The ghost moth (Lepidoptera: Hepialidae) as food of indigenous people in Mexico

2016 ◽  
Vol 2 (1) ◽  
pp. 53-59 ◽  
Author(s):  
B. Gómez ◽  
C. Junghans ◽  
E.M. Aldasoro ◽  
J.R. Grehan

We review the anthroentomophagy of Hepialidae with respect to the culinary practice of various indigenous groups in Mexico. The principal genera involved in human consumption are Phassus and Schausiana. Similarities in the morphology and ecology of these insects have led to confusion among those who have made ethnobiological studies of this group. We clarify the taxonomy, life cycle, traditional knowledge, consumption and other uses made of Hepialidae by rural and indigenous communities in Mexico. Bromatological studies show that Phassus and Schausiana represent a significant source of nutrients for some indigenous communities.

2015 ◽  
Vol 3 (1) ◽  
pp. 117-128
Author(s):  
Nur Muhammed ◽  
Theresa Antonia Muthu

This study was conducted in Murut indigenous people inhibited two villages of Keningau district of Sabah Borneo which is blessed with vast cultural diversities. In this regard, 120 randomly selected households from the Nabaai and Gana tribes of Murut community were investigated with a view to identify their homestead plants, use pattern and also their Traditional Knowledge on plant utilization. Five major research tools (e.g., review of secondary information, key Informant interview, household survey with semi-structured questionnaire and focus group discussion) was employed in this study. It is found that the plant species found in the homestead of the Nabaai and Gana tribes are utilized for three main reasons i.e., i) food production, ii) medicine, and iii) fuel wood. There are 23 utilization pattern has been identified in this study which is much lesser than what was found a decade ago (68 utilization). The Nabaai and Gana tribes practice Traditional Knowledge in their daily life especially, in medicinal plant utilization. The findings also show that most of the Traditional Knowledge on plant utilization is lying with the respondents with low income group (59%) because of their high dependency on utilization of the surrounding resources in their daily life. Appropriate steps to preserve and conserve the Traditional Knowledge on plant utilization possessed and practiced by the Murut indigenous communities are deemed necessary before this huge nature treasure is forgotten.


2020 ◽  
pp. 319-331
Author(s):  
Nurbaya Nurbaya ◽  
Wahyu Chandra ◽  
Pramesthi Widya Hapsari

The traditional knowledge about the use of ancestral medicines to cure children was highly valued by the indigenous community and an essential part of their indigenous health system. This study aimed to provide insight into the traditional medication using plant-based medication to children in an indigenous community in South Sulawesi Province. This study was conducted in Kaluppini Village, Enrekang Regency, South Sulawesi. In-depth interviews and focus group discussions were conducted both in Bahasa Indonesia and the local language. Informants were traditional birth attendants and mothers of under-five. This study was carried out from January to June 2018. Data were analyzed using thematic coding. It is found that Kaluppini mothers have traditional knowledge of treatment. They used kinds of plants as traditional remedies to cure their children. This traditional medication named as pembollo’ and pejappi. Pembollo’ are traditional plants intended to cure sick children. Kaluppini people believe that pejappi is a collection of traditional plant that can treat kinds of illnesses among children, including to prevent them from supernatural things. Kaluppini indigenous people practice and believe in their traditional plants to cure their children. Traditional birth attendants play a crucial role in providing these traditional plants. Information provided in this study could be a rational basis for health-related stakeholders to develop programs of health education and promotion for indigenous communities.


2007 ◽  
Vol 36 (S1) ◽  
pp. 137-144 ◽  
Author(s):  
Cat Kutay

AbstractIndigenous people have been for a long time deprived of financial benefit from their knowledge. Campaigns around the stolen wages and the “Pay the Rent” campaign highlight this. As does the endemic poverty and economic disenfranchisement experienced by many Indigenous people and communities in Australia. Recent enterprises developed by Indigenous people, such as the sale of art works, can be seen as examples of people receiving remuneration for tangible products deriving from their knowledge. Also, tourism involves the sale of selected knowledge in context. Information and Communication Technology (ICT) is a rich and expanding area of enterprise development which supports the development of knowledge and its use in enterprise. While such work depends on the owner’s, or in this case Indigenous, control of the knowledge, it can open up new avenues for enterprise development. Knowledge about local land can be included in children’s computer games, knowledge about successful projects can be shared between communities through the immediacy and multimedia format afforded by online environments, and government reports and statistics can be accessed and analysed by Indigenous groups, given tools that suit a community’s abilities and needs. In particular the way in which ICT can be adapted to individual requirements make such tools ideal for communities which form such a varied and complex environment. The author believes it is important that Indigenous communities not only benefit from ICT by taking control of the technology for their purposes, but are also part of its creation and design to suit their aspirations. ICT is a highly flexible technology which can be tailored to many different enterprises. This paper presents some of the projects being developed at the University of New South Wales and suggests how these can be extended.


