Thesis (M.CUR.) --University of Limpopo, 2014 / Indigenous practices (IPs) are experiences generated by people who are living in a specific region context and a specific cultured group. IPs are shaped by cultural traits that are passed from one generation to the next. The practices are rooted and embedded in such a society and, therefore, the practices become part of the people’s lifestyle. It is difficult to try and change these practices, since people have adhered to them throughout their entire lives. The believe system plays a major role in health care seeking behaviour of individuals because they are informed by the IPs that are observed in their environment (Shaik & Hatcher, 2005). IPs are stored in people’s memories and are expressed in songs, dances, beliefs, rituals, cultural values, myths, and healing of diseases by using herbs. During pregnancy, IPs are still applied worldwide. Ayaz and Efe (2008) indicate that it occurs mostly in Turkey and Africa where women’s reassurance is depending on the local context and meaning of pregnancy. THE PURPOSE OF THE STUDY To determine indigenous practices of pregnant women at the Dilokong Hospital in the Greater Tubatse Municipality of the Limpopo Province.This was achieved by the exploring and describing the indigenous practices of pregnant women in the antenatal (ANC) clinic of the maternity ward at the Dilokong Hospital.. DESIGN AND METHOD A qualitative, descriptive, explorative and contextual research design was used for the participants to describe the indigenous practices by pregnant women. Data was collected by means of unstructured one-on-one interviews in maternity unit of the ANC clinic at the Dilokong Hospital of the Greater Tubatse Municipality. Ethical considerations as described by Denosa (2000) were adhered to in order to ensure the v quality of the study. The criteria for trustworthiness were observed as stipulated in Babbie and Mouton (2009).Fifteen pregnant women were interviewed. FINDINGS AND RECOMMENDATIONS Four themes with sub-themes emerged from the data analysis by using Tech’ṡ open coding approach (Creswell 2006, Botma, Greef, Mulaudzi & Wright, 2010). Four themes were emerged namely; indigenous practices based on ancestral knowledge; indigenous practices based on spiritual diviners versus church principles; restricted practices versus instructions followed during pregnancy and labour and indigenous practices during labour and delivery. It is recommended that a national IP strategy needs to be developed to provide a framework and platform to support and promote grass roots IPs into mainstream development in the health care system in relation to midwifery practice. CONCLUSION The study findings indicated that IPs were regarded as an honourable health intervention by THPs, families, and pregnant women. They showed trust in methods used to preserve pregnancy, labour, and delivery, although, the indigenous practices by pregnant women still continue. Indigenous practices such as cords around their waists, are still observed during physical examinations. However, there is a reduction of prescribed potions mixed with cool drinks for use to accelerate labour and to prevent negative consequences because the potential toxicity has been explained during the provision of health education. These findings call for health care professionals to emphasise training and workshops for the THPs church diviners that are the fundamental principle of effective implementation of IPs to enhance improvement in the prevention of complications during pregnancy, labour and delivery. KEYWORDS Pregnant women Indigenous practice Indigenous knowledge

Thesis (Ph.D.)--University of California, Davis, 2002. / Includes bibliographical references.

