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Journal articles on the topic 'Indigenous Crafts'
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Srivastava, Dolley. "One District One Product of India." International Journal for Research in Applied Science and Engineering Technology 9, no. VI (June 14, 2021): 774–77. http://dx.doi.org/10.22214/ijraset.2021.35083.
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The Aim of this research paper is to develop a website used to find products and crafts in INDIA on a single platform – like the ancient craft, world-famous work on clothes which aims to encourage such indigenous and specialized products and crafts. The “ONE DISTRICT ONE PRODUCT”(ODOP) website has been conceived with the view to provide a platform to sell indigenous and specialized products and crafts made in various districts of various states which is very helpful in providing employment.
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Aguilar, Glenn D. "The Philippine Indigenous Outrigger Boat: Scaling Up, Performance and Safety." Marine Technology Society Journal 40, no. 3 (September 1, 2006): 69–78. http://dx.doi.org/10.4031/002533206787353277.
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The traditional indigenous double outrigger crafts, called banca boats, of the Philippines vary in size from the very small 4 meter single crew paddle boats to large 50 meter fishing vessels and passenger ferry boats. Regardless of size, the same construction techniques are used by native boat builders with wood as the main building material. Many hull forms, particularly economically important fishing boats, have been scaled up, resulting in problems related to the availability of wood for construction, safety at sea, and performance. Model experiments on craft performance show the hydrodynamic characteristics of the double outrigger form and describe characteristics important for design, construction, and operation of the crafts. The presence of outriggers has a definite effect on the heave, pitch, and roll motion of the craft as compared to the hull without an outrigger. Data analyses of maritime incident reports show a high percentage of capsizing by these motorized banca boats, highlighting the need for some regulation of their design and construction. Other concerns related to fisheries as being the main area of use of these boats are further discussed.
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AGUILAR, GLENN, RITSUO SHIGEHIRO, YASUYUKI YAMAKOSHI, and TAKAKO KURODA. "Safety related characteristics of Philippine indigenous outrigger crafts." Fisheries science 68, sup2 (2002): 1819–22. http://dx.doi.org/10.2331/fishsci.68.sup2_1819.
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Ona, Jamaica Gayatin, and Leticia Susan Lagmay Solis. "Challenges and opportunities for the development and promotion of Ibaloy crafts as tourism products." International Journal of Culture, Tourism and Hospitality Research 11, no. 4 (October 2, 2017): 593–607. http://dx.doi.org/10.1108/ijcthr-11-2016-0112.
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Purpose The Ibaloy is an indigenous ethnic group in the Northern Philippines. Due to modernization, changes in lifestyle, livelihood and spiritual inclination many have forgotten about their culture. Income-generating activities such as handicraft businesses and food security are among their needs and aspirations. With the potential that indigenous entrepreneurship has in improving their cultural and economic status, this study aims to identify which crafts in their material culture can be publicly shared as tourism products and to assess the landscape within which indigenous entrepreneurship can be undertaken. Design/methodology/approach The study utilized a qualitative methodology which involved a combination of participant observation and semi-structured interviews. An interview guide which consisted of open-ended questions that focused on themes such as identification of Ibaloy crafts, the crafts’ various categorization and significance, the challenges and opportunities and their perceptions on what they want done for their crafts and material culture in general was developed for this purpose. The primary respondents were the Ibaloys themselves and other key informants from government and other stakeholders. Findings Other than serving their purpose in an Ibaloy household and as objects used for special occasions, Ibaloy crafts have the potential to be developed as tourism products. While many challenges abound, availability of resources and collaborative support by the government and other institutions can bring opportunities that will lead Ibaloy crafts to become prime tourism products. Social implications The findings point to a compelling need for policymakers and concerned authorities to take immediate action to ensure the culture and heritage of the Ibaloys are protected. Originality/value The study adds to the literature about Filipino indigenous peoples, particularly the Ibaloys of Cordillera, and their aspirations for the inclusion of their material culture to the tourism industry. It can serve as a guide in addressing issues and concerns related to indigenous entrepreneurship that may be addressed through policy intervention and support from stakeholders.
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Wadende, Akinyi. "Chwuech: Sustained Art Education among Luo Women of Western Kenya." Journal of Adult and Continuing Education 17, no. 2 (November 2011): 5–19. http://dx.doi.org/10.7227/jace.17.2.3.
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This article presents the findings of a qualitative study on the Bang jomariek, a women's group in West Reru in Western Kenya who engage in the production of indigenous arts and crafts (pots, baskets, and architecture) to generate income and explore politics, medicine, and other matters that affect them and their community. The women shared their motivations for engaging in the production of these art forms and the characteristics of these educational processes and their environment. I highlight the transformative experience on their lives as a result of the arts and crafts-based adult education work. This article is significant to feminist and anti-colonial adult education as it stresses the importance of processes, potential, and goals of an African indigenous creative education amongst rural women.
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Mehra, Aashish, Nidhi Mathur, and Vaibhav Tripathi. "Sahaj Crafts: the challenge of alleviating poverty in Western Rajasthan." Emerald Emerging Markets Case Studies 9, no. 1 (May 8, 2019): 1–45. http://dx.doi.org/10.1108/eemcs-06-2018-0099.
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Learning outcomes The learning objectives of this case are as follows: identify and understand the major challenges/problems faced by a social enterprise in promoting handicraft business; examine the value chain architecture of handicraft products; assess the role of the protagonist (Sanjay) as a social change agent in shaping a successful social enterprise; assess Sahaj Crafts' initiatives and analyze whether the key intervention/s planned/executed were required for skilling up of rural artisans and upgradation of handicraft business; know the marketing strategies for handicraft products; and understand the “strategies” which need to be applied for uplifting people's lives at the bottom of pyramid in general and for enlivening of artisans’ clusters in particular. The outcomes are as follows: examining the value chain architecture of handicraft product; understanding the difficulties and challenges of structuring a viable social business model; examining the role of Sanjay as a social change agent in shaping a successful social enterprise; and examining the model of Craft Incubation Center and design education proposed by Sahaj Crafts for improving rural artisans’ livelihood and skills upgradation. Case overview/synopsis Sanjay Joshi – the promoter and CEO of “Sahaj Crafts” (a social enterprise established in Western Rajasthan, India), an initiative to strengthen indigenous skills and mainstream rural craft products and artworks – is faced with the question of how to scale up his organization’s operations. Doing so requires that he address these fundamental challenges in terms of – how to deal with unorganized craft communities; match up product orientation to market demands; integrate modern technology / processes in craft business; combat restricted mobility of women artisans; and make effective interventions so that the artisans learn and enjoy working in the current model and solve the financial issues faced by the social enterprise. Providing effective and implementable answers to those questions is vital to Sahaj Craft’s development in attaining its mission to alleviate poverty in the region. Failing to expand operations above a critical scale may leave Sahaj Crafts vulnerable in meeting sufficient demand for contemporary craft products in the mainstream markets. Complexity academic level This case study is primarily suitable for post-graduate level management students to teach the concepts of designing and operationalizing a “social” business model in a social entrepreneurship module. This case study can also be used for highlighting business model innovations in the social sector of emerging markets. The case could be taught in the following academic domains: social entrepreneurship; bottom of the pyramid; social inclusion; supply chain consolidation (vertical integration in a value chain); marketing strategies for handicraft products; branding; brand positioning; cost and management accounting. Supplementary materials Teaching Notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes. Subject code CSS 3: Entrepreneurship
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Laurens, Theresia, Rudolf Kempa, and Henderika Serpara. "THE ETHNOMATHEMATICS OF TUTUWARU COMMUNITY IN THE CRAFTS OF KOLI LEAF WEAVING." Jurnal Pendidikan Matematika (Jupitek) 3, no. 2 (January 5, 2021): 71–80. http://dx.doi.org/10.30598/jupitekvol3iss2pp71-80.
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Ethnomatemics-based mathematics concept implementation can be carried out through constructivism-based learning such as realistic mathematics, problem-based and learning with a scientific approach. This research purpose to explore the form of ethnomatemics on the woven cabbage leaves of the Tutuwaru community and analyze the process of understanding mathematics from the perspective of indigenous people and indigenous knowledge and examine the development of woven form ethnomatatics in school mathematics. The method used in this research is descriptive qualitative research. The subjects are 2 members of the weaving community, while the objects of research are Nyiru (winnowing-basket), Topi (hat), Keranjang dan Bakul (basket). The results showed that the form of weaving from a typical local Koli (cabbage) tree, could be connected with several mathematical concepts such as basic geometry and arithmetic. The hexagonal concept based on the understanding of multiples is an "indegious knowledge" that exists in the Tutuwaru community in constructing the form of nyiru-woven, reflection, points, lines and tessellation. These mathematical ideas can be used as context in school mathematics learning
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Bayona Escat, Eugenia. "Female Bodies and Globalization: The Work of Indigenous Women Weavers in Zinacantán." Latin American Perspectives 47, no. 6 (October 8, 2020): 36–55. http://dx.doi.org/10.1177/0094582x20952082.
