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1
Hatfield, DJ W. "Good Dances Make Good Guests: Dance, Animation and Sovereign Assertion in ‘Amis Country, Taiwan." Anthropologica 62, no. 2 (December 14, 2020): 337–52. http://dx.doi.org/10.3138/anth-2019-0030.
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Within the context of official multiculturalism and the promotion of tourism to improve the economic prospects of Taiwanese Indigenous people, ritual dances of ‘Amis/Pangcah people, known as malikoda, have become sites of conflict concerning ritual propriety and performance. Although as participatory practices, malikoda can never be performed for an audience, they have served to mediate outside power, including but not limited to ancestral spirits and political figures. However, whether and how those outside ‘Amis communities can malikoda remains subject to debate. Malikoda animates a model of Indigenous sovereignty, which can flexibly incorporate external forces that impinge on ‘Amis communities. Yet, the felicity conditions for malikoda are unstable. To resolve this, ‘Amis people have relied upon a combination of heritage and local discourses that define the dance as an act of hospitality. Both types require the alignment of various actors, media and interpretations at multiple scales, often obviating interpretation. Thus, attention to malikoda highlights how Indigenous people engage with indigeneity as a cultural resource under multiculturalism and raises broader questions about the role of animation in sovereign assertion.
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Ximenes, Antonia Vanessa Silva Freire Moraes, Marília Araújo Fontenele, and Aldiva Sales Diniz. "The Challenges Concerning the Lifestyle Sustainability of the Tapuya Kariri Indigerous People in São Benedito, Ceará." Journal of Management and Sustainability 10, no. 2 (August 23, 2020): 46. http://dx.doi.org/10.5539/jms.v10n2p46.
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This literature deals with the conflicts experienced by the indigenous people from the Tapuya Kariri tribe, who live in São Benedito, Ceará, and whose tribe has been suffering to sustain its lifestyle and, consequently, the bond among the people. The relevant factors that inspired the development of this paper are the need for discussing the challenges faced by the Tapuya Kariri people as well as listing the involved parts in fights for lands, which are holy in their majority. Thus, the emphasis is on the principal issues involving the indigenous people and those with whom they relate in places the consider to be sacred, on the complexity involving these social interactions and on the confrontation resulting from the struggle to sustain the lifestyle and uniqueness of the abovementioned people.
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Krzyżewska, Barbara. "Biocolonialism and Informed Consent. The Havasupai Case." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 111. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.71.
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"A core value in research ethics is respect for individual’s autonomy. For the researcher the way to respect this value is to guarantee informed consent to the participants. Nowadays more and more research is conducted on biological material of human origin rather than on humans. But apart from that, informed consent must be guaranteed. The case I would like to present and comment is the Havasupai case. Havasupai are an indigenous tribe lived in Grand Canyon. Due to the high percentage of diabetes type 2 among members of the tribe, the tribe decided to take part in the research conducted by the researchers from Arizona State University. In this case were a few vague aspects, which I will present during the speech, but one thing I especially notice. In the scientific community there was a great interest in obtaining Havasupai blood samples. It was caused by the fact that Havasupai are an indigenous people and they do not start a family with people out of them tribe. Because of that their DNA is scientifically more interesting than the DNA of people out of the tribe. That approach is called biocolonialism. In the past indigenous people were used because of the sources that they had on their lands. Now their DNA is a scientifically valuable source of information. Moreover, in literature it is said that researchers – the new (bio)colonizers – are conducting a “helicopter research”. They came up, took what they want and disappear. In my speech I would like to analyze problems raised in Havasupai case and present what the biocolonialism means in and for research. "
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Prabawani, Bulan, Apriatni Endang Prihatini, and Dinalestari Purbawati. "Economic Rationalities of Loksado Indigenous in a Redenomination Perspective." JURNAL ILMU SOSIAL 18, no. 1 (November 8, 2019): 1–16. http://dx.doi.org/10.14710/jis.18.1.2019.1-16.
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Dayak Meratus is one of the tribes in Indonesia consisting about 633 ethnic groups in total. The Dayak Meratus tribe represents the majority of the tribe in Indonesia which tends to be isolated, has a low formal education, and lacks of public facilities. This research was aimed at describing the economic rationalities of Tribe Dayak Meratus, a Loksado Indigenous in the Regency of Hulu Sungai Selatan, Borneo Island in term of redenomination perspective. This research is important since redenomination has potential to create hyperinflation if it was not implemented properly, especially related to the inland community in Indonesia which is more than 13,000 islands. The data collecting applied focus group discussion which involved the chair and member of the Tribe, also survey as the data triangulation of method. This research applied explanation building and frequency distribution for the data analysis. The results show that the Loksado Indigenous has a marginal economy and formal education,but the Tribe has high social capital for its gotong royong (mutual cooperation) spirit and has sufficiently good financial literacy that forms good economic rationalities. In the term of redenomination, the economic rationalities would be essential to maintain so that economic crashes would not be occured. Redenomination for indigenous people would be considered the same as the change in currency that has occurred several times in Indonesia, in wchich the socialization was through conventional media.
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Melamba, Basrin, Nina Herlina, Widyo Nugrahanto, and Aswati Mukadas. "Zending and Culture of Tolaki Tribe in Southeast Sulawesi, 1916-1942." Jurnal Sejarah Citra Lekha 4, no. 1 (March 18, 2019): 53. http://dx.doi.org/10.14710/jscl.v4i1.20673.
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This study analyses the cultural problems as the entity of Tolaki Tribe about Christianity in Southeast Sulawesi in the period 1916-1942. The historical method is used to find and identify the cultural problems that detained the Christianity process by occupying the four stages begins with heuristic, critic, interpretation, until historiography. During the period also, found a pattern of negotiations between traditions or customs and the teachings of Christianity that were played by the evangelists. So, there was a harmonious dialogue between Christians and the indigenous people. In this case, the agent or pastor succeeded in carrying out interactions and playing on the strategies and rules of religion with the provisions of the indigenous people. It was concluded that culture became an obstacle and challenge in the process of Christianity. However, at the same time, it became an opportunity used by the evangelists in the process of spreading religion among the Tolaki society. The culture and religion of Protestant Christian are always united and together in the reality of the living in indigenous people.
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Karlsson, Bengt G. "The social life of categories." Focaal 2013, no. 65 (March 1, 2013): 33–41. http://dx.doi.org/10.3167/fcl.2013.650104.
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In this article I examine the ways in which the term “indigenous peoples“ is reworked in a specific South Asian context. I focus on the new, hybrid category of “indigenous tribe“ in the Indian state of Meghalaya. I argue that we can think of the indigenous tribe category as a strategic conflation of two different regimes of rights or political assertions. The first relates to the existing nation-state framework for affirmative action as expressed in the Scheduled Tribe (ST) status, while the second relates to the emerging global framework for asserting the rights of indigenous peoples. While the benefits of asserting the status of indigenous tribes is obvious, for example, preventing other, nonindigenous tribes from owning land in the state, the long-term gains seems more doubtful. Both affirmative action programs and indigenous peoples frameworks are motivated by a moral imperative to redress historical injustices and contemporary social inequalities. To evoke them for other ends might eventually backfire. The larger point I seek to make, however, is that political categories tend to take on a life of their own, escaping their intended purposes and hence applied by people in novel and surprising ways.
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WU, Yu-Ying, and Osamu OBA. "THE CHANGES IN KAIRYOBANOKU (AMELIORATED HOUSE) ON AMIS INDIGENOUS PEOPLE FROM 1920S TO 1960S." Journal of Architecture and Planning (Transactions of AIJ) 77, no. 675 (2012): 1249–56. http://dx.doi.org/10.3130/aija.77.1249.
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Arso, Dimas Dwi, Edytiawarman Edytiawarman, and Slamet Muljono. "INVENTORY OF TRADITIONAL PROPERTY OF BESEMAH TRIBE IN JOKOH SUB-DISTRICT, DEMPO DISTRICT, PAGAR ALAM CITY." Bengkoelen Justice : Jurnal Ilmu Hukum 10, no. 2 (December 12, 2020): 239–50. http://dx.doi.org/10.33369/j_bengkoelenjust.v10i2.13826.
