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Indigeneity - Science topic

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Lots of debates are going on among scholars, anthropologists, historians, and sociologists related to the issue of the Indigenous community in India and even at the world level. While discussing this particular issue, many fundamental questions are given: Which community is being called the indigenous community in India? What are the characteristic features of the Indigenous community? Why are they called the Indigenous community? Please drop some suggestive points to make it a fruitful discussion upon this serious issue undergoing in India.
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TALVEZ SE ESTEJA VALANDO DE COMUNIDADES PRIMÁRIAS, OU NATIVAS, INDÍGENA E ABORÍGENA TEM A VER COMO MORAR EM FLORESTAS OU RESTOS DE FLORESTAS. NO MAIS CADA PAÍS DEVE TER SUAS LEIS PARA PRESERVAREM OS RESTOS DE FLORESTAS E DE NATIVOS QUE EXISTAM. MESMO UMA CONVENÇÃO ASSINADA POR TODOS OS PAÍSES DAONU DEVE FICAR COM CERCA DE 50% DE PAÍSES QUE ASSINAM, TROCAM DE MANDANTES E O TEMA É LOGO ESQUECIDO, SORTE, ABS ANDRÉ VALÉRIO SALES
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how can cultural practices help in conservation of natural resources
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no se!
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how do cultural practices help to conserve natural resources
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As a person with Native heritage from my father's side, my great grandmother Hannah of the Deer Clan of the Tuscarora Nation of North Carolina, there are many, many differences in the world views ( or as my German ancestors would say, the "Weltanschauung") of a people who have lived in a land for over 10,000 generations vs. my European ancestors who have only live in the Americas for less than 10 or 12 generations.
Newcomers are not coming to blend in and 100% fully adopt the current life-ways that had been established for thousands of years. In fact, they kept themselves completely separate from the existing cultures, it was illegal to marry, and for the Native people, it was illegal to continue to live your own lifestyle, as Ishi pointed out, was the last "wild" Indian in North America.
The Europeans went to the Americas and Australia and Africa to destroy those thousands of years of lifestyles, and overlay the European pattern on top, and plowing up all of the sacred grasslands, and diverting and damming the rivers so that the salmon could no longer spawn, and killed every passenger pigeon in the sky and nearly every buffalo.
And adding exotic plants and weeds, and letting loose millions of feral cats here in California, and completely destroying our grasslands here and in the Mid-West. My town here in the san Francisco Bay area, has crazy cat ladies of European ancestry trapping feral cats from other communities and dumping them here at the rate of 1,000 a year.
On my street alone, I have trapped 180 cats so far. The newcomers seem to have zero respect for the natural ecosystems of where they have moved to, and no awareness or respect for the balances that the Native people worked so hard for thousands of years, to maintain.
When a newcomer, come to your continent, where over the thousands of years your people have created an ecological sustainable balance, and then some newcomers come and not only upset that balance, but they take that balance and completely destroy it, so it will take several thousand years to put that balance back in place, if it is even possible to do so.
A good book to read on the Native perspective is "Lame Deer, Seeker of Visions"
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Culture media for Bioacclimitization of Cd and Cr by indigenous bacterial strains.
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Biosorption mechanisms depend on the type of bacteria strain. It requires the standardization of the media during your studies. For comparative studies, it can be a minimal salt medium and a nutrient-rich medium like LB.
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Context of this question is whether the reduction in use of health services is one of the benefits that is quantifiable after First Nations or Indigenous communities with troubled contact histories are granted by government greater control and access to their cultural heritage.
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We worked on orthodox and Non-Orthodox Medicine in our local community which is a conference paper but awaiting for publication in near time. I don't know if it can help because most of the findings talks led excessively on traditional medicine
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Where can I find the practical sharpest cutting-edge state-of-the-art technologies for ecologically and economically sound research so I can carry out crop production, protection, processing and storage research for immediate use by farmers in the tropics and subtropics?
Many farmers still use knives, hoes and cutlasses, and transport their produce using headloads and store them in home made structures. But many editors prefer razor-sharp cutting edge research that can be published in Nature. I feel that need based researchers like me are at a disadvantage.
What do I do: follow the need or the cutting-edge direction to stay on course?
Are indigenous technologies discarded forever?
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See what is available from the UK Agri-Tech Centres of Agricultural Innovation (agritechcentres.com). Two may be of particular interest CHAP and Agri-Epicentre (links from the drop-down menu).
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The use of hybrid seeds is increasing, is it good practice or it will create threat to indigenous crop and leads to food insecurity in future?
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Thank you dear professor @Muna Aied Yousif
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I would like to write a literature review, to begin with, and continue to a more in-depth research paper, about the contributions of Indigenous American knowledge about healing and medicine that are used in western medicine practice today.
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I think that the contribution of traditional medicinal systems (TCM, Ayurveda, European and American herbalism...) is quite underestimated in modern medicine.
Recently, a growing number of research studies is investigating the potential benefits of traditional remedies, including different physical therapies (acupuncture, massage, balneotherapy...) and medicinal herbs, as integrative treatment options for several diseases or as candidates for new drug development. In my opinion, it can be useful to study these treatments with an evidence-based approach in order to formulate specific clinical indications and ensure the best safety standards.
With regard to your topic, I assume you refer to North America (based on your affiliation) and I think that, before writing your literature review, you should take a look at this scoping review published in 2020:
This study can help you understand the state of the art and identify any significant gaps in knowledge, so that you can focus on what is actually needed to advance towards a full integration between modern and traditional medicine in North America.
If you need any methodological help to design a systematic literature review, do not hesitate to contact me.
Best wishes for your work and research.
Further readings:
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I am working on the mycoremediation of heavy metals by some identified indigenous fungi of industrial effluents, most of which are moulds, i want to know the mechanisms of action or if there is any gene or genes that are responsible for the processes
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biodegradation, biosorption, bioaccumulation and bioconversion
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The IPBES assessment "Options for delivering sustainable approaches to health” is looking for examples where programs and policies have included indigenous and local knowledge. If you know some examples even are not fully documented your contribution will be appreciated.
(Add your answers in english, spanish, or french).
