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1
Leavy, Brett A. "Australian Aboriginal virtual heritage." Thesis, Queensland University of Technology, 2014. https://eprints.qut.edu.au/72790/1/Brett_Leavy_Thesis.pdf.
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Cai, Yunci. "Staging indigenous cultural heritage in Malaysia : instrumentalisation, brokerage, representation." Thesis, University College London (University of London), 2017. http://discovery.ucl.ac.uk/10037973/.
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This thesis examines the politics of heritage-making in Malaysia, focusing on the development of indigenous cultural villages, which have become increasingly prevalent in both West and East Malaysia. Based on ethnographic field research at four case study cultural villages – the Mah Meri Cultural Village and Orang Seletar Cultural Centre in Peninsular Malaysia, and the Monsopiad Cultural Village and Linangkit Cultural Village in East Malaysia, it explores the political, economic, and social dynamics surrounding the process of heritage-making at these four indigenous cultural villages, and considers the outcomes of the instrumentalisation. Drawing on the politics of instrumentalisation as a conceptual framework and expanding it to incorporate other dynamics relating to brokerage, staging and representation, it demonstrates how these indigenous cultural villages are beset with issues of brokerage, tensions over the representation of cultural heritage, and conflicting motivations over the instrumentalisation of the cultural heritage, in which politics of brokerage and representation dominated, reproducing structural inequalities that reinforce the dependency of indigenous communities on external and internal brokers rather build capacity for self-determination and empowerment. The cynical interpretation that indigenous cultural practices have been instrumentalised to serve certain economic, political, and social agendas is then complicated through an exploration of several counter-narratives and anti-discourses, particularly how cultural practices have also been performed for ritual efficacy and for more altruistic interests of indigenous people. This thesis makes an original contribution to indigenous museology by challenging the simplistic conceptualisation of indigenous communities as harmonious and unified wholes, and opens up the complexities for adopting the ‘culture for development’ as a developmental strategy, such that the opportunities for self-representation and self-determination can become dominated by the politics of brokerage, which can in turn facilitate or compromise their intended outcomes.
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Jennings, Michele Lee. "Image description and Indigenous cultural heritage collections : an empirical analysis." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63085.
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The purpose of this study is to compare models for image description with calls for self-determination and collaboration when considering online collections of Indigenous visual culture in the United States and Canada. Library and information studies models for providing subject access to images frequently draw upon Erwin Panofsky’s multi-level system for performing iconographical art historical analysis. Image description models, which rely on the Ofness and Aboutness of an image, threaten to impose a static meaning of an image rather than a dynamic interpretation that is indicative of traditional knowledge systems. Furthermore, discussions which stress expertise for effective image description and indexing prioritize Western epistemologies and bias-laden controlled vocabularies while the call for community collaboration in determining knowledge organization for Indigenous materials calls into question what counts as expertise and who is considered an expert. For library and museum professionals tasked with bridging the semantic gap inherent in translating image to text, the question remains whether effective image description is achievable, whether it can be done responsibly, and whether this is supported through best practices guidelines and controlled vocabularies.
This study employs content analysis of image subject metadata for Indigenous visual culture from twenty case study libraries and museums to determine how images are being described as well as observation of institutional efforts to incorporate Indigenous voices and perspectives in institutional contexts. Additional data was gathered through questionnaires from cataloguers at each
case. This study will examine not only the issues surrounding image indexing and description, but also organizational cultures and their effect on metadata creation, including differences in cataloguing depending on organizational context and professional values or modus operandi between museums
and libraries. Additionally, the focus on Indigenous visual culture brings unique challenges and professional responsibilities that must be addressed. The goal of this study is not necessarily to reveal collections and institutions that do this most effectively, but to demonstrate the factors that make it
possible to do so and to discover whether institutions can navigate the landscape of “best practices” in a way that is effective for users and responsible to the communities represented.Arts, Faculty of
Library, Archival and Information Studies (SLAIS), School of
Graduate
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Jessiman, Stacey Rae. "Understanding and resolving cultural heritage repatriation disputes between indigenous peoples and museums." Thesis, University of British Columbia, 2014. http://hdl.handle.net/2429/51635.
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Disputes between Indigenous peoples and Western museums over repatriation of cultural heritage involve numerous complex issues -- legal, ethical, historical, cultural, spiritual, political and economic, among others – that necessitate a particularly thoughtful approach to resolving such disputes. Resolution of such disputes by negotiation or other alternative dispute resolution (“ADR”) processes should not involve simply finding quick, theoretically “win-win” solutions such as replicas or loans. Because these disputes often involve complex issues such as traumatic colonial injustices and profound differences in cultural values and dispute resolution paradigms, the dispute resolution process must involve a period of exploration and acknowledgement of such issues and differences by the parties, which I term “Relationship Building”, as a necessary precursor to any stage of problem-solving. By analysing the negotiations between various Western museums and the Kwakwaka’wakw and Haisla First Nations of British Columbia, Canada over the repatriation of cultural objects removed from their traditional territories by colonial forces in the early 20th century, this thesis seeks to demonstrate how engaging in a stage of Relationship Building early in the negotiation process is key to ensuring the parties understand their dispute holistically and experience a constructive, not destructive, process and outcome.Law, Faculty of
Graduate
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Rabatoko, Matheanoga Fana. "San indigenous songs as cultural heritage for inclusion in Botswana music education programmes." Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/65599.
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Botswana is a heterogeneous society and therefore the elements of dualism as well as cultural pluralism should be reflected in social institutions such as schools. The Naro of D’Kar are among the few minority ethnic San groups in Botswana still practicing their indigenous songs. While the government is positively continuing to implement the recommendations of the 1994 Revised National Policy on Education, this study explored Naro music, songs and dances to find possible ways in which these intangible elements of cultural heritage could be included in the music education curriculum. A qualitative ethnomusicological approach was applied in order to provide a systematic and scientific description of the contextual and cultural aspects of Naro music practices. Participants were purposively selected as indigenous culture bearers, including both adults and children. Focus groups as well as semi-structured individual interviews contributed to rich data gathering. Moreover, an extended period of field work allowed opportunities to observe various groups of Naro participating in music, song and dance activities, leading to an in-depth perspective of the research problem. All interviews and observations were audio- or video-recorded. An interpretative data analysis strategy was employed to identify themes. Findings reveal the rich cultural heritage of the Naro of D’Kar and how this is entrenched in their indigenous songs and dances. The purpose of Naro songs are closely linked to spiritual and physical healing rituals. Data analysis unveiled four broad categories in which Naro songs and dances may be classified namely songs for worship; songs for initiation; songs for social commentary; and lastly a broad category of songs for thanksgiving, recreation, hunting and children’s playsongs. The documenting, transcribing and audio/video-recording of Naro songs as performed in their original context and setting, add valuable resources which music teachers can use to facilitate inclusion of Naro music in the Botswana curriculum. This may lead to a paradigm shift in policy development whereby principles of Multicultural Music Education (MME) are embraced. Learners are envisaged to acquire knowledge and understanding of a broader society as well as an appreciation of their own cultural heritage including language, traditions, songs, ceremonies, customs, social norms and a sense of citizenship.Dissertation (MMus)--University of Pretoria, 2017.
Music
MMus
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Zazu, Cryton. "Representation and use of indigenous heritage constructs : implications for the quality and relevance of heritage education in post colonial southern Africa." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1002015.
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This study explores representation and use of indigenous heritage constructs with a view to identifying implications thereof for the quality and relevance of heritage education practices in post colonial southern Africa. Framed within a critical hermeneutic research paradigm under-laboured by critical realist ontology, the study was conducted using a multiple case study research design. The data collection protocol was three-phased, starting with a process of contextual profiling, within which insights were gained into discourses shaping the constitution and orientation of heritage education practices at the Albany Museum in South Africa, the Great Zimbabwe Monument in Zimbabwe and the Supa Ngwao Museum in Botswana. The second phase of data collection entailed modelling workshops in which educators engaged in discussion around the status of heritage education in post apartheid South Africa. This highlighted, through modelled lessons, some of the tensions, challenges and implications for working with notions of social transformation and inclusivity in heritage education. The third phase of data collection involved in-depth interviews. Twelve purposively selected research participants were interviewed between 2010 and 2011. Data generated across the study was processed and subjected to different levels of critical discourse analysis. Besides noting how heritage education in post colonial southern Africa is poorly framed and under-researched, this study revealed that current forms of representing indigenous heritage constructs are influenced more by socio-political discourses than the need to protect and conserve local heritage resources. The study also noted that the observed heritage education practices are oriented more towards addressing issues related to marginalisation and alienation of indigenous cultures and practices, than enhancing learners’ agency to manage and utilise local heritage resources in a more sustainable ways. Based on these findings the study recommends re-positioning heritage education within the framework of Education for Sustainable Development (ESD). ESD acknowledges both issues of social justice and the dialectical interplay between nature and culture; as such, it may allow for representation and use of indigenous heritage constructs in ways that expand current political orientations to include sustainability as an additional objective of heritage education. Given that little research focusing on heritage education has been undertaken within southern Africa, the findings of this study provide a basis upon which future research may emerge.
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Andrew, Robert Frederick. "Describing an Indigenous Experience: The Unforgetting of Australian history through language and technology." Thesis, Griffith University, 2019. http://hdl.handle.net/10072/387968.
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The central focus of this research is to subvert dominant narratives of colonisation in Australia through three-dimensional, mechanical devices I have constructed to make visual utterances that give authority to an Australian Aboriginal experience. Informed by my Indigenous heritage that I discovered as a teenager, and my subsequent research into my extended family’s experiences, my work scrapes back the layers of colonial concealment to expose what exists below the overlays of control. I reveal aspects of the histories that exist below this thin, almost mechanical, controlling veneer.
The materials used in my constructions include those that are embedded with connections to place, connections to family, and connections to history and culture that are personal to me. I use specific materials to carry and magnify narrative, so that the stories are made visible. I was denied so much of my history in childhood and now ‘the machine’ becomes a transitional agent for claiming and for telling something of that history.
Appropriating contemporary colonial Western technology, including text, I provide alternative narratives of colonisation to resist and counter the negative effects of colonisation on Australian Indigenous people. I have learnt to speak the language of the post-industrial colonialist era and I use it to understand my own experience. In the artworks, I forge links with technology, materials and non-linear, non-written text-based processes. I claim value in revealing hidden, forgotten, denied and ever-changing histories.