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This research aims to know and understand the utilization of heritage in indigenous peoples in Besemah tribe, and to know and understand the efforts of indigenous peoples in the tribe of Besemah to preserve their inheritance. In this study the author used an empirical approach by conducting interviews on Jokoh and the head of Adat in the village of Jokoh. As for the material interviewing is about the existence of heirloom in the tribe of Besemah covering anything, then conducted analysis of the legal certainty given to the Adat law community when there is a violation committed of Adat heirloom and how the procedure is done in conducting the management of the estate so that later known the level of awareness of the law of indigenous peoples to its inheritance. The results of the research is the inheritance in indigenous peoples in the tribe of Besemah consisting of the House of Baghi, Tanah, and Keris Serunting Sakti. Then the efforts of indigenous peoples to the people of adat in preserving their inheritance is by doing traditional ceremonies that are attended by community leaders, people's people, and rural residents. As in the house Baghi there is a pillar-set ceremony (Sedekah Negah Ka Tiang), the ceremony of raising a cam (Sedekahnupload Mubungan), ceremony occupies the house (Sedekah Nunggu Ghumah), and the ceremony to test the house (Sedekah Nyimak Ghumah). In addition to the keris, the traditional ceremony is done as a ritual of bathing the Kris as an apology and forgiveness to the almighty for all the mistakes that have been done and ask for all the efforts made in order to Get ease in various things, cheap sustenance, healthy community prosperous, and safe village
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Lee, Kuang-Chung, Polina G. Karimova, Shao-Yu Yan, and Yee-Shien Li. "Resilience Assessment Workshops: A Biocultural Approach to Conservation Management of a Rural Landscape in Taiwan." Sustainability 12, no. 1 (January 4, 2020): 408. http://dx.doi.org/10.3390/su12010408.
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Local and indigenous communities play a crucial role in stewardship of biodiversity worldwide. Assessment of resilience in socio-ecological production landscapes and seascapes (SEPLS) is an essential prerequisite for sustainable human–nature interactions in the area. This work examines application of resilience assessment workshops (RAWs) as a biocultural approach to conservation management in Xinshe SEPLS, Hualien County, Taiwan. RAWs were conducted in 2017–2018 in two indigenous communities—Amis Fuxing Dipit Tribe and Kavalan Xinshe Paterongan Tribe—as a part of an ongoing multi-stakeholder platform for the “Forest–River–Village–Sea Ecoagriculture Initiative” (the Initiative). Objectives of the study include (1) performing a baseline landscape resilience assessment in two communities and identifying their common and varying concerns and priorities, and (2) eliciting a community-driven vision for enhancement of the landscape resilience based on adjustments to the action plan of the Initiative. Assessment methodology employs 20 indicators of resilience in SEPLS jointly developed by the United Nations University Institute for the Advanced Study of Sustainability (UNU-IAS) and Biodiversity International; an “Explain–Score–Discuss–Suggest” model is applied. Results show that the communities’ primary issues of concern and adjustments to the action plan are related to biodiversity-based livelihoods, transfer of traditional knowledge, and sustainable use of common resources. The study concludes that this approach has a high potential to help facilitate nature-based solutions for human well-being and biodiversity benefits in Xinshe SEPLS.
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Mihat, Warid. "‘BERTEHTUH’ ENGLISH: THE EXPERIENCE OF A TEMIAR GIRL IN ACQUIRING ENGLISH." Journal of Nusantara Studies (JONUS) 1, no. 2 (December 31, 2016): 25. http://dx.doi.org/10.24200/jonus.vol1iss2pp25-37.
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Despite being a community that is often associated with the terms ‘illiterate’, ‘marginalised’ and ‘educationally disadvantaged’, certain indigenous students demonstrate positive developments in their second language proficiency (English). This issue creates a centre of attention as it can highlight suggestions to better the education of indigenous people in Malaysia. Having this in mind, a study was conducted in a remote indigenous school situated in the jungle of Banjaran Titiwangsa. In an attempt to investigate why the subject, an indigenous student of the Temiar tribe, is able to demonstrate better language proficiency compared to her classmates, a micro-ethnographic research that employed interviews as its instrument was conducted. Themes are generated through thematic analysis where this study concludes that the following three factors have hugely contributed to her success: (1) positive teacher (2) integrative-instrumental motivation and (3) supportive environment at home. This study also highlights conflict in culture between teachers and the indigenous tribe which is a result of the parenting styles, practiced by the indigenous parents, instead of their culture as claimed by the teacher. This paper brings to the fore the importance of teacher’s attitude and parenting awareness in empowering the process of learning English in this school. Keywords: English as the Second Language (ESL), indigenous people, individual differences, parenting styles, TemiarCite as: Mihat, W. (2016). ‘Bertehtuh’ English: The experience of a Temiar girl in acquiring English. Journal of Nusantara Studies, 1(2), 25-37.
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Thapa, Lal B., Til Maya Dhakal, and Raghunath Chaudhary. "Wild Edible Plants Used by Endangered & Indigenous Raji Tribe in Western Nepal." International Journal of Applied Sciences and Biotechnology 2, no. 3 (September 25, 2014): 243–52. http://dx.doi.org/10.3126/ijasbt.v2i3.10969.
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The Rajis are one of the endangered indigenous people distributed in western part of Nepal enriched in their own mother tongue, culture, beliefs and practices. Owing to lack of proper documentation, the traditional knowledge of uses and practices on wild edible plants by such an endangered community is about to extinct. This paper aims to present the traditional practices and use of wild edible plants by Raji people in Nepal. Our study found that a total of 67 wild edible plant species included in 56 genera and 38 families used by Raji people. Out of them 62 species were angiosperms, one species was Gymnosperm and 4 species were Pteridophytes. The results of study show that Rajis have their traditional way to use different parts of wild plants such as seeds, fruits, leaves, shoots, roots and tubers in the forms of vegetables, pickles, juice, and raw or as fruits.DOI: http://dx.doi.org/10.3126/ijasbt.v2i3.10969 Int J Appl Sci Biotechnol, Vol. 2(3): 243-252
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WU, Yu-Ying, and Osamu OBA. "A STUDY ON LIVING ENVIRONMENTAL IMPROVEMENTS OF AMIS INDIGENOUS PEOPLE DURING THE JAPANESE COLONIAL PERIOD." Journal of Architecture and Planning (Transactions of AIJ) 76, no. 668 (2011): 1981–88. http://dx.doi.org/10.3130/aija.76.1981.
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Zulniati, Yosi Dwi, and Indrayuda Indrayuda. "Symbolic Meaning of Dance Movement of Dagong Tradition of Indigenous People of Liong in the Village of Bantan Tengah Sub-District." Science and Environmental Journal for Postgraduate 2, no. 1 (February 18, 2020): 19–29. http://dx.doi.org/10.24036/senjop.v2i1.66.
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This research aims to reveal, explain and analyze about: the symbolic meaning of the motion of Dagong dance, and the reason why the people still maintain the dance of Dagong tradition to date. This study uses a qualitative approach with a descriptive method. Data collection is done by observation, documentation and library study. Based on the research findings shows that (1) the symbolic meaning in the Dagong dance can be seen from each of the movements that have meaning and intent in it in the village of Bantan Tengah Sub-district of Bengkalis. Can be reviewed from the historical aspects of Dagong dance There is no change of movement from the past to the present, this dance is already empty because of the absence of dancers anymore. This dance is commonly performed by the indigenous peoples who were married and the event of seventeen Augustusan in the village to enliven. Then from the customary aspect of the existence of Dagong dance makes one that must be done if there is a ceremony of indigenous peoples Liong wedding party because this dance in the Sacred tribe think B Agi Indigenous Liong and there is a ritual process. (2) The process of implementation in the Ritual first by Bomo or the chief of the tribe, then when finished the event of new Ritunya dancers and musicians began to perform the dance. (3) The reason that society still maintains because this dance is a hereditary dance that is considered sacred by the indigenous people, although it is now almost extinct because of the absence of dancers anymore. And this dance is also a distinctive characteristic or self-identity, the original public ID of the tribe liong in village Bantan Central District BantanBengkalis District Riau Province
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Haokip, Thongkholal. "Spurn Thy Neighbour: The Politics of Indigeneity in Manipur." Studies in Indian Politics 4, no. 2 (October 10, 2016): 178–90. http://dx.doi.org/10.1177/2321023016665526.
