The exponential growth of international tourism necessitates a shift towards more sustainable and holistic development strategies. This thesis explores the concept of regenerative tourism, focusing on Hawai’i - a popular tourist destination renowned for its natural beauty yet facing significant environmental and social impacts from tourism. This thesis explores the paradox of balancing the economic necessity of tourism while preserving local communities and the environment. This study aims to investigate the implementation of regenerative tourism in Hawai’i, focusing on its interaction with local communities to address environmental and social well-being. Through interviews with Native Hawaiians, local communities, tourism industry employees, and tourists, the study explores perceptions and collaborations within the tourism industry. The research employed the theoretical frameworks of Regenerative Development, Communities of Practice and Transformational Leadership to deepen the analysis of the current implementation and effectiveness of regenerative practices in Hawai’i.  Findings reveal that while there is an awareness of the need for inclusion in regenerative practices, increased efforts are necessary to include Indigenous voices and ensure economic sustainability for local communities. The recommendations of this study highlight the importance of respect, inclusion, and empowerment of Native Hawaiians, advocating for active engagement with local communities to form reciprocal relationships that promote learning and growth. The theoretical lens offers practical tools and applications to address the expressed needs of community members.  Effective implementation of these regenerative practices has the potential to transform Hawai’i into a destination where tourism not only benefits the economy but also enriches the environment and local communities. This transformation promises a unique travel experience, allowing tourists to gain a deeper appreciation of the natural world and contribute positively to the islands, perpetuating a cycle of reciprocity and regenerative development.

Submitted in fulfillment of the requirements of the degree of Doctor of Philosophy, Public Management (Peacebuilding), Durban University of Technology, Durban, South Africa, 2016. / Despite all the public pretences of projecting a united country, Zimbabwe is a divided country and this has made genuine peace and unity very difficult to attain. The bruised and polarised relationship between the Shona and Ndebele ethnic groups is deeply rooted in the annals of history, which makes it a protracted social conflict. The Gukurahundi campaign between 1982 and 1987 was part of a chain of catastrophic events, which have emanated from a well-established culture of violence and intolerance between Shona and Ndebele. Efforts to address this culture using a top-down approach under the auspices of the 22 December 1987 Unity Accord did little to curb hostilities. Even though these efforts were commendable, they were not sufficient to make any significant inroads into the polarised relationship of mistrust between the two groups. This thesis applied an Action Research design and specifically used the Transcend dialogue method to explore the possibilities of building mutual respect and understanding among a small sample of young Shona and Ndebele participants. The research found that creating intentional platforms for interaction could have a positive transformative effect on relationships. It is not too late to create more spaces and transformational platforms for people to dialogue, to listen to each other, to share stories, and carry out projects together. Engagement using dialogue can create new synergies, which can make a worthwhile difference to the long journey towards (re) building broken bridges and building new bridges. / D

