Relevant bibliographies by topics / Indigenous traditions

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Indigenous traditions'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Indigenous traditions"

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., Elfiondri, Uning Pratimaratri, OslanAmril ., and Dibya Prayassita SR. "Family Story on Land-Related Tradition as Base for Land-Use Management and Sustainable Development: The Case of Indigenous Mentawai." International Journal of Engineering & Technology 7, no. 4.9 (October 2, 2018): 82. http://dx.doi.org/10.14419/ijet.v7i4.9.20621.

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Indonesian government is actively developing the indigenous villages of Mentawai. The development has brought social conflict over land and ineffective development due to the ignorance of the indigenous tradition on land. The indigenous people have a fanatically practiced tradition recorded in their family stories from which social norms on land are basically derived. Unfortunately, previous studies on the tradition in which there are rituals and taboos as the base for land-use management and development remains ignored and unexamined. The paper examines indigenous land-related tradition in village of Madobag Mentawai as basic social norms for indigenous land-use management and development. Its objectives are to identify indigenous social norms based on the tradition for possible land-use management and sustainable development. The study applies ethnography method based on theoretical approach of indigenous tradition and taboo on land. The result is that the indigenous people have a number of land-related traditions in which it is found rituals, taboos, sacred sites, and food, medical and ritual plants, plants for traditional home and canoe, and culturally important hunting area. The traditions include indigenous land-ownership, land-use for the indigenous, land-use for outsiders, and land-use for development. The traditions are social norms which should be seriously considered as base for land-use management and sustainable development. They can be as effective base for indigenous land-use management and development policy in using the land, solving social conflict over land, keeping social harmony, making policy on development, conserving environment and forest, and preserving indigenous Mentawai culture.
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Koithan, Mary, and Cynthia Farrell. "Indigenous Native American Healing Traditions." Journal for Nurse Practitioners 6, no. 6 (June 2010): 477–78. http://dx.doi.org/10.1016/j.nurpra.2010.03.016.

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Alchazidu, Athena. "Globalization and Oral traditions." Obra digital, no. 18 (February 28, 2020): 25–31. http://dx.doi.org/10.25029/od.2020.265.18.

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Indigenous orality represents an important part in the everyday life of the Ameriandian communities from the Ecuadorian Amazon region. It is important to see a symptom of serious threats in this phenomenon that can lead to the extinction of these indigenous languages. According to recent research, several languages spoken in the communities of Ecuador are considered to be in danger of extinction. Effective prevention can be promoted by academic projects focused on encouraging indigenous speakers of all generations to use the language regularly in ordinary situations. In this way, indigenous languages can become the language of instruction used in official educational institutions.
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Kumar, Vikas. "Recovering/Uncovering the ‘Indian’ in Indian Diplomacy: An ‘Ancient’ Tadka for a Contemporary Curry?" Journal of Asian Security and International Affairs 5, no. 2 (August 2018): 197–215. http://dx.doi.org/10.1177/2347797018783108.

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There is a growing awareness in India of the need to nurture indigenous international relations (IR) traditions. India’s IR community, though, has only a cursory familiarity with indigenous traditions. Most Indian IR scholars and practitioners invoke indigenous traditions in a superficial manner. Non-English nouns are superimposed on full-fledged analyses, which creates an illusory bond with the tradition, rather than being an organic part of the argument. Often such nouns are either not found in the original sources referred to or appear in a very different context in those sources. Hurried attempts to indigenise Indian IR thought and practice result in a clumsy repackaging of contemporary ideas as ‘traditional Indian.’ It is only through empirically and theoretically sound protocols of recovery/re-engagement that the IR community can learn to think in and through the Indian tradition, and adapt the tradition to speak to contemporary challenges. Presently, without the scaffolding of heterodox Western IR traditions and Western scholarship on pre-modern Indian languages and knowledge traditions, India’s Anglophonic IR community cannot even critique the mainstream paradigm of the West. As a result, despite India’s long history of reflection on interstate relations, Western assessments and theorizations continue to dominate the modern scholarship on India’s IR, with Indians mostly reacting to foreign assessments.
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Prince, Holly. "AB005. Celebrating indigenous communities compassionate traditions." Annals of Palliative Medicine 7, S1 (January 2018): AB005. http://dx.doi.org/10.21037/apm.2018.s005.

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Wiles, David, and Joseph Witt. "Nature in Asian Indigenous Traditions: A Survey Article." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 40–68. http://dx.doi.org/10.1163/156853506776114438.

