scholarly journals Cultural Preservation of Panay Bukidnon-Halawodnons Amidst Emergent Society

2021 ◽  
Vol 3 (11) ◽  
pp. 41-56
Author(s):  
Elias C. Olapane ◽  
Lalaine E. Ricardo ◽  
Jenewel M. Azuelo
Keyword(s):  
Indigenous Peoples ◽  
Conceptual Analysis ◽  
Ethnographic Study ◽  
Cultural Preservation ◽  
National Commission ◽  
Cultural Community ◽  
House Construction ◽  
Data Saturation ◽  
Burial Rites ◽  
Philippine Government

Ethnic groups are known as minorities in any society. However, the richness of their culture can never be undermined, rather, it serves as defining stuff of history that is worthy of being upheld and preserved. This ethnographic study was specifically designed to investigate how the Panay Bukidnon-Halawodnons in barangay Agcalaga, Calinog, Iloilo, Philippines upheld their cultural society amidst the influence of the mainstream institutions in their community during the 1st quarter of 2019. The informants were chosen through purposive sampling on the basis of the inclusion criteria set before them. Permission from the National Commission on Indigenous Peoples (NCIP) and the cultural community was secured prior to the conduct of fieldwork in the said area. The researchers performed data triangulation and ground truths for the validity of data and observed data saturation for the reliability of the gathered data. NVivo 12 Plus was used for conceptual analysis while the researchers themselves did the analytic analysis. Barangay Agcalaga is generally on its midway progress. Being a cultural community, the Panay Bukidnon-Halawodnons in this place maintain their cultures such as Council of Elders, "binanog" dance, rituals in farming, house construction, circumcision, dagaan, luy-a luy-a, and batak-dungan; bayanihan; babaylan; and love of nature while their lost cultures include binukot; serenade (harana); traditional IP house; burial rites (embalming); dowry system; primitive costumes (bahag and patadyong).  The Philippine government is called to ratify the Indigenous and Tribal Peoples Convention No. 169 or Convention 169 to fortify the cultures of the Indigenous Peoples not only in Calinog, Iloilo but also in the entire country.

scholarly journals El triple rostro de la identidad p´urhépecha = The "triple face" of the p'urhépecha identity

2018 ◽  
pp. 191
Author(s):  
Jesús Janacua Benites
Keyword(s):  
Indigenous Peoples ◽  
National Commission ◽  
The World ◽  
The Way

Janacua, Escobar Roberto (2017) El triple rostro de la identidad p´urhépecha. México: Comisión Nacional para el Desarrollo de los Pueblos Indígenas.Resumen: El trabajo reseña el libro "El triple rostro de la identidad p´urhépecha", publicado por Roberto Janacua Escobar bajo el sello editorial de la Comisión Nacional para el Desarrollo de los Pueblos Indígenas en México. El libro aborda la manera en que los estudiantes bilingües p´urhépecha configuran su identidad en medio de dos mundos a veces contradictorios y a veces complementarios: el mundo de la tradición, representado y objetivado por y en el lenguaje p´urhépecha y el mundo del progreso, representado y objetivado por la salida de la comunidad.Abstract: The work reviews the book "The Triple Face of the P'urhépecha Identity", published by Roberto Janacua Escobar under the editorial stamp of the National Commission for the Development of Indigenous Peoples in Mexico. The book deals with the way in which bilingual p'urhépecha students shape their identity in the midst of two worlds that are sometimes contradictory and sometimes complementary: the world of tradition, represented and objectified by and in the p'urhépecha language and the world of progress , represented and objectified by the departure of the community.

scholarly journals The Wattled-Wall House of Salar People and Its Conservation and Development

2021 ◽  
Vol 14 (1) ◽  
pp. 23
Author(s):  
Mingjing Zhu ◽  
Binsheng Luo ◽  
Ben La ◽  
Ruijie Chen ◽  
Fenggui Liu ◽  
...  
Keyword(s):  
Cultural Heritage ◽  
Construction Materials ◽  
Economic Benefits ◽  
Small Population ◽  
Cultural Preservation ◽  
Current Status ◽  
Practical Reasons ◽  
Qinghai Province ◽  
Advantages And Disadvantages ◽  
House Construction

