Zealand, where there are unique relationships between religions (both from colonial settlers and Indigenous people), spirituality, secularism and the provision of social services. How these various aspects intersect and affect the Christian practitioner was of interest to this study. This paper may contribute to further research concerning the use of Indigenous practices in modern social services and healthcare.
8
Smith, Valance, James Smith-Harvey, and Sebastian Vidal Bustamante. "Ako for Niños: An animated children’s series bridging migrant participation and intercultural co-design to bring meaningful Tikanga to Tauiwi." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.142.
Full textAbstract:
This presentation advances a case study for an ongoing intercultural animation project which seeks to meaningfully educate New Zealand Tauiwi (the country's diverse groups, including migrants and refugees) on the values, customs and protocols (Tikanga) of Māori (the indigenous people of Aotearoa New Zealand). Ako For Niños (‘education for children’), implemented by a migrant social services organisation and media-design team, introduces Latin American Tauiwi to Tikanga through an animated children’s series, developed with a community short story writing competition and co-design with a kaitiaki (Māori guardian/advisor). Māori are recognised in Te Tiriti o Waitangi (the founding document of New Zealand) as partners with Pākeha (European New Zealanders), and Māori knowledge and Tikanga are important to society and culture in Aotearoa. Notwithstanding, there has been a historic lack of attention paid to developing meaningful understandings of Māori perspectives for New Zealand Tauiwi. Ako For Niños endeavours to address current shortages of engaging resources on Māori worldviews for Tauiwi communities, create opportunities for Tauiwi to benefit from Māori epistemologies, and foster healthy community relationships between Māori and Latin American Tauiwi. Through the project’s short story competition, Tauiwi were given definitions of Tikanga through a social media campaign, then prompted to write a children’s tale based on one of these in their native language. This encouraged Tauiwi to gain deeper comprehension of Māori values, and interpret Tikanga into their own expressions. Three winning entries were selected, then adapted into stop-motion and 2D animations. By converting the stories into aesthetically pleasing animated episodes, the Tikanga and narratives could be made more captivating for young audiences and families, appealing to the senses and emotions through visual storytelling, sound-design, and music. The media-design team worked closely with a kaitiaki during this process to better understand and communicate the Tikanga, adapting and co-designing the narratives in a culturally safe process. This ensured Māori knowledge, values, and interests were disseminated in correct and respectful ways. We argue for the importance of creative participation of Tauiwi, alongside co-design with Māori to produce educational intercultural design projects on Māori worldviews. Creative participation encourages new cultural knowledge to be imaginatively transliterated into personal interpretations and expressions of Tauiwi, allowing indigenous perspectives to be made more meaningful. This meaningful engagement with Māori values, which are more grounded in relational and human-centred concepts, can empower Tauiwi to feel more cared for and interconnected with their new home and culture. Additionally, co-design with Māori can help to honour Te Tiriti, and create spaces where Tauiwi, Pākeha and Māori interface in genuine partnership with agency (rangatiratanga), enhancing the credibility and value of outcomes. This session unpacks the contexts informing, and methods undertaken to develop the series, presenting current outcomes and expected directions (including a screening and exhibition). We will also highlight potential for the methodology to be applied in new ways in future, such as with other Tauiwi communities, different cultural knowledge, and increased collaborative co-design with Māori.
9
Mortensen Steagall, Marcos, and Sergio Nesteriuk Gallo. "LINK 2022 4th Conference in Creative Practice, Research and Global South." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.191.
Full textAbstract:
It is increasingly overwhelming that our societies are living in disintegrating environments and need for more sustainable design approaches and wiser ways of living and being. Anthropogenic design impact in corporate spheres is causing socio-ecological destruction that threatens the underpinnings of civilisation and bio-diverse nature. Hence, economies and life worlds are facing the limitations of narratives of progress and creeds of growth with their designs and actions that are inapposite to the flourishing of life on our planet. In this context that the LINK Conference has emerged. LINK is a research group created from reflections we always had about our actions as educators, researchers, and practitioners in the field of Art and Design. Over the last few years, we have noticed that such concerns have remained while they have multiplied, diversified, and become more complex. The more we dialogued with people worldwide, especially from the so-called “Global South”, the more we realised that these same issues were also dear to our colleagues, albeit with their colours and contours. The intensification of globalisation and commodities fostered by markets and technology has led today’s critical theorists to advocate for new kinds of engagement between Art, Design and the world. Not coincidentally, the last decades saw significant contributions to Art and Design Research in the Global South and Indigenous contexts, where inquiry is situated within an intelligent and intelligible world of natural systems, replete with relational patterns for being in the world. Indigenising methodologies centre the production of knowledge around Art and Design processes and pieces of epistemologies derived from Indigenous Cultures. The relationships between researchers, practitioners and practice are being challenged and redefined, empowering Indigenous peoples to collect, analyse, interpret, and control research data instead of simply participating in projects as subjects. These shifting orientations and approaches respond for the decolonisation of research in higher education institutions and research methodologies employed by academics. Art and Design can help to transform obsolete social and economic practices into novel forms of life or living a meaningful life, thus replacing anthropo-centric Design for more pluriversal and transformational approaches beyond apocalyptical visions and dystopia. LINK Conference focuses on ways of knowing that inform research and methods involving Art and Design Research in the Global South and Indigenous contexts . LINK 2022 will challenge emerging themes, new epistemologies, and the multiple relationships between theory and practice (if such a distinction can be made). This recipe has consolidated as a sort of amalgam of LINK Conference. In its 4th edition, LINK 2022 celebrates the relationship between practice-led Art and Design research, Global South and Indigenous world views, fostering cognitive shifts to address twenty-first-century issues and the creation of inclusive communities that emphasise the interconnectedness (physical, social, emotional, spiritual, and intellectual) between people and landscapes. We hope you enjoy the reading.