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AbstractThis paper surveys the recent literature available for the study of the interaction between religion and nature within indigenous Asian traditions. Anyone engaging in this course of study must consider work from a variety of scholarly fields and engage with debates concerning definitions of the term "indigenous" in different Asian contexts. While this article does not represent every indigenous group and tradition of Asia, it nonetheless attempts to identify valuable starting points in key regions. While a large amount of important work exists on the indigenous peoples of Asia, there remains a need for more work drawing together different disciplines and analyzing interactions between religion and nature. We hope that scholars from different fields will find this survey useful for further research on nature in indigenous Asian traditions.
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Whyte, Kyle, Jared L Talley, and Julia D. Gibson. "Indigenous mobility traditions, colonialism, and the anthropocene." Mobilities 14, no. 3 (May 4, 2019): 319–35. http://dx.doi.org/10.1080/17450101.2019.1611015.

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Yeh, Joyce Hsiu-yen, Su-chen Lin, Shu-chuan Lai, Ying-hao Huang, Chen Yi-fong, Yi-tze Lee, and Fikret Berkes. "Taiwanese Indigenous Cultural Heritage and Revitalization: Community Practices and Local Development." Sustainability 13, no. 4 (February 7, 2021): 1799. http://dx.doi.org/10.3390/su13041799.

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The continuing interest and progress in indigenous communities and local economies based on traditional, cultural, and ecological knowledge contributes to indigenous resilience. Here we report on an ongoing collaborative project investigating the process of renewal of cultural heritage through strengthening the roots of indigenous cultural traditions of knowledge and practice, and the changing concepts of tradition. The project investigates the various mechanisms for conserving indigenous culture: How the heritage of indigenous culture is reconstructed; how this heritage is related to the social frame and practice of everyday life; how power intervention affects the contestation of heritage; and in the context of heritage contestation, how cultural heritage turns into economic capital in the tourism economy of the community. The project explores the process of cultural heritagization of indigenous traditional knowledge through six individual projects in the areas of food and edible heritage, ethnic revival, weaving, solidarity economy, cultural ecotourism, and indigenous agro-products. In addition, the project examines the establishment of a constructive dialogue between the “traditional future”, cultural heritage literature and local practice in the interest of the consolidation of alternative development.
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Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 2 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00065.

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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.
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Grim, John A. "Indigenous Traditions and Ecological Ethics in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 139–49. http://dx.doi.org/10.1163/156853597x00281.

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AbstractUsing the term, lifeway, this article emphasises the cosmology-cum-economy coherence of indigenous traditions. It explores the role of indigenous traditions in the formation of a global ecological ethic as put forward by J. Baird Callicott in his work, Earth's Insights. Recommending a cosmological approach, the article makes connections to advocacy issues. Finally, the significance of ordinary life in indigenous societies is foregrounded as the arena for teaching local ecological ethics.
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Dissertations / Theses on the topic "Indigenous traditions"

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Ellestad, Ethan K. "Working Towards the Sustainability of New Orleans’ African American Indigenous Cultural Traditions." ScholarWorks@UNO, 2012. http://scholarworks.uno.edu/td/1514.

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New Orleans indigenous cultural traditions such as Mardi Gras Indians, Social Aid and Pleasure Clubs and second line parades were born out of the disenfranchisement of the African American community. Though the practices have existed for over a century and provide social benefits, they have faced hostility from the police department, indifference from elected officials and city planners, as well as economic exploitation, denying them the ability to thrive. With a restructuring of public policy and outside assistance, these cultural traditions will be able to help revitalize the economically depressed areas where they continue to be practiced.
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Napoleón, Val. "Thinking about Indigenous Legal Orders." Derecho & Sociedad, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/118803.

