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Journal articles on the topic 'Traditional Elders'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Clark, Shawn, and Ruth Wylie. "Surviving a Cultural Genocide: Perspectives of Indigenous Elders on the Transfer of Traditional Values." Journal of Ethnic and Cultural Studies 8, no. 2 (2021): 316. http://dx.doi.org/10.29333/ejecs/663.

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The purpose of this ethnographic study was to examine how Indigenous elders perceive traditional values. This study employed Portraiture, which allowed Indigenous elders to share their stories in a culturally tailored and relational manner. The authors’ captured and present richly detailed stories that describe the intersects between human experiences and sacred beliefs. The scholars eloquently braid the first authors experiences at three (3) traditional Indigenous ceremonies with the words of Indigenous elders to tell a story about overcoming an attempted cultural genocide. The ceremony parti

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Thompson, Lena, Steffi Kim, and Jordan Lewis. "RESILIENCE THROUGH ELDERSHIP." Innovation in Aging 8, Supplement_1 (2024): 528–29. https://doi.org/10.1093/geroni/igae098.1728.

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Abstract Alaska Native (AN) Elders face significant challenges aging in place, yet Elders find joy and connection from living in their villages and often choose to remain in their villages as they age. As keepers of wisdom and knowledge bearers, AN Elders serve as guides and collaborators in overcoming challenges on individual, community, and at policy-levels. This study collects stories and strategies of AN Elder resiliency fostered through leadership, community engagement, and cultural practices in Southeast and Interior Alaska. This study comes from a parent study exploring meanings of and

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Lewis, Jordan P., and Eric Wortman. "GEROTRANSCENDENCE OF ALASKA NATIVE ELDERS AGING SUCCESSFULLY IN THE ALEUTIAN AND PRIBILOF ISLANDS." Innovation in Aging 3, Supplement_1 (2019): S517—S518. http://dx.doi.org/10.1093/geroni/igz038.1908.

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Abstract Meeting the healthcare needs of Alaska Native (AN) Elders in remote communities is critical to support successful aging and this study allows AN Elders from the Aleutian region to share their experiences and define successful aging, supporting the limited research on AN successful aging. This study interviewed 19 Elders in two communities from the Aleutian region of Alaska. Using a 20-item questionnaire based on Kleinman’s explanatory model to explore successful aging and experiences of being an Elder. Thematic analysis was employed to identify the characteristics and activities of El

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Adamek, Margaret E., Messay Gebremariam, and Abraham Zelalem. "AGING IN RURAL ETHIOPIA: IMPACT ON FILIAL RESPONSIBILITY AND INTERGENERATIONAL SOLIDARITY." Innovation in Aging 3, Supplement_1 (2019): S153. http://dx.doi.org/10.1093/geroni/igz038.549.

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Abstract As migration and urbanization continue to progress in developing nations, the filial support and traditional support mechanisms that serve as buffers against the plight of older people are diminishing. Agrarian families find themselves in a rapidly changing world that severely limits their ability to assume caregiving roles for elders. With these trends in mind, a phenomenological approach was used to explore the lived experiences of 10 rural elders in Ethiopia. Prominent themes in the elders’ narratives was the nostalgia of filial responsibility and intergenerational solidarity in th

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KIM, ERIN HYE-WON, and PHILIP J. COOK. "The continuing importance of children in relieving elder poverty: evidence from Korea." Ageing and Society 31, no. 6 (2011): 953–76. http://dx.doi.org/10.1017/s0144686x10001030.

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ABSTRACTThe population of South Korea is ageing rapidly and government provision for older people is meagre. Hence the erosion of traditional family support for older people is of much concern. Yet relatively little is known about the actual financial status of elderly Koreans or the amount of economic support they receive from children. This paper addresses these issues using data from the 2006 Korean Longitudinal Study of Ageing. We find that almost 70 per cent of Koreans aged 65 or more years received financial transfers from children and that the transfers accounted for about a quarter of

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Demientieff, LaVerne Xilegg, Stacy Rasmus, Jessica C. Black, et al. "Supporting Traditional Foodways Knowledge and Practices in Alaska Native Communities: The Elders Mentoring Elders Camp." Health Promotion Practice 24, no. 6 (2023): 1101–4. http://dx.doi.org/10.1177/15248399231190365.

