To see the other types of publications on this topic, follow the link: Indigenous traditions.
Dissertations / Theses on the topic 'Indigenous traditions'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Indigenous traditions.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Ellestad, Ethan K. "Working Towards the Sustainability of New Orleans’ African American Indigenous Cultural Traditions." ScholarWorks@UNO, 2012. http://scholarworks.uno.edu/td/1514.
Full textAbstract:
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.
2
Napoleón, Val. "Thinking about Indigenous Legal Orders." Derecho & Sociedad, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/118803.
Full textAbstract:
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?».
3
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.
Full text
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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-makingLaw, Faculty of
Graduate
8
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.
Full textAbstract:
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.
9
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.
Full text
10
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.
Full textAbstract:
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.
11
Vega, Natalia. "Knowledge, Attitudes and Traditions Regarding Water Consumption and Sanitary Practices of the Ngäbe-Buglé Indigenous Women in the Chiriquí Province in Panama." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4785.
Full textAbstract:
Background: In 2007, approximately 66.2% of the population of the Comarcas (indigenous reservations) in Panama had access to potable water. However, over 50% of this population lacked access to sanitation. As a result, the leading causes of death in the Comarca Ngäbe-Buglé are due to severe diarrhea and gastroenteritis of infectious origin. The present project assessed the need for an in-depth understanding of the Ngäbe-Buglé women and their communities regarding their knowledge, attitudes, beliefs and behaviors about water and sanitation. Methodology: In this cross-sectional exploratory study, a convenience sample of 52 women were interviewed, utilizing a questionnaire guided by the Health Belief Model. Quantitative analysis was useful in identifying to generate descriptive statistics for the quantitative data, and qualitative methods were used to identify a priori and emergent codes in open-ended responses. Results: The Health Belief Model was useful to identify different factors that may prevent the adoption of safe behaviors, while the children play a key role in adopting those behaviors. Data showed that the women had some knowledge about safe water consumption, but that does not necessarily determine if they will consume safe water or not, although it seems that chlorination is more likely to be adopted than boiling water. There is a need for tailored educational programs for this population, especially topics related to sanitation, garbage disposal and hygiene practices
12
SANTOS, Carlos Alberto Batista dos. "Padrões de caça, pesca e uso de animais silvestres pela etnia Truká, no semiárido brasileiro." Universidade Federal Rural de Pernambuco, 2016. http://www.tede2.ufrpe.br:8080/tede2/handle/tede2/4427.
Full textAbstract:
Submitted by Mario BC (mario@bc.ufrpe.br) on 2016-05-13T13:21:49Z
No. of bitstreams: 1
Carlos Alberto Batista dos Santos.pdf: 4547753 bytes, checksum: 4f43293e4e7deca1b56274100202ec1a (MD5)Made available in DSpace on 2016-05-13T13:21:49Z (GMT). No. of bitstreams: 1 Carlos Alberto Batista dos Santos.pdf: 4547753 bytes, checksum: 4f43293e4e7deca1b56274100202ec1a (MD5) Previous issue date: 2016-02-27
The exploitation of natural resources by traditional communities is grounded in a set of knowledge, practices and human beliefs based on empirical experimentation of the closest environment that is part of the cultural traditions. This study adds to the recent researches about the indigenous peoples in Brazil and, especially, in the Northeast region, from oral memories of the indigenous Truká, who lives in the Brazilian Northeast semiarid and depend directly or indirectly of the natural resources of the environment in which they live, having an intimate association with the local wildlife, on which they developed indispensable knowledge for survivor of their culture. This study was developed in four indigenous settlements of the Truká people, located in the Lower-Middle São Francisco, in the cities of Sobradinho and Paulo Afonso, Bahia State, and in the cities of Cabrobó and Orocó, Pernambuco State. The indigenous people Truká has its original territory in the Assunção Island, Cabrobó`s city. Land and political conflicts led many families out of its original territory searching for new spaces. Thus, the settlements of Orocó, Paulo Afonso and Sobradinho arose. The migration process involves the adaptation to the news environment occupied, including the way to use the biodiversity available. This way, this study aimed to characterize the hunting activities, and to analyze the use of wild animals from the cultural practices of the Truká indigenous, investigate the influence of the migration process on medicinal use of wildlife, based on the hypothesis that the medicinal use of wildlife by different occupational center is influenced by new occupied environments, and to record the wealth of species caught, their uses, fishing techniques used, the ecological knowledge on these and the indigenous perception in relation to environmental impacts that influence the local fishery. The information on knowledge and local use of the wildlife resources were obtained through semi-structured questionnaires, complemented by free interviews and informal conversations. The data were collected in monthly visits lasting three days in each settlement, from February 2013 to December 2014. The four settlements of the indigenous people Truká share several knowledge on wildlife and its use, important components of the livelihood strategies of this people, among them the hunting and the fishing that remain as cultural traits of the ethnic group and are transmitted from one generation to another through orality. Our results also reveal that zootherapy practices among the Truká people persist as alternative therapy in all settlements investigated; however, each settlement has an idiosyncratic knowledge on the medicinal animals, which certainly is influenced by physical environment, by contact with other cultures and by maintenance or reduction of the contact with the Main Settlement of Cabrobó, place of origin of this people. The understanding of the local cultural practices that involve the wildlife resources and the conservation consequences of such activities on local biodiversity are essential for implementation of conservation strategies and handling actions truly effective and participatory, mainly focused on most exploited species, besides to contribute for an understanding of the wildlife usage modes by human people of the Northeast semiarid.