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Rethinking Indigenous legal traditions is fundamentally about rebuilding citizenship. The theory underlying this paper is that it is possible to develop a flexible, overall legal framework that Indigenous peoples might use to express and describe their legal orders and laws, so that they can be applied to present-day problems. This framework must be able to, first, reflect the legal orders and laws of decentralized (i.e., non-state) Indigenous peoples, and second, allow for the diverse way that each society’s culture is reflected in their legal orders and laws. In turn, this framework will allow each society to draw on a deeper understanding of how their own legal traditions might be used to resolve contemporary conflicts, complex social injustices, and human rights violations.The Canadian state is not going away and the past cannot be undone. This means that Indigenous peoples must figure out how to reconcile former decentralized legal orders and law with a centralized state and legal system. Any process of reconciliation must include political deliberation on the part of an informed and involved Indigenous citizenry. We have to answer the question, «Who are we beyond colonialism?»
Repensar las tradiciones legales indígenas es fundamental para la reconstrucción del concepto de ciudadanía. La teoría subrayada en este ensayo es que sí es posible desarrollar un flexible marco legal general que los pueblos indígenas deberían usar para expresar y describir sus órdenes legales y derechos, tal es así que pueden ser aplicados a los problemas actuales. Este marco debe ser capaz, primero, de plasmar los ordenamientos legales y los derechos siguiendo la forma descentralizada (esto es, no-estatal) de los pueblos indígenas; y segundo, permitir que las diversas formas de la cultura de cada sociedad sean reflejadas en sus ordenamientos jurídicos y derechos. Este marco permitirá, a su vez, que cada sociedad haga uso de un entendimiento profundo sobre cómo sus tradiciones legales deberían ser usadas para resolver conflictos contemporáneos, injusticias sociales complejas y la violación de derechos humanos.El Estado canadiense no se está debilitando y el pasado tampoco está descartado. Esto significa que los pueblos indígenas deben analizar cómo reconciliar sus antiguos ordenamientos legales y derechos descentralizados con el Estado y el sistema legal centralizados. Cualquiera fuera el proceso de reconciliación debe incluir una deliberación política sobre la ciudadanía indígena informada y comprometida. Tenemos que responder ala pregunta: «¿Quiénes somos nosotros más allá del colonialismo?».
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Litanga, Patrick B. "Indigenous Legal Traditions in Transitional Justice Processes: Examining the Gacaca in Rwanda and the Bashingantahe in Burundi." Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1331746081.

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Levin, Ana, Karen Sokal-Gutierrez, Anita Hargrave, Elizabeth Funsch, and Kristin Hoeft. "Maintaining Traditions: A Qualitative Study of Early Childhood Caries Risk and Protective Factors in an Indigenous Community." MDPI AG, 2017. http://hdl.handle.net/10150/625779.

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In lower middle-income economies (LMIE), the nutrition transition from traditional diets to sugary foods and beverages has contributed to widespread early childhood dental caries. This qualitative study explores perceived risk and protective factors, and overall experiences of early childhood nutrition and oral health in indigenous Ecuadorian families participating in a community-based oral health and nutrition intervention. Dental exams of 698 children age 6 months through 6 years determined each child's caries burden. A convenience sample of 18 "outlier" families was identified: low-caries children with <= 2 carious teeth vs. high-caries children with >= 10 carious teeth. Semi-structured in-depth interviews with parents/caregivers explored the child's diet, dental habits, and family factors related to nutrition and oral health. Interviews were transcribed and thematically analyzed using grounded theory. In the high-caries families, proximity to highway and stores, consumption of processed-food, and low parental monitoring of child behavior were identified as risk factors for ECC (early childhood caries). In the low-caries families, protective factors included harvesting and consuming food from the family farm, remote geography, and greater parental monitoring of child behavior. The study results suggest that maintaining traditional family farms and authoritative parenting to avoid processed foods/drinks and ensure tooth brushing could improve early childhood nutrition and oral health.
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Estrada, Gabriel S. "In nahui ollin, a cycle of four indigenous movements: Mexican Indian rights, oral traditions, sexualities, and new media." Diss., The University of Arizona, 2002. http://hdl.handle.net/10150/280008.

