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<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> 14219</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: indigenous and local people’s experiences</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">14219</span> The Interethnic Communication Apprehension Experiences of Indigenous Peoples in the Philippines</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Christine%20Alvarez">Christine Alvarez</a>, <a href="https://publications.waset.org/abstracts/search?q=Rio%20Gojar"> Rio Gojar</a>, <a href="https://publications.waset.org/abstracts/search?q=Hannah%20Jimala"> Hannah Jimala</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Philippines is a large country composed of geographic islands and distinct cultural groups. But what makes such a diverse country connect and communicate with one another? This case study examines the narrative of lived experiences expressed by the selected indigenous peoples through an in-depth interview. Based on the results, some indigenous peoples feel that they are motivated to engage in interethnic discussions that concern their ethnic identity and such cultural misconceptions about them. Their experiences in being involved in indigenous people centered and community/academic organizations helped them in every interethnic communication. After all, some indigenous peoples expressed that they find their own communities as a safe space. Although indigenous peoples present less interethnic communication apprehension, its existence is still manifested in their experiences in verbal communication, non-verbal communication, and mediated communication. Lastly, their Interethnic Communication Apprehension manifested on their innate and learned personality whenever there is a large crowd, and is affected by their socioeconomic status. This study mainly focuses on what are the interethnic communication apprehension experiences of indigenous peoples in the country. Concepts are applied from the Contextual Theory of Interethnic Communication theory, Interethnic Communication Apprehension, and other types of communication. Meanwhile, the participants are determined through a purposive sampling with the criteria as indigenous people who stays in Manila in pursuit of higher education. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethnic%20identity" title="ethnic identity">ethnic identity</a>, <a href="https://publications.waset.org/abstracts/search?q=interethnic%20relation" title=" interethnic relation"> interethnic relation</a>, <a href="https://publications.waset.org/abstracts/search?q=intercultural%20communication" title=" intercultural communication"> intercultural communication</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20people%20community" title=" indigenous people community"> indigenous people community</a> </p> <a href="https://publications.waset.org/abstracts/154709/the-interethnic-communication-apprehension-experiences-of-indigenous-peoples-in-the-philippines" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154709.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">117</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">14218</span> Characteristics of an Indigenous Entrepreneur, in the Post-Apartheid South Africa</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ndivhuho%20Tshikovhi">Ndivhuho Tshikovhi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The debate about indigenous people throughout the world has been necessitated by different circumstances that indigenous communities continue to suffer. Indigenous people of the world suffer chronic diseases, poor education, high unemployment and slow economic developments. This paper contributes to the continuous debate by studying the common elements of indigenous entrepreneur of the world and that of the South African indigenous entrepreneur. The research objective of this paper is to understand what constitute an indigenous status in the South African context as opposed to the indigenous people of the world. Furthermore, the study will explore the indigenous status through their entrepreneurial engagements. The paper will adopt a secondary data research method, by utilising the literature on indigenous entrepreneurship practice and theory of indigenous entrepreneurship. The implications of this paper is to bring about an African indigenous entrepreneurship debate rooted from the correct circumstances rather than generalised definitions. Recommendations for future research will be outlined, together with further readings on circumstantial evidence that necessitate indigenous entrepreneurs status in South Africa. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20entrepreneur" title="indigenous entrepreneur">indigenous entrepreneur</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous" title=" indigenous"> indigenous</a>, <a href="https://publications.waset.org/abstracts/search?q=entrepreneurship" title=" entrepreneurship"> entrepreneurship</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=entrepreneurship%20development" title=" entrepreneurship development"> entrepreneurship development</a> </p> <a href="https://publications.waset.org/abstracts/27651/characteristics-of-an-indigenous-entrepreneur-in-the-post-apartheid-south-africa" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/27651.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">485</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">14217</span> Local People’s Livelihoods and Coping Strategies in the Wake of a Co-management System in the Campo Ma'an National Park, Cameroon</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nchanji%20Yvonne%20Kiki">Nchanji Yvonne Kiki</a>, <a href="https://publications.waset.org/abstracts/search?q=Mala%20William%20Armand"> Mala William Armand</a>, <a href="https://publications.waset.org/abstracts/search?q=Nchanji%20Eileen%20Bogweh"> Nchanji Eileen Bogweh</a>, <a href="https://publications.waset.org/abstracts/search?q=Ramcilovik-Suominen%20Sabaheta"> Ramcilovik-Suominen Sabaheta</a>, <a href="https://publications.waset.org/abstracts/search?q=Kotilainen%20Juha"> Kotilainen Juha</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Campo Ma'an National Park was created as part of an environmental and biodiversity compensation for the Chad-Cameroon Oil Pipeline Project, which was meant to help alleviate poverty and boost the livelihood of rural communities around the area. This paper examines different strategies and coping mechanisms employed by the indigenous people and local communities to deal with the national and internationally driven conservation policies and initiatives in the case of the Campo Ma'an National Park. While most literature on park management/co-management/nature conservation has focused on the negative implications for local peoples’ livelihoods, fewer studies have investigated the strategies of local people to respond to these policies and renegotiate their position in a way that enables them to continue their traditional livelihoods using the existing local knowledge systems. This study contributes to the current literature by zooming into not only the impacts of nature conservation policies but also the local individual and collective strategies and responses to such policies and initiatives. We employ a qualitative research approach using ethnomethodology and a convivial lens to analyze data collected from October to November 2018. We find that conservation policies have worsened some existing livelihoods on the one hand and constrained livelihood improvement of indigenous people and local communities (IPLC) on the other hand. Nonetheless, the IPLC has devised individual and collective coping mechanisms to deal with these conservation interventions and the negative effects they have caused. Upon exploring these mechanisms and their effectiveness, this study proposes a management approach to conservation centered on both people and nature, based on indigenous and local people's knowledge and practices, promoting nature for and by humans and strengthening both livelihood and conservation. We take inspiration from the convivial conservation approach and thinking by Bucher and Fletcher. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=conservation%20policies" title="conservation policies">conservation policies</a>, <a href="https://publications.waset.org/abstracts/search?q=national%20park%20management" title=" national park management"> national park management</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20and%20local%20people%E2%80%99s%20experiences" title=" indigenous and local people’s experiences"> indigenous and local people’s experiences</a>, <a href="https://publications.waset.org/abstracts/search?q=livelihoods" title=" livelihoods"> livelihoods</a>, <a href="https://publications.waset.org/abstracts/search?q=local%20knowledge" title=" local knowledge"> local knowledge</a>, <a href="https://publications.waset.org/abstracts/search?q=coping%20strategies" title=" coping strategies"> coping strategies</a>, <a href="https://publications.waset.org/abstracts/search?q=conviviality" title=" conviviality"> conviviality</a> </p> <a href="https://publications.waset.org/abstracts/145750/local-peoples-livelihoods-and-coping-strategies-in-the-wake-of-a-co-management-system-in-the-campo-maan-national-park-cameroon" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/145750.