A exploração dos recursos naturais por comunidades tradicionais, se fundamenta num conjunto de conhecimentos, práticas e crenças humanas, fundadas na experimentação empírica do ambiente próximo que integra as tradições culturais. Este estudo vem somar-se às recentes pesquisas sobre os povos indígenas no Brasil e, em particular, na região Nordeste, a partir das memórias orais dos índios Truká, que habitam o semiárido do Nordeste brasileiro, e dependem direta e indiretamente dos recursos naturais do ambiente em que vivem, mantendo uma associação intima com a fauna local, sobre a qual desenvolveram conhecimentos indispensáveis para a sobrevivência de sua cultura. Este trabalho foi desenvolvido em quatro aldeias indígenas do Povo Truká, situadas na região do Submédio São Francisco, nos municípios de Sobradinho e Paulo Afonso, Estado da Bahia, e nos municípios pernambucanos de Cabrobó e Orocó. O povo indígena Truká tem seu território original na Ilha de Assunção, município de Cabrobó. Conflitos pela terra e políticos levaram muitas famílias a saírem de seu território original em busca de novos espaços, assim formaram-se as aldeias de Orocó, Paulo Afonso e Sobradinho. O processo migratório implica em adaptação aos novos ambientes ocupados, incluindo a forma de se apropriar da biodiversidade disponível. Dessa forma, este estudo teve como objetivos, caracterizar as atividades cinegéticas, e analisar o uso de animais silvestres a partir das práticas culturais dos índios Truká, investigar a influência do processo de migração sobre o uso medicinal de animais, partindo da hipótese de que o uso de animais medicinais pelos diferentes núcleos de ocupação sofre a influência dos novos ambientes ocupados, e registrar a riqueza de espécies pescadas, seus usos, técnicas de pesca utilizadas, o conhecimento ecológico sobre estas e a percepção dos índios em relação aos impactos ambientais que influenciam a pesca local. As informações sobre o conhecimento e uso local dos recursos faunísticos foram obtidas através de questionários semiestruturados, complementadas por entrevistas livres e conversas informais. Os dados foram coletados em visitas mensais com duração de 3 dias em cada aldeia, no período de fevereiro de 2013 a dezembro de 2014. Os quatro aldeamentos do povo indígena Truká, partilham diversos conhecimentos sobre a fauna silvestre e seus usos, componentes importantes das estratégias de subsistência desse povo, entre elas a caça e a pesca que permanecem como traços culturais da etnia, e são transmitidos de uma geração a outra através da oralidade. Nossos resultados também revelam que as práticas zooterápicas entre os povos Truká persistem como alternativa terapêutica entre todos os aldeamentos investigados, no entanto, cada aldeia apresenta um conhecimento idiossincrático sobre os animais medicinais, o qual certamente é influenciada pelo ambiente físico, pelo contato com outras culturas e pela manutenção ou redução do contato com a Aldeia Mãe de Cabrobó, lugar de origem deste povo. A compreensão das práticas culturais locais que envolvem os recursos faunísticos e as implicações conservacionistas de tais atividades sobre a biodiversidade local, são essenciais para a implementação de estratégias de conservação e ações de manejo verdadeiramente eficazes e participativas, voltadas principalmente para as espécies mais exploradas, além de contribuir para uma compreensão dos modos de utilização da fauna pelas populações humanas do semiárido Nordestino.
13
Prendergast-Tarena, Eruera Tarena. "He Atua, He Tipua, He Takata Rānei: The Dynamics of Change in South Island Māori Oral Traditions." Thesis, University of Canterbury. Te Aotahi: Maori and Indigenous Studies, 2008. http://hdl.handle.net/10092/1976.
Full textAbstract:
The aim of this thesis is to undertake a theoretical analysis of the dynamics of change in pre-Ngāi Tahu and Ngāti Māmoe oral traditions of Te Waipounamu to gain a deeper understanding of their nature, function, evolution and meaning. For the purposes of this thesis a framework will be established to classify changes to encompass different types of alterations made pre-contact and post-contact to authentic and un-authentic oral traditions. This model will analyse the continuum of change and will be applied in later chapters to pre-Ngāi Tahu and Ngāti Māmoe traditions to gain an understanding of the dynamics, evolution and construction of the oral traditions of Te Waipounamu. This study of the morphology of tradition will demonstrate they were never fixed but evolved alongside their communities as they adapted to ensure tribal identity and mana was firmly entrenched in their local landscape.
A major component of this thesis will be analysis of Waitaha traditions centring upon three key questions; firstly who were Waitaha peoples, secondly, where were they from, and thirdly, were they, and do they continue to be separate social units? This thesis will contribute to this discussion by analysing literature concerning pre-Ngāi Tahu and Ngāti Māmoe tribal identities to ascertain not just who they were and where they were from but how their identities have been constructed and modified over time. Analysis will examine the role of oral tradition in establishing tribal identity and how Waitaha traditions were changed both pre and post-contact to suit the cultural, political and ideological imperatives of the time, providing an insight into how our ancestors perceived, recollected and constructed the past to suit the needs of the present.
14
Crye, Jennifer L. "Shifting Boundaries: Rethinking the nature of religion and religious change among minority peoples in late imperial Russia." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1249395999.
Full text
15
Motta, Aline Villela de Mello. "Tekoa Pyau: uma aldeia Guarani na metrópole." Pontifícia Universidade Católica de São Paulo, 2007. http://tede2.pucsp.br/handle/handle/2716.
Full textAbstract:
Made available in DSpace on 2016-04-25T20:21:56Z (GMT). No. of bitstreams: 1
Aline Villela de Mello Motta.pdf: 2850794 bytes, checksum: 1396f99ddff65bd07995a171d18f6269 (MD5)
Previous issue date: 2007-10-05Conselho Nacional de Desenvolvimento Científico e Tecnológico
This study aims at portraying one of the Guarani villages in Jaraguá district, in São Paulo city, the Tekoa Pyau, focusing on the history of its formation, from the perspective of a tekoa creation, analysing how the Guarani indigenous people could re-insert in the geographic space, culturalizing and transforming it into a part of the Guarani universe. Moreover, the research aims at understanding how the Guarani comprehend their permanence in Jaraguá and their insertion in the urban area, how they see the non-indigenous people and the future of these relationships; that is to say how they manage their life in this metropolis and keep up their tradition. This village is located in an area on the margins of Bandeirantes highway, in the west part of the paulista capital, with few resources for their survival. Its inhabitants live, mainly, from the sale of handicrafts and some sporadic donation. The analysis of the collected data seems to indicate that the Guarani at the same time that they fight against the entropy and the messy contact with the non-indigenous people, they notice how essential this contact is for their survival. Taking all these aspects into consideration, they manage to keep their historical and cultural traditions, what could be noticed throughout this research and also in the presentation of the youngsters´vision of the future
Este estudo objetiva retratar uma das aldeias Guarani do bairro do Jaraguá, na cidade de São Paulo, o Tekoa Pyau, enfocando a história de sua formação na ótica da criação de um tekoa, analisando como se reinseriram no espaço geográfico e o culturalizaram, transformando-o em uma parte do universo Guarani. Além disso, procura entender como os Guarani compreendem a permanência no Jaraguá e sua inserção no meio urbano, como vêem o não índio e o futuro dessas relações, isto é, como articulam sua vida na metrópole e mantém a consonância com sua tradição. A aldeia localiza-se em uma área às margens da rodovia Bandeirantes, na zona oeste da capital paulista e possui poucos recursos para sua sobrevivência. Seus habitantes vivem, principalmente, da venda de artesanato e de doações esporádicas. A análise dos dados coletados parece indicar que os Guarani, ao mesmo tempo que lutam contra a entropia, contra o contato desordenado com os não indígenas, percebem o quão indispensável este contato é para sua sobrevivência. Com tudo isso, eles conseguem preservar suas tradições históricas e culturais, o que pôde ser percebido no decorrer da pesquisa e também na exposição da visão de futuro dos mais jovens
16
Gutjahr, Eva. "Entre tradições orais e registros da oralidade indígena." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-04052009-155701/.
