Suchergebnisse

Traditional houses in Gunung Sari Pakraman Village, Jatiluwih Village, Tabanan, have a specific spatial configuration of traditional houses that becomes the local identity of the area. However, with the development of tourism in this village, traditional houses are not only a source of pride, but they also serve as an object of commodification. This is an interesting phenomenon in which on the one hand the people try to keep the identity of the traditional houses to attract tourists, while on the other hand they transform their houses into tourist accommodation facilities. Therefore, the aims of this study are to investigate the paradoxical phenomenon of the house transformation in this village; to find out what actually the design of the traditional vernacular house is; to explore the actual role and meaning of the transformed houses that can still be preserved; to find out the extent of the impact of the transformation and the factors causing such transformation; to explore the new roles and values that constitute the new configuration and discuss the impact of the new values on the meaning and values of the original configuration. Furthermore, this research will explore the differing aims that are to preserve the traditional house characteristics and to meet the tourism demands. Field observations were conducted at some houses selected by the stratified random sampling technique and interviews were carried out to explore the impact of the transformation of physical configuration on the values and meanings of traditional houses. With the identification of the characteristics of this transformation, it is expected that this study can be a reference on house transformation and provide a decent perspective for the community, government and tourism players on the transformation of traditional houses in Gunung Sari Pakraman Village, Jatiluwih Village, Tabanan. Keywords: houses, traditional, local identity, transformation, tourism.

Let me assert from the outset that contemporary politics and governance in Micronesia are influenced to a large extent by the traditional system which underlies the modern system. This traditional system has given a unique Micronesian flavour to contemporary politics and governance, albeit undemocratic in some cases. With careful nurturing through regular briefings and consultation by government leaders, the traditional chiefs can be relied upon to muster the necessary public support for policy implementation. The customary power of the traditional chiefs in Micronesia varied from culture to culture. For instance, on Kosrae the power was centralised in a very powerful ruler, while on Yap, the power of the chiefs was decentralised and subjected to elaborate checks and balances built into the customary political relationship. In Palau, the power was vested in the heads of two alliances of villages. These alliances were involved in constant fighting for domination. In Chuuk, the most powerful traditional leaders were the village chiefs. In the Marshall Islands, the most powerful leaders were the two paramount chiefs, one heading each of the two island chains—the Ratak and Ralik. Surprisingly, for low island chiefs, these two paramount chiefs had absolute power. In Pohnpei, the power of the traditional leaders was exercised by a paramount chief in each of the five kingdoms. However, the exercise of their customary power is checked by the head of a chiefly parallel line whose relationship to the paramount chief is like a father-son relationship, the paramount chief being the father. In the outer islands of Chuuk and Yap, each island had its paramount chief. In spite of the varied power of the traditional chiefs in Micronesia, almost all of them inherit their position through their mother. In Palau, the senior women in the chiefly clan select the paramount chief. Yap is the exception to this general rule. Both the age of the mother and her son were important determining factors for the leadership position in all Micronesian societies. Quite often a young man who had customary claim to a leadership position would be bypassed in favour of an older man. When this happened, usually the older man served in that position until death, then the rightful holder of the title could assert his right. The exercise of customary chiefly power was the domain of men. In a few cases, women would become chiefs, but the effective power would be exercised by men. ; AusAID

The role of traditional Authorities in local governance was the subject of the study. The research design consisted of various methods of data collection including in-depth face-to face interviews, document reviews and observations. One technique that was used throughout the research to get information from all traditional role players was the appreciative technique. The population was made up of opinion leaders, settlers, chiefs, fetish priests, identified group leaders, tengdamba (land owners), family heads and local government staff. The instruments were pretested for reliability The analysis consisted of describing qualitative data while quantitative data was analysed using SPSS (statistical package for social sciences). It emerged that traditional institutions have more good to offer the District Assembly in local governance than their limitation of the work of the Assembly. The institutions have remained resilient in the face of modern challenges because of the confidence and trust people have in them and are prepared to defend them. People perceive traditional authorities to present their history, norms, values and belief systems; it is believed society would get much more substantially than if they are excluded.

