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tribe</title> <meta name="description" content="Search results for: batak tribe"> <meta name="keywords" content="batak tribe"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler ml-auto" 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="batak tribe"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 80</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: batak tribe</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">80</span> Comparison of Leeway Space Predictions Using Moyers and Tanaka-Johnston Upper Jaw and Lower Jaw on Batak Tribe Between Male and Female in Elementary School Students in Medan City, Sumatera Utara, Indonesia: A Cross-sectional Study</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hilda%20Fitria%20Lubis">Hilda Fitria Lubis</a>, <a href="https://publications.waset.org/abstracts/search?q=Erna%20Sulistyawati"> Erna Sulistyawati</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Objective: The study aims to compare Leeway space averages between Moyers and Tanaka-Johnston's analysis of elementary school students from the Batak tribe in Medan City. Material and Methods: The study involved 106 students from the Batak tribe elementary school in Medan, comprising 53 male and 53 female students. The samples obtained were then printed on both jaws to obtain a working model, and the mesiodistal width of the four permanent biting teeth of the lower jaw and the amount of space available on the canine-premolar region, as well as the predicted mesiodistal number of the canine-premolar on the Moyers probability table with a 75% degree of confidence and the Tanaka-Johnston formula. Results: Using Moyers analysis, students at Batak Elementary School in Medan City have an average Leeway space value of 2 mm on the upper jaw and 2.78 mm on the lower jaw. The average Leeway spatial value using Tanaka-Johnston analysis in the Batak tribe in elementary school in Medan City is 1.33 mm on the top jaw and 2.39 mm on the bottom jaw. Conclusion: According to Moyers and Tanaka-Johnsnton's analysis of both the upper and lower jaws in elementary school students of the Batak tribe in Medan City, there is a significant difference between Leeway's average space. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=leeways%20space" title="leeways space">leeways space</a>, <a href="https://publications.waset.org/abstracts/search?q=batak%20tribe" title=" batak tribe"> batak tribe</a>, <a href="https://publications.waset.org/abstracts/search?q=genders" title=" genders"> genders</a>, <a href="https://publications.waset.org/abstracts/search?q=diagnosis" title=" diagnosis"> diagnosis</a> </p> <a href="https://publications.waset.org/abstracts/190017/comparison-of-leeway-space-predictions-using-moyers-and-tanaka-johnston-upper-jaw-and-lower-jaw-on-batak-tribe-between-male-and-female-in-elementary-school-students-in-medan-city-sumatera-utara-indonesia-a-cross-sectional-study" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/190017.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">31</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">79</span> Cultural Approach to Batak Toba Folklore</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Maritess%20A.%20Rulona">Maritess A. Rulona</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Cultural appropriation on traditional symbols has been a worldwide problem. Indonesia’s Batak Toba, an indigenous people group has experienced such appropriation. Bataknese has rich cultural heritage and oral traditions. Their cultural symbols originated from their folklores namely myths, legends, and folktales. This research used both oral traditions and cultural symbols of Batak Toba for a comparative analysis of their ancient and modern practices. This is anchored on Franz Boas’ Cultural Relativism in analyzing their five common cultural symbols. Further, it also utilized Stith Thompson’s Motif-Index to determine the common motif evident in their ten folklores. Ten Batak Toba key respondents provided information in this study. Some informants were also featured in the 20-minute documentary of this study. Thus, the findings were: 1) Traditional customs such as weddings, burial, and reburial are still observed using their cultural symbols; 2) The five most common cultural symbols are Ulos Ragidup, Sigale Gale, Rumah Bolon, Lake Toba, and Gondang; and 3) Batak culture values animals such as buffalo, lizard, and goldfish since they have ancient beliefs of mythical creatures; In conclusion, this study proved that there is a clear connection between the tribe’s oral traditions and cultural symbols. With these findings, this study recommends that elder Bataks teach younger Batak to be immersed in the cultural practices and to incorporate their traditional practices in their modern events. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=batak%20toba" title="batak toba">batak toba</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20appropriation" title=" cultural appropriation"> cultural appropriation</a>, <a href="https://publications.waset.org/abstracts/search?q=motif-index" title=" motif-index"> motif-index</a>, <a href="https://publications.waset.org/abstracts/search?q=oral%20tradition" title=" oral tradition"> oral tradition</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20emblems" title=" cultural emblems"> cultural emblems</a> </p> <a href="https://publications.waset.org/abstracts/167154/cultural-approach-to-batak-toba-folklore" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/167154.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">106</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">78</span> The Tradition of Drinking Tuak in Batak Society againts the Law of Alcohol Usage in Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Siti%20Hazar%20Sitorus">Siti Hazar Sitorus</a>, <a href="https://publications.waset.org/abstracts/search?q=Marini%20Kristina%20Situmeang"> Marini Kristina Situmeang</a>, <a href="https://publications.waset.org/abstracts/search?q=Mukhammad%20Fatkhullah"> Mukhammad Fatkhullah</a>, <a href="https://publications.waset.org/abstracts/search?q=Arfan%20Fadli"> Arfan Fadli</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study aims to examine how the Batak tribe in the Village Lumban Sitorus Parmaksian District, Toba Samosir (Tobasa) interpret the culture of drinking Tuak as a social interaction. This research uses qualitative method with case study approach. Through this approach, the researchers obtained primary data by looking at and observing the social interaction that occurs when the activity of drinking tuak takes place on the daily life of the Batak Toba community in the village of Lumban Sitorus. The technique of data collecting is done by observation and in-depth interview. This study focuses on Batak Toba community, especially men who daily drink tuak. The results obtained from this study is Batak Toba society has a habit of drinking Tuak (a type of alcoholic beverage derived from water sapphire juice that is fermented). In Batak Toba society, tuak is not only considered as an alcoholic drink which is usually drunk in the afternoon at lapotuak (tuak shop), but tuak is also understood as a drink of honor in a traditional party at Toba Batak society. On the other hand, the activity of drinking of tuak was also considered as a medium or a means of connecting the formation of a sense of solidarity among the people of LumbanSitorous Village. In its existence, drinking tuak is defined as a mean that can facilitate the establishment to open communication with fellow members of Batak Toba community, such as at leisure, birth party, death or as medicine. Specifically, tuak in a special sense in Batak Toba society is also a symbol of intimacy, gratitude, and respect which is manifested in the activity of daily drinking tuak. In Indonesia, if we refer to the Criminal Code in articles 300 and 536 it is clear that whoever intentionally sells and consumes intoxicating / alcoholic drinks will be subject to a maximum jail term of one year. It became interesting then when looking at Indonesia as a country that has a diversity of cultures in which the law implies the prohibition of alcoholic / intoxicating beverages. However, the existence of drinking of tuak as a drink that categorized intoxicating in Batak Toba society still continues to. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=tradition%20of%20drinking%20tuak" title="tradition of drinking tuak">tradition of drinking tuak</a>, <a href="https://publications.waset.org/abstracts/search?q=meaning%20of%20tuak" title=" meaning of tuak"> meaning of tuak</a>, <a href="https://publications.waset.org/abstracts/search?q=Batak%20society" title=" Batak society"> Batak society</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20studies" title=" cultural studies"> cultural studies</a> </p> <a href="https://publications.waset.org/abstracts/73549/the-tradition-of-drinking-tuak-in-batak-society-againts-the-law-of-alcohol-usage-in-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/73549.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">225</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">77</span> Contribution of Culture on Divorce Prevention in Indonesia on "New Normal" Era: Study at Batak, Malay and Minangkabau Tribes</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ikhwanuddin%20Harahap">Ikhwanuddin Harahap</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper investigates the contribution of culture to divorce prevention in Indonesia in the "new normal" era, especially in Batak, Malay and Minangkabau tribes. This research is qualitative with an anthropological approach. Data were collected by interview and observation techniques. Checking the validity of the data is done by triangulation technique, and the data is analyzed by content analysis. The results of the research showed that culture has a strategic role in preventing divorce. In Batak, Malay and Minangkabau-as, major ethnic groups in Indonesian cultures, have a set of norms and dogmas conveyed at the wedding party, namely “marriage must be eternal and if divorced by death.” In addition, cultural figures actively become arbiters in resolving family conflicts, such as Harajaon in Batak, Datuk in Malay and Mamak in Minangkabau. Cultural dogmas and cultural figures play a very important role in preventing divorce. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=culture" title="culture">culture</a>, <a href="https://publications.waset.org/abstracts/search?q=divorce" title=" divorce"> divorce</a>, <a href="https://publications.waset.org/abstracts/search?q=prevention" title=" prevention"> prevention</a>, <a href="https://publications.waset.org/abstracts/search?q=contribution" title=" contribution"> contribution</a>, <a href="https://publications.waset.org/abstracts/search?q=new%20normal" title=" new normal"> new normal</a>, <a href="https://publications.waset.org/abstracts/search?q=era" title=" era"> era</a> </p> <a href="https://publications.waset.org/abstracts/140404/contribution-of-culture-on-divorce-prevention-in-indonesia-on-new-normal-era-study-at-batak-malay-and-minangkabau-tribes" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/140404.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">168</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">76</span> The Implementation of the Javanese Lettered-Manuscript Image Preprocessing Stage Model on the Batak Lettered-Manuscript Image</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anastasia%20Rita%20Widiarti">Anastasia Rita Widiarti</a>, <a href="https://publications.waset.org/abstracts/search?q=Agus%20Harjoko"> Agus Harjoko</a>, <a href="https://publications.waset.org/abstracts/search?q=Marsono"> Marsono</a>, <a href="https://publications.waset.org/abstracts/search?q=Sri%20Hartati"> Sri Hartati</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper presents the results of a study to test whether the Javanese character manuscript image preprocessing model that have been more widely applied, can also be applied to segment of the Batak characters manuscripts. The treatment process begins by converting the input image into a binary image. After the binary image is cleaned of noise, then the segmentation lines using projection profile is conducted. If unclear histogram projection is found, then the smoothing process before production indexes line segments is conducted. For each line image which has been produced, then the segmentation scripts in the line is applied, with regard of the connectivity between pixels which making up the letters that there is no characters are truncated. From the results of manuscript preprocessing system prototype testing, it is obtained the information about the system truth percentage value on pieces of Pustaka Batak Podani Ma AjiMamisinon manuscript ranged from 65% to 87.68% with a confidence level of 95%. The value indicates the truth percentage shown the initial processing model in Javanese characters manuscript image can be applied also to the image of the Batak characters manuscript. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=connected%20component" title="connected component">connected component</a>, <a href="https://publications.waset.org/abstracts/search?q=preprocessing" title=" preprocessing"> preprocessing</a>, <a href="https://publications.waset.org/abstracts/search?q=manuscript%20image" title=" manuscript image"> manuscript image</a>, <a href="https://publications.waset.org/abstracts/search?q=projection%20profiles" title=" projection profiles"> projection profiles</a> </p> <a href="https://publications.waset.org/abstracts/33231/the-implementation-of-the-javanese-lettered-manuscript-image-preprocessing-stage-model-on-the-batak-lettered-manuscript-image" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/33231.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">399</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">75</span> Toba Batak Education Stakeholders' Perspectives towards Education of Children with Disabilities in Toba Samosir North Sumatra Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tryastuti%20I.%20B.%20Manullang">Tryastuti I. B. Manullang</a>, <a href="https://publications.waset.org/abstracts/search?q=Juang%20Sunanto"> Juang Sunanto</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study aimed to find the perspectives of the Toba Batak education stakeholders towards the education of children with disabilities in Toba Samosir North Sumatra Indonesia. The education stakeholders consist of a head of the education department in Toba Samosir, head of the H foundation, two principals and three teachers from the Special Primary Schools. This study uses qualitative a descriptive approach and research data obtained through interviews. The results of this study demonstrate that the education stakeholders knowledge about disabilities needs improvement in accordance with the development of science. The cultural views towards disability and its implications, and the education services available for children with disabilities, in addition, to encountered its problem in Toba Samosir are known. The education concept considered appropriate is the special school and the CBR (Community Based Rehabilitation) strategy, also inclusive education because it represents the Toba Batak philosophy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=community%20based%20rehabilitation" title="community based rehabilitation">community based rehabilitation</a>, <a href="https://publications.waset.org/abstracts/search?q=education%20concept" title=" education concept"> education concept</a>, <a href="https://publications.waset.org/abstracts/search?q=education%20stakeholders" title=" education stakeholders"> education stakeholders</a>, <a href="https://publications.waset.org/abstracts/search?q=inclusive%20education" title=" inclusive education"> inclusive education</a> </p> <a href="https://publications.waset.org/abstracts/52055/toba-batak-education-stakeholders-perspectives-towards-education-of-children-with-disabilities-in-toba-samosir-north-sumatra-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/52055.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">336</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">74</span> Ethic Society of Tengger Tribe in Indonesia as a Nation Strength to Make Good Character to Advance Country </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dwi%20Yulian%20Fahruddin%20Shah">Dwi Yulian Fahruddin Shah</a>, <a href="https://publications.waset.org/abstracts/search?q=Salman%20Al%20Farizi"> Salman Al Farizi</a>, <a href="https://publications.waset.org/abstracts/search?q=Elyada%20Ahastari%20Liunome"> Elyada Ahastari Liunome</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Indonesia is a multicultural society. A wide variety of arts and culture spread throughout in all of part of Indonesia with natural appearance will cause the social behavior differentiation. Similarly, with Tengger people's lives also have different social behaviors that distinguish them from other ethnic groups spread across the Indonesian archipelago. Tengger tribe has an appropriate ethic to build nation character. If all the people of Indonesia who heterogeneous and multicultural can understand, and follow the example of ethical behavior of Tengger tribe, it will be a force in the development of the character of the nation in this modern and globalization era. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tengger%20tribe" title="Tengger tribe">Tengger tribe</a>, <a href="https://publications.waset.org/abstracts/search?q=national%20character" title=" national character"> national character</a>, <a href="https://publications.waset.org/abstracts/search?q=ethics%20society" title=" ethics society"> ethics society</a>, <a href="https://publications.waset.org/abstracts/search?q=Indonesia" title=" Indonesia "> Indonesia </a> </p> <a href="https://publications.waset.org/abstracts/12864/ethic-society-of-tengger-tribe-in-indonesia-as-a-nation-strength-to-make-good-character-to-advance-country" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/12864.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">402</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">73</span> Development of Aboriginal Tribal Tourism: A Case Study of Hualien Truku Hongye Tribe in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yu-Chen%20Chien">Yu-Chen Chien</a>, <a href="https://publications.waset.org/abstracts/search?q=Sheng-Jung%20Ou"> Sheng-Jung Ou</a>, <a href="https://publications.waset.org/abstracts/search?q=Shang-Ling%20Hsu"> Shang-Ling Hsu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Many aboriginal tribes in the early modern began to actively promote tribal tourism. The tribe uses rich ecological environment and unique folk culture successfully attract crowds. In addition to the tribe in the construction level to consider the cultural heritage and living needs, in order to improve tribal tourism for the tribe to bring the benefits of all levels, as well as to avoid the tourism industry is too prosperous brought negative tourism impact. How to successfully create the conditions of mutual benefit of residents and tourists is an important issue common to many tribes. Hualien Turuku Hongye Tribe in Taiwan around the tourist resources are very rich. It is famous for its Hongye hot springs and Ruisui hot springs. Hongye tribe to develop tribal tourism is bound to use its own has three advantages: Truku culture, in the agricultural products experience and marketing, and the surrounding hot springs industry tourism benefits. Tribal Development Association in the past to promote these three advantages for tribal tourism. But due to the impact of many levels led to the tribes in the promotion of tourism on the ineffective. At present, in addition to the Hongye Tribal Development Association in promoting tribal tourism, local residents to promote cultural heritage workshop also gradually rise. Its purpose is to link local cultural resources, agricultural specialty resources, spa tourism industry, the revitalization of the internal development of the tribes at all levels. Each tribe to promote tribal tourism due to geographical environment, resource types have a different set of practices and patterns. This study explores the tourist opportunities and resource points of Hongye tribes, and tribal tourism has been to promote the operation practices and benefits. To understand the difficulties encountered in the implementation of tribal tourism and the impact of all levels. Reference successful development of domestic and foreign tourism tribal tribe case. Develop a questionnaire and using the questionnaire survey to understand tribal residents for the tribal tribes to promote tribal tourism views. Finally, it puts forward some suggestions and strategies to promote the tribal tourism in Hongye tribe. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cultural%20tourism" title="cultural tourism">cultural tourism</a>, <a href="https://publications.waset.org/abstracts/search?q=tourism%20impact" title=" tourism impact"> tourism impact</a>, <a href="https://publications.waset.org/abstracts/search?q=aboriginal%20tribe" title=" aboriginal tribe"> aboriginal tribe</a>, <a href="https://publications.waset.org/abstracts/search?q=Hongye%20Tribe" title=" Hongye Tribe"> Hongye Tribe</a> </p> <a href="https://publications.waset.org/abstracts/57060/development-of-aboriginal-tribal-tourism-a-case-study-of-hualien-truku-hongye-tribe-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/57060.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">286</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">72</span> Industrial Management of Highland Community: The Hmong Ethnic Group Hill Tribe, Phetchabun Province </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kusuma%20Palaprom">Kusuma Palaprom</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aims of this research are: 1) to study Hmong ethnic group hill tribe’s way of life and community industrial management and 2) to bring the industrial management into the community. This is a Participatory Action Research (PAR) using qualitative and quantitative data. The findings are: 1) Way of living and learning from nature of Hmong ethnic group hill tribe bases on their cultural relic belief. Hmong‘s way of life or occupation is traditional agriculture which cannot be business because they cannot adopt the industrial management to the community economic innovation base on local wisdom. 2) Quality of life development using local wisdom cost is not worth. Hmong ethnic group hill tribe are lack of modern knowledge-managerial aspect and the application of local wisdom cost and 3) the government supports for Hmong’s developing of life quality are limited. Solving problem guidelines are: 1) to create awareness of ethnic group wisdom-industrial conservation. 2) Government policy need to give an opportunity and motivate ethnic group community to do the cultural-industrial conservation with industrial management process and local wisdom cost. In order to, improve the sustainability of quality of life. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=industrial%20management" title="industrial management">industrial management</a>, <a href="https://publications.waset.org/abstracts/search?q=highland%20community" title=" highland community"> highland community</a>, <a href="https://publications.waset.org/abstracts/search?q=community%20empowerment%20ethnic%20group" title=" community empowerment ethnic group "> community empowerment ethnic group </a> </p> <a href="https://publications.waset.org/abstracts/23434/industrial-management-of-highland-community-the-hmong-ethnic-group-hill-tribe-phetchabun-province" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/23434.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">570</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">71</span> A Tribe, a County, and a Casino: Socioeconomic Disparities between the Mohegan Tribe and New London County through Two Decades</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Michaela%20Wang">Michaela Wang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Since British established colonial settlements across the East Coast, Native Americans have suffered stark socio economic disparities in comparison to their neighboring communities. This paper employs the 1990, 2000, and 2010 United States Decennial Census to assess whether and to what extent the casino economy helped to close this socioeconomic gap between the Mohegan tribe and its surrounding community. These three Decennial Censuses cover two decades, from six years prior to the erection of Mohegan Sun casino to 14 years afterwards, including the Great Recession 2007-2009. Income, employment, education and housing parameters are selected as socio economic indicators. The profitable advent of the Mohegan Sun in 1996 dramatically improved the socio economic status of the Mohegan Tribe between 1990 and 2000. In fact, for most of these indicators––poverty, median household income, employment, home ownership, and car ownership––disparities shifted; tribal socioeconomic parameters improved from well below the level of New London County in 1990, to the same level or above the county rates in 2000. However, economic downturn in 2007-2009 Great Recession impacted Mohegan people remarkably. By 2010, disparities for household income, employment, home ownership, and car ownership returned. The casino bridged socio economic inequalities, but at the face of economic crises, the mono-product economy grew vulnerable. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=socio%20economic" title="socio economic">socio economic</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous" title=" indigenous"> indigenous</a>, <a href="https://publications.waset.org/abstracts/search?q=native%20American" title=" native American"> native American</a>, <a href="https://publications.waset.org/abstracts/search?q=disparity" title=" disparity"> disparity</a> </p> <a href="https://publications.waset.org/abstracts/130393/a-tribe-a-county-and-a-casino-socioeconomic-disparities-between-the-mohegan-tribe-and-new-london-county-through-two-decades" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/130393.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">112</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">70</span> Empirical Studies of Indigenous Career Choice in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zichun%20Chu">Zichun Chu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The issue of tribal poverty has always attracted attentions. Due to social and economic difficulties, the indigenous people's personal development and tribal development have been greatly restricted. Past studies have pointed out that poverty may come from a lack of education. The United Nations Sustainable Development Goals (SDGs) also stated that if we are to solve the poverty problem, providing education widely is an important key. According to the theory of intellectual capital adaptation, “being capable” and “willing to do” are the keys of development. Therefore, we can say that the "ability" and "will" of tribal residents for their tribal development is the core concern of the tribal development. This research was designed to investigate the career choice development model of indigenous tribe people by investigating the current status of human capital, social capital, and cultural capital of tribal residents. This study collected 327 questionnaires (70% of total households) from Truku tribe to answer the research question: Did education help them for job choosing decisions from the aspects of human capital, social capital, and cultural capital in tribal status. This project highlighted the ‘single tribal research approach’ to gain an in-depth understanding of the human capital formed under the unique culture of the tribe (Truku tribe). The results show that the education level of most research participants was high school, very few high school graduates chose to further their education to college level; due to the lack of education of their parents, the social capital was limited to support them for jobs choice, most of them work for labor and service industries; however, their culture capital was comparably rich for works, the sharing culture of Taiwanese indigenous people made their work status stable. The results suggested that we should emphasize more on the development of vocational education based on the tribe’s location and resources. The self-advocacy of indigenous people should be developed so that they would gain more power on making career decisions. This research project is part of a pilot project called “INDIGENOUS PEOPLES, POVERTY, AND DEVELOPMENT,” sponsored by the National Science and Technology Council of Taiwan. If this paper were accepted to present in the 2023 ICIP, it would be lovely if a panel is formed for me and other co-researchers (Chuanju Cheng, Chih-Yuan Weng, and YiXuan Chen), for the audience will be able to get a full picture of this pilot project. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=career%20choices" title="career choices">career choices</a>, <a href="https://publications.waset.org/abstracts/search?q=career%20model" title=" career model"> career model</a>, <a href="https://publications.waset.org/abstracts/search?q=indegenous%20career%20development" title=" indegenous career development"> indegenous career development</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20education" title=" indigenous education"> indigenous education</a>, <a href="https://publications.waset.org/abstracts/search?q=tribe" title=" tribe"> tribe</a> </p> <a href="https://publications.waset.org/abstracts/163707/empirical-studies-of-indigenous-career-choice-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163707.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">82</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">69</span> Empirical Studies of Indigenous Reserved Land in Taiwan- An Example of a Truku Tribe in Hualien County</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chuanju%20Cheng">Chuanju Cheng</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In Taiwan, the system of indigenous reserved land was established in 1928 during the Japanese rule. The purpose of setting up indigenous reserved land is to support the livelihood of tribal peoples who live in the mountainous area. Since 1945, the KMT government has kept the indigenous reserved land; in principle, only indigenous people can use indigenous reserved land. However, the government also makes some exceptions for non-indigenous peoples to use the land. Furthermore, since 1966, an indigenous individual can have ownership (fee simple) over the land he/she uses. Recent studies showed that there are many problems regarding the indigenous reserved lands, such as indigenous peoples have been losing ownership of their land (both legally and illegally), mismatched data of the true owner and the nominal owner, overutilization of the reserved land and so on. Using a Truku tribe in Hualien County as an example, this paper tries to find out how many people still own indigenous reserved land, do land owners constantly utilize their lands, and if so, whether or not (and by what extent) the indigenous reserved land support the livelihood of tribal peoples? After ten months of working data-collecting, we’ve successfully collected 327 questionnaires (70% of total households); preliminary research results show that less than 5% of indigenous reserved land in and around that specific Truku tribe is owned by tribal people. And most of the landowners do not utilize indigenous reserved land. It seems that the indigenous reserved land system does not meet its legislative goals and needs to be redesigned. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20people" title="indigenous people">indigenous people</a>, <a href="https://publications.waset.org/abstracts/search?q=truku%20nation" title=" truku nation"> truku nation</a>, <a href="https://publications.waset.org/abstracts/search?q=taiwan" title=" taiwan"> taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20reserved%20land" title=" indigenous reserved land"> indigenous reserved land</a>, <a href="https://publications.waset.org/abstracts/search?q=poverty" title=" poverty"> poverty</a>, <a href="https://publications.waset.org/abstracts/search?q=economic%20development" title=" economic development"> economic development</a> </p> <a href="https://publications.waset.org/abstracts/163713/empirical-studies-of-indigenous-reserved-land-in-taiwan-an-example-of-a-truku-tribe-in-hualien-county" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163713.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">82</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">68</span> Agrarian Transitions and Rural Social Relations in Jharkhand, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Avinash">Avinash</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Rural Jharkhand has attracted lesser attention in the field of agrarian studies in India, despite more than eighty percent of its rural population being directly dependent on agriculture as their primary source of livelihood. The limited studies on agrarian issues in Jharkhand have focused predominantly on the subsistence nature of agriculture and low crop productivity. There has also not been much research on agrarian social relations between ‘tribe’ and ‘non-tribe’ communities in the region. This paper is an attempt to understand changing agrarian social relations between tribal and non-tribal communities relating them to different kinds of agrarian transitions taking place in two districts of Jharkhand - Palamu and Khunti. In the Palamu region, agrarian relations are dominated by the presence and significant population size of Hindu high caste land owners, whereas in the Khunti region, agrarian relations are characterized by the population size and dominance of tribes and lower caste land owner cum cultivators. The agrarian relations between ‘upper castes’ and ‘tribes’ in these regions are primarily related to agricultural daily wage labour. However, the agrarian social relations between Dalits and tribal people take the form of ‘communal system of labour exchange’ and ‘household-based labour’. In addition, the ethnographic study of the region depicts steady agrarian transitions (especially shift from indigenous to ‘High Yielding Variety’ (HYV) paddy seeds and growing vegetable cultivation) where ‘Non-Governmental Organizations’ (NGOs) and agricultural input manufacturers and suppliers are playing a critical role in agrarian transitions as intermediaries. While agricultural productivity still remains low, both the regions are witnessing slow but gradual agrarian transitions. Rural-urban linkages in the form of seasonal labour migration are creating capital and technical inflows that are transforming agricultural activities. This study describes and interprets the above changes through the lens of ‘regional rurality’. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=agrarian%20transitions" title="agrarian transitions">agrarian transitions</a>, <a href="https://publications.waset.org/abstracts/search?q=rural%20Jharkhand" title=" rural Jharkhand"> rural Jharkhand</a>, <a href="https://publications.waset.org/abstracts/search?q=regional%20rurality" title=" regional rurality"> regional rurality</a>, <a href="https://publications.waset.org/abstracts/search?q=tribe%20and%20non-tribe" title=" tribe and non-tribe"> tribe and non-tribe</a> </p> <a href="https://publications.waset.org/abstracts/82358/agrarian-transitions-and-rural-social-relations-in-jharkhand-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/82358.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">184</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">67</span> Gut Metabolite Profiling of the Ethnic Groups from Assam, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Madhusmita%20Dehingia">Madhusmita Dehingia</a>, <a href="https://publications.waset.org/abstracts/search?q=Supriyo%20Sen"> Supriyo Sen</a>, <a href="https://publications.waset.org/abstracts/search?q=Bhuwan%20Bhaskar"> Bhuwan Bhaskar</a>, <a href="https://publications.waset.org/abstracts/search?q=Tulsi%20Joishy"> Tulsi Joishy</a>, <a href="https://publications.waset.org/abstracts/search?q=Mojibur%20R.%20Khan"> Mojibur R. Khan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Human gut microbes and their metabolites are important for maintaining homeostasis in the gut and are responsible for many metabolic and immune mediated diseases. In the present study, we determined the profiles of the gut metabolites of five different ethnic groups (Bodo, Tai-Phake, Karbi, Tea tribe and Tai-Aiton) of Assam. Fecal metabolite profiling of the 39 individuals belonging to the ethnic groups was carried out using Gas chromatography – Mass spectrometry (GC-MS), and comparison was performed among the tribes for common and unique metabolites produced within their gut. Partial Least Squares Discriminant Analysis (PLS-DA) of the metabolites suggested that the individuals grouped according to their ethnicity. Among the 66 abundant metabolites, 12 metabolites were found to be common among the five ethnic groups. Additionally, ethnicity wise some unique metabolites were also detected. For example, the tea tribe of Assam contained the tea components, Aniline and Benzoate more in their gut in comparison to others. Metabolites of microbial origin were also correlated with the already published metagenomic data of the same ethnic group and functional analysis were carried out based on human metabolome database. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethnicity" title="ethnicity">ethnicity</a>, <a href="https://publications.waset.org/abstracts/search?q=gut%20microbiota" title=" gut microbiota"> gut microbiota</a>, <a href="https://publications.waset.org/abstracts/search?q=GC-MS" title=" GC-MS"> GC-MS</a>, <a href="https://publications.waset.org/abstracts/search?q=metabolites" title=" metabolites"> metabolites</a> </p> <a href="https://publications.waset.org/abstracts/60440/gut-metabolite-profiling-of-the-ethnic-groups-from-assam-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/60440.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">422</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">66</span> Ata-Manobo Tribe as Stakeholders in the Making of School Improvement Plan: Basis for Policy Recommendation</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Diobein%20C.%20Flores">Diobein C. Flores</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The populace in Municipality of Talaingod is composed of Ata-Manobo. The said lumads enrich their culture, orientation and self because the place is a hive of their tribe. In lieu, the study would analyze the participation of the Ata-Manobo in the making of school improvement plan (SIP). Thus, it recommends alternative policy options that would help strengthen their involvement. The school stakeholders-Ata Manobo representatives from students, parent-teacher association, alumni, basic sector, municipal/barangay government unit, civic/social organizations and other government various agencies are the key participants in this study. The research used descriptive design. The responses of the representatives were analyzed through the criteria involved in employing Rational Model. The technical dimension, administrative, political acceptability and economic are the criteria in revealing decision. The policy alternative option 3- recommends to formulate policy for the purpose of capacitating stakeholders or governing council members in the making of SIP was pointed out as the most preferred option. This could strengthen the participation among Ata-Manobo as stakeholders in planning. Hence, the formulation alternative policy- capacitating stakeholders in the crafting of school improvement plan is recommended. The suggested initiative would assist the Department of Education in forging consensus across neighborhoods during the making of SIP. The appropriation of the definite budget to be used during the conduct of capability building activities is also suggested. Training-workshops are identified as possible intervention to ensure that the stakeholders are equipped with necessary knowledge and skills needed in the making of SIP. Indeed, the equal opportunities for all stakeholders regardless of their life circumstances must be noted. With the belief, people must be empowered to take advantage and spearhead progress in the making of SIP. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ata-Manobo%20Tribe" title="Ata-Manobo Tribe">Ata-Manobo Tribe</a>, <a href="https://publications.waset.org/abstracts/search?q=stakeholders" title=" stakeholders"> stakeholders</a>, <a href="https://publications.waset.org/abstracts/search?q=school%20improvement%20plan" title=" school improvement plan"> school improvement plan</a>, <a href="https://publications.waset.org/abstracts/search?q=Municipality%20of%20Talaingod" title=" Municipality of Talaingod"> Municipality of Talaingod</a>, <a href="https://publications.waset.org/abstracts/search?q=Philippines" title=" Philippines"> Philippines</a> </p> <a href="https://publications.waset.org/abstracts/46025/ata-manobo-tribe-as-stakeholders-in-the-making-of-school-improvement-plan-basis-for-policy-recommendation" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/46025.