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This article examines the recurrent ‘politics of indigeneity’ in Manipur with the emerging notions of space and territoriality, and the increasing demand for ‘political space’ by marginal groups. The perpetual xenophobic anxiety and perceived threat of ‘homogenization’, which aroused the drive for ‘ethnic revivalism’ in recent years, have been dominating the state’s day-to-day ethno-political life. Treating ‘tribes as indigenous people’ and the synonymous usage of ‘indigenous people as original inhabitant’, the ethno-politics of territory translates into the ‘politics of indigeneity’. The emergent ‘indigenous tribe’ politics is a strategy not only to claim further rights and entitlements from the state but also to question the ‘indigeneity’ of certain marginal ‘others’ in the state and their rights.
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Loeb, Diane Frome, and Kathy Redbird. "Fostering the Literacy of indigenous Elementary School-Age Children." Perspectives on Communication Disorders and Sciences in Culturally and Linguistically Diverse (CLD) Populations 15, no. 1 (March 2008): 5–11. http://dx.doi.org/10.1044/cds15.1.5.
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Abstract Purpose: In this article, we describe the existing literacy research with school-age children who are indigenous. The lack of data for this group of children requires speech-language pathologists (SLPs) to use expert opinion from indigenous and non-indigenous people to develop culturally sensitive methods for fostering literacy skills. Method: We describe two available curricula developed by indigenous people that are available, which use authentic materials and embed indigenous stories into the learning environment: The Indian Reading Series and the Northwest Native American Reading Curriculum. We also discuss the importance of using cooperative learning, multisensory instruction, and increased holistic emphasis to create a more culturally sensitive implementation of services. We provide an example of a literacy-based language facilitation that was developed for an indigenous tribe in Kansas. Conclusion: SLPs can provide services to indigenous children that foster literacy skills through storytelling using authentic materials as well as activities and methods that are consistent with the client's values and beliefs.
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Ahmad Wani, Khursheed, and Lutfah Ariana. "Impact of Climate Change on Indigenous People and Adaptive Capacity of Bajo Tribe, Indonesia." Environmental Claims Journal 30, no. 4 (October 2, 2018): 302–13. http://dx.doi.org/10.1080/10406026.2018.1504380.
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Sirisawad, Natchapol. "The Relationship Between Buddhism and Indigenous Beliefs and People as Reflected in the Names of Lokapālas in Early Buddhist Literature." MANUSYA 19, no. 1 (2016): 67–82. http://dx.doi.org/10.1163/26659077-01901004.
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The purpose of this article is to analyze aspects of the relationship between Buddhism, indigenous beliefs and people through the names of lokapālas in early Buddhist literature, and especially the names of the three great kings, Dhataraṭṭha, Virūḷha (or Virūḷhaka), and Virūpakkha. The study revealed that the name of the three great kings, Dhataraṭṭha, Virūḷha (or Virūḷhaka), and Virūpakkha, may reflect traces of earlier or contemporaneous indigenous beliefs and people who had cultural encounters with Buddhism. The indigenous beliefs consist of the nāga cult, belief in spirits, early practice of urn-burials and belief in the soul or spirit of the dead rising from the grave, primitive beliefs of Aryan people and, nāga as a tribe. Buddhism shows an attempt to incorporate these beliefs and people into the Buddhist cosmology by elevating some local gods, indigenous beliefs and tribal people to divine status, such as lokapālas, who become chieftains of the gandhabbas, the nāgas, and the kumbhaṇḍas, in order to show acceptance of earlier or contemporaneous indigenous beliefs and tribes. These findings may help to improve understanding more of the sociology of early Buddhism.
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Hosen, Nadzirah, Hitoshi Nakamura, and Amran Hamzah. "Using Traditional Ecological Knowledge to Adapt to Climate Change in Interior Sarawak." Environment-Behaviour Proceedings Journal 4, no. 11 (July 14, 2019): 185. http://dx.doi.org/10.21834/e-bpj.v4i11.1716.
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Indigenous people often rely on natural resources for their livelihoods. This reliance increases their vulnerability towards the impacts of climate change, and coping with increased climate variability is a significant challenge for such communities. This research, conducted among the Sa’ban tribe of Long Banga in interior Sarawak, Malaysia, explored observations of local climate change, climate change impacts and tribal adaptation strategies. The results show that drought, wildfires and uncertain weather conditions are the Sa’ban’s primary concerns. However, the tribe have demonstrated their adaptation strategies through the use of traditional ecological knowledge (TEK).Keywords: indigenous people, traditional ecological knowledge, adaptive capacity, climate change adaptationeISSN: 2398-4287 © 2019. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: https://doi.org/10.21834/e-bpj.v4i11.1716
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Smith, Johnnel, and Andrew J. Spencer. "“No one will be left behind?” Taíno indigenous communities in the Caribbean and the road to SDGs 2030." Worldwide Hospitality and Tourism Themes 12, no. 3 (May 4, 2020): 305–20. http://dx.doi.org/10.1108/whatt-02-2020-0011.
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Purpose This paper aims to investigate the existence of the Taíno people in Cuba and Jamaica and their alignment with the sustainable development goals (SDGs) of 2030. The Caribbean has long had a narrative that the indigenous people – the Taíno – were made extinct after their encounter with Christopher Columbus in the 1500s. However, recent theoretical and empirical data have documented the survival and existence of indigenous people throughout the Caribbean. The goal of this paper is to contribute to a new narrative on Caribbean indigenous communities by documenting their current needs and challenges in achieving sustainability. It further recommends practical ways in which indigenous communities can be included in plans/goals for sustainability to ensure full alignment for the betterment of their people. Design/methodology/approach This paper takes a qualitative case study approach coupled with a literature review of the Taíno of the Caribbean. Qualitative interviews were conducted with Caciques/Kasikes (Tribe Leaders) and members of Taíno communities in Jamaica and Cuba. Findings The members of the indigenous communities’ view community-based/indigenous tourism as a solution to preserve and sustain their heritage and provide income for their people; they provide strong recommendations on how this may be achieved in keeping with the 2030 SDGs. Originality/value Academic literature that documents the modern day existence and experiences of the Caribbean indigenous people, especially in Cuba and Jamaica, is a clear gap. The goal of this paper is to provide a new theoretical framework/narrative on Caribbean indigenous communities and suggest practical ways in which they can be further integrated with tourism to ensure full alignment for the betterment and sustainability of their people.
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Atlanta, Nur Nafa Maulida, Dominikus Rato, and Emi Zulaikha. "Studi Komparasi Hak Waris dalam Hukum Adat dan Islam di Masyarakat Madura Perantauan Desa Jelbuk, Kecamatan Jelbuk, Kabupaten Jember." Lentera Hukum 5, no. 3 (December 30, 2018): 408. http://dx.doi.org/10.19184/ejlh.v5i3.8242.
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The rules of inheritance customary law are legal norms that regulate how the objects or inheritance are distributed to heirs from generation to generation. Each region is inseparable from the influence of different kinship arrangements, including patrilineal, matrilineal, parental or bilateral. The heterogeneous village of Jelbuk has indigenous tribes, namely the indigenous Jelbuk tribe who was born and settled in Jelbuk Village and the majority are Madurese. In addition, there are migrated Madurese people, where the indigenous Madurese bond with the Jelbuk people so that they finally decide to stay and do inheritance so that the interesting thing to research is the inheritance system and parts of boys and girls. This paper uses an empirical juridical method with the case approach of written customary law (socio-legal) and comparative approach.
Keywords: Inheritance, Customary Law, Migrated Madurese
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Abdul Ghani Azmi, Ida Madieha. "Voices from the dead: the uneasy case of indigenous cultural expression." International Journal of Law and Management 59, no. 4 (July 10, 2017): 522–33. http://dx.doi.org/10.1108/ijlma-03-2016-0027.