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The transmission of generational knowledge in Alaska Native communities has been disrupted by colonization and led to declining health among Alaska Natives, as evidenced by the loss of knowledge regarding traditional foods and foodways and increasing rates of cardiometabolic disorders impacting Alaska Natives. Elders play a central role in passing down this generational knowledge, but emerging Elders may have difficulty in stepping into their roles as Elders due to the rapid social and cultural changes impacting their communities. The Center for Alaska Native Health Research (CANHR) and the De

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Kim, Steffi, Lena Thompson, and Jordan Lewis. "THE JOYS OF GIVING: EXPLORING BIDIRECTIONAL RELATIONSHIPS BETWEEN ELDERS AND THEIR COMMUNITIES." Innovation in Aging 8, Supplement_1 (2024): 345–46. https://doi.org/10.1093/geroni/igae098.1127.

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Abstract While Western community engagement with older adults research often focuses on topics such as community program involvement, volunteerism, and civic engagement, few studies have explored the role and impact of community engagement from an Alaska Native (AN) perspective. This presentation is part of a parent study consisting of 162 qualitative interviews with rural and 12 urban-based AN Elders over the course of 16 years and was analyzed using thematic analysis to explore the role of community in successful aging. AN Elders described bidirectional involvement in community engagement, i

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Зинковский, Кирилл, та Павел Олегович Лизгунов. "Православное монастырское старчество как форма традиционной педагогики". Theological Herald, № 4(55) (20 грудня 2024): 188–98. https://doi.org/10.31802/gb.2024.55.4.010.

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В статье даётся общее представление о традиции православного монастырского старчества как форме традиционной педагогики. Рассматриваются две взаимосвязанные составляющие старчества: институциональная и харизматическая. Делается вывод о необходимости сочетания обеих составляющих для полноценной возможности исполнять старческое служение. Разбирается вопрос о наличии современных старцев, который решается отрицательно в институциональном и положительно в харизматическом смысле. Обозначается плодотворность опоры современной педагогики на традиционный старческий опыт. The article provides a general

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Rahma, Silkvi Kheir, Ute Lies Siti Khadijah, and Rully Khairul Anwar. "The Role of Traditional Elders in the Rancakalong Tourism Village in Preserving the Intangible Cultural Heritage of the Ngalaksa Traditional Ceremony." Society 13, no. 1 (2025): 58–71. https://doi.org/10.33019/society.v13i1.773.

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The Ngalaksa traditional ceremony is a significant cultural practice in Rancakalong, Sumedang, West Java, serving as a vital medium for preserving intangible cultural heritage. While prior studies have explored the broader significance of such ceremonies, limited research has examined the specific roles and challenges faced by traditional elders in safeguarding these traditions amid modernization and globalization. This study addresses this gap by analyzing the multifaceted roles of traditional elders in the Rancakalong Tourism Village in preserving the intangible cultural heritage embodied wi

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Kim, Steffi M., and Jordan P. Lewis. "PROTECTIVE FACTORS IN THE CONTEXT OF SUCCESSFUL AGING IN URBAN-DWELLING ALASKA NATIVE ELDERS." Innovation in Aging 3, Supplement_1 (2019): S340. http://dx.doi.org/10.1093/geroni/igz038.1232.

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Abstract Recently, researchers have been exploring successful aging in rural communities of Alaska as it is experienced by Alaska Native Elders. Due to outmigration based on economic, medical, or familial influences, many Alaska Native elders leave their home communities to live in urban settings in Alaska, even though research suggests that most elders would like to remain in their home communities to grow old. Very little is known about the relocation process and how it impacts an elder’s views on successful aging. While established protective factors in rural communities involve family and

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Adamsen, Collette, and Ramona Danielson. "Traditional Cultural Practices Provide More Frequent Feelings of Happiness and Calm for Native American Elders." Innovation in Aging 4, Supplement_1 (2020): 339. http://dx.doi.org/10.1093/geroni/igaa057.1087.

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Abstract Though American Indian, Alaska Native, and Native Hawaiian (AI/AN/NH) elders are an understudied population, available data demonstrates higher rates of depressive symptoms among these elders. In addition, AI/AN/NH elders are a medically underserved population, with geographic isolation a common barrier to accessing emotional/mental health services. However, cultural practices are important sources of resilience for AI/AN/NH elders. Survey data from “Identifying our Needs: A Survey of Elders” Cycle VI (2014-2017), conducted by the National Resource Center on Native American Aging, wer

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Kim, Steffi. "AN EXPLORATION OF CULTURAL INFLUENCES ON SUBJECTIVE SUCCESSFUL AGING." Innovation in Aging 6, Supplement_1 (2022): 267. http://dx.doi.org/10.1093/geroni/igac059.1059.

