• Child Studies in Asia-Pacific Contexts
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• v.7 no.1
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• pp.1-13
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• 2017

The rich cultural backgrounds and practices of children from native cultures are often absent in classroom instruction, as teachers might feel that they have inadequate knowledge and backgrounds in the unique practices of these populations. Historically, children from native cultures have had challenging educational experiences and poor educational outcomes. To address these challenges, we propose a Family and Culture Based (FCB) framework that draws from family-centered practice, asset-based practice, and culturally responsive pedagogy. This article describes the three steps of the FCB framework, which uses a teacher-as-learner approach to instruct students from native cultures by engaging teachers in reflection, gaining knowledge about the cultural practices of the family and community, and integrating the new knowledge into practice. We use a Pacific Islands case (Native Hawaiian family) and a Pacific Northwest case (First Nations family) to illustrate the potential benefits of using the FCB framework with indigenous students.

• Cross-Cultural Studies
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• v.34
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• pp.147-172
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• 2014

The Guatemalan government and guerrilla forces(the Unidad Revolucionaria Nacional Guatemalteco, URNG) signed peace accord in 1996, and ended civil conflict(1960-1996). The bloodiest governments of the 36-year-lond armed conflict were those of Lucas Garc?a, R?os Montt and Mej?a V?ctores, between 1978 and 1983. The war that Guatemala underwent resulted in more than 200,000 casualties, more than 83% of them Mayan, according to the report of the CEH(Comision para de Esclarecimiento Historico). 'Victoria 82' and 'Opreation Sof?a' were the strategy of military dictatorship to destory indigenous Mayan communities. This paper is to demonstrates that the Guatemalan state perpetrated a genocide against the indigenous population using racism to strengthening modern nation-state and this was because, historically and structurally, it possessed, in its intrinsic naturem the repressive, ideological and legal apparatus. To distinguish Maya from ladino is often linked to cultural and social discrimination and a system of racial ranking. Militaty dictatorship used the system of racial ranking to exterminate indigenous populations.

• Journal of Embryo Transfer
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• v.30 no.4
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• pp.327-333
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• 2015

The objectives of the present study were to select an effective basic medium including its hormone and protein supplementation for IVM of oocytes of indigenous zebu cows. The ovaries of cows were collected from slaughter house and the follicular fluid was aspirated from 2 to 8 mm diameter follicles. The COCs with more than 3 cumulus cell layers and homogenous cytoplasm were selected for maturation. The oocytes were matured in media for 24 hrs at $39^{\circ}C$ with 5% $CO_2$ in humidified air. The maturation of oocytes was evaluated by examining the presence of first polar body under microscope. An efficient basic medium was determined after culturing COCs in either TCM 199 or SOF medium in Experiment 1. An efficient hormone supplementation was determined after culturing COCs in either FSH or gonadotrophin supplemented TCM 199 in Experiment 2. An efficient protein supplementation was determined after culturing COCs in either FBS or Oestrous cow serum (OCS) supplemented TCM 199 in Experiment 3. The oocyte recovery rate per ovary was 3.35. The overall rate of IVM was 74.6%. The maturation rate was $75.5{\pm}3.9$ and $62.2{\pm}20.2%$ in TCM and SOF medium, respectively (P>0.05). The maturation rate of oocytes was significantly higher ($76.6{\pm}13.2%$) in FSH supplemented medium than gonadotrphin supplemented counterpart ($69.7{\pm}10.8%$) (P<0.05). The maturation rates of oocytes were $81.7{\pm}12.9$ and $85.7{\pm}12.7%$ in medium supplemented with FBS and OCS, respectively (P>0.05). In conclusions, both TCM 199 and SOF supplemented with either FBS or OCS, and FSH may be used as medium for IVM of indigenous zebu oocytes in Bangladesh.

• Journal of the Korean Society of Food Culture
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• v.14 no.4
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• pp.271-287
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• 1999

A change in distribution structure affect a consumption structure which may result in considerable changes in lifestyle including food purchase. The purpose of this study was to investigate the effect of change of distribution structure on the indigenous fermented food purchase. The informations of this study were obtained from 407 housewives residing in Seoul and the capital area by using questionnaire during May to June, 1997 Their data were statistically analyzed based on frequency, mean, and $X^2-test$. The results were as follows; 1) The percentages of subjects buying ready made fermented food were 69.8% for Jotkals(salt-fermented fish products), 22.3% for Kochujang(fermented red pepper soybean paste), 21.6% for Janachis(pickled basic side dishes), 21% for Kanjang(Korean style soybean sauce), 17.1% for Toenjang(Korean style soybean paste), and 3% for Kimchi(seasoned and fermented vegetables). 2) With decreasing age, preparation ability of Kanjang, Janachis, and Kimchi. The subjects living close to the new distribution channel were higher in ready made fermented food than the others. 3) Compared to the subject living far from the new distribution channel, the subject living close to the new distribution channel was high in frequency of new distribution channel utilization for indigenous fermented food purchase but low in frequency of conventional market utilization. The younger in age, higher in educational level, and nuclear family, the higher the utilization of new distribution channel for indigenous fermented food purchase.