10
Mollica, Sonia. "Tradition and semantics: the case of Aeolian architecture." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.14070.
Full textAbstract:
Vernacular architecture is identified as a structure based on specific local needs, on the presence of building materials present in the place and on the extemporaneousness of the architecture, built according to structural dogmas based on the local construction tradition. This is confirmed by the etymology of the word ‘vernacular’, from the Latin “vernaculus”, meaning "indigenous, domestic", or from “verna”, that is "native slave". In the present, vernacular architecture takes on new meanings, often used as an identifier for popular architecture - as also stated by Allen Noble in "Traditional Buildings: A global Survey of Structural Forms and Cultural Functions" of 2007 - or rather structures belonging to common people but «That can be built by skilled professionals, using local and traditional designs and materials», which is also supported by the Oxford English Dictionary. It is in this context that the vernacular Aeolian architecture fits, which significantly and identically characterize the entire territory of the Aeolian Islands, awarded the title of World Heritage Site by UNESCO. Aeolian architecture is inextricably linked to the history of the invasions of different peoples that have taken place in this area, such as the Greek-Roman, Islamic and finally Campania influences, due to their modifications both from an urbanistic and compositional point of view. But today how is it possible to encourage the dissemination and knowledge of these architectures which are so identifying for the Sicilian territory? Cataloging and semantics are configured as fundamental actions for the analysis and use of the architectural heritage, broken down into its deepest formal and compositional characteristics, identifiable in Aeolian architecture through the identification of semantics with a peculiar nomenclature. This article therefore investigates the aspects of semantics applied to traditional language and the compositional characteristics of Aeolian architecture, treated as an indissoluble link of knowledge and analysis of the building, through possible uses of digital applications.
Reports on the topic "Indigenous car culture"
1
Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.
Full textAbstract:
Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
2
Avis, William. Funding Mechanisms to Local CSOs. Institute of Development Studies, May 2022. http://dx.doi.org/10.19088/k4d.2022.089.
Full textAbstract:
Civil society can be broadly defined as the area outside the family, market and state. As such, civil society encompasses a spectrum of actors with a wide range of purposes, constituencies, structures, degrees of organisation, functions, size, resource levels, cultural contexts, ideologies, membership, geographical coverage, strategies and approaches.This rapid literature review collates available literature on funding mechanisms and barriers to local CSOs gaining access to funding and the extent to which funding leads towards organisational development and sustainability. Broadly, it is asserted that in terms of funding, local CSOs often struggle to secure funding equivalent to that of INGOs and their local representatives. Kleibl & Munck (2017) reflect that indigenous non-state actors do not receive large shares of development funding. For example, only 10% of the total funding for US-funded health projects in Uganda was allocated to indigenous non-state actors.Given the diversity of CSOs and the variety of contexts, sectors they work in and the services they supply, it is challenging to summarise funding mechanisms available to local CSOs and the barriers to accessing these. Recent analyses of CSO funding report that while the total CSO funding in many contexts has continued to increase in absolute terms since 2015, its relative importance (as a share of total Overseas Development Assistance) has been decreasing (Verbrugge and Huyse, 2018). They continued that ODA funding channelled through CSOs (i.e., funding that is programmed by the donor government) remains far more important in volumes than ODA channelled directly to CSOs (which is programmed by CSOs themselves).The literature identifies three principal mechanisms by which donors provide financial support to civil society actors: a) Direct support to individual or umbrella organisations; b) Via Southern government; c) Via Intermediaries – largely Northern NGOs.
3
Brophy, Kenny, and Alison Sheridan, eds. Neolithic Scotland: ScARF Panel Report. Society of Antiquaries of Scotland, June 2012. http://dx.doi.org/10.9750/scarf.06.2012.196.
