scholarly journals Food Species of Collection and Culinary Culture: Biocultural Heritage of the popoloca community Todos Santos Almolonga, Puebla, Mexico

Nova Scientia ◽  
2019 ◽  
Vol 11 (23) ◽  
pp. 296-342
Author(s):  
Araceli Santos Tanús ◽  
Elda Miriam Aldasoro Maya ◽  
Coral Rojas Serrano ◽  
Helda Morales
Keyword(s):  
Collective Identity ◽  
Indigenous Communities ◽  
Cultural Construction ◽  
Food Culture ◽  
Cultural Groups ◽  
Structured Interviews ◽  
Economic Criterion ◽  
Sociocultural Factor ◽  
Food Species ◽  
Biocultural Heritage

The Food Collection Species (EAR) are the set of foods (herbs, fruits, seeds, flowers and animals) that grow naturally and are part of the diet of different cultural groups. These foods allow the conservation of biodiversity, offer the possibility of diversifying the consumption of food and have healthier diets. Mexico is one of the countries with the greatest biological and cultural diversity: biocultural, which has originated the creation and conservation of biocultural kitchens. Of these, rural people, indigenous communities and women cooks, who reproduce their food practices and appropriate their natural riches through them, are primarily guardians. The biocultural kitchens are the essence of the preservation of the food culture. The analysis of this is relevant because through it the common dietary patterns are determined. The present investigation analyzes the alimentary culture between the settlers of Todos Santos Almolonga from the Biocultural Heritage focus, which contributes to the permanence of the consumption of 23 EAR; as well as the assessment and perception. The study was qualitative with mixed methods, for this a survey was carried out to 59 domestic units, two routes to the collection areas, 9 semi-structured interviews were applied, informal talks and activities were carried out to prepare local stews with the EAR The surveys, interviews, field notes and field diary were coded. It was found that there is a food culture based on the consumption of EAR, which is found in families that are engaged in field activities (52.5%), are those who mainly conserve local knowledge, produce-collect and present the highest consumption of collection food. There are two forms of access to these foods: by direct harvesting given their proximity and access and by commercial exchange for their remoteness or laborious harvesting. The forms of consumption of the EAR are primarily raw, roasted and boiled. The two factors that contribute most to the EAR are present in the diet of the inhabitants are: the sociocultural factor, reinforces the part of the collective identity and social fabric, and the health factor, where the population identified its importance from the nutritional, wellness and in the prevention of diseases. In the community, the sociocultural factor in the consumption of EARs on the economic criterion that is the dominant discourse in recent times and that downplays the entire cultural construction and view of indigenous peoples and communities was highlighted.

scholarly journals Ethnobotanical biocultural diversity by rural communities in the Cuatrociénegas Valley, Coahuila; Mexico

2021 ◽  
Vol 17 (1) ◽  
Author(s):  
Eduardo Estrada-Castillón ◽  
José Ángel Villarreal-Quintanilla ◽  
Juan Antonio Encina-Domínguez ◽  
Enrique Jurado-Ybarra ◽  
Luis Gerardo Cuéllar-Rodríguez ◽  
...  
Keyword(s):  
Rural Communities ◽  
Exotic Species ◽  
Protected Area ◽  
Indigenous Communities ◽  
Larrea Tridentata ◽  
Biocultural Diversity ◽  
Ethnobotanical Knowledge ◽  
Structured Interviews ◽  
Biosphere Reserves ◽  
Rural Landscapes

