scholarly journals Southern Green Cultural Criminology and Environmental Crime Prevention: Representations of Nature Within Four Colombian Indigenous Communities

Author(s):  
David Rodríguez Goyes ◽  
Mireya Astroina Abaibira ◽  
Pablo Baicué ◽  
Angie Cuchimba ◽  
Deisy Tatiana Ramos Ñeñetofe ◽  
...  

AbstractThis exploratory study develops a “southern green cultural criminology” approach to the prevention of environmental harms and crimes. The main aim is to understand differing cultural representations of nature, including wildlife, present within four Colombian Indigenous communities to evaluate whether they encourage environmentally friendly human interactions with the natural world, and if so, how. The study draws on primary data gathered by the Indigenous authors (peer researchers) of this article via a set of interviews with representatives of these four communities. We argue that the cosmologies that these communities live by signal practical ways of achieving ecological justice and challenging anthropocentrism.

2017 ◽  
Vol 9 (1) ◽  
pp. 100-105
Author(s):  
Said Adekunle Mikail ◽  
Muhammad Ali Jinnah Ahmad ◽  
Salami Saheed Adekunle

Purpose This paper aims to investigate the utilisation of both zakāh and waqf fund as external resources to ensure micro-takāful services are delivered to underserved communities in an effective and sustainable manner. It also addresses Sharīʿah issues related to the zakāh- and waqf-based model. Design/methodology/approach The study is a qualitative-based research. It uses both focus group and content analysis approach to gather primary data and identify and interpret relevant secondary data and Sharīʿah concepts in developing the zakāh- and waqf-based micro-takāful model. Findings It is discovered throughout the investigation of attributes of beneficiaries of zakāh and waqf institutions as well as micro-takāful scheme that all share commonalities in terms of social securities and socio-economic support to low-income households in societies. The study also finds that the disintegration of zakāh and waqf which form part of the Islamic ecosystem from the micro-takāful model makes it less effective and sustainable. Originality/value This study appears as a primitive attempt to discuss and develop a zakāh and waqf-based micro-takāful model with reference to Malaysian jurisdiction.


Author(s):  
Gautam Talukdar ◽  
Andrew Townsend Peterson ◽  
Vinod Mathur

In India, biodiversity data and information are gaining significance for sustainable development and preparing National Biodiversity Strategies and Action Plans (NBSAPs). Civil societies and individuals are seeking open access to data and information generated with public funds, whereas sensitivity requirements often demand restrictions on the availability of sensitive data. In India, the traditional classification of data for sharing was based on the "Open Series Data" model; i.e. data not specifically included remains inaccessible. The National Data Sharing and Accessibility Policy (NDSAP Anonymous 2012Suppl. material 1) published in 2012 produced a new data sharing framework more focused on the declaration of data as closed. NDSAP is a clear statement that data that are produced by the Government of India should be shared openly. Although much of the verbiage is focused on sharing within the Government to meet national goals, the document does include clear statements about sharing with the public. The policy is intended to apply "to all data and information created, generated, collected and archived using public funds provided by the Government of India". The policy is quite clear that it should apply to all such data, and that such data should be categorized into open-access, registered-access, or restricted-access. NDSAP indicates that all Government of India-produced/funded data is to be opened to the broader community, but provides three access categories (open, registered, restricted). Although NDSAP does not offer much guidance about what sorts of data should fall in each of the categories, it clearly focuses on data sensitive in terms of national security (i.e., data that must be restricted), such as high-resolution satellite imagery of disputed border regions. Institutions collecting biodiversity data usually include primary, research-grade data in the restricted-access category and secondary / derived data (e.g., vegetation maps, species distribution maps) in the open or registered-access category. The conservative approach of not making bioidiversity data easily accessible, is not in accordance with the NDSAP policy, which emphasizes the openness of data. It also counters the main currents in science, which are shifting massively in the direction of opening access to data. Though NDSAP was intended for full implementation by 2014, its uptake by the institutions engaged in primary biodiversity data collection has been slow mainly because: providing primary data in some cases can endanger elements of the natural world; and many researchers wish to keep the data that result from their research activities shielded from full, open access out of a desire to retain control of those data for future analysis or publication. providing primary data in some cases can endanger elements of the natural world; and many researchers wish to keep the data that result from their research activities shielded from full, open access out of a desire to retain control of those data for future analysis or publication. Biodiversity data collected as part of institutional activities belong, in some sense, to the institution, and the institution should value such data over the long term. If institutions curate their biodiversity data for posterity, they can reap the benefits. Imagine the returns if biodiversity data from current ongoing projects were to be compared to data collected 50-100 years later. Thus, organizations should emphasize the long-term view of institutionalizing data resources through fair data restrictions and emphasise on public access, rather than on individual rights and control. This approach may be debatable, but we reckon that it will translate into massive science pay-offs.