Typically small in number and poorly resourced, Canadian non-status First Nations often find themselves in conflict with more powerful private interests pursuing intensive resource development activities on their traditional lands. In the face of these threats, some non-status First Nations are using a combination of traditional environmental knowledge, a renewed commitment to traditional subsistence activities, and self-developed spiritual ecologies to reassert their sovereignty over ancestral territories. Eastern Ontario’s Ardoch Algonquin First Nation (AAFN) is one such group. AAFN members carry out cultural activities such as canoe building, hunting, trapping and harvesting wild rice on their traditional lands at the headwaters of the (Canadian) Mississippi, Madawaska, and Rideau rivers, lands that are part of a larger unresolved land claim made by Ontario’s Algonquin peoples. This research reports findings from a multi-year participatory research project that sought to understand AAFN’s traditional spiritual ecology (miyo-pimaadiziwin), to describe how it is understood and practiced by community members, and to use these insights as a lens to better understand the current and future trajectory of relations between AAFN members, governments, and outside interests engaged in resource development in this region. While AAFN members hope their miyo-pimaadiziwin-based values will foster mutual respect with non-aboriginal neighbours, the results are yet uncertain. However, what is plainly clear is that miyo-pimaadiziwin has traditionally been fundamentally at odds with rural and resource development strategies being promoted by the provincial government, meaning the potential for future and ongoing conflict is great. Although the two land strategies in contention are in many ways different, this analysis identifies some possible future areas of reconciliation in which the two approaches share common goals. The findings from the study contribute to broader scholarly efforts that seek to better understand the challenges faced by non-status First Nations in preserving cultural knowledge and traditional land-based activities more generally. / Les Premières nations canadiennes non-statuées sont typiquement petites, et elles disposent de peu de moyens financiers. Ces Premières nations se retrouvent souvent dans des situations conflictuelles avec des intérêts privés qui visent à réaliser des projets de développement de ressources naturelles intensifs sur des territoires autochtones traditionnels. Face à cette menace, certaines Premières nations non-statuées ont commencé à élaborer des stratégies de gestion territoriale ancrées dans le savoir écologique traditionnel, ainsi que dans les activités de subsistance. Ces stratégies ont pour but de réaffirmer leur souveraineté territoriale. La vision de gestion territoriale de la Première nation algonquine d’Ardoch (PNAA), située dans l’est de l’Ontario, est représentative de ce nouveau courant. Les membres de la PNAA pratiquent couramment des activités culturelles, telles que la fabrication de canoës, la chasse, le piégeage, et la récolte du riz sauvage, sur leurs territoires traditionnels, localisés à la source des rivières Mississippi (ontarienne), Madawaska et Rideau. Ce territoire fait actuellement partie d’une revendication territoriale algonquine toujours non-résolue. Cette étude présente les résultats d’un projet de recherche pluriannuel qui visait à mieux comprendre l’écologie spirituelle algonquine (miyo-pimaadiziwin) de la PNAA, de décrire comment ce concept est interprété et mis en pratique par les membres de la communauté, ainsi qu’à obtenir un aperçu quant à la trajectoire des relations entre les membres de la PNAA, les gouvernements et les intérêts privés, qui sont responsables du développement des ressources naturelles dans la région. Bien que les membres de la PNAA espèrent pouvoir (en suivant les principes éthiques de miyo-pimaadiziwin) éventuellement établir et maintenir un sentiment de respect mutuel et d’harmonie avec leurs voisins non-autochtones, cette vision reste loin d’être en mesure d’être réalisée. Cependant, il reste que les principes de miyo-pimaadiziwin sont fondamentalement irréconciliables à la vision du développement de ressources naturelles intensif que promeut le gouvernement provincial de l’Ontario. Par conséquent, la possibilité de futures mésententes et de conflits entre la PNAA et le gouvernement provincial reste élevée. Bien que ces deux stratégies territoriales soient, à plusieurs égards, fondamentalement différentes, cette analyse identifie quelques objectifs et ambitions partagés par la PNAA et le gouvernement ontarien, ce qui indique la possibilité de collaboration entre ces deux partis. Les résultats et conclusions de cette étude pourront contribuer aux tentatives de la part de l’érudition de mieux comprendre les défis auxquels font face les Premières nations non-statuées, en ce qui concerne la conservation culturelle, qui va de pair avec la pratique d’activités de subsistance sur le territoire traditionnel.