I have recently been revising my book, From the Mangrove Swamps, first published in 1988 by the Institute of Pacific Studies of the University of the South Pacific. I have retitled it Mai Na Veidogo, the Fijian translation of the original. Mai Na Veidogo was initially intended as an autobiography, but I found that I was telling the inside story of the political and social evolution of Fiji as one of those at the heart of the process. This fascinating story is woven through the account of my own emergence from a humble family in a small village in the Rewa Delta to become administrator of a wide range of government projects and head of various government ministries, before entering politics and being elected to Cabinet. I held several important portfolios and was also Speaker. The book contains an inside view of the military coup of 14 May 1987 and insights into the future of Fiji. The book consists of two parts and fifteen chapters. Part One and the first eleven chapters are a revised version of the original. Part Two and the last four chapters contain the additional chapters. There are new appendices which include some of my speeches in parliament which reflect on my policies as a Minister. ; AusAID

This article discusses a new concept of 'traditional religions' and other notions related to 'tradition.' How is public opinion being shaped, and how is decision-making and state policy towards the Russian Orthodox Church and Islam being influenced by these concepts? Since 1991, religions (in particular, the Russian Orthodox Church and Islam) have enjoyed a revival; and the Russian administration, under Yeltsin and especially under Putin, has taken a number of steps to incorporate religious establishments into the political framework of the state. We will examine these changes through the example of laws on religious liberty, and by analysing public discourse. On the one hand, the religious revival includes a number of so-called "non-traditional" religions that clearly fall under this policy. In the case of Islam, this is especially important with respect to changing Russian policies towards so-called "Wahhabism" and "religious extremism". On the other hand, official discourse centered around "traditionality" is borrowed by the representatives of different denominations to a degree determined by public status. This phenomenon is worth studying as an incorporation of an official category into religious discourse.

The number of pastoralists maintaining production systems with small numbers of traditional breeds of cattle decreased dramatically with the modernisation and industrialisation of agriculture in Europe during the twentieth century. While these pastoral systems were not compatible with agricultural industrialisation policies, they provide a far better match to current European Union (EU) policy with its emphasis on high nature values and various cultural heritage protection measures. Today, these farms can obtain EU funding for preserving natural and/or cultural heritage values rather than producing agricultural goods. Although such EU subsidies make a welcome contribution to the livelihood of traditional farmers, the critical definitions that have to be made regarding what is considered traditional or non-traditional can be problematic. This paper provides an example from Swedish fäbodbruk, a smallholder system of forest pasturing with traditional breeds of cattle, goats and sheep in northern Sweden. As policymaking and agricultural subsidies during the twentieth century reflected the contemporary political agenda of that time, farmers have been subjected to many changes in priority in political decision making. The contemporary push for traditional farming and heritage has made policymaking potentially even more difficult, e.g. as regards the question of what should be considered traditional and what makes up natural and cultural heritage. This paper examines how farmers are affected by valuations and assessments made by the relevant authorities on whether they are producing natural and/or cultural heritage.

This essay discusses the traditional approach in Indonesian education from different angle; cause and effect perspective. A traditional teaching approach employs a didactic flow of knowledge from the teacher, as a sage, to the student as a receptacle (Richmond, 2007) which more emphasizes the mastery of concept, with less stress on skills improvement. The common system of traditional education is teacher centred where the teacher focuses on delivering information about some contents (Liang, 2004). Teacher-centred class instruction and rote learning are deeply embedded; this type of instruction has become a part in the Indonesian school culture and unofficial standard of practice for years (USAID 2008; Bjork 2005). Shallow level of meaning found in school science (Aikenhead 2000). There are several explanations related to these problem; the institutional culture, the Indonesian school cultures; standardized and highly centralized examinations, and less emphasize on improving their teaching ability. Due to these causes, this paper proposes 4 solutions as follows; first, detaching the teachers from their dependence on and deference to the policies and regulations of the central government's education authorities, Second, finding other methods of teacher recruitment, third, empowering the teachers: enriching pedagogical knowledge-lesson study/action research, and prosperity, last, providing a fair system which is emphasized on teaching Standard for standardized test.Keywords: Traditional approach, Indonesian education, Institutional culture