The state of the environment in South Africa is deteriorating and the province of KwaZulu-Natal is no exception to the situation. KwaZulu Natal is experiencing soil erosion, has inadequate policies for environmental protection, and current environmental measures lack mass support (Ndimande, 2001 :6). This is so because the beliefs of the past ascribed overpopulation as the main factor for the degradation of the environment and many conservation projects disregarded human needs, rights and dignity. For instance, the establishment of many game reserves meant forced removal and social dislocation of indigenous people (Ngobese and Cock, 1995:17-21). Forced removal and social dislocation in any situation can instigate conflict. Conservation agencies in South Africa, such as Ezemvelo KZN Wildlife (EKZNW) in KwaZulu-Natal (KZN), can be very effective in their conservation efforts if they create a platform that allows indigenous knowledgeable communities to participate in the management of protected areas. This participation could be in the form of allowing and encouraging communities abutting protected areas to contribute relevant Indigenous Knowledge (lK) for use to authorities of EKZNW. This effectiveness could be enhanced if the result of community participation will be sustainability in the community. According to Shragge (1993), a community has a heart, and its lifeblood is its authentic culture, its shared experiences of the past and its local ways of doing things (1993:39). Utterances such as the one below by Masuku (1999) do not stand conservation agencies in good stead. ' ...the lack of good understanding of people's way of life by my organizations (EKZNW) in areas that are today recognized as protected areas is occasionally pointed as one of the sources of conflict around conservation issues... (1999: 1), The aim of this study was to explore ways in which EKZNW could position itself to be an integral part of saving the decline of indigenous knowledge, and to nurture and stimulates its production as a starting point towards improving the lives of rural poor communities adjacent to Hluhluwe-Imfolozi Park, with specific reference to communities of Mpembeni and Mdletsheni Traditional Authorities. For the purpose of this research, communities' animal and plant indigenous knowledge was chosen as the yardstick for assessment of contribution that communities can make to biological diversity conservation and development. The choice was informed by an understanding that the diversity of plants and animals provide us with a resilient natural system, which in turn provides a crucial life support system such as purification of air and water. On the other hand, poverty drives the rural poor, who also benefit from this life support system, into poaching and unsustainable resource harvesting. These illegalities, although the only option, play a negative role in the viability and sustainability of biological diversity conservation. Research findings revealed that plant and animal indigenous knowledge is present in the communities, and they face a great challenge that there is no systematic documentation of this knowledge, and its oral transmission is inconsistent. It was through the urgent need dictated by the status quo that this research project was conceived. An attempt was made to tap into this knowledge by conducting a study in the two communities and bring it to the forefront of biological diversity conservation, and into development projects funded through community levy fund by EKZNW, in order to uplift the communities' standard of living. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2006.

This paper deals with the issue of the Indian population in the southern state of Mexico, Chiapas. The objective was to find out what are the causes of adverse social, economic and political situation of the local indigenous population. The paper characterizes the most important historical events that affected the status of the Indian population in Mexican society today. It also discusses the impact of these events on the current problems of this population group. This paper also characterizes these particular problems and compares the living standards of the local Indian population with the living standards of the major and dominant society. Based on identified issues and socio-economic status of the local population, the work deals with the marginalization of the Indian minority in Chiapas. The work also describes possible solutions of the exclusion of Indian population. The paper also analyzed a practical example of an autonomous indigenous centre - Centre for Indian Education and Intercultural studies Abya Yala

O que o mundo indígena nos ensina sobre o sonhar? Esta pesquisa foi realizada na aldeia de Ipavu, onde vivem os índios Kamaiurá, no Parque Indígena do Xingu, e situase no campo da Interculturalidade. O trabalho teve como objetivo inicial investigar as concepções de sonho dos Kamaiurá, bem como verificar se o sonho poderia ser tomado como uma faceta de enraizamento, índice de saúde diante do crescente contato da comunidade com elementos da cultura ocidental. A partir das experiências de campo, discutiu-se também a função do sonho em sua dimensão comunitária, bem como o uso dos sonhos como comunicação etnográfica. Tanto as concepções ameríndias sobre o sonhar como a experiência de encontro onírico permitiram ampliar os pressupostos da psicologia e da psicanálise sobre os sonhos, pois ofertaram elementos para compreendê-los não somente na dimensão individual, mas também na dimensão compartilhada e comunitária / What does the indigenous world have to teach us about dreaming? This intercultural research was carried out in the village of Ipavu, inhabited by the Kamaiurá Indians, in the Xingu Indigenous Park. The objective of this work was to investigate the dream conceptions of the Kamaiurá as well as to verify if the dream could be taken as a rooting factor, a health index in the face of the growing community contact with elements of Western culture. Field research was the starting point to discuss the function of dreams in its community dimension, as well as the use of dreams as ethnographic communication. The Amerindian conceptions of dreaming and their experience of dream-encounter allowed us to expand the presuppositions of psychology and psychoanalysis on dreams, since they offered elements to understand them not only in the individual dimension, but also in the shared and communitarian dimension