Full textAbstract:
Esta pesquisa se interroga sobre articulações entre características próprias a tradições orais e experiências de registro de enunciados orais indígenas a partir de dois casos, de escalas distintas: Xavante, habitando a aldeia de Pimentel Barbosa no Brasil Central, e Kanak, habitando as ilhas da Nova Caledônia na Melanésia. Internamente a cada caso, propus o estabelecimento de relações ou rizomas de modo a identificar efeitos que experiências e produtos de registro de enunciados orais produziram junto a seus atores, efeitos este que qualifico como de proliferação, rechaço, ou descaso. Ao pautar minha análise nos modos de interação mediados através do discurso segundo modalidades consideradas adequadas por aquelas populações em contextos específicos, busquei refletir acerca dos modos como vêm assumir sua tradição enunciada em situações de oficialização e institucionalização de patrimônios e identidades, assim como identificar modos com registros são empregados por tais populações segundo formas de criatividade próprias e inovadoras. Meu objetivo foi uma reflexão crítica, a partir de dois casos tornados aqui comparáveis, concernindo as atuais políticas do patrimônio imaterial pautadas em ações de valorização e salvaguarda de tradições orais de populações indígenas.This study focus on the relationships between oral traditions, and products and events related to the documentation of indigenous oral sayings from the starting point of two case-studies of different scales: Xavante, from the Pimentel Barbosa village in Central Brazil, and Kanak, from the islands of New Caledonia, in Melanesia. For each of this cases I intended the search for relations or rhizomes, in order to identify effects that documentation of oral statements, narratives and sayings produced in the point of view of their very actors. I call such effects proliferation, resistance or indifference. Basing my analysis in expressive and discourse-mediated interaction as considered adequate by these populations in specific contexts, I wished to reflect on traditions as announced, in situations that demand the institutionalization of patrimonies and identities, as well as identify ways that documentation practices and products are invested by these people according to their own dynamic forms of creativity and innovation. My objective was to establish, through making these two cases comparables, a critical reflection on the contemporary intangible cultural heritage policies based on the safeguarding of oral traditions and expressions of indigenous people.
17
Farahmand, Manéli. "In lak’ech al lak’en « Je suis un autre toi. Tu es mon autre moi » Transnationalisation et mise en scène de l’autochtonie. Ethnographie des renouveaux mayas en perspective multi-située (Mexique, Guatemala, Suisse)." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38551.
Full textAbstract:
This doctoral research is dedicated to the study of identity issues in contexts of renewal or appropriation of ethnic traditions and their displacement, by specific actors, within the realm of holistic spiritualities. These issues revolve around quests for authenticity, legitimacy and negotiation of (intra)-cultural differences. This research problematizes the relationships among mobility, spirituality and Mayan ethnicity, from the perspective of Transnational Studies and life stories, through the concept of neo-Mayanity. These relationships have been embedded in the broader context of "religious change" and its forms since the 1950s and 1960s. On the one hand, these changes imply the rise of New Age currents in the wake of 1968 counter-culture. On the other hand, they stem from the emergence of new forms of "religious or spiritual mobility", more specifically in the transnational circulation of actors, practices, imaginations and symbols. This research features qualitative case studies conducted in different national contexts. Six field studies were carried out as part of a multi-situated ethnography spanning Mexico, Guatemala, Switzerland and Germany, using methods such as narrative interviews, direct participant observations, cyber-ethnography, and ethno-photography. The research aims to show current transformations in the field of Mayan ethnicity, ever since contact with globalized New Age spiritualities. A variety of empirical examples reveal that since the "2012 Phenomenon", the accelerated transnationalization of spiritual leaders has involved a resemantization of symbolic contents and rituals through processes of rearrangement, visual innovation and cohabitation.
18
Griffin, Rory D. "Indigenous knowledge for sustainable development : case studies of three indigenous tribes of Wisconsin /." Link to full text, 2009. http://epapers.uwsp.edu/thesis/2009/Griffin.pdf.
Full textAbstract:
Thesis (M.S.)--University of Wisconsin--Stevens Point, 2009.Submitted in partial fulfillment of the requirements of the degree Master of Science in Natural Resource Management, College of Natural Resources. Includes bibliographical references (leaves 167-176).
19
Simelane, Bhekithemba Doctor. "Indigenous knowledge and vegetation utilisation in Khayelitsha, Cape Town." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_4577_1209045528.
Full textAbstract:
The aim of this study was to investigate indigenous knowledge of vegetation resource utilisation, in particular the use of traditional medicinal plants in the provision of health care in the community of Khayelitsha and to determine traditional resource management approaches.
20
Jordaan, Beatrice. "The protection of indigenous medical knowledge a critical analysis /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd/etd-07132006-120602/.
Full text
21
Reder, Deanna Helen. "Acimisowin as theoretical practice : autobiography as indigenous intellectual tradition in Canada." Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/31473.
Full textAbstract:
This dissertation examines autobiographical writings by Indigenous authors in Canada, giving attention to a rich archive that has been understudied or misunderstood. Drawing on the insights of autobiography theory and Indigenous studies, I critique the still prevailing influence of founding scholars of Native American autobiography who disseminated the belief that autobiography is a European invention, that there are no prior models in Indigenous cultures and that Indigenous autobiographies must therefore be the result of European contact. The lack of Indigenous perspectives in the academy has left many of these assumptions unchallenged and I introduce personal stories modeled on Cree-Métis storytelling methods as a corrective. Inspired by the work of previous Indigenous scholars who have relied on autobiography as theoretical practice, I introduce a version modeled on âcimisowin, Cree autobiographical narratives, to support my contention that Indigenous authors in Canada write autobiographically as part of varying Indigenous intellectual traditions. This approach prioritizes Cree intellectual and cultural perspectives that considers one's identity and position to be a central rather than peripheral concern in research. Focusing on wâhkotowin, the Cree value of kinship or interrelatedness, as well as kisteanemétowin, respect between people, I provide new readings of texts that accommodate Cree and Métis epistemologies. In this work I ally myself with members of the Indigenous literary sovereignty movement that insist that attention be paid to the innovations and contributions of Indigenous intellectuals that to date have been neglected. Seeing autobiography as an Indigenous intellectual tradition allows us to move beyond colonization as a prism with which to examine Indigenous life and literature. It allows us to see Indigenous identity not as hybrid but as living with contradiction. Some of these contradictions, like anxieties, are produced by the multiple and conflicting discourses that place special demands on Indigenous autobiographers, subject to a scrutiny that non-Indigenous autobiographers evade.Arts, Faculty of
English, Department of
Graduate
22
Malesa, Mohlago Tracey. "The importance of the indigenous games amongst the Ba-Phalaborwa of the Limpopo Province." Thesis, University of Limpopo, 2012. http://hdl.handle.net/10386/2352.
Full text
23
Kubo, Ryousuke. "Indigenous alcoholic beverage production in rural villages of Tanzania and Cameroon." 京都大学 (Kyoto University), 2015. http://hdl.handle.net/2433/200472.
Full text
24
Droz, PennElys. "Biocultural Engineering Design for Indigenous Community Resilience." Diss., The University of Arizona, 2014. http://hdl.handle.net/10150/323449.
