Indegenous Knowledge

Research plan for project granted by the Swedish Research Council (the Swedish research links-programme) in November 2013. Project title: Interactions between traditions of lifelong learning in Scandinavia and Eastern Africa. Project leaders:
Associate Professor Henrik Nordvall (Linköping University, Sweden), [email protected]
Professor Maurice Amutabi (Catholic University of Eastern Africa/Kisii University, Kenya), [email protected]

Zimbabwe consists of diverse minority language groups. In some cases, some groups could also be classified as minority ethnic groups. However, some of the ethnic groups have been subsumed into the Shona and Ndebele dominant tribes. As a result of these absorption processes, the recognition and evaluation of these varied contextual determinants is crucial in determining who qualifies to be classified as a minority. Not all minority ethnic groups are indigenous peoples. Nevertheless, the Doma, Tonga and San communities have demonstrated a determination to preserve, develop and transmit to future generations, their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal systems.

The extreme violence that women suffer during conflict does not arise solely out of the conditions of war; it is directly related to the violence that exists in women's lives during peacetime. Throughout the world, women experience violence because they are women, and often because they do not have the same rights or autonomy that men do. They are subjected to gender-based persecution, discrimination and oppression, including sexual violence and slavery.
(Elizabet Rehn and Ellen Johnson Sirleaf. (2002, 10)

My journey into the world of the rural artisan communities was not with the intention of 'developing' them or educating them. I went to them to regain that which I had lost in the process of getting educated.  To learn from them. Having escaped 'education' and 'development' they were still original and authentic and were holding on to the culture and world-view, which sustained them for centuries. I perceived the rural / tribal communities as being wise and evolved. And recognized that only by learning from them could we lead sustainable lives.

So the documentation of the Aruvacode project is not about how I 'developed' them, but about what I have learnt from them. In that sense, it is a critique of the modern paradigm of life. It is also about what harm we, the 'educated' are doing in the name of 'development' and 'education'.

Since language and culture have muscle and bone relationship, the existence of one in the
absence of another in unthinkable. But in practice, English language teaching has paid less
attention to the local culture. It is commonly believed that the insertion of foreign cultural
values is not in line with local cultural values. The insertion of local culture plays vital role in
promotion of nationalism, different local cultures and local cultural wisdom. Similarly, it
provides cultural identity and meaningful context for learning. Therefore, the main purpose
of this article is to shed light on the importance of local culture in the English language
classroom. In doing so, it aims at defining culture, language, shows relationship between them
and puts forth some pedagogical guidelines.

ISBN 978-616-7909-06-6 บรรณาธิ การ สมชาย หอมลออ พรเพ็ ญ คงขจรเกี ยรติ ค� านิ ยม วุ ฒิ บุ ญเลิ ศ ค� าน� า สุ รพงษ์ กองจั นทึ ก เขี ยน/เรี ยบเรี ยง ทิ พย์ วิ มล ศิ ริ นุ พงศ์ พรพรรณ กาญจนาธิ วั ฒน์ ออกแบบปก อั ญมณี แก้ วอะโข ภาพหน้ าปก กฤณกรรณ สุ วรรณกาญจน์ รู ปเล่ ม นลิ กาล แซ่ เติ ้ น ประสานงาน พรพิ มล มุ กขุ นทด จั ดพิ มพ์ โดย มู ลนิ ธิ ผสานวั ฒนธรรม (Cross Cultural Foundation) 89 ซอยสิ ทธิ ชน ถนนสุ ทธิ สารวิ นิ จฉั ย แขวงสามเสนนอก

