Abstract: Controversies surrounding the impacts of oil palm plantations have resulted in some heated debates, especially concerning biodiversity loss and indigenous people well-being. The indigenous people of Dayak generally used wildlife to fulfill their daily needs thus were assumed to have experienced negative impacts due to oil palm developments within and surrounding their settlement areas. This study was conducted to identify the characteristics of the Dayak community settled around an oil palm plantation, to determine their perceptions of wildlife loss or gain as the results of the development of oil palm plantations, and to identify the determinant characteristic of the perceptions. The research was conducted on March 2018 in Nanga Tayap and Tajok Kayong Villages, which were located around the oil palm plantation of NTYE of Ketapang, West Kalimantan-Indonesia. Data were collected through in depth-structured interview, using closed and semi-open questionnaires and three-scale Likert statements. Interviews were conducted with 74 respondents using accidental sampling, and categorized into respondents who were dependent on oil palm for their livelihoods and those who were not. Data were analyzed using quantitative statistics method, Likert Scale, Chi-Square Test, Spearman Test, and Mann-Whitney Test. The research found that the indigenous Dayak people were aware of wildlife species loss and gain since the establishment of the plantation. Nevertheless, wildlife loss did not affect their social, economic, and cultural needs since they could find substitutions. It was found that prior to the plantation’s development, the local Dayak communities were already slowly experiencing some livelihood transitions through local village development. The only determinant characteristic of the community that influenced their perceptions of wildlife loss/gain was level of education.
Abstract: Despite several interventions, jigger flea infestations continue to be reported in the Busoga sub-region in Eastern Uganda. The purpose of this study was to identify factors that expose the indigenous people to jigger flea infestations and evaluate the effectiveness of any indigenous materials used in flea control by the affected communities. Flea compositions in residences were described, factors associated with flea infestation and indigenous materials used in flea control were evaluated. Field surveys were conducted in the affected communities after obtaining preliminary information on jigger infestation from the offices of the District Health Inspectors to identify the affected villages and households. Informed consent was then sought from the local authorities and household heads to conduct the study. Focus group discussions were conducted with key district informants, namely, the District Health Inspectors, District Entomologists and representatives from the District Health Office. A GPS coordinate was taken at central point at every household enrolled. Fleas were trapped inside residences using Kilonzo traps. A Kilonzo Trap comprised a shallow pan, about three centimetres deep, filled to the brim with water. The edges of the pan were smeared with Vaseline to prevent fleas from crawling out. Traps were placed in the evening and checked every morning the following day. The trapped fleas were collected in labelled vials filled with 70% aqueous ethanol and taken to the laboratory for identification. Socio-economic and environmental data were collected. The results indicate that the commonest flea trapped in the residences was the cat flea (Ctenocephalides felis) (50%), followed by Jigger flea (Tunga penetrans) (46%) and rat flea (Xenopsylla Cheopis) (4%), respectively. The average size of residences was seven squire metres with a mean of six occupants. The residences were generally untidy; with loose dusty floors and the brick walls were not plastered. The majority of the jigger affected households were headed by peasants (86.7%) and artisans (13.3%). The household heads mainly stopped at primary school level (80%) and few at secondary school level (20%). The jigger affected households were mainly headed by peasants of low socioeconomic status. The affected community members use soil-cow dung-ash mixture to smear floors of residences as the only measure to control fleas. This method was found to be ineffective in controlling the insects. The study recommends that home improvement campaigns be continued in the affected communities to improve sanitation and hygiene in residences as one of the interventions to combat flea infestations. Other cheap, available and effective means should be identified to curb jigger flea infestations.
Abstract: Jharkhand is newly constituted 28th State in the eastern part of India which is known for the oldest settlement of the indigenous people. In the State of Jharkhand in which broadly three language family are found namely, Austric, Dravidian, and Indo-European. Ex-Mundari, kharia, Ho Santali come from the Austric Language family. Kurukh, Malto under Dravidian language family and Nagpuri Khorta etc. under Indo-European language family. There are 32 Indigenous Communities identified as Scheduled Tribe in the State of Jharkhand. Santhal, Munda, Kahria, Ho and Oraons are some of the major Tribe of the Jharkhand state. Jharkhand has a Rich Cultural heritage which includes Folk art, folklore, Folk Dance, Folk Music, Folk Songs for which diversity can been seen from place to place, season to season and all traditional Culture and practices. The languages as well as the songs are vulnerable to dominant culture and hence needed to be protected. The collection and documentation of these songs in their natural setting adds significant contribution to the conservation and propagation of the cultural elements. This paper reflects to bring out the Originality of the Collected Songs from remote areas of the plateau of Sothern Jharkhand as a rich intangible Cultural heritage of the Country. The research was done through participatory observation. In this research project more than 100 songs which were never documented before.
