cultural practices
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Diversity ◽  
2022 ◽  
Vol 14 (1) ◽  
pp. 52
Damayanti Buchori ◽  
Akhmad Rizali ◽  
Windra Priawandiputra ◽  
Rika Raffiudin ◽  
Dewi Sartiami ◽  

There is a high diversity of bees in the tropics, including honey bees and stingless bees, which are the main sources for honey and other ecosystem services. In Indonesia, beekeeping practices have been developed for centuries, and they have been part of many cultural practices in many traditional communities. The objective of this research was to study the beekeeping status and managed bee diversity in Indonesia and to investigate beekeepers’ perspectives on the factors and obstacles related to beekeeping. Direct interview and online interview were conducted to gain data on bees and beekeepers. In total, 272 beekeepers were interviewed across 25 provinces. Samplings of honey bees and stingless bees were also done during direct interviews for further identification and, when possible, pollen identification. All data and specimens were then sent to IPB Bogor for compilation and identification. We recorded 22 species of bees, including 3 species of honey bees and 19 species of stingless bees, that are reared by Indonesian beekeepers, with Apis cerana and Tetragonula laeviceps as the most common species. Our research also found that the majority of beekeepers fall into the category of the younger generation (30–39 years old) with educational background mostly from senior high school. Based on the beekeepers’ perspectives, there are several obstacles to beekeeping, especially the occurrence of death of bee foragers attributed to climate, food source, and pesticides. In conclusion, there is a need to develop a strategy for beekeeping and bee conservation in Indonesia, especially for adaptation and mitigation from environmental changes with a particular focus on climate and land-use change.

2022 ◽  
Vol 16 (1) ◽  
pp. 1-21
Gilberto Lara

This qualitative study of three Latino male preservice teachers in a bilingual education preparation program centers on the use of testimonio as a methodology to give voice to the complex experiences of young Latinos as they navigate their way through career choices and college. While work on male teachers has historically focused on white men and more recently black men, Latinos represent a very large ethnic population in the United States with varied histories, cultural practices, and linguistic practices. While caring has been conflated as a practice of female teachers, the young men in this study illustrate an ethic of care that is more complex than that of affect. Their care is directly tied to their willingness to pay forward their learning and experiences to other Latino children by way of teaching in bilingual programs. The findings of this research illustrate the complex terrain that these young men navigate as they decide on a career in a historically white and female profession. This study offers implications for in-service teachers and their role in cultivating the next generation of male teachers. For universities and colleges of education, this study offers insight into the institutional challenges and support systems these Latino men must circumnavigate.

2022 ◽  
pp. 0169796X2110683
Yahya Muhammed Bah ◽  
Myrtati D. Artaria ◽  
Mein-Woei Suen

This article provides a case study of child sex tourism (CST) in Surabaya, Indonesia. CST cases are difficult to surface because the victims of CST are such vulnerable human beings. Victims of CST need a variety of forms of support for their recovery and reintegration. This article contends that social, economic, political, technological, and individual factors cause CST. It examines the negative impacts of CST, which are medical, social, psychological, and physical in nature. It also reveals that the techniques used for CST recruitment are fake promises, debt bondage, emotional abuse, counterfeit love, drug addiction, physical abuse, and gifts and favors. The elimination of CST calls for ending certain depraved cultural practices and beliefs, rehabilitation and reintegration of the victims, proactive anti-CST government policies and programs, enactment and effective enforcement of tough laws prohibiting CST, prosecution of the offenders, raising public awareness about the ills of CST, providing education for all children, the provision of national identification documents to all children, and strict border controls to prevent the trafficking of children for sex tourism.

2022 ◽  

The Barelvī movement or school is a theological interpretation within South Asian Sunnī Islam with roots in developments in the late 19th and early 20th centuries spanning colonial India and into the post-independence history of the subcontinent. Most of its adherents are found today in India, Pakistan, and Bangladesh, but also in educational and religious institutions in the United Kingdom, South Africa, and other parts of Africa, the Caribbean, and the United States. The Sunnī Ḥanafī scholar Aḥmad Raẓā Khān of Bareilly (d. 1921) was born in Uttar Pradesh during British colonial rule. Typically, his interpretations of certain doctrines of Sunnī Islam are seen as a response to the Deoband school and its theological ancestry that was formed in 1866-7, found in the northern Indian town of Deoband. The Barelvī school of thought is defined by a set of theological positions that revolve around the persona of the Prophet Muhammad and his special, if not exceptional, relationship and status with God. The Barelvī movement defines itself as the most authentic representative of what is known as Sunnī Islam and thus adopts the generic moniker, Ahl-i-Sunnat wa-al-Jamāʿat (The people who adhere to the Prophetic Tradition and preserve the unity of the community). Some describe the movement as first spreading among rural Muslims immersed in a selection of Sufi and shared Indian cultural practices. Today, it has its own franchise of seminaries (madrasas), scholars, and a robust industry of publications that engage in polemics with other theological sects prevalent in South Asia. It keeps its sights trained on the Deobandi movement and the global Muslim evangelical group known as the Tablīghī Jamāʿat and continuously exposes what it believes to be its doctrinal errors. Other adversaries are the anti-canonical school tradition, known as the Ahl-i-Ḥadīs, the variant doctrines of the Aḥmadis and Qādianis, as well as the Shīʿa. Aḥmad Raẓā Khān declared aspects or, all of these sects to be worthy of anathematization (takfīr) because they doctrinally depart from the true tradition and its interpretation of Islam. It would be a mistake to think of the Barelvī theological positions as paradigmatically Sufi. Indeed, the Deobandis, the Shīʿa, and even the Aḥmadis also accept variant teachings of Sufism, though they might diverge from the Barelvīs on precisely what the detailed doctrines of Sufism entails (Tareen 2020 [cited under General Overviews]).