Human culture is a central concept in anthropology, covering the range of phenomena that are communicated through social learning in human societies. The word is used in a general sense as the evolved ability to categorize and represent experiences with symbols and to act imaginatively and creatively. The aspects of human behavior such as language and social practices such as kinship and marriage are found in all human societies. Rituals, customs, tradition, and practices, habits and behaviors all become the expressions through which culture and cultural resistance are practiced. In Anthropology a tribe is a human social group practicing certain indigenous cultural and social traditions. The concept is often contrasted with other social groups' concepts, such as nations, states and forms of kinship. The social, cultural and political significance of the rituals in the Tribal culture is great that these rituals are seemingly kept the ecological, political and social balance together for centuries. The novel Kocharethi, the first novel by the first tribal novelist of South India maps the story of the Malayaraya tribe in Kerala. Merging history with culture, the novel portrays the struggles of the tribal community: from challenges of preserving myths, rituals, social customs, and belief systems to the possession and dispossession of land. This paper entitled Cultural Troves in Tribal Literature: A Study of Kocharethi by Narayan tries to trace elements of culture and practices of Malayaraya tribal community thereby identifying and acknowledging the role they play in maintaining the social and cultural equilibrium. For this reason, this paper has decided to use the words "tribe" and "tribal cultural heritage" in a respectful manner and specifies the name of the clan by which members of any particular community refer to themselves.

Indigenous communication is an important aspect of culture and the means by which culture and indigenous knowledge is preserved. Indigenous communication systems have existed in different indigenous communities before the coming of radio, television and newspapers prior to the arrival of foreign colonial powers; and have survived both the advent of these mass media and colonial government. These include instrumental communication; demonstrative communication; iconographic communication; extra-mundane communication; visual communication and institutional communication. This paper focuses on the visual communication, with the essence use of symbolism in the context of extra-mundane communication. While putting the relevance of the Osun Osogbo Festival in contemporary traditional context, the Osun Osogbo Sacred Groove, the traditional artifacts and symbolic objects reifying the Osogbo people’s socio-cultural beliefs are the objects of this study.
Keywords: Indigenous Communication, Extra-mundane Communication, Visual Communication, Symbolism, Ethnographic view and Osun Sacred Groove.

The paper attempted to elicit the various ways of promoting access to indigenous knowledge (IK) in the digital age
bringing libraries into the scene as facilitators. Some major characteristics of IK were listed such as IK being
mostly rural in origin and locally bound; not systematically documented; oral in nature and usually transmitted
through personal communication; not integrated into modern scientific and technical knowledge; culture specific
and often generated within communities; use is cost-effective, deployment and mobilization not expensive. Other
issues were also addressed such as types and applications of Indigenous Knowledge, libraries and Indigenous
Knowledge, promotion of access to and challenges involved in promoting access to IK. Recommendations and
conclusions were made.

This working collection of essays problematizes biocentrist conceptions of humanity and looks past the competitive, dominating mechanical evolution of humanity in the Age of Scarcity and Labor to examine the potential for conscious evolution in an Age of Plenty and Leisure.

This research has been published by SID Research Cell, School of Interior Design, Faculty of Design, CEPT University, Ahmedabad, India. The book was launched during the seminar Interior Design Traditions in India on the 2nd September 2008, the foundation day of School of Interior Design.

Matra is an intensive research generated from the two study trips conducted by faculty members and students of the School of Interior Design (SID), CEPT University to the remote villages and famous temples of Himalayan India. The houses, granaries and temples of this region are described in detail through extensive fieldwork, measure drawings and a comprehensive study of the kath-khuni (wood-and-stone) houses that define the material culture of these mountainous communities. The houses are the core examples of built forms of daily life, while the granaries are the transitional built forms and the temples are the celebration of the intersection of community aesthetics with great connections to the Gods. I would like to share that the Architecture in the Himalayan Indian is sustainable in nature and construction. It is developed over generations incorporating empirical knowledge using local materials. These structures have the capacity to withstand seismic forces as well as maintain its interior environment in the extreme climate.