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Women producers and sellers of textile crafts in Zinacantán, Chiapas, Mexico, use one of the few resources they have to enter business: craft production as informal, invisible, and underpaid work. Taking the body as the axis of analysis, three distinct areas of transformation of indigenous women producers by tourism may be identified: the private and domestic body of craftswomen, the social and public body as an icon of ethnic difference, and the commodified body as an extension of the touristic object. The analysis shows that tourism and participation in the international market strengthen gender, class, and ethnic differences and contribute to the perpetuation of existing inequalities. Las productoras y vendedoras de artesanía textil en Zinacantán, Chiapas, México, utilizan uno de los pocos recursos que tienen participar en el mercado: la producción artesanal como trabajo informal, invisible y mal remunerado. Tomando el cuerpo como eje de análisis, identificamos tres áreas distintas de transformación ejercidas por el turismo sobre las productoras indígenas: el cuerpo privado y doméstico de las artesanas, el organismo social y público como icono de la diferencia étnica, y el organismo mercantilizado como una extensión del objeto turístico. El análisis muestra que el turismo y la participación en el mercado internacional fortalecen las diferencias de género, clase y etnia y contribuyen a la perpetuación de las desigualdades existentes.
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Regassa, Megersa, Terefe Mitiku, and Waktole Hailu. "Addooyyee: Girl’s Indigenous Friendship Institution in Oromoo, Ethiopia." International Journal of Multicultural and Multireligious Understanding 6, no. 1 (March 5, 2019): 307. http://dx.doi.org/10.18415/ijmmu.v6i1.620.
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This thesis explores the role of the addooyyee institution in making friendship and sisterhood relation among girls. It aims at discussing the procedure by which addooyyee established between girls and used as girls’ friendship. During data collection, ethnographic methods such as observation, focus group discussions and semi-structured interview were employed. In data analysis, interpretive method was used to discuss the collected data. The analyzed data shows that, the addooyyee institution has vital role in making friendship and sisterhood relation among girls in their social, economic and cultural life. The institution strengthen the relation of girls during wedding ceremony, working hand crafts (hodhaa), and their journey to collect firewood and migira buqqisuu (uproot grass), decoration wisdoms and daboo dubartii (girls’ cooperative work). Girls run all the above systems through their addooyyee institution to help each other and to exercise their friendship and unity among the society as gender based traditional institution. The thesis concludes that the addooyyee institution enables girls to come together and help each other in their social, economic and cultural life. To windup, concerning bodies should have to use this readymade institution in helping girls to strength their relation in all aspects of social activities.
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Colin, France-Lise. "Commodification of indigenous crafts and reconfiguration of gender identities among the Emberá of eastern Panama." Gender, Place & Culture 20, no. 4 (June 2013): 487–509. http://dx.doi.org/10.1080/0966369x.2012.694359.
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Antaki, Berea, and Katalin Medvedev. "Bolivian textile crafts and the subversion of institutionalized sustainability." Clothing Cultures 7, no. 1 (March 1, 2021): 91–100. http://dx.doi.org/10.1386/cc_00031_1.
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This article describes the tensions between institutionalized and grassroots forms of sustainability and their subsequent effects on textile artisans in La Paz, Bolivia. Principles of the indigenous cosmology Suma Qamaña are applied to the twenty-first-century challenge of environmental degradation and governmental corruption in the description of craft practices at two artisan collectives in La Paz. Suma Qamaña is an expression of the harmonious and respectful coexistence of humans with nature, which entails communal values and reciprocal resource management principles. The study highlights grassroots, practical solutions that encourage economic and environmental sustainability for textile cooperatives in Bolivia. Through extensive participant observation and in-depth interviews, this study seeks to understand how the lives of artisans are affected by the Bolivian government’s appropriation of the Suma Qamaña cosmology. The current political party, the Movimiento al Socialismo, has gained popular support in Bolivia partly by institutionalizing the inherent rights of nature in the national constitution. Despite this, the government continues to pursue extractive natural resource policies. To counter this, Bolivian textile artisans practise their own version of bottom-up sustainability, which does not rely on government institutions to enforce change. The artisans’ situated practices, traditional knowledge base and the inherently sustainable characteristics of craft production ‐ flexible, small-scale, localized and resilient ‐ reflect potential trends and alternatives for apparel production.
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Richards, Simon. "‘Vernacular’ accommodations: wordplay in contemporary-traditional architecture theory." Architectural Research Quarterly 16, no. 1 (March 2012): 37–48. http://dx.doi.org/10.1017/s1359135512000279.
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One might be forgiven for thinking that the concept of ‘vernacular’ architecture is straightforward. First, it suggests a contemporary approach to building that uses local materials and crafts, as well as the indigenous architecture of tribal peoples, such as piledwellings over tropical waters, mud houses in the desert, or animal-hide teepees on the savannah. These buildings can be distinguished easily from other types of buildings that use industrialised construction techniques and materials, such as concrete, sheet glass, plastics and steel. Second, it might suggest an alternative and more wholesome set of values towards life, the environment and aesthetics, than that represented by the out-of-town retail park or the inner-city office tower. Why bother with the word ‘vernacular’, though, let alone ‘indigenous’ or the more problematic ‘primitive’, when ‘traditional’ works well enough? Nothing could be simpler.
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Wherry, Frederick F. "The nation-state, identity management, and indigenous crafts: Constructing markets and opportunities in Northwest Costa Rica." Ethnic and Racial Studies 29, no. 1 (January 1, 2006): 124–52. http://dx.doi.org/10.1080/01419870500352454.
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Prosterman, Leslie. "Folk Festivals Revisited." Practicing Anthropology 7, no. 1-2 (January 1, 1985): 15–16. http://dx.doi.org/10.17730/praa.7.1-2.372671065k418u5m.
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Folk festivals should not be confused with the gatherings of folk revival musicians or the traditional indigenous celebrations of shared values. Folklorists and administrators create folk (or folklife) festivals in order to demonstrate and nuture folkways. These events represent attempts to demonstrate traditional culture to the public in formats other than scholarly articles. They generally include traditional music, crafts and food in a performance and/or workshop format, aiming for a down-home spirit between performers and patrons. We describe these festivals variously as created, contrived, induced, constructed, synthetic, or simulated.
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Mathisen, Stein R. "Souvenirs and the Commodification of Sámi Spirituality in Tourism." Religions 11, no. 9 (August 21, 2020): 429. http://dx.doi.org/10.3390/rel11090429.
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Tangible, material objects sold in tourism contexts are often seen as problematic examples of commercialization, especially when they are marketed as examples of intangible Indigenous cultural heritages, representing Indigenous religion or spirituality. Taking the in situ presentations of examples of Sámi souvenirs connected to religious contexts in souvenir shops as a point of departure, this analysis investigates the complex relations these elements enter, with reference to religion, to the past, to the arts or crafts field, and to questions of ownership. The main theoretical focus is on how these souvenirs are adjusted to general, Western tourism imaginaries. One of the examples of such souvenirs are replicas in different sizes and qualities of the Sámi noaidi’s drum, while other examples discuss the use of the symbols on the drum applied to souvenir products, such as jewelry or other design products. Points of departure are the material souvenirs themselves, contextualized with in situ presentations in shops, on the net, and in social media, and linked to tourism imaginaries. The article tries to show how this in turn is related to still prevailing, general Western understandings of Indigenous Sámi religion and spiritualty.
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Bhatta, Chet, Victor H. Gonzalez, and Deborah Smith. "Traditional uses and relative cultural importance of Tetragonula iridipennis (Smith) (Hymenoptera: Apidae: Meliponini) in Nepal." Journal of Melittology, no. 97 (June 9, 2020): 1–13. http://dx.doi.org/10.17161/jom.vi97.13620.
