• Lingua Humanitatis
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• v.2 no.1
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• pp.43-74
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• 2002

This paper examines the concept of "tradition" for Indigenous Peoples as a construct of reality developed through the lens of Western scholarship and American Indian perspectives. The resulting notions of American Indian tradition constructed by a Western point of view, has been incorporated into the thinking of Western peoples as well as those of American Indians. Possible reasons for this include the lasting effects of colonialism and current mass media and the description of cultural "others" through the Western sciences of Anthropology and Musicology. A definition of what is valid or important in defining "traditional culture" for members of an Indigenous community may utilize significantly different measures than those of Western scholars. In order to illustrate this, the author uses two treatises focusing on the Indigenous American Indian cultures of communities in Eastern North America incorporating Indigenous points of view. One of these two books provides a focus on connections between language and culture and the other on ethnomusicology. From both of these perspectives, traditional identity is seen as continuing in the present day through persistent perceptions of reality, linked to community social performance. These perceptions and their accompanying indexes to tradition are still present despite the disappearance of or frequent changes in the surface forms of both language and manufactured cultural items. The emphasis on "legitimate" or "real" tradition is tied to performance within an ongoing cultural community rather than to Western constructions of what is real found in past descriptions of cultures. An alternative view of "valid" tradition and its relationship to Indigenous identity, needs to incorporate Indigenous perspectives rather than depend on constructions developed using non-Indigenous Western frameworks.

• Journal of Ecology and Environment
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• v.32 no.1
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• pp.1-8
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• 2009

This paper describes the role of ethnoecology in supporting tourism. We conducted a case study on the island of Bali (Indonesia), the famous tourism destination. We review the culture, nature and ecotourism prospects of Bali and then extend our discussion to examine the role of indigenous philosophies in building the destination’s image. Bali has a rich culture and natural resources that have been utilized and managed through an indigenous philosophy called Tri Hita Karana. Ethnoecology is widely applied and appreciated in the society and has produced Balinese cultural landscapes that have become significant tourism attractions. There has been a recent increase in tourist desire to explore genuine Balinese culture, so ethnoecology has a significant role in the quest to preserve and conserve such indigenous cultural landscapes. Ethnoecology is a key to ensuring and sustaining the images and authenticity of Bali Island. In this paper, we considered the landscape of rice paddies as a cultural landscape and resource for tourism. The structure and function of paddy terrace landscapes is based on the ethnoecology of Tri Hita Karana; therefore, in order to understand nature and ecotourism in Bali Island, knowledge of indigenous philosophy is indispensable. Cultural landscapes that link human and natural systems are not only places of natural beauty but also provide background information about the history of human adaptations to nature.

• The Research Journal of the Costume Culture
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• v.16 no.2
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• pp.319-332
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• 2008

The purpose of this study is to analyze Kapa, the traditional bark cloth of Hawaii, including materials, method of manufacture, and colors and patterns, and to show the characteristics of Kapa to identify traditional culture of Hawaii as well as the unique culture of cloth of Hawaii in tropical area. The method of study is qualitative research using documentary records about Kapa. The cultivated Wauke proved to be the best material for bark cloth in Hawaii. The manufacture of Kapa was made by beating divided into two stages. The dyes for coloring were very different due to the existence of various plants. Indigenous Hawaiians showed the unique textures like grooving and watermarks, and the various designs in their Kapa. The characteristics of Hawaiian Kapa appear the symbol of some colors, the preference of geometrical patterns, the various uses of Kapa, and perfumed Kapa. Through these characteristics of Hawaiian Kapa, the traditional culture of indigenous Hawaiian can be understood very well. This study will help people understand indigenous bark cloth of tropical areas including Hawaii.

• Asian-Australasian Journal of Animal Sciences
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• v.32 no.10
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• pp.1580-1590
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• 2019

Objective: The aims of this study were to select one strain of Lactobacillus plantarum (L. plantarum) for a potential indigenous safe starter culture with low level antibiotic resistant and low biogenic amine production and evaluate its effect on biogenic amines reduction in Moo som. Methods: Three strains of indigenous L. plantarum starter culture (KL101, KL102, and KL103) were selected based on their safety including antibiotic resistance and decarboxylase activity, and fermentation property as compared with a commercial starter culture (L. plantarum TISIR543). Subsequently, the effect of the selected indigenous safe starter culture on biogenic amines formation during Moo som fermentation was studied. Results: KL102 and TISIR 543 were susceptible to penicillin G, tetracycline, chloramphenicol, erythromycin, gentamycin, streptomycin, vancomycin, ciprofloxacin and trimethoprim (MIC90 ranging from 0.25 to $4{\mu}g/mL$). All strains were negative amino acid-decarboxylase for lysis of biogenic amines in screening medium. For fermentation in Moo som broth, a relatively high maximum growth rate of KL102 and TISIR543 resulted in a generation time than in the other strains (p<0.05). These strain counts were constant during the end of fermentation. Similarly, KL102 or TISIR543 addition supported increases of lactic acid bacterial count and total acidity in Moo som fermentation. For biogenic amine reduction, tyramine, putrescine, histamine and spermine contents in Moo som decreased significantly by the addition KL102 during 1 d of fermentation (p<0.05). In final product, histamine, spermine and tryptamine contents in Moo som inoculated with KL102 were lower amount those with TISIR543 (p<0.05). Conclusion: KL102 was a suitable starter culture to reduce the biogenic amine formation in Moo som.