The exhaustive analysis and portfolio of a wood-and-stone house and a wooden temple represented through two and three dimensional drawings and illustrations are the spirit of matra. The book also gives an insight into the typology of local built forms. The social use of spaces and the study of interior elements are illustrated through the personal interpretations. The specialized craft of wood carving as both folk and classical forms is revealed through direct encounters with contemporary carvers and documentation of ancient examples. The seismic and practical advantages of kath-khuni construction are described to reinforce the fundamental soundness of vernacular built forms in this mountainous region. Matra is an invitation to experience vernacular built forms of Himachal Pradesh from inside the life of local people.

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This article centers on the pre-colonial economy of the Mwaghavul people of Plateau Sate, Central Nigeria. The aim of this research is to bring to limelight the indigenous knowledge of the Mwaghavul people and thereby, contribute to the body of the African Traditional Knowledge amongst the Jos Plateau people. Thus, the research x-rays the major aspects of the people's lives that gave birth to their economy, how the process contributed to the emergence of other forms of living. The paper also discuss how this economy contributed to intergroup relations between the Mwaghavul people and their neighbours from different directions particularly the Montol, Ngoemai, Merniyang, Gwandara, koro and Alago on the lowlands. Others include Ngas, Ntal, Chip, Mupun, Ron, Mushere, Pyem, Berom and Afizere, and the Bauchi area. The paper concludes that the pre-colonial economy of the Mwaghavul people laid the foundation for the colonial and post-colonial/present economy of the area. The paper is realized through an exploratory research design. Oral interviews and participant observations of the production processes of the selected crafts were carried out, while other data were acquired from secondary sources.

AlekHin, Y., M. ZHukoV, V. MorgunoVA, Y DronoVA: The effect of the red blood cell system disorders on the further development and productivity of Holstein calves that had had bronchopneumonia. Vet. arhiv 91, 473-481, 2021. ABSTrACT The aim of this research was to study the effect of red blood cell system disorders on the further development and productivity of calves that had had bronchopneumonia. The study included 170 Holstein heifers at the age of 180-195 days: healthy heifers (n = 92) and heifers with moderate bronchopneumonia (n = 78). All animals had been under constant clinical supervision for 27 months. Blood sampling was performed in 10 animals from each group at the beginning of the experiment and on day 22, and also when they reached a body weight of 380 kg (the first artificial insemination), 30 days before the planned calving date, and on days 7, 90, 180 of lactation. The blood samples obtained were examined by a hematological analyzer, and the content of fetal hemoglobin was determined by Singer's method. It was shown that after completion of the course of treatment the clinical symptoms of bronchopneumonia disappeared in calves, but microcytic hypochromic anemia appeared. Further, in these animals an increase was registered in the age of fruitful fertilization by 10.8% and of the insemination index by-36.7%. After calving and during lactation, the severity of hypochromia decreased, but there was a tendency for macrocytosis, which, combined with increased anisocytosis, indicated hypoplastic anemia. This form of anemia occurred against the background of pathological residual changes after pneumonia due to the depletion of the compensatory potential of the bone marrow and its functional overload during lactation. The operational anemia revealed in lactating cows caused a decrease in milk productivity by 23.2-26.7% (P<0.01).

The United Nations Declaration on the Rights of Indigenous Peoples was adopted by the UN General Assembly on 13 September 2007. Since then, the importance of the role that indigenous peoples play in economic, social and environmental conservation through traditional sustainable agricultural practices has been gradually recognized. Consistent with the mandate to eradicate hunger, poverty and malnutrition – and based on the due respect for universal human rights – in August 2010 the Food and Agriculture Organization of the United Nations adopted a policy on indigenous and tribal peoples in order to ensure the relevance of its efforts to respect, include, and promote indigenous people’s related issues in its general work. This publication is an outcome of a regional consultation held in Bangkok, Thailand in November 2013. It documents seven case studies which were conducted in Bangladesh, Cambodia, India, Indonesia, the Lao People’s Democratic Republic, Nepal and Thailand to take stock of the changes in livelihood and food security among indigenous shifting cultivation communities in South and Southeast Asia against the backdrop of the rapid socio-economic transformations currently engulfing the region. The case studies identify external – macro-economic, political, legal, policy – and internal – demographic, social, cultural – factors that hinder and facilitate achieving and sustaining livelihood and food security. The case studies also document good practices in adaptive changes among shifting cultivation communities with respect to livelihood and food security, land tenure and natural resource management, and identify intervention measures supporting and promoting good practices in adaptive changes among shifting cultivators in the region.