Full textAbstract:
Indigenous peoples worldwide are engaged in the process of rebuilding and re-empowering their communities. They are faced with challenges emerging from a history of physical, spiritual, emotional, and economic colonization, challenges including a degraded resource base, lack of infrastructure, and consistent pressure on their land tenure and ways of life. These communities, however, continue demonstrating profound resilience in the midst of these challenges; working to re-empower and provide for the contemporary needs of their people in a manner grounded in supporting bio-cultural integrity; the interconnected relationship of people and homeland. At the same time, in response to contemporary environmental degradation, the fields of resilience science, adaptive management, and ecological engineering have emerged, the recommendations of which bear remarkable similarity to Indigenous ontologies, epistemologies, and governance structures. The relationship between these fields and Indigenous epistemology, underscored by experience in the field, has led to the conceptualization of bio-cultural engineering design; design that emerges from the inter-relationship of people and ecology. The biocultural engineering design methodology identifies the unique cosmological relationships and cultural underpinnings of contemporary Indigenous communities, and applies this specific cultural lens to engineered design and architecture. The development of resilience principles within the fields of architecture and engineering have created avenues for biocultural design to be translatable into engineering and architectural design documents, allowing access to large scale financial support for community development. This method is explored herein through literature and analysis of practical application in several different Indigenous communities and nations. This method lends itself to future research on biocultural design processes as a source of technological and design innovation as Indigenous communities practice placing their values and cosmologies at the center of development decisions, as well as comprehensive start-to-finish documentation of the methodology applied to diverse engineered applications, including water systems, energy systems, and building construction.
25
McGuire, Adam. "Designing for Diaspora: Interpreting the Cherokee Tradition." University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1491226136485596.
Full text
26
Haisell, Simon. "Indigenous modernity and its malcontents : family, religion and tradition in highland Ecuador." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/20072/.
Full textAbstract:
A growing body of work on modern indigenous culture in the Andes has focused on various aspects of an urban, transnational and cosmopolitan identity. However, what does indigenous modernity mean in the poorest region of highland Ecuador, where indigenous identity continues to be associated with rural traditions, poverty, and racialised marginalisation? This research is based on ethnographic fieldwork in two rural communities in the canton of Guamote in central Ecuador. Looking at narratives of family life, religion, and tradition, it explores ambivalent engagements with modernity. In less than forty years Guamote has been transformed dramatically. Once the heartland of both the Catholic Church and the haciendas, land and local government is now in indigenous control, whilst Protestantism is steadily gaining converts in the communities. Meanwhile, the local economy has become dependent on domestic migration to the coast and the highland cities. However despite wide-ranging social, cultural and economic changes, Guamote remains an extremely poor and marginalised region. Rising aspirations have not been met and modernisation has brought its own problems. How has this frustrated modernity affected ethnic identity in Guamote? This thesis argues that, rather than understanding indigenous modernity as the hybridisation of tradition and modernity, it is more productive to look at the contemporary interaction of two frameworks of indigeneity - relatedness and alterity - that both have their roots in the colonial and postcolonial Andes. Through negotiating these related but distinct ways of being indigenous, people in Guamote make various decisions with regard to family, religion and tradition. In their nuanced and pragmatic responses to lives stretched out between city and community, and even between opposed religions, Guamoteños complicate the dichotomies of urban/rural and traditional/modern. Through stories of work and education, migration and conversion, drinking and dancing, this research explores what it means to be modern and indigenous in Ecuador.
27
Ujeed, Uranchimeg Borjigin. "Indigenous efforts and dimensions of Mongolian Buddhism exemplified by the Mergen Tradition." Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/28766/.
Full textAbstract:
This thesis investigates the indigenous efforts and dimensions of Mongolian Buddhism on the local and practical levels exemplified by the Mergen Tradition of Inner Mongolia, China. The Mergen Tradition is a set of local Buddhist practices centred in Mergen Monastery, in which Buddhism was practised purely in the Mongolian language. The Mergen Tradition of Mongolian Buddhism has survived until the present and its influence has been disseminating to other parts of both Inner Mongolia and Mongolia. The thesis proceeds from general discussion to specific studies, as follows: Chapter 1 provides a historical overview of the influence and development of Buddhism in Mongolia. It proceeds from Mongols' different levels of interaction with Buddhism to their two national conversions to Tibetan Buddhism. Chapter 2 examines the most common overarching features of Mongolian Buddhism from two main perspectives: single school Gelukpa Buddhism established under Manchu political control and Tibetan spiritual dominance, and the Mongolisation of Buddhist doctrine through Mongolian literary works. Chapter 3 describes the initiation of the Neichi Toyin Line in eastern Mongolia and its use of the Mongolian language instead of Tibetan. Chapter 4 explores the origin, formation and institutionalisation of the Mergen Tradition. Chapter 5 investigates the reasons why such a unique tradition was able to form and persevere under Manchu political control and Tibetan religious dominance. Chapter 6 introduces the practices of the Mergen Tradition by examining Mergen Gegen's publications, including the monastic services he regulated, his liturgical texts, and his works on Vajrabhairava Tantra. Chapter 7 investigates Mergen Gegen's popularisation of Buddhism in the lay community, which became an important element in the Mergen Tradition. This thesis illustrates the Mongols' efforts and achievements in indigenising Buddhism while not corrupting it.
28
Lassonde, Marie-Claire. "The protection of indigenous medicinal knowledge in international intellectual property law /." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=78220.
Full textAbstract:
For 20 years, and more intensively during the last decade, indigenous knowledge has challenged the regime of intellectual property. If this field of law has been, in the past, challenged by new technology, it is now, with the problematic of indigenous medicinal knowledge, put to the test by "old invention". The present thesis examines the status of indigenous medicinal knowledge in international intellectual property law. Thus, we will proceed to the study of the main international conventions and the common regime of intellectual property law in order to determine the treatment accorded to medicinal indigenous knowledge within the actual system. The role that intellectual property could play in the future will also be examined.
29
Barwin, Lynn. "Places of Tradition, Places of Research: The Evaluation of Traditional Medicine Workshops Using Culturally and Locally Relevant Methods." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/22870.
Full textAbstract:
This thesis examines how traditional medicine workshops offered by an Aboriginal health centre contribute to capacity re-building through self-care in two local communities in Manitoulin Island, Ontario. Health disparities that exist between Aboriginal people and the rest of the population have prompted a need to better understand health determinants that are of relevance in these communities including the importance of culture, tradition, and self-determination. A variety of qualitative methods were employed in this work including in-depth interviews, focus groups and “art voice.” The use of art voice on Manitoulin Island advances decolonizing methodologies by emphasizing how the incorporation of locally and culturally relevant methods or “methods-in-place,” is an effective way to engage communities in the research process. Results show the need to approach traditional teachings, health programs, and research from an Aboriginal worldview and indicate that more frequent workshops are required to empower youth and adults to practice and share traditional knowledge. Furthermore, a continuum exists in which the interest in language, culture, and tradition increases with age. Capacity can therefore be re-built over time within communities promoting autonomy and self-determination through self-care. Findings can be expected to further inform the traditional programming in participating communities, enhance existing Aboriginal determinants of health models by including traditional medicine as an element of self-care, and can act as a springboard for the inclusion of unique place-based methods into community-based research projects in the future.
30
McConnachie, Boudina. "Indigenous and traditional musics in the school classroom : a re-evaluation of the South African Indigenous African Music (IAM) curriculum." Thesis, Rhodes University, 2017. http://hdl.handle.net/10962/6806.