Salar people are Turkic-speaking Islamic people and an ethnic group with a small population in China. Wattled-wall house of Salar people is a type of traditional house threatened by extinction. In 2008, the wattled-wall house construction skills were selected for the national intangible cultural heritage list. It is mainly distributed in Xunhua Salar Autonomous County, Qinghai Province of China. So far, Salar people′s traditional wattled-wall house knowledge has been poorly documented. Therefore, a study supporting cultural preservation efforts is needed, including preserving plants used in its construction. This study mainly applied ethnobotanical methods based on data collection through observation, interviews, and documentation. Additionally, ArcGIS data analysis is also used to supplement the evaluation of the traditional wattled-wall house. This study aimed to (1) document traditional knowledge about the wattled-wall house construction, (2) and evaluate the current status of the wattled-wall house from different angles like the environmental adaptability and internal advantages and disadvantages. The result showed that the local people still apply the knowledge about the wattled-wall house from generation to generation. However, due to some practical reasons, the wattled-wall house is on the verge of extinction. There are 11 plant taxa used as construction materials in wattled-wall house. Conservation efforts for species involved in the wattled-wall house are needed, especially the ones with limited availability. Re-use of wattled-wall house is needed in order to maximize the economic benefits and to safeguard its historical and architectural values. It is recommended that the conservation of this cultural heritage needs more attention and effort from the local government or the society.

scholarly journals Experiences of Ghanaian Student Nurses’ and Midwives’ during Clinical Practice in the Kumasi Metropolis: An Ethnographic Study

2021 ◽  
pp. 21-32
Author(s):  
Olivia Nyarko Mensah ◽  
Mary Ani-Amponsah ◽  
Albert Opoku ◽  
Yussif Issah Sumaila ◽  
Veronica Oduro-Kwarteng ◽  
...  
Keyword(s):  
Clinical Practice ◽  
Clinical Supervision ◽  
Tertiary Hospital ◽  
Ethnographic Study ◽  
Natural Setting ◽  
Nurse Training ◽  
Skills Acquisition ◽  
Clinical Exposure ◽  
Data Saturation ◽  
Practicum Experiences

Background: The clinical practice component in nursing and midwifery education is a neglected area of research. There is far ranging evidence that clinical exposure and skills acquisition is not equitable in Ghana. Researchers have focused mostly on clinical supervision with students’ needs still not prioritized. Therefore, this research sought to explore students’ views and stories about their clinical practicum experiences and to help gain a deeper understanding into their knowledge, competency acquisition, clinical learning, and transition to practice. Methods: We utilized focused ethnography design with Roper & Shapira’s methods on 12 students during their intra-practicum period in a tertiary hospital situated in the Kumasi Metropolis of the Ashanti-Region of Ghana. Within the period of 4 weeks intra practicum, participants were conveniently and purposively sampled and with an interview guide with a grand tour question participants’ were involved in conversation to elicit information through focus group discussions (FGD) in their natural setting. The FGDs were conducted on weekly basis during debrief sessions for 3 weeks until participants repeated what they have already said in the previous weeks indicating data saturation. Results: Nursing and midwifery students’ face diverse realities in the clinical sites, and are least supported in their skills and competency acquisitions, leading to theory practice confusion and inconsistencies, as students face challenges with the clinical component of their training. It was found that there were lack of preceptors and limited ward nurses’ preparedness to support students during clinical sessions hence students were subjected to excessive unproductive errands during the periods of practicum. It was also found that there is lack of collaboration between tutors and practicing nurses in the students training further exacerbating the theory-practice confusion. Conclusion and Recommendations: The identified gap is calling for a collaboration between clinicians and tutors to strengthen the clinical practice component of student nurse training. This will address the challenge of “theory-practice confusion and inconsistencies” among others.

scholarly journals From paper to practice? Assembling a rights-based conservation approach

2020 ◽  
Vol 27 (1) ◽  
pp. 1128-1147
Author(s):  
Catherine Corson ◽  
Julia Worcester ◽  
Sabine Rogers ◽  
Isabel Flores-Ganley
Keyword(s):  
Human Rights ◽  
Indigenous Peoples ◽  
Strategic Alliances ◽  
Local Community ◽  
Ethnographic Study ◽  
Human Right ◽  
Discursive Space ◽  
Conservation Governance ◽  
Conservation Politics ◽  
Principles And Standards