Thanks
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Hola Pablo. Me parece que en el caso de la parteria en mexico se hicieron algunas reformas hace unos años.
Como resultado en CONACYT se impulso un programa de parteria tradicional para dar reconocimiento a la sabiduria de las mujeres y hombres que cumplen dicha funcion.
Saludos
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I'm working with indigenous grain crops as food supply in Australia, and I would like to know if there is a dataset or any research paper that shows where are located these crops (mainly, but not restricted, Mitchell grass, kangaroo grass and native millet). I need the specific information of coordinates to find it on a map.
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I am currently researching on social entrepeneurship and innovation in sub saharan Africa. However, I am looking for people who would like to co- join in writing papers on Social entrepreneurship, Innovation, indigenous entrepreneurship, youth employment and Agripreneurship in Africa.
Please contact me if you are interested.
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I am interested
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I understand that muskoxen (Ovibos moschatus) where indigenous to northern Manitoba but were extirpated during a commercial hunt in 1905. I am looking for confirmation but not having much luck. Thanks for any guidance you can offer.
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Have you tried Canada Parks? Also indigenous collections, perhaps MOA in BC or the ROM in Ontario.
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Is promoting the rearing of small-sized animals’ (micro-livestock) a viable option for addressing the issue of climate change adversity in smallholder farming sector in Africa.
In this context micro-livestock refers to small indigenous vertebrates (goats, sheep, rabbits, guinea pigs, poultry (chickens, ducks, guinea fowls), etc.) and invertebrates (snails, rodents, lizards, insects, etc.) both domesticated and wild genetic animal resources which may be produced on a sustainable basis for food.
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A negative effect, especially the rise in temperature, which increases the activity of parasites and microorganisms
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What would be the psychometric implications (if any) for using a research questionnaire containing scales in two languages i.e. Urdu and English, given that respondents are bilingual and proficient in both languages.
I will be using two scales that are in English and one indigenous scale that is in Urdu.
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Using different languages on a survey could significantly affect participants’ reactions since responding styles differ across languages. You might refer to Paz et al. (2021) for empirical findings on employing different languages on a questionnaire. Below is the full citation.
Paz, C., Hermosa-Bosano, C., & Evans, C. (2021). What happens when individuals answer questionnaires in two different languages. Frontiers in Psychology, 12. https://www.frontiersin.org/article/10.3389/fpsyg.2021.688397
Good luck,
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Many researchers are currently advocating field inoculation with exotic mycorrhizal fungi to increase the rate of root mycorrhizal infestation and improve the soil environment. However, do the exotic mycorrhizal fungi ban ecological threat to the indigenous mycorrhizal fungi during the process here? Does it affect and threaten the survival space of indigenous AMF and thus extinguish certain mycorrhizal fungi? Does such a destructive input actually bring positive/negative benefits to soil ecology and plants?
We are going to implement this idea in 2022 to try to see if analyzing the relevant field inoculations will bring some changes in citrus trees grown in open field, whether in the soil or in the root system? This is a question worth focusing on.
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Thats fantastic Prof Wu , it would be great idea , if you implement such hypotheses. Citrus is highly AM-dependent crop. If we have a mass multiplication protocol, developing a consortium of AMs specific to crop rhizopshere would add a world of good in tailoring the mycorhizsophere functionality to multiple functions including atmosphere carbon offset vis addition of glycoproteins of ERMs of mycorhizas.
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Hello, I have been struggling for quite some time with the operationalization of the "indigenous identity". The main idea is to set aside the primordialism - constructivism debate and focus on social practices. Any recommendations on that?
Many thanks
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Using self-identification to measure indigenous identity faces distinct challenges globally as indigenous identity is considered fluid and multidimensional. While self-identification should remain the central criterion and countries should extend it to their other instruments, further analyses to understand ethnic disparities should consider indigenous identity's multidimensional.
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India is having large livestock population and livestock contributes more than 25 % GHGs which is responsible for climate change. So as a scientist our responsibility to reduce GHGs from livestock by adopting different strategies so that farmer can easily adopt technique. Pl focus on our indigenous and traditional technique
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When establishing the overall sustainability of a mitigation strategy, the high variety of the agricultural sector must be taken into account, which can vary across different livestock systems, species, and climates. In general, no one solution will achieve the whole range of emission reduction potential; instead, a combination of options from the full range of available options will be necessary to achieve the optimal result. For more information kindly check:
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Hello everyone,
I am looking for links of audio datasets of indigenous Mexican languages that can be used in classification tasks in machine learning.
Thank you for your attention and valuable support.
Regards,
Cecilia-Irene Loeza-Mejía
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I think that Cultural Diversity Responsive Education (CDRE) can be considered a more comprehensive approach to transformative education than inclusive education, indigenous perspectives, critical pedagogy, and so forth. As every society of the world becomes a culturally diverse society, we need to position our education through CDRE to ensure equitable learning opportunities to all learners of the classroom.
Give your opinion.
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Multicultural education is predicated on the principle of educational equity for all students, regardless of culture. Culturally responsive teachers should center students' identities in the classroom, they support the development of students' racial and ethnic pride. A trove of studies favorably link racial and ethnic pride and belonging to school engagement, interest in learning, and even better grades.
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I am interested in finding articles and books to cite for a book I am writing on medical intuition. I am interested in all Indigenous traditions: African, Native American, Asian, South American, Australian, etc.
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Dear Jennifer,
thank you very much for your interesting question! I haven't written any large-piece treatises on traditional healing myself, but have from time to time come into contact with the field in my own ethnographic research area, Polynesia. Traditonal healers and medicine played a key role in Polynesian societies and cultures before the arrival of Europeans. Depending on locality and context, "indigenous"/"autochthonous" medicine is still being practised in some Polynesian islands to a certain extent. It is interesting that you use the term "intuition", though. Personally, I'd probably be cautious in using it in the traditional contexts I am familiar with - simple because the traditional doctors follow their own diagnostic methods, classification of dieseaes etc. Hence - given this complexity and oftentimes advanced stage of traditional medicine - I would probably not lable their practises and methods as purely "intuitive". But perhaps I am simply misreading you here. What precisely is your book about? Would be very interesting to learn more about it :-)
Thanks & greetings from Europe,
Julius
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Hi,
I am working to develop a context-specific school-based indigenous wellness intervention program that can support indigenous youth in schools. At the moment, I am conducting an environmental scan of the literature to identify effective school-based indigenous wellness programs in specific indigenous contexts to guide my design.