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PurposeTraditional cultural expression (TCE) includes music, dance, art, designs, names, signs and symbols, performances, ceremonies, architectural forms, handicrafts and narratives or many other artistic or cultural expressions [World Intellectual Property Office (WIPO)]. To constitute TCEs, the expressions must form part of the identity and heritage of a traditional or indigenous community and need to be passed down from generation to generation (Kuprecht, 2014). This paper aims to analyse the protection of TCE in Malaysia by focusing on the Mah Meri tribe. This paper examines copyright over TCE, recordation as a means of preserving a dying tradition and customary practices and native law. Design/methodology/approachInformation is drawn from personal discussions with the weavers and carvers of the Mah Meri tribe, and a focus group discussion with subject matter experts. As a way of comparison, a personal visit has been made to Sarawak Biodiversity Centre, Sarawak Native Courts, the Dayak Iban Association and Dayak Bidayuh Association. FindingsThe research found that copyright law has no specific provision for the protection of TCEs. Customary practices of the indigenous people and the native law of Sarawak have limited effect outside their traditional domain. Recordation and documentation of TCEs are the prime initiatives, but the documents or the recordings do not carry any legal status. Research limitations/implicationsThe research is limited only to the Mah Meri tribe with a comparison drawn to the Dayak Iban and Dayak Bidayuh tribe. Practical implicationsThe research examines the practical implications of copyright and recording and documentation of cultural expression in Malaysia. Social implicationsThe research sets to unearth and highlight the ideation process in a tribal setting and how that clashes with the formal creation setting in a modern intellectual property system. Originality/valueThis paper was presented at the IAITL Congress 2013. It also appeared in the Conference Proceedings edited by Slyvia Kieerkgard, but it has not been published in any journals.
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Hosen, Nadzirah, Hitoshi Nakamura, and Amran Hamzah. "Traditional Ecological Knowledge and Climate Change Adaptation: The Sa’ban experience." Journal of ASIAN Behavioural Studies 4, no. 14 (November 11, 2019): 63–77. http://dx.doi.org/10.21834/jabs.v4i14.339.
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Indigenous people often rely on natural resources for their livelihoods. This reliance increases their vulnerability towards the impacts of climate change, and coping with increased climate variability is a significant challenge for such communities. This research, conducted among the Sa’ban tribe of Long Banga in interior Sarawak, Malaysia, explored observations of local climate change, climate change impacts and tribal adaptation strategies. The results show that drought, wildfires and uncertain weather conditions are the Sa’ban’s primary concerns. However, the tribe have demonstrated their adaptation strategies through the use of traditional ecological knowledge (TEK).
Keywords: indigenous people, traditional ecological knowledge, adaptive capacity, climate change adaptation
eISSN 2514-7528 ©2019 The Authors. Published for AMER, ABRA & cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.
DOI: https://doi.org/10.21834/jabs.v4i14.339
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Supriyono, Agustinus, Alamsyah, and Mualimin. "Pirates and the Environment: Bajo Tribe Study in Marine Conservation." E3S Web of Conferences 202 (2020): 07003. http://dx.doi.org/10.1051/e3sconf/202020207003.
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Pirate is considered as one of the oldest professions in the world. The existence of pirates in the archipelago was first recorded in the 5th century AD. In the period of 15th to the 16th century, pirate activities increased due to political and economic changes in the archipelago. One of them was the arrival of European traders which made most people in the archipelago encouraged to do piracy, including those done by Bajo tribe. The tribe which is from Sulawesi was a respected pirate at that time who had a wide operations area in the archipelago. The piracy targets are Europeans and indigenous traders. Bajo tribe was not only good at piracy but also had a concern for marine and coastal conservation. The coastal areas Preservation can be seen from the efforts to preserve coral reefs, fish and mangrove.
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Ima, Wa, and Samuel M. Wattimury. "STUDY OF THE BOKA (TREASURY) ADAT MARRIAGE OF THE CIA-CIA BUTON IN THE KALAULI HAMLET OF THE HILA-KAITETU DISTRICT, LEIHITU DISTRICT, CENTRAL MALUKU REGENCY." EDU SCIENCES JOURNAL 1, no. 2 (August 20, 2020): 101–7. http://dx.doi.org/10.30598/edusciencesvol1iss2pp101-107.
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Background in research in the Kalauli Negeri Hila-Kaitetu sub-district Leihitu, Central Maluku Regency, there are various tribes including indigenous people, Butonese, Bugis, Makassarese, and other tribes. In social life, where the Buton tribes live side by side and foster good relations of kinship and kinship between the indigenous people and with other tribes. Customs that are still preserved and preserved by the Buton tribe in Maluku, especially in Central Maluku, precisely in the Kalauli Hamlet, in this case the marriage custom. Customary marriages are part of customary Buton tribes that use customary forms of marriage can have good aspects related to the system of norms, rules and values that apply to Buton tribes in the Kalauli sub-village. So that after all the conditions of the customary marriage is maintained by the community supporters, especially the customary marriage of the Buton tribe. In the life of the Buton Cia-cia tribe in the Kalauli Negeri Hila-Kaitetu Hamlet, Leihitu District, Central Maluku Regency, in marriages there are various stages of marital custom that are still maintained, among others, namely the Boka custom (treasure money). which must be submitted from the prospective male bride to the bride-to-be. The purpose of this research is: to find out the traditional traditions of the Boka (Cone-Cia) Buton tribe marriage in Kalauli Negeri Hila-Kaitetu Hamlet, Leihitu District, Central Maluku Regency ". Methodology, based on the problems and objectives to be achieved, the type of research used is descriptive research with a cultural approach. The research results show that the customary marriage of the Buton Cia-Cia tribe in the Kalauli hamlet of the State of Hila-Kaitetu in the District of Leihitu, Central Maluku Regency "in the form of a Boka custom or treasure money, which always develops over time, as well as the values contained in the Boka marriage or money property, is the value of mutual cooperation, religion, tolerance, and siltuhrahmi
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Raushan, Rajesh, and Sanghmitra S. Acharya. "Morbidity and Treatment-seeking Behaviour Among Scheduled Tribe in India: A Cross-sectional Study." Journal of Social Inclusion Studies 4, no. 2 (December 2018): 325–40. http://dx.doi.org/10.1177/2394481118818594.
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The progress of Indigenous people or the Scheduled Tribes (STs) on developmental indicators is much poor than expected, especially their status of health. They report the highest mortality and malnutrition, low level of obstetric care, and are also among the poorest users of healthcare services in the country. This study examines the prevalence of acute and chronic morbidities and treatment-seeking behaviour among the ST in India. Second wave of India Human Development Survey (IHDS-2) data, 2011–2012, has been used in the study. Considering that culture and religion shape the demographic and health outcomes of people, this article has tried to seek a deeper understanding on morbidity and health-seeking behaviour by categorising the ST into four tribo-religious groups: namely, Hindu ST, Christian ST, Indigenous ST and the rest along ethnicity and religion lines. The study found evidence of an early epidemiologic transition in tribal areas and associated increase in the incidence of chronic and lifestyle diseases such as hypertension, diabetes, asthma. Other emerging concerns are prevalence of high untreated morbidity, dependence on private healthcare providers and increasing dependence on pharmacists among the ST.
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Connor, Helene Diana. "Whakapapa Back: Mixed Indigenous Māori and Pākehā Genealogy and Heritage in Aotearoa/New Zealand." Genealogy 3, no. 4 (December 16, 2019): 73. http://dx.doi.org/10.3390/genealogy3040073.
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Māori tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Māori to one another and is the central marker of traditional mātauranga Māori (Māori knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Māori identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Māori are contextualized within whakapapa and narratives of iwi (tribe), hapū (sub-tribe) and whanau (family). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Māori to one another and our tribal lands, histories and stories. Whakapapa and Māori identity are underpinned by an epistemology based on Māori tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Māori and Pākehā (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Māori and Pākehā heritage.
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Nelin, Timur. "Myths About the Charrua: Truth and Fiction in the History of the Indigenous People of Uruguay." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 1 (February 2020): 171–82. http://dx.doi.org/10.15688/jvolsu4.2020.1.14.
Full textAbstract:
Introduction. The article is devoted to the Charrua, a little-known indigenous people of Uruguay. This people was exterminated in the first half of the 19th century, giving rise to a number of myths about its history and culture. The author tries to find out, what information about the Charrua is based on facts, and what is a historical myth. The researcher considers such cases as the anthropological characteristics of the Charrua, the structure of the people, the history of its name, the case of the murder of Juan Diaz de Solis in 1516 and the history of the Natives taken to Paris in 1833. Methods and materials. The author uses the principles of historicism, objectivity, the general scientific, historical and genetic method. The data of linguistics, physical anthropology and ethnology are also involved. The article provides historiographical and source analysis related to the Charrua materials. Analysis. The physical appearance of the Charrua is related to the pampido anthropological type of the Chaco region. The tribe was heterogeneous and consisted of different groups. The name “Charrua” is of European origin and it is often used as a generic term for several related tribes. According to the sources, the Charrua were not involved in the murder of Juan Diaz de Solis. The latest historical studies of the Charrua taken to France show that there was not wonderful escaping of two members of this tribe. Results. The study shows that the most part of the existing historical and anthropological myths about the Charrua are completely or partially untrue.