2016 ◽  
Vol 4 (1) ◽  
pp. 01-07 ◽  
Author(s):  
Dr. Thresiamma Varghese

This study would look at the life of women in Sultanate of Oman during the prosperous era of His Majesty Sultan Qaboos, where they are privileged to become a part of different ministerial portfolios in Oman. The key objective behind this study is to know the insight of Omani women on their happiness, through identifying certain areas where they can feel the happiness and what extent they think they are happy. The study collected primary data from a sample of 500 women from Oman with a structured questionnaire. This is a qualitative study since reviews of literature shows that the subjective factors will further impact on the happiness of all women, same with Omani women as well. The study partially adopted GNH methods and SWLS scale to understand the happiness of Omani women. The findings of the study shows that women in Oman are happier and employment like factors can enhance their happiness. Finally the study gave certain recommendations to further improve the wellbeing of women in Oman as a whole.


Author(s):  
Alireza Sardari

Today, environmental degradation and nature preservation are among the most discussed topics in media, academia, and beyond. Adopting Glotfelty’s ecocritical approach, this article investigates the relationship between human culture and the natural world in Willa Cather’s The Enchanted Bluff (2009). The present study determines the different representations of nature along with the ecological issues to (a) heighten the ecological awareness and (b) to provide a fresh perspective to look at the natural world; therefore, this article shifted its focus from the anthropocentric attitude to the biocentric and focuses on nature and its correlation with humanity. This paper challenges the human/nature binary to help us look at the natural world stripped of established stereotypes. The results indicate that nature is an indivisible portion of human identity; furthermore, humankind and the natural world are codependent and interconnected; the results also emphasize that preserving the natural world is, indeed, the prerequisite for the protection of humanity.


Author(s):  
Akhiril Pane ◽  
Robert Sibarani ◽  
Ikhwanuddin Nasution ◽  
Muhammad Takari

The Angkola oral tradition of mangupa is as household advice by appealing to Allah SWT. This tradition is trusted by indigenous communities to restore the spirit to the body (paulak tondi tu badan). As the object of study is the performance analysis by using Duranti theory (2001: 14) with a view of a) performance, b) indexcality, and c) participation and theory of the performance. Finnegan (1991, 1992: 92-93) states that there are 3 elements such as: a) composition, a form that is composed, b) transmission, the selection process that will continue the oral tradition, and (3) the audience. The methods used are surveys, interviews with key informants, primary data source at the ceremony and secondary data by collecting field data, analyzing data. The result of the analysis of traditional Angkola data is divided into four components: a) Ceremonial place, b) Ceremonial time c) Traditional tools, d) Traditional leaders and participants. The transmission of customary philosophy: sangap, hamomora. and hamoraon. The audiences are all who attended the Angkola traditional wedding ceremony in the tradition of mangupa. The advice on mangupa consists of: 1) mangupa text using the name of Allah SWT, 2) mangupa texts of prayer and hope, 3) mangupa text of hope, and 4) mangupa text with philosophical Angkola custom.