Aby Sene-Harper ◽  
Rasul Mowatt ◽  
Myron Floyd

Public lands and the outdoor opportunities they afford are imbued with a long history of cultural and political contestations between the White settler colonial regime, Black and Native Americans. These contestations are grounded in starkly different values and beliefs systems pertaining to the landscape and human-nature relations. Despite the contestations, whiteness continues to dominate the narratives about public lands and its institutions. Furthermore, the ideology of wilderness - as a place of refuge, the antidote to urban living – remains the main frame of reference to explore outdoor experiences. Thus, as researchers continue to espouse this ideology of wilderness, they effectively suppress the experiences and values that African Americans and other people of color hold towards nature and historically shaped by their social and political realities. The history of slavery, post-slavery and Black dispossession, have conjured up innovative Black diasporic cultural practices of resistance, survival and self-determination. Through hidden outdoor spaces they have forged a culture of resistance, built social structures centered on African traditional practices, and engaged in alternative modes of environmental stewardship. The Black outdoors culture today have roots in this robust legacy of resistance and political struggle for self-determination and provide inspiration for outdoor recreation and environmental education programs that culturally and politically relevant to African Americans. In this paper we engage in an investigation on Black peoples’ political outlook of the outdoors and/or their political outlook on engagement with those spaces both historically and presently. In doing so, we first call attention to the need to critically examine diversity practices designed to accommodate a multi-cultural society and how they contribute to a cultural hegemony. We also review the history of research on outdoor experiences putting into sharper relief the Euro-centric values that dominate the analysis and maintain the cultural power of white racial identities. Finally, pulling from African American literary works, we propose Black-centered interpretations of nature centered on their cultural worldviews and political resistance against hegemonic models of dispossession, abstraction and commodification. The aim here is to advocate for the co-existence of multiple cultural imaginaries of nature defined by the social and political realities of different racialized people, thus responding to the call for different paradigms of outdoor recreation highlighted in this special issue.

2022 ◽  
Vol 43 (1) ◽  
pp. 25-36
Claudia Regina Barbieri ◽  
Gilmar Antônio Nava ◽  

Understanding the dormancy phases and dynamics of commercial cultivars in the regions where they are grown allows for the implementation of different cultural practices and aids in the understanding of the temperature requirements for collaboration with genetic improvement programs. The objective of this study was to determine the budding, flowering, and fruit set rates of peach trees cultivated in the municipality of Dois Vizinhos, Southwestern Paraná, Brazil. The present work was developed using the collection of peach trees in the fruit growing sector of the Universidade Tecnológica Federal do Paraná. Sixteen peach cultivars were evaluated: Rubimel, Leonense, Coral, Marli, Charme, Riograndense, Douradão, Chimarrita, Granada, BR-1, Bonão, and Eldorado (all planted in 2009), as well as Regalo, Kampai, Fascínio, and Zilli (planted in 2014). The experimental design was completely randomized with four replications of one plant each, in a 16 × 2 bifactorial arrangement (cultivars × year/harvest). Phenology evaluations were performed weekly by counting open (anthesis) and sprouted flower buds, and the fruit set rate was measured just before fruit thinning. Flowering (%), budding (%), and fruit set (%) rates were calculated. It was found that the year/harvest 2016 promoted the highest rates of sprouting and fruit set. The Bonão cultivar showed greater flowering intensity and regularity in the crop years evaluated (2016 and 2017). Coral and Kampai present fruit sets with greater intensities and regularities when compared to the other cultivars evaluated under the climatic condition of the municipality of Dois Vizinhos. The Riograndense cultivar showed greater irregularity in flowering and fruit production.