Este trabalho se baseia nas histórias de vida de professores guarani mbyá para acompanhar, nas suas trajetórias de lembranças e experiências, a construção de diferentes processos de aprendizagem, que evidenciam as possíveis e impossíveis relações entre a educação escolar indígena e os diferentes modos de produção e transmissão de conhecimento desenvolvidos pelos Guarani Mbyá. As histórias de vida se inserem numa descrição dos contextos etnográficos percorridos no âmbito da pesquisa e dialogam com as narrativas de outras pessoas guarani, principalmente, das lideranças mais velhas, explicitando diferentes perspectivas sobre o papel das escolas indígenas em meio a outros espaços e formas de construção do conhecimento. / This work, based upon the life histories of Guarani Mbya teachers, attempts to follow, through their paths of memories and experiences, the elaboration of different processes of learning, which express the possible and impossible relations between indigenous school education and the different means of producing and transmitting knowledge developed by the Guarani Mbya. The life histories intertwine with descriptions of the ethnographic contexts studied during this research and dialogue with the narratives of other Guarani Mbya, especially, the elderly, expressing different perspectives on the role of indigenous schooling among other places and means of producing knowledge.

Esta tese trata da pesquisa arqueológica realizada na Terra Indígena (T.I.) Koatinemo, junto ao povo Asurini do Xingu. A partir dessa experiência reflete-se sobre a temporalidade das paisagens e as histórias indígenas de longa duração da região do médio-baixo Xingu, combinando-se dois horizontes de reflexão: o primeiro, lida com paisagens persistentes entrelaçadas à experiência da vivência nos lugares, ao contato com as narrativas históricas e à tradição oral dos Asurini; e o segundo, interligado ao primeiro, lida com a paisagem artefatual, materialmente transformada ao longo do tempo, e constituída por marcas visíveis deixadas pelas diferentes atividades humanas do passado. Em termos metodológicos foram empregadas técnicas de survey arqueológico e análise de coleções cerâmicas provenientes dos lugares/sítios arqueológicos identificados na referida T.I. Ao final o texto apresenta uma contribuição para o conhecimento sobre a ancestralidade indígena da paisagem e o modo como esta se relaciona com a história dos Asurini e das populações de línguas Juruna e Karib no médio-baixo Xingu. / This thesis deals with the archaeological research carried out in the indigenous land Koatinemo, together with the Asurini do Xingu indigenous people. From this experience, a reflection on the temporality of the landscapes and on the long lasting indigenous stories of the mid-low Xingu region was performed. Two horizons of reflection were combined on the approach. The first one deals with persistent places interconnected with the experience of living in the places, the contact with the historical narratives and the Asurini\'s oral tradition. The second one concerns the artifactual landscape that has been materially transformed over the time and consists of visible marks left by different human activities throughout the time. In methodological terms, the study applies techniques of archaeological survey and analysis of ceramic collections from the identified archaeological sites in the referred indigenous land. At the end, the text presents a contribution on current knowledge about the indigenous ancestry of the landscape and the way it is related to the history of the Asurini and of the populations of Juruna and Karib languages from the mid-low Xingu.

Essa pesquisa realiza uma comparação dos sistemas de parentesco das populações Kulina, Deni, Paumarí falantes de línguas da família arawá e dos Mehináku, Paresí, Terêna, Kurripako, Baníwa, Palikur, Piro e Wapixana falantes de línguas arawak. Realizamos um extenso mapeamento das localizações onde se encontram todas as populações das duas famílias lingüísticas. O foco principal recai nas terminologias de parentesco e tentamos observar as relações que podem ser estabelecidas entre estas e as práticas matrimoniais. Nosso estudo se guia pela hipótese de que todos esses sistemas, que apresentam a fusão bifurcada dos parentes em G+1, podem ser ligados por regras de transformação. / This research achieves a comparison of the kinship systems of Kulina, Deni, and Paumarí populations that speak related languages of the arawá language family and the Mehináku, Paresí, Terêna, Kurripako, Baníwa, Palikur, Piro e Wapixana that speaks arawak languages. We mapped the place where all the population of both linguistic families are found. The main focus is the kinship terminologies and we tried to investigate the relations that can be established between them and the marriage practices. Our study is guided by an assumption that all these systems that features bifurcate merging in G+1, can be linked by transformatiom rules.