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Pre-existing more hegemonic theories of Cultural Studies, Hispanic Studies, Media Arts, and Queer Studies, Nahuatl cosmologies offers an evolving political grounding for Native scholars. A Nahuatl cosmology of four directions represents a circle of masculinity, elders, femininity, and youth and forms the epistemology by which one can view Nahuatl and Xicana/o culture. In the east, Indigenous Rights directly relate to the hegemonic oppressions such as war, prison, and heterosexism that many Indigenous men face. Indigenous peoples fight those hegemonies with international legal concepts and through expressing their different epistemologies. In the north, the Caxcan oral tradition of my family contrasts with the homophobic and genocidal narratives more common in Chicano histories. I show how contemporary writers can rely more upon oral traditions and revisions to colonial records for their historical treatments of Indigenous peoples. To the west, postmodernism and feminism offer partial but incomplete analysis of Nahuatl cultures that Nahuatl women articulate in their own literatures and cosmological relations. In particular, Leslie Silko's stories are more than capable of critiquing postmodernism and ethnography, including those that describe Raramuri peoples. To the south, I demonstrate that gay Nahuatl and Xicano men can embody the social Malinche in keeping with Nahuatl beliefs. I use the idea of the gay social Malinche to critique Troyano's film, Latin Boys Go to Hell. Alternative internet sources tend to facilitate the ideas of the Social Malinche more. Together, all four movements comprise ollin, a social and cosmic movement that embraces different sexualities and generational changes in evolving aspects of dynamic social movements. Interweaving Western thought into the basic cosmology of Indigenous peoples, two-spirit social Malinches can open a path to political and social movement to improve their various relations.
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Sywulka, Edward Ronald. "Bolivian Protestant Evangelical music and identity in relation to Andean Amerindian indigenous music, mestizo folkloric traditions, and Bolivian national identity." Thesis, Boston University, 2012. https://hdl.handle.net/2144/12647.

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Thesis (M.A.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
This thesis examines how Bolivian folkloric music has been used to negotiate various national identities through a case study of an ensemble of evangelical Bolivian musicians active in the late 1960s and 1970s. Although members identified themselves as "Bolivian" through their words, clothing, and music, they also modified that image by omitting aspects of Bolivian folklore and performing many non-Bolivian songs from Latin America and North America. Through examination of their repertoire and exegesis of personal interviews, I show how the group simultaneously sought to deepen bonds with North American evangelicals while also promoting their distinctiveness as "Bolivians." I utilize ethnomusicologist Thomas Turino's concept of the cosmopolitan cultural formation (2003b) to explain the similarity between the multi-national agenda of the group's eclectic repertoire and the trans-state appeal of Bolivian folkloric music-all of which are cosmopolitan forms of music. I begin by describing Bolivian class relations, tracing the history of rural Andean Amerindians' marginalization in urban society through the 1952 Bolivian National Revolution, when indigenous peoples received citizenship. I also examine the urban appropriation of indigenous musical practices, culminating in the Bolivian folkloric "boom" of the late 1960s and 1970s and the state's use ofthe genre to encourage inclusive nationalism among Bolivians of all races and classes. In the midst of these societal changes, Bolivian Protestants were also redefining their identity, as their numbers increased and their dependence on foreign missionaries decreased. The music examined in this thesis was one attempt at forging a unique Bolivian evangelical identity.
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Johnston, Natalie. "Interwoven legal traditions. The extent to which state based decision makers are engaging with indigenous legal traditions and the extent to which this is feasible : a celebration of an exceptional outcome." Thesis, University of British Columbia, 2014. http://hdl.handle.net/2429/51856.

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In recognition of Canada being a legally pluralist state, there is ample impetus from multiple players within the Canadian legal landscape for Indigenous legal traditions to be recognized, respected and considered as sources of legitimate legal authority. The need to be attentive to Aboriginal interests is becoming increasingly important in the context of government decision making regulating natural resources extraction that the constitutional duty to consult governs. However, state based decision makers must be attentive to the Indigenous legal traditions that comprise the legal systems that existed upon colonial settlement and which remain alive today. Taking the recent Caribou cases as a case study, I analyse the extent to which Dunne Za law was recognised and respected in successive administrative and judicial decision making. Several Dunne Za legal traditions were interwoven throughout the petitioners’ submissions which arguably incited the Caribou cases. Chief of these laws is the traditional seasonal round. I interpret substantive and procedural components to decision making pursuant to this land management regime for maintaining balance and order. Throughout the analysis I highlight cultural, legal and operational constraints to the ability of decision makers to consider Indigenous legal traditions. Chief of these legal impediments is the reasonableness standard of review pursuant to which decisions as to the adequacy of consultation are assessed. The Caribou cases exhibit varying degrees of respect for Dunne Za law. The Chief Justice’s inclusive balancing approach, which considers the legal traditions that were at play as legitimate law, contrasts that of the statutory decision maker and other appellate judge, which, inter alia, devalued the petitioners’ hunting right to an interest capable of being trumped by competing economic interests. On several levels, the Caribou cases are a positive result that ought to be celebrated. However, this case study is an exception among many battles over the duty to consult that are not won. While Indigenous law has a presence in state based decision making, considerable progress must occur in the extent of respect for and consideration of Indigenous legal traditions, before parity of influence exists with common law legal traditions in state based decision-making
Law, Faculty of
Graduate
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Hey, Christina K. Mae. "Situating Critical Indigenous Worldview within Western Academic Traditions: Place-Based and Culturally-relevant Science Education for Human Empowerment and Environmental Sustainability." Diss., Virginia Tech, 2017. http://hdl.handle.net/10919/77577.