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Indigenous and non-indigenous peoples in tropical and subtropical areas of the world use stingless bees for diverse purposes. Literature records indicate that people from different regions in Nepal use Tetragonula iridipennis (Smith), the only stingless bee species that occurs in the country. However, ethnobiological knowledge on this bee remains poorly documented. Herein we report for the first time on the local indigenous nomenclature, traditional knowledge, and management practices among four ethnic communities (Chhetri, Brahmin, Tharu, and Kirat) in Nepal. We also offer a preliminary quantitative analysis of the relative cultural importance of this species among these ethnic groups. We conducted ethnographic research across the Terai and Pahad regions (8 districts and 6 zones) of Nepal and recorded 18 specific uses in food, medicine, crafts, and religious beliefs. Based on the relative importance index, T. iridipennis is most culturally important for the Tharu people, a finding that supports the reliance of this ethnic group on local natural resources in their everyday life. All participant communities largely exploit this bee through extractive management practice of wild populations. We discuss the conservation status and future directions for the sustainable use of this stingless bee in the country.
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Jackson, Dorian Lee. "Coca and identity in alison spedding’s el viento de la cordillera." Revista Memorare 4, no. 3-I (December 19, 2017): 68. http://dx.doi.org/10.19177/memorare.v4e3-i201768-90.
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The article examines the treatment of region and ethnicity in Alison Spedding’s 2003 novel, El viento de la cordillera: un thriller de los 80, to show how the articulation of the Yungas region crafts a distinctive Bolivian narrative of narcotrafficking and traditional coca production in the 1980s. The analysis highlights the narration of the tension between contemporary cocaine paste production and traditional coca leaf cultivation in the Andean region. Further, the study examines how the presence or absence of “outsiders” in the Yungas help produce an example of Bolivian narcofiction. Finally, the study examines Spedding’s creation of a strong female indigenous protagonist as a form of resistance and subversion of the foreign demand for illicit drugs.
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Quan, Zhou. "Cultural Memory and Ethnic Identity Construction in Toni Morrison’sA Mercy." Journal of Black Studies 50, no. 6 (July 4, 2019): 555–68. http://dx.doi.org/10.1177/0021934719861268.
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Through the lens of cultural memory, this article explores the relationships between the representation of cultural memory and the construction of ethnic cultural identity in Toni Morrison’s A Mercy. I argue that in the novel, Morrison highlights and manipulates three media of cultural memory: the architecture, the inscription, and the body, to interrogate and challenge the validity of numerous historical monuments and museums in America that are eviscerated of their complicity and function as tools in the atrocity of instituting slavery. To externalize his values, White colonizer Jacob builds a superfluous mansion, which, with the slave trade involved, actually serves as a profane monument to the slavery culture. To highlight the invalidity of the White cultural memory, Morrison crafts Florens who inscribes in the mansion the collective traumatic memory of the African female slaves, deforming the secular memorial from within. In the same fashion, culturally traumatized, Native American Lina adulterates the White culture by insinuating into it the Indigenous Indian cultural fragments and by performing the remolded Indigenous Indian culture, she sediments it into her body. By historicizing the issue of cultural memory in A Mercy, Morrison invites the reader to reconsider what makes a true American cultural memory.
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Perles, Catherine. "An alternate (and old-fashioned) view of Neolithisation in Greece." Documenta Praehistorica 30 (January 1, 2003): 99–113. http://dx.doi.org/10.4312/dp.30.5.
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Despite the recent renewal of indigenous models for the Neolithisation of Greece, this paper will go back to more old-fashioned models, and argue in favour of colonisation processes by small, maritime, pioneer groups that later interacted with local populations. This argumentation rests first on an analysis of the presently available data on the Mesolithic, which shows that none of the prerequisites of a local process is met. Second, it rests on the consideration of often-neglected aspects, such as the theoretical and practical knowledge implied by the adoption of agriculture together with the adoption of new crafts and architectural techniques. Third, it rests in the need to explain the random, but strong parallels between the Near-Eastern and Greek Neolithic.
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Evdokia, Burtseva, and Bysyina Anna. "Damage Compensation for Indigenous Peoples in the Conditions of Industrial Development of Territories on the Example of the Arctic Zone of the Sakha Republic." Resources 8, no. 1 (March 20, 2019): 55. http://dx.doi.org/10.3390/resources8010055.
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In the Sakha (Yakutia) Republic, hereinafter SR, the Arctic zones are the original habitat of indigenous peoples, who can conduct economic activities only in undisturbed or lightly disturbed lands. From this point of view, the problem of compensation for losses of indigenous peoples as a result of industrial development of territories is of particular relevance. At the same time, it is necessary to identify the main problems of indemnification of losses of the indigenous small-numbered peoples of the North (ISNPN) during the industrial development of the traditional natural resource management territories (TNRMT). The study was conducted using historical, geographical, analytical, synthetic, and statistical methods. In the Arctic zone, the diamond mining, gold mining, and coal mining industrial facilities are located inside TNRM areas. In the near future, it is planned to revive the tin industry, develop oil and gas fields on the continental Arctic shelf, and develop the Tomtor Complex Rare-Earth Deposit. In 2010, a law of the SR was passed: “On Ethnological Expertise in the Places of Traditional Residence and Traditional Economic Activities of the Peoples of the SR”. To date, in the ethnological examination of SR, we have investigated 13 investment business projects. In the course of the investigation, it turned out that most of the comments from both experts and tribal communities concern the section of compensation for damages. The official methodology developed on materials from the polar regions of the western part of Russia cannot be extrapolated to the entire territory of the North, Siberia, and the Far East. It is necessary to develop regional methods for calculating losses of indigenous peoples, which regulate the interaction of subsoil users with the authorities and representatives of the clan communities engaged in traditional crafts.
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Nyeleka, S., A. Taruvinga, L. Zhou, and K. Mopipi. "The Nexus of Indigenous Knowledge (IK) Based Crafts and Rural Women’s Welfare at Household Level: Evidence from Rural South Africa." Journal of Advanced Agricultural Technologies 6, no. 3 (2019): 231–35. http://dx.doi.org/10.18178/joaat.6.3.231-235.
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Bearden, Elizabeth. "Painting Counterfeit Canvases: American Memory Lienzos and European Imaginings of the Barbarian in Cervantes's Los trabajos de Persiles y Sigismunda." PMLA/Publications of the Modern Language Association of America 121, no. 3 (May 2006): 735–52. http://dx.doi.org/10.1632/003081206x142850.
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I propose a new reading of the intersection of image and text as a site for reworkings of barbarian identity in Miguel de Cervantes Saavedra's last work, Los trabajos de Persiles y Sigismunda: Historia setentrional (1617). Through narrative manipulations of the half–barbarian character Antonio el mozo's relation to painting, Cervantes crafts complex interrelations among American pictographic language, European alphabetism, and colonial models of barbarian identity to demonstrate the adaptability and ingenuity of indigenous people. I analyze the function of ekphrastic passages that reflect American pictographic language and demonstrate the influence of Mexican painting on the literature of the Spanish golden age. Descriptions of paintings in the Persiles ultimately provide a metafictional critique of European paradigms of graphic representation and challenge the authority of European colonial rationalizations of power dynamics in the New World. (EB)
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Iyengar, Sushma. "Reviving a Heritage in Peril: India’s Endangered Traditions of Cotton and Wool." Journal of Heritage Management 6, no. 1 (June 2021): 25–39. http://dx.doi.org/10.1177/24559296211008231.
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This article traces the journey of two indigenous textile fibres—Kala cotton and Desi Oon—and the efforts of farmers, pastoralists, craft artisans and Khamir, to conserve, sustain and promote the natural and cultural heritage that have nourished these fibres. It recreates the revival of these fibres in Kutch, a semi-arid region of India, and unfolds the technical, cultural and creative challenges that have accompanied this process—from land to the loom. Large-scale shifts in Indian agriculture have marked a significant breakdown of the value loops and deep interdependent economies between farmers, spinners, weavers, dyers and tailors. First, in the nineteenth century, when the cultivation of short staple indigenous varieties of cotton shifted to long staple cotton, which could feed the mills of Britain; and then in the late twentieth century when a global push towards hybrid, genetically modified varieties of cotton strode over the farming of more resilient local cotton varieties. Similarly, across India, vast genetic resource of sheep, yak and camels, in particular, have, for centuries, been conserved and bred by the nomadic pastoral communities of these regions. Even two and a half decade ago, the animal’s fibre was used extensively by the pastoralists themselves and fetched them a market price for the wool that was almost equal to that of meat. However, with India becoming a major sheep meat producing country, accompanied by the relaxation of tariffs on wool imports in the early nineties, the Indian wool market has moved completely to softer, longer staple wool from New Zealand, Australia and the Middle East. Today, this is the only natural fibre in which India is deficient despite having the third largest number of sheep in the world! The process of conserving indigenous cotton seeds, sheep breeds, their fibres and a range of associated textile crafts, challenge all the essential premises on which the political economy of contemporary textiles rest. However hope comes in many forms—the intense climatic variabilities and growing vulnerabilities to climate change, is compelling farmers and pastoralists to revisit the choices they have been compelled to adopt by a globalized market economy. Their growing understanding and need to revive their local cotton seeds and animal breeds, which are more adaptable and resilient to climatic variabilities, hold out a tremendous opportunity to transform the landscape of indigenous textile fibres. Through her experiences, the author stitches together a story of localization wherein Khamir attempts to restore a lost heritage and the bonds between farmers, pastoralists, spinners, weavers and dyers.
