scholarly journals Cultural Ecosystem of the Seediq’s Traditional Weaving Techniques—A Comparison of the Learning Differences Between Urban and Indigenous Communities

2019 ◽  
Vol 11 (6) ◽  
pp. 1519 ◽  
Author(s):  
Shyh-Huei Hwang ◽  
Hsiu-Mei Huang
Keyword(s):  
Cultural Heritage ◽  
Urban Communities ◽  
Indigenous Peoples ◽  
Cultural Context ◽  
Indigenous Communities ◽  
Intangible Cultural Heritage ◽  
Cultural Backgrounds ◽  
Learning Differences ◽  
The Government ◽  
Pass Through

The Seediq tribe is one of Taiwan’s Indigenous peoples, and they have very traditional weaving techniques. Women of the Seediq weave clothes and quilts for their families as they believe that only women with good weaving skill can pass through the Rainbow Bridge and be reunited with ancestors after they die. However, due to changing society, there is little demand for weaving today, and the norms observed by their ancestors are gradually disappearing, resulting in the declining number of locals capable of weaving. The weaving techniques of these Indigenous people are on the verge of disappearing. Unfortunately, when the government took measures to preserve the techniques by registering Seta Bakan as the preserver of intangible cultural heritage, and launched training classes to save such techniques, no locals were initially interested in learning weaving. After non-Seediq people were allowed to participate in learning, the course attracted weaving lovers from all over the island. The course included five learning phases within four years, which were given in urban communities. In the fourth year, the weaving teacher was invited to carry out a course to teach in her Indigenous village. Both courses have the same teacher teaching the same techniques. However, the perceptions and feelings of learning vary among members of different cultural backgrounds. UNESCO has extended the protection of intangible cultural heritage from technical objects to the maintenance and inheritance of community, thus, this study focuses on the interaction and feeling of students during the weaving courses given in two communities, analyzes how the differences of feeling and cultural background influence the learning perceptions of the students of the two communities, and examines the significance and functions of rebuilding the cultural ecosystem for the sustainable inheritance of skills. The conclusion of this study is that urban communities learn weaving purposefully because they have no cultural or technical background, while the courses for indigenous communities feature the frequent recurrence of traditional “old value”. The different learning motivations, feelings, and perceptions of the two communities can be complementary and mutually supportive to each other. After exploring the cultural context, this study finds that the cultural ecosystem generated by indigenous weavers includes Gaya belief, Natural knowledge, Indigenous languages, Personal practice, Generational links, and Social interaction, which are strongly bound to each other. However, social changes can weaken or even break the cultural ecosystem; the learning courses of the two communities create opportunities for re-connection. Native tribes are the best field to build an ideal cultural ecosystem; while the urban communities play the role of an acupuncture massage stick that stimulates the ethnic consciousness and learning motivation of Indigenous peoples, which preserves and provides the techniques and external knowledge. Admittedly these two communities contribute to cultural inheritance, respectively. The analysis of this study provides an important reference for the feasible routes of carrying forward indigenous techniques on the brink of disappearing in the current society of cultural initiative, and provides the opportunity for reconnecting cultural ecosystem through technique acquisition.

THE THE INDIGENOUS IDENTITY INTERPRETED AS A CATEGORY OF ANALYSIS IN POPULATION STUDIES

2017 ◽  
Vol 6 (Especial) ◽  
pp. 105
Author(s):  
Dante Choque-Caseres
Keyword(s):  
Indigenous Peoples ◽  
Methodological Approach ◽  
Indigenous Communities ◽  
Social Contexts ◽  
Indigenous Identity ◽  
Critical Thought ◽  
Northern Border ◽  
The Social ◽  
The Government ◽  
New Research

In Latin America, based on the recognition of Indigenous Peoples, the identification of gaps or disparities between the Indigenous and non-Indigenous population has emerged as a new research interest. To this end, capturing Indigenous identity is key to conducting certain analyses. However, the social contexts where the identity of Indigenous persons are (re)produced has been significantly altered. These changes are generated by the assimilation or integration of Indigenous communities into dominant national cultures. Within this context, limitations emerge in the use of this category, since Indigenous identity has a political and legal component related to the needs of the government. Therefore, critical thought on the use of Indigenous identity is necessary in an epistemological and methodological approach to research. This article argues that research about Indigenous Peoples should evaluate how Indigenous identity is included, for it is socially co-produced through the interaction of the State and its institutions. Thus, it would not necessarily constitute an explicative variable. By analyzing the discourse about Aymara Indigenous communities that has emerged in the northern border of Chile, this paper seeks to expose the logic used to define identity. Therefore, I conclude that the process of self-identification arises in supposed Indigenous people, built and/or reinforced by institutions, which should be reviewed from a decolonizing perspective and included in comparative research.

