Thesis (M.S.)--University of Wisconsin--Madison, 1968. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

The subject matter of this study is animal names in the Hebrew Bible. Centring on a corpus-linguistic analysis of every word for an animal or type of animal used within the text, it sheds light on the methods and paradigms of categorisation used by the ancient Hebrews and thus on previously unknown aspects of their worldview. The discipline of cognitive linguistics, in particular the prototype theory of categories, is used to interpret the various types and levels of animal classification; a theory on spatiality as the main basis for classification is developed, and new light is shed on a wrongly undervalued theory of cleanness/uncleanness. This theoretical work is also applied to certain texts to prove its usefulness in helping with the translation and interpretation of problematic words and passages. / Thesis (DLitt)--University of Pretoria, 2017. / Ancient Languages / DLitt / Unrestricted

Thesis (Ph. D.)--University of Hawaii at Manoa, 2004. / Includes bibliographical references (leaves 134-149).

Rakiura Maori continue a centuries old harvest of titi chicks (sooty shearwater, Puffinus griseus) which is governed primarily by Traditional Ecological Knowledge (TEK). The sustainability of titi harvesting is of high cultural, social and ecological importance. Some commentators view contemporary use of TEK as insufficient to ensure sustainability because it is no longer intact, too passive, and/or potentially inadequate to meet new ecological and technical challenges. Such assertions have been made in the absence of detailed description of TEK and associated social mechanisms. This thesis describes Rakiura Maori TEK practices and management systems that are in place and asks whether such systems are effective today, and whether they will remain effective in future. Ecological, social and cultural factors are intertwined in cultural wildlife harvests so the methodology used was a combination of quantitative ecological methods and semi-directive interviews of 20 experienced harvesting elders. The research also used ecological science to evaluate potential harvest monitoring methods and to determine what sets the limits on harvest. These ecological studies focused on harvesting by four families on Putauhinu Island in 1997-1999. Harvest is divided into two parts. In the first period (�nanao�) chicks are extracted from breeding burrows during daytime. In the second period (�rama�) chicks are captured at night when they have emerged from burrows. Nanao harvest rates only increased slightly with increasing chick densities and birders� harvest rates varied in their sensitivities to changing chick density. Although harvest rates can only provide a general index of population change a monitoring panel, with careful selection of participants, may be the only feasible way to assess population trend and thereby harvest sustainability or the resource�s response to changed management. Rakiura Maori harvesting practice constitutes common property resource management based on birthright and a system of traditional rules. Protection of island habitat and adult birds, and temporal restricitions on harvest are considered most important. Legislation and a belief system of reciprocity and connection to ancestors and environment aid enforcement of the rules. Ecological knowledge is learnt through observation, hands-on experience and storytelling. Younger Rakiura Maori now spend less time harvesting which puts pressure on the transmission of knowledge. Paradoxically, use of modern technology for harvesting aids transfer of essential skills because it is easier and faster to learn, thereby contributing to the continuance of a culturally important harvest. Limits on harvest are passive, with the numbers of chicks taken determined by the time spent harvesting and processing. Processing is more limiting during the rama period. Future innovations that decrease the time to process each chick during rama could greatly increase the total number of chicks caught. Recently introduced motorised plucking machines decrease the time required to pluck each chick. However, on Putauhinu Island, use of plucking machines did not increase the number of chicks harvested, indicating social mechanisms were also limiting. Elders identified changing values between the generations, which may reduce the future strength of social limitations on harvest pressure. Global climate change may reduce the predicability of traditional knowledge. Rakiura Maori have identified this risk and sought to examine ecological science as a tool to complement traditional knowledge for monitoring harvest sustainability. Climate change, declining tītī numbers and potential changes in technology or markets all threaten the effectiveness of current social limits to harvest. Rakiura Maori have previously shown the ability to adapt and must look to add resilience to their institutions to ensure we keep the titi forever.

This presentation is a summary key findings and recommendations for the Bandelier National Monument Traditional Use Study. This presentation was given by Dr. Stoffle during seperate meetings with National Park Service staff and the involved tribes.