2019 ◽  
Vol 2 (1) ◽  
pp. 1-12
Author(s):  
Zulfadrim Zulfadrim ◽  
Yusuke Toyoda ◽  
Hidehiko Kanegae

This study explores the importance of indigenous knowledge for everyday practices of disaster risk reduction and response. Many existing studies have highlighted the need to integrate such knowledge with modern science. Based on ethnographic research in indigenous communities in the Mentawai Islands of Indonesia, this study explores the categorization of indigenous knowledge in the integration process. To that end, primary data were collected through in-depth interviews while secondary data were collected from relevant documents, including books, articles, websites and government and NGO reports. The findings indicate that indigenous knowledge is acquired through long observation and interaction with disasters. Although some of this knowledge is based on successes in other localities, some indigenous knowledge is completely local, homogenous and shared among community members. It was also established that indigenous knowledge can be meaningfully organized into a number of categories, and that indigenous knowledge of a technical nature is more likely to be integrated with scientific knowledge. The research was exploratory and approached indigenous knowledge issues from the point of view of indigenous communities themselves. This approach should be replicated and expanded in other indigenous communities.


Author(s):  
G. Z. Ahabwe ◽  
D. W. Batega ◽  
A. Ssewaya ◽  
C. B. Niwagaba

Abstract The Government of Uganda is a party to numerous international and national commitments, laws and regulatory frameworks to deliver the socio-economic transformation of its citizens. Sustainable Development Goals (SDGs) commit states, Uganda inclusive, to achieve a better and more sustainable future for all by 2030. According to the SDG 6 resolutions, the rights to water and sanitation are legally binding upon states, which have the primary responsibility to ensure their full realization, including unserved and under-served areas. While the SDGs came into force after 2015, it is not clear the extent to which Uganda's policies, legal instruments and practice are aligned to the SDGs. A combined methodology was adopted to undertake the study under a cross-sectional design. The study reviewed relevant literature such as sector performance reports on water and sanitation. Purposive sampling was used to select relevant informants for primary data. Key informant interviews were held with representatives of relevant government agencies, United Nations agencies, civil society organisations, indigenous communities and the private sector. Findings indicate that while the Government of Uganda has made tremendous efforts regarding the right to water and sanitation, enormous challenges and gaps remain. For instance, the pro-poor strategies to access safe water, sanitation and hygiene facilities are largely insignificant.


2019 ◽  
Vol 9 (1) ◽  
Author(s):  
Clara Calia ◽  
Harry Johnson ◽  
Mioara Cristea

2020 ◽  
Vol 5 (1) ◽  
pp. 16-23
Author(s):  
Ni Kadek Sinta Dewi ◽  
I Nyoman Putu Budiartha (Scopus ID: 57202765630) ◽  
I Nyoman Sujana

The aims of this study are to know the Nyeburin Marriage Inheritance System in Banjar Kutuh, Sayan Village, Ubud District, Gianyar Regency women as Purusa or nyentana men as Pradana if their inheritance is in the form of land assets and to know the position of social social status of men as Pradana in Nyeburin Marriage in indigenous communities in the Village of Sayan Banjar Kutuh, Ubud District, Gianyar Regency. This method uses Empirical legal research. Using the statutory approach, case approach, and conceptual approach. Sources of data are sourced from primary data (field research) and secondary data (library research). Data collection techniques consisted of interview techniques, document study techniques, and literature study techniques. The data collected was analyzed descriptive qualitatively. The author uses the theory of justice, the theory of legal certainty, the theory of reception in complex u. Based on the results of the study it was found that the inheritance of nyeburin marriage in Banjar village is still strong in women because of their status as Purusa and their social social status is different if the work of a person who becomes a pradana, for example, a doctor may look higher. The conclusion is that a woman still has the right to inherit because as a purusa and if the inheritance in the form of land remains the right of the woman and in social status remains the head of the household in the community remains the same except for work that makes their social status different.


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