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Hasbullah, Hasbullah. "Kehidupan Keberagamaan Masyarakat Suku Akit di Desa Sonde Kabupaten Kepulauan Meranti." Sosial Budaya 15, no. 1 (September 1, 2018): 1. http://dx.doi.org/10.24014/sb.v15i1.5734.
Full textAbstract:
This research was carried out on the basis that none of the people in this world, both simple and advanced who do not have a religion, even though they understand the religion in the simplest sense. The Akit Tribe is one of the Remote Indigenous Communities (KAT) that still survive in Riau Province. These people have interacted and interacted with other communities and their lives were no longer isolated. Thus, their culture has come into contact with the culture of other communities, including in religious life. Based on this phenomenon, this study was conducted to see their religious life after interacting and touching other cultures. This research is a descriptive study using qualitative methods. Data collection techniques used are in-depth interviews and observations. The informants of this research are the chiefs, traditional leaders, community leaders, religious leaders, and formal leaders. The results of this study indicate that the process of contact with other cultures slowly leads to changes in the culture of the Akit tribe, including in matters of religion. Nevertheless, formally they have embraced certain formal religions, but in practice they still retain their old beliefs and traditions. Thus, in religious life, the Akit Tribe people practice syncretism.
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Köster, Pamela Carolina, Antonio F. Malheiros, Jeffrey J. Shaw, Sooria Balasegaram, Alexander Prendergast, Héloïse Lucaccioni, Luciana Melhorança Moreira, et al. "Multilocus Genotyping of Giardia duodenalis in Mostly Asymptomatic Indigenous People from the Tapirapé Tribe, Brazilian Amazon." Pathogens 10, no. 2 (February 14, 2021): 206. http://dx.doi.org/10.3390/pathogens10020206.
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Little information is available on the occurrence and genetic variability of the diarrhoea-causing enteric protozoan parasite Giardia duodenalis in indigenous communities in Brazil. This cross-sectional epidemiological survey describes the frequency, genotypes, and risk associations for this pathogen in Tapirapé people (Brazilian Amazon) at four sampling campaigns during 2008–2009. Microscopy was used as a screening test, and molecular (PCR and Sanger sequencing) assays targeting the small subunit ribosomal RNA, the glutamate dehydrogenase, the beta-giardin, and the triosephosphate isomerase genes as confirmatory/genotyping methods. Associations between G. duodenalis and sociodemographic and clinical variables were investigated using Chi-squared test and univariable/multivariable logistic regression models. Overall, 574 individuals belonging to six tribes participated in the study, with G. duodenalis prevalence rates varying from 13.5–21.7%. The infection was positively linked to younger age and tribe. Infected children <15 years old reported more frequent gastrointestinal symptoms compared to adults. Assemblage B accounted for three out of four G. duodenalis infections and showed a high genetic diversity. No association between assemblage and age or occurrence of diarrhoea was demonstrated. These data indicate that the most likely source of infection was anthropic and that different pathways (e.g., drinking water) may be involved in the transmission of the parasite.
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Phongchiewboon, Aurathai, Trisia Farrelly, Karen Hytten, and John Holland. "Political ecology, privation and sustainable livelihoods in northern Thailand's national parks." Journal of Political Ecology 27, no. 1 (May 1, 2020): 360–77. http://dx.doi.org/10.2458/v27i1.23753.
Full textAbstract:
National parks provide a wide range of ecological, social and economic benefits. However, in some cases the establishment of national parks has also lead to the displacement of indigenous people, the disruption of their livelihoods, and ongoing social conflict. Northern Thailand's national parks are home to approximately one million indigenous people. Balancing the interests and needs of national park authorities with those of indigenous communities within and adjacent to these parks poses significant challenges. This article employs qualitative research methods to assess the livelihood strategies of six indigenous hill tribe communities residing within three national parks in Northern Thailand. Due to the criminalization of the traditional farming systems and restrictions imposed on land use, these communities have had to adapt their livelihood practices to survive. Our findings suggest that communities remain in a state of flux and are continually adapting to changing circumstances. It is argued that greater community empowerment and participation in collaborative decision making is crucial to strengthen both sustainable livelihoods and environmental conservation efforts within Northern Thailand's national parks.Keywords: Sustainable livelihoods, co-management, Northern Thailand, national parks, social justice
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Yulianti, Santy. "Weaving Baduy Identity in Media Sign of Weaving Baduy Identity in “Desa Kanekes” Website (Spatial Semiotic Discourse Analysis." BEBASAN Jurnal Ilmiah Kebahasaan dan Kesastraan 8, no. 1 (June 30, 2021): 101–11. http://dx.doi.org/10.26499/bebasan.v8i1.158.
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This paper explores the contribution of media in changing the image of an indigenous community by controlling some information of the tribal values possessed by the Baduy tribe in the media. The media that represent Baduy Tribe to public is called "Desa Kanekes" which invite readers to see the transformation from isolate tribe to tolerate tribe y. Framing in commodification spaces are identified in this media so that by using discourse framing by Foucault, Barthes's semiology, and commodification by Christ Ryan, this paper will describe and interpret the hidden sign in the website. Baduy’sidentity has unknowingly changed direction from farmers to craftsmen. The website contains articles that certainly support the government program to increase the production of weaving that can support the economic life of the Baduy community. The view point of Baduy life principle which is living a simple and spiritual life is changing through this website. Baduy tribe is directed to become modern indigenous people. This process can be seen on this website that is classified into two spatial codes, i.e. public space and private space. Public spaces are represented in Baduy festival columns and Meretas Mimpi. The private spaces are represented in writing about ritual cultivation and weaving. Ambiguity occurs in most articles because the unexplained division of custom territory that is the basis of the Baduy interaction boundaries . The identity of the actual Baduy (Inner Baduy) does not receive any portion in this website. This could impact to their existence in the future. There is an indication that the Baduy Luar is Baduy thoroughly. This is certainly contrary to reality.
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Rupilu, Beatrixs, and Theopilus Watuguly. "STUDI PEMANFAATAN TUMBUHAN OBAT TRADISIONAL OLEH MASYARAKAT SUKU OIRATA PULAU KISAR KECAMATAN PULAU-PULAU TERSELATAN KABUPATEN MALUKU BARAT DAYA." Biopendix: Jurnal Biologi, Pendidikan dan Terapan 5, no. 1 (May 22, 2019): 53–64. http://dx.doi.org/10.30598/biopendixvol5issue1page53-64.
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Background: Medicinal plants are medicinal plants that can relieve pain, increase endurance and treat various diseases. The Oirata tribe is an indigenous tribe of Kisar Island. The community traditionally uses various types of plants as alternative treatments to cure diseases because they are easier to obtain and there are no side effects.
Methods: This study uses descriptive methods. Data collection techniques by conducting interviews, observation, questionnaires, and collecting and documenting medicinal plants.
Results: Medicinal plants found in the Oirata Tribe of Kisar Island, the Sub district Islands, Southwest Maluku Regency are 31 types of medicinal plants. Plant parts used are roots, bark, leaves, flowers, fruits and seeds. How to process traditional medicinal plants is done by boiling, pounding, chopping, squeezing, pasting, wrapping, heating, and some even eaten directly to swallow the water.
Conclusion: The way to use it for the people of the Oirata tribe is that it is single because they do not use plants mixed with plants or other raw materials only mixed with water.
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Towoliu, Benny Irwan, Dimas Ero Permana, and Fonny Sangari. "Can the Chinese Cultural Attraction Become an Icon of Tourism Cultural Heritage? (A Case in China Village, Manado)." Jurnal Ilmiah Peuradeun 8, no. 3 (September 30, 2020): 601. http://dx.doi.org/10.26811/peuradeun.v8i3.382.