The literature of the Chakmas is as rich and diverse as other literatures of the world. The Chakmas are the largest of all other tribal communities in Bangladesh. As a major community, they possess distinguished culture, festival, tradition and literature.  This ancient ethnic group has been prolific in producing almost all genres of literature like poetry, epic folktales, myths, play, songs, hymns, puzzles etc. throughout the history. Unfortunately, they have always been pushed aside by the community in power.

Main intention of this article is to analyze the importance of indigenous knowledge related to the traditional agriculture in particularly paddy and shifting cultivation (Chena) to improve sustainable livelihood practices and conditions in the modern society. This study has used literature review method and relevant literature has been analyzed based on content analysis according to the purposes of the study. The purposive random sampling methods was used to select literature. This study has been analyzed under some major parts namely definitions of indigenous knowledge and its important, introduction to traditional agriculture in Sri Lanka, Indigenous knowledge related to the paddy cultivation and traditional techniques and practices related to the shifting cultivation (Chena) in Sri Lanka. This study shows the significant of preserving and integrating these indigenous knowledge and practices into modern agriculture field and finally has been suggested some implications regarding the sustainable traditional methods and techniques.

This study was conducted with the aim to access the utilization of e-resources by natural science fourth year students at the university of Zambia great east road campus. However the objectives of the research included to investigate students awareness of e-resources provided by UNZA Library, to investigate the extent to which natural science students utilize the e-resources, to establish the frequency of using e-resources, to establish the purpose of using e-resources and to investigate the challenges natural science students face when accessing e-resource provided by UNZA Library. The study population consisted of 100 natural science fourth year students self-administered questionnaires were used, the 100 students were selected using systematic sampling and the findings of the study were analysed using Statistical Package for Social Sciences (SPSS). According to the findings, the majority of the respondents accounting for about 44.4% pointed out that they are not aware of e-journals and furthermore, 49.5% respondents was not aware of the e-books provided by UNZA Library. However, reason given regarding the non awareness of these e-resources were limited access to the internet, less routers within the school premises, lack of knowledge and poor orientation. However, it was recommended that the number of routers be increased within campus so as to allow internet access at convenient places such as hostels, library and lecture rooms, it was also recommended that more information should be made available through sensitization programmes on e-resources and also a good orientation about e-resources to the newly admitted students be conducted to create awareness.

Over the centuries, innovations coupled with man’s search for excellence and creativity has made such developments possible. Even today, a few communities around the globe who practice their indigenous knowledge, local innovations and creativity for their day to day life. Based on their rich ecological knowledge, they manage and conserve natural resources and biodiversity. Conserving natural resources and maintaining biodiversity to achieve sustainable agriculture by the communities take place through their traditional ecological knowledge, collective decision making process and local democratic institutions. Besides all these, people’s belief, taboos and customs facilitate sustainable farming and protect the environment. Their traditional agricultural systems are based on rich indigenous ecological knowledge gained over generations. The field preparation, choice of crop, varieties and season of sowing, intercultural operations, nutrient management, soil and water conservation, eco-friendly pest and diseases control measures, harvest and storage methods showcase their rich traditional knowledge on sustainable agriculture and natural resource management techniques.