I am therefore reaching out to experts and researchers in the field of education and indigenous education for suggestions and recommendations on relevant literature.
I appreciate your support.
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In my experience, the Circle of Courage has been highly effective in supporting and transforming classrooms especially those serving students who are Native American. https://starr.org/circle-of-courage/
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Hello dear researchers and enthusiasts in the field of indigenous architecture
To answer this question, we can say that in indigenous architecture, by applying old principles and traditions in a modern way, these shortcomings can be eliminated. As a result, indigenous architecture was seen as a resource for finding solutions to some of the shortcomings and problems of modern architecture, as well as identifying the structure of society in different parts of the world.
Given the positive aspects of this type of trend, paying attention to this issue can lead to appropriate solutions to address many climate issues. These include heat and cold comfort, air conditioning and. . . Cited.
- With the growth and expansion of modern architecture and the appearance of its defects and shortcomings, architects decided to eliminate these shortcomings and deficiencies, so they turned to native architecture.
I am waiting for your interesting topics, dear ones from different parts of the world.
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Absolutely Hadi! A case in point is the use of the Architectural Data Handbook by Nuefert. During my undergraduate studies it was the Rule without Exception. Being an African I sometimes come head to head with some peculiarities demanded by many domestic and and anthropometric activities in design for a local African consumption. I was privileged to come across an African architectural data document which addressed so specific details peculiar to requirements in a typical African home- contemporary and traditional.
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Which method do you think is more reliable and effective for the analysis of lipid biomarkers from the Precambrian? is cutting, hydropyrolysis or fluid inclusion assemblages analysis?
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First step, i) pick out rocks of suitable thermal maturity (preferably prior to peak oil window-maturity) as gauged from HAWK pyrolysis or elemental analysis screening, ii) use proven analytical methodology with full procedural blanks on a series of samples (depth series from core or outcrop), iii) use a combination of bitumen and kerogen analyses, iv) make sure the molecular distributions are self-consistent with i), ii) and iii).
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I’m looking for recommendations for qualitative and quantitative tools to be used with indigenous groups.
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I am carrying out a lit review of the applications of restorative practices/ restorative justice/ restorative circles in K-12 education. I'm interested to hear from colleagues and practitioners as to the various applications which are made of this approach: Indigenous students, students with challenging behaviour, experimental schools, experiential contexts but also mainstream environments. Thanks
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Thx
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I am interested to document the indigenous dialects in Sarawak with the hope of publishing it in the form of dictionary. What is the best app (taking into consideration my limited knowledge on IT) to use for my purpose..?
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You have already Bahasa Melayu Sarawak or Sarawak Malay language dictionaries available online as at https://borneodictionary.com/melayu-sarawak/
I think it is much better to cooperate with an ongoing project rather than starting your own one.
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Who are the leading Native American/Indigenous Philosophers that are currently researching current and past traditional philosophies?
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I would add Dennis H. McPherson and J. Douglas Rabb (Professor Emeritus) both with Lakehead University, Thumder Bay, Ontario. Also Sarah Nickel at University of Alberta (although she may be more historically/sociologically oriented) and my long ago student, Neal Mcleod, at Trent University.
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I'm interested in Strategic Orientation and performance of Indigenous micro businesses. I'm also interested in internationalization of micro/small businesses. How can I come up with a novel Ph.D thesis topic in this area. I will appreciate scholarly contributions of experts in this area. Thank you.
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I would recommend reading the following article:
- Johan Frishammar & Svante Andersson (2009) The overestimated role of strategic orientations for international performance in smaller firms, J Int Entrep Volume 7, pp. 57–77. DOI 10.1007/s10843-008-0031-9
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The rural communities in western Sudan were loosed their native chicken and as results of aware since 2003, Soon will be endangered species. what shall we can do?
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You need to import from neighbouring communities.
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I'm interested to read what leading Indigenous academics have to say about the intersection between traditional or Indigenous knowledges/epistemologies, values/axiologies and ways of being/ontologies and their application in the context of teaching and learning at schools or universities. Any references or links greatly appreciated.
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Maybe you are already familiar with Megan Bang's work on Indigenous knowledges, and STEM.
E.g.:
Bang, M., & Medin, D. (2010). Cultural processes in science education: Supporting the navigation of multiple epistemologies. Science Education, 94(6), 1008-1026.
Here is a link to current project:
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I want to know if indigenous yeast isolated from river polluted with wastewater from leather industry are potential for biodegradation. I also want to compare it with bacterial biodegradation for the same problems, and what is it advantages and disadvantages?
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Your idea is very interesting, but you have to make a good experimental plan .
Either you will use commercial strains or you are going to isolate from the polluted water, the applied yeast must have the ability to produce biocatalysts such as lipase, catalase, oxidoreductase along with the production of biosurfactant.
Yeast lipases have received a raw deal compared to bacterial lipase. Among many lipase-producing yeasts, Candida rugosa is the most frequently used yeast as the source of lipase commercially.
Oil persists in wastewater mainly in two forms, free oil and emulsified oil. Emulsion may be either the coarse emulsion or the microemulsion. Once the oil is in microemulsion state, the stability of the oil- water system increases and becomes difficult to separate oil from water.
Therefore, you must study the effect of bioremediation technology on the removal of oil from oil-water mixture in the form of free, coarse and microemulsion.