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The purpose of this study was to analyze the residents’ perception towards the Chinese cultural attraction as an icon of cultural heritage tourism in Manado city. Manado is a predominantly Christian community and dominated by indigenous Minahasa tribes. But, now the city is populated by various inhabitants such as Sangir, Gorontalo, Maluku, and even foreign immigrants such as China and Arab migrating since the Dutch colonial era. Of the various communities that exist, practically only the Chinese community that still maintains its rituals amid strong advances in the tourism industry, this cultural practice can become an icon for cultural tourism. However, can the cultural ritual be accepted as an icon of Manado cultural tourism? This research was in the form of a descriptive qualitative approach. The instruments of data collection were questionnaires and field observations. Questionnaires were distributed to 325 respondents spread in Manado. Empirical results showed that every ritual attraction of Chinese Culture had always been awaited and an interesting spectacle for the people of Manado since the people of Chinese descent domiciled in Manado City. These findings could also provide recommendations for policymakers in setting annual tourist agendas as well as providing legal certainty for this region of Chinatown with various attractions as a cultural heritage area.
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Lakra, SJ, Sebestianus. "Sustainable Resource Management through Indigenous Knowledge and Practices – A Case of Food Security among the Baiga Tribe in India." European Journal of Sustainable Development 8, no. 4 (October 1, 2019): 233. http://dx.doi.org/10.14207/ejsd.2019.v8n4p233.
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India nurtures a tradition of rich civilization traceable from the antiquarian history and its primordial Indian village system. The linguistic relics, artifacts, rudiment tools and implements, skills of reading of the signs and seasons, mythic beliefs, tribal wisdom (sayings and proverbs), concepts and practices are foolproof of the existence of indigenous knowledge and practices. About 75% of global population is home to indigenous peoples and culture capable of deriving sustainable resource management. The knowledge of the local people tested over long period, adapted to local environment, then being passed down from one generation to another still has the carrying capacity of sustainable food security, health care, and ecological protection. The Baiga known for his cultural heritage, whose indigenous knowledge and practices is in transition but has relevance for sustainable resource management in resource depletion. The present work is an ethnographic study on the subject, in which the researcher used participant observation for data collection on food security through indigenous methods of farming. Open ended ethnographic interviews were conducted to the key informants.Keywords: Indigenous knowledge and practices, sustainable resource management, food security, Ethnographic, participant observation, organic farming, food security, Nutri cereals, Baiga Chak, PVTGs, Dāhi
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Irma Anggraini, Suprih, Yulia Ulfa, and Duddy Rivaldy. "AKULTURASI HUKUM ADAT BADUY DENGAN HUKUM POSITIF INDONESIA." Rechtsregel : Jurnal Ilmu Hukum 3, no. 1 (August 26, 2020): 13. http://dx.doi.org/10.32493/rjih.v3i1.6618.
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The Baduy tribe is one of the indigenous tribes that live in Indonesia. When compared to other indigenous tribes in Indonesia, the Baduy tribe is located closest to the capital city of the country. This is special to describe, how Baduy maintains its customs and customary laws in the midst of the influence of technological advances and the development of positive Indonesian law which is especially because of its geographical location not far from the metropolitan city, namely Jakarta and its surroundings. Then the purpose of this research is also to reveal how the Baduy people are bound or bind themselves to customary laws which among or some of them can be said to be inconflict with human rights law, such as the prohibition of formal education, prohibition of technological activities, prohibition of building proper community facilities according to their abilities. age, and other special rules that are not as free as the outside Baduy community in general. The patterns of behavior and social order in the Baduy customary community need to be identified together and carefully, whether the existence of Baduy custom is worth preserving completely and forever if there are rules that are not in accordance with Indonesian positive law such as relevance to the ideals of the nation and the law -State Law. Or it turns out that the clash of legal rules is actually a variation of a separate legal system for the benefit of the Indonesian State in general and for the Baduy indigenous people in particular
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Mitchell, Felicia M. "Engaging in Indigenous CBPR Within Academia." Affilia 33, no. 3 (March 25, 2018): 379–94. http://dx.doi.org/10.1177/0886109918762570.
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Historical accounts of research conducted in American Indian (AI) communities have shown that research activities have not always been in the best interest of tribes. In some instances, research conducted with tribes has been harmful and resulted in unnecessary trauma and distress. In response to past wrongdoings, many researchers now seek to engage tribal communities in research that is collaborative, respectful, and reciprocal. Community-based participatory research (CBPR) is one such “epistemological orientation” that has the potential to address the “oppressive, exploitive legacy of research done on Indigenous people.” This article details the author’s experience of engaging in CBPR during their dissertation study of the significance of water and its relationship to AI health and well-being. The author reflects on their firsthand account of developing and implementing the study in partnership with a local tribe. Particular attention is given to the processes of CBPR through an illustrative case example that took place on an AI reservation located in the Midwestern United States. The case example is informed by “counter storytelling” and is critically reviewed using the principle tenants of CBPR. The article concludes with implications for doctoral education and research with AI communities.
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Oyedeji, Babatunde. "Managing Tribalism within Nigeria’s Democratic Challenges." Modern Applied Science 11, no. 11 (October 25, 2017): 49. http://dx.doi.org/10.5539/mas.v11n11p49.
Full textAbstract:
Tribalism is coined from ‘tribes’, an alternative word for ethnic or linguistic groups or in some countries ‘nation’ or ‘nationality’. Tribes supply a lot of Nigeria’s diversity providing traditional costumes, dress, music, dancing, indigenous language, arts, folklore, religion, all of which can constitute an asset to a people. It is naturally regarded as a small group, a human social organization defined by ‘traditions of common descent’ having temporary or permanent political integration above the family level with a shared language, culture or ideology. Encyclopedia Britannica asserts that tribe members ‘share a tribe name in a contiguous territory, and engage in joint endeavours such as trade, agriculture, house construction, warfare, economic and business activities and warfare. They often stay in small cluster-communities which can grow into large communities and even a nation. This paper attempts to critically examine the multiple play-outs of Nigeria’s many tribes and nationalities during and after colonialism, the intricate connection between tribalism and politics, leadership and the evolution of the Nigerian polity, the grievous harm as well as advantages of tribalism to Nigeria’s evolution. The tribe is always a major factor in the country and in its people. It ends with specific prognosis and a few recommendations.
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Yeo, Li-Fang, Farhang F. Aghakhanian, James S. Y. Tan, Han Ming Gan, and Maude E. Phipps. "Health and saliva microbiomes of a semi-urbanized indigenous tribe in Peninsular Malaysia." F1000Research 8 (May 9, 2019): 175. http://dx.doi.org/10.12688/f1000research.17706.2.
Full textAbstract:
Background: The indigenous people of Peninsular Malaysia, also known as Orang Asli, have gradually been urbanized. A shift towards non-communicable diseases commonly associated with sedentary lifestyles have been reported in many tribes. This study engaged with a semi-urbanized Temiar tribe from Kampong Pos Piah, Perak, who are experiencing an epidemiological transition. Methods: Weight, height, waist circumference, blood pressure, HbA1C and lipid levels were measured as indicators of cardio-metabolic health. DNA was extracted from saliva using salting-out method followed by PCR amplification of the V3-V4 region of the 16S rRNA gene and sequencing on Illumina MiSeq. Microbiome analysis was conducted on Qiime v1.9. Statistical analysis was conducted using Qiime v1.9 and R. Results: The study revealed that 60.4% of the Temiar community were overweight/obese, with a higher prevalence among women. HbA1C levels showed that 45% of Temiar had pre-diabetes. Insulin resistance was identified in 21% of Temiar by using a surrogate marker, TG/HDL. In total, 56.5% of Temiar were pre-hypertensive, and the condition was prevalent across all age-groups. The saliva microbiome profiles of Temiar revealed significant differences by gender, BMI, abdominal obesity as well as smoking status. The relative abundance of Bifidobacterium was increased in men whereas Prevotella, Capnocytophaga, Leptotrichia, Neisseria and Streptococcus were increased in women. Proteobacteria was significantly depleted in smokers. Conclusions: Temiar from Pos Piah had a high prevalence of cardio-metabolic risks, including general and abdominal obesity, pre-diabetes, prehypertension and hypertension. This phenomenon has not been previously reported in this tribe. The saliva microbiome profiles were significantly different for individuals of different gender, BMI scores, abdominal obesity and smoking status.
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Yeo, Li-Fang, Farhang F. Aghakhanian, James S. Y. Tan, Han Ming Gan, and Maude E. Phipps. "Health and saliva microbiomes of a semi-urbanized indigenous tribe in Peninsular Malaysia." F1000Research 8 (May 28, 2019): 175. http://dx.doi.org/10.12688/f1000research.17706.3.