Indigenous Knowledge & Intellectual Property: Negotiating the Spaces

2008 ◽  
Vol 37 (S1) ◽  
pp. 14-24
Author(s):  
Terri Janke
Keyword(s):  
Intellectual Property ◽  
Cultural Heritage ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Indigenous Communities ◽  
Oral Traditions ◽  
Intangible Cultural Heritage ◽  
Communal Identity ◽  
Sound Recordings ◽  
Policy Initiatives

Abstract Indigenous knowledge is an integral part of Indigenous cultural heritage. Knowledge about land, seas, places and associated songs, stories, social practices, and oral traditions are important assets for Indigenous communities. Transmitted from generation to generation, Indigenous knowledge is constantly reinterpreted by Indigenous people. Through the existence and transmission of this intangible cultural heritage, Indigenous people are able to associate with a communal identity. The recording and fixing of Indigenous knowledge creates intellectual property (IP), rights of ownership to the material which the written or recorded in documents, sound recordings or films. Intellectual property rights allow the rights owners to control reproductions of the fixed form. IP laws are individual based and economic in nature. A concern for Indigenous people is that the ownership of the intellectual property which is generated from such processes, if often, not owned by them. The IP laws impact on the rights of traditional and Indigenous communities to their cultural heritage. This paper will explore the international developments, case studies, published protocols and policy initiatives concerning the recording, dissemination, digitisation, and commercial use of Indigenous knowledge.

scholarly journals Las tejedoras mayas de Guatemala: un proceso activo para la salvaguardia de su patrimonio cultural inmaterial

2020 ◽  
Vol 2 ◽  
pp. 93-109
Author(s):  
Marta Salvador i Almela ◽  
Núria Abellan Calvet
Keyword(s):  
Cultural Heritage ◽  
Critical Analysis ◽  
Indigenous Communities ◽  
Cultural Value ◽  
Intangible Cultural Heritage ◽  
Analysis Framework ◽  
Tourism Management ◽  
Role Of Women

Currently, many are the phenomena that occur around intangible cultural heritage (ICH), related to its politics and legacy. With a critical analysis perspective, this article aims to describe the processes of patrimonialisation, commodification, and touristification of ICH, especially of the Guatemalan Mayan fabrics. The ongoing movement of Guatemalan weavers to protect and vindicate the cultural value of this art brings to light the role of different actors that intervene in intangible cultural heritage and, of greater relevance, indigenous communities. The following analysis framework on the diverse conceptualisations of heritage, authenticity, commodification and touristification allows for a deeper understanding of the Mayan weavers’ situation. The methodology used in this article consists on a case study, through which the following main conclusions arise: the lack of protection of ICH of this case study given the complex definitions and categorisations; the need to identify the consequences of commodification and touristification of ancestral tapestries, highlighting the importance of tourism management from the communities; and, finally, the key role of women as transmitters and protectors of ICH, who have headed a process of movement and empowerment.

scholarly journals New Paradigm in Natural Resources Management: Securing Indigenous Peoples Rights

2020 ◽  
Vol 6 (1) ◽  
pp. 56
Author(s):  
Farida Patittingi
Keyword(s):  
Natural Resources ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Natural Resources Management ◽  
Bright Spot ◽  
New Paradigm ◽  
Resources Management ◽  
Collective Rights ◽  
Forest Law ◽  
The Government

The multi-decade struggle of indigenous communities in Indonesia to gain recognition of their collective rights and the reluctance of the state to act on their demands, now has come to a bright spot. The rights of indigenous peoples in natural resources management –in land and forests– get more recognition as well as protection since the Constitutional Court’s decision on forest law. The recognition of indigenous peoples and their traditional rights must be followed by exclusive rights to control and managing resources in their environment, such as land or forests, as the main source of livelihood for indigenous peoples (lebensraum). Hence, a legal policy is needed from the government that regulates and provides strict and clear recognition criteria for its existence and their rights to natural resources.

scholarly journals Conceptual Model for Mutual (Host-Guest) Authentication of Intangible Cultural Heritage

2019 ◽  
pp. 160
Author(s):  
Shahida Khanom ◽  
Noel Scott ◽  
Millicent Kennelly ◽  
Brent Moyle
Keyword(s):  
Cultural Heritage ◽  
Conceptual Model ◽  
Mutual Authentication ◽  
Indigenous Communities ◽  
Community Empowerment ◽  
Host Community ◽  
Future Research ◽  
Intangible Cultural Heritage ◽  
Social Psychological ◽  
Proposed Model