2021 ◽  
pp. 239965442110168
Author(s):  
José Barrena ◽  
Alberto Harambour ◽  
Machiel Lamers ◽  
Simon R Bush

The mobility of nomadic Indigenous people has been systematically constrained over time by states seeking control over peripheral spaces and people. This is evident in the case of the Kawésqar nomadic ‘people of the sea’ who have been subject to a century of attempts by the Chilean state to spatially fix their movements over both their terrestrial territories and marine ‘maritories’. In this paper, we show how Indigenous groups like the Kawésqar can challenge and even regain partial control over their maritory by using spatial instruments of the state. We argue that by using these instruments to remobilise, the Kawésqar have been empowered to demobilise other groups and marine related sectors, such as aquaculture. These findings can reorient public policy to be more sensitive to Indigenous space and mobility. Instead of focusing exclusively on the establishment of spatial boundaries to exclude Indigenous communities, they can be used as a means of empowering these communities to exert control over actors and sectors seeking to limit their mobility.


Author(s):  
Nicole K Taniguchi ◽  
Maile Taualii ◽  
Jay Maddock

BACKGROUND: Genetic research has potential benefits for improving health, such as identifying molecular characteristics of a disease, understanding disease prevalence and treatment, and developing treatments tailored to patients based on individual genetic characteristics of their disease. Indigenous people are often targeted for genetic research because genes are easier to study in communities that practice endogamy. Therefore, populations perceived to be more homogenous, such as Indigenous peoples, are ideal for genetic studies. While Indigenous communities remain the focal point of many genomic studies, some result in harm and unethical practice. Unfortunately, the harms of poorly formulated and unethical research involving Indigenous people have created barriers to participation that prevent critical and lifesaving research. These harms have led a number of Indigenous communities to develop guidelines for engaging with researchers to assist in safely bridging the gap between genetic research and Indigenous peoples. SPECIFIC AIMS: The specific aims of this study were: (1) to conduct an international review and comparison of Indigenous research guidelines that highlight topics regarding genetics and use of biological samples and identify commonalities and differences among ethical principles of concern to Indigenous peoples; and (2) develop policy recommendations for Indigenous populations interested in creating formal policies around the use of genetic information and protection of biological samples using data from specific aim 1. METHODS: A comparative analysis was performed to identify best research practices and recommendations for Indigenous groups from four countries: Canada, New Zealand, Australia, and the United States. The analysis examined commonalities in political relationships, which support self-determination among these Indigenous communities to control their data. Current international Indigenous guidelines were analyzed to review processes of how genetic research is conducted and the use of biological samples is handled with Indigenous peoples. RESULTS: Results suggest the need for genetic and genomic research policies for the world’s Indigenous people. Indigenous groups are most vulnerable to research exploitation and harm; therefore, identifying principles that work for Indigenous people will lead to best practices for all populations. CONCLUSIONS: Development and implementation of best practices informed by research guidelines in Canada, New Zealand, Australia, and the U.S. may be helpful to advise Indigenous leaders, policy makers, and researchers to the proper conduction of genetic research within Indigenous communities. Comparative analyses are a useful tool for identifying areas for further work in developing genetic research policy for Indigenous communities. OUTCOME: The outcomes of this analysis are relevant and useful to Indigenous communities and inform the development of community-based genetic research guidelines. The recommendations can be used in designing appropriate policies for future genomic research with Indigenous peoples.