Rakiura Maori continue a centuries old harvest of titi chicks (sooty shearwater, Puffinus griseus) which is governed primarily by Traditional Ecological Knowledge (TEK). The sustainability of titi harvesting is of high cultural, social and ecological importance. Some commentators view contemporary use of TEK as insufficient to ensure sustainability because it is no longer intact, too passive, and/or potentially inadequate to meet new ecological and technical challenges. Such assertions have been made in the absence of detailed description of TEK and associated social mechanisms. This thesis describes Rakiura Maori TEK practices and management systems that are in place and asks whether such systems are effective today, and whether they will remain effective in future. Ecological, social and cultural factors are intertwined in cultural wildlife harvests so the methodology used was a combination of quantitative ecological methods and semi-directive interviews of 20 experienced harvesting elders. The research also used ecological science to evaluate potential harvest monitoring methods and to determine what sets the limits on harvest. These ecological studies focused on harvesting by four families on Putauhinu Island in 1997-1999. Harvest is divided into two parts. In the first period (�nanao�) chicks are extracted from breeding burrows during daytime. In the second period (�rama�) chicks are captured at night when they have emerged from burrows. Nanao harvest rates only increased slightly with increasing chick densities and birders� harvest rates varied in their sensitivities to changing chick density. Although harvest rates can only provide a general index of population change a monitoring panel, with careful selection of participants, may be the only feasible way to assess population trend and thereby harvest sustainability or the resource�s response to changed management. Rakiura Maori harvesting practice constitutes common property resource management based on birthright and a system of traditional rules. Protection of island habitat and adult birds, and temporal restricitions on harvest are considered most important. Legislation and a belief system of reciprocity and connection to ancestors and environment aid enforcement of the rules. Ecological knowledge is learnt through observation, hands-on experience and storytelling. Younger Rakiura Maori now spend less time harvesting which puts pressure on the transmission of knowledge. Paradoxically, use of modern technology for harvesting aids transfer of essential skills because it is easier and faster to learn, thereby contributing to the continuance of a culturally important harvest. Limits on harvest are passive, with the numbers of chicks taken determined by the time spent harvesting and processing. Processing is more limiting during the rama period. Future innovations that decrease the time to process each chick during rama could greatly increase the total number of chicks caught. Recently introduced motorised plucking machines decrease the time required to pluck each chick. However, on Putauhinu Island, use of plucking machines did not increase the number of chicks harvested, indicating social mechanisms were also limiting. Elders identified changing values between the generations, which may reduce the future strength of social limitations on harvest pressure. Global climate change may reduce the predicability of traditional knowledge. Rakiura Maori have identified this risk and sought to examine ecological science as a tool to complement traditional knowledge for monitoring harvest sustainability. Climate change, declining tītī numbers and potential changes in technology or markets all threaten the effectiveness of current social limits to harvest. Rakiura Maori have previously shown the ability to adapt and must look to add resilience to their institutions to ensure we keep the titi forever.

