Desertification, or land degradation in drylands, is a serious environmental problem in South Africa with tremendous socio-economic consequences. Land users' perspectives on land management practices and knowledge about their rangelands have been poorly represented in the discourse of land degradation in South Africa. We addressed this knowledge gap by examining three participatory methods to capture local knowledge and perspectives, as well as the relation between knowledge, attitude and practice status relative to three land management actions done by livestock farmers in the South African Kalahari. Photo elicitation captured a greater level of detail and new information compared to semi-structured interviews alone, while enhancing researchers' understanding of farmers' knowledge and perception in multiple ways. The photovoice group discussions led to farmers' engagement in reflective dialogues, which facilitated mutual learning among the farmers. We found that a high level of knowledge and positive attitude alone did not always result in actual full scale practice. Situational factors such as limited financial resources, inadequate farm infrastructure, farm size, and land tenure were given by farmers as constraints or challenges to their land management. We further examined how effective local knowledge and remotely sensed data were in assessing the veld condition in the Kalahari Duneveld. The farmers' assessment of veld condition corresponded to field measured grass, shrub and bare ground cover. The three vegetation metrics calculated from remotely sensed images (i.e., Normalized Difference Vegetation Index (NDVI), Soil-Adjusted Vegetation Index (SAVI), and the tasseled cap greenness) all correlated poorly to the measured vegetation cover because of the excess spectral noise caused by the high iron oxide content in the Kalahari sand. Local perspectives and knowledge have potential to augment traditional ground-based rangeland assessment and contribute in the combat against desertification by offering a more holistic view of land management.

Bering Sea storms regularly bring adverse environmental conditions, including large waves and storm surges of up to 4 m, to the west coast of Alaska. These conditions can cause flooding, erosion and other damage that affects marine subsistence activities and infrastructure in the low-lying coastal communities. Storm impacts also include interactions with sea ice in various states: large floes, shore-fast ice, the acceleration of sea-ice formation in frazil or slush state, and the formation of slush-ice berms. Slush-ice berms are accumulations of slush ice that develop under the right wind, water level, water and air temperature, and snow conditions. During a strong wind event, large amounts of slush may be formed and pushed onto the shore, where the slush can accumulate, solidify and protect communities from flooding and erosion. Slush ice berms can also be problematic, restricting access to the coast and presenting other hazards. Residents of Shishmaref and Shaktoolik, communities on the west coast of Alaska, observed the formation of slush-ice berms during storms that occurred in 2007, 2009 and 2011. These formations are important to the communities, and it would be useful to develop the capacity to predict their occurrence. However, scientific work has not been conducted on this phenomenon, with the result that a physical conceptual model describing the formation of slush-ice berms does not exist. In recognition of this need, a project thesis was designed, and had as its main objective to identify and document the environmental and synoptic weather conditions that lead to these types of events, and to develop a descriptive physical conceptual model of slush-ice berm formation. A key to this work was the engagement of traditional knowledge holders and local observers to gather data and information about slush ice and slush-ice berm formation, along with the specific dates when these events took place. This dissertation is organized around three major elements: development of a conceptual model of slush-ice berm formation; presenting the traditional knowledge gathered that led to the development of this model; and documenting the methods and tools used to engage traditional knowledge holders and local observers in this process. In this dissertation, the knowledge from traditional knowledge holders on slush ice formation is presented in the context of feeding into a physical scientific process – specifically, developing a descriptive physical conceptual model of slush-ice berm formation. It is expected that this type of research will contribute to slush-ice berm forecasting which would aid communities’ safety by improving assessment of environmental risk. / Graduate

