Diss. (sammanfattning) Alnarp : Sveriges lantbruksuniv. / Härtill 5 uppsatser.

Diss. (sammanfattning) Umeå : Sveriges lantbruksuniv., 2008. / Härtill 4 uppsatser.

BACKGROUND: Indigenous populations in the United States (US) experience worse health outcomes and higher disease prevalence compared to the US all race population. The World Health Organization (WHO), Canadian research on Indigenous-specific determinants, the Harvard Project on American Indian Economic Development, and the Native Nation's Institute have all identified governance as a determinant that impacts community health and development. This dissertation explored the active and potential role of Indigenous nations' governance, since the Native nation building era commenced in the 1970s, in protecting and promoting family and community health. OBJECTIVES: The dissertation aims were to: (1) describe the state of population data for US Indigenous nations and benefits of engaging with data, data sovereignty, and data governance for US Indigenous nations, (2) outline the history and current state of tribal public health relative to other US public health systems, and (3) elucidate the assumptions and applicability of the social determinants of health framework to Indigenous health contexts. METHODS: This mixed-methods study integrated retrospective quantitative and primary quantitative and qualitative data from case studies with six reservation-based American Indian tribes with qualitative data collected in a focus group and two consensus panels of public health practitioners and scholars. RESULTS: The results by aim were: (1) self-determination with regard to health and other population data offers Indigenous nations opportunities to create and access relevant and reliable data to inform policy and resource allocations, (2) the federal government and others have not invested in tribal public health authority infrastructures in ways similar to investments made in federal, state, and local public health authorities, resulting in tribal public health systems falling below other public health authorities in function and capacity, and (3) underlying Euro-Centric assumptions imbedded in the social determinants of health framework reduce its applicability in Indigenous health contexts. CONCLUSIONS: This study contributes to understanding the roles of Indigenous nation self-determination and sovereignty in defining health to align with Indigenous philosophies of wellness. Guided by Indigenous-specific determinants of health, tribes can set community-based, culture-informed methods and metrics for establishing, monitoring, and assessing public health policies and programs to support healthy communities and families. RECOMMENDATIONS: Indigenous nations, in partnership with researchers and other governments as appropriate, should develop framework(s) for tribal health that include broad, shared, and nation-specific definitions of health, healthy families and communities, and health determinants. Federal, state, and local governments should partner with Indigenous nations to improve tribal public health infrastructures and to support tribal data sovereignty and data governance through building tribal data capacity, aligning data with tribal self-conceptions, and forming data sharing agreements.

abstract: In this dissertation, I focus on a subset of Native American theatre, one that concentrates on peoples of mixed heritages and the place(s) between worlds that they inhabit. As it is an emergent field of research, one goal of this project is to illuminate its range and depth through an examination of three specific points of focus - plays by Elvira and Hortencia Colorado (Chichimec Otomí/México/US), who create theatre together; Diane Glancy (Cherokee/US); and Marie Clements (Métis/Canada). These plays explore some of the possibilities of (hi)story, culture, and language within the theatrical realm across Turtle Island (North America). I believe the playwrights' positionalities in the liminal space between Native and non-Native realms afford these playwrights a unique ability to facilitate cross-cultural dialogues through recentering Native stories and methodologies. I examine the theatrical works of this select group of mixed heritage playwrights, while focusing on how they open up dialogue(s) between cultures, the larger cultural discourses with which they engage, and their innovations in creating these dialogues. While each playwright features specific mixed heritage characters in certain plays, the focus is generally on the subject matter - themes central to current Native and mixed heritage daily realities. I concentrate on where they engage in cross-cultural discourses and innovations; while there are some common themes across the dissertation, the specific points of analysis are exclusive to each chapter. I employ an interdisciplinary approach, which includes theories from theatre and performance studies, indigenous knowledge systems, comparative literary studies, rhetoric, and cultural studies. / Dissertation/Thesis / Ph.D. Theatre 2011