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Jiménez Velázquez, Mercedes A., María Janet Fuentes Castillo, and Tomas Martínez Saldaña. "Amate Paper Culture in San Pablito, Pahuatlán, Puebla, Mexico." Practicing Anthropology 39, no. 1 (December 1, 2017): 12–16. http://dx.doi.org/10.17730/0888-4552.39.1.12.
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Amate paper is the results of artisan family labor in San Pablito, in the Otomi indigenous community, Pahuatlán, Mexico. It is a product of pre-Columbian origin, and its production continues today through the transmission of their culture in local families. Its manufacture requires bark fibers from jonote trees. The promotion of tourism transformed artisanal crafts into merchandise and increased demand. As well, it promoted problems with environmental contamination and a high dependence on business intermediaries. In analyzing such production, indicators of sustainability were considered to be social, economic, and environmental. Results show that the primary income generating activity in the community is making amate paper, which preserves continuity in the transmission of ancestral artisanal knowledge. Yet, sustainability of production is low due to excessive use of natural resources, the use of chemicals in the production process, and poor community organization.
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Adamska, Katarzyna. "An Apartment as a National Issue: On the Exhibitions of the Polish Applied Art Society at the Zachęta Gallery in 1902 and 1908." Ikonotheka 26 (June 26, 2017): 7–29. http://dx.doi.org/10.5604/01.3001.0010.1671.
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Towarzystwo Polska Sztuka Stosowana (TPSS) organised two exhibitions at the Zachęta Gallery. Their aim was to shape the national culture of living and to propagate ornamental design inspired by indigenous motifs. The 1902 exposition was arranged in accordance with the traditional perception of arts and crafts, which disregarded their function and construction in favour of the external form. New critical categories, borrowed from the language of functionalism and from ideas regarding living space as developed by the German Kunstgewerbe circles, induced the members of the TPSS to arrange their 1908 exhibition differently – as fully designed interiors rather than groups of independent items. Similar changes were then observed in the of shop-window design and in commercial expositions. The fact that they were explicated in terms of ethics reveals a combination of consumerism, aesthetics and morality characteristic of the early 20th century.
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Basu, Asmita, and Anupam De. "Heritage Valuation Driving Sustainability of Cultural Capital in Bishnupur in Eastern India." Supplement 9, no. 1 (July 24, 2021): 103–15. http://dx.doi.org/10.37710/plural.v9i1s_7.
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Cultural heritage of a country represents an array of monuments, historic buildings, arts and crafts, indigenous skills and traditions. The emerging threats to the cultural resources by way of decay, loss or destruction, has become a prime concern today. Heritage has become one of the vital components of tourism industry. It is being considered as cultural capital. The process of valuation of this capital is very complex since Heritage is basically a nonmarketed good. Different techniques used for valuating environmental resources which are similar in nature to Heritage, have led to the development of economic valuation models especially for valuation of Heritage as cultural assets. This economic approach has helped to derive the real value of heritage sites by way of consumer’s surplus and consumer’s willingness to pay for the use of cultural heritage assets and sustain sites for future generations.
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Libakova, Natalia M., and Ekaterina A. Sertakova. "Formation of Ethnic Identiy of the Indigenous Peoples of the North in Arts and Crafts on the Example of Bone Carving." Journal of Siberian Federal University. Humanities & Social Sciences 8, no. 4 (April 2015): 750–68. http://dx.doi.org/10.17516/1997-1370-2015-8-4-750-768.
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Alauya, Casmin B. "A Preliminary Study on the Meranaw Traditional Balod “Tie-Dye” Technique in Weaving." Journal of Humanities and Social Sciences Studies 3, no. 4 (April 25, 2021): 33–45. http://dx.doi.org/10.32996/jhsss.2021.3.4.4.
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This paper is a historical narrative study documenting two of the most ancient living Meranaw cultural heritage: kapanga-awl (weaving) and kapamalod (tie-dyeing). These century-old surviving crafts serve as a testament to a very long-standing contacts and trade relations between the Philippines and her neighboring countries such as India, China and the Asian countries, more particularly Indonesia whose Ikat (from an ancient Indonesian word mengikat which means to tie or bind) weaving style closely resembles the Meranaw balod technique in weaving. What links the Philippines with these countries and what finds the Meranaw more similar to the weaving tribes in Northern Luzon and Southern Mindanao are their weaving culture. Highlights of this paper include the origin of the balod technique in weaving, their ingenuity with regards to the use of natural and indigenous raw materials for weaving and some mythical performances, ceremonies, and ritual offerings associated with the balod craftsmanship. Significantly, the research aimed to enable the readers to appreciate and understand the said weaving cultural heritage. It addresses the issues of saving this cultural heritage; otherwise, weaving may suffer the fate of other Meranaw indigenous arts that have diminished and faded into oblivion. This paper recommends preserving such weaving cultural heritage through continuous recording or documenting, archiving, preserving them in their living form, and ensuring its transmission to the next generation.
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del Rey Fajardo S.J., José. "The Role of Libraries in the Missionary Regions of Orinoquia." Journal of Jesuit Studies 2, no. 2 (April 9, 2015): 208–22. http://dx.doi.org/10.1163/22141332-00202003.
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Beginning in 1661, the Jesuits conducted missionary activity in the Orinoquia [the Orinoco delta]. Among the more significant challenges was the introduction of literacy to a people whose concepts of history and society were quite foreign to Spanish and Italian priests. Creating Christians would therefore entail creating a literate culture: the Jesuits began by learning local traditions and committing these to paper, and only then teaching the children of the region to read and write. While none of these teaching books survive, the missionary schools and houses kept libraries which included volumes on regional crafts and history, along with items the Jesuits considered useful or necessary: music, instruments, and books authored by members of the Society. The inhabitants of the Orinoco River watershed thus had access to European books as well as those in indigenous languages, both of which simultaneously supported and shaped life within the missions and reductions.
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Kimokeo-Goes, Una. "The Quilt Speaks: Crafting Gender and Cultural Norms in Hawaii." Art/Research International: A Transdisciplinary Journal 4, no. 1 (February 27, 2019): 106–26. http://dx.doi.org/10.18432/ari29403.
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When protestant missionaries first arrived in Hawaii in the early nineteenth century one of their first concerns was the nudity of the indigenous population and the introduction of cloth and sewing was an early priority. Their hope was that sewing would help turn these savages into appropriate Christians. However, with the introduction of fabric, thread, and metal needles, unexpected skills developed. Feminist scholars have often recognized that so-called “women’s crafts” hold important values. Quilting allows women to work collectively, to reflect on cultural and national values, and to offer political challenges. Analyzing the history of sewing in Hawaii and using the quilts themselves as texts, we can understand how Hawaiian quilts were able to fulfill many of the missionaries’ norms about Christian women, but also subvert aspects of the missionary belief system. Although the West gained influence in the islands, the Hawaiian quilt continued to voice the beliefs of native identity.
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Luzan, Vladimir S., and Natalia P. Koptseva. "Normative Legal Base of Municipal, Regional, Federal and International Levels on Support and Development of Arts and Crafts of Indigenous Small-Numbered Peoples." Journal of Siberian Federal University. Humanities & Social Sciences 10, no. 10 (October 2017): 1542–54. http://dx.doi.org/10.17516/1997-1370-0152.
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Potravnaya, Evgenia V. "Gender-specific perceptions of environmental problems by the indigenous peoples of the North of Russia." POPULATION 23, no. 2 (2020): 72–84. http://dx.doi.org/10.19181/population.2020.23.2.7.