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Abstract Indigenous peoples worldwide face unique challenges growing old. Many of these challenges are remnants of previous colonization practices and current oppressive systems often leading to out-migration from rural to urban environments. Despite Anchorage having the highest population of Alaska Native Elders little is known about the experience of relocation. This study investigated the impact of culture on the experience of successful aging within the Alaska Native context. Twenty-five semi-structured qualitative interviews with rural (N=13) and urban Elders (N=12; ages 48-84) were condu

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Kivalahula-Uddin, Hannah. "Decolonization of Tribal Schools." Wicazo Sa Review 36, no. 1 (2021): 30–61. http://dx.doi.org/10.1353/wic.2021.a903666.

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Abstract: This study utilized the culturally responsive qualitative methodology of phenomenology to provide an opportunity for eight Puyallup tribal elders to share their lived stories while providing insights into the impact of intergenerational historical trauma upon their lives. The elders provided suggestions about how to improve student achievement by facilitating a decolonization intervention program for tribal school employees derived from elder Indigenous knowledge. The goals of the program would be to provide information about tribal history, historical trauma, the Twulshootseed (txʷə

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Kim, Steffi. "Explorations of Alaska Native Urban Eldership." Innovation in Aging 4, Supplement_1 (2020): 916. http://dx.doi.org/10.1093/geroni/igaa057.3366.

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Abstract Successful aging in Alaska Native people or “Eldership” is a state that is embedded within a cultural, relational, and generational context (Boyd, 2018; Lewis, 2011; Wexler, 2014). Eldership has been described as a developing and nuanced personal quality shaped by individual, relational, and contextual influences (Kim, 2020). Within the cultural and traditional understanding of Alaska Native people, the concept of Eldership is analogous to the Western concept of successful aging. With increasing numbers of outmigration from rural community members (Driscoll et al., 2010), this study i

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Kopera-Frye, Karen, Karen John, and Robynn Frank. "A TRADITIONAL HEALING PROGRAM ON THE NAVAJO NATION DURING COVID." Innovation in Aging 8, Supplement_1 (2024): 452. https://doi.org/10.1093/geroni/igae098.1469.

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Abstract Tribal Critical Race Theory (TribalCrit) posits three types of knowledge: 1) cultural knowledge or tribal ways including traditions and Indigenous Ways of Knowing (IWOK); 2) knowledge of survival involving how and why change and adaptation can be beneficial to the community; and 3) academic knowledge often referred to as ‘‘book smarts.’’ IWOK and academic knowledge are critical for survival and improving the lives in Native communities. This project can best be thought of as a variation of Community-based participatory Research, or Community-based participatory advocacy. Two Navajo st

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Miller, Andrew M., Iain J. Davidson-Hunt, and Paddy Peters. "Talking about fire: Pikangikum First Nation elders guiding fire management." Canadian Journal of Forest Research 40, no. 12 (2010): 2290–301. http://dx.doi.org/10.1139/x10-177.

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In this paper, we present how elders of Pikangikum First Nation in northwestern Ontario have drawn upon their knowledge and values associated with fire to engage in fire management planning for 1.3 million hectares of their traditional boreal forest territory. Over a period of 18 months, we engaged in collaborative research strategies that included interviews, visits to historic fire sites, and community meetings with Ontario Ministry of Natural Resources (OMNR) to document the elders’ understandings of fire behaviour, forest disturbance and renewal cycles, traditional controlled burning pract

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Lewis, Jordan, Steffi Kim, Zayla Asquith-Heinz, and Lena Thompson. "CYCLICAL MIGRATION IN ALASKA NATIVE ELDERS AND ITS IMPACT ON ELDERS’ IDENTITY AND LATER LIFE WELL-BEING." Innovation in Aging 7, Supplement_1 (2023): 156. http://dx.doi.org/10.1093/geroni/igad104.0512.

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Abstract This paper outlines a unique culturally driven cyclical migration of Alaska Native Elders. This Indigenous cyclical migration is distinct from other previously described mobility observations in that Elders spend extended time in more than one community. We describe the cyclical migration of Alaska Native (AN) Elders and its influence on the Elders’ identity, health, and well-being. Employing a life course perspective and social theory of migration, inductive content analysis was employed to identify themes related to Elders’ cyclical migration between rural and urban communities and

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Bonuel, Nena. "Perception of health and health practices of five Filipino elders." Journal of Nursing Education and Practice 8, no. 5 (2017): 68. http://dx.doi.org/10.5430/jnep.v8n5p68.

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It is projected that the United States will not have a single racial or ethnic majority by 2055. Health care providers need to be aware and knowledgeable of other cultures in order to deliver culturally competent care. Equally important is for health care providers to recognize their own biases and to identify and respect differences when delivering care. It is important to know the health and health beliefs of other cultures to effectively provide quality of care. This descriptive exploratory study using fieldwork was focused on the perceptions on health, being healthy, and health practices o

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Viscogliosi, Chantal, Hugo Asselin, Suzy Basile, et al. "Importance of Indigenous elders’ contributions to individual and community wellness: results from a scoping review on social participation and intergenerational solidarity." Canadian Journal of Public Health 111, no. 5 (2020): 667–81. http://dx.doi.org/10.17269/s41997-019-00292-3.