Tribal population across the world, especially in Asia and Africa, face violence and abuse in the name of conservation that carries a heavy human cost. A report on the eviction of populations from 34 protected areas in Africa made it evident that the Congo DRC, Cameroon, Gabon, the Central African Republic of Congo had displaced whole villages leading to conflict and multiple human rights abuses. Recently in India, around 400 families from Amchang wildlife sanctuary in Assam and 78 families from Satkosia wildlife sanctuary in Odisha were forcefully evicted and their houses demolished. The population thus forcefully evicted from wildlife sanctuaries are subjected to disruption of the original settlement, cultural shift and scattered kinship groups. Studies have also highlighted the consequences of displacement on health since it leads to collapses in mutual help in childcare and deteriorates healthcare trends. The present study was conducted among the displaced tribal communities from wildlife sanctuaries in Odisha and Chhattisgarh States in India. The paper analyzes the acculturation process observed among the displaced tribals and the ways in which they adapted themselves into host communities.

To date the world is a host of 40million people living with HIV&AIDS and it has lost at least 24 million people. The world is also raising about 15 million orphans and taking care of many critically ill people due to HIV&AIDS. The epidemic is noted for its social face—it is an epidemic within other social epidemics of poverty, gender inequalities, violence, the abuse of children's rights, racism, ethnic and sexual discrimination (UNDP Bots 2000:26-37). Subjugated and marginalized individuals, groups, communities or nations, living under conditions where their human dignity is denied are more vulnerable to HIV&AIDS. Further, HIV&AIDS does not only attack those who are already on the margins of social structures— it further marginalizes the marginalized. The poor become poorer, as HIV&AIDS arrests their physical capacity to work and raises their medical bills. It lowers economic performances of nations when it reduces productivity in the market due to HIV deaths, funeral attendance, absentees from work due to ill health and as many others who are well stay away from work to nurse the sick and feed the orphans. Other vulnerable groups include women, children, grandparents, survivors of war, displaced populations, the disabled and the racially, ethnically and sexually discriminated groups. HIV&AIDS also goes with stigma and discrimination—those who are HIV+ are isolated, rejected, judged, condemned and feared-in fact, they are often sentenced to social death long before the physical death claims them. Given HIV&AIDS' link with social injustice and its wide impact, ―a broad social movement needs to be mobilized to tackle the links between inequality, poverty, gender discrimination.

Purpose: There is a consensus amongst social scientists and public administration
practitioners about the importance of decolonising the curriculum at African universities,
given that the Western model of academic organisation on which both the English and French Cameroonian university educational systems are based, remains largely unchallenged. Decolonisation involves removing the barriers that have silenced non-Western voices in our ‘multi-cultural’ higher education system and combatting the epistemic injustices of a system dominated by Western thought. In this paper add to the conversation that the curriculum currently taught in Cameroonian universities does not meet the realities of the new Republic of Cameroon. This research was designed as a qualitative case study with the aim to investigates the process of decolonizing educational leadership and administration curriculum in Cameroonian universities preparing school leaders supporting quality education through effective leadership and administration.
Methodology: To address this problem, this paper conducts two qualitative thematic reviews. The first is of the literature on decolonising curricula, with the aim of identifying a theoretical framework that can be applied to the specific context of the educational leadership and administration curriculum at the University of Buea in Cameroon, which is the focus of this study. These are Critical Decolonial Theoretical Framework (CDTF), and living theory methodology. It then further reviews the historical and contemporary curricula in Cameroon.
Findings: The finding section shows how curricula were used by the colonial authorities to entrench coloniality and Western imperialism, and how globalisation serves to perpetuate those inequalities. Building on this understanding, it was evident that there was a dire need in Cameroon for a path towards the establishment of an indigenising curriculum, beyond the simple addition of indigenous local, national and international content. This paper was chosen as a case study since it offers the opportunity to embed the notion of decolonised curricula in the next generation of school leaders and educational scholars in Cameroon.
Unique Contribution to Theory, Policy and Practice: The paper concludes with a case study proposing a decolonised educational administration and leadership curriculum at the department of Educational Foundations and Administration, Faculty of Education, University of Buea.