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The article deals with gender aspects of the perception of environmental problems by the population in the industrial development of the Arctic. There is substantiated the need to develop an ethno-social approach to the study of environmental problems in the framework of interaction between mining companies and the indigenous peoples of the North. It is proposed to conduct sociological surveys of the population when assessing the impact on the ethnological environment (ethnological expertise of the project). The experience of conducting such research to identify and assess gender-specific perceptions of environmental problems in the implementation of investment projects in the Arctic is shown. Based on the results of the empirical research in 2017–2019 on alluvial gold and diamond mining projects in the Northern regions of the Republic of Sakha (Yakutia), the main environmental problems that concern the local population are identified. These include: pollution of the environment in the territories of traditional nature use, decrease in the number of deer, reduction in the number of objects of traditional crafts, lack of a system for garbage removal and processing, climate change, and others. The article shows specifics of the environmental problems perception by the indigenous inhabitants of the North (Evenks, Dolgans, Yukagirs, Sakha) on a gender basis. It proposes a mechanism for taking into account the gender characteristics of the population’s behavior in the impact of economic activities on the environment in order to ensure gender equality by signing an agreement between mining companies and the local population on the socio-economic development of the territory. The concept of a gender approach to the account of ethnosocial and environmental aspects of territory development with the account the life cycle of the project is substantiated. Implementation of this approach will allow a more full account of the interests and needs of the indigenous population in the industrial development of the territory in the Arctic.
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Sultanaliev, B. T. "Formation of ethno-confessional Muslim education in the north of Kyrgyzstan in the late XIX-early XX centuries." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 297–309. http://dx.doi.org/10.31162/2618-9569-2021-14-2-297-309.
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This study comes as an attempts to summarize the published data and archival materials on the formation of the system of ethno-confessional education in the north of Kyrgyzstan, especially in the city of Tokmok. Due to its geographical location, this city was destined to become an educational center of Kyrgyz societies in the late nineteenth and early twentieth centuries. In 1897, Tokmok Russian-native school was opened, which was mostly named Rovnyaginskaya after the name of its head. Here, Muslim children were taught the basics of Islam and their native language, as well as Russian literacy and crafts – carpentry, bookbinding and shoemaking. According to the plan of the officials of the Russian administration of the region, such schools were supposed to train translators and small officials from the indigenous people. At the same time, in 1901–1902, the Jadid madrasah “Ekbal” (“Progress”) was opened in Tokmok, where, in addition to teaching the native language and religious disciplines, geography, arithmetic, anatomy and other disciplines were taught according to a new method. The article also provides a brief training program in this madrasah.
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Islamova, Yu V., M. G. Baksheeva, and A. N. Brusnitsyn. "Vocabulary of fishery and water spaces of the Konda territory in the aspect of the nomination principles." Bulletin of Ugric studies 11, no. 1 (2021): 33–43. http://dx.doi.org/10.30624/2220-4156-2021-11-1-33-43.
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Introduction: fishery in the North of Western Siberia has since ancient times been one of the main occupations for both indigenous people and the newcomers. Due to the natural, climatic and geographical conditions of the territory, fishery here has a number of features related to its ways and methods, tools, etc. The peculiarity also lies in the fact that there is a mixture of traditions of indigenous peoples and newcomers in the fishery of the region. In this regard, there is a variety of vocabulary that reveals all aspects of this type of activity. The linguistic realities of one of the oldest crafts need to be studied since they contain significant information about the culture of long-term contacting ethnic groups, their ideas about the world. Objective: to examine the vocabulary of fishery and water spaces in the semantic and etymological aspect; to identify the principles of its nomination. Research materials: the vocabulary of fishery and water spaces collected in Kondinsky District of Khanty-Mansiysk Autonomous Okrug – Yugra. Results and novelty of the research: the relevance of the work is due to the attention of modern linguistics to lexical layers that have a linguistic potential, as well as the incomplete study of the researched vocabulary. The scientific novelty of the work consists in the fact that for the first time a comprehensive analysis of the fishery vocabulary of the territory of Konda River region is carried out: its origin is established; the nomination principles are studied. As a result, it was found that the vocabulary of fishery and water spaces is etymologically heterogeneous. It includes all-Russian language units, units of Russian dialect origin, and lexemes with Ugric roots. The principles of nomination are universal for both Russian and Ugric names.
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Gavina, Ekaterina М., Marina A. Zhulina, Liudmila V. Sotova, and Maksim I. Firstov. "Tour itinerary “The Call of Torama” for the development of ethnic tourism in the Republic of Mordovia." Finno-Ugric World 10, no. 4 (December 24, 2018): 74–87. http://dx.doi.org/10.15507/2076-2577.010.2018.04.074-087.
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The rich cultural heritage of Finno-Ugric peoples is a self-important and an integral part of Russian and world culture. Tourism makes popular historical, cultural and natural monuments, folk crafts, national cuisine and parts of non-material culture, thus contributing to their preservation and development. Nowadays for many indigenous peoples of Russia (especially those, whose numbers are small) the development of ethnic tourism is an only way to preserve the traditions and customs. For that reason, the development of ethnic tourism, and in particular shaping a competitive tourism in Finno-Ugric regions are highly relevant. The Republic of Mordovia as the national region situated in the center of the European part of Russia has some advantages in the development of regional market of tourism services. The presence of unique heritage of Mordovian national culture, including places of interest, customs of national art crafts, regular events, national cuisine etc., makes ethnic tourism one of the main priorities for the development of Mordovia. The purpose of this study is to define efficient ways for the development of ethnic tourism in the Republic of Mordovia and establish a competitive ethnic itinerary based on the identified criteria for tour itineraries on the present-day market. The research efforts led to the setting up ethnic itinerary “The call of Torama”, aimed at the unification of competitive elements of regional tourism and providing effective sales of the itinerary on the Russian tourist market. The itinerary is a weekend tour. It is based on the objects of ethnic tourism, complemented by the visits to the main attractions of Saransk and areas of the Republic of Mordovia. «The call of Torama» is included in the branded itinerary list of Russia. The experience of the Republic of Mordovia in the formation of a branded ethnic itinerary can be successfully applied in other regions. The article analyzes the strengths and weaknesses of the itinerary and provides recommendations for its improvement.
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Harashani, Hanny. "Local Wisdom of Kampung Naga in The Era of Globalization." JHSS (JOURNAL OF HUMANITIES AND SOCIAL STUDIES) 2, no. 1 (August 28, 2018): 51–54. http://dx.doi.org/10.33751/jhss.v2i1.823.
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This study aims to describe the local wisdom of Kampung Naga which is located in Tasikmalaya, West Java, is a village inhabited by a group of people who are very strong in holding the traditions of their ancestors, namely Sundanese customs. As part of the Sundanese people, Kampung Naga residents have enriched Sundanese culture that has wisdom in the local knowledge system to maintain the rituals of their lives, as a harmonization of human, natural and environmental relations. They have livelihoods besides farming, which is making crafts with bamboo raw materials. Both of these activities become the family's economic backbone to fulfill their daily needs. This society is not a primitive society or an isolated tribe, instead they are a society that has followed a modern lifestyle, but they still maintain their customs and traditions, have a mindset that is far ahead, because they are rich in philosophical teachings and values that sublime and obedient to the norms, socio-cultural values resulting from the decisions of the adat and religious deliberations in Islam. The above ceremonies are still preserved by the Kampung Naga community as indigenous communities that are full of various traditions and can be applied in their daily lives, making Kampung Naga a tourist attraction in West Java, especially for domestic tourists. and foreign countries, which ultimately affect their socio-economic fields.
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Quiles, A., S. Emerit, V. Asensi-Amorós, L. Beck, I. Caffy, E. Delqué-Količ, and H. Guichard. "NEW CHRONOMETRIC INSIGHTS INTO ANCIENT EGYPTIAN MUSICAL INSTRUMENTS HELD AT THE MUSÉE DU LOUVRE AND THE MUSÉE DES BEAUX-ARTS DE LYON." Radiocarbon 63, no. 2 (February 15, 2021): 545–74. http://dx.doi.org/10.1017/rdc.2020.135.