By taking the power of language and technology that was and is used to control Aboriginal people, I take the power of that technology to disarm it. In using so-called ‘non-Indigenous’ Western technologies, I build, construct, and use the coloniser’s tools to undo the coloniser’s work. I work to make visible an Aboriginal experience and to assert authority over history, experience and storytelling.
I do not intend to create hierarchies or further means for oppression but to disrupt the ongoing processes and effects of colonisation that marginalise Aboriginal voices. My goal is to deflect the violent, debasing and destructive energies of colonialism and to create positive expressions of Aboriginality.Thesis (PhD Doctorate)
Doctor of Visual Arts (DVA)
Queensland College of Art
Arts, Education and Law
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Zawadski, Krista. "Where do we keep our past? : working towards an indigenous museum and preserving nunavut's archaeological heritage." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/59415.
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In Nunavut at present there exist only a small number of visitor’s centres and only one museum, which has rather limited capacities. This means that very few residents of Nunavut have access to a comprehensive museum, especially one that holds Inuit cultural material—unless they travel outside of the territory. There is an opportunity, therefore, to look at how a well-developed Nunavut museum could affect Inuit social well-being by exposing people to their own cultural material as well as how this could affect other social realms such as education and cultural revitalization. Through research on existing cultural centres in Canada and the United States I demonstrate the importance of access to museums for cultural well-being, cultural preservation and revitalization. Employing qualitative research methods in the study of existing cultural centres in Canada I explore the question of what museum and heritage centre models work best for indigenous and isolated communities. This research shows that there is enormous potential for significant positive cultural impacts in Nunavut with the development of a museum to call our own.Arts, Faculty of
Graduate
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Coghill, Shane. "The Secret Life of An Aborigine Memoirs of Shane Coghill, Goenpul Man: Quandamooka Stories as Heritage." Thesis, Griffith University, 2013. http://hdl.handle.net/10072/365233.
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Stories told to us by our family members, and stories that we tell inside and beyond our families not only become ‘our heritage’, but are integral to our sense of self. As ‘Aborigines’ (Indigenous, or First Nation peoples) our stories also become a form of resistance to the taking on of identities based on stories told about us by writers (historians, anthropologists, journalists) from cultures other than our own. The argument of this thesis is that strategies of colonisation – oppression, domination, and genocide – that were and still are perpetrated against Aborigines result in the living out of ‘secret’ lives. This is how we have survived and how our ancient culture has endured. My thesis encompasses the secret life of a Goenpul man in modern Queensland. It is based on my experiences of living and interacting in two worlds - one brutally harsh and public and the other secret and loving.Thesis (Masters)
Master of Philosophy (MPhil)
School of Humanities
Arts, Education and Law
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Gibson, Celise M. "Disjecta: Material representations of an Indigenous and immigrant cultural legacy." Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/87001/1/Celise_Gibson_Thesis.pdf.
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This practice-led research explores family history and the on-going influence of cultural legacy on the individual and the artist. Homi Bhabha theorises that identity vacillates through society, shifting and changing form to create disjunctive historical spaces – spaces of slippage that allow for new narratives and understandings to occur. Using the notion of disjuncture that became apparent in this research, the practice outcomes seek to visualise my families' sometimes-occulted history at the intersection of euro-centric and Indigenous ideologies.
Researched archival materials, government documents, interviews, collected objects and family photo-albums became primary source data for studio-based explorations. Scanners, glitch apps and photo-hacking were used to navigate through these materials, providing opportunities for photographic punctum and creating metaphors for the connections and disconnections that shape our sense of self.
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HUNTER, Andrew, and a. hunter@ecu edu au. "Philosophical Justification and the Legal Accommodation of Indigenous Ritual Objects; an Australian Study." Edith Cowan University. Community Services, Education And Social Sciences: School Of International, Cultural And Community Studies, 2006. http://adt.ecu.edu.au/adt-public/adt-ECU2006.0029.html.
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Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural continuity. Philosophical arguments for the legal recognition of Indigenous intellectual `property' tend to assume that the value of Indigenous intellectual property is determinable on external criteria.
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Ndlovu, Ndukuyakhe. "Incorporating indigenous management in rock art sites in KwaZulu -Natal /." Thesis, Rhodes University, 2005. http://eprints.ru.ac.za/1380/.
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Hunter, Andrew G. "Philosophical justification and the legal accommodation of Indigenous ritual objects; an Australian study." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/71.
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Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural continuity. Philosophical arguments for the legal recognition of Indigenous intellectual `property' tend to assume that the value of Indigenous intellectual property is determinable on external criteria.
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Maharjan, Monalisa. "Linking heritage: Yenya Punhi Festival a path to reinforce identity. The Katmandu experience." Doctoral thesis, Universidade de Évora, 2016. http://hdl.handle.net/10174/18925.
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In today’s world heritage worldwide are at the risk not only because of natural
process of decay and destruction but also by social change like urbanization,
globalization and homogenization of cultures. With these emerging problems, the
heritage conservation discourse also has reached to a new dimension including
broader range of concepts like tangible heritage, intangible heritage, community
participation, indigenous knowledge and many more. Even with the changing
scenario in the international context about the heritage conservation, Nepal’s
heritage conservation still focus on monuments, sites and buildings. In add to that
the conservation practices are still top-down approach and community
involvements are limited only in plans. While numerous intangible heritages like
masking dances chariot processions, festivals and rituals, which form an integral
part of the daily social life of people are still being continued and managed by the
community and its people, without with out serious attention form the government.
In Kathmandu Valley these heritages has been maintained with the traditional
social association of people known as “Guthi” which has been continuing since 5th
Century.
Most of the tangible and intangible heritages have survived for centuries because
of this unique association of people. Among the numerous festivals of the
Kathmandu Valley, the festival Yenya Punhi was chosen as a case for this study,
which is also a major festival of Kathmandu. This festival is the perfect example
for the study as its celebrated in the city that is the most urbanized city of Nepal
with the challenges of the every modern city like social changes and urbanization.
Despite modern challenges Guthi still plays a major role in the heritage
conservation in Kathmandu Valley. Now there are some interventions of the
various formal institutions. So this study will be focusing on the management,
continuity and problems of the festival along with Nepal’s position in terms of
intangible heritage conservation. The problem of Kathmandu and Yenya Punhi
festival is the problem of every country in the similar situation so with this case study it can be a good example for finding solutions of the similar problem not only
the other festivals within Nepal but also elsewhere in the world; Resumo:
Conexão de Património: Festival Yenya Punhi um caminho de
fortalecimento de identidade: A experiência de Catmandu
Nos dias de hoje, os patrimónios mundiais encontram-se em risco, não só devido
ao processo natural de degradação e destruição, mas também pelas mudanças
sociais, tais como a urbanização, globalização e homogeneização de culturas.
Com o emergir destes problemas, o discurso de conservação de Património
atingiu também uma nova dimensão, incluíndo uma área mais abrangente de
conceitos, como por exemplo, património material, património imaterial,
participação da comunidade, conhecimento indígena, entre outros. Mesmo com
este cenário de mudança no contexto mundial de conservação do património, a
preservação do património do Nepal continua a focar-se em monumentos, sítios e
edíficios. A acrescentar a isso, as práticas de conservação ainda têm uma
abordagem descendente e os envolvimentos da comunidade são limitados por
planificações. Enquanto que os numerosos patrimónios imateriais como danças
com máscaras, procissões, festivais e rituais, os quais formam uma parte integral
da vida diária social das pessoas que as continuam e as gerem em comunidade,
sem uma atenção séria por parte do governo. No Vale de Catmandu, este
património tem sido mantido pela associação tradicional de pessoas conhecidas
como ''Guthi'' desde o século V.
A maior parte destes patrimónios materiais e imateriais tem sobrevivido durante
séculos graças a esta associação única de pessoas. Entre os numerosos
festivais do Vale de Catmandu, o festival Yenya Puhni foi escolhido para este
estudo, pois é também um grande festival em Catmandu. Este festival é o
exemplo perfeito para este estudo, pois é celebrado na cidade mais urbanizada
do Nepal, com os desafios das cidades modernas tais como mudanças sociais e
urbanização. Apesar dos desafios da modernização, os ''Guthi'' ainda
desempenham um papel importante na preservação do património do Vale de
Catmandu. Agora, existem algumas intervenções de várias instituições formais Então, este estudo irá focar-se na gestão, continuidade e problemas do festival,
juntamente com a posição do Nepal em termos de conservação de património
imaterial. O problema de Catmandu e do festival Yenya Punhi é o problema de
todos os países em situação semelhante então, este estudo pode ser um bom
exemplo para encontrar soluções de problemas parecidos, não só em outros
festivais no Nepal mas também para qualquer parte do mundo.
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Onciul, Bryony Annette. "Unsettling assumptions about community engagement : a new perspective on Indigenous Blackfoot participation in museums and heritage sites in Alberta, Canada." Thesis, University of Newcastle Upon Tyne, 2012. http://hdl.handle.net/10443/1401.
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In post-colonial nations such as Canada, sharing power and authorship is increasingly used as a strategy by museums to attempt to pluralise, democratise and decolonise relations with, and representations of, Indigenous peoples. While honourable in its intentions, the increasingly ubiquitous practice of community engagement in museums has been under analysed, and its difficulties and complexities understated. This thesis critically analyses engagement in museum and heritage practice and carefully unpicks the nuances of, and naturalised assumptions about, collaboration and self-representation. Power relations and their tangible manifestations in the form of exhibits, employment, relations, and new curatorial practices, are at the core of the analysis. As a comparative study the research provides a cross-disciplinary analysis of mainstream and community museums and heritage sites through four case-studies. Each of the case-studies engaged with Indigenous Blackfoot communities in southern Alberta, Canada, through consultation, partnership, co-ownership or community control. Between 2006 and 2009 I spent twenty-four months in Alberta researching the casestudies and conducting forty-eight in-depth interviews with museum and community members. This research makes a new contribution to the field through its emphasis on community participants’ perspectives; the importance of inter-community collaboration; and its development of the concept of ‘engagement zones’ which builds on James Clifford’s theory of the museum as contact zone. I argue that engagement creates risks and costs for participants and is not necessarily as empowering or beneficial as current discourse purports. The research illustrates that sharing power is neither simple nor conclusive, but a complex and unpredictable first step in building new relations between museums and Indigenous communities. Understanding the current limits of engagement and restrictions to museum indigenisation will enable collaborative efforts to be strategically utilised to work within and go beyond current boundaries and facilitate reciprocities that can begin to decolonise relations and enrich both museums and communities.