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Abstract Objective Wellness is a challenge for Indigenous peoples, partly because Western services do not adopt a holistic approach. By devaluing traditional knowledge, Indigenous values and beliefs, these services lower Indigenous power and affect cultural identities. Indigenous elders participate in intergenerational solidarity by transmitting knowledge, values, and culture in a holistic approach. Despite widespread acceptance of the importance of Indigenous elders’ contributions to wellness, a rigorous synthesis of knowledge has never been done. This study aimed to provide a comprehensive u

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Salma, Salma, та Syahril Syahril. "Marlojong sebelum Perkawinan: Kiat Adat Menghadapi Wali ‘Aḍal di Ranah Batahan, Pasaman Barat". Al-Ahkam 29, № 1 (2019): 45. http://dx.doi.org/10.21580/ahkam.2019.29.1.3256.

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<p>This article aims to analyze and explore the tradition of <em>marlojong</em> before marriage in Ranah Batahan, West Pasaman. <em>Marlojong</em> is the act of a couple who is not approved by their parent (wali) for certain reasons by running to the house of the elder of custom (<em>tetua adat</em>) or a respected family. The elopement could reduce the dignity of women and their parents. So, it becomes a reason for the traditional elders to call them. The data was collected by observation and in-depth interviews with couples who did <em>marlojon

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Sule, Sunday Emah, Sunday Joseph Ojonugwa, and Joseph Akanya. "Igala proverbs as correctional tools in the hands of traditional elders." OGIRISI: a New Journal of African Studies 15, no. 1 (2020): 181–96. http://dx.doi.org/10.4314/og.v15i1.12s.

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Igala proverbs play a very important role in everyday language of the Igala people. The language has beautiful proverbs which cover all aspects of the people’s life and culture. These proverbs are drawn from careful observation of social events, the lives of people and animals. Also, some proverbs have traces of experiences of the people’s occupations such as farming, fishing, hunting, weaving, wrestling and dancing. The language has proverbs that talk above family and human relations, good and evil, poverty and riches, joy and sorrow. It is on this basis that this study examines how the elder

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Crist, Janice D., Dianna García-Smith, and Linda Phillips. "Accommodating the Stranger en Casa: How Mexican American Elders and Caregivers Decide to Use Formal Care." Research and Theory for Nursing Practice 20, no. 2 (2006): 109–26. http://dx.doi.org/10.1891/rtnp.20.2.109.

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Mexican American elders have higher levels of functional impairment and chronic illness, yet they use formal home care services less than do non-Hispanic White elders. This article describes the processes by which Mexican American elders and their caregivers decide to use home care services. Interviews were conducted with Mexican American elders (n = 11) and family caregivers (n = 12) for a sample of 23 individuals. The emerging substantive grounded theory included three stages that described the process of deciding to use home care services: Taking Care of our Own, Acknowledging Options, and

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Daniel Handino and Gizaw Bekele. "The Role of Blessing and Cursing in Traditional Conflict Resolution Mechanism among the Hadiya People, Southern Ethiopia." PanAfrican Journal of Governance and Development (PJGD) 1, no. 2 (2020): 82–99. http://dx.doi.org/10.46404/panjogov.v1i2.2334.

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Hadiya people have maintained their indigenous mechanisms of governance system known as “Seera”. This article addresses the role of blessing and cursing in conflict resolution among the Hadiya people. To achieve this objective, a qualitative method with an exploratory study design was employed. A total of 25, purposively selected, key informants have taken part as a primary source for this study. Besides, secondary sources have been used to substantiate data obtained from the primary sources. The major findings were that Hadiya traditional institutions have been playing a significant role to s

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Zhao, Yan, and Yu Huang. "Migrating (Grand)Parents, Intergenerational Relationships and Neo-Familism in China." Journal of Comparative Social Work 13, no. 2 (2018): 31–55. http://dx.doi.org/10.31265/jcsw.v13i2.175.