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Learning to value ourselves as uniquely endowed, understanding our irreplaceable fit into the social and environmental fabric, and becoming active agents woven into our communities will maximize our capacity for progressive change through empowerment. There are effective practices in orchestrating learning environments for empowerment that have ancient and proven roots but have become marginalized in contemporary education. These ways focus on fostering the development of unique gifts and group cohesion, as opposed the fostering of independence and competition, the latter being two ideologies not found in Nature when it is in balance and harmony. This reversal in paradigm will reclaim our ability to critically problem-solve and evoke transformative action by increasing the diversity of perspectives and talents focused on an endeavor. Central to this research is an exploration of the strategization involved in supporting cultural, cognitive, and creative capital—the gifts endowed to humankind that enable our co-evolution with this specific regions of this planet. This research explores methods not only of maintaining the integrity of Indigenous voice through the process of research and reporting but also of using science as a tool for building community through a sense of critical Indigenous identity. It is my hope that the data contained in this research will serve as a relevant, without being transferable, model of progressive educational approaches to ameliorate science education on a local, national, and global scale.
Ph. D.
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Lane, John. "Abstracted Resonances: A Study of Performance Practices Reflecting the Influence of Indigenous American Percussive Traditions in the Music of Peter Garland." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1282316209.

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Rondón, Tulio Jose. "Cultural hybridization in the music of Paul Desenne: An integration of Latin American folk, pop and indigenous music with Western classical traditions." Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/267912.

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This project is an analytical and comprehensive study of the music of Venezuelan composer Paul Desenne, concentrating on his sonata, 'Jaguar Songs' for cello solo, written in the year 2002. The sonata, 'Jaguar Songs,' was written for French cellist Iseut Chuat and received the premiere performance by the composer Paul Desenne the following year in London. This sonata is a perfect tool for understanding Desenne's work and what I call his musical hybridization, which I consider to be a groundbreaking compositional style that will shape not only Venezuela's, but also Latin America's musical identity. After several personal interviews with the composer, I was able to deepen my understanding of his work. In the following pages I have analyzed 'Jaguar Songs' for cello solo and explained the influences and characteristics of Desenne's music.
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Books on the topic "Indigenous traditions"

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Tim, Rowse. After Mabo: Interpreting indigenous traditions. Carlton, Vic: Melbourne University Press, 1993.

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1955-, Sengupta Sarthak, ed. Indigenous knowledge traditions: Perspective from North East India. New Delhi: Gyan Pub. House, 2012.

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Tann, Mambo Chita. Haitian vodou: An introduction to Haiti's indigenous spiritual traditions. Woodbury, MN: Llewellyn Publications, 2012.

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Mughal painting: An interplay of indigenous and foreign traditions. New Delhi: Munshiram Manoharlal Publishers, 2000.

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Reagan, Timothy G. Non-Western educational traditions: Indigenous approaches to educational thought and practice. 3rd ed. Mahwah, N.J: Lawrence Erlbaum, 2005.

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Hall, Judy. Threads of the land: Clothing traditions from three indigenous cultures = Liens à la terre : traditions des trois cultures autochtones. Hull, Quebec: Canadian Museum of Civilization = Musée canadien des civilizations, 1994.

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Johnston, Darlene. Aboriginal law of the Northeast: Anishinabek and Haudenosaunee legal traditions : a source book. [Toronto]: Faculty of Law, University of Toronto, 2006.

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Johnston, Darlene. Aboriginal law of the Northeast: Anishinabek and Haudenosaunee legal traditions : a source book. [Toronto]: Faculty of Law, University of Toronto, 2006.

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Western structures meet native traditions: The interfaces of educational cultures. Charlotte, NC: Information Age Pub., 2008.

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Tracing Sami traditions: In search of the indigenous religion among the Western Sami during the 17th and 18th centuries. Oslo: Institute for Comparative Research in Human Culture, 2010.

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Book chapters on the topic "Indigenous traditions"

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Lowder, Stella. "Indigenous Urban Traditions." In Inside Third World Cities, 22–51. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003171263-2.