Full textAbstract:
Musical ideals set by European standards and values, entrenched through colonial oppression and promoted by the continued veneration of Western culture need to be re-evaluated. Despite the intention of the ANC government, through the Department of Basic Education's Curriculum and Assessment Policy Statement music curricula, to integrate Indigenous Knowledge and musics into the South African classroom, evidence shows that opportunities to do so are not seized. With reference to the proclaimed values of an African sensibility in the model of the South African music education curriculum, the history of its development and the current pedagogical movement towards transformation in the production of knowledge and the inclusion of Indigenous Knowledge (IK), this thesis questions why teachers in government schools in South Africa are not executing the Indigenous African Music (IAM) syllabus in the CAPS FET music curriculum. Taking the history of music education and the development of curriculum models and frameworks into account, it interrogates what strategies could improve the application of the current music curriculum in government schools in South Africa. These questions are addressed in the thesis by way of a discussion of the music curriculum and what its praxis in the classroom reveals about its efficacy, through observations and personal experiences, the observations of teachers and student teachers, a comparison with the experience in Zimbabwe, and an analysis of the music curriculum as it is currently devised and implemented. Straddling three methodological approaches, namely the ethnographic, the autoethnographic and the action research approach this study finds that the CAPS FET music curriculum does provide realistic opportunities to engage with African Indigenous and traditional music. This, however, is dependent upon the training of the teacher, facilities available in the classroom and the prior knowledge of the learner. A fundamental flaw of this curriculum is the approach to practical assessment of Indigenous and traditional African musics and the lack of assessment criteria and practical guidelines. In addition, the findings suggest that the fault regarding implementation of the curriculum lies in the training of students (who become teachers) at tertiary level, where an integrated approach to skills development regarding Indigenous African music is suggested.
31
Jordaan, Jacques R. "Mabopane herbal centre : healing misconceptions of traditional herbal medicine." Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/45289.
Full text
32
Moniz, Christina. "How Indigenous teachers incorporate traditional worldviews and practices into classroom behaviour support." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/45177.
Full textAbstract:
Due to contextual factors that affect Indigenous populations, as well as high school graduation rates that are significantly lower than the general population, there is a need for culturally responsive behaviour support practices for Indigenous students within educational settings. The purpose of this study was to explore the traditional worldviews and practices that Indigenous teacher incorporate into the classroom to support Indigenous student behaviour. Using an ethnographic methodology, Indigenous teachers were interviewed and observed within the classroom setting. Interviews, observations and visual data were thematically analyzed. Overarching themes included: respect as a vehicle for learning, connectedness, incorporating traditional practices, social responsibility, behaviour support practices, and challenges to incorporation. Results are discussed in terms of implications for practice and use of culturally responsive behaviour support practices by Indigenous and non-Indigenous teachers. Some of the practices discussed can be incorporated by any teacher into the classroom, but some practices may be appropriate for incorporation only by teachers with Indigenous heritage.
33
Oi, Yasuyuki. "Studies on traditional staple food and indigenous saccharified beverages in East Africa." Kyoto University, 2004. http://hdl.handle.net/2433/145420.
Full textAbstract:
Kyoto University (京都大学)0048
新制・課程博士
博士(農学)
甲第11075号
農博第1440号
新制||農||897(附属図書館)
学位論文||H16||N3956(農学部図書室)
22607
UT51-2004-J747
京都大学大学院農学研究科応用生命科学専攻
(主査)教授 北畠 直文, 教授 大東 肇, 教授 荒木 茂
学位規則第4条第1項該当
34
Haile, Abraham Mehari. "A tradition in transition : water management reforms and indigenous spate irrigation systems in Eritrea /." Leiden : Taylor & Francis, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780415439473.
Full text
35
Buch, Mariangela. "From Wovoka to Wounded Knee: deprivation of Sioux traditional life and the massacre of Wounded Knee in 1890." FIU Digital Commons, 2002. http://digitalcommons.fiu.edu/etd/1881.
Full textAbstract:
The purpose of this thesis is to explore deprivation experienced by the nineteenth century Sioux who suffered the loss of traditional lands, economic independence, buffalo, tribal customs, and religion. After years of reservation life, starvation, and deprivation at the hands of the U.S. government, white settlers, and reservation agents, the Sioux anxiously sought out a Paiute Indian Messiah named Wovoka whose message of a new Indian world spread rapidly throughout the Dakotas. The use of extensive historical and religious documents, as well as primary sources, will argue that the extent of desperation experienced by the Sioux drove them to accept the Ghost Dance as a substitute for the Sun Dance, the center of their traditional religious complex. With its hope of the resurrection of dead Indians, return of the buffalo, and renewal of the earth, it was immediately adopted leading ultimately to the massacre at Wounded Knee in 1890 and the passing of Wovoka's religion into history.
36
Nguyen, Phuong Hanh, Dam Cu Luu, and Quoc Binh Nguyen. "A survey of traditional medicinal plants used by K’ho people in the buffer zone of Chu Yang Sin national park, Vietnam." Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-190810.
Full textAbstract:
This paper shows the results of asurvey on use of traditional medicinal plants of K’ho people who living in the buffer zone of Chu Yang Sin National Park, Central Highlands, Vietnam. Total of 66 medicinal plant species belonging to 61 genera, 40 families were recorded through semi-structured interviews, group discussions and from guides of field trips who are knowledgeable about medicinal plants. These medicinal plants used by K’ho people are documented with latin name, family, local name, parts used and medicinal uses. In generally, fresh medicinal plants are mainly boiled or decocted for drinking and leaves are parts most commonly used. The results of this study showed that K’ho people still depend heavily on medicinal plants to treat diseases such as headache, fever, malaria, diarrhea, fractures, sprains and arthritisBài báo này đề cập kết quả khảo sát cách sử dụng cây thuốc truyền thống của người K’ho sống ở vùng đệm Vườn quốc gia Chư Yang Sin, Việt Nam. Tổng số 66 loài cây thuốc thuộc 61 chi, 40 họ đã được ghi nhận thông qua quá trình phỏng vấn bán cấu trúc, thảo luận nhóm và từ những người dẫn đường đi thu mẫu có am hiểu về cây thuốc. Những cây thuốc truyền thống của dân tộc K’ho được tư liệu hóa gồm tên latin, tên phổ thông, bộ phận sử dụng và cộng dụng. Nhìn chung, dược liệu tươi được dùng đun hoặc sắc để uống là chủ yếu và lá là bộ phận được sử dụng phổ biến nhất. Kết quả nghiên cứu cho thấy cộng đồng K’ho vẫn phụ thuộc vào cây thuốc để chữa trị một số bệnh như đâu đầu, sốt, sốt rét, ỉa chảy, lị, gãy xương, bong gân và thấp khớp
37
Hugh, Brian Ashwell. "Traditional leadership in South Africa: a critical evaluation of the constitutional recognition of customary law and traditional leadership." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
Full textAbstract:
The main objectives of this study were to identify the role that customary law and traditional leadership can play, without compromising their current positions or future recognition through legislation, in creating a better life for their constituents. The study analysed diverse issues such as legislative reform, the future role and functions of traditional leaders, training needs of traditional leaders, and the impact of a possible lack of commitment by national and provincial government on the training of traditional leaders to fulfill their functions within the ambit of the Constitution.