Traditional medicines have and will continue to form the basis of modern pharmaceuticals. Many indigenous communities are claiming rights in pharmaceuticals derived from their traditional medicine. In the past, such knowledge derived from non-western communities was largely regarded as free information. This has led some to attack the patent system as an ex-ploitative tool of the developed world. The first part of this analysis deals with the kind of protection provided in national legislation. Methods of protecting traditional medicine in India and China receive special attention. The second major issue covered in this volume is the kind of protection offered to TM of other countries in the west, including international agreements. America is a particular focus, as it is here that many of the battles over patenting traditional medicine are fought. While no uncon-troversial answers can be given in this debate, at least the relative strengths and weaknesses of various positions can be assessed. Dr. Murray Eiland received a doctorate in Oriental Archaeology from Oxford University and an LLM from the Munich Intellectual Property Law Center. He currently works at Charles Henry & Co., London as a (non-practising) Barrister.

Nutritional interventions have been included in government policy to improve the health of Aboriginal and Torres Strait Islander peoples, whose social and emotional wellbeing (SEWB) is closely linked to culture. Given the connection of traditional food and food practices to culture, Country and community, promoting traditional food and food practices through community-led interventions may be a solution to improving health and nutrition interventions. However, a greater understanding of traditional knowledge transmission and acquisition is required. Currently there is a limited body of research on transmission of traditional food knowledge regarding young adults. The aim of this study was to gather the perspectives, attitudes and concerns of young adults regarding traditional food and food knowledge. This was achieved through in-depth, semi-structured interviews with young adults aged 25 to 35 living on Yuin land. Results showed that traditional food knowledge was important for identity and SEWB by facilitating connection to family, community, culture and Country. Young adults had a strong desire to gain more traditional food knowledge and to transmit this knowledge to subsequent generations. However, this was limited by disconnection from knowledge-bearers and difficulties balancing knowledge acquisition with work and home responsibilities in their mainly Western cultural context. Hence, interventions promoting traditional food knowledge amongst young adults have the potential to improve SEWB. However, as a pilot study, saturation was not reached, and larger-scale studies are required to support the results and conclusions.

This paper explores a particular experience of cultural bridging between the Heritage Department of the Tr'ondëk Hwëch'in (TH) First Nation and academics and government funders taking part in the 2007–09 International Polar Year. The TH Heritage Department acted as lead researcher on the project entitled Documenting Traditional Knowledge in Relation to Climate Change. TH Heritage staff spearheaded and largely carried out the project work. Academic researchers, acting as contractors, collaborated in some project activities and produced academic papers summarizing the work. This collaboration provided a rare opportunity for the TH Heritage Department to share the research it has conducted for more than a decade in the broader, institutional context of university and government research. Its success highlights the fact that relationships between these partners are evolving and becoming more equitable: First Nations research is receiving more support, and the corpus of mainstream knowledge is changing, allowing different bodies of work to "count" as knowledge. This paper analyzes some of the differences between TH Heritage approaches to its mandate for gathering and sharing Traditional Knowledge (TK) and the understandings and uses of TK by other governments and by university-based academics. On the basis of project results and recent policy developments in northern governance and research, it makes practical recommendations for reconciling knowledge approaches and building mutually supportive research relationships between First Nations, academics, and government. ; Le présent article porte sur une expérience particulière relativement à l'établissement de liens entre le département du patrimoine de la Première Nation des Tr'ondëk Hwëch'in (TH) et certains universitaires et bailleurs de fonds gouvernementaux qui ont participé à l'Année polaire internationale de 2007-2009. Le département du patrimoine de la Première Nation des TH a servi de chercheur principal dans le cadre du projet intitulé Documenting Traditional Knowledge in Relation to Climate Change. Le personnel du département du patrimoine a dirigé et effectué une grande partie du projet. Pour leur part, les chercheurs universitaires ont collaboré au projet à titre d'entrepreneurs à contrat, après quoi ils ont produit des articles pour résumer leur travail. Cette collaboration a procuré une rare occasion au département du patrimoine de la Première Nation des TH de faire part du fruit des recherches réalisées pendant plus d'une dizaine d'années dans le contexte institu­tionnel plus vaste de la recherche universitaire et gouvernementale. Le succès remporté par les recherches fait ressortir le fait que les relations entre ces partenaires évoluent et deviennent plus équitables. Ainsi, les recherches effectuées par les Premières nations reçoivent une plus grande reconnaissance, tandis que le corpus de connaissances grand public est en train de changer en ce sens qu'il permet à différents ensembles de connaissances de « compter » au nombre des connaissances. Cet article analyse certaines des différences qui existent entre la méthode adoptée par le département du patrimoine de la Première nation des TH en ce qui a trait à son mandat visant à recueillir et à partager les connaissances traditionnelles (CT) et les entendements et utilisations des connaissances traditionnelles par d'autres gouvernements et par les universitaires. À la lumière des résultats du projet et des récents développements sur le plan des politiques en matière de gouvernance et de recherche dans le Nord, l'article présente des recommandations pratiques en vue de la réconciliation des méthodes de recueil des connaissances et de l'établissement de relations de soutien mutuel entre les Premières Nations, les universitaires et les gouvernements.

