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Journal articles on the topic 'Trible people'

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Author: Grafiati

Published: 18 May 2024

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1

SETYOWATI, FRANCISCA MURTI. "Interrelationship between Kubu trible people and plant resources at the Bukit Duabelas biosphere reserve, Jambi." Biodiversitas, Journal of Biological Diversity 4, no. 1 (January 1, 2003): 47–54. http://dx.doi.org/10.13057/biodiv/d040110.

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2

Vevi Liswandari, Ariski, Sulisetijono Sulisetijono, and Frida Kunti Setiowati. "Ethnobotany of Medicine Plants of the Sumba Trible in Central Sumba Regency East Nusa Tenggara Timur." Biotropika: Journal of Tropical Biology 11, no. 2 (August 1, 2023): 84–93. http://dx.doi.org/10.21776/ub.biotropika.2023.011.02.03.

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The Sumba tribe is a local community that inhabits Sumba Island, one of which is in Central Sumba Regency. The majority of the people of the Sumba Tribe still have close interactions with nature, one of which is still using plants used for traditional medicine. This traditional medicine has been carried out for a long time and has become a tradition passed down from generation to generation in the customs of the Sumba people. This study aims to determine the diversity of plant species used for medicine by the Sumbanese people and to determine the Use Value Species (UVS) and the Cultural Significance Index (ICS) of medicinal plants in Central Sumba Regency. This study used the snowball sampling method by conducting open-ended interviews. The results of this study have found a diversity of plants that have potential as medicine. It is known that there are 116 species of medicinal plants used by the people of the Sumba tribe for treatment. Medicinal plants can be found in the yard of the house. Based on the analysis of UVS calculations, it was found that the species with the highest use value, Sambiloto (A. paniculata Ness) had the highest UVS value (5.60), while for the ICS analysis, Papaya (C. papaya L.) had the highest ICS value (850).

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Mishra, P. K., R. G. Verma, M. S. Solanki, Viji Ashok, V. Krishna, Anita Soni, Vijeta Choubey, and Mamta Rajput. "Traditional use of some medicinal plants in the tribal area of Betul district of Madhya Pradesh ( India)." Environment Conservation Journal 6, no. 1-3 (December 19, 2005): 123–25. http://dx.doi.org/10.36953/ecj.2005.0612318.

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District Betul of Madhya Pradesh is situated at the centre of India. It has dense forest. Number of medicinal plants are found here. This district of Madhya pradesh is density populated by the tribes. Gond, Korkoos are the main trible communities. The minimum rain fall of the district is mainly 45 inches per year. The people of this area are mostly suffered from Asthma, Eosinophilia, various skin diseases, malaria, piles, pyarrhea, typhoid diabetes etc. Floristically the area is observed to support diverse flora in prevailing forest ecosystem. Annoa reticulata (Anonaceae) Ramphal, Aegle marmelos (Rutaceae) Bel, Zypus rotundifolia (Rhamnaceae) Jarbery, Sapinduse merginata (Sapindaceae) Ritha, Semicarpus anacardium (Anacardiaceae) Bhilwa, Ptecarpus marsupium (Fabaceae) Beeja, Cassia fistula (Caesalpiniaceae) Amaltas, Acasia nilotica (Mimosaceae) Babool Madhuca latifolia Sapotaceae mahua, Halarrhena antidysentica (Apocynaceae) Dhudhi, Achyranthus aspera (Amaranth aceae) Latjira Chlorphytum tuburosum (Liliaceae) Safed musli, are the well known medicinal plants amongs them. Tribes of this district are using these medicinal plants as traditional medicine. They use these plants to cure many diseases.

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Jeki, Jeki, M. Dirhamsyah, and Siti Masitoh Kartikawati. "PENGETAHUAN MASYARAKAT DAYAK IBAN TENTANG PEMANFAATAN TUMBUHAN SEBAGAI PEWARNA ALAMI TENUN IKAT DI DUSUN KELAYAM DESA MANUA SADAP KABUPATEN KAPUAS HULU KALIMANTAN BARAT." JURNAL HUTAN LESTARI 10, no. 4 (December 14, 2022): 917. http://dx.doi.org/10.26418/jhl.v10i4.53535.