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Based on a case study in one residential community in Shenzhen, China, this article explores the relationship between the migration of elder (grand)parents and the intergenerational relationship between the elders and their adult children. Specifically, we analyse how the intergenerational relationship influences and is influenced by the migration of the elders. The empirical data consists of eight qualitative in-depth interviews with elder migrants, who primarily migrated for helping with childcare. The analysis is embedded in theoretical discussions around Chinese descending/neo-familism (Ya

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Kalshabaeva, М. ZH, S. А. Sartayev, and N. B. Tauyekelov. "A biy’s court and a council of elders as a historical prerequisite for mediation in Kazakhstan." BULLETIN of L.N. Gumilyov Eurasian National University. LAW Series 148, no. 3 (2024): 88–103. http://dx.doi.org/10.32523/2616-6844-2024-148-3-88-103.

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In Kazakh history, there was a tradition of solving various conflicts in society with the help of the biys and a council of elders. These types of government institutions were the most accessible to the people. Their activities were based on the ideology of justice, humanity, and its ultimate goal was to reconcile the disputing parties and lead them to peace. It was every biy’s and elder’s sacred duty to show full justice to the disputing parties during the settlement of the case. "The ideal of conflict is peace" was found to be one of the main principles underlying the court of biys in nomadi

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Kalshabaeva, М. ZH, S. А. Sartayev, and N. B. Tauyekelov. "A biy’s court and a council of elders as a historical prerequisite for mediation in Kazakhstan." BULLETIN OF L.N. GUMILYOV EURASIAN NATIONAL UNIVERSITY LAW SERIES 148, no. 3 (2024): 89–104. http://dx.doi.org/10.32523/2616-6844-2024-148-3-89-104.

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In Kazakh history, there was a tradition of solving various conflicts in society with the help of the biys and a council of elders. These types of government institutions were the most accessible to the people. Their activities were based on the ideology of justice, humanity, and its ultimate goal was to reconcile the disputing parties and lead them to peace. It was every biy’s and elder’s sacred duty to show full justice to the disputing parties during the settlement of the case. "The ideal of conflict is peace" was found to be one of the main principles underlying the court of biys in nomadi

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Khambali, Mohammad Resha, and Yulia Nurliani Lukito. "Rebuilding Tazo Traditional House East Nusa Tenggara by Excavating Collective Memories." Local Wisdom : Jurnal Ilmiah Kajian Kearifan Lokal 14, no. 1 (2022): 32–47. http://dx.doi.org/10.26905/lw.v14i2.6508.

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Traditional life in Indonesia is significantly related to spoken culture from the older generation to the young age. This condition unconsciously shows a risk of void space when there is a disconnected generation. Only a small number of written documentation and drawings exist for Vernacular Architecture in Indonesia or Architecture Nusantara. Tazo is one of several villages in Riung district, Flores island, in Nusa Tenggara Timur province, Indonesia. The current condition of the traditional house of Tazo is extinct, and there are no physical traces anymore. In this paper, we will show the exc

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Wilson, Traci. "“OUR ELDERS LOVE WHEN WE MAKE THE BUFFALO DINNERS AND SOUP”: TRADITIONAL FOODS AND TITLE VI NUTRITION PROGRAMS." Innovation in Aging 8, Supplement_1 (2024): 1072. https://doi.org/10.1093/geroni/igae098.3446.

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Abstract Title VI Native American Aging Programs (Title VI programs), funded by Title VI of the Older Americans Act, support the health, wellness and social engagement needs of Native elders by providing nutrition, supportive services and caregiver supports to American Indian, Alaska Native and Native Hawaiian people. There are over 290 Title VI grantees, representing a diverse group of more than 400 tribal nations. Title VI programs provide culturally-relevant services to address the health-related social needs of elders, such as meals, transportation, in-home services, social engagement oppo

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Busija, Lucy, Renata Cinelli, Maree R. Toombs, et al. "The Role of Elders in the Wellbeing of a Contemporary Australian Indigenous Community." Gerontologist 60, no. 3 (2018): 513–24. http://dx.doi.org/10.1093/geront/gny140.

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Abstract Background and Objectives Traditional Elders are integral to the social structure of Australian Indigenous communities. Due to progressive loss of traditional way of life, however, the role of Elders has been eroding. This study aims to develop a conceptual model of the role of Elders in an Australian Indigenous community, with the goal of attaining strategies to strengthen the role of Elders. Research Design and Methods The study, conducted in a regional Indigenous community in Australia, adopted a community-based participatory approach. Design and focus of the project were informed

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Wafukho, Geoffrey Khisa, Patrick A. Kafu, and Felicity Murunga. "Influence of Traditional Youth Education on Content Knowledge of Teachers in the Bukusu Community of Western Kenya." Scholars Journal of Arts, Humanities and Social Sciences 10, no. 5 (2022): 178. http://dx.doi.org/10.36347/sjahss.2022.v10i05.001.