Report considers the new requirements for non-traditional forms of intelligence. Emphasis on new scenarios which require specialists in new forms of intelligence and areas of expertise. Due to the pace of rapid change and wide spectrum of threats, traditional attempts to determine intentions may not work. Authors recommend prioritized review of potential enemy capabilities with emphasis on potential military capability (population, geography, economics, technology for military potential capability), and more emphasis on long-range intelligence using deductive vice inductive approach. Report addresses current intelligence emphasis on technology and proliferation, and recommends identifying countries bent on acquiring new capabilities, what countries have the surplus capital to make such investments, and what levels they can internalize and absorb. Paralleling any effort to identify potential customers must be an economic intelligence program to delineate what is readily available on the open marketplace. Authors also conclude that there are no simple or quick fixes and that reorganization of the intelligence community is not the answer, but may be part of it. They strongly endorse more emphasis on human intelligence as a panacea. Report concludes that the real issue is strategic planning for intelligence, not intelligence in support of strategic planning. The intelligence community has the opportunity to assist the policy world in shaping the future and needs a plan to do this. ; Intelligence Directorate ; Approved for public release; distribution is unlimited.

Teachers from charter and traditional schools in Colorado were queried about their perceptions of their level of empowerment, school climate, and working conditions. Using a cluster sampling design, approximately 100 teachers from 16 charter schools and 100 teachers from seven traditional schools were surveyed by combining several well-established instruments to measure empowerment, school climate, and working conditions. Factor analyses yielded three composite variables each for the three constructs. One-way analyses of variance were used to explore these teachers' differences in perceptions. Results yielded consistent and practically significant differences in these charter and traditional school perceptions of empowerment, school climate, and working conditions. Not all of these differences, however, were consistent with expectations given the educational and legislative contexts driving Colorado's charter school movement. Implications and recommendations for future research are given.

The Ngali-Renda conflict is habituated. It has taken for years. It has grown in its severity. It is not the case that the people of Ngali and Renda and the government do nothing in dealing with the conflict. However, the conflict is still there and waiting its trigger to appear. This research is significant in that it analyzes the traditional factors and interventions of the conflict. Applying qualitative research and historical, socio-cultural and phenomenological approaches showed that the Ngali-Renda conflict transformed from ndempa (empty-handed fighting) to lewa (armed fighting). Ndempa implied the spirit of honesty, openness and patriotism. It occurred every year in rest period of cultivation and took one or two month. Although ndempa was kapoda ade (serious and violent), it was kadihi ade (no intention to do harm) and for play and pleasure. On the contrary, lewa was more violent and caused casualties because the fighters used big knifes, arrows and firearms.

Describes the research process that develops from the conversational interactionism present when walking around the fire with our Misak fellows at Guambía (Cauca). Oriented by the concerns about the therapeutic relation in traditional Misak medicine, it is observable the intimate relation between the "refrescamiento", the calm and serene state of mood, the forms of resistance and spiritual governing, committed to life on the planet.

The paper is trying to be a concise analyze of the real touristic promotion in Cluj-Napoca realized by using old and specific products, considered as being traditional for a specific area. Paper emphasis the necessity of preserving pure Romanian traditions face to the new challenges of development and integration into European Union and the whole world.