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">322</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">65</span> Livelihood and Sustainability: Anthropological Insight from the Juang Tribe</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sampriti%20Panda">Sampriti Panda</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Earning one’s own livelihood is the most basic and inseparable activity for survival and existence of humankind. In any kind of situation and in every type of geographical terrain, human does adopt various strategies and ways of earning their own livelihood. Since time immemorial, anthropocentrism has been the saga of livelihood where environment is out casted and exploited to any limit so that mankind can survive. With the passage of time, humans regained their consciousness and realized that the time has arrived now to shift to sustainable livelihood and stop being self centered. This paper tries to focus on the very central issue and the hotpot of discussion in the present era which revolves around sustainable livelihood. The aim of the paper is to find out how the tribal communities which are primarily forest based are the best example of sustainable livelihood since their existence. The paper also tries to throw light on the burning issue of the so-called term ‘development’ affecting the traditional ways of livelihood opted by the forest based tribal communities. The data presented in the paper are primary and have been collected using various techniques and methodology like observation, interviews, life histories, case studies and other techniques used in a self conducted fieldwork among the Juangs, who are one of the PVTGs of Odisha. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=forest" title="forest">forest</a>, <a href="https://publications.waset.org/abstracts/search?q=livelihood" title=" livelihood"> livelihood</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainability" title=" sustainability"> sustainability</a>, <a href="https://publications.waset.org/abstracts/search?q=tribe" title=" tribe"> tribe</a> </p> <a href="https://publications.waset.org/abstracts/57693/livelihood-and-sustainability-anthropological-insight-from-the-juang-tribe" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/57693.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">213</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">64</span> Cultural Competence of Philippine National Police Personnel</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nestor%20C.%20Nabe">Nestor C. Nabe</a>, <a href="https://publications.waset.org/abstracts/search?q=Melvie%20F.%20Bayog"> Melvie F. Bayog</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The cultural competence of police officers can lead to effective law enforcement and gain respect to their organization. This study evaluated the level of cultural competence of Philippine National Police Personnel in Midsayap, Cotabato, Philippines. Descriptive survey research design was used in this study. The survey utilized an adapted questionnaire to measure the level of cultural competence of the respondents. Questionnaires were administered to 305 ethnic minorities coming from the four major ethnic tribes in Midsayap, Cotabato, Philippines. The data gathered were treated using Percentage, Mean, T-test and Analysis of Variance (ANOVA). The findings are as follows: the level of cultural competence of police personnel is moderate; and, there is no significant difference in the cultural competence of the police personnel when analyzed by age, gender, civil status and, occupation while there is a significant difference analyzed by educational attainment and ethnic tribe. Based on the findings, the following conclusions were drawn: the level of cultural competence of police personnel is only manifested sometimes; and, civil status, and occupation has no significant difference in the cultural competence of police personnel while educational attainment and ethnic tribe has a significant difference. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=competence" title="competence">competence</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural" title=" cultural"> cultural</a>, <a href="https://publications.waset.org/abstracts/search?q=Philippines" title=" Philippines"> Philippines</a>, <a href="https://publications.waset.org/abstracts/search?q=police" title=" police"> police</a> </p> <a href="https://publications.waset.org/abstracts/76183/cultural-competence-of-philippine-national-police-personnel" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/76183.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">345</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">63</span> Performing Marginality and Contestation of Ethnic Identity: Dynamics of Identity Politics in Assam, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hare%20Krishna%20Doley">Hare Krishna Doley</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Drawing upon empirical data, this paper tries to examine how ethnic groups like Ahom, Moran, Motok, and Chutia creates and recreates ethnic boundaries while making claims for recognition as Scheduled Tribes (STs) under the Sixth Schedule of the Constitution of India, in the state of Assam. Underlying such claim is the distinct identity consciousness amongst these groups as they assert themselves originally as tribe drawing upon primordial elements. For them, tribal identity promises social justice and give credence to their claims of indigeneity while preserving their exclusivity within the multifarious society of Assam. Having complex inter-group relationships, these groups under study displays distinct as well as overlapping identities, which demonstrate fluidity of identities across groups while making claims for recognition. In this process, the binary of ‘us’ and ‘them’ are often constructed amongst these groups, which are in turn difficult to grasp as they share common historical linkages. This paper attempts to grapple with such complex relationships the studied groups and their assertion as distinct cultural entities while making ethnic boundaries on the basis of socio-cultural identities. Such claims also involve frequent negotiation with the Sate as well as with other ethnic groups, which further creates strife among indigenous groups for tribal identity. The paper argues that identity consciousnesses amongst groups have persisted since the introduction of resource distribution on ethnic lines; therefore, issues of exclusive ethnic identity in the state of Assam can be contextualised within the colonial and post-colonial politics of redrawing ethnic and spatial boundaries. Narrative of the ethnic leaders who are in the forefront of struggle for ST status revealed that it is not merely to secure preferential treatment, but it also encompasses entitlement to land and their socio-cultural identity as aboriginal. While noting the genesis of struggle by the ethnic associations for ST status, this paper will also delineate the interactions among ethnic groups and how the identity of tribe is being performed by them to be included in the official categories of ST. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethnic" title="ethnic">ethnic</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=sixth%20schedule" title=" sixth schedule"> sixth schedule</a>, <a href="https://publications.waset.org/abstracts/search?q=tribe" title=" tribe"> tribe</a> </p> <a href="https://publications.waset.org/abstracts/148900/performing-marginality-and-contestation-of-ethnic-identity-dynamics-of-identity-politics-in-assam-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/148900.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">202</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">62</span> The Folksongs of Jharkhand: An Intangible Cultural Heritage of Tribal India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Walter%20Beck">Walter Beck</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Jharkhand is newly constituted 28th State in the eastern part of India which is known for the oldest settlement of the indigenous people. In the State of Jharkhand in which broadly three language family are found namely, Austric, Dravidian, and Indo-European. Ex-Mundari, kharia, Ho Santali come from the Austric Language family. Kurukh, Malto under Dravidian language family and Nagpuri Khorta etc. under Indo-European language family. There are 32 Indigenous Communities identified as Scheduled Tribe in the State of Jharkhand. Santhal, Munda, Kahria, Ho and Oraons are some of the major Tribe of the Jharkhand state. Jharkhand has a Rich Cultural heritage which includes Folk art, folklore, Folk Dance, Folk Music, Folk Songs for which diversity can been seen from place to place, season to season and all traditional Culture and practices. The languages as well as the songs are vulnerable to dominant culture and hence needed to be protected. The collection and documentation of these songs in their natural setting adds significant contribution to the conservation and propagation of the cultural elements. This paper reflects to bring out the Originality of the Collected Songs from remote areas of the plateau of Sothern Jharkhand as a rich intangible Cultural heritage of the Country. The research was done through participatory observation. In this research project more than 100 songs which were never documented before. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cultural%20heritage" title="cultural heritage">cultural heritage</a>, <a href="https://publications.waset.org/abstracts/search?q=India" title=" India"> India</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20people" title=" indigenous people"> indigenous people</a>, <a href="https://publications.waset.org/abstracts/search?q=songs" title=" songs"> songs</a>, <a href="https://publications.waset.org/abstracts/search?q=languages" title=" languages"> languages</a> </p> <a href="https://publications.waset.org/abstracts/67568/the-folksongs-of-jharkhand-an-intangible-cultural-heritage-of-tribal-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/67568.