Full textAbstract:
Background: The indigenous people of Peninsular Malaysia, also known as Orang Asli, have gradually been urbanized. A shift towards non-communicable diseases commonly associated with sedentary lifestyles have been reported in many tribes. This study engaged with a semi-urbanized Temiar tribe from Kampong Pos Piah, Perak, who are experiencing an epidemiological transition. Methods: Weight, height, waist circumference, blood pressure, HbA1C and lipid levels were measured as indicators of cardio-metabolic health. DNA was extracted from saliva using salting-out method followed by PCR amplification of the V3-V4 region of the 16S rRNA gene and sequencing on Illumina MiSeq. Microbiome analysis was conducted on Qiime v1.9. Statistical analysis was conducted using Qiime v1.9 and R. Results: The study revealed that 60.4% of the Temiar community were overweight/obese, with a higher prevalence among women. HbA1C levels showed that 45% of Temiar had pre-diabetes. Insulin resistance was identified in 21% of Temiar by using a surrogate marker, TG/HDL. In total, 56.5% of Temiar were pre-hypertensive, and the condition was prevalent across all age-groups. The saliva microbiome profiles of Temiar revealed significant differences by gender, BMI, abdominal obesity as well as smoking status. The relative abundance of the genus Bifidobacterium was increased in men whereas the genera Prevotella, Capnocytophaga, Leptotrichia, Neisseria and Streptococcus were increased in women. Proteobacteria was significantly depleted in smokers. Conclusions: Temiar from Pos Piah had a high prevalence of cardio-metabolic risks, including general and abdominal obesity, pre-diabetes, prehypertension and hypertension. This phenomenon has not been previously reported in this tribe. The saliva microbiome profiles were significantly different for individuals of different gender, BMI, abdominal obesity and smoking status.
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Suvina, Suvina, Martion Martion, and Ali Sukri. "Garapan Tari “Akegh Cahayegh”: Representasi Budaya Ritual Pengobatan Tolak Bala Suku Talang Mamak, Desa Gedabu." Dance and Theatre Review 3, no. 2 (October 20, 2020): 96. http://dx.doi.org/10.24821/dtr.v3i2.4421.
Full textAbstract:
The Creation of "Akegh Cahayegh" Dance: The Culture Representation of Medicinal Ritual on Calamity Reversal of Talang Mamak Tribe, Gedabu Village. The Talang Mamak tribe is a group of people included in the KAT category (Remote Indigenous Community), which is another name for the Tribe of Anak Dalam. The Talang Mamak tribe belongs to the Proto Melayu group. The Talang Mamak tribe's life inspires this source of work in the neighborhood where the workmen live. The craftsmen were very interested in the Mahligai treatment (Tolak Bala), which was located in the inland tribal area of Talang Mamak, Gedabu village in Rakit Kulim sub-district—inspired to work on this culture to survive in today's life. The craftsmen certainly feel proud when this culture is preserved and displayed with new cultivation (innovation) without leaving the medicinal ritual's distinctive features. This work was worked on with the results of the interpretation and imagination of the writer. The values contained in this work are the values of loyalty, obedience, and togetherness. The implicit message conveyed is that the development and change of time is not a barrier for the inland tribe of Talang Mamak, Gedabu village to carry out rituals and preserves ceremony, namely the treatment of Mahligai Tolak Bala as a ritual of cleaning the village.Keywords: preserving culture; obeying; togetherness
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Yeo, Li-Fang, Farhang F. Aghakhanian, James S. Y. Tan, Han Ming Gan, and Maude E. Phipps. "Health and saliva microbiomes of a semi-urbanized indigenous tribe in Peninsular Malaysia." F1000Research 8 (February 11, 2019): 175. http://dx.doi.org/10.12688/f1000research.17706.1.
Full textAbstract:
Background: The indigenous people of Peninsular Malaysia, also known as Orang Asli, have gradually been urbanized. A shift towards non-communicable diseases commonly associated with sedentary lifestyles have been reported in many tribes. This study engaged with a semi-urbanized Temiar tribe from Kampong Pos Piah, Perak, who are experiencing an epidemiological transition. Methods: Weight, height, waist circumference, blood pressure, HbA1C and lipid levels were measured as indicators of cardio-metabolic health. DNA was extracted from saliva using salting-out method followed by PCR amplification of the V3-V4 region of the 16S rRNA gene and sequencing on Illumina MiSeq. Microbiome analysis was conducted on Qiime v1.9. Statistical analysis was conducted using Qiime v1.9 and R. Results: The study revealed that 60.4% of the Temiar community were overweight/obese, with a higher prevalence among women. HbA1C levels showed that 45% of Temiar had pre-diabetes. Insulin resistance was identified in 21% of Temiar by using a surrogate marker, TG/HDL. In total, 56.5% of Temiar were pre-hypertensive, and the condition was prevalent across all age-groups. The saliva microbiome profiles of Temiar revealed significant differences by gender, BMI, abdominal obesity as well as smoking status. The relative abundance of Bifidobacterium, bacteria commonly found in dairy products, was increased in men. Prevotella, associated with consumption of plant-rich diets, was increased in women. Mogibacteriacea and Mycoplasma levels were significantly elevated in overweight individuals. Proteobacteria was significantly depleted in smokers. Conclusions: Temiar from Pos Piah had a high prevalence of cardio-metabolic risks, including general and abdominal obesity, pre-diabetes, prehypertension and hypertension. This phenomenon has not been previously reported in this tribe. The saliva microbiome profiles were significantly different for individuals of different gender, BMI scores and abdominal obesity and smoking status.
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Gorete Neto, Maria. "Bilingual education, indigenous language and culture: the case of Apyãwa Tapirapé." Revista Brasileira de Linguística Aplicada 14, no. 2 (June 2014): 335–51. http://dx.doi.org/10.1590/s1984-63982014000200006.
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Bilingual schools are recognized as an important resource to increase the chances of language survival but in many cases have proven to be ineffective. Within the Apyãwa Tapirapé Indian Tribe (central Brazil), an effective bilingual school does exist; however, this study shows that even a successful school brings complications for the community. Audio-recorded interviews, in which teachers and leaders discuss their bilingual school and its consequences for the Apyãwa Tapirapé people, reveal that they feel that the school has changed the Apyãwa Tapirapé lifestyle in both negative and positive ways. A continuous evaluation and ongoing reconstruction of educational aspects is proposed as a way to both attend to the needs and to relieve the worries of groups like the Apyãwa Tapirapé with respect to the impact of their school on the community.
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Fajriah, Fajriah, Kobajashi Togo Isamu, and Titin Rahmiatin. "BAJO TRIBE HOUSEHOLD BUSINESS MODEL IN TOROKEKU VILLAGE TINANGGEA DISTRICT KONAWE SELATAN DISTRICT." Mega Aktiva: Jurnal Ekonomi dan Manajemen 8, no. 1 (May 4, 2019): 62. http://dx.doi.org/10.32833/majem.v8i1.80.
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This research aims to know (1) the business type of people in Torokeku Village, Bajo Regency of South Wawoni Island (2) the available facilities and infrastructure in Torokeku village (3) strategies that can be done to develop household-based businesses in Torokeku village. This research used qualitative descriptive method. Subject of the research were the indigenous people of Torokeku, Bajo regency. Data collection techniques employed three techniques namely observation, interviews and documentation. The data were analyzed using Descriptive and SWOT analysis. The study found that (1) the type of business that were run by the inhabitants of Torokeku were dominated by seafood such as dried seaweed business, the selling dry and wet sea cucumber and fish fresh coral. In addition they also establish some household business such as making cake and drinks as well as grocery sales. Seen in terms of its economic, the dried sea cucumber bring more values rather than the dried seaweed; (2) several facilities and infrastructures have not met the requirements to support the household business run by the indigenous of Torokeku, in Bajo district. For example there is no any production space for processing of seafood. The selling products were only sold to regular buyer and the toilets have not been fulfilled (3) strategies that can be done to develop a household business is by promoting the Bajo neighborhood as a central processing of seaweed and sea cucumber to the public, arrange the environment and create a kiosk or sellers as well as seafood processing in order to be a sales center by traditional Tribal villages of origin Torokeku Bajo.
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Clemmer, Richard. "Operationalizing Peirce’s Syllabus in terms of icons and stereotypes." Semiotica 2021, no. 239 (February 4, 2021): 265–85. http://dx.doi.org/10.1515/sem-2018-0152.
