O presente estudo procurou compreender como se efetua a pesca da manjuba em Iguape-SP e qual a sua relação com o canal do Valo Grande: quais as modificações sofridas pela atividade pesqueira no município, antes, durante e após a construção da barragem no dito canal, e como os pescadores passaram a se organizar após essa interferência no meio ambiente. Objetivou compreender o modo de vida do pescador, através dos seus saberes tradicionais, e como esse modo de vida ainda resiste nos dias atuais, onde a tônica é pescar mais e mais, a fim de se obter uma renda maior. Enfim objetivou-se, mediante o diálogo entre teoria e conhecimento tradicional, mostrar como um pescador artesanal resiste num campo tão competitivo, como é a pesca da manjuba / The present study searched to understand a how to make the manjuba\'s angling in Iguape/SP and wich your relation with the Valo Grande\'s strait: with the modifications suffer the fishing grounds atictivities in the country, before, during and after the structure of the dam in the strait, and how the fisherman have been organized after these interferation in the environment. Objectified to understand the life mode of the fisherman, through of the their traditionals aware, and how this life mode still stard of the present time, where the tonic is fish more to more, in order to have more rent. After all objectified, by means of the dialogue between the theory and traditional knowledge to show how the fisherman resiste in the field so competition, how is the manjuba\'s fish

This research critically analyse the existing international intellectual property regime with regard to protection of Genetic Resources (GRs) and Traditional Knowledge (TK) in respect of developing countries. It further discusses access and benefit-sharing (ABS) law and its agreement and the implications of such agreement for developing countries and the extent of effectiveness of the existing IIP regimes specifically on the protection of GRs and TK. Developing countries, such as Ethiopia, are considered to be rich in GRs and the associated TK. It is to their disadvantage in such cases that the current IIP regime is not able to protect GRs and TK, and to date, the international intellectual property regime has failed, permitting excessively broad patents over genetic biodiversity. The study also seeks to address the bearing of international intellectual property regimes on access and benefit sharing to biodiversity resources and associated knowledge. It then argues that there is an inherent gap in the current international intellectual property (IIP) regime with regard to GRs and TK, and unless IIP regime is revised in a manner that gives protection to GRs and TK, developing countries will remain disadvantaged. / Dissertation (LLM)--University of Pretoria, 2014 / gm2015 / Centre for Human Rights / LLM / Unrestricted

The aim of this study is to explore if Western researchers with different academic backgrounds comply with requests articulated by Indigenous scholars in establishing relationships with Indigenous Sámi reindeerherders. I examine if the researchers’ motivations, attitude and their possible decolonizing approaches are in accordance with the requests of Indigenous scholars, and how these differ between social and natural scientists.The results illustrate that the researchers’ general mind set,as well as their decolonizing approaches-ifexisting-only partly meet the requests of Indigenous scholars. However,the herders are still interested in participating in research projects,even though the outcomes of these projects often do not seem to have direct positive effects on the reindeerherding community.The differences between social and natural scientists are not strongly pronounced and may possibly be caused by other factors than the academic background only

As China experiences rapid urbanization, local traditional knowledge (LTK) has been increasingly brought to the public’s attention as a significant feature of cultural identity and inclusiveness. Especially in the ethnic minority areas, it is important to respect LTK so that the cultural identity and social cohesion of ethnic minorities can be sustained in an increasingly urbanized environment. The objective of this research is to explore the incorporation of LTK during the process of urbanizing China’s ethnic minority regions from the perspective of residents. Using Dali City as a case study, this dissertation investigates local Bai people’s perspective on LTK with urbanization in mind. Questionnaire surveys, focus group discussions, and daily field observations are employed to examine how Bai LTK is impacting Dali’s cultural landscape. Based on the questionnaire surveys answered by 80 Bai people, this research finds that Dali has a well-preserved Bai cultural landscape. Complementary to the questionnaire findings, the focus group data and daily field observations provide robust conclusions on how local Bai people perceive the preservation of their culture. Respondents placed a high cultural value on Bai language, traditional architecture, and traditional festivals. Nonetheless, a discrepancy is evident between participants’ preferences regarding the conservation of Bai traditions, which reveals the culture preservation is facing challenges. By demonstrating that there are profound differences in Bai LTK conservation between the urban and rural areas, this study contributes to more realistic descriptions of the impact of urbanization in Dali. Particularly, it captures the cultural processes which transform the built environment and reveals a better strategy to integrate LTK with urban development. The decision-making process for ethnic culture preservation is highly complicated and refers to achieving a benefit equilibrium for every stakeholder using a more participative approach. LTK indicates an intrinsic value to a livable city and is instrumental in an inclusive urbanism. The research findings assert a better understanding of culture preservation from the perspective of Bai people in Dali and shed light on the interplay between LTK and sustainable development in the ethnic minority region.