This dissertation examines the uses, functions, and meaningfulness of traditional personal names and naming practices in Niitsitapi (Blackfoot Indian) culture. The current study indicates that Niitsitapi personal names appear to play a major role in capturing and conveying various aspects of traditional Niitsitapi sociocultural knowledge. Niitsitapi personal names thus appear to form an integral part of Niitsitapi oral tradition, and also seem to play a powerful role in establishing and maintaining Niitsitapi conceptualisations of individual, as well as social and cultural, identity. This dissertation supports the position that, in addition to their nominative function, names contain and communicate sociocultural meaning, based on their associations with a wide range of non-linguistic factors which form part of the sociocultural environment within which they are used. The methodological approach stresses the importance of studying personal names in cultural context and strongly emphasises the use of indigenous knowledge as a means of explaining personal naming phenomena from a native cultural perspective. / Linguistics and Modern Languages / M. A. (Sociolinguistics)

Land reform in South Africa is premised on land restitution. land redistribution and security of terlllre as its major components. It has the following objectives amongst others, to address the injustices of racially-based land dispossession; inequitable distribution ofland ownership; need for security of tenure for all: need for sustainable use of land: need [or rapid release of land for development: need to record and register all rights in property: and the need to administer public land in an effective manner. Over two decades of the democratic dispensation, lack of proper funding and capacity by government official to expedite the land reform processes deprives the rural communities like the Morebene community the enjoyment of their land rights and proper redress after devastating land dispossession. The research has managed to establish the serious pain and suffering that has been brought by incompetent implementation of six phases of land restitution process by Limpopo RLCC to the commuillty of Morebeoe. Lack of capacity to implement land restitution processes has been found to have been a major setback to lhe Morebene communjty to an extent that their restitution processes were abandoned by the Limpopo RLCC at project execution stage. The community composed of nearly 81% of rhe youth and middle aged people bas been left without jobs and no property rights and development all of which are caused by the lack of expertise from the oHicials of the RLCC. No restitution grants and development gTants were granted to the community and no formal or informal training let alone workshops held in relation to the government"s expectations from the land reform policies and legislation. / Development Studies / M.A. (Development Studies)

The academic community and government agencies are increasingly recognizing how Indigenous knowledge can enrich environmental monitoring and inform adaptation in complex social-ecological systems. Indeed, Indigenous peoples have been monitoring, managing, and adapting to their environments for thousands of years. Despite the impacts of ongoing colonialism, many Indigenous peoples continue to monitor and exert their knowledge and governance systems through ongoing use and relationship with their traditional territories. This Master’s research grew from the Gitga’at First Nation’s Oceans and Lands Department desire to formally include the knowledge and observations of their land and sea users as part of contemporary stewardship initiatives. The primary objective of this research was to provide a framework for an ongoing monitoring system based in the observations and knowledge of Gitga’at harvesters. In order to meet this objective, I asked three main research questions: 1. How has Indigenous knowledge interacted with environmental monitoring initiatives, and what are characteristics of effective and self-sustaining monitoring initiatives that engage Indigenous knowledge?; 2. What methods of Indigenous knowledge documentation and communication are best suited to the needs and objectives of the Gitga’at First Nation?; and 3. How does ongoing use and occupancy of Gitga’at territory inform community-based monitoring? I first conducted a review of the literature on Indigenous knowledge and environmental monitoring to explore the ways in which Indigenous peoples and their knowledges have been engaged in other monitoring initiatives. I found that Indigenous knowledge has been engaged in a number of ways ranging from traditional land-based activities providing holistic social-ecological monitoring indicators, to the employment of Indigenous field technicians for externally-drive monitoring initiatives. Effective projects involved high degrees of community participation or direction; were built on partnerships based on trust and respect for various knowledge systems; used multiple methods to document and communicate Indigenous knowledge; and had institutional links between monitoring and management bodies. To answer my second research question, I followed a participatory case study approach in partnership with Gitga’at co-researchers. We began with informal interviews with 36 knowledge holders to gauge interest in the project and to establish monitoring objectives. These were followed by two community meetings and 12 workshops to design methods for documenting their observations. We then iteratively designed and tested these methods over the course of two traditional harvest seasons. We interviewed 23 participants following the spring 2017 harvest season and 27 after the fall/winter 2017 harvest season. We also conducted 4 semi-structured interviews with department leaders to ensure that the information gathered was meeting the needs of the Gitga’at Oceans and Lands Department, Treaty Negotiators, the Hartley Bay School and the Gitga’at Health Department. Key outcomes are a harvest logbook, and an interview guide to be administered by community researchers following each harvest season. To answer my third research question, I conducted a conceptual framework analysis on the notes and transcripts taken while designing and testing a monitoring program based in the observations and knowledge of Gitga’at land and sea users. An interconnected set of social-ecological concepts and indicators that are monitored by Gitga’at harvesters emerged. The framework I developed based on conversations about Gitga’at monitoring through harvesting activities highlights the importance of maintaining and revitalizing Indigenous knowledge and harvesting practices in order to continue social-ecological monitoring, as well as opportunities for scientific approaches to situate themselves within Indigenous frameworks and priorities. This research provides the Gitga’at First Nation with foundations from which to pursue ongoing documentation of observations and knowledge produced through harvesting activities as a form of social-ecological monitoring. It also serves as a guide for other Indigenous nations that wish to embark on similar initiatives. Amidst discussions of marine and coastal resource co-management in British-Columbia and Indigenous resurgence, this research adds to the literature that re-enforces the importance of Indigenous governance and access to their lands and waters, and the continuation of Indigenous relationships to the land and sea in order to inform social-ecological monitoring for the benefit of all. / Graduate

