• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 2008.10a
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• pp.42-45
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• 2008

Derivation of modern products from the by gone age has contributed much for the new modern living. It has been generally recognized that the various ethnicities in Borneo with different backgrounds had made Borneo a place of cultural diversity. However as time passed, most indigenous products are no longer in used or are stored in poor condition. Most products nearly aged over a century are still in a good condition with invaluable sentiments. Indigenous product is an artifact that had been designed and used by certain community of people such as tools, clothing, crafts and goods. Each design may have its own identity to the community. Some of the indigenous products which are no longer in use at present are kept by the community as their collections. The research reveals similarities in the interests of indigenous products, concerns and realities of indigenous communities from the different regions. The study suggests that learning about indigenous materials, such as hand-made products and machine-made products is necessary for the local industry to develop a product identity that is distinctly local. Most indigenous products show evidence of connections to old traditions, yet are new to the design market.

• 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.

• The Korean Journal of Ecology
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• v.21 no.2
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• pp.139-149
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• 1998

The Catba national park (20$\circ$42'-20$\circ$54'N, 106$\circ$54'-107$\circ$09'E), which is a representative protected area in northeast Vietnam, was first investigated in terms of phytosociology of the Zurich-Montpellier School. 15 plant communities were identified from the seven vegetation types: Teetaria-Amoora gigantea community, Blechmum-Pitecellobium ferrugineum community, Impatiens-Dracaena cambodiana community, Rhizophora apiculata community, Avicenia marina community, Panicum repens community, Heterosmilax-Zanthoxylum nitidum community, Stachytarphyta jamaiensis-Bidens bipinnata community, microstegium vagans community, Dicranopteris linearis community, Randina-Sapium sebiferum community, Psidium gujava community, Elephantopus scaber community, and chirita aratformis community. Traditional pasturing and shifting agrie\culture by indigenous people in Catba national park were recognized as main disturbance regies, which have been far above sustainable levels. Ecological strategies for conservation and sustainable use on national park' ecosystem were proposed: (1) development of awareness program on sustainable life style of indigenous people, (2) establishment of multiple use module system of national park, (3) ecosystem monitoring of permanent ecological sites.

• SUVANNABHUMI
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• v.6 no.2
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• pp.3-18
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• 2014

With natural resources-terrestrial or coastal-fastly diminishing, governments are now resorting to biodiversity conservation, fast-tracking the introduction of new legislations, as well as the amendment of existing ones, and laying out programs that interpret existing practices and research agendas. This paper examines how biodiversity conservation-in addition to eco-tourism-has become an important symbol of the modernizing state of Sabah, Malaysia. It further examines the effects of biodiversity conservation on state and community management of natural resources, with particular reference to the management of natural resources by the indigenous peoples of Sabah. Citing case studies and focusing on a forest community at Kiau Nuluh, in the district of Kota Belud, Sabah, this paper evaluates strategies used by indigenous groups to maintain access and control over the management of natural resources-and by implication to livelihoods-via ecotourism, making creative alliances with non-government organisations as well as forging cooperation with government agencies which act as custodians of these resources. For a majority of indigenous groups however, the practice of biodiversity conservation has meant reduced and controlled access to natural resources, considering the fundamental issue of the lack of security of tenure to the land claimed under customary rights. New initiatives at recognizing Indigenous and Community Conserved Areas (ICCAs) by international conservation groups provide a means for tenure recognition, for a price, of course. The recognition of ICCAs also faces obstacles arising from developmentalist ideology which upholds that forests are valuable only when converted to other land use, and not left to stand for their intrinsic value.

• Journal of Forest and Environmental Science
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• v.25 no.2
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• pp.101-109
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• 2009

The Hajong are the ancient tribal forest community among the ethnic minorities of the North-East region of Bangladesh. The study was carried out with respect to three income groups highlighting their indigenous knowledge. A total of forty-five households (fifteen from each income groups) were assessed using different participatory appraisals through semi-structured questionnaires. A special type of indigenous knowledge on food habit was explored in the Hajong community, which correspond to the severe dependence on forest resources. They collect their food resources from homestead forest (45%) followed by forest (40%), market and others. They have indigenous hunting procedure to trap the animal in the forest. Twenty three tree species were tremendously planted in their homestead forests which are the very important source of food. Male are highly responsible to collect the food materials from forest as well as other sources.