Good luck
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Recently, the Aymara intellectual Silvia Rivera Cusicanquí (Bolivia), has pointed out that "the decolonial is a fashion, the postcolonial a desire and the anti-colonial a struggle." Through this, she posits that in the face of the exhausted epistemological horizon of Eurocentric modernity there is a renewed interest in the knowledge that emerges in the context of the struggles for decolonization, however, there is no real political commitment on the part of scientists. The author points out: "the decolonial is a very recent fashion that, in some way, usufructs and reinterprets those processes of struggle, but I think it depoliticizes them, since the decolonial is a state or a situation but it is not an activity, it does not imply an agency, nor a conscious participation. I put the anti-colonial struggle into practice in fact, in some way, delegitimizing all forms of objectification and ornamental use of what is indigenous by the State. All of these are processes of symbolic colonization. "
I am interested in hearing and reading critical opinions about the decolonial turn in academic fashion. My question arises from some observations:
a) Epistemological violence in the social sciences that is claimed to be decolonial continues to be exercised from the Eurocentric "epistemological ratio". Where Latin America becomes a simple field of study. And where those of us who reflect from within the struggles for decolonization are erased from the map of knowledge production, since our texts are not referenced or academic extractivism is simply generated stealing local knowledge, exercising new forms of "indigenous folklorization".
b) The main references of decolonial thought are located in universities in hegemonic countries. The intellectual activists of Latin America who have a conscious ethic and struggle with social movements are excluded from the circuits of intellectual debate.
c) An important fracture of decolonial studies occurs in the defense of the Nation State and the progressive left governments of Latin America, such as Evo Morales and Maduro, and a rejection of radical left or indigenous proposals that are raised from anti-state perspectives , libertarian and autonomous.
d) The depoliticization and lack of ethics of many researchers who claim to be decolonial, who through practices of academic extractivism seek to scrutinize indigenous knowledge, have been financed with multi-million dollar research projects, financed by companies and state research corporations (Por example mitzubichi corporation), and whose impacts have contributed nothing to the struggles of those who dispute the territory.
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Speaking as an early career academic from the Global South, Africa to be specific, I think characterizing decolonial (decolonisation/decoloniality) scholarship as a fashion is very simplistic. Decolonial scholarship is a war/struggle for epistemic freedom. It is a struggle to have multiple centres of knowledge. It is about unlearning the predominantly Eurocentric forms of knowledge and methodologies in order to learn inclusive methodologies, to be able to have our own styles of writing and framing our knowledge perspectives. A lot of our knowledge and scholarship is sidelined in the knowledge industry that follows a Eurocentric script. We need to be acknowledged as centres of knowledge instead of exporters of raw data and importers of theories.
The biggest challenge we have is that we were produced by the very same Eurocentric system that has taken away our epistemic freedoms. That is why we have to continuously unlearn in order to learn. So there is agency in the decolonial scholarship, it is not fashion at all.
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We in village we don't have problem of production but we are facing a lot of problem related with market how technological advancement will support the small handler farmers🤔
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Ministry of Food Processing supports value addition projects in agriculture. Please the guidelines on website.
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In Ecuadorian Amazonia, where I am based, it seems like people in indigenous communities have managed very well through the covid-19 pandemic, in spite of very high rates of contagion. I know of two large communities, about 1400 and 2000 habitants, respectively, where most people took basically no precautions in order to avoid contagion, and now almost everybody have gone through the disease and then recovered. In the smaller community only one person died, an old male with previous medical conditions, and in the larger one nobody died. Nobody has even been taken to hospital. Among people from these communities who have migrated to urban areas, on the other hand, several people have died of covid (which seems to rule out genetic factors as an explanation).
Obviously the age structure plays a role, as about half of the population is under 20 years old. But I suspect that the reason for the low mortality also is either related to general lifestyle things or to self-medication with medicinal plants. I would love to investigate this further, but I have no research funds, and I am not myself an expert in medical science.
Any comments on this and advice on how to proceed forward would be highly appreciated!
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Also in Middle East we have many inquires about this
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I'm keen on similar work with regards to protection of indigenous art and art firms. Would like to associate or extrapolate in an area that may not be within the scope of your study in terms of the operable area.
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his booklet provides a generic overview of a standards-related topic.This publication does not alter or determine compliance responsibilities, which are described in the OSHA standards and the Occupational Safety and Health Act. Because interpretations and enforcement policy may change over time, the best sources for additional guidance on OSHA compliance requirements are current administrative interpretations and decisions by the Occupational Safety and Health Review Commission and the courts.This publication is in the public domain and may be reproduced fully or partially without permission. Source credit is requested but not required.
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I am perplexed about a situation that if one objective is to measure an indigenous scale on a construct such as "honour killing" and no prior theory is available or conceptual framework is available? Can we still do CFA because assumption of Cfa is to test and validate the prior theory.
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A cfa is theory based.Thus when there is no theory about honour killing you just cant do a cfa.You have to have a conceptual background of the same or else if you feel it is a strong concept then you write a paper on it
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Please do not just read, your reflective comment is highly needed
There are thousands of universities mostly in developing countries that are considered to be of 'low standard'. However, if graduates of such universities get opportunities for postgraduate programmes in developed countries they tend to, in many instances, outperform indigenous students of the developed countries. The same scenario is observed for practitioners such as medical personnel, engineers, and so on. This observation prompts me to ask the simple question: What constitutes a good university degree?
NB. Please note that by adding your comment you consent to use your answer anonymously for research purpose. Thanks.
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This interesting subject interest me so far.
I consider that, the good university is built by their student and teachers and researchers. The most criteria is the high scientific impact of publications and their potential use in research and developpment purposes.
Editors of popular journals can improve the position of university in the world.
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In Ecuadorian Amazonia, where I am based (and where I do research related to the environment and renewable natural resources), it seems like people in indigenous communities have managed very well through the covid-19 pandemic, in spite of very high rates of contagion. I know of two large communities, about 1400 and 2000 habitants, respectively, where most people took basically no precautions in order to avoid contagion, and now almost everybody have gone through the disease and then recovered. In the smaller community only one person died, an old male with previous medical conditions, and in the larger one nobody died. Nobody has even been taken to hospital. Among people from these communities who have migrated to urban areas, on the other hand, several people have died of covid (which seems to rule out genetic factors as an explanation). Obviously the age structure plays a role, as about half of the population is under 20 years old. But I suspect that the reason for the low mortality also is either related to general lifestyle things or to self-medication with medicinal plants. I would love to investigate this further, but I have no research funds, and I am not myself an expert in medical science.