This ethnographic article explores the changes and continuities of indigenous Qoollee Deejjoo ritual practice, and its role in forest resource management among Kafecho peoples. The Kafecho people, who live in Southwestern Ethiopia have enormous indigenous intangible ritual practices which have never been well investigated and recognized clearly. This study focuses on Qoollee deejjoo ritual practice in Gimbo woreda. The above study site is selected as the main study area based on the availability of indigenous ritual practice, and the researcher's personal experience. The researcher employed qualitative methods of data collection and analysis techniques. The major findings of the research pointed that Qoollee Deejjoo is a thanksgiving sacrifice ceremony to forest spirit (Qoolloo). This research also shows that the ritual ceremony performed under forested landscape is symbolic reminder of the worshipers and their survival, which depends on the forest. Hence, the ritual practice recognizes and honors the ethics and taboos of forested landscape for what it is. The sacrifice ceremony is exclusive. In addition, it plays a significant role in maintaining social coexistences, conflict settlement among its adherents. Based on the research finding there are changes in the ritual practice. These changes include reduction in the number of participants, reduction in the number of the ritual places, clearance of the sacred ritual forest for other purpose and reluctant towards the norms, taboos and values of the ritual practice. Some of the agents for these changes are change in the belief system due to currently spreading evangelical Protestant missionaries, cultural diffusion due to 'Westernization' narratives, the state led intervention and its contradictions with local socio-cultural dynamics, and disempowerment of local cultural practices. Finally, though there is big pressure and discouragement from internal and external dynamics against the practice of Qoollee Deejjoo, it is still representing the religious belief and cultural identity of its adherents in the study area.

Mount Spokane is an important heritage resource area for the Spokane Tribe of Indians, traditionally known as the .  The mountain is a creation site, as recounted in the story , as well as a vision quest and pilgrimage location.  Mount Spokane is a critical hunting and gathering destination, and remains important for huckleberries and other plants.  This paper provides an overview of the Tribal history and use of Mount Spokane.  It highlights our ongoing efforts to preserve intact portions of this site from encroachment by a proposed ski area expansion.  This is a part larger goal to record and preserve important TCPs and traditional plant patches across the Tribe’s ceded territory for the benefit of present and future Tribal members.

The kind of philosophy taught to Ilokano students is a stream of heavy western ideas designed only for the tertiary level and treated as a requirement to the same—lofty not because of the ideals it upholds but because lowly common people fail to understand it; ideal not because of the grand wisdom it offers but because of its inability to respond to more practical and pressing problems of the people. For that matter, the recent inclusion of such philosophy-laden subjects in the Basic Education Curriculum (BEC) and in the GEC (General Education Curriculum) presents challenges to the multi-cultural, multi-linguistic, and multi-religious nature of Filipino students in general. This paper therefore would like to open up the possibility of philosophising rather from the Ilokano experience.
First, this paper would like to explore the epistemic concerns in teaching western Philosophy to Ilokano students as a well-recognized foundational course. It hopes to offer a critique and point out that in the first place philosophy must reflect on its own reality, from what
it already has—its own world, system, and space—in view of emancipatory education. Second, focusing on the heavy Philosophy of the Human Person subjects in the BEC (K to 12), this paper will argue that philosophical anthropological reflections must start from the Ilokano experience. And third, this paper will attempt to establish an Ilokano Philosophy of the Human Person by introducing the language-games of the Iluko term, panagnakem. This paper however will not present a teaching pedagogy which can be developed only in due time with the students themselves and seasoned educators. It will not, therefore, give a detailed discussion on teaching methodology.