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Pokhrel, Lok Raj. "Appropriation of Yoga and Other Indigenous Knowledge & Cultural Heritage: A Critical Analysis of the Legal Regime of Intellectual Property Rights." restricted, 2009. http://etd.gsu.edu/theses/available/etd-07092009-145552/.
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Thesis (M.A.)--Georgia State University, 2009.Title from file title page. Gregory C. Lisby, committee chair; Kathryn Fuller-Seeley, Svetlana V. Kulikova, committee members. Description based on contents viewed Feb. 22, 2010. Includes bibliographical references (p. 158-167).
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Amazonense, Terezinha Alemam. "Territorialização do patrimônio no Alto Rio Negro: da geografia mítica a geografia indígena." Universidade Federal do Amazonas, 2013. http://tede.ufam.edu.br/handle/tede/2789.
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Made available in DSpace on 2015-04-11T13:57:24Z (GMT). No. of bitstreams: 1
Terezinha Alemam Amazonense.pdf: 6417048 bytes, checksum: 72c98bd75951d84654000329ff65a8f3 (MD5)
Previous issue date: 2013-09-02Fundação de Amparo à Pesquisa do Estado do Amazonas
This paper presents the realization of indigenous peoples of the Upper Rio Negro on culture , heritage and territory , identifying and describing them in order to get the laws and policies of cultural, national and international grants that provide the necessary tools for revitalization and strengthening of these assets territorialized that are seen as inseparable from man / nature, highlighting the indigenous Geography. The studies sought to diagnose the environmental impacts arising from the use of these types of assets. For this, the methodological procedure became a literature review on works produced by researchers on the Upper Rio Negro ; sixty interviews were conducted with elderly adults and young indigenous speakers of the three languages co - made official in the municipality of São Gabriel da Cachoeira in 2002: Baniwa Nhengatu and Tukanoans; direct observation focused on the social and environmental impacts on equity. The results indicate that: the culture , heritage and indigenous territory in the design are closely connected and determine ways of life, values arranged throughout the territory; registration of equity alone does not strengthen the identity, it must be widespread and practiced through environmental education / equity in schools and communities. The conclusions it does is that existing laws are always under implementation and experiences , but do not correspond to reality. Therefore it is thought proposition hear and see the future envisaged by these legitimizing possession of the territory referred in his memoirs inherited from their ancestors and no longer objects of study and become subjects of knowledge itself .
O presente trabalho apresenta a percepção dos povos indígenas do Alto Rio Negro sobre cultura, patrimônio e território, identificando e descrevendo os mesmos de modo a buscar nas leis e políticas culturais, nacionais e internacionais, subsídios que forneçam instrumentos necessários para revitalização e fortalecimento destes patrimônios territorializados que são vistos como indissociáveis entre homem/natureza, destacando a Geografia indígena. Os estudos buscaram diagnosticar os impactos socioambientais decorrentes das formas de uso destes patrimônios. Para isto, pelo procedimento metodológico fez-se a revisão bibliográfica sobre trabalhos produzidos por pesquisadores sobre o Alto Rio Negro; foram realizadas sessenta entrevistas com idosos, adultos e jovens indígenas falantes das três línguas co-oficializadas no município de São Gabriel da Cachoeira em 2002: Baniwa, Nhengatú e Tukano; a observação direta enfocou os impactos socioambientais sobre o patrimônio. Os resultados indicam que: a cultura, o patrimônio e o território na concepção indígena estão intimamente conectados e determinam os modos de vida, os valores dispostos por todo o território; o registro do patrimônio por si só não fortalece a identidade, esta deve ser difundida e praticada através da educação ambiental/patrimonial nas escolas e comunidades. As conclusões que faz é que as leis existentes encontram-se sempre em fase de implantação e experiências, mas não correspondem à realidade. Por isso tem-se como proposição ouvir e ver o futuro preconizado por estes povos que legitimam a posse do território referenciados em suas memórias herdados de seus antepassados e deixem de ser objetos de estudo e tornem-se sujeitos do próprio conhecimento.
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Ehn, Thérèse. "Vems föremål, vems kulturarv ? : om staten, urbefolkningarna och kulturarvsdiskursen." Thesis, Uppsala University, Cultural Anthropology, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4813.
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Maurer, Jason. "Decolonial affordances of a communal heritage platform: A case study of the Reciprocal Research Network." Thesis, Malmö universitet, Institutionen för konst, kultur och kommunikation (K3), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-43888.
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Museums are increasingly reckoning with their roles in the colonization of Indigenous peoples as they seek to engage diverse forms of participation and justify their social relevance. Many are turning to digital solutions to aid with these endeavors, including digital repatriation/return platforms. How users interact with these platforms to create knowledge and how these platforms contribute to a larger decolonial aspiration is not well understood. In this study, I explore these issues, drawing on postcolonial/decolonial theories and affordance theory, using the Reciprocal Research Network (RRN). The RRN was co-designed by the Museum of Anthropology, U’mista Cultural Society, Musqueam Indian Band, and Stó:lō Nation/Tribal Council to meet the need for museums to involve Indigenous communities in heritage work. With an actor-network theory approach, I interviewed nine stakeholders (users, developers, and steering group members) of the RRN and explored the platform and documents to identify RRN actors’ specific enactments of decolonial aspirations as affordances. My exploration revealed that the RRN is bound as a network by the Item Search, which allowed for multiple entry points into a vast collection of heritage objects. These multiple entryways broke down technical and cultural barriers to and allowed for plurality in interaction with heritage. The RRN also allowed a direct contestation of museums’ data ownership by allowing users to dictate how shared knowledge is used. The RRN also was deeply embedded in Vancouver, BC, and its surrounding area, where multiple points of offline/online interaction allowed for deep explorations of the histories of First Nations peoples and aided in projects aimed at their revival. However, platform logics and museums’ lack of participation in relationship-building threatened the decolonial aspirations of the RRN. Broadly, my findings indicate that the RRN, as a communal heritage platform, is a necessary step towards building relations with Indigenous communities that requires further participation on museums’ part to develop.
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Reimerson, Elsa. "Nature, culture, rights : exploring space for indigenous agency in protected area discourses." Doctoral thesis, Umeå universitet, Statsvetenskapliga institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-110737.
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There is considerable geographical overlap between areas set aside for nature conservation or protection and Indigenous peoples’ lands, and the social, economic, and political consequences of protected areas have often been extensive for Indigenous peoples. Discourses of conservation converge with discourses of Indigenous peoples, and both carry a legacy of colonial constructs and relationships. With these overlaps as a point of departure, the purpose of this thesis is to explore how the discourses that govern nature conservation and protected areas shape the conditions for Indigenous peoples’ influence and participation in the governance and management of protected areas on their lands. I pursue this aim by analyzing, and critically examining the consequences of, the construction of Indigenous subject positions and conditions for agency in discourses of nature conservation and protected areas. The empirical focus of the thesis lies with international discourses of protected areas and Indigenous peoples and on local and national discourses articulated in relation to two cases of protected areas in Sápmi. My analytical framework builds on postcolonial theory and discourse theory. I use space for agency as a concept to describe and analyze the effects of the discursive positionings and constructions that shape the ability or capacity of individuals or group to act or to be perceived as legitimate actors. My results show twomain articulations of Indigenous subject positions in protected area discourses, which enable and restrain the space for Indigenous agency in different ways. One articulation connects Indigenous peoples to conservation through the concept of traditional knowledge, thereby positioning Indigenous subjects mainly as holders of traditional knowledge and justifying Indigenous influence by its potential contribution to conservation objectives. The other articulation focuses on the rights pertaining to Indigenous peoples as peoples, including land rights and the right to selfdetermination. These articulations are not necessarily mutually exclusive, but they have potentially different consequences and indicate discursive tensions that can affect the space for Indigenous agency in relation to protected areas. Moreover, my results demonstrate the hegemony of discourses that takes conservation through area protection for granted and subordinates Indigenous land use to conservation objectives, structure Indigenous agency as “participation” in specific types of arrangement, and articulate Indigenous rights in relation to hegemonic constructions of sovereignty, self-determination, and rights. These hegemonic formations silence articulations that would challenge the authority of colonizing societies over Indigenous territories, suppress radical critique of the fundamental nature of arrangements for protected area governance and management, and subdue alternatives to discourses of contemporary liberal democracy and individual property rights.
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Shay, Susan Carol Rothenberg. "The right to control the land : law, heritage and self-determination by native Hawaiians." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/286153.
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Hawai'i was once an independent Indigenous sovereign island nation with a distinctive culture, history, and legislative past. The laws of the modern state of Hawai'i reflect that history as Indigenous heritage has been integrated into state law. However, during the last forty years the laws protecting Native Hawaiian rights have been challenged in Hawai'i through a series of significant land claim lawsuits. Native Hawaiian struggles for sovereignty are based on the assertion of their heritage rights in lawsuits. This dissertation explores the use of heritage in land claim lawsuits and the role it plays in the construction of a modern Indigenous identity. It uses Native Hawaiian efforts for land control in Hawai'i as a case study to explore how involvement in the legal process has impacted both Indigenous identity and heritage. In this dissertation I examine three major lawsuits following one line of legal precedent: traditional and customary access rights. The investigation answers the questions of how legal narrative construction using heritage impacts Indigenous identity; how heritage values are substantiated; what the role is of experts in formulating cases; if there is a measurable change over time in the way that cultural claims are structured; and what the impact is of increased Indigenous political leadership and land control on Native Hawaiian identity and heritage. To complete this research, I applied a mixed qualitative method approach of ethno-historical, socio-legal, and legal narrative analyses with content analysis to examine Indigenous textural production and court performance as forms of social practice. I supported my research with ethnographic semi-structured interviews and participant observation in recognition of Indigenous protocol. The results indicate that Native Hawaiian use of heritage in courtrooms has contributed to Indigenous identity construction by enhancing collective memory, increasing land control, and protecting group rights. The results also provide insight into how such actions by Indigenous peoples can advance upward social mobility, encourage collective identification and civic involvement, regenerate cultural practices, and strengthen group identity. This research provides new insights into how Indigenous heritage can be used as a means of Indigenous empowerment and develops a greater and more complex understanding of the uses of heritage for land control and sovereignty. These findings may be used by other special interest groups using heritage to achieve common goals.