It would be interesting to hear what researchers in the field have to say about this. Any suggestions on how I myself could proceed in order to investigate this issue would also be welcome.
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Low mortality of covid in Amazonian indigenous communities because to their life style culture environment, food, and mostly used medicinal plants to their daily life surrounded natural resources
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My research team is looking for current research on the experience of indigenous Elders, particularly American Indian and Alaska Native Elders, in the USA who have been residing in long-term care settings in the midst of COVID-19. This is a particularly vulnerable person group, and we are concerned about what is being done to assist them and their carers. We are also interested in the plight of indigenous Elders worldwide in the context of the pandemic. Thank you for any information you have to share.
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I'm working with some tribes from Ecuador but I haven't found the way to link gamification to indigenous games. Help. Alll your suggestions are more than welcome.
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I think the indigenous tribes inherited the competition spirit from the ancient Greeks who emigrated there long ago.
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Thanks a million for having my back. That's so kind of you. I will go through this brilliant research work. I would like to take a chance to extend my congrats on their success as well. A/Professor Montse Delpino-Chamy
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I am interested in gathering information about their acceptability, the co-designing/ developing process, integration of Indigenous Psychology frameworks and worldviews from various communities and their transferability to smartphone apps (e.g. studies conducted among Aboriginal tribe, Maori community and Pasifika population and other indigenous communities), and any RCTs that have been successfully conducted - even if this research area is still in infancy.
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I will try a deep ethnographic research in the target communities involving the elders and the shamans that have a natural knowledge including,herbs,animals,magical rituals like the red heifer in Judaism and old and traditional ways of communication, allowing them to survive in different scenarios without technology. That in fact can handicap them instead of helping blocking their natural skills developed for thousands of years, bringing them mental or psychological diseases or even cancer or brain tumors used for profit by big corporations and not for the well being of this indigenous communities used like ginny pigs.
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The farmers are cultivating an unregistered land-race for a long period; if I wish to register this variety, what are the legal procedure and how to register it.
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You can consult India's National Agencies or Centres for Genetic Resource & Biotechnology, and a specimen of your plant should be registered with the country's herbarium for proper documentation.
A more productive option is to send a sample of your novel land-race to the herbarium in Kew for worldwide recognition & acceptance
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Our Government of India has invited proposals to research the uniqueness of indigenous cow.
My question in this regard is ...... Is it good to spend their money of the people on the very presumptuous and unscientific cow urine, dung and milk?
Around the world, scientists are wondering about this flawed document published by DST, Govt. of India.
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Buddolla Viswanath's question was based on economic view point leavig aside the ethical justification. Dr Ashwani Roy opted for more holistic response. Problem with cost benefit analysis, as economists do it, is that we seldom appreciate & include all the ingredients. In addition to milk Cows gave India female calves to replace old cows and male calves that grew up to be plouughing ngine. where will Indian agriculture be, I guess they still are integral part of Rural life which is about 70% of India. Rural folks live, work and largely feed the urban dwellers who seem to have most of the economic dividend. mother nature has given us what we need to live on out beutiful planet Earth. All consuming humans will never be wiser than mother nature, so be humble and grateful and be less toxic to our climate...
Anyway, scientis must non-political and generae human knowledge objectively to answer questions of the day. I grew up on a marginal village farm and worked mostly with animal, plant, soil & environmental scientists...stand back and look at the big picture...always
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The answers should consist of personal experiences, indigenous meanings. Please avoid giving bookish definition.
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Spirituality: It is generally the sensing force of the soul that is inherent in the body and contains energies through which its bearer communicates with the external world with what the natural person cannot communicate with, and this sensing force is divided into several sections (insight, hearing and cardiac feeling) and there are some people who call Spirituality is the state of communication with the other world, not from the internal premise that the owner of spirituality holds, but they refer to what they receive from the outside world. Hence it is observed that it is the energy of the inner spirit, as spirituality has to do with the same inner spirit and what it contains from the sensing sections, which are the tools for communicating with the external world, so it is then determining the characteristic of the recipient and the person's sense of what is behind the blocking and capabilities in the sensory implementation of the other world. And when we say that this person has (spirituality), that is, his ability to communicate and the power of insight and receive information beyond blocking, spirituality is only for people who have enlightened spiritual energies, which are essentially a blessing from God to pay off and guide God’s friends (PBUH). We may ask why the non-loyal person possesses some spirituality or has the ability to use its various tools. The answer is that the truth of the soul has a purity that allows it to use the tools of communication with the other world, but the environment in which the individual lives affects the soul and distorts him many facts because of what the environment added to him In which he lives and the false religions or beliefs that arose on him, and if this person is found in a suitable environment, the facts of his soul develop and strongly feel what is behind the blocking. On the other hand, spirituality is a close adjective to the truth of the purity of the soul, which is its fertile soil, and it is the opposite of all evil in the inner spirit, which cannot grow alongside sensors beyond blocking, so we see that some people are charged with communicating with the other world to obtain answers to cases that need treatment, because Their souls did not reach a level sufficient to enable them to use one of the spiritual tools. They need a spiritual development program in order to be able to use the tools automatically and without cost.
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When I was reading a paper or writing a paper, I always find the words "indigenous" and "autochthonous". These two words confused me a lot. So I want to know whether there are some differences between these two words or not.
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Dear Jiulong Zhao,
To my knowledge, there is a slight difference between those two, even though they are generally used as synonyms.
Autochthonous may specifically address the place of where the subject organism is originated and likewise the organism (or population) found in that place.
Indigenous means native to some place where that organism (or population) does not necessarily have to be originated from.
Best Regards
Kubilay.
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Academic research has been challenging for many local communities as it does not serve community needs. Moreover, many local communities see the term "research" is a different form of colonization for their community, land, and culture, particularly for many Indigenous communities. As a researcher, this is high time to transform our research into community capacity building. What are your perspectives on this challenge from your research? How are you trying to solve this?
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Thanks Hein for your comment.