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">186</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">14216</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">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">14215</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">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">14214</span> Indigenous Understandings of Climate Vulnerability in Chile: A Qualitative Approach</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rosario%20Carmona">Rosario Carmona</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This article aims to discuss the importance of indigenous people participation in climate change mitigation and adaptation. Specifically, it analyses different understandings of climate vulnerability among diverse actors involved in climate change policies in Chile: indigenous people, state officials, and academics. These data were collected through participant observation and interviews conducted during October 2017 and January 2019 in Chile. Following Karen O’Brien, there are two types of vulnerability, outcome vulnerability and contextual vulnerability. How vulnerability to climate change is understood determines the approach, which actors are involved and which knowledge is considered to address it. Because climate change is a very complex phenomenon, it is necessary to transform the institutions and their responses. To do so, it is fundamental to consider these two perspectives and different types of knowledge, particularly those of the most vulnerable, such as indigenous people. For centuries and thanks to a long coexistence with the environment, indigenous societies have elaborated coping strategies, and some of them are already adapting to climate change. Indigenous people from Chile are not an exception. But, indigenous people tend to be excluded from decision-making processes. And indigenous knowledge is frequently seen as subjective and arbitrary in relation to science. Nevertheless, last years indigenous knowledge has gained particular relevance in the academic world, and indigenous actors are getting prominence in international negotiations. There are some mechanisms that promote their participation (e.g., Cancun safeguards, World Bank operational policies, REDD+), which are not absent from difficulties. And since 2016 parties are working on a Local Communities and Indigenous Peoples Platform. This paper also explores the incidence of this process in Chile. Although there is progress in the participation of indigenous people, this participation responds to the operational policies of the funding agencies and not to a real commitment of the state with this sector. The State of Chile omits a review of the structure that promotes inequality and the exclusion of indigenous people. In this way, climate change policies could be configured as a new mechanism of coloniality that validates a single type of knowledge and leads to new territorial control strategies, which increases vulnerability. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20knowledge" title="indigenous knowledge">indigenous knowledge</a>, <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=vulnerability" title=" vulnerability"> vulnerability</a>, <a href="https://publications.waset.org/abstracts/search?q=Chile" title=" Chile"> Chile</a> </p> <a href="https://publications.waset.org/abstracts/107322/indigenous-understandings-of-climate-vulnerability-in-chile-a-qualitative-approach" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/107322.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">132</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">14213</span> Hand in Hand with Indigenous People Worldwide through the Discovery of Indigenous Entrepreneurial Models: A Systematic Literature Review of International Indigenous Entrepreneurship</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Francesca%20Croce">Francesca Croce</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Governmental development strategies aimed at entrepreneurship as a major resource for economic development and poverty reduction of indigenous people. As initiatives and programs are local based, there is a need to better understand the contextual factors of indigenous entrepreneurial models. The purpose of this paper is, therefore, to analyze and integrated the indigenous entrepreneurship literature in order to identify the main models of indigenous entrepreneurship. To answer this need, a systematic literature review was conducted. Relevant articles were identified in selected electronic databases (ABI/Inform Global, Business Source Premier, Web of Science; International Bibliography of the Social Sciences, Academic Search, Sociological Abstract, Entrepreneurial Studies Sources and Bibliography of Native North America) and in selected electronic review. Beginning to 1st January 1995 (first International Day of the World’s Indigenous People), 59 academic articles were selected from 1411. Through systematic analysis of the cultural, social and organizational variables, the paper highlights that a typology of indigenous entrepreneurial models is possible thought the concept of entrepreneurial ecosystem, which includes the geographical position and the environment of the indigenous communities. The results show three models of indigenous entrepreneurship: the urban indigenous entrepreneurship, the semi-urban indigenous entrepreneurship, and rural indigenous entrepreneurship. After the introduction, the paper is organized as follows. In the first part theoretical and practical needs of a systematic literature review on indigenous entrepreneurship are provided. In the second part, the methodology, the selection process and evaluation of the articles are explained. In the third part, findings are presented and each indigenous entrepreneurial model characteristics are discussed. The results of this study bring a new theorization about indigenous entrepreneurship and may be useful for scientists in the field in search of overcoming the cognitive border of Indigenous business models still too little known. Also, the study is addressed to policy makers in charge of indigenous entrepreneurial development strategies more focused on contextual factors studies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=community%20development" title="community development">community development</a>, <a href="https://publications.waset.org/abstracts/search?q=entrepreneurial%20ecosystem" title=" entrepreneurial ecosystem"> entrepreneurial ecosystem</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20entrepreneurship%20model" title=" indigenous entrepreneurship model"> indigenous entrepreneurship model</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=systematic%20literature%20review" title=" systematic literature review"> systematic literature review</a> </p> <a href="https://publications.waset.org/abstracts/60102/hand-in-hand-with-indigenous-people-worldwide-through-the-discovery-of-indigenous-entrepreneurial-models-a-systematic-literature-review-of-international-indigenous-entrepreneurship" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/60102.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">14212</span> Oil Revenues Anticipation, Global Entanglements and Indigenous Rights: Negotiating a Potential Resource Curse in Uganda</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nsubuga%20Bright%20Titus">Nsubuga Bright Titus</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The resource curse is an unavoidable phenomenon among oil producing states in Africa. There is no oil production currently in Uganda although exploration projections set 2020 as the year of initial production. But as the exploration proceeds and Production Sharing Agreements (PSA) are negotiated, so does the anticipation for oil revenues. The Indigenous people of Bunyoro are claiming the right to their indigenous lands through the African Commission on Human and People’s Rights (ACHPR) of the African Union. They urge the commission to investigate the government of Uganda on violations of their human rights. In this paper, oil as a resource curse is examined through the Dutch disease. Regional and global entanglements, as well as the contestation between the indigenous Bunyoro group and the oil industry in Uganda is explored. The paper also demonstrates that oil as a local possibility and national reality has propelled anxiety about oil revenues among various, local actors, State actors, regional and global actors. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Entanglements" title="Entanglements">Entanglements</a>, <a href="https://publications.waset.org/abstracts/search?q=Extractive%20resources" title=" Extractive resources"> Extractive resources</a>, <a href="https://publications.waset.org/abstracts/search?q=Framing" title=" Framing"> Framing</a>, <a href="https://publications.waset.org/abstracts/search?q=web%20of%20relations" title=" web of relations"> web of relations</a> </p> <a href="https://publications.waset.org/abstracts/105045/oil-revenues-anticipation-global-entanglements-and-indigenous-rights-negotiating-a-potential-resource-curse-in-uganda" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/105045.