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ABSTRACTVery little is known about the manufacturing and use of ancient Egyptian instruments, and their discovery is very rare. An extensive radiocarbon (14C) dating program has been conducted on 25 ancient Egyptian musical instruments currently held at the Louvre Museum (musée du Louvre) and the Lyon Museum of Fine Arts (musée des Beaux-Arts de Lyon). This study includes cordophones (harps, lyres, lutes), membranophones (drums, tambourines), idiophones (clappers, crotales), as well as wind instruments (oboe) that have entered the museum collections during the 19th century or the first half of the 20th century; consequently, the original archaeological contexts of their discoveries are poorly understood. Approximately 50 14C dates enable drawing a general overview of the instruments manufacturing. A wide variety of wood material has been identified, representing both indigenous species and imported species. Results indicate that the native flora of Egypt was exclusively used until the Third Intermediate Period when the first imports could be identified. 14C results are not always consistent with relative dates previously thought, mainly based on stylistic criteria. They demonstrate these collections hold very well-preserved objects extending over 2500 years, from the Second Intermediate Period (ca. 1700 BCE) to the start of the Islamic Period (8th century CE). This project provides important results for the knowledge of ancient Egyptian musical instrument crafts.
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Luisito J. Penamora. "Production of handicrafts, wares and novelty items from coconut wood, fronds and coconut fruit residues." CORD 23, no. 2 (October 1, 2007): 8. http://dx.doi.org/10.37833/cord.v23i2.169.
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The production of handicrafts, wares and novelty items utilizing small and short pieces of coconut wood, fronds and shell is a highly feasible and viable option to derive income from coconut residues and other cellulosic materials found in coconut plantation.
Handicrafts and novelty items from coconut fronds, wood and other residues are potential export commodities that can compete with other indigenous products because of their unique appearance and quality. Given the tremendous amount of readily available raw materials from coconut farms, a manufacturer is assured of a sustainable operation.
Property tests conducted on coconut frond’s structure have shown its fitness to be used as alternative material to some light wood species. It has an average specific gravity (sg) value of 0.20 and mean volumetric shrinkage of 63%. Effectual use investigations of coconut fronds and coconut fruit residues on machining, treatment, gluing properties and finishing requirements are all satisfactory. With the use of a technique, “mix and match”, they can be skillfully combined with coconut wood to make good finished products. Skills, creativity and craftsmanship on the part of the people involved in the job were crucial aspects of the production.
Some of the crafts and novelty items produced were; all-purpose trays, trophies, flower vases and candle holders, chairs, dividers, plant boxes, table and dresser to name a few. The production cost estimates was at minimum with about 50-60 percent cheaper than the traditional materials such as wood.
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Siman, Sebestina, and Hendricus Lembang. "WISATA PERBATASAN (CROSS BORDER TOURISME) UNTUK KESEJAHTERAAN PENDUDUK LOKALDI KAMPUNG SOTA, DISTRIK SOTA, KABUPATEN MERAUKE." Musamus Journal of Economics Development 1, no. 2 (April 25, 2019): 80–93. http://dx.doi.org/10.35724/feb.v1i2.1679.
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Sota Village has an unique attraction as a cross border tourism between Indonesia and Papua New Guinea and has become the favorite destination in Merauke Regency. This study aims to find and prove the determinant factors of cross border tourism to improve the welfare of local residents in Sota Village, Sota District, Merauke Regency. The type of research used is a qualitative approach by expolarizing information on field data and literature so that data can describe the events that take place factually, systematically and accurately. The results of the study found that cross border tourism has made a positive contribution in supporting the regional economy, business sectors related to the tourism industry sector have increased income, distribution of basic needs, expansion of economies of scale. In addition, infrastructure and other supporting facilities, the community has felt the benefits such as the ease and smooth flow of human and goods mobilization. However, the indigenous people of the Kanum Tribe are still very limited and have not had much direct impact on their welfare. Because they are still very few who are directly involved in business activities related to tourism such as: food businesses, trade, even cultural arts, crafts and so on. Several causes are the quality of human resources is still low, lack of the spirit of entrepreneurship, awareness of the role of the tourism industry sector for economic life. So that the attention of the cultural values and customs of the Kanum Tribe as a native population has not been widely appointed as one of the tourist advantages.
Keywords: Border tourism, welfare, attention to cultural values
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Ankoma - Sey, Felicity, Christabel Ewedji, Richard Gyasi Adjei, and Micheal Ahiafakpor. "Solutions to logistics challenges faced by fishmongers in handling and distributing processed fish. A case study of Anyanui and Keta Districts of Ghana." Advances in Social Sciences Research Journal 7, no. 7 (July 31, 2020): 499–513. http://dx.doi.org/10.14738/assrj.77.8672.
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The study sought simple indigenous logistics solutions to challenges faced by fishmongers with respect to the handling and distribution of processed fish in the Anyanui and Keta Districts of Ghana. It aimed at designing a handling and distribution unit (HADU) to substitute the conical frustum shaped basket (kenten), which is traditionally used for the purpose. This was a follow-up to a research that sort to curtail identified challenges, including improper stowage, perceived overloading, listing of cargo on transport vehicle, crushing and contamination of the processed fish during transit. Observation, simple mathematical calculations, interviews and experimental testing were employed in the study. The researchers’ considered designing a HADU with characteristics similar to the intermodal ISO container. The HADU was to be appropriate for transporting the processed fish by standard tricycles, trucks, and water crafts. Its volume was calculated to be equivalent to that of the kenten, so as to preserve the measurements of products per unit traditionally supplied to customers, thus not complicating the pricing of contents per unit HADU for the traders. With height 40 cm, length 43 cm and width 56 cm, the resultant cuboidal shaped HADU, had handles, corner posts with extensions and corner fitting spaces. The HADU could be loaded in larger numbers on various sizes of trucks and tricycles compared to the kenten. It also solved the in-transit logistics challenges when stacked at a recommended maximum height of three. Upon its acceptance by the fishmongers, the HADU’s concept was recommended to be sold to basket weavers, to try raw materials other than cane, which will lower its production cost.
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Vosmer, Tom. "Indigenous fishing craft of Oman." International Journal of Nautical Archaeology 26, no. 3 (August 1997): 217–35. http://dx.doi.org/10.1111/j.1095-9270.1997.tb01333.x.
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Vosmer, T. "Indigenous fishing craft of Oman." International Journal of Nautical Archaeology 26, no. 3 (August 1997): 217–35. http://dx.doi.org/10.1006/ijna.1997.0088.
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Nero Sofyan, Agus. "Eksistensi dan Regenerasi Kerajinan Tangan Anyaman Bambu di Tasikmalaya." Metahumaniora 8, no. 1 (April 2, 2018): 90. http://dx.doi.org/10.24198/metahumaniora.v8i1.18877.
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ABSTRAKPenelitian ini berjudul “Eksistensi dan Regenerasi Kerajinan Tangan AnyamanBambu di Tasikmalaya”. Penelitian ini bertujuan memperoleh data dan informasitentang kearifan lokal anyaman bambu sebagai bagian dari budaya Tasikmalaya. Metodedalam penelitian ini adalah deskriptif-kualitatif, yaitu metode yang digunakan untukmenggambarkan fenomena-fenomena yang ada, yang berlangsung saat ini atau saat yanglampau. Teknik pengumpulan data dalam penelitian ini adalah survei ke lapangan melaluiwawancara, pengamatan secara langsung, dan pengambilan sumber-sumber tertulis darimasyarakat dan pemerintah setempat. Masalah yang dibahas dalam penelitian ini adalahbagaimana eksistensi kerajinan tangan anyaman bambu Tasikmalaya dan bagimanaregenerasi kerajinan tangan anyaman bambu dari generasi tua kepada generasi muda. Hasilyang dicapai dari penelitian ini adalah kerajinan anyaman bambu Tasikmalaya merupakankearifan lokal yang menjadi ciri dari masyarakat Tasikmalaya; eksistensi dan keberadaananyaman bambu Tasikmalaya dewasa ini masih ada, tetapi sudah semakin sulit ditemukan.Kata Kunci: kearifan lokal, kerajinan, anyaman, budaya, TasikmalayaABSTRACTThis study entitled “Existence and Regeneration Handycrafts Bamboo Webbing inTasikmalaya”. The aim of this study was to obtain data and information on local wisdom bamboowebbing as part of the culture of Tasikmalaya. The method in this research is descriptivequalitative,that used to describe phenomena that exist, which takes place in the present or thepast. Data collection techniques in this study is a survey of the field through interviews, directobservations, and taking written sources from the community and local government. The problemsaddressed in this study is how the existence of bamboo webbing handycrafts Tasikmalayaand how regenerating bamboo webbing handycrafts from the older generation to the youngergeneration. The results obtained from this study are bamboo webbing handycrafts of Tasikmalayais local knowledge that is characteristic of Tasikmalaya society; the existence and presenceof bamboo webbing Tasikmalaya is still there, but it is increasingly difficult to find.Keywords: indigenous, crafts, woven, culture, Tasikmalaya
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Nero Sofyan, Agus. "Eksistensi dan Regenerasi Kerajinan Tangan Anyaman Bambu di Tasikmalaya." Metahumaniora 8, no. 1 (April 2, 2018): 90. http://dx.doi.org/10.24198/mh.v8i1.18877.