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Elf, Donaldson Evelina. "Visitor Perceptions of Authenticity and Commodification in Easter Island Cultural Heritage Tourism : Pride and Empowerment of the Rapanui." Thesis, Uppsala universitet, Institutionen för samhällsbyggnad och industriell teknik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412194.
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This study sought to analyze tourist perceptions of cultural heritage tourism on Easter Island, more specifically, how they perceived and valued the concept of ‘authenticity’ in representations of local Rapanui culture. By analyzing and categorizing trends found in Trip Advisor reviews left for 6 tourism businesses on the island (3 traditional performance venues and 3 guided tour companies), this primary research question was further broken down to assess 1) what factors in particular render an experience valuable and authentic to the tourist, 2) how tourists perceive indigenous Rapanui’s relationship to their own culture in the context of cultural tourism, and 3) if they perceive the industry as exploiting or empowering the Rapanui people. Ultimately the study uncovered the tendency for tourists to look to the transmitters of culture themselves (i.e. local performers, guides, company owners) when assessing the value and authenticity of their cultural experience, taking into account the transmitter’s indigenous heritage, cultural pride, knowledgeability, and openness and eagerness to share their culture with visitors (evident by the perceived passion with which they performed, or the personal storytelling and friendship evident in the guide-guest relationship). In addition to constructing value and authenticity, these qualities left visitors with the impression that local Rapanui are empowered by the industry and have agency over the manner in which their culture is showcased. The tourist’s search for meaning was also an important finding, as the majority either appreciated direct explanations about island culture and history, or created their own meaning when none was provided. While the scope of this study was limited to Easter Island, it has implications that may be applied to other destinations with indigenous, cultural tourism, as it very much speaks to the value that tourists place on cultural pride and preservation, community-based grassroots tourism, a desire for meaning and explanation, and consideration for the tourist’s own impact on the destination.
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Solis, Sandra Ellen. ""To preserve our heritage and our identity": the creation of the Chicano Indian American Student Union at The University of Iowa in 1971." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/1180.
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The 1960s and 1970s represent a pivotal period in US history and there is a growing body of critical research into how the massive changes of the era (re)shaped institutions and individuals. This dissertation furthers that research by focusing its attention on the creation of the Chicano Indian American Student Union (CIASU) at The University of Iowa in 1971 from an Interdisciplinary perspective. CIASU as the subject of study offers a site that is rich in context and content; this dissertation examines the ways in which a small group of minority students was able to create an ethnically defined cultural center in the Midwest where none had existed prior and does this by looking at the intersection of ethnic identity and student activism. Covering the years 1968-1972, this work provides a "before" and "after" snapshot of life for Chicano/a and American Indian students at Iowa and does so utilizing only historical documents as a way of better understanding how much more research needs to be done.
I explore the way in which various social movements such as the Anti-War Movement, the Chicano Movement, the American Indian Movement, the Women's Movement and the cause of the United Farm Workers influenced founding members Nancy V. "Rusty" Barceló, Ruth Pushetonequa and Antonio Zavala within their Midwestern situatedness as ethnic beings. My dissertation draws from and builds upon the work of Gloria Anzaldua in Borderlands/La Frontera by interrogating the ways in which CIASU and its "House" acted as a self-defined "borderlands" for the Chicano/a and American Indian students. I examine the ways in which the idea of "borderlands" is not limited to any one geographical area but is one defined by context and necessity. Also interrogated is how performativity of ethnic identity worked as both cultural comfort and challenge to the students themselves as well as to the larger University community through the use of dress and language, especially "Spanglish".
This dissertation examines the activism of CIASU within the University context and out in the Chicano/a and American Indian communities as liberatory practice and working to affect change. Specifically, presenting alternatives for minority communities through actions such as Pre-School classes and performances of El Teatro Zapata and Los Bailadores Zapatista and recruitment of Chicano/a and American Indian high school students. On campus, activism through publication is examined; El Laberinto as the in-house newsletter provides insight into the day-to-day concerns of the students and Nahuatzen, a literary magazine with a wider audience that focused on the larger political questions of the day, taking a broader view of the challenges of ethnic identity as a way to educate and inform. This dissertation views CIASU as a "bridge"; the students worked to create alliances between themselves and the larger University population as well as Chicano/a and American Indian communities. With the recent fortieth anniversary of CIASU it is evident the founding members' wish "to preserve our heritage and our identity" (Daily Iowan, November, 1970) continues and the organization they founded, now known as the Latino Native American Cultural Center, still serves the needs of Latino and American Indian students at Iowa.
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Ford, Payi-Linda. "Narratives and landscapes their capacity to serve indigenous knowledge interests /." Click here for electronic access to thesis: http://tux.lib.deakin.edu.au/adt-VDU/public/adt-VDU20070614.105953, 2005. http://tux.lib.deakin.edu.au/adt-VDU/public/adt-VDU20070614.105953.
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Thesis (Ph.D.)--Deakin University, Victoria, 2005.Submitted to the School of Education of the Faculty of Education, Deakin University. Degree conferred 2006. Includes bibliographical references (leaves 211-225)
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Nordin, Hanna. "Storing Stories : Digital Render of Momentous Living Archives." Thesis, Umeå universitet, Institutionen för informatik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-172696.
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Storytelling presented in digital archives can provide indigenous communities with a voice needed to tell stories and thus enhance the society’s understanding for that community. The objective was to evaluate a digital archive prototype from a perspective of rendering Sami stories and storytelling. This was done by collecting data with the method Research through Design where a prototype was designed and demonstrated in two steps to the indigenous people of Scandinavia known as the Sami people. The findings suggest that the prototype can render Sami storytelling to some extent but that digital archives, in regard to indigenous cultures, must be designed with sensitive ethicalities in mind. These digital archives must also be designed so that immersive stories can be rendered whilst also providing the indigenous people the right to be prosumers in order to provide them the empowerment to own their own culture. These issues and future research are discussed in the paper.
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Gutjahr, Eva. "Entre tradições orais e registros da oralidade indígena." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-04052009-155701/.
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Esta pesquisa se interroga sobre articulações entre características próprias a tradições orais e experiências de registro de enunciados orais indígenas a partir de dois casos, de escalas distintas: Xavante, habitando a aldeia de Pimentel Barbosa no Brasil Central, e Kanak, habitando as ilhas da Nova Caledônia na Melanésia. Internamente a cada caso, propus o estabelecimento de relações ou rizomas de modo a identificar efeitos que experiências e produtos de registro de enunciados orais produziram junto a seus atores, efeitos este que qualifico como de proliferação, rechaço, ou descaso. Ao pautar minha análise nos modos de interação mediados através do discurso segundo modalidades consideradas adequadas por aquelas populações em contextos específicos, busquei refletir acerca dos modos como vêm assumir sua tradição enunciada em situações de oficialização e institucionalização de patrimônios e identidades, assim como identificar modos com registros são empregados por tais populações segundo formas de criatividade próprias e inovadoras. Meu objetivo foi uma reflexão crítica, a partir de dois casos tornados aqui comparáveis, concernindo as atuais políticas do patrimônio imaterial pautadas em ações de valorização e salvaguarda de tradições orais de populações indígenas.This study focus on the relationships between oral traditions, and products and events related to the documentation of indigenous oral sayings from the starting point of two case-studies of different scales: Xavante, from the Pimentel Barbosa village in Central Brazil, and Kanak, from the islands of New Caledonia, in Melanesia. For each of this cases I intended the search for relations or rhizomes, in order to identify effects that documentation of oral statements, narratives and sayings produced in the point of view of their very actors. I call such effects proliferation, resistance or indifference. Basing my analysis in expressive and discourse-mediated interaction as considered adequate by these populations in specific contexts, I wished to reflect on traditions as announced, in situations that demand the institutionalization of patrimonies and identities, as well as identify ways that documentation practices and products are invested by these people according to their own dynamic forms of creativity and innovation. My objective was to establish, through making these two cases comparables, a critical reflection on the contemporary intangible cultural heritage policies based on the safeguarding of oral traditions and expressions of indigenous people.
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Farrelly, Trisia Angela. "Business va'avanua: cultural hybridisation and indigenous entrepreneurship in the Bouma National Heritage Park, Fiji : a thesis presented in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Social Anthropology, Massey University, Palmerston North, New Zealand." Massey University, 2009. http://hdl.handle.net/10179/1166.
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This thesis explores the ways community-based ecotourism development in the Bouma National Heritage Park was negotiated at the nexus of Western entrepreneurship and the vanua, an indigenous epistemology. In 1990, the Bouma tribe of Taveuni, Fiji established the Bouma National Heritage Park. A growing dependence on the market economy and a desire to find an economic alternative to commercial logging on their communally-tenured land, led to their decision to approach the New Zealand government for assistance to establish the Park. The four villages involved have since developed their own community-based ecotourism enterprises. Despite receiving first place in a British Airways Tourism for Tomorrow Award category in 2002, there was a growing sense of social dysfunction in Bouma during the research period. According to my participants, this was partly due to the community-based ecotourism development process which had paid little attention to the vanua. Largely through talanoa as discussion, the people of Bouma have become increasingly conscious of references to the vanua values in their own evaluation and management of the projects. This thesis draws on Tim Ingold’s (2000) ‘taskscapes’ as, like the vanua, they relationally link humans with other elements of the environment within their landscape. This contrasts with a common Western epistemological approach of treating humans as independent of other cosmological and physical elements and as positioned against the landscape. Largely due to its communal nature, it may be argued that the vanua is incompatible with values associated with Bouma’s Western, capitalist-based ecotourism models. However, in this thesis I argue that despite numerous obstacles, the Bouma National Heritage Park is one example of a tribe’s endeavours to culturally hybridise the vanua with entrepreneurship to create a locally meaningful form of indigenous entrepreneurship for the wellbeing of its people. The Bouma people call this hybrid ‘business va’avanua’. Informal talanoa is presented in this thesis as a potential tool for political agency in negotiating issues surrounding community-based ecotourism and business va’avanua.