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">14211</span> An Interpretative Phenomenological Analysis of the Death Practices and Rituals of the Isneg People in Apayao</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ivy%20Angelique%20Malit">Ivy Angelique Malit</a>, <a href="https://publications.waset.org/abstracts/search?q=Marion%20Nicole%20Dela%20Vega"> Marion Nicole Dela Vega</a>, <a href="https://publications.waset.org/abstracts/search?q=Marjorie%20Mae%20Mendoza"> Marjorie Mae Mendoza</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Death practices and rituals of the Philippines is rich with facts about our history mostly on our beliefs of the afterlife before the arrival of the western culture which is still being practiced by the indigenous people of the Philippines. The death practices and rituals are acts of showing the inner thoughts, and feelings towards the person who died. The meanings behind those practices and rituals become the reason why the indigenous people still treasure these death practices and rituals as a part of their culture. This study seeks to know the experiences of the death practices and rituals of one of the Indigenous groups in Apayao, the Isnegs and the meaning of those experiences. The researchers aimed to look at it on a psychological lens. In which the researchers aim (1) to know their experiences of their death practices from the perspective of their thoughts, feelings and actions, and (2) to seek the meaning behind their death rituals. The design used in the research is a qualitative design and Interpretative Phenomenological Analysis. The participants were gathered by using purposive sampling. The researchers gathered the data from a form of a semi-structured interview with guide questions. The researchers used Thematic Analysis to analyze the verbatim transcriptions from the interview. The experiences of death practices and rituals of the Isneg people have been presented in the aspects of their thoughts, feelings and behavior. The experiences were presented with 7 superordinate themes namely, (1) Refusal of Reality (2) Feelings of mixed emotions (3) Oblivious Acts of the participants (4) Conflict with self and culture (5) Negative thinking of the participants (6) Process of Acceptance (8) Act of Love. The make meaning behind the death practices and rituals of the Isneg people have been presented with 2 superordinate themes, (1) Act of Respect and (2) Act of Loyalty. The results of the research show that the experiences and meaning behind their death practices and burials were being based more by their own beliefs. In their culture, which has been passed through by their ancestors and becomes the foundation of their beliefs and their newly found religion which was introduced by the travelling missionaries. Doing those death practices and rituals is their way to show their affections, like respect and loyalty towards the person who died. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=death%20practices" title="death practices">death practices</a>, <a href="https://publications.waset.org/abstracts/search?q=interpretative%20phenomenological%20analysis" title=" interpretative phenomenological analysis"> interpretative phenomenological analysis</a>, <a href="https://publications.waset.org/abstracts/search?q=isneg%20people" title=" isneg people"> isneg people</a>, <a href="https://publications.waset.org/abstracts/search?q=rituals" title=" rituals"> rituals</a>, <a href="https://publications.waset.org/abstracts/search?q=theory%20of%20grieving" title=" theory of grieving"> theory of grieving</a> </p> <a href="https://publications.waset.org/abstracts/63083/an-interpretative-phenomenological-analysis-of-the-death-practices-and-rituals-of-the-isneg-people-in-apayao" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/63083.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">259</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">14210</span> Indigenous Healers and Indigenous Trauma: Healing at the Intersections of Colonial, Intergenerational, and Individual Trauma for Indigenous Peoples in Canada</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Suzanne%20L.%20Stewart">Suzanne L. Stewart</a>, <a href="https://publications.waset.org/abstracts/search?q=Mikaela%20D.%20Gabriel"> Mikaela D. Gabriel</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Background: Indigenous People face multiple barriers to successful life transitions, including housing, employment, education, and health. Current statistical trends paint devastating life transitions for Indigenous Peoples, but colonization and its intergenerational impacts are typically lacking as the crucial context in which these trends occur. This presentation will illustrate the massive impact of colonization on Indigenous Peoples; its intergenerational transmission, and how it impacts Indigenous clients seeking mental health treatment today. Methods: A qualitative, narrative inquiry methodology was used to honour Indigenous storytelling and knowledge transmission. Indigenous Elders, outreach workers, and homeless clients were interviewed and narratively analyzed for in-depth trends and themes. Impact: This research provides a wealth of in-depth information as to the life transition needs of Indigenous clients, identify the systemic impacts of colonization to the health and wellbeing of Indigenous People, and strategies for mental health treatment. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20trauma" title="indigenous trauma">indigenous trauma</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20peoples%20of%20canada" title=" indigenous peoples of canada"> indigenous peoples of canada</a>, <a href="https://publications.waset.org/abstracts/search?q=intergenerational%20trauma" title=" intergenerational trauma"> intergenerational trauma</a>, <a href="https://publications.waset.org/abstracts/search?q=colonial%20trauma%20and%20treatment" title=" colonial trauma and treatment"> colonial trauma and treatment</a> </p> <a href="https://publications.waset.org/abstracts/143600/indigenous-healers-and-indigenous-trauma-healing-at-the-intersections-of-colonial-intergenerational-and-individual-trauma-for-indigenous-peoples-in-canada" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/143600.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">193</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">14209</span> Information Sharing with Potential Users of Traditional Knowledge under Provisions of Nagoya Protocol: Issues of Participation of Indigenous People and Local Communities</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hasrat%20Arjjumend">Hasrat Arjjumend</a>, <a href="https://publications.waset.org/abstracts/search?q=Sabiha%20Alam"> Sabiha Alam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Nagoya Protocol is landmark international legislation governing access to genetic resources and benefit sharing from utilization of genetic resource and traditional knowledge. The field implications of the international law have been assessed by surveying academic/ research institutions, civil society organizations (CSOs) and concerned individuals, who gave their opinions on whether the provider parties (usually developing countries) would ensure effective participation of Indigenous people and local communities (ILCs) in establishing the mechanisms to inform the potential users of traditional knowledge (TK) about their obligations under art. 12.2 of Nagoya Protocol. First of all, involvement and participation of ILCs in suggested clearing-house mechanisms of the Parties are seldom witnessed. Secondly, as respondents expressed, it is doubtful that developing countries would ensure effective participation of ILCs in establishing the mechanisms to inform the potential users of TK about their obligations. Yet, as most of ILCs speak and understand local or indigenous languages, whether the Nagoya Protocol provides or not, it is a felt need that the Parties should disclose information in a language understandable to ILCs. Alternative opinions indicate that if TK held by ILCs is disclosed, the value is gone. Therefore, it should be protected by the domestic law first and should be disclosed then. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=genetic%20resources" title="genetic resources">genetic resources</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=language" title=" language"> language</a>, <a href="https://publications.waset.org/abstracts/search?q=Nagoya%20protocol" title=" Nagoya protocol"> Nagoya protocol</a>, <a href="https://publications.waset.org/abstracts/search?q=participation" title=" participation"> participation</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20knowledge" title=" traditional knowledge"> traditional knowledge</a> </p> <a href="https://publications.waset.org/abstracts/90773/information-sharing-with-potential-users-of-traditional-knowledge-under-provisions-of-nagoya-protocol-issues-of-participation-of-indigenous-people-and-local-communities" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/90773.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">157</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">14208</span> Exploring the Impacts of Ogoni/African Indigenous Knowledge in Addressing Environmental Issues in Ogoniland, Nigeria</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Lele%20Dominic%20Dummene">Lele Dominic Dummene</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Environmental issues are predominant in rural areas where indigenous people reside. These environmental issues cover environmental, health, social, economic, and political issues that emanate from poor environmental management and unfair distribution of environmental resources. These issues have greatly affected the lives of the indigenous people and their daily activities. As these environmental issues grow in communities, environmental experts, scientists, and theorists have proposed and developed methods, policies, and strategies to address these environmental-related issues in indigenous communities. Thus, this paper explores how the Ogoni indigenous knowledge and cultural practices could be used to address environmental issues such as oil pollution and other environmental-related issues that have destroyed the Ogoni environment. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ogoniland" title="Ogoniland">Ogoniland</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20knowledge" title=" indigenous knowledge"> indigenous knowledge</a>, <a href="https://publications.waset.org/abstracts/search?q=environment" title=" environment"> environment</a>, <a href="https://publications.waset.org/abstracts/search?q=environmental%20education" title=" environmental education"> environmental education</a> </p> <a href="https://publications.waset.org/abstracts/155659/exploring-the-impacts-of-ogoniafrican-indigenous-knowledge-in-addressing-environmental-issues-in-ogoniland-nigeria" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/155659.