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">213</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">61</span> Recreating Home: Restoration and Reflections on the Traditional Houses of Kucapungane</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sasala%20Taiban">Sasala Taiban</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper explores the process and reflections on the restoration of traditional slate houses in the Rukai tribe's old settlement of Kucapungane. Designated as a "Class II Historical Site" by the Ministry of the Interior in 1991 and listed by UNESCO's World Monuments Fund in 2016, Kucapungane holds significant historical and cultural value. However, due to government neglect, tribal migration, and the passing of elders, the traditional knowledge and techniques for constructing slate houses face severe discontinuity. Over the past decades, residents have strived to preserve and transmit these traditional skills through the restoration and reconstruction of their homes. This study employs a qualitative methodology, combining ethnographic fieldwork, historical analysis, and participatory observation. The research includes in-depth interviews, focus group discussions, and hands-on participation in restoration activities to gather comprehensive data. The paper reviews the historical evolution of Kucapungane, the restoration process, and the challenges encountered, such as insufficient resources, technical preservation issues, material acquisition problems, and lack of community recognition. Furthermore, it highlights the importance of house restoration in indigenous consciousness and cultural revival, proposing strategies to address current issues and promote preservation. Through these efforts, the cultural heritage of the Rukai tribe can be sustained and carried forward into the future. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=rukai" title="rukai">rukai</a>, <a href="https://publications.waset.org/abstracts/search?q=kucapungane" title=" kucapungane"> kucapungane</a>, <a href="https://publications.waset.org/abstracts/search?q=slate%20house%20restoration" title=" slate house restoration"> slate house restoration</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20heritage" title=" cultural heritage"> cultural heritage</a> </p> <a href="https://publications.waset.org/abstracts/188216/recreating-home-restoration-and-reflections-on-the-traditional-houses-of-kucapungane" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/188216.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">37</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">60</span> Igbo Art: A Reflection of the Igbo’s Visual Culture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=David%20Osa-Egonwa">David Osa-Egonwa</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Visual culture is the expression of the norms and social behavior of a society in visual images. A reflection simply shows you how you look when you stand before a mirror, a clear water or stream. The mirror does not alter, improve or distort your original appearance, neither does it show you a caricature of what stands before it, this is the case with visual images created by a tribe or society. The ‘uli’ is hand drawn body design done on Igbo women and speaks of a culture of body adornment which is a practice that is appreciated by that tribe. The use of pattern of the gliding python snake ‘ije eke’ or ‘ijeagwo’ for wall painting speaks of the Igbo culture as one that appreciates wall paintings based on these patterns. Modern life came and brought a lot of change to the Igbo-speaking people of Nigeria. Change cloaked in the garment of Westernization has influenced the culture of the Igbos. This has resulted in a problem which is a break in the cultural practice that has also affected art produced by the Igbos. Before the colonial masters arrived and changed the established culture practiced by the Igbos, visual images were created that retained the culture of this people. To bring this point to limelight, this paper has adopted a historical method. A large number of works produced during pre and post-colonial era which range from sculptural pieces, paintings and other artifacts, just to mention a few, were studied carefully and it was discovered that the visual images hold the culture or aspects of the culture of the Igbos in their renditions and can rightly serve as a mirror of the Igbo visual culture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=artistic%20renditions" title="artistic renditions">artistic renditions</a>, <a href="https://publications.waset.org/abstracts/search?q=historical%20method" title=" historical method"> historical method</a>, <a href="https://publications.waset.org/abstracts/search?q=Igbo%20visual%20culture" title=" Igbo visual culture"> Igbo visual culture</a>, <a href="https://publications.waset.org/abstracts/search?q=changes" title=" changes"> changes</a> </p> <a href="https://publications.waset.org/abstracts/107226/igbo-art-a-reflection-of-the-igbos-visual-culture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/107226.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">188</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">59</span> Addressing Coastal Community Vulnerabilities with Alternative Marine Energy Projects</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Danielle%20Preziuso">Danielle Preziuso</a>, <a href="https://publications.waset.org/abstracts/search?q=Kamila%20Kazimierczuk"> Kamila Kazimierczuk</a>, <a href="https://publications.waset.org/abstracts/search?q=Annalise%20Stein"> Annalise Stein</a>, <a href="https://publications.waset.org/abstracts/search?q=Bethel%20Tarekegne"> Bethel Tarekegne</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Coastal communities experience a variety of distinct socioeconomic, technical, and environmental vulnerabilities, all of which accrue heightened risk with increasingly frequent and severe climate change impacts. Marine renewable energy (MRE) offers a potential solution for mitigating coastal community vulnerabilities, especially water-energy dependencies while delivering promising co-benefits such as increased resilience and more sustainable energy outcomes. This paper explores coastal community vulnerabilities and service dependencies based on the local drivers that create them, with attention to climate change impacts and how they catalyze water-energy unmet needs in these communities. We examine the vulnerabilities through the lens of coastal Tribal communities (i.e., the Makah Tribe, the Kenaitze Tribe, Quinault Nation), as indigenous communities often face compounded impacts of technical, economic, and environmental vulnerabilities due to their underlying socio-demographic inequalities. We offer an environmental and energy justice indicators framework to understand how these vulnerabilities disproportionately manifest and impact the most vulnerable community members, and we subsequently utilize the framework to inform a weighted decision matrix tool that compares the viability of MRE-based alternative energy futures in addressing these vulnerabilities. The framework and complementary tool highlight opportunities for future MRE research and pilot demonstrations that directly respond to the vulnerabilities of coastal communities. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=coastal%20communities" title="coastal communities">coastal communities</a>, <a href="https://publications.waset.org/abstracts/search?q=decision%20matrix" title=" decision matrix"> decision matrix</a>, <a href="https://publications.waset.org/abstracts/search?q=energy%20equity" title=" energy equity"> energy equity</a>, <a href="https://publications.waset.org/abstracts/search?q=energy%20vulnerability" title=" energy vulnerability"> energy vulnerability</a>, <a href="https://publications.waset.org/abstracts/search?q=marine%20energy" title=" marine energy"> marine energy</a>, <a href="https://publications.waset.org/abstracts/search?q=service%20dependency" title=" service dependency"> service dependency</a> </p> <a href="https://publications.waset.org/abstracts/162679/addressing-coastal-community-vulnerabilities-with-alternative-marine-energy-projects" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/162679.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">78</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">58</span> Traditional Farming Practices and Climate Change Adaptation among the Dumagats of Tanay, Rizal and Their Implications to the Delivery of Extension and Advisory Services</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Janika%20Vien%20K.%20Valsorable">Janika Vien K. Valsorable</a>, <a href="https://publications.waset.org/abstracts/search?q=Filma%20C.%20Calalo"> Filma C. Calalo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Climate change is one of the most damaging and serious environmental threats worldwide being faced today. While almost everyone highly depends and puts their trust on what technology, innovations, and initiatives from hard-core science can do to cope with the changing climate, there are still people who find hope on indigenous knowledge systems. The study aimed to analyze the traditional farming practices of the Dumagats in Tanay, Rizal and how these relate to their adaptation and mitigation of climate change. The analysis is based on interviews with 17 members of the Dumagat tribe specifically residing in Barangay Cuyambay, San Andres, and Mamuyao, and supported by Key Informant Interview and Focus Group Discussion as well as document reviews. Results of the study showed that the Dumagats adopt indigenous knowledge systems and their high sensitivity and resilience to climate change aid them in their farming system and activities. These traditional farming practices are exemplified from land preparation to planting, fertilizer application, weed and pest management, harvesting and post-harvest activities. Owing to their dependence upon, and close relationship with the environment and its resources, the Dumagats have learned to interpret and react to the impacts of climate change in creative ways, drawing on their traditional knowledge to cope with the impending changes. With the increasing trend at all levels of government to service the needs of rural communities, there is the need for the extension to contextualize advisory service delivery for indigenous communities. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=climate%20change" title="climate change">climate change</a>, <a href="https://publications.waset.org/abstracts/search?q=Dumagat%20tribe" title=" Dumagat tribe"> Dumagat tribe</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20knowledge%20systems" title=" indigenous knowledge systems"> indigenous knowledge systems</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20farming%20practices" title=" traditional farming practices"> traditional farming practices</a> </p> <a href="https://publications.waset.org/abstracts/90368/traditional-farming-practices-and-climate-change-adaptation-among-the-dumagats-of-tanay-rizal-and-their-implications-to-the-delivery-of-extension-and-advisory-services" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/90368.