Drawing on a collaborative ethnographic study of the 2016 International Union for the Conservation of Nature World Conservation Congress (WCC), we analyze how Indigenous peoples and local community (IPLC) rights advocates have used a rights-based approach (RBA) to advance long-standing struggles to secure local communities' land and resource rights and advance governing authority in biodiversity conservation. The RBA has allowed IPLC advocates to draw legitimacy from the United Nations system—from its declarations to its special rapporteurs—and to build transnational strategic alliances in ways they could not with participatory discourses. Using it, they have brought attention to biodiversity as a basic human right and to the struggle to use, access, and own it as a human rights struggle. In this article, we show how the 2016 WCC provided a platform for building and reinforcing these alliances, advancing diverse procedural and substantive rights, redefining key principles and standards for a rights-based conservation approach, and leveraging international support for enforcement mechanisms on-the-ground. We argue that, as advocates staked out physical and discursive space at the venue, they secured the authority to shape conservation politics, shifting the terrain of struggle between strict conservationists and community activists and creating new conditions of possibility for advancing the human rights agenda in international conservation politics. Nonetheless, while RBAs have been politically successful at reconfiguring global discourse, numerous obstacles remain in translating that progress to secure human rights to resources "on the ground", and it is vital that the international conservation community finance the implementation of RBA in specific locales, demand that nation states create monitoring and grievance systems, and decolonize the ways in which they interact with IPLCs. Finally, we reflect on the value of the Collaborative Event Ethnography methodology, with its emphasis on capturing the mundane, meaningful and processual aspects of policymaking, in illuminating the on-going labor entailed in bringing together and aligning the disparate elements in dynamic assemblages.Keywords: Human rights, global conservation governance, collaborative event ethnography, Indigenous peoples 

The plight of indigenous peoples within the context of conflict mediation, peace talks and human rights in Mindanao, the Philippines

Thesis Eleven ◽  
2018 ◽  
Vol 145 (1) ◽  
pp. 28-37 ◽  
Author(s):  
Sedfrey M. Candelaria
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Communities ◽  
The Philippines ◽  
Armed Conflicts ◽  
Peace Processes ◽  
Rebel Groups ◽  
Peace Agreements ◽  
Peace Initiatives ◽  
Strategic Role ◽  
Philippine Government

Republic Act 8371 or the Indigenous Peoples’ Rights Act of 1997 (IPRA) was passed by the Philippine Congress in order to address the concerns of the indigenous communities which had received marginal attention through the past decades. Indigenous communities have also been displaced from their lands due to armed conflicts between government soldiers and secessionist groups, particularly the Moro rebels and the communist-led New Peoples’ Army. The Philippines has been privy to peace initiatives with these two groups for some time now. Political circumstances, however, and legal impediments have periodically stalled the peace processes. It is the author’s intention to focus on the predicament of indigenous communities as they seek a strategic role in shaping the content of peace agreements being negotiated by the Philippine government with the rebel groups. How have the indigenous communities made an impression on the two peace processes through the years? And, have the indigenous peoples’ rights been sufficiently protected in the context of the peace agreements? The author will draw from his own insights on the peace processes and agreements which have been negotiated and even tested before the Supreme Court of the Philippines.

scholarly journals “Awakening the Racial Spirit”: Indians, Sámi, and the Politics of Ethnographic Representation, 1930s–1940s

2019 ◽  
Vol 51 (1) ◽  
pp. 23-42
Author(s):  
Erik Hieta
Keyword(s):  
United States ◽  
Indigenous Peoples ◽  
American Indians ◽  
Indigenous Rights ◽  
The United States ◽  
Cultural Preservation ◽  
The Past ◽  
Indian Affairs

The article focuses on the efforts by scholars and activists in the 1930s–1940s to reinvigorate discussions of cultural preservation for indigenous peoples at the transnational level. It focuses in particular on the correspondence between, and overlap in, the efforts of ethnographers in the United States and Finland to secure homelands for the indigenous Sámi and American Indians as the cornerstone of cultural preservation efforts. The title, “awakening the racial spirit,” a term used by U.S. Commissioner of Indian Affairs John Collier (1934–1945), highlights the extent to which ethnographic representations of the time built on racialized and stereotyped images from the past to project onto indigenous peoples a distinctive future. Increasingly, both Sámi and American Indians engaged with and disrupted such representations. The impacts of the efforts to document and demarcate a distinctive indigenous past continue to underpin and inform indigenous rights discussions to this day.

scholarly journals Innovation and Healing in Contemporary Yup’ik Mask Making

2020 ◽  
Vol 62 (2) ◽  
pp. 365-379 ◽  
Author(s):  
Anna Mossolova
Keyword(s):  
Cultural Identity ◽  
Indigenous Peoples ◽  
Ethnographic Study ◽  
Traditional Media ◽  
Individual Interviews ◽  
Mask Making ◽  
Art Forms ◽  
Different Ages