Geradas pela globalização, as constantes transformações nas tecnologias, nos meios de comunicação e na sociedade como um todo tornam instáveis as identidades fixadas em repertórios de bens exclusivos de uma comunidade local ou nacional. Isto porque as inovações tecnológicas, o fortalecimento da industrialização e dos meios de comunicação modificaram nossos hábitos e nos deram um horizonte mais cosmopolita, ao mesmo tempo em que unificaram os padrões de consumo, inclusive em relação à Cultura. Mas a cultura nacional não se extingue, e sim se converte, se modifica, se reconstrói para interagir com as diferentes culturas mundiais, de acordo com o mercado consumidor, já que a Indústria Cultural proposta por Adorno (1974) mercadifica os bens culturais. Neste estudo propusemos a análise da figura do Saci, indagando se as narrativas a seu respeito continuam sendo uma maneira de regular o comportamento social, mesmo no mundo globalizado e pudemos verificar o quanto sua figura acabou se modificando para se adequar aos padrões da sociedade. Visto por muitos como a identidade do brasileiro, a figura do Saci não ficou ritualizada, mas foi e continua sendo reconstruída em torno desse processo de mundialização. / Produced by globalization, the constants transformations in the technologies, in the media and in the society at all turns unstable identities fixed in repertories of a local or national communitys exclusive properties. Therefore, because of the technological innovations, the industrializations strength and the media have changed our habits and gave us a more cosmopolitan range of perception, at the same time they have unified the consume patterns, including Culture. But the National Culture doesnt be extinguished; it converts, modifies, reconstructs in order to interchange with world different cultures, according to consumer market, so that Cultural Industry, proposed by Adorno (1974), trades cultural properties. In that study, we have proposed to analyze the Sacis figure, investigating if the narratives in regarding to Saci continue being a way of regularize the social behaviour, even in a globalizated world and we verified how the Sacis figure have been modified in order to be adapted on society patterns. Seen by many people as Brazilians identity, the Sacis figure doesnt be ritualized, but it was and continues being reconstructed around the mundialization process.

No description available.

A dissertação analisa experiências de ensino bilíngue nos Centros de Experimentação de Educação e Formação (CEEF) e no Projeto de Apoio ao Ensino Bilíngue no Arquipélago de Ilhas Bijagós (PAEBB), em Bubaque, região de Bolama Bijagós, Guiné-Bissau. Aborda a problemática da relação entre línguas e saberes locais, no processo de alfabetização e no currículo do Ensino Básico, com finalidade de reconhecer suas vantagens para a aprendizagem das crianças em escolarização inicial. Esta discussão é baseada na institucionalização do kriol e abre a possibilidade de integrar os conteúdos e práticas culturais no currículo local. A finalidade da introdução do kriol como língua de ensino é reduzir a distância entre a escola e a comunidade, assim como descolonizar o próprio currículo, saber e poder (QUIJANO, 2005). O ensino bilíngue dos CEEF e PAEBB integra saberes comunitários para estimular aprendizagens, utilizando e reconhecendo as línguas locais na escola. Essa premissa sustenta que as escolas devem associar-se à cultura autóctone e ao seu valor intrínseco. Entende-se que a inclusão dos saberes locais na escola pode facilitar aprendizagem e contextualizar os conhecimentos socioculturais locais. Com a introdução da língua local, o kriol, cria-se um espaço de convivência dos saberes local e universal e lança-se um repto aos educadores no sentido de serem responsáveis na produção e disseminação de conhecimento. A base teórica do trabalho é fundada no pensamento de Paulo Freire (1978), acerca da relação entre educação e cultura nos processos de alfabetização; Michael Apple (2000), base para pensar o currículo; Clifford Geertz (1997), para o conceito de cultura. O material empírico foi produzido em pesquisa de campo, com busca documental no Ministério de Educação e no escritório da Fundação para o Apoio ao Desenvolvimento dos Povos dos Arquipélagos de Bijagós (FASPEBI), na Guiné-Bissau, com recorte temporal entre 1986 e 2017. A produção documental para análise incluiu questionários sociolinguísticos e entrevistas semiestruturadas com professores e estudantes de duas escolas vinculadas à FASPEBI. A partir da análise das experiências que agregam as línguas locais, destaca-se positivamente a integração do kriol como língua de ensino e a fusão de conteúdos disciplinares com saberes da tradição local. No entanto, ressalta-se a falta de formação superior e diplomada de professores no domínio de ensino bilíngue, a heterogeneidade de turmas, as dificuldades metodológicas e didáticas dos docentes. / The present pos-graduation dissertation analyzes bilingual education experiences in the Education and Training Experimentation Centers (CEEF) and the Bilingual Education Support Project in the Bijagós Islands (PAEBB), in Bubaque, Bolama region of Bijagós, Guiné-Bissau. It addresses the issue of the relationship between languages and local knowledge, in the literacy process and in the Basic Education curriculum, in order to recognize its advantages for the learning of children in initial schooling. This discussion is based on the institutionalization of kriol and opens the possibility of integrating cultural content and practices into the local curriculum. The purpose of introducing Kriol as a teaching language is to reduce the distance between school and community, as well as decolonize one's own curriculum, knowledge and power (QUIJANO, 2005). The bilingual education of CEEF and PAEBB integrates community knowledge to stimulate learning, using and recognizing local languages in school. This premise maintains that schools must associate themselves with the indigenous culture and its intrinsic value. It is understood that the inclusion of local knowledge in school can facilitate learning and contextualize local socio-cultural knowledge. With the introduction of the local language, kriol, a space is created for the coexistence of local and universal knowledge, and a challenge is presented to educators in order to be responsible for the production and dissemination of knowledge. The theoretical basis of work is based on the thinking of Paulo Freire (1978), about the relationship between education and culture in literacy processes; Michael Apple (2000), basis for thinking the curriculum; Clifford Geertz (1997), for the concept of culture. The empirical material was produced in field research, with documentary search in the Ministry of Education and in the office of the Foundation for the Support to the Development of the Peoples of the Bijagós Archipelagos (FASPEBI), in Guinea-Bissau, with temporal cut between 1986 and 2017. The documentary production for analysis included sociolinguistic questionnaires and semi-structured interviews with teachers and students from two schools linked to FASPEBI. From the analysis of the experiences that add the local languages, the integration of kriol as a teaching language and the fusion of disciplinary contents with local traditions are positively highlighted. However, there is a lack of superior and qualified teacher training in bilingual education, the heterogeneity of classes, the methodological and didactic difficulties of teachers.