Abstract Background Cuatrociénegas, part of the Chihuahuan Desert, is a region of unique biological, geological, geographical, and evolutionary importance. Its current population is mestizo; nevertheless, it has high national historical, cultural, and touristic relevance in Mexico. It has been cataloged as nationally significant for its flora and fauna by Mexican law, as well as being designated a High Protection site by the World Wildlife Fund and UNESCO. Because of its diverse and complex biological and sociocultural characteristics, we considered it important to determine, identify, and analyze various aspects of the traditional ethnobotanical knowledge and practices in this region. Methods Between 2016 and 2019, seven field trips were made to document the knowledge and use of flora. Cuatrociénegas is a protected area, collecting botanical material is regulated, so specimens were photographed and collected in neighboring communities, and in public and private gardens. Later permission was obtained to complete the collection of specimens (2019–2020). The plants were identified and entered into the flora database of the state of Coahuila, and deposited in the Herbarium of the Faculty of Forest Sciences, Autonomous University of Nuevo León, Mexico. One hundred ten local residents (50 men and 60 women), aged between 27 and 91 years, were interviewed (semi-structured interviews). The cultural importance of ethnobotanical resources (cultural significance index) and its significance with respect to ethnobotanical richness in other Biosphere Reserves in Mexico (Mann-Whitney test), and similarities in the diversity of exotic species (Sørensen index) were studied. Results and discussion The ethnobotanical information registers 158 species and 132 genera in 57 vascular and non-vascular families, documenting a greater knowledge and use of cultivated species (84) with respect to wild species (74). The diversity of plants reported is compared to other ethnobotanical studies carried out in Mexican Biosphere Reserves. These results are highly relevant, in spite of unique exotic species. The people local pay special attention to medicinal and ornamental plants. The species that presented the highest use values are Larrea tridentata, Jatropha dioica, and Machaeranthera pinnatifida, three species characteristic of the desert region. Conclusions The particular diversity of wild flora in Cuatrociénegas Valley, combined with the varied introduced flora, is an important multifunctional resource. Special attention to introduced species is associated with harvesting use restrictions in the protected area as well as the high value of ornamental species that are difficult to maintain in desert areas. The extensive use of ethnobotanical knowledge is an example that biocultural diversity (at the conceptual level) is also strongly associated with socio-ecological systems incorporating mestizo groups and semi-urban rural landscapes, thus ceasing to be an exclusive focus of indigenous communities and regions.

Lebanese conversational style and cultural values

2021 ◽  
Vol 18 (5) ◽  
pp. 571-604
Author(s):  
Sasha G. Louis ◽  
Rana N. Khoudary
Keyword(s):  
Cultural Values ◽  
Participant Observation ◽  
Cultural Groups ◽  
Structured Interviews ◽  
Linguistic Features ◽  
Audio Recordings ◽  
Conversational Style ◽  
Topic Shift ◽  
Fast Pace ◽  
Expressive Phonology

Abstract This paper investigates the Lebanese conversational style in relation to Lebanese cultural values. The study adopts a discourse analysis approach based on interactional sociolinguistic methodology for the analysis of audio-recordings and semi-structured interviews involving Lebanese nationals (multi-active culture) and members of linear-active cultures, in addition to participant observation. Four distinctive linguistic features characterizing the Lebanese conversational style are identified: topic (focus on personal topics and abrupt topic shift), pacing (overlap and fast pace), expressive phonology and intonation, and formulaic language. The findings of this study reveal that the Lebanese have a high-involvement conversational style as a result of their cultural values which reflect those of high-context, multi-active and collectivist cultures. Furthermore, a connection is made between cultural and communicative differences which can account for instances of stereotyping and misunderstandings between members of the two cultural groups.

Participation of Indigenous employees in the Quebec's forestry sector: opportunities and barriers

2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Jean-Michel Beaudoin ◽  
Marie-Eve Dufour ◽  
Eve Desroches-Maheux ◽  
Luc Lebel
Keyword(s):  
Indigenous People ◽  
Design Methodology ◽  
Job Insecurity ◽  
Indigenous Communities ◽  
Structured Interviews ◽  
Theoretical Frameworks ◽  
Personal Problems ◽  
Content Type ◽  
Number Of Factors ◽  
Forestry Sector

PurposeThe purpose of this study is to better understand the factors influencing the attraction of Indigenous workers to the Quebec forestry sector.Design/methodology/approachUsing a collaborative approach, 64 semi-structured interviews were conducted between 2016 and 2018 with workers and stakeholders from three Indigenous communities in Quebec, Canada.FindingsThe results highlight the motivations for choosing a job in the forestry sector, including family and friends, attachment to the territory, financial necessity, the search for a challenge and a sense of pride. They also show some of the obstacles to holding a job in forestry, namely work–life conflict, transportation, job insecurity, education and personal problems.Social implicationsIndigenous people have a lower employment rate than non-Indigenous people, which can be explained by a number of factors that hinder their integration into the labour market. They nevertheless represent an interesting labour pool for companies working in the natural resources sector. This study sheds light on the opportunities and barriers to attract this workforce.Originality/valueThe study is one of the few to use theoretical frameworks focused on motivation and a qualitative approach to data collection in order to examine to examine the attraction of Indigenous workers to the forestry sector in Quebec (Canada) from a worker's perspective.