It may be true that research money does not paid by local authority directly; however, in most cases research money comes from people tax money through government or companies's (extracted from local natural resources or local labor force). Therefore, research money is also local people's money directly and indirectly. On the other issue, research has NEVER been free from "the expectation". Most research always do have agendas/goals/exceptions, these exceptions may be directly or indirectly connected with institutional/academic/industries needs. So, research has never been truly “neutral", there are many done on this science false "neutrality" claim. False "neutrality" is also government or companies's exception.
However, my question was in different point in this post. As a researcher what are our responsibilities while we are doing research in community's natural resources, health, economy, and development? Whose observations give shape to our research questions and practices? Does the research fit with the priorities for research defined by community? Do we have the capacity to participate in our research? Does this research fit with community values? Is the researcher-community agreement fair in terms of benefit sharing, plans for conduct and dissemination, and all other elements of a rigorous community-based research agreement?
I know there are many research done in these challenges; however, the many communities are still facing many challenges from academic and non academic research, and many issues remain unsolved. Many communities are very fearful when they hear the term "research". It does not mean they do not want research, many communities have been using the term "research" from many generations; however, they have different meanings and purposes. As a western-trained researcher, are we failed to understand the community meanings of research that can be benefited for both (participants and research)?
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How do you stain endoplasmic reticulum? I looked into a couple of kits available in market. Any suggestions on indigenous method at lower cost please?
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Hi there,
You can simply use an antibody against Calnexin to stain the ER.
If you want to image living cells, there are various GFP variants with ER retention signal for staining of the ER.
People have been working on this extensively, it seem that you should not use a CMV promoter, mCherry and superfolder-GFP seem to be really good for ER and different retention sequences have been tested. Check the literature for a current review article.
Good luck,
Sebastian
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We are working on the indigenous traditional foods and optimizing their shelf life. We need to know about the process of conducting the accelerated storage study of the foods.
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Dr.Kulkari it's very simple way to storage studies of food material is that stored food products in your selected packaging material at different conditions of temperature and relative humidity. Then determine the key quality parameters for the specific period interval and calculate the rate of reaction for degradation using regression equations. Then predict the shelf life using critical level of parameters.
Please refer the YouTube videos of R.Paul Singh
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Our National resources include Iron, Coal, Limestone. Vishwakarma uses the recycled Iron billets from cupola, charcoal briquets of casuarina and seashell lime mortar for household usages as per the age old tradition. I would like to know the contribution of such indigenous process and material in the Nation building exercise.
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PRODUCTION 2014 2015 2016 2017 2018 2019
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INDIA
COAL NATIONAL MTPA H 565.77 609.18 639.23 657.87 675.40 675.40
INDIGENOUS KTPA ** H1 3195.00 3298.00 3401.00 3505.00 3608.00 3711.00
IRON NATIONAL MTPA H 152.18 129.32 158.11 194.58 200.96 200.96
INDIGENOUS KTPA H1 15000.00 15000.00 15000.00 15000.00 15000.00 15000.00
LIME NATIONAL MTPA H 280.86 393.37 307.00 314.67 338.55 338.55
INDIGENOUS KTPA H1 18.75 16.35 10.35 12.34 29.58 29.58
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NOTE: ** TREND WORKING NOT ACTUAL
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While conducting fieldwork among indigenous communities belonging to other cultures, anthropologists often wrongly record and analyze their field data. This is the prime reason why our analysis many time does not correspond to the ground realities. Therefore it is extremely important for the anthropologists to validate their observations by rechecking their interpretations with the participants of the said event/incident. Under such situation, what field technique is advocated for reducing subjectivity in our analysis of the interpretations of the observation?
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Many thanks Marie, Gavin and Douglas for your participation in this ongoing discussion. Maria has rightly stressed the need of a strong reflexivity which helps us to learn more about the field from our subjective reactions as researchers. Gavin has suggested the verification from multiple standpoints as the best way by which observation and analysis can be made more objective. Douglas has recommended to work closely with a set of informants that represent differing perspectives in order to make the field observation and data analysis more accurate. I agree with all your innovative ideas. Besides these, another important principle is to go to the field with an open mind and try to understand the observed event/situation/incident from the viewpoint of the informants/community members. In case of any confusion, clarifications should be sought from multiple sources. The researcher should be conscious of the fact that s/he is from a different culture and therefore s/he should not interpret event/situation/incident as per her/his cultural values/ethos. Otherwise, s/he is likely to record the interpretation of her/his observation rather than the actual observation while studying other culture(s). This process of learning is slow and gradual. The researcher gains this experience and insight only with her/his longer stay in the field.
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In the Green List framework , a timeframe of 100 years is proposed to evaluate the recovery potential of species.
Conservation gain is evaluated over the greatest of 3 generations or 50 years. However, what if 3 generations (future gain) are longer than 100 years (future recovery)? This (3 generations greater than 100 years) is the case for longer lived slower growing species.
As we have such an incomplete picture of the worlds species, could future recovery be the greatest of 5 generations or 100 years? Is there an upper time limit that we can reasonably use for future recovery?
Conservation gain: “A suitable time frame for assessing conservation dependence and gain is 3 generations or 10 years, whichever is longer, consistent with the current Red Listing process and providing a realistic time scale for incentivizing conservation action.”
Recovery potential: “setting an aspirational yet achievable vision for the recovery of a species, estimating the maximum plausible improvement that could be achieved in occupancy, viability and functionality across the (indigenous and projected) range of the species, given its life history and habitat characteristics, and the likely land and resource use and recovery technology over the next 100 years.”
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Length of reproductive cycle, gestation period should be studied for each species.
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In most part of Nigeria little or no research has been carried out on documenting the indigenous mycorrhizal fungi present in soils around the country. If one is to carry out this researches, what proper approach, methods, designs & materials would be required to properly carry out this research?
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Thank you
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We were planning to develop a project focusing on R&D of African indigenous fermented foods such as the Ethiopian fluffy flat bread called injera and the Sudanese similar product called Kisra. We are trying to collect information on similar attempts so that we avoid unnecessary duplication and build up on already established knowledge.
Kindly share us articles and reports on the same efforts made before. We are also open to collaborations on this endeavor on the basis of clearly defined roles.