Geradas pela globalização, as constantes transformações nas tecnologias, nos meios de comunicação e na sociedade como um todo tornam instáveis as identidades fixadas em repertórios de bens exclusivos de uma comunidade local ou nacional. Isto porque as inovações tecnológicas, o fortalecimento da industrialização e dos meios de comunicação modificaram nossos hábitos e nos deram um horizonte mais cosmopolita, ao mesmo tempo em que unificaram os padrões de consumo, inclusive em relação à Cultura. Mas a cultura nacional não se extingue, e sim se converte, se modifica, se reconstrói para interagir com as diferentes culturas mundiais, de acordo com o mercado consumidor, já que a Indústria Cultural proposta por Adorno (1974) mercadifica os bens culturais. Neste estudo propusemos a análise da figura do Saci, indagando se as narrativas a seu respeito continuam sendo uma maneira de regular o comportamento social, mesmo no mundo globalizado e pudemos verificar o quanto sua figura acabou se modificando para se adequar aos padrões da sociedade. Visto por muitos como a identidade do brasileiro, a figura do Saci não ficou ritualizada, mas foi e continua sendo reconstruída em torno desse processo de mundialização. / Produced by globalization, the constants transformations in the technologies, in the media and in the society at all turns unstable identities fixed in repertories of a local or national communitys exclusive properties. Therefore, because of the technological innovations, the industrializations strength and the media have changed our habits and gave us a more cosmopolitan range of perception, at the same time they have unified the consume patterns, including Culture. But the National Culture doesnt be extinguished; it converts, modifies, reconstructs in order to interchange with world different cultures, according to consumer market, so that Cultural Industry, proposed by Adorno (1974), trades cultural properties. In that study, we have proposed to analyze the Sacis figure, investigating if the narratives in regarding to Saci continue being a way of regularize the social behaviour, even in a globalizated world and we verified how the Sacis figure have been modified in order to be adapted on society patterns. Seen by many people as Brazilians identity, the Sacis figure doesnt be ritualized, but it was and continues being reconstructed around the mundialization process.

La construction d’un régime européen de visas représente un domaine de recherche important. Ceci a été analysé comme un des instruments politiques qui déplacent le contrôle migratoire au delà des limites du territoire européen. Cependant, la mise en œuvre de cette politique dans les consulats reste très peu étudiée. Cette thèse analyse la mise en œuvre de la politique du visa Schengen conceptualisée comme politique des frontières. Par la délivrance du visa Schengen, organisations étatiques et non-étatiques réalisent le travail de triage et de filtrage des frontières. Cette thèse investigue la construction quotidienne de la frontière européenne à l’étranger en privilégiant la perspective théorique de la mise en œuvre des politiques publiques. L’analyse s’appuie sur une analyse comparée. Elle se concentre sur les services visas des consulats de deux anciens pays d’immigration, la France et la Belgique, et un nouveau pays d’immigration, l’Italie, qui mettent en œuvre la politique du visa dans un même État tiers : le Maroc. Cette étude met en évidence des différences nationales importantes dans la mise en œuvre qui sont dues à l’histoire, à la conception nationale à la politique des visas, aux conditions organisationnelles distinctes. Toutefois, la méthodologie comparative et l’approche inductive choisis ont permis de mettre en exergue des processus de transferts au niveau de la mise en œuvre qui constituent l’action publique transnationale par le bas. Les interactions informelles entre les acteurs constituent une ‘communauté de pratiques’ basé sur le désir de partager un savoir pratique et local qui sert à résoudre des problèmes liés à la mise en œuvre au quotidien. / The constitution of the European visa regime has deservingly received much scholarly attention. It has been analyzed as part of the policy toolkit that displaces migration control away from the edges of the territory of Europe. Nevertheless, the street-level implementation of this European policy in national consulates remains understudied. This dissertation sheds ethnographic light on Schengen visa policy implementation that is conceptualized as bordering policy. By delivering Schengen visas, state and nonstate organizations achieve the filtering work of borders; this dissertation therefore investigates the day-to-day bordering of Europe abroad and using a comparative approach and focusing on from the theoretical perspective of street-level policy implementation. The analysis builds on a comparative case study: it focuses on the visa sections of the consulates of two old immigration countries, Belgium and France, and one new immigration country, Italy, which implement visa policy in a same third country, i.e. Morocco. This study highlights cross-national differences of visa policy day-to-day implementation that are due to shifting historical backgrounds, national sense-making of visa policy, and distinct organizational conditions. However, the comparative research design and the inductive epistemological approach deployed have revealed processes of transfer at the implementation level, which result in transnational policy-making from below. Informal interactions between actors constitute a ‘community of practice’ based on the desire to share local and practical knowledge rather than expert knowledge in order to address problems linked to day-to-day implementation.