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Nichol, Raymond. "Knowledge Traditions and Change." In Growing up Indigenous, 23–47. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-373-0_2.

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Hendry, Jennifer, and Melissa L. Tatum. "Building New Traditions: Drawing Insights from Interactive Legal Culture." In Indigenous Justice, 161–82. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-60645-7_11.

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Fung, Jojo M. "Sustaining Indigenous Religio-Cultural Traditions." In A Shamanic Pneumatology in a Mystical Age of Sacred Sustainability, 43–64. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51022-4_3.

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Lakshmanan, V. I., Jacques NdoutouMve, and S. Kalyanasundaram. "Preserving Indigenous Traditions and Values." In Smart Villages, 51–56. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68458-7_6.

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Zhuo, Xinping. "The Indigenous Traditions of Chinese Religions." In Religious Faith of the Chinese, 31–122. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-6379-4_3.

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Srisuchat, Amara. "Indigenous Thought on Indian Traditions in Thailand." In Cultural and Civilisational Links between India and Southeast Asia, 67–91. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7317-5_5.

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Bojuwoye, Olaniyi, and Mokgadi Moletsane-Kekae. "African Indigenous Knowledge Systems and Healing Traditions." In Global Psychologies, 77–98. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95816-0_5.

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Schneider, Bettina, and Bob Kayseas. "Indigenous Qualitative Research." In The SAGE Handbook of Qualitative Business and Management Research Methods: History and Traditions, 154–72. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2018. http://dx.doi.org/10.4135/9781526430212.n10.

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Marcos, Sylvia. "Indigenous Spirituality: Perspectives from the First Indigenous Women’s Summit of the Americas." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 69–86. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43189-5_5.

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Conference papers on the topic "Indigenous traditions"

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Praja, Wina Nurhayati, Dasim Budimansyah, Elly Malihah, and Iim Siti Masyitoh. "Indigenous Traditions Kuta in Preserving the Environment to Maintain Nation Character." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007100404720476.

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Chireac, Silvia-Maria, and Anna Devis Arbona. "Andean Deities from Ecuador: Indigenous rituals and traditions in the intercultural classroom." In The Fourth International Conference on Onomastics „Name and Naming”, Sacred and Profane in Onomastics. Editura Mega, Editura Argonaut, 2017. http://dx.doi.org/10.30816/iconn4/2017/61.

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Sprock, Antonio Silva, Julio Ponce Gallegos, and Jaime Munoz Arteaga. "Generator of Ethnocultural Learning Objects for the preservation of the languages, customs and traditions indigenous." In 2014 XL Latin American Computing Conference (CLEI). IEEE, 2014. http://dx.doi.org/10.1109/clei.2014.6965106.

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Mátéffy, A. "THE WONDERFUL DEER MOTIF SEQUENCE (AATH 401/ATU 400) AS AN INDIGENOUS TOTEMIC-LIKE SUBSTRATUM İN THE CENTRAL EURASİAN HEROİC EPİC TRADİTİONS." In The Epic of Geser — the spiritual heritage of the peoples of Central Asia. BSC SB RAS, 2020. http://dx.doi.org/10.31554/978-5-7925-0594-0-2020-115-121.

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Andrews, Deborah. "Traditional Agriculture, Biopiracy and Indigenous Rights." In The 2nd World Sustainability Forum. Basel, Switzerland: MDPI, 2012. http://dx.doi.org/10.3390/wsf2-00928.

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Samsonova, I. V., and M. S. Malysheva. "Arctic Indigenous Peoples: Preservation of Traditional Subsistence Activities." In International Scientific Conference "Far East Con" (ISCFEC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/aebmr.k.200312.281.

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Darajat, Danan, Yatun Romdonah Awaliah, and O. Solehudin. "The Character Education in Ngabungbang Tradition in Kasepuhan Ciptagelar Indigenous Community." In 4th International Conference on Language, Literature, Culture, and Education (ICOLLITE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.021.

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Suhartini, Titin. "Oral Tradition Of Indigenous Characters In Telling The History Of Mahmud." In 7th International Conference on Communication and Media. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.06.02.13.

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Udu, Sumiman. "Lalo'a: Traditional Conservation Of Boronang Fish In Liya Indigenous Communities." In Proceedings of the First International Seminar on Languare, Literature, Culture and Education, ISLLCE, 15-16 November 2019, Kendari, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.15-11-2019.2296301.