This ethnographic study, conducted with seven contemporary Yup’ik carvers examines one of the oldest, but long suppressed, art forms in southwest Alaska – mask making. In-depth individual interviews captured the voices of artists of different ages, backgrounds and experiences, who, as they branch out and push the boundaries of traditional media, keep re-exploring and forging their cultural identity by bringing the forgotten symbols, values and worldviews associated with masks back to life. This article demonstrates how innovation unfolds the healing potential of masks and can help individuals and communities recuperate from a colonial past, and assert positive self-identification as Alaska Indigenous peoples today.

scholarly journals KEBERLANJUTAN TRADISI BERKONSTRUKSI RUMAH TRADISIONAL DI KAMPUNG ADAT NAMATA KABUPATEN SABU RAIJUA

2021 ◽  
Vol 8 (2) ◽  
pp. 124
Author(s):  
Yohanes W. D. Kapilawi ◽  
Rosvitayati U Nday ◽  
Thomas Kurniawan Dima
Keyword(s):  
Indigenous Peoples ◽  
Social Relations ◽  
Building Materials ◽  
Sustainable Construction ◽  
Construction Process ◽  
House Construction ◽  
Indigenous Groups ◽  
Qualitative Descriptive ◽  
Local Materials ◽  
Philosophical Understanding

Pemahaman berkonstruksi dalam konteks masyarakat adat merupakan suatu proses aktivitas terkait hubungan sosial kelompok masyarakat adat, lingkungannya serta tradisi yang memiliki keseimbangan dikeseluruhan tahap kegiatan berkonstruksi guna membangun atau memperbaiki huniannya. Salah satu kampung adat di Pulau Sabu yaitu Kampung Adat Namata merupakan kampung tradisional dengan masyarakat adat yang masih mempertahankan tradisi membangun dengan memperhatikan aturan-aturan adat dalam pemanfaatan material konstruksi dan menghargai lingkungannya, walaupun dikelilingi desa modern disekitarnya. Meski tradisi pengambilan dan pengangkutan material mulai hilang namun pemahaman tradisi berkonstruksi tiap struktur masih tetap dipertahankan sehingga menjadi menarik untuk dikaji untuk mengetahui setiap prosesi adat, pemahaman, makna serta tujuan tiap proses berkonstruksi sehingga menjadi rumah adat yang menghargai dan adaptif terhadap lingkungan serta menjadi keberlanjutan berkonstruksi dari budaya arsitektur. Penelitian ini menggunakan metode deskripstif kualitatif, wawancara dan pengamatan terhadap setiap aktivitas tradisi berkonstruksi hingga menjadi rumah adat. Hasil temuan menunjukkan adanya tindakan menghormati mulai dari tata cara ritual penebangan pohon, keberlanjutan tradisi cara pengambilan bahan bangunan hingga penciptaan bentuk bangunan, adanya kearifan lokalitas dalam penggunaan material, penamaan bagian rumah adat menggunakan unsur bahasa lokal serta pemahaman filosofi dan tata cara ritual tiap bagian konstruksi sebagai upaya masyarakat adat untuk menjaga keberlanjutan tata cara berkonstruksi dan keseimbangan lingkungan. SUSTAINABILITY OF TRADITIONAL HOUSE CONSTRUCTION IN NAMATA TRADITIONAL VILLAGE, SABU RAIJUA REGENCY Construction understanding in indigenous peoples is a social relations activity among indigenous groups, the environment, and traditions that balance all construction activities to build or repair their dwellings. Namata Traditional Village on Sabu Island is a village with indigenous peoples who still maintain the development process tradition and also customary rules in constructing the materials and respecting the environment, even though modern villages surround it. Although taking and transporting materials tradition begins to disappear, constructing tradition understanding of each structure is still maintained. Thus, it is interesting to study the processing, understanding, meaning, and purposing of each construction process to become a traditional house that respects and is adaptive to the environment and become sustainable construction of architectural culture. This study used qualitative descriptive methods, interviews, and observations of every construction tradition until it became a traditional house. The findings show respect actions are starting from tree felling rituals, construction sustainability of taking building materials until creating building forms, local wisdom in using local materials, the local language in naming parts of the traditional house, and philosophical understanding and ritual procedures from each part of the construction as an effort to maintain the construction sustainability procedures and environmental balance.

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