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Guilland, Marie-Laure. "Patrimonialisation de vestiges préhispaniques et reconnaissance des peuples autochtones. Étude de trois affaires colombiennes." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA136.
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Cette thèse démontre comment le patrimoine préhispanique colombien devient un enjeu de reconnaissance pour les peuples autochtones, vingt ans après l’élaboration d’une constitution multiculturelle et néolibérale. Inspirée des travaux de L. Boltanski et d’E. Claverie, l’étude de trois affaires permet de saisir comment de nouvelles revendications ethniques transforment un dispositif patrimonial qui semblait immuable depuis plus d’un demi-siècle. L’analyse s’appuie sur un travail de terrain multisitué (Marcus, 1995). Elle explore les paysages (Appadurai, 2001) patrimoniaux et autochtones du « système monde » en les reliant à trois sites où des parcs archéologiques nationaux se situent au sein ou en bordure de territoires autochtones (Teyuna Ciudad Perdida, San Agustín et Tierradentro). En retraçant la biographie sociale et culturelle des vestiges (Appadurai et Kopytoff, 1986), nous expliquons comment le dispositif patrimonial, mis en place au début du vingtième siècle, est à l’origine d'une valorisation rhétorique et esthétique des racines préhispaniques du pays, mais en aucun cas d'une reconnaissance des peuples autochtones contemporains. Ecartés de l’histoire et de la gestion patrimoniale des parcs, les leaders autochtones entendent, à la fin des années 2000, transformer les régimes de vérité et de patrimonialité qu’ils jugent injustes. L’enjeu est de légitimer leur appropriation des sites afin de justifier leurs demandes de reconnaissance identitaire et territoriale. Le droit autochtone, les principes de l’UNESCO sur la diversité culturelle et le patrimoine immatériel, la pensée décoloniale et les craintes suscitées par le tourisme, sont autant de supports mobilisés pour justifier leurs attentes. Lors des affaires, différents systèmes de légitimité s'affrontent au cours d’épreuves de justice (Boltanski, Thevenot, 1991) et de force. Ce processus renforce les frontières ethniques par un effet d’altérisation patrimoniale et modifie le régime de patrimonialité : les vestiges deviennent les supports de nouvelles pratiques ethniques, rituelles et sacrées, les autochtones acquièrent une place de partenaires dans le nouveau dispositif patrimonial et la valeur relationnelle des artefacts devient aussi importante que leur matérialitéThis thesis aims to understand how Colombia's pre-Hispanic heritage becomes a recognition issue for indigenous peoples, twenty years after the creation of a multicultural and neoliberal constitution. Inspired by the works of L. Boltanski and E. Claverie, the study of three “affairs” makes it possible to understand how new ethnic claims transform a heritage “dispositif” (Foucault, 1977) that seemed immutable for more than half a century. The analysis is based on a multi-sited field work (Marcus, 1995). It explores heritage-scapes (Appadurai, 2001), and indigenous-scapes of the "world system" by linking them to three sites where national archaeological parks are located within or bordering indigenous territories (Teyuna-Ciudad Perdida, San Agustín and Tierradentro). In retracing the social and cultural biography of the vestiges (Appadurai and Kopytoff, 1986), we explain how the heritage “dispositif”, introduced at the beginning of the twentieth century, gave rise to a rhetorical and aesthetic valorization of the country's pre-Hispanic roots, but in no way to the recognition of contemporary indigenous peoples. In the late 2000s, indigenous leaders, who were left out of the history and heritage management of parks, intend to transform the “truth regime” and “heritage regime” they consider unfair. The challenge is to legitimize their appropriation of the sites in order to justify their requests for identity and territorial recognition. Indigenous rights, UNESCO's principles on cultural diversity and intangible heritage, decolonial thinking and fears aroused by tourism are all resources used to justify their expectations. In those “affairs”, different systems of legitimacy clash during “tests of justification” (Boltanski, Thevenot, 1991) and “tests of strength”. This process reinforces ethnic boundaries through a heritage othering effect, and changes the heritage regime: artifacts become the supports of new ethnic, ritual and sacred practices, indigenous peoples acquire a place of partners in the new heritage “dispositif”, and the relational value of vestiges becomes as important as their materiality
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Wade, Richard Peter. "A systematics for interpreting past structures with possible cosmic references in Sub-Saharan Africa." Diss., Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-05052009-174557/.
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Pacey, H. A. "The benefits and barriers to GIS for Māori." Lincoln University, 2005. http://hdl.handle.net/10182/655.
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A Geographic Information System visually communicates both spatial and temporal analyses and has been available for at least twenty years in New Zealand. Using a Kaupapa Māori Research framework, this research investigates the benefits and barriers for Māori if they were to adopt GIS to assist their development outcomes. Internationally, indigenous peoples who have adopted GIS have reported they have derived significant cultural development benefits, including the preservation and continuity of traditional knowledge and culture. As Māori development continues to expand in an increasing array of corporate, scientific, management and cultural arenas, the level of intensity required to keep abreast of developments has also expanded. GIS has been used by some roopū to assist their contemporary Māori development opportunities; has been suggested as a cost effective method for spatial research for Waitangi Tribunal claims; has supported and facilitated complex textual and oral evidence, and has also been used to assist negotiation and empowerment at both central and local government level. While many successful uses are attributed to GIS projects, there are also precautionary calls made from practitioners regarding the obstacles they have encountered. Overall, whilst traditional knowledge and contemporary technology has been beneficially fused together, in some instances hidden or unforeseen consequences have impeded or imperilled seamless uptake of this new technology. Challenges to the establishment of a GIS range from the theoretical (mapping cultural heritage) to the practical (access to data) to the pragmatic (costs and resources). The multiple issues inherent in mapping cultural heritage, indigenous cartography and, in particular, the current lack of intellectual property rights protection measures, are also potential barriers to successful, long-term integration of GIS into the tribal development matrix. The key impediments to GIS establishment identified by surveyed roopū were lack of information and human resources, and prioritisation over more critical factors affecting tangata whenua. Respondents also indicated they would utilise GIS if the infrastructure was in place and the cost of establishment decreased. Given the large amount of resources to be invested into GIS, and the opportunity to establish safe practices to ensure continuity of the GIS, it is prudent to make informed decisions prior to investment. As an applied piece of Kaupapa Māori research, a tangible outcome in the form of an establishment Guide is presented. Written in a deliberately novice-friendly manner, the Guide traverses fundamental issues surrounding the establishment of a GIS including investment costs and establishment processes.
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Mouanda, Merril Rosthand. "Valorisation du patrimoine des peuples autochtones du Congo Brazzaville : proposition d’un centre d’interprétation pour la promotion des traditions orales de l’ethnie Aka." Master's thesis, Universidade de Évora, 2021. http://hdl.handle.net/10174/30749.
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Ce mémoire est une contribution à la valorisation des traditions orales du peuple autochtone Aka du Congo Brazzaville. Ce peuple « minoritaire », possède une tradition culturelle orale riche et diversifiée, caractérisée par les savoirs ancestraux, les danses, les chants etc… Mais, de nos jours leur patrimoine immatériel est en train de disparaitre à cause des violations des droits de l’Homme, de l’absence d’une politique culturelle, du manque des structures culturelles et par des effets néfastes de la déforestation. Ce présent travail, propose donc l’implantation d’un centre d’interprétation sur le territoire Aka, pour assurer la préservation, la promotion et la transmission de cette culture aux publics cibles et aux générations futures. Cela permettra de perpétuer cette culture qui est susceptible de contribuer au développement du tourisme culturel responsable dans la localité Aka. Dans ce travail, il sera aussi question de mener une réflexion sur la protection des forêts tropicales du Bassin du Congo qui sont importante pour le mode de vie du peuple Aka. Le peuple Aka appelle ce territoire de vie « Ndima », qui signifie forêt en langue aka; Abstract
This thesis is a contribution to the valorization of the oral traditions of the indigenous Aka people of Congo Brazzaville. This "minority" people has a rich and diversified oral cultural tradition, characterized by ancestral knowledge, dances, songs, etc. But nowadays their intangible heritage is disappearing because of human rights violations, the absence of a cultural policy, the lack of cultural structures and by the harmful effects of deforestation. This work proposes the establishment of an interpretation center in the Aka territory to ensure the preservation, promotion and transmission of this culture to the target audience and future generations. This will allow the perpetuation of this culture which is likely to contribute to the development of responsible cultural tourism in the Aka locality. In this work, it will also be a question of carrying out a reflection on the protection of the tropical forests of the Congo Basin which are important for the way of life of the Aka people; Resumo: Abstract
This thesis is a contribution to the valorization of the oral traditions of the indigenous Aka people of Congo Brazzaville. This "minority" people has a rich and diversified oral cultural tradition, characterized by ancestral knowledge, dances, songs, etc. But nowadays their intangible heritage is disappearing because of human rights violations, the absence of a cultural policy, the lack of cultural structures and by the harmful effects of deforestation. This work proposes the establishment of an interpretation center in the Aka territory to ensure the preservation, promotion and transmission of this culture to the target audience and future generations. This will allow the perpetuation of this culture which is likely to contribute to the development of responsible cultural tourism in the Aka locality. In this work, it will also be a question of carrying out a reflection on the protection of the tropical forests of the Congo Basin which are important for the way of life of the Aka people - Esta tese é uma contribuição para a valorização das tradições orais do povo indígena Aka do Congo Brazzaville. Este povo "minoritário" tem uma tradição cultural oral rica e diversificada, caracterizada por conhecimentos ancestrais, danças, canções, etc. Mas hoje em dia o seu património imaterial está a desaparecer devido às violações dos direitos humanos, à ausência de uma política cultural, à falta de estruturas culturais e aos efeitos nocivos da desflorestação. O presente trabalho propõe assim a criação de um centro de interpretação no território Aka, para assegurar a preservação, promoção e transmissão desta cultura ao público alvo e às gerações futuras. Isto permitirá a perpetuação desta cultura que é susceptível de contribuir para o desenvolvimento de um turismo cultural responsável na localidade Aka. Neste trabalho, será também uma questão de realizar uma reflexão sobre a protecção das florestas tropicais da Bacia do Congo que são importantes para o modo de vida do povo Aka.