Introdução - Os Guarani da Tekoa Pyau, aldeia localizada no município de São Paulo, estão cada vez mais confinados em uma pequena área e ameaçados por disputas territoriais em razão da intensificação da ocupação urbana no entorno. A escassez de terra, que impossibilita muitas atividades tradicionais, e o afluxo crescente de pessoas e mercadorias da cidade fazem com que a vida na aldeia não prescinda de produtos industrializados. Uma grande dificuldade em manter a saúde dos corpos e da vida entre os Guarani é o acesso ao tembiu etei (alimento verdadeiro), cujo conceito perpassa questões políticas, ambientais, econômicas, espirituais, sociais e de saúde. Objetivos - Pesquisar práticas e conhecimentos sobre alimentação e comensalidade na conjuntura presente da Tekoa Pyau, considerando as singularidades dessa aldeia inserida na cidade de São Paulo. Metodologia - A etnografia foi escolhida como ferramenta metodológica para busca de compreensão de um mundo em que as práticas (aqui, particularmente, as da alimentação) só podem ser apreendidas em seus significados locais. As técnicas utilizadas foram a entrevista semiestruturada com moradores guarani e trabalhadores jurua (não indígena) da aldeia e a observação participante. Houve convívio no local e fortalecimento do vínculo que já foi estabelecido em atividades de anos anteriores. De posse desse material organizado, foi realizada análise. Resultados - Os Guarani da Tekoa Pyau se esforçam para manter forte o nhandereko (nosso modo de viver) nos diversos ambientes em que ocorrem transferências de saberes entre gerações: nas matas, quintais, casas, famílias, escolas, cidades, bem como em ocasiões cotidianas e rituais. Mas a vida nessa aldeia guarani na capital paulista também implica o manejo cotidiano de relações com pessoas, coisas e saberes jurua. Os Guarani categorizam os alimentos em morto e vivo, sendo o primeiro os alimentos comprados no mercado, empacotados e que enfraquecem os corpos; já alimentos vivos são extraídos da natureza e os fortalecem. Entre os vivos, existe o avaxi etei (milho verdadeiro), dádiva de Nhanderu (Nosso Pai, divindade) e base da alimentação tradicional Guarani. Moradores da Pyau se orgulham de buscar sementes em outras aldeias para plantar ou guardar e distribuir. Na categoria de alimentos mortos, aqueles açucarados e ultraprocessados são bastante presentes. Ao fazer dialogar o material etnográfico com as políticas que envolvem Segurança Alimentar e Nutricional (SAN), pondera-se que não há consolidação da Vigilância Alimentar e Nutricional em sistema, mau uso de gerência pública com distribuição inadequada de fórmulas infantis, invisibilidade política, cestas básicas distribuídas sem frequência definida e com alimentos que não dialogam com a alimentação tradicional Guarani, além de poucos efeitos positivos das políticas do bolsa família e da alimentação escolar. Conclusão - Os Guarani Mbya buscam maneiras de não perder práticas e conhecimentos que fortalecem o corpo, particularmente na preparação dos alimentos, mesmo que os ingredientes sejam comprados. Seus saberes tradicionais se articulam e são a matriz de significação de práticas na conjuntura atual. Apesar do conceito de SAN estar embasado em concepções ocidentais, são necessárias alianças que se articulem ao nhandereko para a garantia da segurança e soberania alimentar / Introduction - The Guarani of Tekoa Pyau, a village located in the municipality of São Paulo, are increasingly confined in a small area and threatened by territorial disputes due to the intensification of urban occupation in the surrounding area. The scarcity of land, which makes it impossible for many traditional activities, and the growing influx of people and goods from the city, makes that village dependent of industrialized products. Maintaining the health of bodies and life among the Guarani is limited because of the lack of access to tembiu etei (\'true food\'), whose concept pervades political, environmental, economic, spiritual, social and health issues. Objectives - Research practices and knowledge about feeding and commensality in the present conjuncture of Tekoa Pyau, considering singularities of this vilage inserted in the city of São Paulo. Methodology - Ethnography was chosen as a methodological tool to search for an understanding of a world in which practices (here, particularly, those of feeding) can only be apprehended in their local meanings. The approach used were the semi-structured interview with Guarani residents and jurua (\'non-indigenous\') workers from the village and participant observation. There was interaction at the site and strengthening of the bond that was already established in activities of previous years. With possession of this organized material, analysis was carried out. Results - The Guarani of Tekoa Pyau strive to maintain strong nhandereko (\'our way of life\') in the different environments in which transfers of knowledge between generations take place: in the woods, backyards, houses, families, schools, cities, as well as in everyday occasions and rituals. But life in this Guarani village in the capital of São Paulo also implies the daily management of relationships with jurua people, things and knowledge. The Guarani categorize food as \"dead\" and \"living\". Dead are food bought on the market, packaged and that weakens the body. Then, living food are extracted from nature and strengthens the body. Among the \"living\", there is the avaxi etei (\'true corn\'), a gift from Nhanderu (\'Our Father\', divinity) and the basis of the traditional Guarani food. Residents of Pyau pride themselves on seeking seed in other villages to plant or store and distribute. Sugary and ultraprocessed food are quite present in the category of dead foods. When comparing the ethnographic material with the policies that involve Food and Nutrition Security (SAN), it is considered that, beyond the few positive effects of government family support plan, there is no consolidation of Food and Nutrition Surveillance in the system. Furthermore, there is inadequate distribution of infant formulas, political invisibility, undefined schedule to distribute food baskets and food distribution that are not compatible with the traditional Guarani diet. Conclusion - Guarani Mbya seek ways to not lose practices and knowledge that strengthen the body, particularly in the preparation of food, even if the ingredients are purchased. Its traditional knowledges essential for their development. Although the concept of SAN is based on Western conceptions, alliances to the nhandereko are necessary for the guarantee of security and food sovereignty