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ABSTRAKPenelitian ini berjudul “Eksistensi dan Regenerasi Kerajinan Tangan AnyamanBambu di Tasikmalaya”. Penelitian ini bertujuan memperoleh data dan informasitentang kearifan lokal anyaman bambu sebagai bagian dari budaya Tasikmalaya. Metodedalam penelitian ini adalah deskriptif-kualitatif, yaitu metode yang digunakan untukmenggambarkan fenomena-fenomena yang ada, yang berlangsung saat ini atau saat yanglampau. Teknik pengumpulan data dalam penelitian ini adalah survei ke lapangan melaluiwawancara, pengamatan secara langsung, dan pengambilan sumber-sumber tertulis darimasyarakat dan pemerintah setempat. Masalah yang dibahas dalam penelitian ini adalahbagaimana eksistensi kerajinan tangan anyaman bambu Tasikmalaya dan bagimanaregenerasi kerajinan tangan anyaman bambu dari generasi tua kepada generasi muda. Hasilyang dicapai dari penelitian ini adalah kerajinan anyaman bambu Tasikmalaya merupakankearifan lokal yang menjadi ciri dari masyarakat Tasikmalaya; eksistensi dan keberadaananyaman bambu Tasikmalaya dewasa ini masih ada, tetapi sudah semakin sulit ditemukan.Kata Kunci: kearifan lokal, kerajinan, anyaman, budaya, TasikmalayaABSTRACTThis study entitled “Existence and Regeneration Handycrafts Bamboo Webbing inTasikmalaya”. The aim of this study was to obtain data and information on local wisdom bamboowebbing as part of the culture of Tasikmalaya. The method in this research is descriptivequalitative,that used to describe phenomena that exist, which takes place in the present or thepast. Data collection techniques in this study is a survey of the field through interviews, directobservations, and taking written sources from the community and local government. The problemsaddressed in this study is how the existence of bamboo webbing handycrafts Tasikmalayaand how regenerating bamboo webbing handycrafts from the older generation to the youngergeneration. The results obtained from this study are bamboo webbing handycrafts of Tasikmalayais local knowledge that is characteristic of Tasikmalaya society; the existence and presenceof bamboo webbing Tasikmalaya is still there, but it is increasingly difficult to find.Keywords: indigenous, crafts, woven, culture, Tasikmalaya
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Girchenko, Ekaterina A. "Nankuanli and Nankuanli Tung Archaeological Sites in the Context of the Reconstruction of the Economy of the Taiwan Early Neolithic Population." Oriental Studies 18, no. 10 (2019): 9–15. http://dx.doi.org/10.25205/1818-7919-2019-18-10-9-15.
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In the 1960s, K.C. Chang proposed that Tapenkeng (Dabenkeng) inhabitants could be migrants from mainland China to the island and the ancestors of modern indigenous peoples. The first settlers could be characterized by corded pottery, a wide range of fishing tools, polished stone axes and adzes, marine economy and shell ornaments. The article presents the results of investigations of archaeological sites in Tainan County – Nankuanli (Nanguangli) and Nankuanli Tung (Nanguangli Dong) which provide essential and detailed information regarding the question of the peopling of Taiwan approximately 6000 years ago. The article focuses on publications that discuss the economy and way of life of the first settlers of the Taiwanese seaside who strongly relied on marine food resources. Faunal data played an important role in the reconstruction of resource use. A big amount of shell remains indicate their significant role in the diet of ancient inhabitants. About 21 families and 49 species of gastropods and bivalves were identified by Taiwanese scientists. Remnants of dogs, deer, wild boar and muntjac were also found. Fish bones was the most abundant food resource in the Nankuanli region – 17 fish families can be identified. Analyses of the excavated materials indicate a gradual shift of these settlements from temporary to places of permanent habitation and intensive exploration of nearby environments. Taiwanese archaeologists also conclude that the inhabitants of this area were not isolated and had strong long-distance connections with Penghu archipelago and the eastern coast of Taiwan (Pinglin in Hualien) from where they sourced raw materials such as jade and olivine basalt. Therefore, they had sailing crafts suitable for open sea voyaging. Also, according to the finds of carbonized rice and millet remains these settlers had learned advanced farming technology.
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Chaves, Francelina Albuquerque, Gilberto Luiz Alves, and Rosemary Matias. "A Produção da Cerâmica Terena na Aldeia Cachoeirinha em Miranda, MS." Revista de Ensino, Educação e Ciências Humanas 20, no. 1 (April 17, 2019): 73. http://dx.doi.org/10.17921/2447-8733.2019v20n1p73-80.
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Este trabalho teve por objeto a cerâmica Terena produzida na Aldeia Cachoeirinha em Miranda, Mato Grosso do Sul. Seu objetivo geral é analisar o processo de produção posto em prática pela etnia em referência. Sobre a relevância do objeto dizem os fatos de o artesanato Terena ter sido registrado como patrimônio imaterial histórico, artístico e cultural de Mato Grosso do Sul pelo Governo do Estado e a cerâmica, em especial, se constituir em expressivo instrumento de reconhecimento e diferenciação da etnia. Fontes teóricas foram buscadas em estudos de Oliveira, Ribeiro e Alves. A revisão bibliográfica e o levantamento de fontes secundárias priorizaram as abordagens sobre os Terena, mas se estenderam a outras etnias indígenas da região, também, por força da necessidade de análises comparativas. Quanto às fontes primárias, foram realizados levantamentos a campo na Reserva Indígena Cachoeirinha, além de observações sistemáticas, registros fotográficos do processo de produção e entrevistas semiestruturadas com as artesãs oleiras. Entre os resultados, foram constatadas mudanças recentes na cerâmica Terena. Distanciando-se da pigmentação avermelhada, característica da etnia, algumas peças passaram a ganhar a coloração preta, oriunda de um mineral de cor escura e brilhosa, chamado ‘pedra canga’. A partir do levantamento feito a campo foram identificadas 83 artesãs Terena. Atualmente, 45 permanecem em atividade e a maioria encontra-se na faixa etária de 26 a 50 anos. A produção da cerâmica é realizada exclusivamente pelas mulheres e se tornou importante fonte de complementação da renda familiar. Palavras-chave: Desenvolvimento Regional. Artesanato Indígena. Ceramistas Terena. AbstractThe object of this work is Terena ceramics produced at Aldeia Cachoeirinha in Miranda, Mato Grosso do Sul. The main objective is to analyze the production process practiced by this ethnicity. Regarding the relevance of the object, Terena craftwork have been registered as an intangible historical, artistic and cultural heritage of Mato Grosso do Sul by State Government and ceramics, in particular, constitute an expressive instrument of recognition and differentiation of this ethnicity. The present theoretical sources were based on studies of Oliveira, Ribeiro and Alves. The literature review and the secondary sources survey focused on the Terena, however the study extended to other ethnic groups of the region for comparative analysis. During the primary sources, field surveys were carried out at Cachoeirinha Indigenous Protected Area. In addition, systematic observations, photographic records of the production and semi-structured interviews with pottery artisans were performed. Among the results, recent changes in Terena ceramics were observed. Some pieces began to change from the traditional reddish pigmentation, characteristic feature of this ethnic group, to black coloration, originated from a mineral called “canga” stone of dark and bright color. Based on the field survey, 83 Terena artisans were identified. Currently, 45 artisans remain in activity and they fall into age group of 26 to 50 years. The ceramics production is carried out exclusively by women and has become an important supplemental source for family income. Keywords: Regional Development. Indigenous Crafts. Terena Potters.Este trabalho teve por objeto a cerâmica Terena produzida na Aldeia Cachoeirinha em Miranda, Mato Grosso do Sul. Seu objetivo geral é analisar o processo de produção posto em prática pela etnia em referência. Sobre a relevância do objeto dizem os fatos de o artesanato Terena ter sido registrado como patrimônio imaterial histórico, artístico e cultural de Mato Grosso do Sul pelo Governo do Estado e a cerâmica, em especial, se constituir em expressivo instrumento de reconhecimento e diferenciação da etnia. Fontes teóricas foram buscadas em estudos de Oliveira, Ribeiro e Alves. A revisão bibliográfica e o levantamento de fontes secundárias priorizaram as abordagens sobre os Terena, mas se estenderam a outras etnias indígenas da região, também, por força da necessidade de análises comparativas. Quanto às fontes primárias, foram realizados levantamentos a campo na Reserva Indígena Cachoeirinha, além de observações sistemáticas, registros fotográficos do processo de produção e entrevistas semiestruturadas com as artesãs oleiras. Entre os resultados, foram constatadas mudanças recentes na cerâmica Terena. Distanciando-se da pigmentação avermelhada, característica da etnia, algumas peças passaram a ganhar a coloração preta, oriunda de um mineral de cor escura e brilhosa, chamado ‘pedra canga’. A partir do levantamento feito a campo foram identificadas 83 artesãs Terena. Atualmente, 45 permanecem em atividade e a maioria encontra-se na faixa etária de 26 a 50 anos. A produção da cerâmica é realizada exclusivamente pelas mulheres e se tornou importante fonte de complementação da renda familiar. Palavras-chave: Desenvolvimento Regional. Artesanato Indígena. Ceramistas Terena. AbstractThe object of this work is Terena ceramics produced at Aldeia Cachoeirinha in Miranda, Mato Grosso do Sul. The main objective is to analyze the production process practiced by this ethnicity. Regarding the relevance of the object, Terena craftwork have been registered as an intangible historical, artistic and cultural heritage of Mato Grosso do Sul by State Government and ceramics, in particular, constitute an expressive instrument of recognition and differentiation of this ethnicity. The present theoretical sources were based on studies of Oliveira, Ribeiro and Alves. The literature review and the secondary sources survey focused on the Terena, however the study extended to other ethnic groups of the region for comparative analysis. During the primary sources, field surveys were carried out at Cachoeirinha Indigenous Protected Area. In addition, systematic observations, photographic records of the production and semi-structured interviews with pottery artisans were performed. Among the results, recent changes in Terena ceramics were observed. Some pieces began to change from the traditional reddish pigmentation, characteristic feature of this ethnic group, to black coloration, originated from a mineral called “canga” stone of dark and bright color. Based on the field survey, 83 Terena artisans were identified. Currently, 45 artisans remain in activity and they fall into age group of 26 to 50 years. The ceramics production is carried out exclusively by women and has become an important supplemental source for family income. Keywords: Regional Development. Indigenous Crafts. Terena Potters.