In this study I explore two understudied aspects of India's informal economy, viz. the institutions that sustain informal knowledge, and gender disparities among self-employed workers using a combination of primary survey and interview methods as well as econometric estimation. The data used in the study come from the Indian National Sample Survey (NSS) as well as from fieldwork conducted in the city of Banaras (Varanasi) in North India. The vast majority of the Indian work-force is "uneducated" from a conventional point of view. Even when they have received some schooling, formal education rarely prepares individuals for employment. Rather, various forms of apprenticeships and on-the-job training are the dominant modes of knowledge acquisition. The institutions that enable creation and transfer of knowledge in the informal economy are poorly understood because informal knowledge itself is understudied. However, the rise of the so-called "Knowledge Society" has created a large literature on traditional and indigenous knowledge and has brought some visibility to the informal knowledge pos- sessed by peasants, artisans, and other workers in the informal economy. The present study extends this strand of research. In Chapter Two, taking the weaving indus- try as a case-study, work is introduced into the study of knowledge. Thus informal knowledge is studied in the context of the production relations that create and sustain it. Further, the family mode of production and apprenticeships are foregrounded as important institutions that achieve inter-generational transfer of knowledge at a low cost. Clustering of weaving firms ensures fast dissemination of new fabric designs and patterns which holds down monopoly rents. In Chapter Three taking advan- tage of a recently issued Geographical Indication (GI), an intellectual property right (IPR) that attempts to standardize the Banaras Sari to protect its niche in the face of powerloom-made imitation products, I investigate the likely effects of such an at- tempt to create craft authenticity. Through field observations and via interviews with weavers, merchants, State officials and NGO workers, I find that the criteria of authenticity have largely been developed without consulting artisans and as a result tend to be overly restrictive. In contrast, I find that weavers themselves have a more dynamic and fluid notion of authenticity. Homeworking women are widely perceived to be among the most vulnerable and exploited groups of workers. Piece-rates and undocumented hours of work hide ex- tremely low hourly wages and workers themselves are often invisible. Though women form a crucial part of the Banaras textile industry, to the outside observer they are invisible, both because they are in purdah and because women's work proceeds in the shadow of weaving itself, which is a male occupation. In Chapter Four, using field observations, interviews, and time-use analysis I show that women perform paid work for up to eight hours a day but are still seen as working in their spare time. Because the opportunity cost of spare time is zero, any wage above zero is deemed an improvement. Hourly wage rates in Banaras are found to be as low as eight to ten cents an hour, well below the legal minimum wage. In Chapter Five, I use Na- tional Sample Survey data on the informal textile industry to test the hypothesis that emerges from ethnographic work in Banaras. If women are indeed penalized for un- dertaking joint production of market and non-market goods, women working on their own without hired workers are expected to perform much worse than men working by themselves. I find that after accounting for differences in education, assets, working hours, occupation and other relevant variables, women working by themselves earn 52% less than their male counterparts. This gender penalty disappears in case of self- employed women who can afford to employ wage-workers. I also show that women in the informal economy are more likely to be engaged in putting-out or subcontracting arrangements and suffer a gender penalty as a result.

This essay is a qualitative interview study with Sami craftspeople. The purpose of the study is to outline and analyse how my informants, being active Sami crafts people, relate to tradition, and tradition in a contemporary society. The analysis is carried out by examining the empirical material against the theoretical concept tradition, constructed by Michael L. Satlow. The methodological understanding of the material builds on discourse analysis; therefore, the analysed material is subsequently interpreted using the theoretical term articulation or articulative practices following discourse analysis by Chantal Mouffe and Ernesto Laclau. The analysis concludes that Sami craft making is a religious tradition, and further shows that certain traditional narratives are articulated in order to assert the stability of the tradition, in a contemporary and digital society.