Submitted by Mario BC (mario@bc.ufrpe.br) on 2016-08-12T11:46:45Z No. of bitstreams: 1 Robson Soares de Melo.pdf: 1171402 bytes, checksum: 7ed5c50e7d78e6b2d59cbf8d3e9ed0d8 (MD5) / Made available in DSpace on 2016-08-12T11:46:45Z (GMT). No. of bitstreams: 1 Robson Soares de Melo.pdf: 1171402 bytes, checksum: 7ed5c50e7d78e6b2d59cbf8d3e9ed0d8 (MD5) Previous issue date: 2013-07-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Studies on the knowledge and use of natural resources are a crucial tool to identify the way each individual observe and use the environment they live. Each person has a proper knowledge of the environment, and this knowledge can vary by gender, age, housing conditions and schooling. In this context, this study aims to verify and list the species of mammals used in two communities located in the Araripe Area of Environmental Protection – APA/Araripe, verify possible significant difference in knowledge regarding the use of mammals according to sex and age group, identify the diseases treated with zootherapics and obtain information about mammalian parts use as medicine and about medicine preparation. The study was conducted in two communities located in the APA/Araripe: Sítio Betânia community and Caldas community, both belonging to the city of Barbalha (Ceará, Brazil). The data collection was performed through semi-structured forms, where the interviewed were randomly selected through stratified random sampling, so that all individuals in the community had the same chance of being selected. For this stratification we considered sex and three age groups based on the classification criteria of the Ministry of Health: adolescents (12-19 years), adults (20-59 years) and elderly (above 60 years). A total of 229 interviews were conducted between October and November of 2012. We verify that men know and use more the mammals as zootherapics and as food resource than women, while for the religious mystic use there were no significant differences between genders. In relation to age, it was observed that adults know and use more mammals as zootherapics and the elderly use more as food resource. This study reveals that the practice of using mammals still persist even in communities inserted in conservation units where laws are stricter. Probably, traditions, poverty and the lack of more rigorous inspections lead to such conducts. Thus, the development of a rigorous management plan considering social and cultural aspects of the local communities is highly recommended. / Estudos sobre o conhecimento e uso dos recursos naturais vêm a ser uma crucial ferramenta para identificar a forma como cada indivíduo observa e utiliza o ambiente em que vive. Cada pessoa apresenta um próprio conhecimento do ambiente, e esse conhecimento pode variar em função do sexo, idade, condições de moradia e grau de escolaridade. Nesse contexto este trabalho apresenta os seguintes objetivos: Inventariar as espécies de mamíferos utilizadas e conhecidas em duas comunidades inseridas dentro da Área de Proteção Ambiental Araripe – APA/Araripe; verificar se existe diferença significativa no conhecimento com relação ao uso de mamíferos de acordo com o sexo e a faixa etária; identificar os tipos de enfermidades tratadas pelos zooterápicos e obter informações com relação às partes dos mamíferos utilizados para fins medicinais e ao modo de preparo dos medicamentos. O trabalho foi realizado em duas comunidades inseridas na APA/Araripe, comunidade do Sítio Betânia e comunidade do Caldas, ambas pertencentes a cidade de Barbalha (Ceará, Brasil). As entrevistas foram realizadas através de formulários semi-estruturados. Todas as casas habitadas das duas comunidades foram visitadas, sendo entrevistadas no máximo duas pessoas por residência. Tomou-se o cuidado de evitar que o primeiro entrevistado entrasse em contato com o próximo, evitando desta forma que um interferisse nas respostas do outro. Caso houvesse essa interferência a pessoa entrevistada era eliminada da amostragem. A amostragem foi dividida através do sexo e três grupos de idade baseado nos critérios de classificação do Ministério da Saúde do Governo Brasileiro: adolescentes (12 a 19 anos), adultos (20 a 59 anos) e idosos (acima de 60 anos). Foram realizadas 229 entrevistas entre os meses de outubro e novembro de 2012. Sendo verificado que os homens conhecem e utilizam mais os mamíferos como zooterápicos e como recurso alimentar do que as mulheres, enquanto para o uso místico religioso não foi observado diferença significativa entre os gêneros. Com relação às idades, observou-se que os adultos conhecem e utilizam mais os mamíferos como zooterápicos e os idosos como recurso alimentar. Este estudo mostra que a prática do uso de mamíferos ainda persiste mesmo em comunidades inseridas em unidades de conservação onde as leis são mais rigorosas. Provavelmente, tradições enraizadas, pobreza e falta de fiscalizações mais rigorosas levam a tais práticas. Dessa forma, a elaboração de um rigoroso plano de manejo, levando-se em consideração os aspectos sociais e culturais das comunidades locais envolvidas, vem a ser de suma importância.

Thesis (Ph. D.)--University of Hawaii at Manoa, 2004. / Includes bibliographical references (leaves 134-149). / Also available by subscription via World Wide Web / vi, 149 leaves, bound ill. (some col.), col. map 29 cm

Seventeen American Indian tribes having traditional prehistoric or historic ties to lands within and in the vicinity of the NTS study area were invited to participate in this study. Their participation was in keeping with a Native American consultation process that has been developed over a period of seventeen years and has involved more than sixty tribes. Indian people participating in this study were asked to identify and make recommendations about cultural resources that are potentially impacted by the underground testing activities on Pahute and Rainier Mesas, on the Nevada Test Site (NTS). This report focuses on information collected on both ethnobiology and ethnoarchaeology. Data was collected through on-site interviews with officially appointed tribal representatives and through mail surveys. This study was conducted in compliance with the American Indian Religious Freedom Act (AIRFA) of 1978 (PL 95 -341) and was in keeping with Department of Energy (DOE) directives to be responsive to this and other laws regarding cultural resources located on DOE facilities. This study built upon previous Native American cultural resource consultation studies conducted on the Nevada Test Site.