Livestock keeping has been the essential source of livelihood in Babati District for many hundreds of years. The traditional ecological knowledge about this semi-arid environment has influenced the general view on livestock management. This essay discusses the measures that are, or could be taken in Babati District to prevent overstocking and overgrazing in the woodlands. With the continuing population density increase also the livestock population grows. More houses and roads are built and the grazing lands diminish. To avoid overgrazing forest management programmes restrict grazing in forests. This additionally decreases availability of grazing land. My conclusion is that minimizing number of livestock is necessary to not exceed carrying capacity of pasture during drought. Hence this is not free from problems since it is traditionally rooted to have a large number of livestock as a buffer of energy and wealth. One solution for both how to prevent overstocking and how to survive with small number of livestock is to practise zero-grazing. Zero-grazing is to keep a small number of healthy big cattle e.g. exotic cows or crossbreeds in stables or tied up. However, when tying cattle on the spot the fact that cattle have four legs is disregarded.

This dissertation work presents a novel method for addressing system uncertainty to improve management of a small-scale fishery in St. Croix, United States Virgin Islands. Using fishers' ecological knowledge (FEK), this research examines existing perspectives and biases through the Q-Method to identify regulatory inefficiencies in the management framework and strengthen the rationale for including fishers into the management process, develops a coupled behavior-economics model to predict the likelihood of fishing the preferred grounds under a range of physical and regulatory conditions, establishes a baseline assessment of a spawning aggregation of mutton snapper following sixteen years of protection through a no-take marine protected area, and conducts a discrete choice method test to examine likely public support for FEK-based proposed regulatory alternatives. This work contributes to an under-studied and much-needed area of fisheries management, that of incorporating socioeconomic motivations within an ecosystem-based framework. As fisheries management efforts begin to embrace ecosystem-based approaches, the need for understanding and incorporating the knowledge and behavior of fishers into management has never been greater. Ecological goals of fishery sustainability and continued habitat function cannot be achieved without first understanding how fishers view and respond to any regulatory environment and then developing a framework that achieves the greatest support for those regulations. The time has come for incorporating FEK into ecosystem-based fisheries management.

Based on ethnographic research conducted in the Exumas Cays, Bahamas, this thesis investigates how traditional ecological knowledge (TEK) and conservation ethics are situated in place and integrated into cultural landscapes. This is illustrated using satellite imagery and ethnographic data to describe the TEK associated with kitchen gardens, plant-collecting areas, fishing grounds, farm fields and pastures within the traditional use areas of one Exumian settlement known as The Hermitage. By situating TEK in cultural landscapes, this thesis provides a more holistic representation of the interconnectedness between community, knowledge, practice, belief, place, and landscape. This thesis also includes discussions on the theoretical importance of linking TEK with place and landscape; the formation and role of conservation ethics in preserving places or resources in a local environment; and a description of an emerging theory in cultural ecology called environmental multiplicity, which argues for the resiliency of traditional social-ecological systems as a result of creating multiple subsistence strategies and webs of interdependent social relationships to guard against social and natural perturbations.

This is a study about a very unusual place and the innovative American Indian ceremonial response to an event that uniquely occurred at this place. The place, defined here as the Uinkaret Volcanic Field, was always culturally important to Indian people for ceremony. The place is so covered with evidence of past volcanic activity that one can think of it as a place to go to talk with and experience volcanoes. This seems according to Indian testimony to have been its primary purpose for thousands of years before the event.

The Blackfoot Confederacy Keepers of the Rocky Mountains provides a first hand account of the Blackfoot intimate relationship with their mountain landscape now known as Glacier National Park, Bob Marshall Wilderness, Badger Two Medicine Unit of the Lewis and Clark Forest Service, and the Waterton-Glacier International Peace Park. The animals shared the traditional ecological knowledge of the mountains with the Blackfoot Confederacy so they could survive through the "transfer of knowledge" in their elaborate ceremonial bundles made up of plants, animals, and rocks from the landscape. The Blackfoot agreed to share the minerals of copper and gold with the United States government through a lease agreement in 1895 following the policy of the time under the Dawes Act that allowed Indians to lease their land allotments to non-Indians. Although, the Agreement was written as a land cession with explicit reserved rights for the Blackfeet to hunt, gather, and fish upon the land, the Blackfeet have continued to maintain their ties to the mountain in secret to avoid persecution and publicly when asserting their rights. These rights have been limited, denied, and recognized depending on who is making the decision--Bureau of Indian Affairs, the National Park Service, the Forest Service, and/or tested in the court of law. Despite the turmoil, the Blackfoot People have managed and preserved the area through resource utilization, ceremony, and respect for their mountain territory mapped out by Napi (Creator). Blackfoot know their status when it comes to their landscape as illustrated through the annual renewal of the bundles: "When we begin the ceremony, we call upon the water and the water animals, the sky people, the animals of the land, the plants, the rocks and so forth with the humans being the last to be called upon until all have arrived and taken their place in the lodge. Without the environment and its beings, we could not have this ceremony"