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Ojala, Carl-Gösta. "Sámi Prehistories : The Politics of Archaeology and Identity in Northernmost Europe." Doctoral thesis, Uppsala universitet, Arkeologi, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-108857.
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Throughout the history of archaeology, the Sámi (the indigenous people in northern Norway, Sweden, Finland and the Kola Peninsula in the Russian Federation) have been conceptualized as the “Others” in relation to the national identity and (pre)history of the modern states. It is only in the last decades that a field of Sámi archaeology that studies Sámi (pre)history in its own right has emerged, parallel with an ethnic and cultural revival among Sámi groups. This dissertation investigates the notions of Sámi prehistory and archaeology, partly from a research historical perspective and partly from a more contemporary political perspective. It explores how the Sámi and ideas about the Sámi past have been represented in archaeological narratives from the early 19th century until today, as well as the development of an academic field of Sámi archaeology. The study consists of four main parts: 1) A critical examination of the conceptualization of ethnicity, nationalism and indigeneity in archaeological research. 2) A historical analysis of the representations and debates on Sámi prehistory, primarily in Sweden but also to some extent in Norway and Finland, focusing on four main themes: the origin of the Sámi people, South Sámi prehistory as a contested field of study, the development of reindeer herding, and Sámi pre-Christian religion. 3) An analysis of the study of the Sámi past in Russia, and a discussion on archaeological research and constructions of ethnicity and indigeneity in the Russian Federation and the Soviet Union. 4) An examination of the claims for greater Sámi self-determination concerning cultural heritage management and the debates on repatriation and reburial in the Nordic countries. In the dissertation, it is argued that there is a great need for discussions on the ethics and politics of archaeological research. A relational network approach is suggested as a way of opening up some of the black boxes and bounded, static entities in the representations of people in the past in the North.
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Venske, Esti. "Culture as a marketing mechanism for international tourists to South Africa." Thesis, [Bloemfontein?] : Central University of Technology, Free State, 2008. http://hdl.handle.net/11462/46.
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McClusky, Beverley. "Investigating the relationships between education and culture for female students in tertiary settings in the UAE." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2017. https://ro.ecu.edu.au/theses/1974.
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This research is about the higher education of Indigenous Emirati women and how they balance the intricate demands of higher education with the social customs of a traditional society and the expectations placed on women. The study sought to identify and comprehend the issues which have affected the educational changes that are taking place, including culture, gender, religion, the influence of Western education processes, and the desire of an Indigenous population to raise their educational practices to an internationally recognised benchmark.
The research was aimed at providing insights into the distinctiveness of this group of women from their social and educational perspectives, and provides an alternative view of Emirati women, altogether different from the media stereotypes which have largely become accepted as representations of Arab women. It offers educators and researchers a deeper understanding of the relevant issues, and challenges preconceptions of educated women’s contribution to the workforce in a 21st century Gulf Arab nation. The experiences articulated about their educational encounters in a variety of pre-university environments, their reflections on contemporary university life, and the impact of Westernised influences on higher education in the UAE are put under the spotlight.
This qualitative study was undertaken within a constructivist, interpretive paradigm. A total of 43 media students were surveyed and interviewed to understand more about their attitudes and opinions on education and culture. Areas under consideration related to educational environments, learning styles and students’ relationships with teachers, as well as matters relating to cultural identity, cultural sensitivity and gender capital. The analysis extends the sparse knowledge and prevailing attitudes about Arab women held by many Western nations, and unearthed important factors, such as alignment of choosing a university with the established ethos of a conservative religious society. High school experiences, critical thinking, and English language skills all affected success at university. Emirati dress code was seen as an issue of personal choice and encapsulated Emirati identity, while being covered was not regarded as subjugation but as an expression of distinctiveness and leadership. Approval, deference and respect for the family underpinned most decisions about educational preferences and career choices. Attitudes towards financial recompense, job selection, finding a satisfactory work/life balance to sustain a traditional lifestyle and participate in the economic development of the UAE, were all pertinent considerations for this group of undergraduate women.
This research argues that higher education and Emirati culture are intrinsically linked, and the relationship between these two tenets influences the perspectives, and opinions of Indigenous undergraduate Arab women enrolled in a media course.
In highlighting the experiences of women’s transition from higher education to achieving personal goals and becoming effective members of the workforce, the thesis challenges preconceived opinions of educators and external agencies. In the UAE, the result has been significant societal change due to economic development, higher education and the national desire to create a workforce of highly educated females. Nevertheless, these changes are inherently directed by the powerful yet subtle influences of this traditional society, and how far female graduates will go to alter their familiar way of life.
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Maliehe, Sean. "A Historical and Heritage Studies of indigenously-owned business in Post-colonial Lesotho : politics constraints marginalisation and survival. 1966-2012." Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/53431.
Full textAbstract:
This study chronicles the economic history of Basotho business owners in post-colonial Lesotho, from 1966 to 2012. It focuses on their individual and collective entrepreneurial initiatives as they endeavoured to play a significant role in the country s economic development after independence. Using the political economy of Lesotho as a context, the study explored how indigenously-owned business survived in the local economy, notwithstanding a myriad of constraints and marginalisation it faced.
Using archival documents, oral histories and ethnography at the Lesotho Chamber of Commerce and Industry, carried out in 2013, the study documents and utilises the history of Basotho in business to question the dominant post-Second World War development ideology. This ideology prescribed a technical blueprint, which Basotho, like other indigenous people in developing countries, were expected to follow in order to modernise their economies and nurture the perceived lack of entrepreneurial capacity and business acumen, typically found in the West. For the development of indigenously-owned business, technocratic development prioritised the prevalence of various psycho-social entrepreneurial subjectivities and economic rationality, which, according to the model, are indispensable to computational and enthusiastic maximisation of economic gains by and for individuals and national economic development.
After independence, Lesotho embraced the post-Second World War dominant development ideology. Accordingly, it followed the economic models of the developmental state from 1966 to 1986 and neo-liberalism from 1987 to the present, in order to transform the backward and externally dependent country s economy. These models were prescribed by the Bretton Woods Institutions and were shepherded by development experts, mainly economists. In line with William Easterly s conception of development as the tyranny of the experts , the study argues that development discourse and practice concealed a narrative of indigenously-owned business, which contrary to popular misconceptions, demonstrates economic spontaneity, freedom of expression and economic solidarity. Apart from trivialising Basotho s entrepreneurial initiatives, it also perpetuated the classic imperialist thinking that African people lacked the capacity to develop independently and had no history to prove otherwise.
Basotho business owners efforts would have realised better results had it not been for constant violent and strategic suppression by successive governments that used the altruistic-sounding predispositions of development intervention in order to mask their sinister motives of greed, corruption and encouragement of elitism at the expense of the majority of Basotho in business. Nonetheless, Basotho in business did not stand submissively in the margins of the economy. They organised themselves politically and economically through voluntary associations, credit schemes, movements and cooperatives to change their economic fortunes and challenge exclusion and post-colonial governments authoritarianism and lack of democratic benevolence. Basotho business owners economic pursuits exposed the exclusive character of the neo-liberal ethic and political patronage by demonstrating economic pluralism and economic solidary that can inform the creation of inclusive social, political and economic conditions and formations for the marginalised majority in the Global South.Thesis (PhD)--University of Pretoria, 2015.
Historical and Heritage Studies
PhD
Unrestricted
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Restrepo-Navarro, Paulina. "Le droit du patrimoine culturel colombien à l´épreuve de la restitution internationale des biens archéologiques : Quelle approche vis-à-vis des vestiges qui se trouvent à l´étranger ?" Thesis, Paris 11, 2013. http://www.theses.fr/2013PA111007.
Full textAbstract:
Vingt-cinq ans après la ratification de la Convention de l'Unesco de 1970 et un an après celle de la Convention d'Unidroit de 1995 par l’État colombien, il est pertinent de réaliser un état des lieux du droit du patrimoine culturel colombien et de son appréhension des problématiques liées à la circulation des biens archéologiques et à leur transfert de propriété. Si ces vestiges appartiennent incontestablement à la Nation depuis 1991, leur protection constitutionnelle ne suffit pas à satisfaire la politique nationaliste que ce pays-source souhaiterait mener. Le questionnement est donc double : d'une part, celui du régime juridique auquel les biens archéologiques sont soumis sur le territoire national et, d'autre part, celui des possibilités d'application de ce dispositif protecteur lorsqu'ils se trouvent à l'étranger. Il s'agit donc de s'interroger sur la clarté et la précision du régime juridique auquel ces vestiges sont soumis en droit colombien pour permettre à l’État de fonder des demandes en restitution ou de retour susceptibles de réussir et, aussi, de définir dans quelle mesure ce dispositif national peut être appliqué par les autorités et les tribunaux étrangers. Par ailleurs, les traités internationaux spécialement adoptés en la matière depuis la seconde moitié du XXe siècle semblent insuffisants en vue de répondre aux attentes colombiennes de restitution et de retour de ses biens archéologiques. La pratique a démontré que la lutte internationale contre le trafic illicite reste étroitement liée aux législations nationales, tant celle de l’État requérant que celle de l’État requis. Les stratégies contentieuses susceptibles d'être mises en œuvre devant les autorités et les tribunaux français ont été étudiées à titre d'exemple. Plusieurs acteurs sont au centre de ces disputes : les États, les peuples autochtones, les marchands d'art et les musées. La diversité de leurs intérêts révèle la complexité des rapports qui peuvent se tisser autour de ces vestiges considérés, selon les différents points de vue, comme des objets identitaires, sacrés, artistiques ou scientifiques.Enfin, au regard de l'évolution récente du droit du patrimoine culturel colombien, les conditions semblent présentes pour revisiter le rapport que ce pays entretient vis-à-vis des vestiges archéologiques d'origine colombienne qui se trouvent à l'étrangerIt has been more than twenty-five years since Colombia State ratified the 1970 Unesco Convention and one year later it ratified the 1995 Unidroit Convention. It is now relevant to evaluate Colombia’s cultural heritage law and its perception of the issues surrounding the international trade of archaeological objects and ownership transfer. If archaeological antiquities belong unmistakably to the Nation since 1991, their constitutional protection does not satisfy the nationalistic policy this source country would like to lead.The evaluation of cultural heritage law is a double issue. On the one hand, there is the problem of how the domestic laws are applied to archaeological objects within the national territory. On the other hand, there is the difficulty of implementing domestic legislation when the antiquities are abroad. It is therefore a question of assessing if Colombia’s cultural heritage legislation has a framework that is clear and precise enough to allow the State to succeed in its claims and of defining to what extent it can be reinforced by foreign authorities and courts.Furthermore, international treaties adopted in this field since the second half of the twentieth century seem insufficient to meet Colombia´s concerns. Practice has shown that the international fight against illicit trade is closely bound to domestic laws, either that of the requesting State or of the requested State. The litigation strategies that can be brought before French authorities and courts have been studied as an example.These conflicts concern several actors: States, indigenous people, art dealers and museums. Their different level of interests reveal the complexity of the relationships that can be built among these antiquities considered, according to the stakeholders’ point of view, as identity, sacred, artistic or scientific objects.Finally, the recent development of Colombia’s cultural heritage legislation seems to challenge the country’s relation with its archaeological objects abroad
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Peacock, Janice, and n/a. "Inner Weavings: Cultural Appropriateness for a Torres Strait Island Woman Artist of Today." Griffith University. Queensland College of Art, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070327.140720.