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">264</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">57</span> Social Status and Role of Women among the Khasi Tribe of Meghalaya</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jeffreyson%20Wahlang">Jeffreyson Wahlang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The aim of this paper is to analyse the changes in the social status and role of Khasi women with the advent of modernisation and globalisation. Since all societies inevitably undergo social change, this paper will attempt to enquire about the path and direction to which women in Khasi Hills, Meghalaya is moving. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=status" title="status">status</a>, <a href="https://publications.waset.org/abstracts/search?q=role" title=" role"> role</a>, <a href="https://publications.waset.org/abstracts/search?q=women" title=" women"> women</a>, <a href="https://publications.waset.org/abstracts/search?q=Khasi%20Matriliny" title=" Khasi Matriliny"> Khasi Matriliny</a>, <a href="https://publications.waset.org/abstracts/search?q=gender" title=" gender"> gender</a> </p> <a href="https://publications.waset.org/abstracts/45054/social-status-and-role-of-women-among-the-khasi-tribe-of-meghalaya" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/45054.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">262</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">56</span> Establishing the Microbial Diversity of Traditionally Prepared Rice Beer of Northeast India to Impact in Increasing Its Shelf Life</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shreya%20Borthakur">Shreya Borthakur</a>, <a href="https://publications.waset.org/abstracts/search?q=Adhar%20Sharma"> Adhar Sharma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The North-east states of India are well known for their age-old practice of preparing alcoholic beer from rice and millet. They do so in a traditional way by sprinkling starter cake (inoculum) on cooked rice or millet after which the fermentation starts and eventually, forms the beer. This starter cake has a rich composition of different microbes and medicinal herbs along with the powdered rice dough or maize dough with rice bran. The starter cake microbial composition has an important role in determining the microbial succession and metabolic secretions as the fermentation proceeds from the early to its late stage, thus, giving the beer a unique aroma, taste, and other sensory properties of traditionally prepared beer. Here, We have worked on identifying and characterizing the microbial community in the starter cakes prepared by the Monpa and Galo tribes of Arunachal Pradesh. A total of 18 microbial strains have been isolated from the starter cake of Monpa tribe, while 10 microbial isolates in that of Galo tribe. A metagenomic approach was applied to enumerate the cultural and non-cultural microbes present in the starter cakes prepared by the Monpa and Galo tribes of Arunachal Pradesh. The findings of the mini-project lays foundation to understand the role of microbes present in the starter cake in the beer’s fermentation process and will aide in future research on re-formulating the starter cakes to prevent the early spoilage of the ready to consume beer as the traditional rice beer has a short shelf-life. The paper concludes with the way forward being controlled CRISPR-Cas9. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=fermentation" title="fermentation">fermentation</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20beer" title=" traditional beer"> traditional beer</a>, <a href="https://publications.waset.org/abstracts/search?q=microbial%20succession" title=" microbial succession"> microbial succession</a>, <a href="https://publications.waset.org/abstracts/search?q=preservation" title=" preservation"> preservation</a>, <a href="https://publications.waset.org/abstracts/search?q=CRISPR-Cas" title=" CRISPR-Cas"> CRISPR-Cas</a>, <a href="https://publications.waset.org/abstracts/search?q=food%20microbiology" title=" food microbiology"> food microbiology</a> </p> <a href="https://publications.waset.org/abstracts/164885/establishing-the-microbial-diversity-of-traditionally-prepared-rice-beer-of-northeast-india-to-impact-in-increasing-its-shelf-life" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/164885.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">122</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">55</span> From Private Bodies to a Shareable Body Politic. A Theological Solution to a Foundational Political Problem.</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Patrick%20Downey">Patrick Downey</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The political problem besetting all nations, tribes, and families, as illuminated by Plato in the fifth book of his Republic, is the problem of our own private body with its own particular pleasures and pains. This problem we might label the “irrational love of one’s own.” The reasonable philosopher loves reality just because it is, but we love things only if we can convince ourselves that they are “ours” or an imaginative extension of “ours.” The resulting problem, that can only be medicated, but not cured, is that the “body private,” whether our own, our family, tribe, or nation, always lies underneath any level of “body politic” and threatens the bloodshed and disintegration of civil war. This is also the political problem the Bible deals with throughout, beginning with Adam and Eve’s fall from rationally shareable bodies (“the two were one flesh”) into unshareable bodies whose now shameful “privacy” must be hid behind a bloody rather than bloodless veil. The blood is the sign of always threatening civil war, whether murder between brothers, feuds within tribes, or later, war between nations. The scarlet thread of blood tying the entire Bible together, Old and New Testament, reminds us that however far our loves are pushed out beyond our private body to family, tribe or nation, they remain irrational because unshareable. Only by loving the creator God who first loved us, can we rationally love anything of our own, but it must be loved as gift rather than as a possession. Such a love renders all bodies and nations truly shareable, and achieving this shareability is the paradoxical plot of the Bible, wherein the Word becomes flesh in a particular body amidst a particular people and nation. Yet even with His own nation and His own Son, this Lord is not “partial” and demands justice towards widows, orphans, and sojourners, because the irrational love of only our own can become rational solely through the resurrection of this particular body, king of this particular nation and these particular people. His body, along with all other bodies, can thus now retain their particular wounds and history, while yet remaining shareable. Likewise, all nations will share in the nation of Israel, in the same way all distinct languages will share an understanding through the inner rational word that we see illustrated in Pentecost. Without the resurrection, however, this shareability of bodies and nations remains merely a useful fiction, as Plato saw, and the equally fictitious “rationality” of some sort of deductive universalism will not go away. Reading Scripture in terms of Plato’s “irrational love of one’s own” therefore raises questions for both a Protestant and Catholic understanding of nations, questions that neither can answer adequately without this philosophical and exegetical attention. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=body%20private" title="body private">body private</a>, <a href="https://publications.waset.org/abstracts/search?q=nations" title=" nations"> nations</a>, <a href="https://publications.waset.org/abstracts/search?q=shareability" title=" shareability"> shareability</a>, <a href="https://publications.waset.org/abstracts/search?q=body%20politic" title=" body politic"> body politic</a> </p> <a href="https://publications.waset.org/abstracts/166361/from-private-bodies-to-a-shareable-body-politic-a-theological-solution-to-a-foundational-political-problem" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/166361.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">89</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">54</span> Ecosystem Services and Human Well-Being: Case Study of Tiriya Village, Bastar India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=S.%20Vaibhav%20Kant%20Sahu">S. Vaibhav Kant Sahu</a>, <a href="https://publications.waset.org/abstracts/search?q=Surabhi%20Bipin%20Seth"> Surabhi Bipin Seth</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Human well-being has multiple constituents including the basic material for a good life, freedom and choice, health, good social relations, and security. Poverty is also multidimensional and has been defined as the pronounced deprivation of well-being. Dhurwa tribe of Bastar (India) have symbiotic relation with nature, it provisions ecosystem service such as food, fuel and fiber; regulating services such as climate regulation and non-material benefits such as spiritual or aesthetic benefits and they are managing their forest from ages. The demand for ecosystem services is now so great that trade-off among services become rule. Aim of study to explore evidences for linkages between ecosystem services and well-being of indigenous community, how much it helps them in poverty reduction and interaction between them. Objective of study was to find drivers of change and evidence concerning link between ecosystem, human development and sustainability, evidence in decision making does it opt for multi sectoral objectives. Which means human well-being as the central focus for assessment, while recognizing that biodiversity and ecosystems also have intrinsic value. Ecosystem changes that may have little impact on human well-being over days or weeks may have pronounced impacts over years or decades; so assessments needed to be conducted at spatial and temporal scales under social, political, economic scales to have high-resolution data. Researcher used framework developed by Millennium ecosystem assessment; since human action now directly or unknowingly virtually alter ecosystem. Researcher used ethnography study to get primary qualitative data, secondary data collected from panchayat office. The responses were transcribed and translated into English, as interview held in Hindi and local indigenous language. Focus group discussion were held with group of 10 women at Tiriya village. Researcher concluded with well-being is not just gap between ecosystem service supply but also increases vulnerability. Decision can have consequences external to the decision framework these consequences are called externalities because they are not part of the decision-making calculus. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bastar" title="Bastar">Bastar</a>, <a href="https://publications.waset.org/abstracts/search?q=Dhurwa%20tribe" title=" Dhurwa tribe"> Dhurwa tribe</a>, <a href="https://publications.waset.org/abstracts/search?q=ecosystem%20services" title=" ecosystem services"> ecosystem services</a>, <a href="https://publications.waset.org/abstracts/search?q=millennium%20ecosystem%20assessment" title=" millennium ecosystem assessment"> millennium ecosystem assessment</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainability" title=" sustainability"> sustainability</a> </p> <a href="https://publications.waset.org/abstracts/51153/ecosystem-services-and-human-well-being-case-study-of-tiriya-village-bastar-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/51153.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">302</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">53</span> An Effective Preventive Program of HIV/AIDS among Hill Tribe Youth, Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tawatchai%20Apidechkul">Tawatchai Apidechkul</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This operational research was conducted and divided into two phases: the first phase aimed to determine the risk behaviors used a cross-sectional study design, following by the community participatory research design to develop the HIV/AIDS preventive model among the Akha youths. The instruments were composed of completed questionnaires and assessment forms that were tested for validity and reliability before use. Study setting was Jor Pa Ka and Saen Suk Akha villages, Mae Chan District, Chiang Rai, Thailand. Study sample were the Akha youths lived in the villages. Means and chi-square test were used for the statistical testing. Results: Akha youths in the population mobilization villages live in agricultural families with low income and circumstance of narcotic drugs. The average age was 16 (50.00%), 51.52% Christian, 48.80% completed secondary school, 43.94% had annual family income of 30,000-40,000 baht. Among males, 54.54% drank, 39.39% smoked, 7.57% used amphetamine, first sexual intercourse reported at 14 years old, 50.00% had 2-5 partners, 62.50% had unprotected sex (no-condom). Reasons of unprotected sex included not being able to find condom, unawareness of need to use condoms, and dislike. 28.79% never been received STI related information, 6.06% had STI. Among females, 15.15% drank, 28.79% had sexual intercourse and had first sexual intercourse less than 15 year old. 40.00% unprotected sex (no-condom), 10.61% never been received STI related information, and 4.54% had STI. The HIV/AIDS preventive model contained two components. Peer groups among the youths were built around interests in sports. Improving knowledge would empower their capability and lead to choices that would result in HIV/AIDS prevention. The empowering model consisted of 4 courses: a. human reproductive system and its hygiene, b. risk-avoid skills, family planning, and counseling techniques, c. HIV/AIDS and other STIs, d. drugs and related laws and regulations. The results of the activities found that youths had a greater of knowledge and attitude levels for HIV/AIDS prevention with statistical significance (χ2-τεστ= 12.87, p-value= 0.032 and χ2-τεστ= 9.31, p-value<0.001 respectively). A continuous and initiative youths capability development program is the appropriate process to reduce the spread of HIV/AIDS in youths, particularly in the population who have the specific of language and culture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=AIV%2FAIDS" title="AIV/AIDS">AIV/AIDS</a>, <a href="https://publications.waset.org/abstracts/search?q=preventive%20program" title=" preventive program"> preventive program</a>, <a href="https://publications.waset.org/abstracts/search?q=effective" title=" effective"> effective</a>, <a href="https://publications.waset.org/abstracts/search?q=hill%20tribe" title=" hill tribe"> hill tribe</a> </p> <a href="https://publications.waset.org/abstracts/6536/an-effective-preventive-program-of-hivaids-among-hill-tribe-youth-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/6536.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">370</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">52</span> An Investigation of the Socioeconomic Livelihood of Indigenous Residents in a Remote Tribal Community of Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chih-Yuan%20Weng">Chih-Yuan Weng</a> </p> <p class="card-text"><strong>Abstract:</strong></p> It may be a common sense that indigenous people in Taiwan, like their counterparts in the rest of the world, are generally more disadvantaged than other citizens in terms of all sorts of socioeconomic indicators. However, it has also been well-documented in the literature that there is always significant variation in the level of indigenous poverty, both among individuals and among tribes, which can be obscured by a national survey that does not take into account the heterogeneity, such as tribal locations, among indigenous people. Thus, using a Truku tribe in a remote county of Taiwan (i.e., Hualien County) as an example, this study aims at investigating whether and how the socioeconomic livelihood of the indigenous residents would be damaged by the remoteness of their tribal community. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20people" title="indigenous people">indigenous people</a>, <a href="https://publications.waset.org/abstracts/search?q=tribal%20community" title=" tribal community"> tribal community</a>, <a href="https://publications.waset.org/abstracts/search?q=poverty" title=" poverty"> poverty</a>, <a href="https://publications.waset.org/abstracts/search?q=socioeconomic%20livelihood" title=" socioeconomic livelihood"> socioeconomic livelihood</a>, <a href="https://publications.waset.org/abstracts/search?q=remoteness" title=" remoteness"> remoteness</a> </p> <a href="https://publications.waset.org/abstracts/163937/an-investigation-of-the-socioeconomic-livelihood-of-indigenous-residents-in-a-remote-tribal-community-of-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163937.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">82</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">51</span> Cultural Invasion to Submerge Kalasha Culture: An Ethnomethodological Study</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Fariyal%20Mir">Fariyal Mir</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The largest minority group over Pakistan lives in the farthest region of KPK, Chitral, which enclosed all its people in one closet despite their diversity. Chitral is considered a tourist hub and piece of paradise on earth. The major attraction of Chitral is the Kalash valley, which is also known as the homeland of kafir or 'weavers of the black robes'. Kalash people are counted as the primitive pagan tribe who practice culture, beliefs, and a lifestyle which dated beyond and distinct from the rest of the region. Their religious belief is known to be as 'animism', which means that objects, places, and creatures all possess a distinct spiritual essence. They also believe that nature plays a highly significant and spiritual role in their daily life. As they have their different festivals like (a) Chilam Josh: celebrated in May to welcome spring, (b) Uchaw: which is observed in late August to ensure good crops of wheat, (c) Chanmos: which is being observed in December for more than two weeks, grand festival and is celebrated to welcome New Year. Their concept of purity and impurity is also very traditional and part of their religious belief as well. They used to call the man as pure 'Oshniru' (pure, holy) and woman as impure 'Chetu' (dirty, polluted, or contaminated). This study is based on ethnomethodology, which focuses on the way people make sense of their daily life. Their unique belief system connects them with the descendants of the armies of Alexander the Great, who called the Hindu Kush 'Parapamisus', meaning mountains over which eagles can fly. With time, their cultural system was molded into many ways, and the same is going on with the true beauty of Chitral in the form of conversion to Islam and adaptation of modern lifestyle. Ethnomethodology also supports this, that people are always good in their original form so they can be called the true representatives of their origin and cultural identity. It also argues that human society is based on the method of achieving and displaying not on the imposition of others' order and laws. So, everybody is obliged to respect and not to harm the beliefs and culture of all other human fellows. Some historians believe that these Kalash people are from Afghanistan and their origin is Saim which is known as Thailand, but those Kalash tribe from Afghanistan were forced to embrace Islam and only Pakistan keeps these people who own unique cultural values, ornaments and entire culture. Kalasha culture has been listed by UNESCO for consideration as World Heritage. It is necessary to save these people from the cultural invasion caused by modernity, forced religious conversion to maintain the pluralistic diversity of our country. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chitral" title="Chitral">Chitral</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20identity" title=" cultural identity"> cultural identity</a>, <a href="https://publications.waset.org/abstracts/search?q=ethnomethodology" title=" ethnomethodology"> ethnomethodology</a>, <a href="https://publications.waset.org/abstracts/search?q=Kalasha%20culture" title=" Kalasha culture"> Kalasha culture</a> </p> <a href="https://publications.waset.org/abstracts/133570/cultural-invasion-to-submerge-kalasha-culture-an-ethnomethodological-study" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/133570.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span 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