scholarly journals Use and traditional knowledge of Byrsonima crassifolia and B. coccolobifolia (Malpighiaceae) in a Makuxi community of the Roraima savanna, northern Brazil

2017 ◽  
Vol 47 (2) ◽  
pp. 133-140
Author(s):  
Rodrigo Leonardo Costa de OLIVEIRA ◽  
Veridiana Vizoni SCUDELLER ◽  
Reinaldo Imbrozio BARBOSA
Keyword(s):  
Age Groups ◽  
Indigenous Communities ◽  
Ethnobotanical Study ◽  
Structured Interviews ◽  
Adult Men ◽  
Fruit Species ◽  
Byrsonima Crassifolia ◽  
Gender And Age ◽  
Northern Brazil ◽  
Indigenous Land

ABSTRACT Byrsonima crassifolia and B. coccolobifolia, popularly known as mirixis, muricis, mantecos or nances, are common fruit species in the Amazonian savannas. Their fruits are used in the preparation of juices and other beverages, while the other parts of the plants are used for different purposes in some indigenous communities. The aim of the present ethnobotanical study was to investigate the knowledge and traditional uses of mirixis in the Darora Indigenous Community, of the Makuxi ethnicity, in the São Marcos Indigenous Land, state of Roraima, northern Brazil. The knowledge on these species among the residents was analyzed considering their gender and age. A survey was carried out by means of semi-structured interviews with 60 respondents (36 men and 24 women), between 18 and 84 years of age. Data from the interviewees was compared between genders and two age groups (< 40 and ≥ 40 years of age). Ethnobotanical indices (Informant diversity value; Informant equability value) were calculated, and no significant differences were found in the diversity of uses between genders (U = 283.0000, p > 0.05) and age groups (U = 359.5000, p > 0.05), indicating that the knowledge on the species is evenly distributed among residents. Results show that both species are used for different purposes in the food, fuelwood and medicinal categories in the Darora Community, and this knowledge is widely shared among adult men and women of all ages.

The repatriation of human remains – problem or opportunity?

Antiquity ◽  
2004 ◽  
Vol 78 (300) ◽  
pp. 404-413 ◽  
Author(s):  
Laurajane Smith
Keyword(s):  
New Zealand ◽  
North America ◽  
Indigenous Peoples ◽  
Legal Status ◽  
Culture Media ◽  
Human Remains ◽  
Indigenous Communities ◽  
Publicly Funded ◽  
Cultural Groups ◽  
Historical Continuity

The editor’s question “who do human skeletons belong to?” (Antiquity 78: 5) can be answered positively, but it must be answered in context. The question was prompted by reports from the Working Group on Human Remains established by the British government’s Department for Culture, Media and Sport (DCMS) in 2001 to review the current legal status of human remains held in all publicly funded museums and galleries, and to consider and review submissions on the issue of the return of non-UK human remains to their descendent communities (DCMS 2003: 1-8). In effect, the report was primarily concerned with human remains from Indigenous communities, using a definition which follows the UN Draft Declaration on the Rights of Indigenous Peoples as “distinct cultural groups having a historical continuity with pre-colonial societies that developed on their territories” (DCMS 2003:7). Consequently, the report deals primarily with the Indigenous communities of Australia, New Zealand and North America.

Guardians of the Forests: How Should an Indigenous Community in Eastern Bolivia Defend Their Land and Forests under Increasing Political and Economic Pressures?