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The value of African traditional education in the impartation of critical skills, competences and values needed for development in the continent cannot be overlooked. Yet, in most cases, the traditional forms of education have not been properly integrated into modern education systems in Africa that are based on western or Euro-American conceptualisations of education. For this reason, important cultural values, such as those of the Bukusu community of western Kenya, are fast going into oblivion. The search for a holistic education cannot be realised without giving regard to education in the t

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Beaulieu, Danny. "Dene traditional knowledge about caribou cycles in the Northwest Territories." Rangifer 32, no. 2 (2012): 59. http://dx.doi.org/10.7557/2.32.2.2252.

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This paper is about what I have learned about the caribou cycle over the past one hundred and ten years or so, talking to Denesųłıné elders in Fort Resolution, Łutselk’e, and Yellowknife. Mostly I’ve learned from my grandmother, my grandparents, and my parents.

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Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (2015): 243–75. http://dx.doi.org/10.7202/1032804ar.

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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue be

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YUNG, BELL. "Exploring Creativity in Traditional Music." Yearbook for Traditional Music 51 (November 2019): 1–15. http://dx.doi.org/10.1017/ytm.2019.46.

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The term “traditional music” is widely used in musicological discourse as well as in everyday conversations, and is, indeed, in the name of our organisation: the International Council for Traditional Music.1 It was also used in the titles of classic studies of Asian music by our elders, such as Yi Hye-gu (1981), Kishibe Shigeo (1969), William Malm (1959), A. C. Scott (1967, 1969, 1975), David Morton (1976), Judith Becker (1980), Terry Miller (1985), and others, and in the titles of many journal articles. In short, the term is at the core of the discipline of ethnomusicology and for this organi

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Ferreira, Maria Pontes, Betty McKenna, and Fidji Gendron. "Traditional Elders in Post-Secondary STEM Education." International Journal of Health, Wellness, and Society 3, no. 4 (2014): 1–11. http://dx.doi.org/10.18848/2156-8960/cgp/v03i04/41080.

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Kay, Jon. "“I Will Stitch it Back and Pass it Down”: A Bai Elder Makes and Teaches Buzha." Journal of Ethnology and Folkloristics 18, no. 2 (2024): 152–72. https://doi.org/10.2478/jef-2024-0024.

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Abstract This essay explores how traditional arts impact the lives of older adults, especially those recognized as inheritors of an Intangible Cultural Heritage (ICH). Through the work of elder Bai artist Mrs Zhao Huaizhu, I consider how traditional hand-icrafts and cultural knowledge enhance elder wellbeing and foster intergenerational connections. Mrs Zhao is a master of buzha, a traditional Bai art form where embroidered silk items are filled with wormwood and other aromatic herbs. Recognized as an ICH inheritor, Mrs Zhao invests her silk creations with Bai folklore, local history, and pers

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Kishor, Kumar. "Modern Traditional Dilemma." SANCHAR BULLETIN 1, no. 03 (2011): 66–69. https://doi.org/10.5281/zenodo.15308628.

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<em> Time and Tide wait for none.  And in today's scenario world is keeping space with time. If we compare the erstwhile India at the time of Independence to that at the outset of 21st Century we find considerable development in all fields, which is not confined to materialistic world only. It has affected the thinking of our people. There are daily life incidents in a family where children argue with their elders and they are restrained from doing many activities that they are fond of owing to the difference in their thinking created because of generation gap. The generation gap is

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Robin, Tabitha, and Michael Anthony Hart. "Cree Food Knowledge and Being Well." International Journal of Environmental Research and Public Health 22, no. 2 (2025): 181. https://doi.org/10.3390/ijerph22020181.

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This paper explores the crucial role of Cree elders’ knowledge in revitalizing Indigenous food sovereignty, focusing on food as a cornerstone of Cree identity, spirituality, and wellbeing. Based on a study of Cree elders in Manitoba in 2020, this paper highlights the depth of Cree food knowledge, intertwined with spiritual practices, language, and land ethics. Using an Indigenous research paradigm, ten Cree elders were interviewed and shared their experiences of traditional communal practices, the detrimental impacts of colonialism on food systems, and the spiritual connections between food, l

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Cai, Chen, and Heng Hu. "Discursive strategies of Chinese elders in intergenerational conflicts: A critical discourse analysis of mediation television programs in China." PLOS One 20, no. 6 (2025): e0320909. https://doi.org/10.1371/journal.pone.0320909.