• SUVANNABHUMI
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• v.1 no.1
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• pp.1-25
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• 2009

The diversity of Southeast Asian culture and society has been made by two factors: geopolitical environment and colonialism. The geopolitical position of the region between China Seas and Indian Ocean has made it possible that diverse cultures from Northeast Asia especially China and India, Middle East and Europe have flowed into the region. The fact that Southeast Asia was colonized by various European nations has provided additional diversity. The diversity manifests itself most clearly in the culture of Southeast Asia which has various layers: On the bottom lay the indigenous one, and above it Chinese and Indian and Islamic cultures and finally European one.

• Proceedings of the Costume Culture Conference
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• 2006.09a
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• pp.25-28
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• 2006

• Lingua Humanitatis
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• v.6
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• pp.109-145
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• 2004

Social scientists in North America, especially anthropologists, folklorists and linguists, who focus on the study language use and its connection to society, use a variety of labels to describe what they do. Among the best known are 'anthropological linguistics' , 'linguistic anthropology', and 'sociolinguistics'. All of these labels imply that their focus is on the study of language usage in society and culture for their teaching, research and publications. In this paper I am examining the intellectual issues and history that underlie the differences in the labels. The differences and similarities that characterize them are discussed. The author proposes 'linguistic anthropology' as the most useful disciplinary terminology if the study of language combined with culture is to be 'community-centric' and not only 'profession-centric' . He encourages a renewed focus on working with communities. Also, a need to find ways to engage Indigenous members of minority language communities more actively should be a primary goal in the process of 'academic' language work. This is important due to the loss rapid extinction of the many of the world's languages. The author points out that it does matter what we call the work we do, as a label may carry a message of meaning, intent and focus.

• The Korean Journal of Mycology
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• v.49 no.2
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• pp.211-242
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• 2021

Indigenous yeasts in Korea have been actively studied since 1910 in light of various fields, including environment, food fermentation, brewing, and medicine. However, a complete list of indigenous yeast species has not been addressed or reported. In this study, a comprehensive analysis of the literature including yeast isolation from Korean materials and the strains preserved at culture collections was performed. The results of this study indicate the following: i) there are 128 genera and 681 species (including 26 variants) of yeast reported in Korea, ii) the reported species were trimmed into 142 genera and 500 species (including 9 variants), iii) among which only 166 species were registered in the National Species List of Korea (2020). Therefore, follow-up studies are required to register more indigenous yeast species in the National Species List of Korea.

• Korean Journal of Culture and Social Issue
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• v.9 no.spc
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• pp.123-147
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• 2003

This paper provides a comparative analysis of the probabilistic versus deterministic view of accident and safety using the indigenous and cultural perspectives. Death and injury due to accidents is the leading cause of preventable death in most countries, including Korea. The first part of this paper delineates the limitation of the linear, deterministic model that has been adopted in social and applied sciences. The transactional model, advocated by indigenous psychology, is provided to understand the probabilistic nature of accident and safety at home, in the workplace and in society. Second, factors related to accidents and safety are reviewed. Third, application of the probabilistic model for preventing accidents and promoting safety in Korea is outlined.

• Journal of Environmental Science International
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• v.25 no.9
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• pp.1299-1309
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• 2016

In order to vitalize the local area of Tendou City in Japan, this study chose a local indigenous industry and sought ways to connect the tourism industry with it. An inventory of local indigenous industry was assembled using relevant literature, field surveys, and interviews with local people. The Japanese chess industry was selected for a case study in connecting tourism with industry. Local indigenous industry was defined as an industry related to the local culture that uses local resources (and thus introduces possible industrialization). This industry can be easily marketed is to the rest of Japan or abroad. People in charge of local indigenous industry should understand the meaning and effects of connecting to the tourism industry, while people in tourism should acknowledge that local industry is good marketing material. Three steps are suggested: 1) to display the industrialy process of Japanese chess production: to tourism in safe and comfortable surroundings; 2) to offer amenities and producetion facility tuors; and 3) to offer tourists an opportunity to experience Japanese chess productions first hands.