Full textAbstract:
This exegesis examines the context of my studio work submitted for the degree of Doctor of Visual Art at Griffith University in 2004. My art practice reflects my identity, which is complex and many-stranded, but at its core is my identity as a 21st century woman of Torres Strait Islander descent. I also acknowledge multiple heritages and, like many of my contemporaries, I am a descendant of those two thirds of the Torres Strait population who now live on the Australian mainland. Having been born and brought up on the mainland also means that I am connected to, and have been affected by, wider Australian Indigenous issues, particularly those resulting from the alienation and dislocation which stem from colonialism. Therefore, as I draw from both traditional and contemporary modes and theory to explore the appropriateness of my art practice, this exegesis centres on the question: What constitutes culturally appropriate practice for me as a contemporary Torres Strait Island woman?
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Peacock, Janice. "Inner Weavings: Cultural Appropriateness for a Torres Strait Island Woman Artist of Today." Thesis, Griffith University, 2006. http://hdl.handle.net/10072/365502.
Full textAbstract:
This exegesis examines the context of my studio work submitted for the degree of Doctor of Visual Art at Griffith University in 2004. My art practice reflects my identity, which is complex and many-stranded, but at its core is my identity as a 21st century woman of Torres Strait Islander descent. I also acknowledge multiple heritages and, like many of my contemporaries, I am a descendant of those two thirds of the Torres Strait population who now live on the Australian mainland. Having been born and brought up on the mainland also means that I am connected to, and have been affected by, wider Australian Indigenous issues, particularly those resulting from the alienation and dislocation which stem from colonialism. Therefore, as I draw from both traditional and contemporary modes and theory to explore the appropriateness of my art practice, this exegesis centres on the question: What constitutes culturally appropriate practice for me as a contemporary Torres Strait Island woman?Thesis (Professional Doctorate)
Doctor of Visual Arts (DVA)
Queensland College of Art
Full Text
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Venn, Darren Peter. "A changing cultural landscape Yanchep National Park, Western Australia /." Connect to thesis, 2008. http://portalapps.ecu.edu.au/adt-public/adt-ECU2008.0012.html.
Full text
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Germiquet, Nicole Madeleine. "Religious musical performance as an articulation of transformation : a study of how the Tsonga Presbyterians of the Presbyterian Church of Mozambique negotiate their indigenous Tsonga and Swiss reformed church heritages." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1020836.
Full textAbstract:
The Presbyterian Church of Mozambique (IPM) has its origins in the Swiss Mission and the European Reformed Church. An ethnomusicological study was conducted on the music of the IPM in order to uncover its musical influences. The musical influences were found to pertain to an indigenous Tsonga musical character, as well as to a Reformed Church musical tradition. By situating the discussion in this thesis within the perspective that music may reflect that which is not explicitly spoken about in words, the music of the IPM was shown to reflect the dual-heritage of the members of the IPM. Thus, this thesis attempts to answer the questions: how is the music of the IPM a reflection of the Tsonga Presbyterians’ dual-heritage?; and how do the Tsonga Presbyterians negotiate their dual-heritage? It was found that the Tsonga Presbyterians negotiate their dual-heritage by blending a Reformed Church performance style with a Tsonga one. For example, the music in the form of hymns and church songs, performed by church choirs, is shown to be didactic in nature where the lyrics are the most important aspect of the music. The didactic nature of the music is a principle of the Reformation carried forth in the music of the IPM. Although music serves to transmit the Christian message and is used as a means of praising the Christian God in the IPM, it also exists on the level in which the indigenous Tsonga heritage may be incorporated into the Christian lives of the members of the IPM without having an impact on the Reformed Church belief system. This is where the members have the freedom to blend their musical heritages. Music, in this instance, is shown to be a powerful tool by which the importance of an indigenous, and an appropriated, heritage may be garnered and observed.Looking to the historical aspects of the IPM, the music and language literacy education, provided by Swiss missionaries on the mission stations, was shown to have had an influence on Tsonga hymn composition. Along with the mobile phone, the observed decrease in music literacy at Antioka was situated within a discussion that looked at the influence of these aspects on the transmission, conservation and continuation of music in the IPM. Throughout the thesis, social transformation is referred to and the manner in which the music of the IPM is conserved or continued is an indication of how musical transformation may reflect social transformation.
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Makaula, Phiwe Ndonana. "Aspects of moral education in Bhaca mamtiseni and nkciyo initiation rituals / Makaula P.N." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4850.
Full textAbstract:
The main objective of this mini–dissertation is to investigate the basic form and
content of moral education as it manifests itself in the mamtiseni and nkciyo
female initiation rituals of the Mount Frere region of the Eastern Cape Province of
the Republic of South Africa. The main theoretical position taken is the reemergent
African Renaissance coupled with African indigenous knowledge
systems, first revived by (former) President Thabo Mbeki. Accordingly the main
purpose of this study is to address the transmission of moral aspects of female
Bhaca initiation inherent in behavioural/cultural educational enculturation.
The main findings of the mini–dissertation constitute the following:
1. Mamtiseni and nkciyo rituals play a major role in the enculturation of
young Bhaca girls.
2. The song texts carry strong messages of how to go about achieving a
healthy and surviving society.
There are further opportunities for research in the following aspects:
1. Nkciyo initiation schools are very exclusive, involving many secret codes.
The fact that I am a male put me at a disadvantage.
2. There are many more points of difference between the two rituals than
meets the eye.Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2011.
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Theodoropoulou, Athanasia. "The socioethical concerns associated with Indigenous Oceanic cultural heritage materials." Thesis, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hb:diva-23912.
Full textAbstract:
The rise of postcolonial theories in the 1970s did not yield much influence in the then practice of humanities computing, but following the mass-scale digitisations of cultural heritage materials over the past thirty years questions of Indigenous agency and the colonial roots of the digital cultural record have become more urgent than ever. This thesis operates within the area of postcolonial digital humanities and seeks to explore three questions. The first regards the socioethical concerns associated with the digitisation of Indigenous cultural heritage materials originating in Oceania, a geographic region which is peripheral on digital humanities maps but at the same time paradigmatic for exploration due to its cultural, political and linguistic diversity and multiple histories of colonial plundering. The second question investigates the extent to which global cultural heritage institutions digitise collections originating in Oceania in a culturally responsive manner, whereas the third focuses on the actions that digitising institutions can take in order to improve their websites from a decolonising perspective. The analysis that has been conducted on relevant literature and digitisation websites has resulted in an outline of theoretical concerns that should be taken into consideration prior to digitisation, as well as an assessment of existing digitisation activities and recommendations for improvement.
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Wong, Yunhan, and 翁韻涵. "The Management system of Taiwan Indigenous Peoples’ Intangible Cultural Heritage." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/92570177068517704458.
Full textAbstract:
碩士國立臺灣藝術大學
應用媒體藝術研究所
100
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Huang, Yi-Ting, and 黃儀婷. "A Serious Game Design Framework Study for Taiwanese Indigenous Cultural Heritage." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/4wpf8w.
Full textAbstract:
博士國立臺北科技大學
設計研究所
101
This study uses the arguments and methods of the Annales School including the points of holistic space and time integration, economic world, structural analysis, and cross-disciplinary integration to design a serious video game that provides experiences of the cultural history of the Atayal indigenous people of Taiwan. The development of this game comprised the tiers of data, logic, and presentation. Analyzing cultural characteristics using Taxonomy and comparing historical educational goals assisted in constructing the game’s core mechanics as Construction Management Simulation game genre, and the context of the storytelling engine to present the cultural events and economic operation of tribe. Therefore, various extracted cultural components were transformed into in-game user interface presentations through design technique operations. Game evaluation results showed that the schoolchildren were interested in and satisfied with understandings of the game interaction and the transmission of knowledge regarding the Atayal culture. Empirical research has confirmed that developing of a cultural heritage serious game that reconstructs historical and cultural learning goals and designing details requires a comprehensive framework based on the participation-based opinions from experts in numerous fields, including anthropology, history, and game design, as well as tribal elders, enabled the portrayal of educable and enjoyable game related to indigenous culture.
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Sitchon, Myra. "Renewing relationships at the centre: generating a postcolonial understanding of Asiniskow Ithiniwak (Rocky Cree) heritage." 2013. http://hdl.handle.net/1993/22081.
Full textAbstract:
For the Asiniskow Ithiniwak (Rocky Cree), the Missinipi (Churchill River) holds many traditional resource areas and cultural landscapes with oral histories that transfer knowledge through the generations (Linklater 1994; Castel and Westfall 2001; Brightman 1993). In recent decades, hydroelectric development in north central Manitoba has impacted Cree livelihood by altering resource use, limiting access to significant cultural landscapes and accelerating the erosion of campsites and ancestral burials into the water. Even with existing provincial heritage legislation, some of these heritage resources remain threatened by land-based developments because of the limitations related to their identification, documentation and presentation in the cultural resource management field. The tendency to focus on physical manifestations of heritage such as archaeological sites, heritage objects and built heritage overlooks other resources of heritage such as places known in the local language. I argue that these biases result from cultural divergences that exist in the understanding and definitions of heritage, particularly Indigenous heritage.