Abstract: One general agreement on climate change is that its causes may be local but the effects are global. Indigenous people are subscribed to “low-carbon” traditional ways of life and as such they have contributed little to causes of climate change. On the contrary they are the most adversely affected by climate change due to their dependence on surrounding rich biological wealth as a source of their livelihood, health care, entertainment and cultural activities This paper deals with the results of the investigation of various adaptation strategies adopted to combat climate change by traditional community. The result shows effective ways of application of traditional knowledge and wisdom applied by Tangkhul traditional community at local and community level in remote areas in Northeast India. Four adaptation measures are being presented in this paper.
Abstract: Indonesia is a legal state. The consequence of this status is the recognition and protection of the existence of indigenous peoples. This paper aims to describe the dynamics of legal recognition and protection for indigenous peoples within the framework of Indonesian law. This paper is library research based on literature. The result states that although the constitution has normatively recognized the existence of indigenous peoples and their traditional rights, in reality, not all rights were recognized and protected. The protection and recognition for indigenous people need to be strengthened.
Abstract: Irish identity continues to be discussed in various fields including social science, culture, literary humanities as well as political debates. In this context, Irishness had been usurped for a long time by the hegemonic power of the British Empire. That is why, Irish writers, in general, and Seamus Heaney along with William Butler Yeats, in particular, endeavored to retrieve this lost identity by shedding light on Irish history, folklore, communal traditions, landscape, indigenous people, language as well as culture. In this context, we may speak of a decolonizing attempt that allowed these writers to represent the autonomous Irish subjectivity by establishing an ethical relationship based on an extraordinary approach to the represented alterity. This article, indeed, places itself within the arena of postmodern, postcolonial discussions of the issue of identity and, particularly, of Irishness.
Abstract: This paper describes how indigenous students face challenges with various school activities due to inadequate equity and diversity principles in mainstream primary schools in Bangladesh. This study focuses on indigenous students’ interactions with mainstream class teachers and students through teaching-learning activities at public primary schools. Ethnographic research methods guided data collection under a case study methodology in Chittagong Hill Tracts (CHTs) region where maximum indigenous peoples’ inhabitants. The participants (class teachers) shared information through in-depth interviews about their experiences in the four selecting schools. The authors also observed the effects of school activities by use of equity and diversity lens for indigenous students’ situations in those schools. The authors argue that the socio-economic situations of indigenous families are not supportive of the educational development of their children. Similarly, the Bangladesh government does not have enough initiative programs based on equity and diversity principles for fundamental education of indigenous children at rural schools level. Besides this, the conventional teaching system cannot improve the diversification among the students in classrooms. The principles of equity and diversity are not well embedded in professional development of teachers, and using teaching materials in classrooms. The findings suggest that implementing equitable education; there are needed to arrange teachers’ education with equitable knowledge and introducing diversified teaching materials, and implementing teaching through students centered activities that promote the diversification among the multicultural students.
Abstract: The purpose of the study is to find out relation of
moral massage between the authority and globalization in proverb.
Proverb is one of the many forms of cultural identity of the
Indonesian/Malay people filled with moral values. The values
contained within those proverbs are beneficial not only to the society,
but also to those who held power amidst on this era of globalization.
The method being used is qualitative research through content
analysis which is done by describing and uncovering the forms and
meanings of proverbs used within Indonesia Minangkabau society.
Sources for this study’s data were extracted from a Minangkabau
native speaker in the sub district of Tanah Abang, Jakarta. Said
sources were retrieved through a series of interviews with the
Minangkabau native speaker, whose speech is still adorned with
idiomatic expressions. The research findings show that there are 30
existed proverbs or idiomatic expressions in the Minangkabau
language often used by its indigenous people. The thirty data contain
moral values which are closely interwoven with the matter of power
and globalization. Analytical results show that the fourteen moral
values contained within proverbs reflect a firm connection between
rule and power in globalization; such as: responsible, brave,
togetherness and consensus, tolerance, politeness, thorough and
meticulous, honest and keeping promise, ingenious and learning,
care, self-correction, be fair, alert, arbitrary, self-awareness.
Structurally, proverbs possess an unchangeably formal construction;
symbolically, proverbs possess meanings that are clearly decided
through ethnographic communicative factors along with situational
and cultural contexts. Values contained within proverbs may be used
as a guide in social management, be it between fellow men, between
men and nature, or even between men and their Creator. Therefore,
the meanings and values contained within the morals of proverbs
could also be utilized as a counsel for those who rule and in charge of
power in order to stem the tides of globalization that had already
spread into sectoral, territorial and educational continuums.
Abstract: The city of Suceava, one of the most important
medieval capital of Moldova, owes its urban genesis to the power
center established in its territory at the turn of the thirteenth and
fourteenth centuries. Freed from the effective control exercised by
the Emir Nogai through Alanians, the local center of power evolved
as the main representative of the interests of indigenous people in
relation to the Hungarian Angevin dinasty and to their
representatives from Maramures. From this perspective, the political
and military role of the settlement of Suceava was archeologically
proved by the discovery of extensive fortifications, unrivaled in the
first half of the XIVth century-s Moldavia. At the end of that century,
voivod Peter I decides to move the capital of the state from Siret to
Suceava. That option stimulated the development of the settlement
on specific urban coordinates.