Background: Water quality in on-reserve Indigenous communities in Ontario is concerning, with issues ranging from deteriorating water quality to issues with regulation and support. As a result, many communities are placed under a Drinking Water Advisory (DWA), which, at its most severe, indicates water is not safe for use or consumption. Between 2004 and 2013, approximately 70% of all on-reserve communities in Ontario were under at least one DWA. While designed to protect physical health, DWAs have widespread impacts on health and wellbeing. However, little is known about First Nation individuals’ thoughts, feelings, and experiences living under a DWA. Purpose: To unpack and explore the broad impacts of a Boil Water Advisory (BWA) from the perspective of community members on a reserve in Northern Ontario and provide considerations for current and future BWA management. Methods: Methodological choices were driven by the principles of community-based participatory research. Questionnaires and interviews were used to collect data. Two hundred and twenty-six questionnaires were distributed. Fifteen Elders and 22 key informants (KIs) were contacted for an interview. Results: Forty-four (19.5%) individuals completed a questionnaire. Eight Elders and 16 KIs participated in 20 interviews. Questionnaire sections were used to frame the data analysis, which fell under five major themes: 1) Community Context; 2) Knowledge of BWAs; 3) Living Under a BWA; 4) Water and Health; and, 5) Pathways Forward. Conclusions: Responses illuminated gaps where education surrounding best practices for protecting health would be crucial moving forward. They also highlighted that women are an important target audience for education. Points also emerged where communication with community members and stakeholders would be key to understanding the impacts and outcomes of DWAs. Additionally, this community, and others experiencing a DWA, should consider greater involvement in water management by younger individuals, to ensure that all perspectives are adequately represented. / Thesis / Master of Public Health (MPH) / When water is known, or suspected, to be unsafe for human consumption, communities are placed under a Drinking Water Advisory (DWA). Indigenous communities have some of the worst water quality in Canada and many are subsequently under DWAs. Despite the widespread impact of DWAs on health and wellbeing, little is known about First Nation individuals’ thoughts, feelings, and experiences living under one. The goal of this thesis was to unpack and explore the broad health, social, cultural, and economic impacts of a Boil Water Advisory (BWA) from the perspective of community members on a reserve in Northern Ontario and provide considerations for BWA management. Responses pointed to gaps where education surrounding how to best protect health would be crucial, especially for women who were highlighted as an important target audience. Points also emerged where communication would be key to understanding the impacts and outcomes of DWAs moving forward.

have altered the context and practices of the First Nations culture and by so doing, compromised their will and capacity to implement traditional education policies, a situation that must be linked to realization of the Education Action Plan’s goals. The goal of the study was to assist policy makers, community leaders, and educators in recognizing the attitudes, social norms, and practices that are interwoven with post-colonial trust issues at the community level and to focus on the viability of preservation of First Nations heritage and culture. The inquiry documented and analyzed, in a case study approach, the dynamics of colonialism on two First Nations communities. Interviews and questionnaires, utilized in communities, were based on a matrix that directed comments to areas associated with traditional knowledge, remnants of colonialism and areas of will and capacity. The focus of the inquires referred to curriculum content, funding, school and community structure, as well as traditional knowledge, communication, participation, and the role of members in shaping the community values and school curricula. In all, 32 people were formally interviewed including teachers, Elders, education council members, principals, and community leaders. The study comprised 14 interviews and 17 questionnaires in Two Rivers, and 18 interviews and 8 questionnaires in Round Rock. The study intended to establish whether colonialism would play out in the implementation of the traditional knowledge aspect of the Education Action Plan and if so, in what areas and in what manner. Through research, it was

have altered the context and practices of the First Nations culture and by so doing, compromised their will and capacity to implement traditional education policies, a situation that must be linked to realization of the Education Action Plan’s goals. The goal of the study was to assist policy makers, community leaders, and educators in recognizing the attitudes, social norms, and practices that are interwoven with post-colonial trust issues at the community level and to focus on the viability of preservation of First Nations heritage and culture. The inquiry documented and analyzed, in a case study approach, the dynamics of colonialism on two First Nations communities. Interviews and questionnaires, utilized in communities, were based on a matrix that directed comments to areas associated with traditional knowledge, remnants of colonialism and areas of will and capacity. The focus of the inquires referred to curriculum content, funding, school and community structure, as well as traditional knowledge, communication, participation, and the role of members in shaping the community values and school curricula. In all, 32 people were formally interviewed including teachers, Elders, education council members, principals, and community leaders. The study comprised 14 interviews and 17 questionnaires in Two Rivers, and 18 interviews and 8 questionnaires in Round Rock. The study intended to establish whether colonialism would play out in the implementation of the traditional knowledge aspect of the Education Action Plan and if so, in what areas and in what manner. Through research, it was

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.