2019 ◽  
Vol 3 (1) ◽  
pp. 1-14
Author(s):  
Yifan He ◽  
Juan Pablo Baldiviezo ◽  
Arun Agrawal ◽  
Vicente Candaguira ◽  
Ivette Perfecto
Keyword(s):  
Forest Management ◽  
Latin American ◽  
Land Tenure ◽  
Indigenous Communities ◽  
Indigenous Community ◽  
Structured Interviews ◽  
Agricultural Commodity ◽  
Governance Capacity ◽  
The Government

Many indigenous communities across Latin America depend on forests for livelihood. In eastern Bolivia, indigenous communities face increasing challenges in forest management due to insecure land tenure, lack of capacity, and state policies that favor extractivism and export-oriented agriculture. This case study examines the dilemma of forest management in the Guarayos Indigenous Territory, with a particular focus on the influence of conflictive policies under Evo Morales administration. Using a combination of literature reviews, semi-structured interviews, and land use/land cover analysis, we investigated the drivers behind the challenges that the Guarayos indigenous community is facing in the forest and land governance and explore potential solutions. We found that deforestation within the Guarayos Indigenous Territory from 2000 to 2017 was primarily driven by agricultural commodity production. Despite its promises on protecting nature and the indigenous peoples, the government weakened the Guarayos indigenous people’s governance capacity through failure of forest law enforcement, prioritization of extractivism and export-oriented agriculture, and support for land titling of external entities. We presented these findings through a case narrative featuring the president of Guarayos indigenous government as the decision-maker. This case study provides an illustrative example of the challenges and management strategies in indigenous land and forest governance in the Latin American context. A Spanish version of this case study is available at https://www.learngala.com/cases/bolivia-forests-esp.

scholarly journals Rebuilding Relocated Tribal Communities Better via Culture: Livelihood and Social Resilience for Disaster Risk Reduction

2020 ◽  
Vol 12 (11) ◽  
pp. 4538 ◽  
Author(s):  
Pei-Shan Lin ◽  
Wei-Cheng Lin
Keyword(s):  
Recovery Process ◽  
Indigenous Communities ◽  
Disaster Risk ◽  
Social Aspect ◽  
Social Resilience ◽  
Structured Interviews ◽  
Community Recovery ◽  
Community Activities ◽  
Recovery Culture ◽  
Post Disaster

Building back better is the goal of post-disaster recovery. However, most of the extant literature focuses on hardware reconstruction and there is a lack of attention on the social aspect of recovery. This study aims to understand the role of culture in the recovery process of relocating indigenous communities through tourism livelihood. A Tsou indigenous settlement, relocated after the 2009 Typhoon Morakot in Taiwan, was used as a case study. Field data were collected through participant observations in tourism and community activities as well as semi-structured interviews over a period of 15 months. The study found that appealing to a relocated tribe’s culture, not their land, as their community’s foundation could reduce conflicts within the community and increase social resilience. Indigenous culture-based tourism could serve as an important source of livelihood for such tribes, supporting long-term development. This study highlights community-based cultural tourism as a post-disaster livelihood revival approach which is beneficial for a resilient recovery. Culture could reduce disaster risk through a transformation to a livelihood source and further become the base of community resilience. Instead of promoting detached culture preservation, this study argues that a livelihood-relevant culturally innovative transformation could create a win–win situation for both post-disaster community recovery and culture inheritance.

Are the indigenous media community media? Experiences of native peoples’ media practices in Argentina

Ethnicities ◽  
2018 ◽  
Vol 20 (3) ◽  
pp. 383-407
Author(s):  
Francesca Belotti
Keyword(s):  
Public Space ◽  
Indigenous Communities ◽  
Legal Framework ◽  
Legislative Process ◽  
International Studies ◽  
Audiovisual Communication ◽  
Structured Interviews ◽  
Community Media ◽  
Indigenous Media ◽  
The Law

The study focuses on indigenous radio practices in Argentina under the implementation of the 2009 Law 26.522 on Audiovisual Communication Services, currently undergoing reform. This pioneering law recognised indigenous broadcasters, thereby satisfying the call of indigenous organisations, during the legislative process, for their right to ‘communication with identity’ to be included. Nevertheless, we believe that the application of the law has been weak overall, and that the legal definition of media is questionable. Furthermore, we have hypothesised that indigenous media are caught between de jure public ownership and de facto communal belonging. This hypothesis derives from a comparative analysis of the Argentinian legal framework and similar reforms implemented throughout Latin America, as well as from a dialogue between international studies on community media and the literature on indigenous media. In order to determine whether and in what terms indigenous media can be considered as community media, we carried out semi-structured interviews with key informants from indigenous communities who had been authorised to broadcast under the law’s implementation. We explored the genesis and objectives of their communication projects; programming and agendas; external relationships; internal organisation (with a focus on the sustainability strategies adopted); respondents’ definitions of ‘community communication’, ‘indigenous communication’ and ‘communication with identity’; and respondents’ opinions on the application of the law and its media definition. We found that many indigenous broadcasters in Argentina act as community media and resemble them ontically – that is to say, in how and why they remain in the (mediatised) public space. Nevertheless, indigenous radio is ontologically different from community media because it is often shaped by its ethnic identity, namely, who the indigenous peoples are and how they represent themselves in the (mediatised) public space.