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Mangare, Catherine Francis, and Jie Li. "A Survey on Indigenous Knowledge Systems Databases for African Traditional Medicines." In the 2018 7th International Conference. New York, New York, USA: ACM Press, 2018. http://dx.doi.org/10.1145/3239264.3239266.

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Reports on the topic "Indigenous traditions"

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Hallman, Kelly, Stephanie Martinez, Lisa Polen, and Angel del Valle. Reclamation: Returning to matrilineal traditions, building a new generation of indigenous Girl Societies. Population Council, 2020. http://dx.doi.org/10.31899/pgy16.1017.

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Brophy, Kenny, and Alison Sheridan, eds. Neolithic Scotland: ScARF Panel Report. Society of Antiquaries of Scotland, June 2012. http://dx.doi.org/10.9750/scarf.06.2012.196.

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Abstract:
The main recommendations of the Panel report can be summarised as follows: The Overall Picture: more needs to be understood about the process of acculturation of indigenous communities; about the Atlantic, Breton strand of Neolithisation; about the ‘how and why’ of the spread of Grooved Ware use and its associated practices and traditions; and about reactions to Continental Beaker novelties which appeared from the 25th century. The Detailed Picture: Our understanding of developments in different parts of Scotland is very uneven, with Shetland and the north-west mainland being in particular need of targeted research. Also, here and elsewhere in Scotland, the chronology of developments needs to be clarified, especially as regards developments in the Hebrides. Lifeways and Lifestyles: Research needs to be directed towards filling the substantial gaps in our understanding of: i) subsistence strategies; ii) landscape use (including issues of population size and distribution); iii) environmental change and its consequences – and in particular issues of sea level rise, peat formation and woodland regeneration; and iv) the nature and organisation of the places where people lived; and to track changes over time in all of these. Material Culture and Use of Resources: In addition to fine-tuning our characterisation of material culture and resource use (and its changes over the course of the Neolithic), we need to apply a wider range of analytical approaches in order to discover more about manufacture and use.Some basic questions still need to be addressed (e.g. the chronology of felsite use in Shetland; what kind of pottery was in use, c 3000–2500, in areas where Grooved Ware was not used, etc.) and are outlined in the relevant section of the document. Our knowledge of organic artefacts is very limited, so research in waterlogged contexts is desirable. Identity, Society, Belief Systems: Basic questions about the organisation of society need to be addressed: are we dealing with communities that started out as egalitarian, but (in some regions) became socially differentiated? Can we identify acculturated indigenous people? How much mobility, and what kind of mobility, was there at different times during the Neolithic? And our chronology of certain monument types and key sites (including the Ring of Brodgar, despite its recent excavation) requires to be clarified, especially since we now know that certain types of monument (including Clava cairns) were not built during the Neolithic. The way in which certain types of site (e.g. large palisaded enclosures) were used remains to be clarified. Research and methodological issues: There is still much ignorance of the results of past and current research, so more effective means of dissemination are required. Basic inventory information (e.g. the Scottish Human Remains Database) needs to be compiled, and Canmore and museum database information needs to be updated and expanded – and, where not already available online, placed online, preferably with a Scottish Neolithic e-hub that directs the enquirer to all the available sources of information. The Historic Scotland on-line radiocarbon date inventory needs to be resurrected and kept up to date. Under-used resources, including the rich aerial photography archive in the NMRS, need to have their potential fully exploited. Multi-disciplinary, collaborative research (and the application of GIS modelling to spatial data in order to process the results) is vital if we are to escape from the current ‘silo’ approach and address key research questions from a range of perspectives; and awareness of relevant research outside Scotland is essential if we are to avoid reinventing the wheel. Our perspective needs to encompass multi-scale approaches, so that ScARF Neolithic Panel Report iv developments within Scotland can be understood at a local, regional and wider level. Most importantly, the right questions need to be framed, and the right research strategies need to be developed, in order to extract the maximum amount of information about the Scottish Neolithic.
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Reclaiming matrilineal traditions and building Girl Societies in indigenous Montana. Population Council, 2020. http://dx.doi.org/10.31899/pgy17.1047.

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Traditional indigenous games in Costa Rica: an opportunity in the framework of the sustainable integration of Central America. Luis Bruzón Delgado, September 2019. http://dx.doi.org/10.14526/2070-4798-2019-14-3-40-50.

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