• 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 Arbitration Studies
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• v.29 no.3
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• pp.75-97
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• 2019

The growing importance of biological resources as sovereign rights to healthcare, energy, and food has sparked international discussions on Genetic Resources (GRs) and Traditional Knowledge (TK). As the bio-industry continues to grow, research and development utilizing patented biological resources are advocated. Currently, World Intellectual Property Organization (WIPO) is actively discussing GRs and TK, and an effective response to national interest has been sought. Of late, there have been growing disputes over issues like ownership, control, and access and benefit-sharing between indigenous peoples and users of GRs and TK resources. Resolution of disputes concerning GRs and TK are thus becoming critical not only to stakeholders such as the indigenous peoples and corporations, but also to third-party users. Due to the weakness of the current IP and court system however, such disputes are not addressed adequately. This paper will address the use of Alternative Dispute Resolution (ADR), which is an out-of-court dispute resolution system, on conflicting issues regarding GRs and TK. It will consider the WIPO as a forum for ADR and ADR for GRs and TK disputes and it will seek both parties in the dispute to benefit from the use of the ADR process.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.17
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• pp.7377-7381
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• 2014

CYP2E1 PstI polymorphism G-1259C (rs3813867) genotype distributions vary significantly among different populations and are associated with both diseases, like cancer, and adverse drug effects. To date, there have been limited genotype distributions and allele frequencies of this polymorphism reported in the three major indigenous ethnic groups (KadazanDusun, Bajau, and Rungus) in Sabah, also known as North Borneo. The aim of this study was to investigate the genotype distributions and allele frequencies of the CYP2E1 PstI polymorphism G-1259C in these three major indigenous peoples in Sabah. A total of 640 healthy individuals from the three dominant indigenous groups were recruited for this study. Polymerase chain reaction-restriction fragment length polymorphism (PCR-RFLP) at G-1259C polymorphic site of CYP2E1 gene was performed using the Pst I restriction enzyme. Fragments were analyzed using agarose gel electrophoresis and confirmed by direct sequencing. Overall, the allele frequencies were 90.3% for c1 allele and 9.7% for c2 allele. The genotype frequencies for c1/c1, c1/c2 and c2/c2 were observed as 80.9%, 18.8%, and 0.3%, respectively. A highly statistical significant difference (p<0.001) was observed in the genotype distributions between indigenous groups in Sabah with all Asian and non-Asian populations. However, among these three indigenous groups, there was no statistical significant difference (p>0.001) in their genotype distributions. The three major indigenous ethnic groups in Sabah show unique genotype distributions when compared with other populations. This finding indicates the importance of establishing the genotype distributions of CYP2E1 PstI polymorphism in the indigenous populations.

• 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 Korea Association of Health Promotion
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• v.2 no.1
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• pp.77-83
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• 2004

Recently, peoples of travelling to endemic area of parasitit diseases are rapidly increased and the imported parasitic diseases by tourists have become a public health problem. Here author describess briefly about the imported parasitic in Korea. The 15 kinds of parasitic diseases, I.e., malaria, babesiosis, cutaneous leishmaniasis, visceral leishmaniasis, ancylostomiasis, cutaneous larva migrans, angiostrongylosis, gnathostomiasis,loiasis, heterophyiasis, urinary schistosomiasis, hydatis disease, pentastomiasis, cutaneous myiasis and syngamosis were imported during last thirty years. The most prevalent imported parasitic disease was malaria. Indigenous vivax malaria has been eradicated since 1970s. However imported malaria(1970~1985) was reported 107 cases of patient with a history of travel abroad. Futhermore a case of reemerging vivax malaria was patient were occurred in 2000.These parasitic disease are sometimes overlooked or misdiagnosed. There is a need to concern about travel medicine and imported parasitic diseases.

• SUVANNABHUMI
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• v.10 no.1
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• pp.149-174
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• 2018

Southeast Asians participate in elections eagerly, a fact indexed by the high electoral participation rates across a range of political conditions in the region. What gives elections in Southeast Asia such high legitimacy? Using data from Indonesia and the Philippines, this article emphasizes the need to understand peoples' rationalities, which are informed by meanings generated by prevailing cultural practices. From this perspective, electoralism can be understood as a cultural phenomenon that conforms to the structure of a ritual. Despite the democratic deficit in many electoral exercises, elections share the attractiveness and fun of traditional community festivities. Voters participate in elections as a testament to membership in a community. Although they do not always transform the existing social arrangements, elections embed contradictory impulses in the same way that cockfights do. A procedure of formal democracy authored elsewhere, electoralism has been localized in Southeast Asia and invested with indigenous significance.