38
Bishop, Kristina Monroe. "THE NATURE OF MEDICINE IN SOUTH AFRICA: THE INTERSECTION OF INDIGENOUS AND BIOMEDICINE." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/194714.
Full textAbstract:
This dissertation consisting of three case studies, examines how the intersection of biomedicine and indigenous medicine in South Africa has formed and reformed indigenous medical practice over the past century. South Africa, like many other countries, has emerged from colonialism with the need to reassert its indigenous practices. In the case of medicine, this reformation is of particular importance because the last several decades have seen the development of the HIV/AIDS pandemic. Yet the contemporary discourses and policies surrounding indigenous medicine have much in common with their colonial predecessors. This research is interested in the way medicine has been constituted in a post-colonial context. In particular, how has the intersection of indigenous and biomedicine reconfigured and respatialized medicine in South Africa?The ways the colonial government acted to regulate indigenous medicine in essence simplified the practice and divided it into subcategories- `natural' medicine (e.g. herbs), `modern' medicine (e.g. stethoscopes) and `supernatural,' (e.g. throwing bones). The natural was the only category of practice legal in the country. Even as the government structure changed, and the previously disadvantaged eventually came to lead the country, these categories still persisted. As such, when a crisis like HIV/AIDS strikes and the need to enroll the help of the indigenous healers becomes clear, calls for their regulation, as a way to gain their assistance, are made. Although the current call does not aim to limit the number of healers, there are similar public health goals of rooting out the `bad' indigenous healers.Overall three major findings emerged: First, colonial regulations are re-introduced in a post-colonial context as discourses, which are then reinstated as policies; second, policy over the past century tends to view indigenous medicine in a simplified form (i.e. as plant-based and natural); and third, there is a constant tension between biomedicine and indigenous medicine where biomedicine works to extend its spaces of practice into the indigenous realm.
39
Conolly, Joan. "(C)Omissions of perspective, lens and worldview : what Africa can learn from the 'Western Mind' about the oral tradition of (indigenous) knowledge." Journal for New Generation Sciences : Socio-constructive language practice : training in the South African context : Special Edition, Vol 6, Issue 3: Central University of Technology, Free State, Bloemfontein, 2008. http://hdl.handle.net/11462/511.
Full textAbstract:
Published ArticleSometimes what is not in a text is more significant than what is. This paper examines a variety of texts to establish what is and is not present. The argument presented in this paper demonstrates that skewed perspectives, closed lenses, and distorted worldviews are powerful teachers. Appropriate perspectives and lenses can provide a worldview of complex and sophisticated thought, traditioned through memory, simultaneously stretching back into the past and drawing the past into the present…and pointing a way into the future. The paper examines a well-respected account of the 'Western Mind' and then demonstrates what is not in the text which could contribute to a fuller understanding of human civilization such as is present in the texts of peoples whose knowledge predates and/or precludes scribal alphabetic writing. The paper provides examples of such knowledges from societies which demonstrate sophisticated and complex thinking, both prior to 3000 BCE in theWest and in ancient and present day Africa. The paper demonstrates that the exclusion of evidence of complex and sophisticated thinking which predates or precludes scribal alphabetic writing presents a skewed understanding of the knowledge in such societies, and that Africa can learn from such exclusions to its benefit.
40
Lerma, Michael. "Guided By the Mountains: Exploring the Efficacy of Traditional and Contemporary Dine' Governance." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/204298.
Full textAbstract:
This research reviews Diné governance with an eye towards forecasting reform. What do traditional Diné institutions of governance offer to our understanding of the contemporary challenges faced by the Navajo Nation today and tomorrow? The research is part history, and part political science while pioneering applications of cutting edge research methods. Primary and secondary research will detail where Navajo Nation has been. Diné history is explored via creation stories, the Naachid systems, and the various contemporary councils. Unclear aspects of Diné history are illuminated by relying on oral accounts. Analysis pinpoints what is missing in governance today while questioning whether looking to the past alone will help make governance work better tomorrow. Sometimes adopting traditional Diné governance institutions is not feasible, not wanted, or not possible. New methodological territory offers insight when the past and the future do not work well together. The concept building method is utilized as a way of mitigating the loss that occurs when English words fail to capture the essence of Navajo language. Concepts organic to Navajo culture such as Naachid, Naat'aanii, War Naat'aanii, Peace Naat'aanii, etc, are turned to for assistance in dealing with contemporary issues. Navajo concepts are represented in three-level-view depictions. Three-level-view expressions require that concepts be observed on three-levels. Level one is the name. Under the name level are the set of necessary and sufficient conditions which must be present or you do not have an actual concept. Under each of the conditions are the data/observations which must be present in order to verify that the condition is present. Concept building displays where Navajo Nation has been in order to better understand where Navajo Nation needs to go. The visual presentation of traditional concepts of Diné governance makes them more understandable. Interestingly, when the concept building method is applied to post 1922 Diné governance, the true motives of the United States become obvious. A clearer path is presented toward incorporating chapter house government into national government. Developing contemporary concepts of Navajo governance based on traditional teachings equips us to deal with contemporary issues.
41
Griffin, Shannon L. "Traditional Navajo Sandpaintings and John Dewey's Concept of An Experience." OpenSIUC, 2014. https://opensiuc.lib.siu.edu/theses/1580.
Full textAbstract:
In Traditional Navajo Sandpainting and John Dewey's Concept of An Experience I argue that the traditional Navajo sandpainting ceremony and John Dewey's concept of an experience mutually inform each other. By looking at traditional Navajo sandpaintings one can understand the type of experience Dewey is talking about when he talks about an experience. By looking at Dewey's concept of an experience one can understand the kind of experience the Navajo have when they participate in the sandpainting ceremonies. These experiences are deeply embedded in the foundation and meaning of life. Dewey argues that art and life are not separate. The traditional Navajo sandpaintings illustrate this. Life and the aesthetic are interwoven and connected. Beauty is part of our everyday lives and fills it with meaning.
42
Panzironi, Francesca. "Indigenous Peoples' Right to Self-determination and Development Policy." University of Sydney, 2007. http://hdl.handle.net/2123/1699.