El trabajo que a continuación se expone, refiere a las condiciones de vida de ciertos grupos indígenas en la dinámica de la cotidianidad, transferidos al espacio citadino de Guanajuato, ya situados y habitando en él de manera permanente o transitoria, tomando como base la pregunta: “¿nos podría platicar acerca de su vida diaria? En este sentido, se intenta una reconstrucción de los testimonios recabados desde la interpretación de las voces de esa sedimentación social históricamente, centrándose principalmente en la reproducción cultural de la identidad

La compleja realidad asociada a las violencias en Colombia ha sido
un gran campo de análisis y reflexión sociopolítica en los últimos tiempos, marcada por la fuerte presencia de un conflicto armado de
larga duración, las prácticas de violencias múltiples de los grupos
hegemónicos en el poder político, de las organizaciones políticomilitares
antisistémicas, de los carteles de la droga y de los grupos
paramilitares de viejo y nuevo tipo. No obstante, la praxis liberadora
que emerge al interior/exterior del movimiento indígena colombiano,
enfocado en la defensa de la tierra, el territorio, la vida y la cultura,
responde a una amplia articulación con la cosmovisión y pensamiento
crítico, horizontal y decolonial en las ciencias sociales de la región. Las
acciones políticas desarrolladas por las comunidades y organizaciones
indígenas representan un contenido de aspectos/componentes propios
del pensamiento desde abajo, con la tierra y la izquierda (Abya Yala),
enfocado a repensar sus propias dinámicas y también las ciencias
sociales, por medio de experiencias que establezcan un peso teórico,
conceptual y metodológico más allá del colonialismo-epistémico
del momento. La metodología que se utilizó en el desarrollo del
artículo responde a los siguientes procesos: 1) revisión teórica sobre
los estudios decoloniales, el movimiento indígena y su vinculación
con el pensamiento crítico latinoamericano; 2) el análisis de los
procesos/movilizaciones del movimiento indígena colombiano y 3) la
interrelación conceptual y metodológica entre el giro decolonial y la
praxis del movimiento indígena como sujeto-colectivo en el escenario
de la sociedad civil. El aspecto más sustancial encontrado fue el campo
de oportunidad vigente en el estudio de los movimientos indígenas
como sujetos sentipensantes, colectivos y comunales. A su vez, la
oportunidad epistémica que constituye la decolonialidad como una
forma de pensar alternativamente y desde abajo la realidad emergente
del movimiento indígena, con respecto a la dinámica política interna
de las instituciones y los sectores hegemónicos en Colombia.
Palabras clave: decolonialidad, movimiento indígena colombiano,
Abya Yala, Pensamiento Crítico Latinoamericano y sujeto colectivo.

Western-oriented social work that emphasises the individual and remedial approach has not been very effective in Africa. Hence, there is a need for community as an indigenous guiding principle, and developmental approach as a practice framework. This resonates with the indigenous philosophy of Ubuntu that the educationist and politician Stanlake Samkange argued for. In this chapter, Ubuntu theory has been used as a case study to show how African philosophies can help in efforts to decolonise social work pedagogy and practice. Samkange did not invent Ubuntu because it had long existed as orature (oral literature). In tandem with orature, other African writers and public figures, Samkange viewed Ubuntu as representing unhu/untu (respect-guided individual), ukama (family), ujamaa or harambee (communalism) and uhuru (independent, humane and just society). These views impact learning and practice in several ways, including the need for respectful relationships between all those involved; the need for cooperative learning; and the need for social justice. Samkange further argued that through colonialism Black Africans were forced to adopt foreign philosophies, and their learners were taught that their ancestors had no philosophy of their own. By writing about Ubuntu, his main argument was that Africans needed to learn, write and practise their own philosophies.

The history of English in Nepal was first recorded in the seventeenth century. Although English was adopted as a foreign language in Nepal in the past, it has gained multi-dimensional status such as an additional language, second language and even primary language. At present English language is indispensable part of Nepalese life as it has impinged on all the spheres of their lives. Currently a number of scholars have argued that a distinctive variety of English has grown in Nepal with its own unique features at all language levels because of its long tradition and wider use. This paper begins with demographic information of languages spoken in Nepal and subsumes different historical eras of English in Nepal.