<p>Traditional forest reserves are protected natural forests established by ancestors to perform many socio-cultural functions and are protected in accordance to customary laws, not based on government legislation. These reserves generally have a long history with well preserved forests that could demonstrate what the surrounding environment could have looked liked, if humans had not altered it. Therefore, the traditional forest reserves might have significant ecological value and a potential high biodiversity. During February and March of 2009 a field study with semi-structured interviews and field observations was carried out in Babati District in Manyara Region in Tanzania, to study the possible contribution TFRs might have to conservation. The information collected were then analysed using Metapopulation Theory, Island Biogeography Theory and local knowledge concepts. The analysis indicates that there is a higher biodiversity in TFRs compared to surrounding areas and unprotected forests as a result of a rigid traditional protection that local people respect. Further on the MPT and IBT show how TFRs could benefit conservation as islands of refuge for threatened species or as migration corridors between nearby forest reserves and national parks. The future for TFRs and possible conversion into CBFM must include respect and support for the local beliefs as a basis for protection and thereby conservation.</p>

This study examines how people in dryland areas cope with food insecurity and adversities over time. It draws from the experience of the Gogo people living in Mvumi in the semiarid zone of central Tanzania, an area with a long history of food shortages. The study specifically examines the potential for dryland resources to sustain livelihoods. The study looks at the historical perspective of the problem in order to explore factors influencing the food situation in the area. It specifically investigates the role of local knowledge as a factor for adapting to dryland conditions by exploiting seasonality and local diversity. A detailed account is made of the coping strategies among three identified wealth groups in the area. Apart from their wealth levels, households in these wealth categories differ in how they mobilise and deal with labour in various seasons. Households in the well-off group have greater ability in mobilising and using external labour as well as accumulating and managing food surplus. The households in the intermediate group are flexible in utilising their own labour by performing various farm and non-farm activities according to their seasonalities. The households in the poor category sell their own labour and perform various farm and non-farm activities regardless of the season. It is clear from the study that different wealth groups differ in their ability to develop immediate coping into more pro-active livelihood strategies. The study winds up by assessing the potentials of the prominent land resource utilisation strategies in terms of economic, social and environmental perspectives.

Traditional forest reserves are protected natural forests established by ancestors to perform many socio-cultural functions and are protected in accordance to customary laws, not based on government legislation. These reserves generally have a long history with well preserved forests that could demonstrate what the surrounding environment could have looked liked, if humans had not altered it. Therefore, the traditional forest reserves might have significant ecological value and a potential high biodiversity. During February and March of 2009 a field study with semi-structured interviews and field observations was carried out in Babati District in Manyara Region in Tanzania, to study the possible contribution TFRs might have to conservation. The information collected were then analysed using Metapopulation Theory, Island Biogeography Theory and local knowledge concepts. The analysis indicates that there is a higher biodiversity in TFRs compared to surrounding areas and unprotected forests as a result of a rigid traditional protection that local people respect. Further on the MPT and IBT show how TFRs could benefit conservation as islands of refuge for threatened species or as migration corridors between nearby forest reserves and national parks. The future for TFRs and possible conversion into CBFM must include respect and support for the local beliefs as a basis for protection and thereby conservation.