Full textAbstract:
Doctor of PhilosophyThis thesis analyses the concept of indigenous peoples’ right to self–determination within the international human rights system and explores viable avenues for the fulfilment of indigenous claims to self–determination through the design, implementation and evaluation of development policies. The thesis argues that development policy plays a crucial role in determining the level of enjoyment of self–determination for indigenous peoples. Development policy can offer an avenue to bypass nation states’ political unwillingness to recognize and promote indigenous peoples’ right to self–determination, when adequate principles and criteria are embedded in the whole policy process. The theoretical foundations of the thesis are drawn from two different areas of scholarship: indigenous human rights discourse and development economics. The indigenous human rights discourse provides the articulation of the debate concerning the concept of indigenous self–determination, whereas development economics is the field within which Amartya Sen’s capability approach is adopted as a theoretical framework of thought to explore the interface between indigenous rights and development policy. Foundational concepts of the capability approach will be adopted to construct a normative system and a practical methodological approach to interpret and implement indigenous peoples’ right to self–determination. In brief, the thesis brings together two bodies of knowledge and amalgamates foundational theoretical underpinnings of both to construct a normative and practical framework. At the normative level, the thesis offers a conceptual apparatus that allows us to identify an indigenous capability rights–based normative framework that encapsulates the essence of the principle of indigenous self–determination. At the practical level, the normative framework enables a methodological approach to indigenous development policies that serves as a vehicle for the fulfilment of indigenous aspirations for self–determination. This thesis analyses Australia’s health policy for Aboriginal and Torres Strait Islander peoples as an example to explore the application of the proposed normative and practical framework. The assessment of Australia’s health policy for Indigenous Australians against the proposed normative framework and methodological approach to development policy, allows us to identify a significant vacuum: the omission of Aboriginal traditional medicine in national health policy frameworks and, as a result, the devaluing and relative demise of Aboriginal traditional healing practices and traditional healers.
43
Mogawane, Mamagoro Anna. "Indigenous practices of pregnant women at the Dilokong Hospital of the Greater Tubatse Municipality in the Limpopo Province." Thesis, University of Limpopo, 2014. http://hdl.handle.net/10386/1418.
Full textAbstract:
Thesis (M.CUR.) -- University of Limpopo, 2014Indigenous practices (IPs) are experiences generated by people who are living in a specific region context and a specific cultured group. IPs are shaped by cultural traits that are passed from one generation to the next. The practices are rooted and embedded in such a society and, therefore, the practices become part of the people’s lifestyle. It is difficult to try and change these practices, since people have adhered to them throughout their entire lives. The believe system plays a major role in health care seeking behaviour of individuals because they are informed by the IPs that are observed in their environment (Shaik & Hatcher, 2005). IPs are stored in people’s memories and are expressed in songs, dances, beliefs, rituals, cultural values, myths, and healing of diseases by using herbs. During pregnancy, IPs are still applied worldwide. Ayaz and Efe (2008) indicate that it occurs mostly in Turkey and Africa where women’s reassurance is depending on the local context and meaning of pregnancy. THE PURPOSE OF THE STUDY To determine indigenous practices of pregnant women at the Dilokong Hospital in the Greater Tubatse Municipality of the Limpopo Province.This was achieved by the exploring and describing the indigenous practices of pregnant women in the antenatal (ANC) clinic of the maternity ward at the Dilokong Hospital.. DESIGN AND METHOD A qualitative, descriptive, explorative and contextual research design was used for the participants to describe the indigenous practices by pregnant women. Data was collected by means of unstructured one-on-one interviews in maternity unit of the ANC clinic at the Dilokong Hospital of the Greater Tubatse Municipality. Ethical considerations as described by Denosa (2000) were adhered to in order to ensure the v quality of the study. The criteria for trustworthiness were observed as stipulated in Babbie and Mouton (2009).Fifteen pregnant women were interviewed. FINDINGS AND RECOMMENDATIONS Four themes with sub-themes emerged from the data analysis by using Tech’ṡ open coding approach (Creswell 2006, Botma, Greef, Mulaudzi & Wright, 2010). Four themes were emerged namely; indigenous practices based on ancestral knowledge; indigenous practices based on spiritual diviners versus church principles; restricted practices versus instructions followed during pregnancy and labour and indigenous practices during labour and delivery. It is recommended that a national IP strategy needs to be developed to provide a framework and platform to support and promote grass roots IPs into mainstream development in the health care system in relation to midwifery practice. CONCLUSION The study findings indicated that IPs were regarded as an honourable health intervention by THPs, families, and pregnant women. They showed trust in methods used to preserve pregnancy, labour, and delivery, although, the indigenous practices by pregnant women still continue. Indigenous practices such as cords around their waists, are still observed during physical examinations. However, there is a reduction of prescribed potions mixed with cool drinks for use to accelerate labour and to prevent negative consequences because the potential toxicity has been explained during the provision of health education. These findings call for health care professionals to emphasise training and workshops for the THPs church diviners that are the fundamental principle of effective implementation of IPs to enhance improvement in the prevention of complications during pregnancy, labour and delivery. KEYWORDS Pregnant women Indigenous practice Indigenous knowledge Antenatal care
44
Anderson, Kevin. "The Cultural Processes of Parliament : A comparative case study of traditional governance structures and the institution of parliament." Thesis, Karlstad University, Karlstad University, Karlstad University, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-2928.
Full text
45
Batal, Malek. "Sociocultural determinants of traditional food intake across indigenous communities in the Yukon and Denendeh." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38184.
Full textAbstract:
Chronic non-communicable diseases related to excessive or unbalanced dietary intakes are on the rise among some Indigenous populations in Canada. Nutritional problems of Indigenous peoples arise in the transition from a traditional diet to a market diet characterised by highly processed foods with reduced nutrient density. This study used food frequency and 24-hour recall questionnaires to quantify traditional food intake in 18 communities in Denendeh (Western Northwest Territories) and the Yukon. These data allowed comparisons between the two regions (Yukon and Denendeh) and the two seasons of data collection (summer and winter, perceived to be the seasons of highest and lowest traditional food intake, respectively). Food choice in general is affected by a multitude of factors determined by individual, societal and environmental influences. In this study, individual, household, and community correlates of traditional food intake were assessed in order to construct a multivariate statistical model to describe the correlates of the quantity and diversity of traditional food intake in the Western Canadian Arctic. The variables used in this study reflected household demography, market food affordability, access to traditional food, individual characteristics such as age and gender, and perceptions about traditional food. The analysis of the associations between the traditional food correlates and traditional food intake in terms of quantity and diversity allowed for the description of the profile of men and women who are high consumers of traditional food in both regions. This study described and used a tool to measure traditional food diversity, which may be an appropriate indicator of the process of dietary change experienced by Indigenous Peoples in Denendeh and the Yukon.
46
Rasevych, Peter. "Reading native literature from a traditional indigenous perspective, contemporary novels in a Windigo society." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ60865.pdf.
Full text
47
Boisselle, Andrée. "Law's hidden canvas: teasing out the threads of Coast Salish legal sensibility." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8921.
Full textAbstract:
This dissertation seeks to illuminate key aspects of Coast Salish legal sensibility. It draws on collaborative fieldwork carried out between 2007 and 2010 with Stó:lō communities from the Fraser Valley in southern British Columbia, and on the rich ethnohistorical record produced on, with, and by members of the Stó:lō polity and of the wider Coast Salish social world to which they belong.
The preoccupation underlying this inquiry is to better understand how to approach an Indigenous legal tradition on its own terms, in a way respectful of its distinctiveness – especially in an ongoing colonial context, and from my position as an outsider to this tradition. As such, a main question drives the inquiry: What makes a legal tradition what it is?