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Natural dyes are extracted from plants (such as leaves, flowers, and seeds), animals, and minerals. The purpose of this study was to explore the characteristics of the community of tie weavers by the Dayak Iban tribe in Kelayam, to collect data on plant species as natural dyes for Ikat weaving, to explore community knowledge in the process of natural dyes for ikat weaving. The research was conducted using the survey method with data collection techniques by observation and interviews. (observation) directly in the field. Weaving has a function as a means of introduction and kinship. The use of plants as natural dyes has long been carried out by the Dayak Iban people who live in Kelayam Hamlet. Most of the plants used are obtained from the forest where they live. There are seven types of plants used for the manufacture of natural dyes by the Dayak Iban tribe in the Kelayam Hamlet, such as Engkerebai (Srylocoryne spp), jangau (Aporosa lunata), mengkudu (Morinda citrifolia), mengkudu kayu (Tarenna fragrans), rengat padi (Indigofera arrecta), tebelian (Euslderoxylon zwageri), tengkawang (Shorea macrophylla).Keyword: Dayak Iban Trible, Natural Dye.AbstrakPewarna alami merupakan zat warna yang berasal dari ekstraksi tumbuhan (seperti bagian daun, bunga, biji), hewan dan mineral. Tujuan penelitian ini adalah mengetahui karekteristik masyarakat penenun ikat oleh suku Dayak Iban di Kelayam. mendata jenis tumbuhan sebagai pewarna alami Tenun Ikat, serta mengetahui pengetahuan masyarakat dalam proses pewarna alami untuk tenun ikat. Penelitian dilakukan menggunakan metode survei dengan teknik pengumpulan data secara observasi dan wawancara (pengamatan) langsung dilapangan. Tenun yang dihasilkan memiliki fungsi sebagai sarana memperkenalkan dan tali persaudaraan. Pemanfaatan tumbuhan sebagai pewarna alami telah lama dilakukan oleh masyarakat Suku Dayak Iban berdomisisli di Dusun Kelayam. Sebagian besar tumbuhan yang dimanfaatkan diperoleh dari hutan disekitar tempat tinggal mereka. Ada 7 jenis tanaman yang digunakan untuk pembuatan pewarna alami oleh suku dayak iban di Dusun Kelayam seperti: engkerebai (Srylocoryne spp), jangau (Aporosa iunata), mengkudu (Morinda citrifolia), mengkudu kayu (Tarenna fragrans), rengat padi (Indigofera arrecta), tebelian (Euslderoxylon zwageri), tengkawang (Shorea macrophylla).Kata Kunci: Dayak Iban, Pewarna Alami

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5

Gamit, Dr Bharat K. "A Comparative Studyof Death Anxity of Tribal People." Global Journal For Research Analysis 3, no. 1 (June 15, 2012): 97–98. http://dx.doi.org/10.15373/22778160/january2014/54.

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6

Das, Prabhukalyan. "Differential Land Use: Inclusion or Exclusion of Tribal People." International Journal of Scientific Research 2, no. 8 (June 1, 2012): 502–3. http://dx.doi.org/10.15373/22778179/aug2013/165.

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7

Kirubakaran, G. John. "Socio Economic Paradigms of Tribal People in India and Their Status." Indian Journal of Applied Research 3, no. 12 (October 1, 2011): 140–42. http://dx.doi.org/10.15373/2249555x/dec2013/39.

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8

Mirmakhmudovna, Mirkhamidova Sevara, Muyassarova Mukhabbat Mukhammadiyevna, Abdurashitova Sharafat Abdumajidovna, Karimbayev Shakhrambay Dexkanbayevich, and Tanisha Rahim. "AWARENESS AMONG PEOPLE BASED ON NEURO ONCOLOGY." American Journal Of Biomedical Science & Pharmaceutical Innovation 03, no. 05 (May 1, 2023): 24–36. http://dx.doi.org/10.37547/ajbspi/volume03issue05-04.

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Limitations in trial design, accrual, and data reporting impact efficient and reliable drug evaluation in cancer clinical trials. These concerns have been recognized in neuro-oncology but have not been comprehensively evaluated. We conducted a semi- automated survey of adult interventional neuro-oncology trials, examining design, interventions, outcomes, and data availability trends. Trials were selected programmatically from ClinicalTrials.gov using primary malignant CNS tumour classification terms. Regression analyses assessed design and accrual trends; effect size analysis utilized survival rates among trials investigating survival.

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Arnheiter, Heinz, Georgina Long, Andrew Aplin, John Harris, and Robert Kelsh. "Triple jeopardy for people with albinism." Pigment Cell & Melanoma Research 29, no. 5 (September 2016): 487. http://dx.doi.org/10.1111/pcmr.12517.

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10

Witham, Miles D. "Drug Trials and Older People." Drugs & Aging 28, no. 8 (August 2011): 679–80. http://dx.doi.org/10.2165/11595070-000000000-00000.

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11

Lindley, R. I. "Drug Trials for Older People." Journals of Gerontology Series A: Biological Sciences and Medical Sciences 67A, no. 2 (May 5, 2011): 152–57. http://dx.doi.org/10.1093/gerona/glr065.

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12

Cohen, Myron S. "When People With HIV Get Syphilis: Triple Jeopardy." Sexually Transmitted Diseases 33, no. 3 (March 2006): 149–50. http://dx.doi.org/10.1097/01.olq.0000204530.19762.e4.

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13

Dahl, Deborah, Julie A. Reisetter, and Nancy Zismann. "People, Technology, and Process Meet the Triple Aim." Nursing Administration Quarterly 38, no. 1 (2014): 13–21. http://dx.doi.org/10.1097/naq.0000000000000006.

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14

Suliyati, Titiek. "Social Change of Bajo Tribe Society in Karimunjawa: From "Sea Tribe" to "Land Tribe"." Journal of Maritime Studies and National Integration 1, no. 2 (December 21, 2017): 128–38. http://dx.doi.org/10.14710/jmsni.v1i2.2002.