The eulachon (Thaleichthys pacificus), a small anadromous smelt (Family Osmeridae) found only along the Northwest Pacific Coast, is poorly understood. Many spawning populations have suffered declines but as their historic status is relatively unknown and the fisheries poorly documented, it is difficult to study the contributing factors. This thesis provides a survey of eulachon fisheries throughout its geographical range and three analyses aimed at improving our understanding of past and present fisheries, coast-wide abundance status, and the factors which may be impacting these populations. An in-depth view of the Nuxalk Nation eulachon fishery on the Bella Coola River, Central Coast, BC, is provided. The majority of catches were used for making eulachon grease, a food item produced by First Nations by fermenting, then cooking the fish to release the grease. Catch statistics were kept yearly from 1945-1989 but have since, rarely been recorded. Using traditional and local ecological knowledge, catches were reconstructed based on estimated annual grease production. Run size trends were also created using local Fisheries Officers and Nuxalk interview comments. A fuzzy logic expert system was designed to estimate the relative abundance of fifteen eulachon systems. The expert system uses catch data to determine the exploitation status of a fishery and combines it with other data sources (e.g., CPUE) to estimate an abundance status index. The number of sources depended on the existing data and varied from one to eight. Using designed heuristic rules and by adjusting weighting parameters a final index was produced. Results suggest that there have been recent and extended declines in several eulachon rivers particularly the Klamath, California; Bella Coola, BC; Wannock, BC; and Kitimat, BC. Seven of the fifteen abundance time-series were used to evaluate the potential relationships between the declines and some of the factors that impact eulachon. Results suggest increases in shrimp and hake catches, seal and sea lion abundance, and sea surface temperatures were weakly associated with the declines. But contrary to expectations, adult hake biomass showed a positive association with four eulachon relative abundance time-series, suggesting that common environmental factors influenced both species.

This research explored the role of science and civil society environmental organizations in conservation planning, using a case study of Ontario’s Long Point region. Science is a dynamic field that is constantly adapting and evolving and is increasingly relied on as a basis for decision-making in conservation planning, policy and management. The role of civil society in conservation planning has also grown and organizations that operate outside of government now play an important role in acquiring land, conducting monitoring activities, and promoting local stewardship. Considering the activities of these organizations, and the underlying science that informs them, is essential given the increasing prevalence of this type of work and the increasing ability of civil society organizations to affect conservation planning outcomes. Through a literature review, document analysis, and semi-structured interviews, this research considered how characterizations of science, applications of science, and recent trends in science have influenced conservation plans, policies, and actions in the Long Point region. The results illustrate how different forms of information were considered and applied when prioritizing, justifying, and implementing conservation projects and provide a location-specific example of how the modern features of conservation planning and management are influencing environmental outcomes. Specifically, the results suggest how place-based knowledge can potentially be disseminated through policy and planning initiatives and also suggest how different forms of information may interact to influence overall project credibility. These findings have implications for both planning theory and practice by contributing to our understanding of the role of science in shaping conservation practices, the role of civil society in driving conservation innovation, and the importance of local knowledge in supporting effective conservation actions. / Thesis (Master, Urban & Regional Planning) -- Queen's University, 2010-07-05 20:55:39.924