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Reindeer grazing has been entitled as ecological keystone in arctic–alpine landscapes. In addition, reindeer husbandry is tightly connected to the identity of the indigenous Sámi people in northern Europe. Nowadays, reindeer husbandry is challenged in several ways, of which pasture degradation, climate change, conflicting land uses and predation are the most important. Research on reindeer-related topics has been conducted for more than half a century and this review illuminates whether or not research is capable to match these challenges. Despite its high quality, traditional reindeer-related research is functionally isolated within the various disciplines. The meshwork of ecology, socio-economy, culture and politics, however, in which reindeer husbandry is embedded by various interactions, will remain unclear and difficult to manage, if actors and relationships are kept separate. We propose some targets for new integrative research approaches that incorporate traditional knowledge and focus on the entire human-ecological system 'reindeer husbandry' to develop solutions for its challenges.

2014 Summer. ; Research analysis within American Indian Studies establishes social change practices concentrating on American Indian, Alaskan Native, and Native Hawaiian communities--Indigenous communities recognized by the United States Government. Chican@ Studies inquiry locates a similar approach to scholarship, except social change becomes strategized in reference to Latina/o communities; more specifically, Mexican-American communities. In the American Southwest, Xikan@ racial representation is observed by outside Indigeneities as Indigenous to North America. However Xikan@ ethnic representation is scrutinized due to its palimpsest features--a counterbalance to Spanish, Mexican, and American colonization. The purpose of this study is to identify a Xikan@ Indigenous identity and determine the factors that situate othered or sub altern Indigenous identities in the peripheries of Indigeneity. As exemplified through auto-ethnography and traditional storywork, the creation of a Xikan@ methodological approach can articulate the need to maintain hemispheric approaches to Indigeneity, while respecting the uniqueness of local epistemologies such as Xikan@ Traditional Knowledge (XIK).

Metadata only record ; Traditional conservation policy, which seeks to preserve land and its resources through access restriction, often conflicts with the needs of local residents who rely on the land and its resources for their livelihoods. Conservationists often view residents as a threat to their conservation efforts, and residents view conservationists as a threat to their economic well-being. A more modern approach to environmental conservation understands the need of local residents to have access to land, wood, water, and other resources for their livelihoods, and recognizes that local residents often utilize traditional knowledge and methods that enable them to contribute to the sustainability of those resources. In South Africa, a land reform policy was instituted as part of the political settlement of 1992-1993 to reverse the injustices of Apartheid. This land reform would grant tenure of land in the national parks to local black tribes that had previously been removed from the land, involving them in conservation policy and enabling them to benefit from the resources.

Maxwell E. Britton, a well-known and highly respected Arctic research scientist and administrator, died at his home in Arlington, Virginia on March 16, 2004. He was 92. Recognized for his dedication to Arctic research, he pioneered innovative ways of pursuing research under the extreme conditions of the far North. Further, Britton was one of the first scientists to specialize in Arctic ecology. Max Britton was born on January 26, 1912 in Hymera, Indiana . After attending public schools in Hymera, he went to Indiana State College where he received his AB degree in 1934. . He then attended Ohio State University, where he was awarded an MS degree in 1937. His doctorate . was earned at Northwestern University in 1941. Three years earlier, Max had been given an instructorship, which began an association with the faculty at Northwestern University that lasted until 1955. . His last year as a Northwestern faculty member was spent on research leave at Stanford University. While at Stanford, Max was offered a position with the Office of Naval Research (ONR), a position he at first declined but later accepted, with the idea of remaining only two years. . Once Max became engrossed in the Arctic program at ONR, he decided to continue in that position and remained there until 1971. Britton's duties included monitoring the Navy contract with the Arctic Institute of North America (AINA). . He became affiliated with AINA after he retired from ONR. Then in 1974, Max joined the U.S. Geological Survey (USGS). . He retired from the USGS in 1983 to his home in Arlington, Virginia. . Max Britton had an early start as a research scientist. During his freshman year in botany at Indiana State College, he excelled to the point that Dr. Ben Smith, his instructor, offered him a job as a laboratory assistant. . Dr. Smith recommended that Max, continue his research at Ohio State University with Dr. L.H. Tiffany and Dr. E.N. Transeau, both prominent phycologists during the 1930s. . Dr. Tiffany, who moved to Northwestern University as the Chair of the Botany Department, asked Max to accompany him for work on a doctorate, which he did. Max's experience as a teaching assistant during his first year at Northwestern led to appointment as an Instructor in 1938. . Whereas most academics placed their research on hold during military service in World War II, Max was the exception. . Upon returning to Northwestern University after the war, with a promotion to Associate Professor, Max began to "enlarge his horizons." His curiosity about the developing field of ecology, led to the laying out of a new program for research into the ecology of the Arctic tundra. . As Scientific Officer of the Naval Arctic Research Laboratory (NARL), Max Britton was enthusiastic in his support of all kinds of basic research, both within and outside his own field of expertise. . NARL was operated as a national facility open to all federally funded scientists and engineers. He promoted a wide gamut of research, but did not ignore the demographics of the local people. He felt that their contribution and knowledge of the local environment were of primary importance in accomplishing the goals of the laboratory. . In recognition of his many contributions to both Arctic science and continued research, the investigators at the ARL informally named the area of the tundra where Dr. Britton pursued his research as "Britton Manor." . Max Britton was an extremely talented writer and a master of the English language as is well reflected in his published scientific papers. His abilities at and dedication to administrative duties are well demonstrated .