Submitted by Jean Medeiros (jeanletras@uepb.edu.br) on 2016-03-14T13:46:02Z No. of bitstreams: 1 PDF - Mauricélia Macário Alves.pdf: 892094 bytes, checksum: ff090e0774efc8948f7243d3942a9b83 (MD5) / Approved for entry into archive by Secta BC (secta.csu.bc@uepb.edu.br) on 2016-03-14T18:21:07Z (GMT) No. of bitstreams: 1 PDF - Mauricélia Macário Alves.pdf: 892094 bytes, checksum: ff090e0774efc8948f7243d3942a9b83 (MD5) / Made available in DSpace on 2016-03-14T18:21:07Z (GMT). No. of bitstreams: 1 PDF - Mauricélia Macário Alves.pdf: 892094 bytes, checksum: ff090e0774efc8948f7243d3942a9b83 (MD5) Previous issue date: 2015-07-09 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This study aimed to inventory and quantify the wealth of species of wildlife that are being kept as pets and pinpoints ways of acquiring the animal, the main reasons for creating and analyzing the socioeconomic profile of the available population. The fieldwork was carried out between July 2013 and January 2015, with residents of the municipality of Santa Luzia located in the semiarid Northeast. They interviewed 1,195 locals who created or not wild species as a pet. Data were collected through semistructured questionnaires individually. 271 specimens belonging to 35 species belonging to 11 families were recorded. The avifauna was the most significant group in which the Thraupidae Family was the most representative in number of species (n = 12) and specimens (n = 122). The animals are mostly (38.5%) captured from nature and its main form of use is as a pet (76%). Find wild animals being kept as pets in possession of creators of both genders (male and female), divided into different age categories predominantly in the category 20-40 years and different levels of education. The results also showed that the maintenance of domestic species in selected households exceeded considerably the creation of wild species. Thus, we understand that positively choosing a cat, dog, rabbit or any other animal domestic fauna, as estimates of animal in this region, is mitigating the exploitation and removal of many wild species of nature, assisting in the conservation process thereof. Given the above, we hope that our findings are important to support the development of management plans for conservation of the species of wildlife that are being used as pets in northeastern Brazil. / O presente trabalho objetivou inventariar e quantificar a riqueza de espécies da fauna silvestre que estão sendo mantidas como animais de estimação, evidenciando as formas de aquisição dos animais, os principais motivos da criação e analisando o perfil socioeconômico da população acessível. A pesquisa de campo foi realizada entre Julho de 2013 e Janeiro de 2015, junto aos moradores do município de Santa Luzia situado no semiárido Nordestino. Foram entrevistados 1.195 moradores locais que criavam ou não espécies silvestres como animal de estimação. Os dados foram coletados através de questionários semiestruturados aplicados individualmente. Foram registrados 271 espécimes, pertencentes a 35 espécies, distribuídas em 11 famílias. A avifauna foi o grupo mais expressivo, no qual a Família Thraupidae foi a mais representativa em número de espécies (n=12) e espécimes (n=122). Os animais são em sua maioria (38,5%) capturados da natureza e sua principal forma de uso é como animal de companhia (76%). Encontramos animais silvestres sendo mantidos como animais de estimação em posse de criadores de ambos os gêneros (masculino e feminino), distribuídos em diferentes categorias etárias com predominância na categoria de 20 a 40 anos e diferentes graus de escolaridade. Os resultados evidenciaram ainda, que a manutenção de espécies domésticas nos domicílios visitados superou, consideravelmente, a criação de espécies silvestres. Dessa forma, entendemos que de maneira positiva a escolha de um gato, cachorro, coelho ou qualquer outro animal de fauna doméstica, como animal de estima nessa região, está mitigando a exploração e retirada de muitas espécies silvestres da natureza, auxiliando no processo de conservação das mesmas. Diante do exposto, esperamos que nossos resultados sejam importantes para subsidiar a elaboração de planos de manejo para conservação das espécies da fauna silvestre que estão sendo utilizadas como animais de estimação no Nordeste do Brasil.