Existential Antagonisms: Boundary Work and the Professional Ideology of Turkish Industrial Designers

Design Issues ◽  
2016 ◽  
Vol 32 (1) ◽  
pp. 19-31 ◽  
Author(s):  
Ali O. Ilhan ◽  
H. Alpay Er
Keyword(s):  
Collective Identity ◽  
Boundary Work ◽  
Collective Consciousness ◽  
Professional Identities ◽  
Structured Interviews ◽  
Work Processes ◽  
Demarcation Line ◽  
Professional Ideology ◽  
The Past ◽  
Industrial Designers

Industrial design (ID) is a fairly young and largely unknown profession in Turkey. Although significant developments have taken place in the field of ID in the past 15 years, the scope of scholarly attempts to analyze the sociological meaning of designing in the Turkish context is extremely limited. We use boundary work and professional ideology as salient concepts for a sociological understanding the ongoing professionalization process of Turkish industrial designers, who are developing professional identities and striving for recognition in the larger culture. This paper relies on 20 semi-structured interviews conducted with key players (i.e., ideologues) of the Turkish ID scene to analyze these boundary-work processes. We found that the positive collective identity of Turkish industrial designers is built on a formulation of negative others. These negative others are ideological antagonists that are pushed to the “other” side of the demarcation line. Negative others are especially dominant in the professional ideology of Turkish industrial designers because the perceived threats from these antagonists shape the collective consciousness. However, the construction of these others is an ambivalent process in which they also become ideological “friends.” We also demonstrate that professional ideology plays a pivotal role in producing, reproducing, and legitimizing claims of professionalism.

Autonomy and dignity of patients with dementia: Perceptions of multicultural caretakers

2016 ◽  
Vol 25 (1) ◽  
pp. 37-53 ◽  
Author(s):  
Miriam Ethel Bentwich ◽  
Nomy Dickman ◽  
Amitai Oberman
Keyword(s):  
Human Dignity ◽  
Ethics Committees ◽  
The Other ◽  
World Health ◽  
Cultural Groups ◽  
Structured Interviews ◽  
Centered Care ◽  
The Common ◽  
Person Centered Approach

Background: A key message in the World Health Organization’s report on dementia emphasizes the need to improve public and professional attitudes to dementia and its understanding, while acknowledging the fact that the workforce in dementia care is becoming increasingly diverse culturally. Objectives: To explore possible differences among formal caretakers from varied cultural background in their attitudes toward the autonomy and human dignity of patients with dementia. Research design: Semi-structured interviews and content analysis, utilizing two fictional vignettes for eliciting caretakers’ attitudes toward dignity and autonomy of their patients. Participants and context: A total of 20 formal caretakers of patients with dementia from three different cultural groups in Israel (“Sabras,” “Arabs,” and “Russians”), working in nursing homes and a hospital. Ethical consideration: Approvals of relevant research ethics committees were obtained and followed. Findings: In comparison with the other groups, most Arab caretakers offer markedly richer perceptions of human dignity and autonomy. Their human dignity’s conceptualization emphasizes “person-centered approach,” and their perception of patients’ autonomy includes provision of explanations and preservation and encouragement of independence. Discussion: The differences found in the attitudes toward the meaning of autonomy and human dignity between the Arab caretakers and the other caretakers stand in contrast to previous studies regarding human dignity, emphasizing the common nature of these attitudes. Offering a linkage (theoretical and empirical) between the Arab perceptions of dignity and autonomy, the study strengthen and further the importance attributed in existing literature to person-centered care in enhancing the quality of care for patients with dementia. Conclusion: The conceptualization of human dignity may vary among different cultural groups. It may also influence the extent to which the caretaker holds a full-fledged perception of the patients’ autonomy.

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