This paper is purely theoretical in which I have illustrated the contributions of the founding theorist of Western sociology, by focusing on how they addressed (or didn't address) organizations. Then, I have discussed (in brief) the development of organizational theory and how organizational theorists are responding to the emergence of challenges to the traditional rational approaches to understanding organizations. These analyses are situated on the historical contexts include major contributions of each theorist. This research is solely based on the secondary information. Paper contents four Sections: first the work of the three founding theorists of Western Sociology, Karl Marx; Émile Durkheim and Max Weber, secondly, I have exemplified the development of organizational theory and the emergence of challenges to the traditional rational approaches to understand the organization; where I have analyzed the work of Classical theorists- Max Weber, Henri Fayol, Frederick Taylor, Luther Halsey Gulick, Herbert A. Simon, Berton H. Kaplan, modern theorist- Michel Foucault, Jurgen Habermas, Jacques Derrida, Jurgen Habermas etc. Third Section covers the contemporary theories and perspectives. In this section I have exemplified how Philip Selznick, Peter Blau, James David Thompson and Charles Perrow incorporated the Weber notion of bureaucracy followed by DiMaggio, Paul, J. and Walter W. Powell etc. and in forth section, covers the feminist approach in theory building with focus of organizational analysis (with the focus of Arlene Daniels, Dorothy Smith, Marjorie DeVault, Gisela Bock and Susan James, Martha Calas, Linda Smircich etc. work). This paper has detailed footnotes quoted from the original sources and contents useful reference of the sociological theory and practices for concerned social scientist to build their knowledge base and research direction.

« This book explores how traditional Sunni Muslim conceptions have informed or shaped Islamization strategies in contemporary Turkey. In particular, the author proposes to examine the teaching curriculum of the Ministry of Education, which oversees Turkish public religious education; the activities and teachings of Diyanet, the constitutional organ responsible for managing all religious affairs; and the ideas and activities of three Muslim religious groups currently operating in Turkey. The monograph explains how the interpretation and practice of Islam affects various situations in the Muslim world and analyzes the concept of nature in Islam, which has been an indivisible component of Islamic tradition since the beginning. « (Verlagsbeschreibung)