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">128</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">14207</span> The Europeanization of Indigenous Tradition: Inventing Classical Wise Men in Prehispanic Mexico</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jongsoo%20Lee">Jongsoo Lee</a> </p> <p class="card-text"><strong>Abstract:</strong></p> From the beginning of the conquest, the Spanish missionaries promoted indigenous intellectuality to prove that indigenous people were capable of receiving Christian doctrine. To prove indigenous intellectuality, Spanish missionaries focused on the highly advanced and complex level of indigenous political, religious, moral, artistic, and cultural practices. In this context, they frequently compared the Aztecs with European gentiles such as Greeks and Romans. In the chronicles of the Spanish missionaries such as Bernardino de Sahagún, indigenous wise men (tlamatinime) appear as clear evidence of indigenous civility and capability. As the pagan Greek and Roman philosophers, orators, rhetoricians, theologians, and physicians known as wise men in European history were responsible for the advanced level of social systems, some Spanish missionaries tried to identify those types of people, tlamatinime, in Aztec society. This paper examines how the Spanish colonizers invented European-style wise men in Prehispanic Mexico. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Aztec" title="Aztec">Aztec</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20tradition" title=" indigenous tradition"> indigenous tradition</a>, <a href="https://publications.waset.org/abstracts/search?q=prehispanic%20Mexico" title=" prehispanic Mexico"> prehispanic Mexico</a>, <a href="https://publications.waset.org/abstracts/search?q=wise%20men" title=" wise men"> wise men</a> </p> <a href="https://publications.waset.org/abstracts/61746/the-europeanization-of-indigenous-tradition-inventing-classical-wise-men-in-prehispanic-mexico" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/61746.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">325</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">14206</span> Indigenous Childhood: Upbringing and Schooling in Two Indigenous Communities from Argentina (Qom and Mbyá)</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ana%20Carolina%20Hecht">Ana Carolina Hecht</a>, <a href="https://publications.waset.org/abstracts/search?q=Noelia%20Enriz"> Noelia Enriz</a>, <a href="https://publications.waset.org/abstracts/search?q=Mariana%20Garcia%20Palacios"> Mariana Garcia Palacios</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The South American anthropology has been recently focused to research with children in different contexts. In our researches with children from indigenous communities in the lowlands and highlands of South America (Qom and Mbyá), we especially considered social categories that define the different ways of being a boy and a girl. In this way, we built an approach to disrupt monolithic models of childhood. The aim of this paper is to tackle the first stage of life, demarcated from their nominal references and from the upbringing and formative experiences in which children participate. So, we will focus on the network of social relations in the period of childhood, making especial focus on language develops, religion, schooling and games. The crossing of our different thematic interests allows us to consider the complexity of knowledge and skills that come into play during the development of children. Methodologically, this text is based on an ethnographic approach, with frequent visits and periods of cohabitation, for more than a decade with Mbyá and Qom people, who lives within indigenous communities in the provinces of Chaco, Buenos Aires and Misiones, in Argentina. We made participant observation and interviews with children and their families, with the objective to include children's voices in our researches about the whole community. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=chidhood" title="chidhood">chidhood</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=schooling" title=" schooling"> schooling</a>, <a href="https://publications.waset.org/abstracts/search?q=upbringing" title=" upbringing"> upbringing</a> </p> <a href="https://publications.waset.org/abstracts/29459/indigenous-childhood-upbringing-and-schooling-in-two-indigenous-communities-from-argentina-qom-and-mbya" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/29459.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">348</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">14205</span> Traditional Medicines Used for the Enhancement of Male Sexual Performance among the Indigenous Populations of Madhya Pradesh, India </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=A.%20N.%20Sharma">A. N. Sharma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> A traditional medicine comprises a knowledge system, practices related to the cure of various ailments that developed over generations by indigenous people or populations. The indigenous populations developed a unique understanding with wild plants, herbs, etc., and earned specialized knowledge of disease pattern and curative therapy-though hard experiences, common sense, trial, and error methods. Here, an attempt has been made to study the possible aspects of traditional medicines for the enhancement of male sexual performance among the indigenous populations of Madhya Pradesh, India. Madhya Pradesh state is situated more or less in the central part of India. The data have been collected from the 305 Bharias of Patalkot, traditional health service providers of Sagar district, and other indigenous populations of Madhya Pradesh. It may be concluded that sizable traditional medicines exist in Madhya Pradesh, India, for the enhancement of male sexual performance, which still awaits for scientific exploration and intensive pharmaceutical investigations. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bharias" title="Bharias">Bharias</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous" title=" indigenous"> indigenous</a>, <a href="https://publications.waset.org/abstracts/search?q=Madhya%20Pradesh" title=" Madhya Pradesh"> Madhya Pradesh</a>, <a href="https://publications.waset.org/abstracts/search?q=sexual%20performance" title=" sexual performance"> sexual performance</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20medicine" title=" traditional medicine"> traditional medicine</a> </p> <a href="https://publications.waset.org/abstracts/126823/traditional-medicines-used-for-the-enhancement-of-male-sexual-performance-among-the-indigenous-populations-of-madhya-pradesh-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/126823.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">158</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">14204</span> Recognition and Protection of Indigenous Society in Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Triyanto">Triyanto</a>, <a href="https://publications.waset.org/abstracts/search?q=Rima%20Vien%20Permata%20Hartanto"> Rima Vien Permata Hartanto</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Indonesia is a legal state. The consequence of this status is the recognition and protection of the existence of indigenous peoples. This paper aims to describe the dynamics of legal recognition and protection for indigenous peoples within the framework of Indonesian law. This paper is library research based on literature. The result states that although the constitution has normatively recognized the existence of indigenous peoples and their traditional rights, in reality, not all rights were recognized and protected. The protection and recognition for indigenous people need to be strengthened. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20peoples" title="indigenous peoples">indigenous peoples</a>, <a href="https://publications.waset.org/abstracts/search?q=customary%20law" title=" customary law"> customary law</a>, <a href="https://publications.waset.org/abstracts/search?q=state%20law" title=" state law"> state law</a>, <a href="https://publications.waset.org/abstracts/search?q=state%20of%20law" title=" state of law"> state of law</a> </p> <a href="https://publications.waset.org/abstracts/74295/recognition-and-protection-of-indigenous-society-in-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/74295.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">338</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">14203</span> Indigenous Dayak People’s Perceptions of Wildlife Loss and Gain Related to Oil Palm Development</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=A.%20Sunkar">A. Sunkar</a>, <a href="https://publications.waset.org/abstracts/search?q=A.%20Saraswati"> A. Saraswati</a>, <a href="https://publications.waset.org/abstracts/search?q=Y.%20Santosa"> Y. Santosa</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Controversies surrounding the impacts of oil palm plantations have resulted in some heated debates, especially concerning biodiversity loss and indigenous people well-being. The indigenous people of Dayak generally used wildlife to fulfill their daily needs thus were assumed to have experienced negative impacts due to oil palm developments within and surrounding their settlement areas. This study was conducted to identify the characteristics of the Dayak community settled around an oil palm plantation, to determine their perceptions of wildlife loss or gain as the results of the development of oil palm plantations, and to identify the determinant characteristic of the perceptions. The research was conducted on March 2018 in Nanga Tayap and Tajok Kayong Villages, which were located around the oil palm plantation of NTYE of Ketapang, West Kalimantan-Indonesia. Data were collected through in depth-structured interview, using closed and semi-open questionnaires and three-scale Likert statements. Interviews were conducted with 74 respondents using accidental sampling, and categorized into respondents who were dependent on oil palm for their livelihoods and those who were not. Data were analyzed using quantitative statistics method, Likert Scale, Chi-Square Test, Spearman Test, and Mann-Whitney Test. The research found that the indigenous Dayak people were aware of wildlife species loss and gain since the establishment of the plantation. Nevertheless, wildlife loss did not affect their social, economic, and cultural needs since they could find substitutions. It was found that prior to the plantation’s development, the local Dayak communities were already slowly experiencing some livelihood transitions through local village development. The only determinant characteristic of the community that influenced their perceptions of wildlife loss/gain was level of education. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=wildlife" title="wildlife">wildlife</a>, <a href="https://publications.waset.org/abstracts/search?q=oil%20palm%20plantations" title=" oil palm plantations"> oil palm plantations</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20Dayak" title=" indigenous Dayak"> indigenous Dayak</a>, <a href="https://publications.waset.org/abstracts/search?q=biodiversity%20loss%20and%20gain" title=" biodiversity loss and gain"> biodiversity loss and gain</a> </p> <a href="https://publications.waset.org/abstracts/99951/indigenous-dayak-peoples-perceptions-of-wildlife-loss-and-gain-related-to-oil-palm-development" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/99951.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">170</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">14202</span> When and Why Unhappy People Avoid Enjoyable Experiences</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hao%20Shen">Hao Shen</a>, <a href="https://publications.waset.org/abstracts/search?q=Aparna%20Labroo"> Aparna Labroo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Across four studies, we show people in a negative mood avoid anticipated enjoyable experiences because of the subjective difficulty in simulating those experiences, and they misattribute these feelings of difficulty to reduced pleasantness of the anticipated experience. We observe the avoidance of enjoyable experiences only for anticipated experiences that involve smile-like facial-muscular simulation. When the need for facial-muscular simulation is attenuated, or when the anticipated experience relies on facial-muscular simulation to a lesser extent, people in a negative mood no longer avoid enjoyable experiences, but rather seek such experiences because they fit better with their ongoing mood-repair goals. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=emotion%20regulation" title="emotion regulation">emotion regulation</a>, <a href="https://publications.waset.org/abstracts/search?q=mood%20repair" title=" mood repair"> mood repair</a>, <a href="https://publications.waset.org/abstracts/search?q=embodiment" title=" embodiment"> embodiment</a>, <a href="https://publications.waset.org/abstracts/search?q=anticipated%20experiences" title=" anticipated experiences"> anticipated experiences</a> </p> <a href="https://publications.waset.org/abstracts/3212/when-and-why-unhappy-people-avoid-enjoyable-experiences" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3212.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">435</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">14201</span> The Traditional Roles and Place of Indigenous Musical Practices in Contemporary African Society</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Benjamin%20Obeghare%20%20Izu">Benjamin Obeghare Izu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In Africa, indigenous musical practices are the focal point in which most cultural practices revolve, and they are the conduit mainly used in transmitting Indigenous knowledge and values. They serve as a means of documenting, preserving, transmitting indigenous knowledge, and re-enacting their historical, social, and cultural affinity. Indigenous musical practices also serve as a repository for indigenous knowledge and artistic traditions. However, these indigenous musical practices and the resulting cultural ideals are confronted with substantial challenges in the twenty-first century from contemporary cultural influence. Additionally, indigenous musical practices' educational and cultural purposes have been impacted by the broad monetisation of the arts in contemporary society. They are seen as objects of entertainment. Some young people are today unaware of their cultural roots and are losing their cultural identity due to these influences and challenges. In order to help policymakers raise awareness of and encourage the use of indigenous knowledge and musical practices among African youth and scholars, this study is in response to the need to explore the components and functions of the indigenous knowledge system, values, and musical tradition in Africa. The study employed qualitative research methods, utilising interviews, participant observation, and conducting related literature as data collection methods. It examines the indigenous musical practices in the Oba of Benin Royal Igue festival among the Benin people in Edo state, Nigeria, and the Ovwuwve festival observed by the Abraka people in Delta state, Nigeria. The extent to which the indigenous musical practices convey and protect indigenous knowledge and cultural values are reflected in the musical practices of the cultural festivals. The study looks at how indigenous musical arts are related to one another and how that affects how indigenous knowledge is transmitted and preserved. It makes recommendations for how to increase the use of indigenous knowledge and values and their fusion with contemporary culture. The study contributes significantly to ethnomusicology by showing how African traditional music traditions support other facets of culture and how indigenous knowledge might be helpful in contemporary society. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=African%20musical%20practices" title="African musical practices">African musical practices</a>, <a href="https://publications.waset.org/abstracts/search?q=African%20music%20and%20dance" title=" African music and dance"> African music and dance</a>, <a href="https://publications.waset.org/abstracts/search?q=African%20society" title=" African society"> African society</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20musical%20practices" title=" indigenous musical practices"> indigenous musical practices</a> </p> <a href="https://publications.waset.org/abstracts/154700/the-traditional-roles-and-place-of-indigenous-musical-practices-in-contemporary-african-society" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154700.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">14200</span> The Role of Physical Capital on the Accessibility of Livelihood of Indigenous People</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anjli%20Pathak">Anjli Pathak</a>, <a href="https://publications.waset.org/abstracts/search?q=Harshit%20Sosan%20Lakra"> Harshit Sosan Lakra</a>, <a href="https://publications.waset.org/abstracts/search?q=Smriti%20Mishra"> Smriti Mishra</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The increasing urbanization affects the external environment in which people exist and imposes livelihood vulnerability to shocks and stresses. Although research on the linkages between urbanization and vulnerability has been increasing, only a few studies have examined the caste/ethnicity in livelihood vulnerability. In this study, we explore how physical capital influences vulnerability among indigenous people in the context of livelihood. The study identifies the dimensions and indicators of physical capital that influence the profile of household vulnerability in the livelihood-building process. The result identified five dimensions and 19 indicators of livelihood vulnerability. The study also visualizes the inter-relationship between physical capital and other livelihood capital in formulating the livelihood vulnerability framework. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=urbanization" title="urbanization">urbanization</a>, <a href="https://publications.waset.org/abstracts/search?q=livelihood%20vulnerability" title=" livelihood vulnerability"> livelihood vulnerability</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=physical%20capital" title=" physical capital"> physical capital</a> </p> <a href="https://publications.waset.org/abstracts/174030/the-role-of-physical-capital-on-the-accessibility-of-livelihood-of-indigenous-people" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/174030.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">81</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">14199</span> Designing Disaster Resilience Research in Partnership with an Indigenous Community</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Suzanne%20Phibbs">Suzanne Phibbs</a>, <a href="https://publications.waset.org/abstracts/search?q=Christine%20Kenney"> Christine Kenney</a>, <a href="https://publications.waset.org/abstracts/search?q=Robyn%20Richardson"> Robyn Richardson</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Sendai Framework for Disaster Risk Reduction called for the inclusion of indigenous people in the design and implementation of all hazard policies, plans, and standards. Ensuring that indigenous knowledge practices were included alongside scientific knowledge about disaster risk was also a key priority. Indigenous communities have specific knowledge about climate and natural hazard risk that has been developed over an extended period of time. However, research within indigenous communities can be fraught with issues such as power imbalances between the researcher and researched, the privileging of researcher agendas over community aspirations, as well as appropriation and/or inappropriate use of indigenous knowledge. This paper documents the process of working alongside a Māori community to develop a successful community-led research project. Research Design: This case study documents the development of a qualitative community-led participatory project. The community research project utilizes a kaupapa Māori research methodology which draws upon Māori research principles and concepts in