Magister Legum - LLM (Mercantile and Labour Law) / Traditional knowledge has been around for centuries and has gained over the centuries and adapted to the local culture and environment, traditional knowledge is transmitted orally from generation to generation. It tends to be collectively owned and takes the form of stories, songs, folklore, proverbs, cultural values, beliefs, rituals, community laws, local language, and agricultural practices, including the development of plant species and animal breeds. The Swakopmund Protocol has been one of the legislations that has been put in place to protect Traditional knowledge and has to be reviewed. With Traditional communities playing a huge role at the in the Namibian communities, the aim of the protocol is to protect them by establishing its effectiveness. The mini thesis aims to study the intellectual property system in Namibia as a system of protection which is inadequate for protecting Traditional knowledge, and as a result there is a huge need for Namibia to develop its national sui generis system for protecting TK. There are so many gaps existing in Namibia with regards to the existing intellectual property laws that need to be filled with all the results from the research this mini this will provide, it could provide the direction the country needs to go in. The research focuses on the effectiveness of the Swakopmund Protocol that was implemented in 2010. Questions in the paper to be answered are such as what the protocol has achieved in the time that it has been in place, but more importantly how effective the Protocol is in protecting TK within the country and ways forward to protecting TK and making the protection as efficient as possible to extending necessary protection for TK and allow the next generations of people to have access to such knowledge. The mini thesis will be a desk-based research focusing on the Swakopmund Protocol. There is today a growing appreciation of the value of traditional knowledge. This knowledge is valuable not only to those who depend on it in their daily lives, but to modern industry and agriculture as well. Many widely used products, such as plantbased medicines, health products and cosmetics, are derived from traditional knowledge. Other valuable products based on traditional knowledge include agricultural and non-wood forest products as well as handicraft.

