<p>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.</p>

<p>The aim of this study was to investigate indigenous knowledge of vegetation resource utilisation, in particular the use of traditional medicinal plants in the provision of health care in the community of Khayelitsha and to determine traditional resource management approaches.</p>

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.

A multidisciplinary research methodology based on the combination of literature review and spatial analysis is presented as a contribution to the historical ecology of olive trees in Sicily (Italy). The thesis crosscuts time and space at different scales for a new epistemological approach to allow the olive trees to “talk”. Structured around the identification of breaking points and nodes of connection, the social and ecological history of the olive trees in the island are explored. While recognising the full agency of trees in the spatial and temporal evolving dynamics of the landscape, the vital importance of their inner connections with other elements of the ecosystems is stressed in the analysis; as also the importance of Traditional Ecological Knowledge. The thesis is concluded with the hypothesis that the olive trees of Sicily could be seen as biocultural refugia, physical places which preserve both agricultural biodiversity and traditional ecological knowledge.

The state of Traditional Ecological Knowledge (TEK) is of importance to ecologists and conservationists considering the recent trends in the loss of local culture and indigenous knowledge systems worldwide. An understanding of the factors that affect the distribution and transmission of TEK may offer scientists an insight into how it can be conserved to persist to inform ecological decisions. This study investigated the distribution and transmission of TEK based on gender, age and tree resource use in two rural communities in the Mpumalanga Province of South Africa. The distribution of this knowledge was assessed based on respondents’ ability to identify local tree species, their uses and conservation techniques. Their ecological knowledge of a number of common and rare indigenous tree species was also assessed. This was done mainly through focus group discussions, individual interviews and a participatory appraisal technique. Age group rather than gender had a significant effect on the distribution of TEK with old age respondents being more knowledgeable than youths and middle aged respondents. Resource use also affected the distribution of knowledge indicating that knowledge was highly dependent on resource use. Females were the main actors in the transfer of TEK in this community and majority of this knowledge was acquired through passive means. The results revealed a combination of factors that may pose a threat to the loss of TEK in these communities. These factors include; the continuous and unregulated harvesting of trees in the area, the effects of modernisation and globalization on aspects of the traditional community and the high levels of rural urban-migration.

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.

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.