الأورومو : أصولهم و أبنيتهم الثقافية و الاجتماعية

الأورومو : أصولهم و أبنيتهم الثقافية و الاجتماعية This paper tackles the Oromo people: their origin, their cultural and social backgrounds and their relations with other communities. They are the biggest tribal group in Africa where their number is nealy half the number of the Ethiopian population.They lives in south esat of Ethiopia and they embrace Islam. The paper aims at the investigation of the Oromo people origin and backgrounds- Specifically whether their origins and backgrounds are factors of weakness or strength

A quest for a structural tribal formation of knowledge

The cognitive view of life and the total environment that an individual holds or which is characteristic of a society's members is frequently referred to as Weltanschauung, or world view. It is thus the life scene as people look out upon it. Worldviews grow with cultures. Generations of anonymous human beings contribute to the unending quest to make the unknown knowable, to transform meaningless bafflement into meaningful understanding. There are individuals in every society, no doubt who are thinkers and systematizes, the idealists who crystallize the myths, shape the ceremonies, express the concepts in art – symbolic creators. However, even they must work within the cultural framework. The tribal people are known to have a strong worldview. The way they perform, perceive and explain the natural and supernatural phenomenon, social and cultural events, relationships within themselves and outside, and diseases and grievances reflect a manifestation of their concept of different aspects of life, often referred to as ‘worldview’. However, tribal knowledge has often been criticized as unscientific or incoherent with science, and therefore, lacks philosophical explanation. The present study, therefore, aims to investigate tribal worldviews. This paper acknowledges that since each tribal group is unique and different from one another, it is not possible to discuss their various worldviews in this paper. However, this paper attempt to x-ray basic assumption that cut across most tribal worldviews.

Conclusion: Spiralling Forwards, Backwards, and Together to Decolonise Freshwater

In this concluding chapter, we bring together our earlier analyses of the historical and contemporary waterscapes of the Waipā River (Aotearoa New Zealand) to consider the theory and practice of Indigenous environmental justice. In this chapter, we return to review three key dimensions of environmental justice: distributive, procedural, and recognition. We summarise the efforts of one Māori tribal group (Ngāti Maniapoto) to challenge the knowledge and authority claims of the settler-colonial-state and draw attention to the pluralistic dimensions of Indigenous environmental (in)justice. Furthermore, we highlight that since settler colonialism is not a historic moment but still a ongoing reality for Indigneous peoples living settler societies it is critically important to critically evaluate theorising about and environmental justice movements through a decolonising praxis.

The Apai-Bori Union in the context of Basmyl-Karluk relations (from the experience of legend analysis)

The historical legend of «The origin of the Apai-Bori Union» which is preserved in the Kazakh oral tradition gives а specific information about the grandiose migrations from the east to the west of Central Asia in the IX-XI centuries. In the context of the image of the man «in a wolfskin coat and on a gray horse», we see the tribal group of Bori (in Chinese texts also known as Fule), one of the militant components of the ancient Turkic khaganates, who retreated to the west after heavy wars on the banks of the Orkhon. Second, through the image of the Apai, and her son who was born from the karakesek, we have already penetrated the Karluk problem. Karakeseks are connected with karluks. Now they are part of the Kazakh and Kyrgyz communities. Third, during the movement to the west, the Karluks began to develop the territories freed from the Huns. Perhaps, they inherited their political values, which later helped them to create the empire of Karakhan. Fourth, it can be assumed that the fact there are generic groups of Siberian shors among the Karakesek is probably revealed through the analysis of name of the native leader of the karakeseks of Bolat Kozha. In fact, Bolat and Karluk (Karaluk) are similar synonymous. Both of these names were applied in the past to steel from which highest quality cutting weapons were prepared. The Siberian Shor people’s sacred attitude to blacksmithing has been preserved to this day. Fifth and last, the story of the Apai-Bori union in the Kazakh genealogy is an excellent source that allows researchers to study problems associated with the migration of the Basmyl-Karluk tribes. All of the above is disclosed in this article.

Decolonising River Restoration: Restoration as Acts of Healing and Expression of Rangatiratanga

We argue that it is important to acknowledge that river restoration (both in theory and practice) still remains largely located within the realm of the hegemonic Western knowledge systems. In this chapter we challenge the Eurocentrism of dominant ecological restoration projects by documenting the different framing and approaches to restoration being employed by Māori (the Indigenous of Aotearoa New Zealand). We focus our attention on the collective efforts of one tribal group (Ngāti Maniapoto) who are working to decolonise how their ancestral river is managed and restored through the use of Indigenous Knowledge, augmented by Western scientific techniques. A key focus is on restoration that is underpinned by the principle of kaitiakitanga (environmental guardianship) and devoted to healing fractured relationships between humans and more-than-humans.

Situation report on indigeneity and education in India: retelling the Sabar story

This situation report centres on the inequalities confronted by Indigenous communities of India before centring on one “particularly-vulnerable tribal group” to show how this influences their participation in, and negotiation of, formal systems of education. Adivasis (literally, First Inhabitants, or Indigenous peoples) constitute over 8.6 million people of India’s population but remain invisibilised from conversations that concern them. The report thus seeks to emphasise the marginalised voice of the Hill Sabar peoples of Jharkhand, India, with a particular focus on their ways of “being,” “knowing” and “doing.” The situation report outlines insights into Sabar communities’ concepts, practices, perspectives and priorities of education underscored by their educational realities, ways of teaching and learning, and everyday accomplishments of Sabar education. Discussions then briefly centre on the significance of acknowledging “difference” in education and research; the ecology of education, engendering “new” ecologies of learning; and how Sabar knowledges may shape postcolonial, posthuman pedagogies.

Healing Pain through Dance: A Critical Reading of Adhikari’s “Khuchching!”

This paper makes an attempt to analyze the healing pain through dance in Dinesh Adhikari’s poem “Khuchching” by applying cultural trauma perspective. The poem’s idea is similar to New Zealand’s tribal dance Haka. The poem shows a poor and insurgency affected persona living with traumatic experience and fleeing away from his grief and finally takes refuge to dance which helps him relieve with pains and suffering. Similarly, Haka, a traditional dance of a tribal group – Maori, is performed to pacify the pain and helps them strengthen themselves to face more challenges and strife courageously. In doing so, I have used the critical insight of Caruth as well as cultural ingredients of Haka dance as theoretical parameters to analyze the primary text. Here, I examine the poem linking it with the aim of performing the tribal dance Haka which would, subsequently, help one get relief from personal trauma to the conflict generated consequences in the lives of affected people and their socio-political factors associated with contemporary Nepali society. Discussing the expected findings, this article centers on the common people’s aspirations and embedded peace in the society.

Social Traditions and the Violation of Women’s Right in the Tagin Society of Arunachal Pradesh

There are 26 major tribes and 110 sub tribes in Arunachal Pradesh. Out of these tribes and sub tribes, Tagin is one of the major tribes in Arunachal Pradesh. The Tagin are descendants of Abo Tani^. They are settled in Upper Subansiri District of Arunachal Pradesh, bordering east with Galo, west south with Nyishi and North with the Tibet (China). The Tagins are recognized as a separate tribal group very lately. Macknise had noted thatDafla living on the border of North Lakhimpur was known as Tagin Dafla. “Till very recently the Bagins, a Western branch of the Dafla tribe, occupying wild terrain in the east of Kameng and west of the Subansiri call the Daflas across the frontier of the Kameng district Tagins. Here, the term Tagin implies the sense of being an eastern people”.