FOLK-LORE OF VEER RASA IN CONTEXT OF MAHARANA PRATAP’S VALOUR
Folklores are narrative songs, sung to elaborate the noble deeds of
legendry heroes that mostly raise them to the position of local deities or they
are commemorated as the eternal and immortal beings. Sometimes a certain
purpose resonates in folklores on festive occasions in local traditions and
customs. Even during rites and rituals folklores play significantly important role
to correspond the sense of social interaction and consciousness which is carried
forward from one generation to another, so the thoughts of folk are elicited in
varied forms in the Indian culture. The study will reflect on the semiotic
properties that present discourse analysis on the idea to protect the nation’s
sovereignty or region’s integrity. The study will focus on the relevance that how
warriors’ brave deeds in history till date have been a source of inspiration for
young Indians. It will examine the hardcore level of inherent instinctual loyalty
of Freedom-Fighters towards their motherland, which is significant to protect
nation’s totality and integrity with one’s martyrdom spirit. The aim is to
interpret that patriotic drive which has been currently found missing in the
present countrymen of India.
KEYWORDS - Narrative Folklores, Festive Occasions, Social Interaction, Brave Deeds,
Patriotic Drive.

El presente artículo reflexivo analiza la categoría de movilización social a partir de los presupuestos teóricos y conceptuales de la literatura de los movimientos sociales para finales de siglo XIX e inicios del XX. En primer lugar, se propone realizar una reflexión sobre la noción conceptual de los movimientos indígenas, buscando una interrelación con los orígenes del movimiento Manuel Quintín Lame
en el periodo histórico Colombiano (1910 – 1930). Buscando así establecer una explicación teórica proveniente desde la ciencia política sobre los movimientos sociales, enfocándolo en los contextos indígenas latinoamericanos. De esta manera se recurre al análisis documental como criterio de abordaje del artículo de Investigación. Así mismo, se plantearan algunas conclusiones que versaran sobre el movimiento indígena Manuel Quintín Lame y su correlación con la teoría de los movimientos sociales.
PALABRAS CLAVES: Movimientos sociales, Movimiento indígena, Movimiento, indígena Manuel Quintín Lame, Movilización social.
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El propósito de este trabajo es describir los elementos del medio físico y los detalles técnicos, que sustentan la realización de una práctica que se realiza en terrenos de la comunidad de San Antonio Juárez, Puebla; ésta, en un primer contacto, podría definirse como una práctica mecánica de conservación de suelo y agua, y que localmente denominan pretiles (bardas de lajas de tepetate, construidas siguiendo curvas a nivel, que con el transcurrir del tiempo permiten la formación de terrazas). Conceptualmente, y desde el punto de vista práctico de los habitantes de esta comunidad, los pretiles son bardas que les brindan la posibilidad de disponer de una pequeña área de terreno con un suelo de espesor mínimo para realizar la actividad agrícola, mediante la cual pueden cosechar maíz, fríjol y trigo, que son granos básicos en su alimentación. Es decir, para ellos no es una práctica cuya finalidad es conservar suelo por el sólo hecho de conservarlo sino que los pretiles son mucho más que eso. También es objetivo del presente trabajo revisar las condiciones culturales, sociales y económicas que conforman el marco referencial dentro del cual se realiza esta práctica.

There is a growing awareness on the importance of indigenous technical knowledge and the necessity of its integration into modern knowledge in order to address problems related to natural resource conservation. However, there is a lack of study that demonstrates clearly how the two types of knowledge systems could be successfully integrated together. This paper presents such a framework that has been developed through a participatory geographical information systems (GIS) approach with the Teso Community in Kenya. Data were collected using a variety of research instruments such as structured questionnaires, in-depth and face-to-face interviews, focussed group discussions, content analysis of literature, environmental check lists, and using the GIS techniques for assessing the status of the bio-physical environment. The process of developing such a framework comprises five key building blocks including stakeholder engagement, establishment of resources targeted for rehabilitation, establishment of community and scientific points of convergence and divergence, a decision on community and expert resolutions and the adoption of community-based project implementation, and monitoring and evaluation. The study recommends that the developed framework could be easily replicated with other rural communities that have similar bio-physical environmental conditions if found successful in sustainably managing natural resource management.