order to generate knowledge about Māori resilience. The research addresses a significant gap in the disaster research literature relating to indigenous knowledge about collective hazard mitigation practices as well as resilience in rurally isolated indigenous communities. The research was designed in partnership with the Ngāti Raukawa Northern Marae Collective as well as Ngā Wairiki Ngāti Apa (a group of Māori sub-tribes who are located in the same region) and will be conducted by Māori researchers utilizing Māori values and cultural practices. The research project aims and objectives, for example, are based on themes that were identified as important to the Māori community research partners. The research methodology and methods were also negotiated with and approved by the community. Kaumātua (Māori elders) provided cultural and ethical guidance over the proposed research process and will continue to provide oversight over the conduct of the research. Purposive participant recruitment will be facilitated with support from local Māori community research partners, utilizing collective marae networks and snowballing methods. It is envisaged that Māori participants’ knowledge, experiences and views will be explored using face-to-face communication research methods such as workshops, focus groups and/or semi-structured interviews. Interviews or focus groups may be held in English and/or Te Reo (Māori language) to enhance knowledge capture. Analysis, knowledge dissemination, and co-authorship of publications will be negotiated with the Māori community research partners. Māori knowledge shared during the research will constitute participants’ intellectual property. New knowledge, theory, frameworks, and practices developed by the research will be co-owned by Māori, the researchers, and the host academic institution. Conclusion: An emphasis on indigenous knowledge systems within the Sendai Framework for Disaster Risk Reduction risks the appropriation and misuse of indigenous experiences of disaster risk identification, mitigation, and response. The research protocol underpinning this project provides an exemplar of collaborative partnership in the development and implementation of an indigenous project that has relevance to policymakers, academic researchers, other regions with indigenous communities and/or local disaster risk reduction knowledge practices. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=community%20resilience" title="community resilience">community resilience</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20disaster%20risk%20reduction" title=" indigenous disaster risk reduction"> indigenous disaster risk reduction</a>, <a href="https://publications.waset.org/abstracts/search?q=Maori" title=" Maori"> Maori</a>, <a href="https://publications.waset.org/abstracts/search?q=research%20methods" title=" research methods"> research methods</a> </p> <a href="https://publications.waset.org/abstracts/111332/designing-disaster-resilience-research-in-partnership-with-an-indigenous-community" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/111332.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">132</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">14198</span> Management of Indigenous Knowledge: Expectations of Library and Information Professionals in Developing Countries</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Desmond%20Chinedu%20Oparaku">Desmond Chinedu Oparaku</a>, <a href="https://publications.waset.org/abstracts/search?q=Pearl%20C.%20Akanwa"> Pearl C. Akanwa</a>, <a href="https://publications.waset.org/abstracts/search?q=Oyemike%20Victor%20Benson"> Oyemike Victor Benson</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper examines the challenges facing library and information centers (LICs) in managing indigenous knowledge in academic libraries in developing countries. The need for managing an indigenous knowledge in library and information centers in developing nations is becoming more critical. There is an ever increasing output of indigenous knowledge; effective management of indigenous knowledge becomes necessary to enable the next generation benefit from them. This paper thus explores the concept of indigenous knowledge (IK), nature of indigenous knowledge (IK), the various forms of indigenous knowledge (IK), sources of indigenous knowledge (IK), and relevance of indigenous knowledge (IK). The expectations of library and information professionals towards effective management of indigenous knowledge and the challenges to effective management of indigenous knowledge were highlighted. Recommendations were made based on the identified challenges. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=library" title="library">library</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20knowledge" title=" indigenous knowledge"> indigenous knowledge</a>, <a href="https://publications.waset.org/abstracts/search?q=information%20centres" title=" information centres"> information centres</a>, <a href="https://publications.waset.org/abstracts/search?q=information%20professionals" title=" information professionals"> information professionals</a> </p> <a href="https://publications.waset.org/abstracts/56883/management-of-indigenous-knowledge-expectations-of-library-and-information-professionals-in-developing-countries" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/56883.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">429</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">14197</span> Approaches To Counseling As Done By Traditional Cultural Healers In North America</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Lewis%20Mehl-Madrona">Lewis Mehl-Madrona</a>, <a href="https://publications.waset.org/abstracts/search?q=Barbara%20Mainguy"> Barbara Mainguy</a> </p> <p class="card-text"><strong>Abstract:</strong></p> We describe the type of counseling done by traditional cultural healers in North America. We follow an autoethnographic course development through the first author’s integration of mainstream training and Native-American heritage and study with traditional medicine people. We assemble traditional healing elders from North America and discuss with them their practices and their philosophies of healing. We draw parallels for their approaches in some European-based philosophies and religion, including the work of Heidegger, Levin, Fox, Kierkegaard, and others. An example of the treatment process with a depressed client is provided and similarities and differences with conventional psychotherapies are described. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20approaches%20to%20counseling" title="indigenous approaches to counseling">indigenous approaches to counseling</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20bodywork" title=" indigenous bodywork"> indigenous bodywork</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20healing" title=" indigenous healing"> indigenous healing</a>, <a href="https://publications.waset.org/abstracts/search?q=North%20American%20indigenous%20people" title=" North American indigenous people"> North American indigenous people</a> </p> <a href="https://publications.waset.org/abstracts/134551/approaches-to-counseling-as-done-by-traditional-cultural-healers-in-north-america" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/134551.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">284</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">14196</span> Attitudes of the Indigenous People from Providencia, Amazon towards the Bora Language</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Angela%20Maria%20Sarmiento">Angela Maria Sarmiento</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Since the end of the 19th century, the Bora people struggled to survive two stages of colonial domination, which resulted in situations of forced contact with the Western world. Their inclusion in global designs altered the configuration of their local spaces and social practices; thus the Bora language was affected and prone to transformation. This descriptive, interpretive study, within the indigenous and minoritized groups’ research field, aimed at analysing the linguistic attitudes as well as the contextual situation of the Bora language in Providencia, an ancestral territory and a speech community contained in the midst of the Colombian Amazon rainforest. Through the inquiry of their sociolinguistic practices, this study also considered the effects of the course of events derived from the rubber exploitation in the late 19th century, and the arrival of the Capuchin’s mission in the early 20th century. The methodology used in this study had an ethnographic approach, which allowed the researcher to study the social phenomena from the perspective of the participants. Fieldwork, diary, field notes, and semi-structured interviews were conducted and then triangulated with participant observations. The findings of this study suggest that there is a transition from current individual bilingualism towards Spanish monolingualism; this is enhanced by the absence of a functional distribution of the three varieties (Bora, Huitoto, and Spanish). Also, the positive attitudes towards the Spanish language are based on its functionality while positive attitudes towards the Bora language mostly refer to pride and identity. Negative attitudes are only directed towards the Bora language. In the search for the roots of these negative attitudes, appeared the traumatic experiences of the rubber exploitation and the indigenous experiences at the capuchin’s boarding school. Finally, the situation of the Bora language can be configured as a social fact strongly connected to previous years of colonial dominations and to the current and continuous incursion of new global-colonial designs. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bora%20language" title="Bora language">Bora language</a>, <a href="https://publications.waset.org/abstracts/search?q=language%20contact" title=" language contact"> language contact</a>, <a href="https://publications.waset.org/abstracts/search?q=linguistic%20attitudes" title=" linguistic attitudes"> linguistic attitudes</a>, <a href="https://publications.waset.org/abstracts/search?q=speech%20communities" title=" speech communities"> speech communities</a> </p> <a href="https://publications.waset.org/abstracts/98320/attitudes-of-the-indigenous-people-from-providencia-amazon-towards-the-bora-language" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/98320.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">152</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">14195</span> Urban Metis Women’s Identity and Experiences with Health Services in Toronto, Ontario</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Renee%20Monchalin">Renee Monchalin</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Métis peoples, while comprising over a third of the total Indigenous population in Canada, experience major gaps in health services that accommodate their cultural identities. This is problematic given Métis peoples experience severe disparities in health determinants and outcomes compared to the non-Indigenous Canadian population. At the same time, Métis are unlikely to engage in health services that do not value their cultural identities, often utilizing mainstream options. Given these contexts, this research aims to fill the culturally-safe health care gap for Métis peoples in Canada. It does this by engaging 56 urban Métis women who participated in a longitudinal cohort study, Our Health Counts (OHC) Toronto. Traditionally, Métis women were central to the health and well-being of their communities. However, due to decades of colonial legislation and forced land displacement, female narratives have been silenced, and Métis identities have been fractured. This has resulted in having direct implications on Métis people’s current health and access to health services. Solutions to filling the Métis health service gap may lie in the all too often unacknowledged or missing voices of Métis women. Through a conversational method, this research will explore urban Métis women’s perspectives on identity and their experiences with health services in Toronto. The goal of this research is to learn from urban Métis women on steps towards filling the health service gap. This research is currently in the data collection stage. Preliminary findings from the conversations will be disseminated. Policy recommendations for health service providers will be provided to better accommodate Métis people. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous%20health" title="indigenous health">indigenous health</a>, <a href="https://publications.waset.org/abstracts/search?q=Metis%20health" title=" Metis health"> Metis health</a>, <a href="https://publications.waset.org/abstracts/search?q=urban" title=" urban"> urban</a>, <a href="https://publications.waset.org/abstracts/search?q=health%20service%20access" title=" health service access"> health service access</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a> </p> <a href="https://publications.waset.org/abstracts/91062/urban-metis-womens-identity-and-experiences-with-health-services-in-toronto-ontario" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/91062.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">221</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">14194</span> A Call for Justice and a New Economic Paradigm: Analyzing Counterhegemonic Discourses for Indigenous Peoples' Rights and Environmental Protection in Philippine Alternative Media</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=B.%20F.%20Espiritu">B. F. Espiritu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper examines the resistance of the Lumad people, the indigenous peoples in Mindanao, Southern Philippines, and of environmental and human rights activists to the Philippine government's neoliberal policies and their call for justice and a new economic paradigm that will uphold peoples' rights and environmental protection in two alternative media online sites. The study contributes to the body of knowledge on indigenous resistance to neoliberal globalization and the quest for a new economic paradigm that upholds social justice for the marginalized in society, empathy and compassion for those who depend on the land for their survival, and environmental sustainability. The study analyzes the discourses in selected news articles from Davao Today and Kalikasan (translated to English as 'Nature') People's Network for the Environment’s statements and advocacy articles for the Lumad and the environment from 2018 to February 2020. The study reveals that the alternative media news articles and the advocacy articles contain statements that expose the oppression and violation of human rights of the Lumad people, farmers, government environmental workers, and environmental activists as shown in their killings, illegal arrest and detention, displacement of the indigenous peoples, destruction of their schools by the military and paramilitary groups, and environmental plunder and destruction with the government's permit for the entry and operation of extractive and agribusiness industries in the Lumad ancestral lands. Anchored on Christian Fuch's theory of alternative media as critical media and Bert Cammaerts' theorization of alternative media as counterhegemonic media that are part of civil society and form a third voice between state media and commercial media, the study reveals the counterhegemonic discourses of the news and advocacy articles that oppose the dominant economic system of neoliberalism which oppresses the people who depend on the land for their survival. Furthermore, the news and advocacy articles seek to advance social struggles that transform society towards the realization of cooperative potentials or a new economic paradigm that upholds economic democracy, where the local people, including the indigenous people, are economically empowered their environment and protected towards the realization of self-sustaining communities. The study highlights the call for justice, empathy, and compassion for both the people and the environment and the need for a new economic paradigm wherein indigenous peoples and local communities are empowered towards becoming self-sustaining communities in a sustainable environment. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=alternative%20media" title="alternative media">alternative media</a>, <a href="https://publications.waset.org/abstracts/search?q=environmental%20sustainability" title=" environmental sustainability"> environmental sustainability</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20rights" title=" human rights"> human rights</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20resistance" title=" indigenous resistance"> indigenous resistance</a> </p> <a href="https://publications.waset.org/abstracts/130060/a-call-for-justice-and-a-new-economic-paradigm-analyzing-counterhegemonic-discourses-for-indigenous-peoples-rights-and-environmental-protection-in-philippine-alternative-media" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/130060.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">148</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">14193</span> The Role of the Indigenous Radio Today and Its Impact on the Audience: The Case of Dambana FM in Sri Lanka</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dammika%20Bandara%20Herath">Dammika Bandara Herath</a> </p> <p class="card-text"><strong>Abstract:</strong></p> A group of people who inherits a long history of existence within a particular country may be known as early inhabitants or indigenous peoples. In other words, they have not migrated to the particular territory from another part of the world and at the same time, they have inhabited the territory in issue prior to the time of a major invasion/migration. According to the UN, there are a number of unique attributes of the indigenous peoples: Self-identification as indigenous people,Historical continuity with pre-colonial and/or pre-settler societies, Distinct social, economic or political systems, Distinct language, culture and beliefs, Form non-dominant groups of society, Resolve to maintain and reproduce their ancestral environments and systems as distinctive peoples and communities. Indigenous peoples constitute 5% of the world’s population. They are also known as tribal people, first people, native people, and indigenous people. Various indigenous communities can be found in about 90 countries in the world. Asia is home to approximately 70 % of these indigenous communities who have their own unique socio-cultural identities. Most indigenous communities remain isolated from the mainstream social, cultural, and economic institutions of their homeland. Yet, they inherited their own unique rights and responsible peculiar to their own group. These include: Protecting the socio-cultural heritage of the group, Protecting the unique identity of their community from socio-cultural changes in the mainstream communities,Protecting their land, Diffusing their cultural heritage to the future generation, Co-existing peacefully with other community .However, indigenous peoples encounter a lot of challenges as a result of socio-cultural change and legal restrictions in the world today. To assist the communities to face these challenges, the mass –media can play a significant role and the radio media has a purpose-built mechanism for this mission, known as the indigenous radio. In Sri Lanka, Dambana FM is such a radio channel based on the indigenous radio model. The target audience of this channel is the vedda / indigenous community of Sri Lanka. This study intends to the current role of the indigenous radio based on Dambana FM, of which the target audience is the indigenous community of Dambana. For the purpose of this study, interviews were conducted among fifty randomly selected respondents from the indigenous community of Dambana. As far as the findings of this study are concerned, problems in the quality of the programmed broadcasted and problems of transmission are the key issues faced by the indigenous radio in Sri Lanka. Based on the findings, the researcher seeks to develop a model to enhance the impact of the indigenous radio on its listeners in Sri Lanka. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=indigenous" title="indigenous">indigenous</a>, <a href="https://publications.waset.org/abstracts/search?q=communities" title=" communities"> communities</a>, <a href="https://publications.waset.org/abstracts/search?q=radio" title=" radio"> radio</a>, <a href="https://publications.waset.org/abstracts/search?q=vedda" title=" vedda"> vedda</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a> </p> <a href="https://publications.waset.org/abstracts/32148/the-role-of-the-indigenous-radio-today-and-its-impact-on-the-audience-the-case-of-dambana-fm-in-sri-lanka" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/32148.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">415</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">14192</span> Indigenous Adaptation Strategies for Climate Change: Small Farmers’ Options for Sustainable Crop Farming in South-Western Nigeria</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Emmanuel%20Olasope%20Bamigboye">Emmanuel Olasope Bamigboye</a>, <a href="https://publications.waset.org/abstracts/search?q=Ismail%20Oladeji%20Oladosu"> Ismail Oladeji Oladosu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Local people of south-western Nigeria like in other climes, continue to be confronted with the vagaries of changing environments. Through the modification of existing practice and shifting resource base, their strategies for coping with change have enabled them to successfully negotiate the shifts in climate change and the environment. This article analyses indigenous adaptation strategies for climate change with a view to enhancing sustainable crop farming in south –western Nigeria. Multi-stage sampling procedure was used to select 340 respondents from the two major ecological zones (Forest and Derived Savannah) for good geographical spread. The article draws on mixed methods of qualitative research, literature review, field observations, informal interview and multinomial logit regression to capture choice probabilities across the various options of climate change adaptation options among arable crop farmers. The study revealed that most 85.0% of the arable crop farmers were males. It also showed that the use of local climate change adaptation strategies had no relationship with the educational level of the respondents as 77.3% had educational experiences at varying levels. Furthermore, the findings showed that seven local adaptation strategies were commonly utilized by arable crop farmers. Nonetheless, crop diversification, consultation with rainmakers and involvement in non-agricultural ventures were prioritized in the order of 1-3, respectively. Also, multinomial logit analysis result showed that at p ≤ 0.05 level of significance, household size (P<0.08), sex (p<0.06), access to loan(p<0.16), age(p<0.07), educational level (P<0.17) and functional extension contact (P<0.28) were all important in explaining the indigenous climate change adaptation utilized by the arable crops farmers in south-western Nigeria. The study concluded that all the identified local adaptation strategies need to be integrated into the development process for sustainable climate change adaptation. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=crop%20diversification" title="crop diversification">crop diversification</a>, <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=adaptation%20option" title=" adaptation option"> adaptation option</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainable" title=" sustainable"> sustainable</a>, <a href="https://publications.waset.org/abstracts/search?q=small%20farmers" title=" small farmers"> small farmers</a> </p> <a href="https://publications.waset.org/abstracts/58273/indigenous-adaptation-strategies-for-climate-change-small-farmers-options-for-sustainable-crop-farming-in-south-western-nigeria" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/58273.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">303</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">14191</span> Review of Sustainable Architecture within the Context of African Indigenous Societies</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dele%20Oye">Dele Oye</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The term ‘sustainability’ is often broadly discussed barely taking into account the ideals of African societies and the cultural identity of the people within these societies. In light of this, the paper examines sustainable architecture within the context of African indigenous societies and the place of the architect within the society. It also explores indigenous practices, passive energy efficient methodologies and locally sourced materials that can be integrated to contemporary architectural and urban design to bring about a sustainable yet identifiable architecture. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=identity" title="identity">identity</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainable%20architecture" title=" sustainable architecture"> sustainable architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=African%20society" title=" African society"> African society</a>, <a href="https://publications.waset.org/abstracts/search?q=Indigenous%20practices" title=" Indigenous practices"> Indigenous practices</a> </p> <a href="https://publications.waset.org/abstracts/198139/review-of-sustainable-architecture-within-the-context-of-african-indigenous-societies" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/198139.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">15</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">14190</span> Disclosing a Patriarchal Society: A Socio-Legal Study on the Indigenous Women's Involvement in Natural Resources Management in Kasepuhan Cirompang </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Irena%20Lucy%20Ishimora">Irena Lucy Ishimora</a>, <a href="https://publications.waset.org/abstracts/search?q=Eva%20Maria%20Putri%20Salsabila"> Eva Maria Putri Salsabila</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The constellation on Indonesian Legal System that varies shows a structural injustice – as a result of patriarchy – exists from the biggest range as a country to the smallest such as a family. Women in their lives, carry out excessive responsibilities in the community. However, the unequal positions between men and women in the society restrain women to fulfill their constructed role. Therefore, increasing the chance for women to become the victim of structural injustice. The lack of authority given to women and its effects can be seen through a case study of the Cirompang Indigenous Women’s involvement in natural resources management. The decision to make the Mount Halimun-Salak as a National Park and the expansion itself did not involve nor consider the existence of indigenous people (Kasepuhan Ciromopang) – especially the women’s experience regarding natural resources management – has been significantly impacting the fulfillment of the indigenous women’s rights. Moreover, the adat law that still reflects patriarchy, made matters worse because women are restricted from expressing their opinion. The writers explored the experience of Cirompang indigenous women through in-depth interviews with them and analyzed it with several theories such as ecofeminism, woman’s access to land and legal pluralism. This paper is important to show how the decision and expansion of the National Park reduced the rights of access to land, natural resources, expressing an opinion, and participating in development. Reflecting on the Cirompang Indigenous Women’s conditions on natural resources management, this paper aims to present the implications of the regulations that do not acknowledge Indigenous women’s experience and the proposed solutions. First, there should be an integration between the law regarding indigenous people and traditional rights in a regulation to align the understanding of indigenous people and their rights. Secondly, Indonesia as a country that’s rich with diversity should ratify the ILO Convention no 169 to reaffirm the protection of Indigenous people’s rights. Last, considering the position of indigenous women that still experienced unjustness in the community, the government and NGOs must collaborate to provide adequate assistance for them. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Cirompang%20indigenous%20women" title="Cirompang indigenous women">Cirompang indigenous women</a>, <a href="https://publications.waset.org/abstracts/search?q=indigenous%20women%E2%80%99s%20rights" title=" indigenous women’s rights"> indigenous women’s rights</a>, <a href="https://publications.waset.org/abstracts/search?q=structural%20injustice" title=" structural injustice"> structural injustice</a>, <a href="https://publications.waset.org/abstracts/search?q=women%20access%20to%20land" title=" women access to land"> women access to land</a> </p> <a href="https://publications.waset.org/abstracts/82642/disclosing-a-patriarchal-society-a-socio-legal-study-on-the-indigenous-womens-involvement-in-natural-resources-management-in-kasepuhan-cirompang" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/82642.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">223</span> </span> </div> </div> <ul class="pagination"> <li class="page-item disabled"><span class="page-link">&lsaquo;</span></li> <li class="page-item active"><span class="page-link">1</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=indigenous%20and%20local%20people%E2%80%99s%20experiences&page=2">2</a></li> <li class="page-item"><a class="page-link" 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