Two series of legal insights emerge from this work. The first are theoretical and methodological. The character of a legal tradition, I suggest, owes more to implicit norms than to explicit ones. In order to gain the kind of understanding that allows for respectful interactions with the principles and processes that inform decision-making within a given legal order, one must learn to decipher the norms that are not so much talked about as tacitly modelled by its members. Paying attention to pragmatic forms of communication – the mode of conveying meaning interactively and contextually, typically by showing rather than telling – reveals the hidden normative canvas upon which explicit norms are grafted. This deeper layer of normativity inflects peoples’ subjectivity and sense of their own agency – the distinctive fabric of their socialization.
This lens on law – emerging from a reflection on the stories that Stó:lō friends shared with me, on the discussions had with them, and on the relational experience of Stó:lō / Coast Salish pedagogy, and further informed by scholarship on Indigenous and Western law, political philosophy and sociolinguistics – yields a second series of insights. Those are ethnographical, about Coast Salish legal sensibility itself. They attach to three central institutions of the Stó:lō legal order: the Transformer storycycle, longhouse governance practice and the figure of the witness, and ancestral names – corresponding to three sets of key relationships within the tradition: to the land, to the spirit, and to kin.
Among those insights, a central one concerns the importance of interconnectedness as an organizing principle within Stó:lō / Coast Salish legal orders. Coast Salish people are not simply aware of the factual interdependence of people and things in the world, pay special attention to this, and happen to offer a description of the world as interconnected. There is a normative commitment at work here. Interconnectedness informs dominant interpretations of how the world should work. It is a source of explicit responsibilities and obligations – but more amorphously and pervasively yet, it structures legitimate discourse and appropriate behavior within contemporary Coast Salish societies.Graduate
2018-10-20
48
Lai, Fu-Ting, and 賴富庭. "Indigenous Peoples' Restorative Justice Traditions and Practices: An Application to Domestic Violence and Juvenile Delinquency Cases." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/s2v884.
Full textAbstract:
碩士國立東華大學
族群關係與文化學系
101
In Indigenous Peoples’ worldview, restorative justice in a framework that engages victims, offenders and community in repairing the harm caused by crime or “wrong doing”. This approach gives those most affected by crime options for participation in a variety of restorative practices that promote healing. Indigenous justice philosophy and practice includes healing, along with reintegrating individuals into their community, which is more important than what western law’s justice solution, called “punishment.” This research explains Indigenous Peoples’ restorative justice - peacemaking philosophy, as well as the healing process, which involves bringing together victims, offenders and their supporters to get to the cause of the offense. In the Indigenous Peoples worldview, such as Native American, First Nation, Māori, etc., there is a deep connection between justice and spirituality: in both, it is essential to maintain or restore harmony and balance. This research also suggests application of Indigenous Peoples’ restorative justice perspective to Taiwan’s society, especially in dealing with domestic violence, juvenile violence and delinquency.
49
Clifford, Robert Justin. "WSÁNEĆ law and the fuel spill at Goldstream." Thesis, 2014. http://hdl.handle.net/1828/5648.
Full textAbstract:
This thesis examines a fuel spill at Goldstream River, on Coast and Straights Salish People’s territory, on southern Vancouver Island in British Columbia. Goldstream is an important salmon spawning and fishing location for the WSÁNEĆ (Saanich) people. In this thesis I step beyond the confines of the common law and its associated narratives and examine the fuel spill through the lens of WSÁNEĆ culture and legal order. In doing so I seek to open nascent possibilities and understandings relating to the fuel spill, its associated harms, and the implications this has for a legal response. My approach is rooted in the field of Indigenous law. In contributing broadly to the revitalization and resurgence of Indigenous law, including its theoretical and methodological aspects, I strengthen my claim that WSÁNEĆ law offers an important legal response to the Goldstream spill. My approach, however, extends beyond the field of Indigenous law. It also draws insights from the fields of postcolonial theory and resurgence theory. Postcolonial theory aids in understanding the processes and power structures that silence and subordinate Indigenous systems of law. The effective revitalization of Indigenous law draws from these understandings. My emphasis, however, does not rest squarely on critique. I argue that colonial power structures are best mitigated and subverted by applying Indigenous narratives, including Indigenous systems of law. I draw on resurgence theory to highlight the empowering effects of strengthening Indigenous narratives and for transforming relationships between Indigenous peoples and the Canadian state. In applying this theoretical framework I argue that WSÁNEĆ law provides an alternative lens through which to address the Goldstream spill. Through attention to WSÁNEĆ stories and the SENĆOŦEN language (the language of the WSÁNEĆ people) I open a narrative of WSÁNEĆ law that provides a distinct normative framework regarding our responsibilities to one another and to the Earth. The benefits of such an approach are far reaching in scope. They reconceptualise foundational assumptions relating to the nature of the harm, as well as the notion jurisdiction. My narrative moves from thinking and acting with authority over the environment, to having mutual responsibilities in relation to ecology. The scope and contributions of Indigenous law should not be overlooked. To do so is to limit the potential for Indigenous/non-Indigenous reconciliation, as well as the healthy functioning of Indigenous legal orders.Graduate
50
Walkem, Ardith Alison. "Bringing water to the land : re-cognize-ing indigenous oral traditions and the laws embodied within them." Thesis, 2000. http://hdl.handle.net/2429/16800.
Full textAbstract:
This is a study of whether, in the introduction of Indigenous oral traditions as
evidence in court, they are being in the complex cultural interplay that occurs in courts, and
whether, given the central role of oral traditions in Indigenous cultures, the nature of
Indigenous Peoples are being transformed in the process when their rights are adjudicated
before the courts. Chapter 2 discusses the ways that the Supreme Court of Canada has
defined s. 3 5 Aboriginal Title, Rights and Treaty Rights (as unlimited or lawless and
therefore a danger to general public interests; assimilated into Canadian sovereignty;
removing the source of these rights from the land in their legal definition; and, removing
Indigenous laws from their definition). Chapter 3 examines the role that history has played
in the legal interpretation of oral traditions, and argues that a primarily historical
consideration obscures the alive, legal, and dynamic elements of oral traditions. Chapter 4
discusses the ways in which a methodology of suspicion has operated to reduce and diminish
Indigenous oral traditions when they are introduced as evidence in court (rating them as
faulty, light weight historic evidence while obscuring their legal content) through a survey of
cases that have considered oral traditions at the trial level. Chapter 5 explores the
devaluation of the Indigenous laws contained in oral traditions through an acceptance of the
common sense assumption that Canadian conservation and safety laws are both rational and
necessary. Chapter 6 argues that recognition (or denial) of Indigenous laws is politically
contingent, and that despite limited legal recognition (in cases such as Delgamuukw v. B.C.
and R. v. Van der Peef), these laws have yet to flow back onto the land, and are yet to be
invigorated in Canadian law. There remains a lack of recognition of the legal content of oral
traditions, and Indigenous jurisprudences risk being subsumed and transformed when they
are introduced as evidence in Canadian courts.Law, Peter A. Allard School of
Graduate