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I'm not entirely clear about what you are asking. You don't need "instant" cultures for injera or kisra. Both are produced in essentially the same manner as making any sourdough bread. Many western sourdough breads require making a starter, but injera and kisra don't. There are lots of instructions for making injera on the internet. I'm attaching a link to one of them. You'll see that all you need to do is add water to teff flour - or sorghum flour for kisra - and nature does the rest. There ARE instant sourdough cultures for western-type sourdough breads, but from what I know, a true baker, seeking a quality product, produces the starter themselves: adding water to flour and waiting for the fermentation process of 2-4 days. An internet search also shows you can add yeast to the water and flour for a quicker acting process: https://recipes.oregonlive.com/recipes/ersho-teff-sourdough-starter/ But my experience watching Sudanese women make kisra suggests the fermentation process is quite quick.
What is the rest of your project? Are you trying to help women in Ethiopia and Sudan? Are you trying to make African foods available in an international market? Sometimes "development" has negative consequences - too many times that happens. If your project is to be implemented in Ethiopia, why try to develop something women will have to pay for when they already have a perfectly good process for producing injera and kisra - and Yemeni lahooh? It seems to me that any project dealing with knowledge held particularly by women, you should consult the women!!!!! They are the experts at making injera and kisra. They know what they need or want. Why mess with a process that works just fine. As they say: "If its not broke, don't fix it."
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Are there any studies that have focused on medicinal plants being utilized by Indigenous Communities and the extraction method used in such for TLC?
I am actually looking for possible references to suit a study being conceptualized about indigenous plant medicines. If there are any existing studies out there, those will be of great help!
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you can reseach by Ancient encyclopedias of your country
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I am researching the benefits or otherwise and the efficacy of ‘cultural safety‘ as a concept and practice in maternity care in New Zealand.
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Hi, I don't know if this is directly relevant but a few years ago I did some analysis of 'cultural safety' and compiled a reading list that might be a useful starting point. If you email me at mikegold@waikato.ac.nz I would be happy to send you a copy.
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Solomon Islands is a country made up of 9 Provinces, with their own various dialects, traditions and way of life.
Importance of learning these cultures, will enable an entity:
  • To appreciate the value of respect;
  • To engage in sincere collaboration;
  • To appreciate traditional beliefs;
  • To help protect Indigenous Intellectual Property rights;
  • To help the indigenous people excel their creativity and intelligence; &
  • To appreciate traditional rules of land management and conflict resolutions.
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Thompson B Uki In addition to your importance points above, cultural genetically speaking, studying the Solomon Islands' diverse cultures and traditions is important for :
1. to sharply define its roots of culture (either Sea People Culture or Land People Culture)
2. to define whether the said diverse cultures is caused by microevolution phenomenon or inter-islands migration from their original place
3. to delineate the trail of their dispersal the world over by comparing their persistent customs/traditions
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Dear Ms. Curtin,
I am interested in doing my MA research in Indigenous tourism and Reconciliation here in Canada, particularly the west coast. Could you tell me more about your research?
Best regards,
Daniel
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You have to look for tourist components in that area in terms of structures then exposed to tourists (the reason for choosing the area) then the locals by looking at their reaction towards tourists and interacting with them good luck
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I have 445 samples and there are thirteen categories of demographic variables as; academic position, gender, age, ethnicity, qualification, experiences, university, department, participation in conferences, publication, study hour, thesis guidance and engaged in other university.
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There should be at least 30 minimum items in each variable to be tested in t-test.
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Need explanation please.
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Para a coleta dos dados propostos, deverá escolher o povo indígena e fazer trabalhos de campo, com estadias na aldeia. Acredito que esse é o caminho.
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I'm looking at the discourses that hinder or enable their inclusion in higher education.
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Thank you as well Lydia. Yes, integration is indeed difficult especially for multicultural countries. However, inclusion as a human right needs to find a compromise with cultural preservation, another human right.
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What is the relationship between the African indigenous religious space and Christianity
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Christianity still maintain its ground, Islam feels threatened by the rapid growth of Christianity in West Africa. hence the Islamic onslaught on Christianity in West African. on the other hand African Traditional Religion has continued to play host to these two foreign religions that never reciprocated it gesture of love. interestingly both Christianity and Islam preach love but never loved each other.
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Hello,
I am looking for a seminal reference (a book or a review paper) that shows the ways in which conceiving of conservation initiatives without the input and inclusion of indigenous people has been detrimental to both the conservation outputs and the wellbeing of the indigenous people. It could be global or with an Amazonian focus.
Thanks,
Jena
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Oh, I came across Conservation Refugees in my search but couldn't get ahold of it. Looks great.
Thanks everyone for your comments.
Here is the blog that I published on the topic of the health benefits of indigenous led conservation.
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I am seeking research by indigenous scholars in the area of environmental sustainability and tribal oral tradition.
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Thank You for the clarification @ Shandin Pete
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Tuberculosis is still a major health problem in most developing countries and its incidence is rising in many developed countries. This resurgence has been attributed to the HIV epidemic and TB has been declared as a global health emergency by WHO in 1993. The diagnosis of tuberculosis mainly depends upon initial clinical suspicion and radiographic findings with subsequent bacteriological confirmation by sputum smear examination and culture. Lack of sensitivity in smear examination, non specificity of radiological findings, extended tum around time ofMycobacterium tuberculosis culture and difficulties in diagnosing paucibacillary, childhood and extrapulmonary tuberculosis has necessitated to explore the utility of immunodiagnosis of tuberculosis as a convenient and cost effective test to supplement clinical information for definite diagnosis. Many commercial tests are available in the market for diagnosis of TB. Most of these tests are based on the detection of IgG, IgA and IgM antibodies to specific mycobacterial antigen or mixture of antigens. Indigenous immunoassay systems have explored excretory-secretory ES-31 mycobacterial antigen for immunodiagnosis of TB. Many a time there is lack of consistent elevation in all the three Ig classes in active infection thus making it more important to determine the ideal antibody isotype assay for reliable diagnosis of tuberculosis and to save the costs of the patient for unnecessary investigations.