2022 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Kosheek Sewchurran ◽  
Lester Merlin Davids ◽  
Jennifer McDonogh ◽  
Camille Meyer

Purpose In the African context of business practice, the authors face two interrelated challenges. First, executives need to deal strategically and sustainably with growing levels of inequality, under-employment and declining levels of wellness and safety. Second, executive development needs to develop virtues to help executives to address these problems. This paper aims to articulate an integrated, sustainable business education approach that aims to prepare executives to practice integrative thinking while simultaneously cultivating virtues that enhance their lives, thereby enabling them to make ongoing sustainable impacts to their worlds. Design/methodology/approach This study uses a mixed method analysis including both quantitative and qualitative data from student course feedback evaluations from Business Model Innovation (BMI) and Phronesis Development Practice courses run over four consecutive years between 2018 and 2021 at the University of Cape Town’s Graduate School of Business as part of the Executive Masters of Business Administration degree. Findings The program’s pedagogical approach integrates a philosophical habituation process with a core course on BMI practice. This philosophical integration is one in which there is a sustainable focus on cultivating specific “process” and “practice” virtues which foster awareness amongst executives of their everyday mundane skilful coping in the world. This leads to candidates becoming attuned to ways, in which they can strive for more authenticity and to step into newer ways of being, that allow them to reflect their values and evolve cultural practices. Originality/value As the first business school in Africa to base a BMI course on the affordances of the phenomenon of being-in-the-world and a philosophical habituation process, the authors hope to inspire more business schools to adopt holistic, sustainable approaches to executive development that goes beyond the competence paradigm.

2022 ◽  
pp. 004005992110462
Elizabeth A. Harkins Monaco ◽  
Lynn Stansberry Brusnahan ◽  
Marcus Fuller

Racism in the United States has risen to the forefront of public awareness through the national outrage, grief, and terrible injustice and bias that continues to dictate the fates of individuals in our communities of color. Centuries of systemic racism require our organization to publish innovative evidence-based practices for use in a wide variety of educational programs and settings around topics related to racial and cultural practices. This special edition of Teaching Exceptional Children (TEC) emphasizes racially and culturally competent and sustaining practices when working with students with disabilities who also experience another social identity.

Ayşegül Gür ◽  
Kubilay Kurtulus Bastas ◽  
Şaban Kordali ◽  
Ferah Yılmaz

Pseudomonas syringae pv. tomato, the bacterial agent for tomato speck disease, can cause serious epidemics with high leaf moisture, mild temperatures, and cultural practices allowing bacterial dissemination among host plants. Boron is an essential micro-nutrient for plant growth and health in agricultural production. In this study, the effectiveness of 14 different Boron compounds at 5 different doses (1, 5, 10, 20 and 40 mM) against P. s. pv. tomato at a concentration of 108 CFU ml-1 in vitro was evaluated and the most successful 4 different Boron compounds (Ammonium tetrafluoroborate, Sodium tetrafluoroborate, Zinc borate and Disodium octaborate tetrahydrate) were coated with 5 mM doses infected cv. H2274 tomato seeds to determine bacterial populations and seed emergence rates in the seeds. Among the 14 different Boron compounds used in the experiments, Disodium octaborate tetrahydrate was the most successful active ingredient 92% ratio in inhibiting P. s. pv. tomato populations in tomato seeds, while 39% success was achieved with sodium tetrafluoroborate applications. According to the results of the research, it is thought that some Boron compounds can be an economical, effective and environmentally friendly chemical in reducing P. s. pv. tomato in tomato seeds within the scope of good agricultural practices.

2022 ◽  
Vol 20 (1) ◽  
David Musoke ◽  
Mathew Nyashanu ◽  
Henry Bugembe ◽  
Grace Biyinzika Lubega ◽  
James O’Donovan ◽  

AbstractDespite increasing evidence of the challenges affecting Community Health Workers (CHWs) such as those related to training, supportive supervision and remuneration, there is a need to explore concerns and challenges from the perspective of CHWs themselves. This commentary highlights some of the contested and unexplored notions of challenges affecting CHWs in low- and middle-income countries (LMICs) informed by the Silences Framework. This framework defines experiences that are under-explored, misunderstood or difficult to share because of the often invisible power relations within communities, but also in setting the research agenda. These challenges include the heavy workload imposed by several stakeholders, dealing with religious and cultural practices, and gendered barriers of care. The workload of CHWs is a major source of stress and anxiety as they have to balance both government and other stakeholders’ agendas to deliver interventions with their own need to provide for their families for those whose work is unpaid. The tensions of CHWs carrying out their work among members of the community whose religious or cultural beliefs are different from theirs also needs to be considered. Gender issues are an impediment to the work of CHWs, particularly with community members of the opposite sex around sensitive health issues. Lastly, CHWs have found themselves victims of domestic suspicion while fulfilling their duties in communities, such as when seen having conversations with spouses of other individuals in the community. Solutions to these challenges need to be co-produced with CHWs to both to strengthen their relationship with the communities they serve and shape more sustainable interventions for delivery of healthcare in LMICs.

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