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García Izaguirre, Pío Alejandro, and Saida De los Ángeles Argüello Mendieta. "ECONOMÍA INDÍGENA EN LA COMUNIDAD DE WASAKÍN, MUNICIPIO DE ROSITA, RAAN." Ciencia e Interculturalidad 11, no. 2 (February 28, 2013): 101–17. http://dx.doi.org/10.5377/rci.v11i2.962.
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Se presenta el estudio de caso: Economía Indígena de Wasakín, municipio de Rosita, Región Autónoma del Atlántico Norte (RAAN), a 480 Km al noreste de Managua, Nicaragua. La población está constituida por seis familias tuahka, el resto están enlazados con la etnia tuahka y mísquitu. La población aproximada es de 2,100 habitantes, conformados por 185 familias, prevalece la identidad tuahka y mískitu. Se asentaron aproximadamente en 1733 en el río Bambana, a 13.5 Km. de la ciudad de Rosita en el reinado de Eduardo I (1728-1762). Se identificaron el modelo de economía, las actividades productivas, cultura, la percepción del pueblo en referencia al modelo de su economía. La investigación fue cualitativa con métodos de la Antropología Cultural. Los habitantes viven de la agricultura rudimentaria, madera, ganadería, artesanía de bambú y servicios de medicina tradicional, comercio, caza, pesca y recolección. Existe pobreza y el Estado ha fomentado tradicionalmente el paternalismo con donaciones realizadas por cada gobierno.SummaryWe present a case study on Indigenous economy in Wasakin, municipality of Rosita, North Atlantic Autonomous Region (RAAN), located at 480 km northeast of Managua, Nicaragua. The population is constituted by six Tuahka families, the rest are linked with the Tuahka-Miskitu ethnic group. The population is approximately 2,100 people, made up of 185 families; the tuahka and miskitu identity prevails. These families settled approximately in 1733 in the Bambana River, at 13.5 km from the city of Rosita, during the reign of Edward I (1728-1762). The economic model was identified, as well as the productive activities, culture, and the perception of the people in reference to its economic model. The research was qualitative and linked with methods of cultural anthropology. The people live from the rudimentary agriculture, wood, cattle-raising, bamboo crafts, traditional medicine services, trade, hunting, fishing and gathering. There is poverty and the State has traditionally fostered paternalism with donations made by each government.
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Fitzpatrick, Esther, and Rosemary C. Reilly. "Special Issue: Making as Method: Reimagining Traditional and Indigenous Notions of “Craft” in Research Practice." Art/Research International: A Transdisciplinary Journal 4, no. 1 (February 27, 2019): i—xvi. http://dx.doi.org/10.18432/ari29464.
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In this special issue of “making as method” we aim to help shift the cultural narrative about craft by celebrating a diverse range of creative researchers who disrupt Western ways of knowing, celebrate a reclaiming of Indigenous knowledge and methods, provide space for decolonising practices, and in this digital age, reimagine traditional and Indigenous notions of craft in research. These authors in this issue all theorise their craft and provide, a rich and varied theoretical justification for “making as method.”
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Khalfin, A. S., E. G. Salisheva, and Z. R. Shaikhmurzina. "IMPROVING THE EFFICIENCY OF NATURAL RESOURCE POTENTIAL FOR RURAL TOURISM DEVELOPMENT IN KARAIDELSKY DISTRICT OF THE REPUBLIC OF BASHKORTOSTAN." Bulletin USPTU Science education economy Series economy 4, no. 34 (2020): 60–65. http://dx.doi.org/10.17122/2541-8904-2020-4-34-60-65.
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The relevance of the problem considered in this article is due to the positive impact of rural tourism on the preservation and development of rural areas, rational use of their resource potential, improving the welfare of the local population, reducing social tension, stimulating the development of farms and personal subsidiary plots, preserving folk crafts, culture and identity. Based on the analysis of the experience of rural tourism development in European countries, it is concluded that there is a high potential of this direction in the Republic of Bashkortostan. Among the municipal districts of the republic, the authors distinguish the Karaidel district, which has unique ecological and economic characteristics. The authors have identified the most promising direction for the development of rural tourism in the area under consideration – the development of a complex of guest houses providing accommodation and catering services for guests, as well as excursions, horseback riding, etc. The attractiveness for tourists in this type of accommodation lies in the possibility of living in peasant estates, as well as acquaintance with the traditions and rituals of the indigenous population of the republic. The article proposes recommendations for improving the efficiency of using the natural resource potential of rural tourism development in the Karaidel region of the Republic of Bashkortostan. The article presents the results of a SWOT analysis of the prospects for the development of rural tourism, offers directions for the development of rural tourism in the context of market segments and measures to promote the territory. The proposed measures for the development of rural tourism in the area: creation of an ecosystem (recreation, impressions, functional food); unification into a cluster (farms, accommodation facilities, recreation centers, local residents, personal subsidiary plots); development of a unique selling proposition; using the method of geoanalytics to analyze the target audience; certification of rural tourism objects, development of a culinary atlas of national dishes. Trends towards individualization of travel, the growing influence of ecology and ethics on the consciousness of the population are favorable factors for the development of rural tourism in the Karaidel region and the Republic of Bashkortostan as a whole.
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McMaster, Gerald. "Contemporary Art Practice and Indigenous Knowledge." Zeitschrift für Anglistik und Amerikanistik 68, no. 2 (June 25, 2020): 111–28. http://dx.doi.org/10.1515/zaa-2020-0014.
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AbstractIndigenous artists are introducing traditional knowledge practices to the contemporary art world. This article discusses the work of selected Indigenous artists and relays their contribution towards changing art discourses and understandings of Indigenous knowledge. Anishinaabe artist Norval Morrisseau led the way by introducing ancient mythos; the gifted Carl Beam enlarged his oeuvre with ancient building practices; Peter Clair connected traditional Mi'kmaq craft and colonial influence in contemporary basketry; and Edward Poitras brought to life the cultural hero Coyote. More recently, Beau Dick has surprised international art audiences with his masks; Christi Belcourt’s studies of medicinal plants take on new meaning in paintings; Bonnie Devine creates stories around canoes and baskets; Adrian Stimson performs the trickster/ruse myth in the guise of a two-spirited character; and Lisa Myers’s work with the communal sharing of food typifies a younger generation of artists re-engaging with traditional knowledge.