Until now, social science research has focused mainly on Western medical doctors with few attention to physicians in other parts of the world. This research intends to contribute to the anthropological knowledge of the medical profession, by describing the specific case of Cambodia, which is a traditional society undergoing drastic social changes. This work includes three parts. The first one gives an historical perspective of the various Cambodian regimes, their ideologies and policies/implementations related to public health since the French protectorate (1863) until the United Nations Transitional Authority (1993). Under each regime, the Cambodian doctors have adapted themselves to specific social and political situations generated by the historical turmoils, including the Khmer Rouge regime. In the second part, the Cambodian medical profession is analyzed in the present days with special interest in their social position and general characteristics in the years following the Pol Pot regime. The whole medical and therapeutic field is also described, including modern as well as traditional and "neo-traditional" practitioners who offer various medical services to Cambodian people beside the modern physicians. It appears that "neo-traditional" healers have benefitted the most from the recent social changes (liberalization, state-sponsored "legitimate tradition" in the 1980s). The last part provides a view of the field work material gathered in various hospitals of Cambodia. Medical activity carried out in those hospitals are analyzed as negociations between the Cambodian staff and their Western counterparts from NGOs (nurses and doctors) who provide hospital with a medical support. The daily interactions between all individuals involved in medical work (including patients) show confrontations and potential conflicts between Western and Cambodian values (professional as well as cultural ones). The main features of the present Cambodian medical profession is finaly analyzed (e.g. medical authority and ethics, patient/doctor's relationship, official and unofficial distribution of duties between nurse, doctors and patients). ; Jusqu'à présent, les médecins ont surtout été étudiés dans les pays occidentaux. Cette recherche souhaite contribuer à une anthropologie de la profession médicale dans une société traditionnelle en voie de "modernisation", celle du Cambodge des années 1990-1995. Pour cela, le travail a été développé selon trois axes. Le premier examine, dans une perspective historique, les formes de gouvernement, les idéologies de santé publique et les réalisations sanitaires de chaque régime (protectorat français, Sangkum du prince Sihanouk, République Khmère confrontée à la guerre du Viêt Nam, régime khmer rouge). A chacune de ces périodes, les médecins cambodgiens se sont inventés une position sociale particulière en réponse aux conditions socio-historiques particulièrement tourmentées du Cambodge. Ensuite, les médecins sont analysés dans une perspective relationnelle ; d'abord vis-à-vis des politiques d'Etat (Etat-Parti socialiste sous tutelle vietnamienne jusqu'en 1993 puis gouvernement de coalition issu des élections sous égide de l'O.N.U.) ; puis dans l'offre thérapeutique globale où interviennent de nombreux praticiens plus ou moins professionnalisés (infirmiers et pharmaciens mais aussi praticiens traditionnels et néo-traditionnels, bonzes, médiums, masseuses). Les thérapeutes "néo-traditionnels" sont ceux qui ont le mieux tiré profit des changements sociaux récents et de la construction par l'Etat d'une "tradition légitime". La dernière partie du travail se fonde sur des observations menées dans divers hôpitaux du pays. Les activités hospitalières sont analysées là, comme des productions négociées entre le personnel cambodgien et les intervenants d'O.N.G. occidentales, infirmiers et médecins, qui proposent un appui technique dans le cadre de l'aide au développement. La description et l'analyse de ces interactions quotidiennes et des confrontations auxquelles elles donnent lieu permettent de mieux cerner les caractéristiques, en cours d'évolution, de la profession médicale cambodgienne dans ses diverses dimensions (autorité médicale, éthique médicale, relation médecin-malade, répartition des domaines de compétence entre personnel hospitalier).

The Gwandara people of Sabo Wuse in Niger State, Nigeria are the original inhabitants of Wuse in Abuja Municipal Area Council. They were resettled at this present location of Sabo Wuse from Wuse in the Federal Capital Territory Abuja when the seat of government moved from Lagos to Abuja 30 years ago. Sabo Wuse still remains relatively a remote settlement and their lifestyle unchanged. They still depend to a large extent on their traditional knowledge of medicinal plants to treat ailments. Ethnobotanical survey was conducted to identify and document methods traditionally utilized for treatment of mental illness and to expand the quality and quantity of information for research and development especially in the area of new drug discovery and development. About sixty seven (67) Traditional Medicine Practitioners were interviewed orally with use of questionnaire. From our survey, various methods were found to be used by the traditional medicine practitioners to treat mental illness and associated disorders. These include music, incantations and medicinal plants in various formulations - decoction, powder, infusion - which are administered in various ways like fumigation, inhalation, bathing, steaming and drinking. Eighteen plant species belonging to twelve different families were documented to be included in these therapies. In conclusion, there is an array of plants used locally to treat mental illness and it is recommended that such surveys should be funded and leads for drugs to treat mental illness obtained from such, at the same time documenting our indigenous knowledge.