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Abstract Peirce’s Syllabus is examined and used to interpret metaphoric iconic stereotypes applied to Indigenous people: “noble savage,” “bloodthirsty savage,” “domestic dependent nation,” “vanishing race,” “Indian tribe,” and “ecological Indian.” Efforts on the part of the Indigenous to replace the these stereotypes with different icons such as “Native American,” “First Nations,” and, most recently, “water protectors,” are also examined. The usefulness of representamen categories from Peirce’s Syllabus, “rhematic,” “Argument,” “dicent,” “indexical,” “qualisign,” “legisign,” and “sinsign,” is demonstrated. Greimas’ observations about the functions of modalities are brought in to explain how graphic images and portraiture, fictional and memoir narratives, legal discourses, and popular media representations implement various sections of the Syllabus. Putting Peirce’s Syllabus into action confirms its ability to perform dynamic, diachronic, and diagrammatic functions.
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Azis, Yuldiana Zesa, and Nasri Wijaya. "Analysis of Sosio - Juridical Participation of Sota Village Government in Increasing Income of Marind Kanum Indigenous People in Sota Merauke Village." Musamus Law Review 1, no. 2 (May 15, 2019): 115–26. http://dx.doi.org/10.35724/mularev.v1i2.1276.
Full textAbstract:
The Merauke regency area has a village level government, one of which is Sota village which is one of the villages located on the border of the State of Indonesia and Papua New Gunea. One of the indigenous people who inhabit the Sota village area is the Marind Kanum Tribe. Administratively for community empowerment to increase income is one of the roles of the village government, especially for the indigenous people, the increase in income still needs to be increased Because the average income of the local community is still relatively low, therefore support from various parties including local government through the relevant agencies. The purpose of this study was to find out how the role and government of the Sota village in increasing the income of the indigenous people of Marind Kanum and to determine the extent to which the laws and regulations governed that. The results of this study indicate that the participation of the village government by assigning tasks to village officials is to provide training and aquipment assistance for business to local communities and transmigration which in this case is in accordance with Law number 6 of 2014 concerning Village Government.
Keywords:
Participant; Sota VillageGovernment; Incrasing Income; Marind Kanum.
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Maruf, Nirwanto, and Rita Tanduk. "A Cognitive Linguistics Study to Reveal the Concept of Death of Indonesian Indigenous Tribe." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 2 (May 21, 2021): 2626–34. http://dx.doi.org/10.33258/birci.v4i2.1969.
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Despite of many previous studies related to conceptual metaphor have been conducted since George Lakoff and Mark Johnson have introduced their work known as Metaphor We Live By in 1980, but none of them have analysed oral discourse as their corpus. This study aims to reveal the concept of death belonging to one of the Indonesian indigenous tribes located in Sulawesi Island called Kajang tribe. The Kajang tribe has an ancient oral discourse which delivers orally from generation to generation known as Pasang ri Kajang, and it is full of metaphorical expressions. This present study employs the conceptual metaphor theory (CMT) introduced by Lakoff and Johnson (1980, 2003), and the approach of conceptual metaphor analysis (CMA) by Charteris Black (2004) to reveal the concept of death found in Pasang ri Kajang. This qualitative research obtained the data through semi-structured interviews, field observation, recording, and note-taking. The conceptual metaphor techniques comprising three CMA stages, namely identification, interpretation, and explanation, were used for data analysis. The results of the study indicate that the concept of death as found in Pasang ri Kajang is DEATH IS A JOURNEY. This conceptual metaphor gives a detailed description of death as a journey of the soul to the hereafter. This research concludes that people of Kajang believes only good souls are rewarded with eternal life (Karakkang) and extraordinary wealth (Kalumannyang kaluppepeang) in the hereafter (ahera).
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Obie, Muhammad. "Exploitation of coastal and marine resources along Tomini Bay: Livelihood base versus concession rights." Masyarakat, Kebudayaan dan Politik 31, no. 1 (March 27, 2018): 36. http://dx.doi.org/10.20473/mkp.v31i12018.36-45.
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The abundant coastal and marine resources in Tomini Bay are constantly contested between various actors, namely the state, private entities, multilateral institutions, NGOs and the indigenous community, the Bajo Tribe. On the one hand, the Bajo Tribe utilises coastal and marine resources as a livelihood base, while, on the other hand, private entities with concession permits from the state seek to take maximum benefit for their economic prosperity. The research aims to analyse the concession of coastal and marine resources and its implications on the livelihood base of the Bajo Tribe. Livelihood base is defined as a resource or asset that can be utilised to fulfil a community’s need or survival. This research employed a critical theory paradigm with strategy of case study and ethnography. The data collected were qualitative data. Data analyses were conducted using a qualitative approach. The findings revealed that the concession of fishponds and the timber industry has caused Tomini Bay, initially rich in coastal and marine resources, to experience severe environmental damage. This condition has disrupted the livelihood base of the Bajo Tribe. The Bajo Tribe’s livelihood, which is fully dependent on coastal and marine resources, is threatened. The further impact lies in the fact that most Bajo people still live below the poverty line. To maintain the sustainability of coastal and marine resources and ensure the livelihood base of the Bajo Tribe, the utilisation of local wisdom becomes a very astute choice.
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Akhtar, Zia. "Mapuche Land Claims: Environmental Protest, Legal Discrimination and Customary Rights." International Journal on Minority and Group Rights 20, no. 4 (2013): 551–76. http://dx.doi.org/10.1163/15718115-02004003.
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The Mapuche are an Indian tribe spread over Chile and Argentina who have suffered from the appropriation of their lands by the state. The latest court case decided in June 2011 by the Supreme Court of Santiago adjudged under the National Security Act 1984 enforced the anti-terrorism law against the protestors who had been demanding environmental rights. This draconian legislation was drafted under martial law and is part of a framework that was introduced in an emergency imposed between 1972–1998 in Chile. It led to the suppression of protest on environmental rights and the disenfranchisement of the Mapuche. The tribe has been protesting against the breach of accords signed with the government and the management of their lands. It has led to court cases that have not yet served a precedence that the tribe can rely on for the preservation of their lands. As the land based protest gathers momentum the enforcement of the anti-terrorist law is causing grave concern due to its breach of fundamental rights of due process. It invites an examination of whether the Chilean state is breaching the international covenants and the Declaration on the Rights of Indigenous Peoples 2007. In order for the human rights of the Mapuche to be respected the Chilean government has to repeal the laws that were enacted under the dictatorship, and furthermore there has to be a recognition of the customs and legal pluralism that will allow an alternative dispute mechanism which restores the cultural framework of the indigenous people.
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Lay, Meng-Ling, Shu-Hua Gao, and Su-Ping Tan. "The Analysis on the Cultural Creativities, Itinerary and Field Shaping of the Indigenous People in Taiwan ─ Taking the Laiji Tribe and the Tjimur Tribe for Example." International Journal of Social Science and Humanity 4, no. 3 (2014): 170–77. http://dx.doi.org/10.7763/ijssh.2014.v4.341.
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Susanto, Dalhar, Dini Puti Angelia, and Kevin Aditya Giovanni Suhanto. "Rumah Tinggi of Korowai Tribe, Papua: Material and Technology Transformation of Traditional House." E3S Web of Conferences 67 (2018): 04023. http://dx.doi.org/10.1051/e3sconf/20186704023.
Full textAbstract:
Traditional dwelling in Indonesia is about to change and lead the threatening of extinction that coming from both of inside the community. It is because social and cultural growth in the society tends to dynamic and changes following the globalization and technology development. Technology advances also make a change of function and form of Rumah Tinggi of Korowai tribe. Traditionally, the building process of Rumah Tinggi involves the community, from harvesting the material from nature, processed, assemble to completion. Currently, the function of Rumah Tinggi starts do transform because of material development and construction technic. Material acquisition processes are no longer done manually and communally by indigenous people but have been changed in construction techniques. This Paper describes the resultant of Research aimed to record the transform of Rumah Tinggi of Korowai tribe process. Construction of Rumah Tinggi of Korowai tribe has been relying on traditional technology - manual has been replaced by modern construction techniques involving material, tools, and new method. It discussed four aspects, materials; construction; tools; and distance, using qualitative methods through observation and field interviews, conducted in 2017 which the elaborated with several literature studies.