In this dissertation, I articulate how underlying theoretical assumptions of reality influences our understandings of heritage. I present a postcolonial understanding of heritage as interpreted from the perspective of the Asiniskow Ithiniwak using an Indigenous research paradigm, methodologies and the nīhithow language, in conjunction with knowledge based on Western intellectual traditions. The use of a bicultural research model led to new ways in identifying heritage resources important to the Asiniskow Ithiniwak and meaningful interpretations of archaeological materials based on legal traditions. Further, this case study demonstrates that there is no singular or universal definition of heritage for Indigenous peoples.
For successful heritage resources protection, I illustrate that understandings of heritage need to be contextualized locally through a community’s language, culture, customary laws and local landscape. This view, promoted by UNESCO, emphasizes that the values and practices of local communities, together with traditional management systems, must be fully understood, respected, encouraged and accommodated in management plans if their heritage resources are to be sustained in the future (Logan 2008; UNESCO 2004). This outcome demonstrates the need to reexamine the practices, policies, legislation and procedures concerned with Indigenous knowledge in cultural and natural resources management in Canada.
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Carmichael, Bethune. "Supporting Indigenous rangers manage the impacts of climate change on cultural sites." Phd thesis, 2018. http://hdl.handle.net/1885/148283.
Full textAbstract:
A growing global awareness of climate change threats to cultural heritage sites (cultural sites) has seen the recent emergence of multiple management methodologies. However, none of these are amenable to use by local, non-specialist groups using participatory planning processes, such as Indigenous ranger groups. This research aimed to develop a Cultural Site Adaptation Guide (the Guide), a decision support tool to assist non-specialists undertaking participatory, climate change adaptation planning for cultural sites. A preliminary version of the Guide was created by synthesising elements from generic, bottom-up climate change adaptation planning tools on the one hand, and a risk analysis methodology that combined and built on archaeological approaches pioneered in the United Kingdom and France on the other. The first three steps of the five-step Guide are steps for Scoping, Risk analysis, and Options analysis. The research engaged two Indigenous ranger groups in Australia’s Northern Territory with strong perceptions of climate change impacts on cultural sites and a strong view that managing these impacts is a priority need. The preliminary Guide was tested and further refined by the Indigenous rangers, using a Participatory Action Research methodology. The Scoping step allowed rangers to undertake: a detailed problem analysis that identified types and general locations of vulnerable cultural sites and the nature of impacts; planning goals and appropriate methodological approaches; and resource deficiencies and planning barriers. The Risk analysis step allowed rangers to allocate a management priority rating to 126 cultural sites. The Options step found rangers were able to identify, appraise and rank a diverse range of adaptation options, including ones aimed at direct cultural site intervention, building ranger adaptive capacity, and building cultural site resilience. The Option step also allowed rangers to generate their own preliminary cultural site adaptation plan. The research found that practical and rigorous approaches can be taken to climate change adaptation of cultural sites by non-specialists, even where resources are likely to be severely constrained.
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Chabot, April. "Custodians of the past: archaeology and Indigenous best practices in Canada." 2017. http://hdl.handle.net/1993/32131.
Full textAbstract:
The current lack of federal heritage policy and legislation in Canada is examined through
a comparative study with two other formerly colonial Commonwealth countries, Australia and New Zealand. The full responsibility for protecting the nation’s cultural heritage has been left to individual provinces and a comparative study of policy and legislation across Canada is undertaken. The archaeological excavation at the site of the Canadian Museum for Human Rights has proven to be one of the most significant in the province of Manitoba and serves as the case study for this research. All of this comparative research aspires toward a single goal; the creation of a best practices model broadly applicable to the provinces of Canada, which aims to provide a basis for the creation of federal heritage policy and legislation in meaningful consultation with Indigenous communities.February 2017
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Bwasiri, Emmanuel James. "The management of indigenous living heritage in archaeological world heritage sites: a case study of Mongomi wa Kolo rock painting site, central Tanzania." Thesis, 2009. http://hdl.handle.net/10539/6626.
Full textAbstract:
Mongomi wa Kolo is a hunter-gatherer rock art site within the Kondoa district of
Central Tanzania. The site is part of a large group of rock art sites in Kondoa that
were collectively declared a National Monument by the Antiquities Act of Tanzania,
enacted in 1964 and amended in 1979. In July 2006, the World Heritage Committee
inscribed the rock art of Kondoa as a World Heritage Site, acknowledging its
international significance, its authentic beauty and living heritage.
Mongomi wa Kolo is a focal point for regular ritual practices among the Bantulanguage
speaking Warangi and Wasi/Waragwa communities in Kondoa District,
Central Tanzania. The Warangi and Waragwa migrated to this area at the start of the
third century. Since this time they have been using Mongomi wa Kolo for traditional
ritual ceremonies. Currently, the management of Mongomi wa Kolo has sought to
control the ritual ceremonies of Warangi and Wasi/Waragwa communities because
some rites are damaging the archaeology and rock paintings of the site. This control
has led to a conflict between local ritual practitioners and authorities responsible for
heritage management.
Management of living heritage is new to the Tanzanian cultural heritage authority.
This study explores the implications of including living heritage in the management at
the archaeological World Heritage Site of Mongomi wa Kolo. Examples are drawn
from other World Heritage Sites that manage living heritage. Specifically this study
considers how best to integrate living heritage within the management of the
Mongomi wa Kolo rock painting site. It then discusses the challenges of adapting the
Tanzanian Antiquities legislation to cover living heritage. This study will be achieved
through a review of the history of the management of living heritage, international
and national legislation protecting living heritage, and interviews undertaken with
elders, traditional practitioners, communities around Kolo and nearby villages, and
with staff of the Antiquities Department.
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Hung, Jui-Cheng, and 洪瑞成. "A study of the perception of authenticity on indigenous heritage souvenirs: From cultural representation perspective." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/08055664118082957565.
Full textAbstract:
碩士中國文化大學
觀光事業研究所
98
In the recent years, tourism tends to go back to nature. The indigenous tribes just meet the needs of these visitors who prefer nature. More and more people go to visit the indigenous tribes. Traveling to tribes has become a popular activity. In the category of indigenous tourism, indigenous heritage is an indispensable element. The authenticity of indigenous heritage is quite important to indigenous tourism. Indigenous handicrafts are not only culture heritage but also tourist souvenirs. The manufacture and selling of these handicrafts influence the development of indigenous tourism. From the perspective of cultural representation, the indigenous heritage can be restored and renewed. The public’s attention to recall the memory of history through language, symbol, talking, description, explanation and transmission are obtained. Based on the following two factors, the research subject of the study is “Glass Bead” of Paiwan Tribe. However, there are less data about discussing the culture representation of Paiwan Tribe “Glass Bead” souvenirs. There are less research and data about different stakeholders’ perception of authenciticity on Paiwan Tribe “Glass Bead” souvenirs. The study adopts the mixed methods research to explore the “Glass Bead” souvenirs of Paiwan Tribe in Pintung county. In other words, the study takes the qualitative approach as the priority and the quantitative approach as the secondary. First of all, the study conducts in-depth interviews to understand the cultural representation situation of indigenous heritage souvenirs and different stakeholders’ perception on the authentity of heritage souvenirs. Secondly, on the basis of the interview contents of the perception of authencity, the study revises or deletes inapproapriate parts on questionnaire items for visitors. Finally, the study compares the analyses of qualitative and quantitative research approaches. The study aims to explore the cultural representation of Paiwan Tribe “Glass Bead” souvenirs and to perceive the different stakeholders’ perception of authenciticity on Paiwan Tribe “Glass Bead” souvenirs. The result of the study offers some suggestions and references to the reserch of relevant topics, such as indigenous heritage, the perception of authenticity and cultural tourism, etc. Furthermore, by understanding different stakeholders’ perception of indigenous heritage, it can be expected to offer the authority the reference of promoting diversification of indigenous tourism, and to inspire people to cherish and respect indigenous heritage.
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LIANG, YU-CHANG, and 梁有章. "A Study on the Implementation of Kindergarten Heritage Language Immersive Teaching in Taiwan's Indigenous People." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/39d4b2.
Full textAbstract:
博士國立暨南國際大學
教育政策與行政學系
106
In the face of the resurgence of endangered languages, immersive teaching with ethnic language as a teaching interlanguage is promoted through the best period of early childhood learning. The purpose of this study is to explore the current situation, dilemmas and strategies for the implementation of immersive ethnic language teaching in Taiwanese aboriginal kindergartens. Firstly, through qualitative research as a preliminary method, followed by literature collation and analysis of the theoretical basis, context and current situation, influencing factors and related research, and interviewed 27 teachers in a semi-structured. Finally, a comprehensive literature discussion and interview data, summed up the following conclusions: A. The current situation of the implementation of immersive ethnic language teaching in Taiwanese aboriginal kindergartens: Immersive ethnic language teaching is mainly to enhance the concept and value of self-identity; parents attach importance to the golden period of language learning, assist children in language learning, and develop the foundation of cognitive maturity; ethnic language learning does not affect other life language learning, the ethnic language can also build the learning ability of language conversion; influenced by the oppression of language policies in the past, the elders don’t speak ethnic languages, and young generation don’t speak ethnic languages; family and tribe mostly communicate in Mandarin. B. The dilemma of implementing immersive ethnic language teaching in Taiwanese aboriginal kindergartens: There are insufficient administrative resources in school. The consensus of community participation needs to be established; the faculty of ethnic language are insufficient, and job guarantee and performance are still to be established; the curriculum planning is insufficient, and the expansion of planning and parenting is still to be popularized; it is looking forward to strengthening the environment of language immersion. C. The tactics of the immersive language teaching in Taiwanese aboriginal kindergartens through difficulties: The awareness of the administrators, the relevant units work together to simplify the administrative process and to improve teaching performance, communicate well and gain consensus, marketing, and community participation; take into account job guarantee and teaching performance. Enable the education instructors to promote ethnic language; focus on the subject and curriculum integration. Expands the popularization of parent-child learning program; builds a friendly environment for ethnic languages immersion. Improves teaching equipment, and provides subsidies for demand. Finally, based on the above, specific recommendations are made, including five aspects of the Aboriginal Committee, the education administration, kindergartens, families and communities, and future researchers.