Chapter 1. Introduction: Demographics and Frameworks for African-Led Research, Innovation and Development -- Chapter 2. Landscape for Research and Innovation in Africa -- Chapter 3. Research, Invention and Innovation: Social and Technological—What Do They Mean? -- Chapter 4. ANDI and African Health Innovation -- Chapter 5. Human, Institutional and Financial Resources, and Partnerships -- Chapter 6. African Traditional Knowledge, Other Technologies and Emerging Areas -- Chapter 7. Technology Readiness Levels, the Valley of Death and Scaling Up Innovations -- Chapter 8. Manufacturing in Africa -- Chapter 9. Adopting and Adapting Innovations: Frugal, Leapfrogging and Open Innovation Approaches -- Chapter 10. Brain Drain, the African Diaspora and Innovation in Africa -- Chapter 11. COVID-19 Pandemic, Leadership and Ownership of Innovation in Africa -- Chapter 12. Integrating Innovation and Entrepreneurship into the African Educational System: Concept of IDEA University./ .

Community Biocultural Protocols (CBPs) are environmental governance mechanisms for biodiversity that aim to establish, at the local community level, a normative framework for the central themes discussed in the framework of the Convention on Biological Diversity (biodiversity conservation, traditional knowledge, prior and informed access, benefit sharing, agro-biodiversity conservation, etc.). This article aims to shed light on the local implementation of this type of protocol in the Indigenous territory of Guna Yala (Panama). It allows us to place the specific mechanism of the CBPs in the long history of the Gunadulegan with regard to relations with scientific circles and the question of the coupling between biological and cultural diversity. It is also an opportunity to contribute to a reflection on the institutionalisation of the idea of bioculturalism.

Abstract
While the 2003 Intangible Heritage Convention was adopted to safeguard domains where intangible cultural heritage manifests, such domains can be neglected in the communities they originate from – at least until their importance re-emerges when communities are put (or put themselves) at risk. This article examines such an occasion by presenting ethnographic material gathered during and in the wake of an environmental disaster that took place on Samothráki, a small and remote island in north-eastern Greece, in 2017. It revisits three aspects of (seemingly forgotten) traditional knowledge that the islanders reflected upon following the disaster in their attempt to re-approach their relationship with their surrounding environment. In so doing, it discusses how these can potentially contribute to mitigating the impact of the climate crisis on the island.

Abstract
The Ethnological Impact Assessments (EIA) procedure in the Republic of Sakha (Yakutia) is used to protect the interests of indigenous minorities living in areas where extractive companies are planning to operate. Rural women are active in the process of exercising conscious, free choice in the planned activities of industrial companies. Industrial companies, when seeking the consent of indigenous minorities to develop resources, agree to conduct ethnological research and enter contracts for compensation payments. The role of women in the compensation process is virtually ignored. The article discusses economic and socio-cultural aspects of indigenous peoples' sustainability and the possibility of "structural restoration" of their local system. The proposes ways to preserve traditional knowledge, women's proposals for assuring wellbeing and quality of life for rural families.

This study aimed to describe the dynamics life of Sawang People as a Sea Nomads in Belitung Island. In 1936, since Sawang People start to be employed in Dutch minning, until the relocation policy by Indonesian government that carried out the relocation from the sea to the land from 1970 to 2012, already have some positive and negative impact against the sustainability of maritime culture of Sawang People as they began settled on land. The Positive impact is force Sawang People to adapt with the age of development and mingle with the Belitung community on land. The Negative impact caused some positive maritime culture of Sawang became nearly extinct like the language of Sawang, art, traditional knowledge, and maritime values in line with decreasing of native Sawang People on Belitung Island.

The poet Rabindranath Tagore (1861–1941) was the founder of an institution that we know today as Visva-Bharati University at Santiniketan in rural southern Bengal. The making of this institution was central to his concerns to the end of his life. He offered it as an alternative to the colonial system of education then prevailing in India. Starting it as an experimental school in 1901 he added an international university and an institute of rural reconstruction in 1921–1922. It was an education to bring city and village together by combining traditional knowledge with scientific experimentation. This endeavour is a relatively unexplored dimension of Tagore's biography. In this presentation I shall examine how the making of this institution was a source of dialectical tension in Tagore's life, and how he engaged with this tension in thought and action.