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Tuberculosis is still a major health problem in most developing countries and its incidence is rising in many developed countries. This resurgence has been attributed to the HIV epidemic and TB has been declared as a global health emergency by WHO in 1993. The diagnosis of tuberculosis mainly depends upon initial clinical suspicion and radiographic findings with subsequent bacteriological confirmation by sputum smear examination and culture. Lack of sensitivity in smear examination, non specificity of radiological findings, extended tum around time ofMycobacterium tuberculosis culture and difficulties in diagnosing paucibacillary, childhood Indigenous immunoassay systems have explored excretory-secretory ES-31 mycobacterial antigen for immunodiagnosis of TB. Many a time there is lack of consistent elevation in all the three Ig classes in active infection thus making it more important to determine the ideal antibody isotype assay for reliable diagnosis of tuberculosis
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I do not intend to submit journal articles, but brief and specific descriptions of a rural technique relating to cattle handling.
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Simon Caraco Thank you so much Sir. I will definitely look up to your recommendation.
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My research task is to delve into Irish indigenous wisdom and find any evidence of practices, concepts, rituals etc that society, at particular times in Irish history, offered to young makes to assist them transition / transform to adult manhood in a healthy manner.
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You're quite welcome. I'm sorry that I couldn't provide a more detailed answer that included some specifics of rites of passage.
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Hello.
I am wanting to confirm or not that indigenous workers are among the most at-risk in the world.
Any empirical data would inform my writing.
Thank you.
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When you discover this - I look forward - thanks for your work!
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What are the indigenous (domestic or native) theories of entrepreneurship? To be clear, I mean theories that are not borrowed or imported from other disciplines. I am looking for a list of such theories. Thanks!
Edit: While theories about entrepreneurship by indigenous peoples are very interesting too, I want to reiterate here that I'm interested in theories that were developed within the field of entrepreneurship, for the exclusive purpose of explaining/predicting entrepreneurial phenomena, as opposed to theories that are imported from other fields like economics, sociology or psychology.
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I'm not criticizing theory borrowing, I'm just trying to get a handle on the amount of native theory that exists in entrepreneurship.
Here is my first cut list:
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Hello, I found high abundances of these ribbon worms ( nemerta ) in my samples from a marina in Brittany (France) and I would like to put a species name on these considering their abundance.
I figured they might be a Tetrastemmidae due to the four eyes in rectangular pattern. Tetrastemma Cephalophorum has a very similar head to my candidates, however the color pattern is quite different since usually only have two longitudinal streaks.
Oerstedia dorsalis (Prosorhochmidae) might also be a possibility.
The individuals are 1 cm-1.3 cm max. length and 1 mm-2 mm wide (cylindrical). Since they were found in a marina they don't necessarily are indigenous to Europe.
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Hi Robin, I think this species, for the distribution you found it, can be Vieitezia luzmurubeae.
V. luzmurubeae has been collected freely on the bottom, but it is easy to find it inside the ascidians Ciona intestinalis and Phallusia mamillata. Although this species is hermaphroditic, it is morphologically similar to Tetrastemma vittigerum (Junoy et al., 2010).
You can find more info here:
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Wild plants are an untapped neglected food source left behind from the Neolithic revolution .
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CAN SEARCH AT BIOPROSPECTING PAPER FOR READILY MADE ANSWER PLS
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To meet the needs of growing population, scientists are on the way to introduce new crop/plant varieties. The indigenous species are going to disappear. But we have a new high yielding variety. It is genetic enhancement or genetic erosion?
Why we need to keep the old less productive variety?
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Genetic erosion is the disappearance of genes/alleles from gene pool and reduction in the genetic resources of the earth. Twentieth century has witnessed a loss of 75 per cent of genetic diversity of crop plants. Genetic erosion occurs due to crop number and crop varieties. Originally a large number of plants were utilized for different uses but gradually the number of exploitable plants has decreased. For example, out of 3,000 food plant species only 150 were commercialized. Agriculture is dominated by only 12 species out of which four yields more than 50 per cent of the total (rice, wheat, maize & potato). In recent times there is a tendency to incorporate the maximum good characters in a single variety. As soon as better variety is developed the same is distributed far and wide and brought in use consequently the local indigenous varieties are discarded and their specific alleles are lost forever.
The genetic erosion is a matter of serious concern as it will hamper the crop improvement programme. The traditional varieties of crops and their wild relatives possess several useful genes, which may be exploited for the improvement of crop varieties through crop breeding. Thus the maintenance of a diversity of crops with different characteristics gives the community a buffer stock of food, if droughts or floods or pest attack occurs.
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Hi, I came across your iGuide challenge paper. I am a teacher in the ACT at a school with high number of indigenous students. As it happens I am aware of B. Bernstein. I am very influenced by Paulo Freire too. Pedagogies, school wellbeing and disadvantage is a key concern as well.
regards,
Peter
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Hi Peter, did you want to skype? Or if you're in Bris, feel free to make a time to chat. I don't have any more trips to Canberra this year, but maybe next year I might find myself in Canberra at some point. My direct email is b.exley@griffith.edu.au. Kind regards, Beryl
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What research methods/techniques are used to document indigenous technologies?
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ITK is memory based knoweldge for this purpose questionnaire can be prepared and survey can be conducted and that can be documented.
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key informant interviews
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The question is somewhat vague and ambiguous, so I'm not sure what you know and what you are seeking. I would go speak to those who teach in the African Studies Centre at the University of Nairobi, someone like Prof Onyango. What you do also depends on which languages you will be using, since you will want to interview in peoples' first language.
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Hi Marcia,
The PhD I am finishing off has looked at English as a barrier for EALD Indigenous students in HE. I would be keen to be involved with your project if there is an opportunity.
Much appreciate your thoughts and suggestions.
With kind regards,
Ganesh Koramannil
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Best of luck.
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The Kusum (Schleichera oleosa), belongs to the family Sapindaceae, indigenous to Indo-China subcontinent. I want to know the basic chromosome number before I proceed to further studies. Kindly help me.
Thanks
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I agree with @Arvind Singh