Made available in DSpace on 2014-06-11T19:24:51Z (GMT). No. of bitstreams: 0 Previous issue date: 2005-06-21Bitstream added on 2014-06-13T19:52:40Z : No. of bitstreams: 1 rodrigues_ra_me_rcla.pdf: 1510800 bytes, checksum: 2881eaa1fefff59899ff0804f0e48f25 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / No presente trabalho, tendo por auxílio fundamental a Etnomatemática, foi possível reaver um capítulo do conhecimento matemático de uma das tribos indígenas do Brasil, ou seja, dos Kalapalo do Alto Xingu. Os livros de história, as grandes enciclopédias e os mais variados trabalhos etnográficos do Brasil são possuidores de uma vasta quantidade de informações a respeito dos povos indígenas que, aqui habitam desde muito antes do início da colonização do território nacional brasileiro. A história dos índios brasileiros pós-invasão nos revela uma progressiva diminuição quantitativa, facilmente visualizada na atual situação destes grupos nacionais que passaram a ser marginalizados. Com o desrespeito da cultura destes povos, também são desrespeitados muitos dos seus conhecimentos, estruturas e sistematizações, além dos seus pensamentos matemáticos, que são detectados normalmente nos seus afazeres diários. A partir de um levantamento bibliográfico, foi alcançada uma interpretação para o seu sistema de numeração, sendo possível listar uma parte dos seus primeiros números. Este feito se deu com um profundo estudo das histórias e dos mitos dos Kalapalo, evidenciando desta forma, que índios brasileiros podem e contam muito além do que um, dois ou muitos. / In the current work, having as a fundamental help the Etnomathematics, it was possible to review a chapter of the mathematical knowledge from one of the Brazilian indigenous tribes, in other words, the Kalapalo from the Upper Xingu. History books, great encyclopedias and the most varied etnographic works from Brazil possess a vast amount of information concerning the indigenous people that have been living here since before the beginning of the colonization of the Brazilian territory. The post-invasion history of the Brazilian indians have shown a progressive quantitative decrease that can be easily visualized in the current situation of these national groups which have become marginalized. With the disrespect to these people's culture, plenty of their knowledge, structures and systematization are also being disrespected, besides their mathematical thoughts which are normally detected in their daily lives. From a bibliographic study an interpretation to their numeration system was reached and then, it was possible to make a list of their first numbers. This could be done due to a deep study of the stories and myths of the Kalapalo. This way, it was enlightened that the Brazilian indians can count and really go far beyond counting: one, two or a lot.

Orientador: Pedro Paulo Scandiuzzi / Banca: João Frederico da Costa Azevedo Meyer / Banca: Dulce Maria Pompêo de Camargo / Resumo: No presente trabalho, tendo por auxílio fundamental a Etnomatemática, foi possível reaver um capítulo do conhecimento matemático de uma das tribos indígenas do Brasil, ou seja, dos Kalapalo do Alto Xingu. Os livros de história, as grandes enciclopédias e os mais variados trabalhos etnográficos do Brasil são possuidores de uma vasta quantidade de informações a respeito dos povos indígenas que, aqui habitam desde muito antes do início da colonização do território nacional brasileiro. A história dos índios brasileiros pós-invasão nos revela uma progressiva diminuição quantitativa, facilmente visualizada na atual situação destes grupos nacionais que passaram a ser marginalizados. Com o desrespeito da cultura destes povos, também são desrespeitados muitos dos seus conhecimentos, estruturas e sistematizações, além dos seus pensamentos matemáticos, que são detectados normalmente nos seus afazeres diários. A partir de um levantamento bibliográfico, foi alcançada uma interpretação para o seu sistema de numeração, sendo possível listar uma parte dos seus primeiros números. Este feito se deu com um profundo estudo das histórias e dos mitos dos Kalapalo, evidenciando desta forma, que índios brasileiros podem e contam muito além do que um, dois ou muitos. / Abstract: In the current work, having as a fundamental help the Etnomathematics, it was possible to review a chapter of the mathematical knowledge from one of the Brazilian indigenous tribes, in other words, the Kalapalo from the Upper Xingu. History books, great encyclopedias and the most varied etnographic works from Brazil possess a vast amount of information concerning the indigenous people that have been living here since before the beginning of the colonization of the Brazilian territory. The post-invasion history of the Brazilian indians have shown a progressive quantitative decrease that can be easily visualized in the current situation of these national groups which have become marginalized. With the disrespect to these people's culture, plenty of their knowledge, structures and systematization are also being disrespected, besides their mathematical thoughts which are normally detected in their daily lives. From a bibliographic study an interpretation to their numeration system was reached and then, it was possible to make a list of their first numbers. This could be done due to a deep study of the stories and myths of the Kalapalo. This way, it was enlightened that the Brazilian indians can count and really go far beyond counting: one, two or a lot. / Mestre