• Food Quality and Culture
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• v.2 no.2
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• pp.73-79
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• 2008

Recently, increasing interests in local foods have been highlighted along with active efforts and activities from autonomy organizations to develop local cultures and promote local economies by generating value added products and profits through the development of local foods. Subsequently, useful effects might result by making local foods attractive to tourists, such as by using indigenous Gimpo products to make menu items that incorporate the social, economic, and cultural aspects of the Gimpo area, and contributing to its food culture, the development and use of its indigenous products, and promoting local restaurant businesses, etc. The items of the survey used to select the local food menu items to be developed were limited to ideas offered by expert groups, and were implemented by a new menu development process. In order to derive the menu items to develop, the following method was applied: a brainstorming session with experts to generate and draft ideas, a questionnaire to chefs and cooks in special grade hotels is Seoul to select the menu items to develop from those drafted, and sensory evaluations by experts to evaluate the developed items. Frequency analysis and technical statistical analysis were performed using the SPSS 12.0 program package, where 13 kinds of local foods were ultimately developed using indigenous products of Gimpo. The developed local food menu items were rice & grape sujaebi, grape sikhae, fried rice embryo bud, grape yanggaeng, rice pancakes, rice spaghetti, grape seed oil dressing, grape sauce, rice pizza, grape pie, rice & grape ice cream, grape chocolate, and rice roll cakes.

• SUVANNABHUMI
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• v.7 no.1
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• pp.139-155
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• 2015

The relation of culture and development is complicated and multilayered. Inclusive development has been the national strategy of the government of President Benigno Aquino III. However, the role the culture is scarcely mentioned. This paper will try to contextualize development in Philippine history to further show the importance of national consciousness, ethnic cultures, indigenous cultures and modern culture,. This paper concludes that inclusive development of the Philippines will be achieved through glocalization, based on the creative reconstruction of cultures in and out of the Philippines.

• Women's Studies Review
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• v.27 no.1
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• pp.3-36
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• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.

• Korean Journal of Culture and Social Issue
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• v.9 no.spc
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• pp.89-105
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• 2003

The purpose of this paper is to explore Korean adolescents' understanding of safety using the indigenous psychologies approach. This paper examines Korean adolescents' experience of the type of accidents they were involved in, what they perceived to be the cause of the accident, the type of social support received after the accident, and the prevention needed to avoid future accidents. The indigenous understanding of accidents is examined according to the grade level of the students, gender, and safety efficacy beliefs. Second, to examine the changes in the safety efficacy beliefs, the differences across primary, junior high, and senior high school students are examined. Third, the relationship between safety efficacy belief and attitudes toward preventing future accidents is explored. Third, the parental influence on adolescents' safety efficacy belief is examined by analyzing the influence of their socio-economic status and their safety efficacy belief on their children's safety efficacy belief and behavior. The review of the results can be summarized into the following five main points: (1) decrease in safety efficacy belief with increasing age, (2) positive relationship between safety efficacy belief and behavior, (3) the utility of the indigenous psychologies approach, (4) the parental influence on their children's safety efficacy beliefs and behavior, and (5) the need to further explore, promote, and educate the importance of human life and quality of life by preventing accidents and promoting safety consciousness and behavior in Korea.

• Journal of Microbiology and Biotechnology
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• v.26 no.1
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• pp.120-129
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• 2016

An industrial complex in Wonju, contaminated with trichloroethene (TCE), was one of the most problematic sites in Korea. Despite repeated remedial trials for decades, chlorinated ethenes remained as sources of down-gradient groundwater contamination. Recent efforts were being made to remove the contaminants of the area, but knowledge of the indigenous microbial communities and their dechlorination abilities were unknown. Thus, the objectives of the present study were (i) to evaluate the dechlorination abilities of indigenous microbes at the contaminated site, (ii) to characterize which microbes and reductive dehalogenase genes were responsible for the dechlorination reactions, and (iii) to develop a PCE-to-ethene dechlorinating microbial consortium. An enrichment culture that dechlorinates PCE to ethene was obtained from Wonju stream, nearby a trichloroethene (TCE)-contaminated industrial complex. The community profiling revealed that known organohalide-respiring microbes, such as Geobacter, Desulfuromonas, and Dehalococcoides grew during the incubation with chlorinated ethenes. Although Chloroflexi populations (i.e., Longilinea and Bellilinea) were the most enriched in the sediment microcosms, those were not found in the transfer cultures. Based upon the results from pyrosequencing of 16S rRNA gene amplicons and qPCR using TaqMan chemistry, close relatives of Dehalococcoides mccartyi strains FL2 and GT seemed to be dominant and responsible for the complete detoxification of chlorinated ethenes in the transfer cultures. This study also demonstrated that the contaminated site harbors indigenous microbes that can convert PCE to ethene, and the developed consortium can be an important resource for future bioremediation efforts.

• Journal of the Korea Fashion and Costume Design Association
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• v.12 no.4
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• pp.89-102
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• 2010

Atayal studied in this paper is one of the indigenous tribe in Taiwan, which is receiving considerable publicity gradually. Atayal has a quite unique traditional dress and custom as facial tattoo. The study was limited to the conventional culture of body adornment of the Atayal including the clothing which is less preserved and practicing by them at the present day, and the origin and the process of the historical development of those are just a little included in the scope of the present study. Through this study, we can get know about indigenous tribe's cultural background, such as their life, custom, religion, and the influences on traditional costumes. As for the research method, I examined the Atayal's traditional costumes and clothing through related books, magazine, research papers, internet sites, and etc. I also examined the common ground between facial tattoo patterns and their clothing using reference books and official web-site. Traditional clothing materials, basic forms of dress, and the pattern and technique of facial tattoo were examined in the present study in order to deepen the appreciation of the cultural heritage of the Atayal. In way, I hope this study will make a contribution to the field of Korean fashion industry which intends to enter Taiwan market.