Full textAbstract:
The main recommendations of the Panel report can be summarised as follows: The Overall Picture: more needs to be understood about the process of acculturation of indigenous communities; about the Atlantic, Breton strand of Neolithisation; about the ‘how and why’ of the spread of Grooved Ware use and its associated practices and traditions; and about reactions to Continental Beaker novelties which appeared from the 25th century. The Detailed Picture: Our understanding of developments in different parts of Scotland is very uneven, with Shetland and the north-west mainland being in particular need of targeted research. Also, here and elsewhere in Scotland, the chronology of developments needs to be clarified, especially as regards developments in the Hebrides. Lifeways and Lifestyles: Research needs to be directed towards filling the substantial gaps in our understanding of: i) subsistence strategies; ii) landscape use (including issues of population size and distribution); iii) environmental change and its consequences – and in particular issues of sea level rise, peat formation and woodland regeneration; and iv) the nature and organisation of the places where people lived; and to track changes over time in all of these. Material Culture and Use of Resources: In addition to fine-tuning our characterisation of material culture and resource use (and its changes over the course of the Neolithic), we need to apply a wider range of analytical approaches in order to discover more about manufacture and use.Some basic questions still need to be addressed (e.g. the chronology of felsite use in Shetland; what kind of pottery was in use, c 3000–2500, in areas where Grooved Ware was not used, etc.) and are outlined in the relevant section of the document. Our knowledge of organic artefacts is very limited, so research in waterlogged contexts is desirable. Identity, Society, Belief Systems: Basic questions about the organisation of society need to be addressed: are we dealing with communities that started out as egalitarian, but (in some regions) became socially differentiated? Can we identify acculturated indigenous people? How much mobility, and what kind of mobility, was there at different times during the Neolithic? And our chronology of certain monument types and key sites (including the Ring of Brodgar, despite its recent excavation) requires to be clarified, especially since we now know that certain types of monument (including Clava cairns) were not built during the Neolithic. The way in which certain types of site (e.g. large palisaded enclosures) were used remains to be clarified. Research and methodological issues: There is still much ignorance of the results of past and current research, so more effective means of dissemination are required. Basic inventory information (e.g. the Scottish Human Remains Database) needs to be compiled, and Canmore and museum database information needs to be updated and expanded – and, where not already available online, placed online, preferably with a Scottish Neolithic e-hub that directs the enquirer to all the available sources of information. The Historic Scotland on-line radiocarbon date inventory needs to be resurrected and kept up to date. Under-used resources, including the rich aerial photography archive in the NMRS, need to have their potential fully exploited. Multi-disciplinary, collaborative research (and the application of GIS modelling to spatial data in order to process the results) is vital if we are to escape from the current ‘silo’ approach and address key research questions from a range of perspectives; and awareness of relevant research outside Scotland is essential if we are to avoid reinventing the wheel. Our perspective needs to encompass multi-scale approaches, so that ScARF Neolithic Panel Report iv developments within Scotland can be understood at a local, regional and wider level. Most importantly, the right questions need to be framed, and the right research strategies need to be developed, in order to extract the maximum amount of information about the Scottish Neolithic.
4
Bano, Masooda. International Push for SBMCs and the Problem of Isomorphic Mimicry: Evidence from Nigeria. Research on Improving Systems of Education (RISE), July 2022. http://dx.doi.org/10.35489/bsg-rise-wp_2022/102.
Full textAbstract:
Establishing School-Based Management Committees (SBMCs) is one of the most widely adopted and widely studied interventions aimed at addressing the learning crisis faced in many developing countries: giving parents and communities a certain degree of control over aspects of school management is assumed to increase school accountability and contribute to improvements in learning. Examining the case of Nigeria, which in 2005 adopted a national policy to establish SBMCs in state schools, this paper reviews the evidence available on SBMCs’ ability to mobilise communities, and the potential for this increased community participation to translate into improved learning. The paper shows that while local community participation can help improve school performance, the donor and state supported SBMCs struggle to stay active and have positive impact on school performance. Yet for ministries of education in many developing countries establishing SBMCs remains a priority intervention among the many initiatives aimed at improving education quality. The paper thus asks what makes the establishment of SBMCs a priority intervention for the Nigerian government. By presenting an analysis of the SBMC-related policy documents in Nigeria, the paper demonstrates that an intervention aimed at involving local communities and developing bottom-up approaches to identifying and designing education policies is itself entirely a product of top-down policy making, envisioned, developed, and funded almost entirely by the international development community. The entire process is reflective of isomorphic mimicry—a process whereby organisations attempt to mimic good behaviour to gain legitimacy, instead of fixing real challenges. Adopting the policy to establish SBMCs, which is heavily promoted by the international development community and does not require actual reform of the underlying political-economy challenges hindering investment in education, enables education ministries to mimic commitment to education reforms and attain the endorsement of the international community without addressing the real challenges. Like all cases of isomorphic mimicry, such policy adoption and implementation has costs: national ministries, as well as state- and district-level education authorities, end up devoting time, resources, and energy to planning, designing, and implementing an intervention for which neither the need nor the evidence of success is established. Additionally, such top-down measures prevent state agencies from identifying local opportunities for delivering the same goals more effectively and perhaps at a lower cost. The paper illustrates this with the case of the state of Kano: there is a rich indigenous culture of supporting community schools, yet, rather than learning why local communities support certain kinds of school but not state schools, and trying to replicate the lessons in state schools, the SBMC model introduced is designed by development agencies at the national level and is administratively complicated and resource-intensive. The opportunity for local learning has not been realised; instead, both the agenda and the implementation framework have been entirely shaped by international aid agencies. The paper thus demonstrates how apparently positive policy interventions resulting from pressure exerted by the international community could be having unintended consequences, given the national-level political-economy dynamics.