Made available in DSpace on 2017-07-21T14:42:43Z (GMT). No. of bitstreams: 1 Ana_Miola_.pdf: 1108542 bytes, checksum: a6d0d5e9ef03c56ac9c1f75b65c327fc (MD5) Previous issue date: 2016-09-23 / The Vestibular of Paraná Indigenous Peoples existed since 2001, with the creation of the State Law No. 13,134 / 2001. In this study, we stop in the reality of Ponta Grossa State University (UEPG) in Ponta Grossa, bringing 11 reports of indigenous that got in the institution through this selection process. The methodology used was the oral history, which provides an appreciation of the oral report of the subjects, constructed from your memories and experiences. In this sense, we show the contexts in which indigenous are at UEPG, based on theories of cultural studies and cultural identity, especially using Stuart Hall, we list the lines, looking for traces of identity and how they present themselves at this scene. We point the considerations the lack of a public policy, having found that isolated initiatives, supported by reports, shows this gap. We found a group with different views, with opposition within it. Having entered the VPIP changes to some extent, the dynamics of indigenous higher education, and forcefully presents the changing face identity in its construction. / O Vestibular dos Povos Indígenas do Paraná existe desde 2001, com a criação da Lei Estadual Nº 13.134/2001. Neste estudo, nos detemos na realidade da Universidade Estadual de Ponta Grossa (UEPG), na cidade de Ponta Grossa, trazendo 11 relatos de indígenas ingressos na instituição por meio deste processo seletivo. A metodologia utilizada foi a da história oral, que prevê uma valorização do relato oral dos sujeitos, construída a partir de suas memórias e vivências. Neste sentido, mostramos os contextos em que se inserem os indígenas na UEPG, embasados nas teorias dos Estudos Culturais e Identidade Cultural, em especial utilizando Stuart Hall, relacionamos as falas, buscando traços de identidade e como se apresentam nesta conjuntura. Apontamos nas considerações a falta de uma política pública, tendo encontrado iniciativas isoladas que, corroborada pelos relatos, nos mostra esta lacuna. Encontramos um grupo com diferentes visões, com oposição dentro do mesmo. Ter entrado pelo VPIP altera, em alguma medida, a dinâmica dos indígenas no ensino superior, e de modo contundente,apresenta a face de identidade cambiante na sua construção.