• Korean Journal of Agricultural Science
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• v.38 no.4
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• pp.775-783
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• 2011

The purpose of this study was to investigate if an community forestry programme (HKm) could be one of the main tool for REDD+ in Indonesia. Recently, considerable numbers of countries including Norway, England, Korea and etc. have invested 69 million US$ in total to Indonesia for implementation of REDD+. However, forest dependent people without a communal right are subject to poor forest governance during a stream of REDD+ in Indonesia. This study suggest that HKm are needed to be a tool for REDD+ in order to achieve the objects of REDD+ in terms of Equity, Efficiency, and Effectiveness (3Es) by stimulating local and Indigenous peoples to participate in REDD+. As a result of our study, Indonesia government have designated only 200,000 ha for HKm area by 2007. Indonesia government have a week political will to extend its area to give a communal right to those peoples who dwell in state forests and HKm application process is complicated and slow. HKm has a potential to be main tool for REDD+ in Indonesia. However HKm will be difficult to be main tool for REDD+ without resolving current obstacles.

• Journal of Fashion Business
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• v.24 no.5
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• pp.158-176
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• 2020

The purpose of this study was to examine the cultural diversity in terms of costumes by analyzing the costumes depicted in the early Kushan Dynasty relics, Tillya Tepe. As a research method, literature research and artifact analysis were conducted in parallel. The type of costume worn by the king (or priest) was in the type of a jacket and skirt, which was thought to be of Persian influence. The Greek god of Dionysos was wearing a costume with Danryong (團領) and narrow sleeves, a nomadic type of Central Asia. It could be seen that costumes were transformed into indigenous elements of the region. The shape of the helmet worn by the warrior was a Greek-Macedonian helmet. However, details were transformed into indigenous elements of the Kushan dynasty. The clothing of a nobleman riding a carriage was an element of dress that was observed in Chinese po(袍), and was an unusual element not found in nomadic peoples. There were goddesses wearing Greek robes like Aphrodite in Tillya Tepe's relics. On the other hand, there were goddesses who did not wear Greek chitons like the Greek goddess Athena. Instead, they wore high-waisted robes worn by the Orient goddesses. In addition, after Kushan occupied India, there were Indian elements believed to be expressed by accepting Indian culture. These elements were combined with regional orient elements of the Kushan dynasty, Central Asian elements, and Kushan's own elements. Thus cultural diversity emerged in the costumes depicted in Tillya Tepe artifacts.

• The Journal of Asian Finance, Economics and Business
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• v.7 no.12
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• pp.977-993
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• 2020

Sustainable tourism is the development of tourism activities to meet the current needs of tourists and indigenous peoples while paying attention to the conservation and improvement of resources for the development of tourism activities in the future (World Tourism Organization, 2013). With the aim of identifying factors affecting the development of sustainable tourism in the South Central Coast of Vietnam, the study conducted a typical survey of 160 tourism managers and 240 tourists traveling or have participated in tourism activities of 8 provinces in the South Central Coast of Vietnam, and used the exploratory factor analysis (EFA) analysis and regression analysis for analyzing the data. The research results show that 11 factors impact the development of sustainable tourism in the South Central Coast namely Institutions and policies for tourism development, Infrastructure, Tourism resources, Human resources for tourism, Diversity of tourism services, Relevant support services, Activities of association and cooperation for tourism development, Tourism promotion and encouragement, Tourists' satisfaction, Local community, and Other factors. At the same time, among the above factors, the factors Institutions and policies for tourism development, Infrastructure, Tourism resources, and Local community strongly impact the development of sustainable tourism in the region.

• SUVANNABHUMI
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• v.9 no.2
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• pp.51-89
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• 2017

Strategically situated between the East-West maritime crossroads, the peoples of Southeast Asia over the centuries witnessed the comings and goings of traders from territories from East Asia, South Asia, West Asia and Europe. There were also those from North America that crossed the Pacific for commercial profits in this region. Foreign traders undoubtedly in the course of their visits and sojourns had liaisons with local women, some engaged in marriages. Offspring of these interracial miscegenation possessed rather unique characteristics. As a community, they were identified with the Malay term, peranakan, from the root word, "anak" meaning "child," hence "offspring" or "descendent". Specific terms - Baba Nyonya, Tionghoa-Selat, Chitty, Jawi Pekan, Pashu, Kristang - referred to particular groups. Although socially they appeared 'neither here nor there', members of mixed parentage were able to carve an especial niche in the local environment throughout Southeast Asia, conspicuously in urban, port-cities where trade and commerce predominated. Following in the footsteps of their progenitor, the Peranakan acted as intermediaries, comprador between foreign and indigenous enterprises, profiting financially and socially from trade and commerce. Tapping on the author's personal experiences and first-hand observations, complementing with oral sources, and support from secondary materials, this present essay explores, discusses, and analyzes the eclectic sociocultural practices and traditions of the Baba Nyonya of George Town, Penang. Purposeful intention is to further enlighten our understanding, and in turn, our appreciation, of these ever increasingly diminishing communities and their cultures across Southeast Asia.