The intangible cultural heritage (ICH) of indigenous communities is an attraction to many tourists. Authentic ICH experiences rely on the perceptions and actions of both the host community and guests, a topic which has received with limited scholarly attention, particularly in recent research. This paper presents a conceptual model examining how the mutual (host-guest) authentication of ICH (integrating the perceptions of both hosts and guests) can potentially lead to community empowerment. A literature review has identified that the host community?s attitude and motivation towards ICH, their psychological and economic benefit from ICH, and their participation or involvement in the ICH, together influence the authentication of ICH by these communities. Similarly, a guest?s attitude to and motivation for ICH as well as the way the traditional objects, events or environment are experienced, influence the authentication of ICH. The proposed mutual ICH authentication model combines the interaction of such host and guest factors in authentication of ICH, i.e. both the host community and guest should perceive the same elements as authentic ICH through a synthesis of their own unique perspectives. The perceived authenticity of ICH by the host and guest is reflected in their loyalty, satisfaction, and support for tourism. Further, the model suggests that tourism based on authentic ICH has the potential to empower local communities in their economic, social, psychological and political domains. The proposed model may be useful for future research defining power relations in the authentication of ICH and improving community-based ecotourism through community empowerment. Keywords: intangible cultural heritage, authenticity, mutual authentication, cultural tourism, community empowerment

scholarly journals The conflict between agribusiness and indigenous peoples of Brazil

2021 ◽  
pp. 162-180
Author(s):  
M. Megre
Keyword(s):  
Indigenous Peoples ◽  
Environmental Issues ◽  
Indigenous Communities ◽  
The Other ◽  
Territorial Dispute ◽  
Brazilian Society ◽  
Agricultural Business ◽  
The Government ◽  
The One ◽  
Racial Ethnic

The ongoing conflict between agribusiness and Brazilian indigenous peoples is one of the largest conflicts in contemporary Brazil. It combines territorial dispute with racial, ethnic, and environmental issues. On the one hand, as the Brazilian economy mainly relies on agriculture, agricultural business has consolidated power across the country, strongly supported by the government. On the other hand, indigenous communities have been fighting for decades to have their territory demarcated and to ensure their people‟s security and rights. Apart from unsettled issues between indigenous communities and agribusiness, confrontation is aggravated by social intolerance and the heritage of colonialism. Despite being one of the most violent and widespread conflicts in the country, it is often disregarded and silenced by the Brazilian media, and the Brazilian society is barely aware about it.

scholarly journals Conservation of Folk Arts

2021 ◽  
Vol 9 (VI) ◽  
pp. 4934-4937
Author(s):  
Dr. Mrs. Tanuja Nafde
Keyword(s):  
Cultural Heritage ◽  
Folk Art ◽  
Intangible Cultural Heritage ◽  
Art And Culture ◽  
The Government

It is intangible wealth of knowledge that we possess but being neglected and subdued in the phase of development which is leaned on the western pattern of lifestyle and culture. The overall effect is that the wealth of knowledge is diminishing and is live only at the efforts of the government to revive it. The effluent people of the country feel proud in orienting themselves as alien to the wealth of intangible cultural heritage, affecting further in lowering the attention and focus on the folk art and culture.

scholarly journals Research on Government Responsibility for the Protection of Intangible Cultural Heritage in Minority Areas

2021 ◽  
Vol 5 (2) ◽  
pp. 113
Author(s):  
Lan Leibin
Keyword(s):  
Local Government ◽  
Cultural Heritage ◽  
Local Governments ◽  
Intangible Cultural Heritage ◽  
Government Responsibility ◽  
Leading Role ◽  
The Government

The protection of intangible cultural heritage is a long and arduous systematic project. It not only protects the heritage itself, but also protects its surroundings, including its historical, scientific, and emotional connotations and the elements of cultural heritage formation. In the protection of intangible cultural heritage, the local government will play a leading role and bear unshirkable responsibility for the success or failure of the construction. In the process, however, local governments are often affected by various factors, resulting in adverse phenomena such as government undertaking the whole things and protective damage. This paper takes minority areas as the research district to study the government responsibility for the protection of intangible cultural heritage.

The Right to Self-Determination under the Ethiopian Constitution: A Legal Tool for Indigenous Peoples’ Protection against Land Alienation?

2019 ◽  
Vol 63 (3) ◽  
pp. 359-383
Author(s):  
Tilahun Weldie Hindeya
Keyword(s):  
Decision Making ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Self Determination ◽  
Land Resources ◽  
Discretionary Power ◽  
The People ◽  
Constitutional Right ◽  
The Government ◽  
The Right

AbstractSince 2008 the Ethiopian government has allocated vast tracts of land, particularly in the Gambella and Benishangul-Gumuz regions, to agricultural commercial actors with little or no participation from indigenous communities. The marginalization of indigenous peoples in this process primarily emerges from the government's very wide legislative discretionary power regarding decision-making in the exploitation of land. The government has invoked constitutional clauses relating to land ownership and its power to deploy land resources for the “common benefit” of the people, to assert the consistency of this discretionary power with the Ethiopian Constitution. This article posits that the legislative and practical measures taken by the government that marginalize these indigenous peoples in decisions affecting the utilization of land resources are incompatible with their constitutional right to self-determination. Further, it posits that the government's use of the constitution to justify its wide discretionary power in the decision-making process relating to land exploitation is based on a misreading of the constitution.

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