2021 ◽  
Vol 55 (1) ◽  
pp. 151-164 ◽  
Author(s):  
Elida Sánchez-Cruz ◽  
Alfred Masinire ◽  
Enrique Vez López

Abstract As a result of the COVID-19 pandemic, measures have been taken globally to shut down schools at all levels and move education to the online arena, which entails a strong dependence on access to the internet and electronic gadgets. Measures such as these are bound to deepen already existing inequality and bring about major disruptions in the students’ learning process. In this context, the makeup of our diverse Mexican society and school communities calls for a political framework that promotes equal education and ensures a way of constructing knowledge that is accessible to all; a perspective in education that respects traditional groups and cultures, especially those who are usually financially disadvantaged, such as indigenous people. This article examines measures taken to support provision of online education, in general, and indigenous groups, in particular. The data collection approach to support the findings consisted of reviewing official websites from UNESCO, the Mexican Ministry of Education, and three states with the largest number of indigenous people (IP). The findings suggest that the production of TV programs and school booklets in indigenous languages show a considerable effort to reach out to indigenous communities throughout the country. Nevertheless, the measures taken by the national and state governments may still be deemed limited and somewhat biased in favor of monolingual students.


Author(s):  
William Milliken

Surveys of medicinal plants and fungi among five indigenous groups in Roraima, Brazil, were identified in the 1990s but not published.  Most of the 52 species reported here were unknown in the literature for the same medicinal purpose when the data were collected, but 25 years later this has changed. Some of the ‘repeated’ data were collected in Roraima, but most were recorded elsewhere. It is likely that some of the traditional knowledge will have been lost by now, with old informants not passing their knowledge to younger generations. More work should be done on recording indigenous knowledge in Roraima, preferably by indigenous people. Efforts to recuperate traditional knowledge will benefit indigenous culture health and livelihoods.


Author(s):  
Ha Pham

The science‐policy interface in climate change adaptation became better managed over the past decades. However, the scientists and other knowledge producers, as well as policy makers still need to take bolder steps to more effectively engage with others to apply science and shape up policies. This paper aims to provide practical recommendations, intended to promote conversations between science and policy sectors to address climate change issues. Here, I used two different approaches to synthesize experiences and identify recommendations: a literature review and a case study. The paper stress main findings: (1) The linear communication model is still commonly involved in the science - policy dialogue and proved to be useful to increase the relevance of science and data products to decision makers. (2) When a gap between knowledge producer and knowledge user or decision maker exists, the need for a third party to specialize in bridging the gap become essential. (3) Indigenous people and knowledge must be involved in adaptation policy making based on legitimation local and traditional knowledge, designing the consultation process to broadly engage local and indigenous people, facilitating meaningful dialogues between traditional knowledge and science, and developing initiatives to strengthen skills and capacity of indigenous communities.


2020 ◽  
Vol 44 (3) ◽  
pp. 65-86
Author(s):  
Lindsay M. Montgomery

Since January of 2020, the number of deaths in Indian country due to COVID-19 has steadily grown, bringing into stark relief the destructive effects of disease epidemics on historically marginalized communities. For Indigenous peoples, the ravages of the ongoing pandemic are part of a broader epidemiological history of devastation set in motion by European colonization. The robust body of historical and anthropological scholarship which has emerged to document the impacts of infectious disease on Indigenous people has typically reinforced settler-colonial narratives of disappearance and culture loss. Although we cannot deny the tragic and long-term consequences of foreign pathogens on the peoples of the Americas, Indigenous communities have creatively responded to and survived disease outbreaks. Drawing on ethnographic and oral historical sources, this article documents some of the strategies employed by Indigenous people across North America to explain and treat episodic viral spread from the seventeenth into the twenty-first centuries. Tracing the culturally grounded methods of disease management employed by Indigenous groups over time highlights the resiliency of Tribal nations during the ongoing coronavirus crisis.


2020 ◽  
Vol 16 (4) ◽  
pp. 399-402
Author(s):  
Pablo Millalen ◽  
Hector Nahuelpan ◽  
Alvaro Hofflinger ◽  
Edgars Martinez

This research investigates whether Indigenous Populations are disproportionately vulnerable to COVID-19 infection and deaths in Chile. To answer this question, we use a regression model to analyze data from the Chilean government. Our analysis indicates that municipalities with a higher proportion of Indigenous people evinced higher rates of infection and deaths to COVID-19. Indigenous groups were not only highly affected at the beginning of the coronavirus outbreak; their rate of infection and mortality has increased as the virus has spread to the general population. We argue that the COVID-19 pandemic can have devastating effects on Indigenous communities, mainly because it increases the historically accumulated inequalities and structural racism linked to colonization, neoliberalism, and neo-extractivism in Chile.


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