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Research on conflict discourse highlights the value of a cross-cultural perspective and the need to explore its features across different cultural contexts. However, there is limited research on conflict discourse among Chinese elders, particularly within the framework of building an Age-Friendly Society. To address this gap, this study adopts Fairclough’s dialectical-relational approach in critical discourse analysis to examine the strategies Chinese elders employ in intergenerational conflicts. Drawing on Li’s framework of conflict strategies—competition, cooperation, avoidance, and compromi

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Bishop, Melissa. "Elders’ Conversations: Perspectives on Leveraging Digital Technology in Language Revival." Open/Technology in Education, Society, and Scholarship Association Journal 2, no. 2 (2022): 1–13. http://dx.doi.org/10.18357/otessaj.2022.2.2.21.

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In First Nations, Métis, and Inuit (FNMI) communities, Elders are highly regarded as intergenerational transmitters of ancestral language and Indigenous knowledge. Without language revival initiatives, ancestral languages in FNMI communities are at risk of extinction. Leveraging digital technologies while collaborating with Elders can support revival initiatives. Through semi-structured interviews and qualitative analysis, this study addresses how three Elders who use technology in their ancestral language teaching (1) describe the benefits, drawbacks, and preferences of technology; (2) reveal

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Syamsia. "Analysis of Cultural Values in Ayam Semur as Traditional Food in Ternate." LINGUISTICA 14, no. 2 (2025): 83–92. https://doi.org/10.24114/jalu.v14i2.65033.

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The aim of this research is to know about the Cultural Ayam Semur as traditional food in the Ternate, Traditional food serves as an essential representation of a community’s cultural identity, embodying values passed down through generations. Ayam semur, a well-known traditional dish in Ternate, holds significant cultural meanings beyond its culinary purpose. This study aims to analyze the cultural values embedded in ayam semur and its role in Ternate’s social and traditional practices. The reseatcher use a qualitative research approach, data were collected through interviews, observations, an

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Li, Peng, and Zhiwei Xu. "Evaluation of Nursing Homes Using a Novel PROMETHEE Method for Probabilistic Linguistic Term Sets." Complexity 2021 (May 6, 2021): 1–11. http://dx.doi.org/10.1155/2021/9965473.

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Aging has become a serious social problem in China. Traditional informal long-term care is hard to sustain because of the reduction in family size and elders’ children migration to big cities. The institution offering services for the disabled elders has been a tendency. There exists a strange phenomenon: some nursing homes are difficult to enter for most disabled elders, while the other ones must search for elders to maintain operation. Therefore, for the evaluation of nursing homes, two problems should be considered: (1) selecting suitable nursing homes for disabled elders; (2) obtaining the

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Peters, Moses I., and Aniekan E. Bassey. "Complicating Social Order in the Rural Areas of Akwa Ibom State Nigeria." Nigerian Journal of Sociology and Anthropology 17, no. 2 (2019): 113–27. http://dx.doi.org/10.36108/njsa/9102/71(0280).

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In a typical traditional society in Nigeria laws, rules, norms, and taboos were used by community elders to enforce social order and curtail practices, behaviours, values and beliefs that were counter to the stability of the social structure. However, the contemporary rural communities have witnessed a shift within the social structures and institutions, in behaviours, cultural aspects which affect social relations, social interaction and the maintenance of the status quo by the traditional rulers. This qualitative study examined the roles of traditional rulers in complicating social order in

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Peacock, John. "An Account of the Dakota-US War of 1862 as Sacred Text: Why My Dakota Elders Value Spiritual Closure over Scholarly "Balance"." American Indian Culture and Research Journal 37, no. 2 (2013): 185–206. http://dx.doi.org/10.17953/aicr.37.2.124713414180575r.

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Fluent Dakota-speaking elders Clifford Canku and Michael Simon have translated from Dakota into English fifty letters written by three-dozen Dakota prisoners of the 1862 US-Dakota War. Both translators are Dakota Presbyterian ministers as well as traditional Sun Dancers, and are descended from two of the letter writers. Many letter writers, like the translators, were Christian Dakota who still followed some of the traditional ways. Dr. Canku and Rev. Simon requested that I appear on several panels with them to put the project in historical context and speak about their translation process befo

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Thompson, Lena, Elana Buch, and Sato Ashida. "EXPLORING AI ELDERS’ CULTURAL PERCEPTIONS OF DISASTERS AND THE ROLE OF GENERATIVITY IN PREPARING FUTURE GENERATIONS." Innovation in Aging 7, Supplement_1 (2023): 157. http://dx.doi.org/10.1093/geroni/igad104.0514.