• Journal of Forest and Environmental Science
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• v.25 no.1
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• pp.25-33
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• 2009

An ethno-medical investigation was carried out to understand the use of plants in indigenous health care practice of the Hajong tribe community in North Eastern Bangladesh. The study of ethnobotany relating to any tribe is in itself a very intricate or long-winded process. The present study was done through structured questionnaires in consultations with the tribal practitioners and has resulted in the documentation of 25 plant species belonging to 21 families including herbs (36%), shrubs (32%), trees (28%) and climber (4%) were frequently used by the Hajong tribe for curing 27 ailments. For curing ailments, the use of aboveground plant parts was higher (86.67%) than the underground plant parts (13.33%). Leaf was used in the majority of cases for medicinal preparation (13 species), followed by fruits (7 species), root/rhizome (4 species), whole plant (3 species) and besides these, seed, latex and bark were used one species each, respectively. The study thus underlines the potentials of the ethnobotanical research and the need for the documentation of indigenous healthcare knowledge pertaining to the medicinal plant utilization for the greater benefit of mankind.

• Journal of Forest and Environmental Science
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• v.28 no.2
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• pp.84-96
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• 2012

A special type of indigenous knowledge on plants utilization and farming system was explored by the Garo tribe community in the North-East region of Bangladesh, which correspond to the severe dependence on homestead forest. Results show that the Garo are totally dependent on the natural resources and that the extent of their dependency is faithfully reflected in their ethno-botanical knowledge. Dependencies that the study addressed focused on various aspects of food, fruit, energy, timber and health care on plants products. Garo tribe community in Bangladesh followed agrosilvipastoral system in their homesteads. They have indigenous hunting procedure to trap the animal in the forest. A total of 9 foods, 15 fruits, 12 energy-producing and 11 timber species was found and recorded that the Garo used in their daily life. Moreover, Garo used 23 medicinal plants species and have vast indigenous knowledge about using herbal medicine in daily health care practices. The Garo women do mostly the household activities, managing homestead forest and helping agricultural field where men perform all hard working activities like ploughing, cutting trees, digging the soil, preparation of horticultural and agricultural land, hunting, etc. The overall quality of life of the Garo could be considerably upgraded if ethno-botanical issues and their own indigenous knowledge will complement with scientific knowledge. The findings of the study conclude that the conservation of the indigenous knowledge of the Garo tribe related to plants utilization can also be turned to good account in forest conservation and is an important tool in this tribal area of Bangladesh.

• Korean Journal of Environmental Agriculture
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• v.40 no.3
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• pp.194-202
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• 2021

BACKGROUND: Towards achievement of sustainable agriculture, using microbial inoculants may present promising alternatives without adverse environmental effects; however, there are challenging issues that should be addressed in terms of effectiveness and ecology. Viability and stability of the bacterial inoculants would be one of the major issues in effectiveness of microbial pesticide uses, and the changes within the indigenous microbial communities by the inoculants would be an important factor influencing soil ecology. Here we investigated the stability of the introduced bacterial strains in the soils planted with barley and its effect on the diversity shifts of the rhizosphere soil bacteria. METHODS AND RESULTS: Two different types of bacterial strains of Bacillus thuringiensis and Shewanella oneidensis MR-1 were inoculated to the soils planted with barley. To monitor the stability of the inoculated bacterial strains, genes specific to the strains (XRE and mtrA) were quantified by qPCR. In addition, bacterial community analyses were performed using v3-v4 regions of 16S rRNA gene sequences from the barley rhizosphere soils, which were analyzed using Illumina MiSeq system and Mothur. Alpha- and beta-diversity analyses indicated that the inoculated rhizosphere soils were grouped apart from the uninoculated soil, and plant growth also may have affected the soil bacterial diversity. CONCLUSION: Regardless of the survival of the introduced non-native microbes, non-indigenous bacteria may influence the soil microbial community and diversity.

• The Journal of the Korea Contents Association
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• v.11 no.10
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• pp.434-448
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• 2011

In this study, an empirical analysis was carried out to determine the effect of tourism motivation for traditional indigenous foods experience tourism on expectation, community attachment and tourism satisfaction in festival event. The result is as follows. First, the effect of tourism motivation for foods experience tourism on expectation of tourism products in experience event showed that exchangeable, educational, aesthetic, derivative and adventurous attributes have a positive effect on expectation of tourism products. Second, the effect of tourism motivation for foods experience tourism on community attachment in experience event showed that exchangeable, educational, aesthetic and derivative attributes have a positive effect on community attachment. Finally, expectation of tourism products and community attachment had a statistically significant effect on community attachment and tourism satisfaction, and tourism satisfaction, respectively. That suggests that the development of various food tourism resources as the tourist value, which can get tourism resources of traditional foods through festival events, could not only introduce tourists to unique food culture, but add the pleasure of delicious food and tourism. Consequently, the preservation, inheritance and development of regional indigenous foods could increased local patriotism, and develop the related industry, maximizing economic effects.

• 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.