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Abstract Natural and man-made disasters have a great impact on human health, especially for AI Elders. As keepers of cultural and community knowledge, AIAN Elders also serve as guides on how to best support their communities. This study focuses on a Midwestern Tribe’s cultural perceptions of disaster management, specifically being generative, or passing down disaster management knowledge and practices to future generations. In-person semi-structured interviews were conducted with eighteen Elders from the Midwestern Tribe. Recordings were transcribed, de-identified, and coded thematically using

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Monaghan-Geernaert, Pamela. "NATIVE AMERICAN CAREGIVING PREFERENCES: HEARING THEIR VOICES." Innovation in Aging 8, Supplement_1 (2024): 650. https://doi.org/10.1093/geroni/igae098.2127.

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Abstract American Indian and Alaska Native elders have the shortest life expectancy of all non-white groups in the USA (CDC, 2022). Despite this disparity, Native elders experience higher rates of morbidity, often necessitating skilled care. Previous research has indicated that enhancing treatment for AI/AN elders must incorporate cultural considerations (Willging et al. 2021). This study utilized focus group data collected at the National Indian Council on Aging (NICOA) biennial conference for American Indian and Alaska Native elders. Elders from all Indian Health Service Units across the nat

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Utebayev, Madiyar. "Everyday and ceremonial greeting etiquette of the karakalpak." Вестник антропологии (Herald of Anthropology) 45, no. 1 (2019): 88–104. http://dx.doi.org/10.33876/2311-0546/2019-45-1/88-104.

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The article analyzes the traditional etiquette of Karakalpaks. Special attention is paid to the customs of greeting on meeting and when performing some ceremonial activities. In both cases, the Karakalpak etiquette is based on the moral attitudes and habits of a traditional society. As with other peoples of Central Asia, the principles of age and gender differentiation and reverence for elders come to the fore. Greeting rituals are addressed to the elders and those who have higher social status, taking place within the framework of the institution of hospitality, as a principle of tolerance an

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Lewis, Jordan, and Steffi Kim. "Successful Aging in the North: Lessons Learned, Lessons Shared, and Advice From Those Aging in a Good Way in Alaska." Innovation in Aging 4, Supplement_1 (2020): 424. http://dx.doi.org/10.1093/geroni/igaa057.1369.

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Abstract This presentation presents and builds upon the Alaska Native Successful Aging model. Elders’ conceptions of successful aging differ from the Western model, how rural and urban environments influence successful aging, and the lessons Elders pass down to ensure a healthy lifestyle are not common in the literature. 42 Alaska Native Elders from the Norton-Sound sub region of Alaska, 21 Alaska Native Elders from the Aleutian Pribilof Islands, 26 Elders from the Bristol Bay region, and 12 Elders residing in Anchorage, AK to provide an urban context of successful aging. A community-based, ex

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Chuê, Suzilene Urupe, and Cláudia Landin Negreiros. "Realidade sociolinguística do Povo Chiquitano da Aldeia Vila Nova Barbecho." Revista Taka'a 2, no. 1 (2024): e2024005. https://doi.org/10.30681/rtakaa.v2i1.13219.

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This article deals with the sociolinguistic situation of the Chiquitano language in the village of Vila Nova Barbecho. The school is very important in the resumption of culture and language, as the partnership between the community, teachers and elders contributes to strengthening cultural and linguistic practices in the community and at school. The objective of this article is to discuss the situation of the language in the village and what actions can be developed to restore the language. The research methodology is qualitative and field-based. The investigation was carried out through a que

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Lemasson, Alban, Enora Gandon, and Martine Hausberger. "Attention to elders' voice in non-human primates." Biology Letters 6, no. 3 (2010): 325–28. http://dx.doi.org/10.1098/rsbl.2009.0875.

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The observed respect and attention to elders' speech in traditional cultures appears to have a ‘universal’ component which questions its possible biological bases. Animals present differential attention to the vocalizations of other individuals according to their characteristics but little is known about the potential propensity to pay more attention to vocalizations of elders. On the basis of several hundreds of vocal exchanges recorded, here we show that aged female Campbell's monkeys ( Cercopithecus campbelli ), despite being significantly less ‘loquacious’ than their younger adult counterp

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Monzilar, Eliane Boroponepa. "Narrativa da educação indígena e da educação escolar indígena: A escola e o ensino do povo Balatiponé-Umutina." education policy analysis archives 28 (May 11, 2020): 77. http://dx.doi.org/10.14507/epaa.28.4769.

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This article deals with the study of the narrative of indigenous education and indigenous school education: The school and the teaching of the Balatiponé-Umutina people are interconnected with traditional and non-traditional educational processes focusing on impacts, advances, bottlenecks, challenges and actions that the indigenous Balatiponé-Umutina fought and organized to resist, keep alive and reconstruct the practices of traditional knowledge. The objective is to contribute to the discussion and dialogue regarding indigenous education througt the lens of the indigenous people themselves. I

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