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Known as sea tribe, Bajo tribe is foreigners in Karimunjawa. As a sea tribe, they are nomadic and live on the boat before settling in Karimunjawa. The encouragement to settle in Karimunjawa is due to the fact that the island has a lot of fish and they exploit it to make their living. At the beginning, they live on the boat, but sometimes they move to the land. Later on, they build houses on stilts at coastal areas.The process experienced by Bajo tribe from sea to land tribe is caused by some factors, from the effort to adapt with local people, decreasing number of the captured fish, the government program to make Bajo tribe becomes the land settlers and the change of their livelihood.This research is aimed to study social change occurring to Bajo tribe as a sea tribe that was formerly nomadic into land tribe dwelling in Karimunjawa. Moreover, this research also intended to study the push factors and the impact from the social change toward the life of the settled Bajo society. In line with the problem and the objectives of this research, the qualitative method with the anthropological and sociological approach was used. These two approaches were applied in order to give a better understanding of the social change of Bajo tribe that had already settled in Karimunjawa.The result of the research shows that there is a social change in Bajo society living permanently in Karimunjawa that is, the change of daily behavior in the society, social interaction with other tribes, values held by the society and social institution, structure and social classes. Social change occurring to Bajo society in Karimunjawa brings positive influences. The social changes among others are awareness towards the importance of education, Bajo society has new jobs other than fisherman, the increase of income, living standard, also modernization in fisheries system. The negative impact as a consequence of the social changes is faded culture, changes in life orientation and views of life, and consumerism in the society.

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15

Reddy, S. Rajagopal, and A. Madhusudhana Reddy. "Traditional medicinal plants used by tribal people of Jyothi reserve forest, YSR District, Andhra Pradesh, India." International Journal of Scientific Research 3, no. 6 (June 1, 2012): 51–52. http://dx.doi.org/10.15373/22778179/june2014/20.

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16

Avorn, J. "Including elderly people in clinical trials." BMJ 315, no. 7115 (October 25, 1997): 1033–34. http://dx.doi.org/10.1136/bmj.315.7115.1033.

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17

Carroll, C. B., and J. P. Zajicek. "Designing clinical trials in older people." Maturitas 68, no. 4 (April 2011): 337–41. http://dx.doi.org/10.1016/j.maturitas.2011.02.002.

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18

Lindley, Richard I. "Inclusion of Older People in Trials." Stroke 47, no. 11 (November 2016): 2679–80. http://dx.doi.org/10.1161/strokeaha.116.014940.

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19

Ashworth, John, and Maura Ryan. ""One Nation from Every Tribe, Tongue and People"." Journal of Catholic Social Thought 10, no. 1 (2013): 47–67. http://dx.doi.org/10.5840/jcathsoc20131014.

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20

Nazli, Tamanna. "Socio-Demographic Profile of Schedule Tribes of Five Integrated Tribal Development Agency Spots at Kurnool, Andhra Pradesh in India." International Journal of Preventive, Curative & Community Medicine 07, no. 02 (June 30, 2021): 14–19. http://dx.doi.org/10.24321/2454.325x.202108.

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Background: Tribal population is the second largest in India next to Africa, constituting 8.6% of total India population. Tribal population have unique physical, socio-economic and cultural environment but most deprived from health care facilities and vulnerable to malnutrition and diseases. Objective: To study the living condition of tribal people which includes socio-economic, demographic and health status profile along with providing health care facilities to tribes. Methods: Five Integrated Tribal Development Agency (ITDA) spots which belongs to Chenchu tribe of Kurnool district Andhra Pradesh were adopted. Data was collected through house-to-house survey and in Mobile medical camps in a pre-tested questionnaire provided by CCRUM. Results: A total of 3174 patients were screened among them 584 person of 130 families were selected for data collection. Majority (93.07%) were Hindu in the age group 21-30 years (31.6%), with male preponderance. Education status was fair (42.63%) population were illiterate. The basis amenities were good, (93.84%) use piped drinking water, all had open drainage system, (91.53%) use LPG, (89.23%) household surveys have pucca house, and (77.69%) use pit toilet. More than half of them (54.79%) were married, (70.16%) adopted permanent sterilization for family planning, 107 females registered when pregnant, majority delivered at hospital (53.44%), mostly (93.91%) visited family welfare center, 117(90%) household don’t have government health facility other than PHC or MCH. Conclusion: Low-income status, less literacy rate, and unhygienic sanitary conditions were common among Chenchu tribe of Andhra Pradesh. Majority of them (25.87%) suffered from Musculoskeletal diseases reported to OPD of mobile medical camps.

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Nazli, Tamanna. "Socio-Demographic Profile of Schedule Tribes of Five Integrated Tribal Development Agency Spots at Kurnool, Andhra Pradesh in India." International Journal of Preventive, Curative & Community Medicine 07, no. 02 (June 30, 2021): 14–19. http://dx.doi.org/10.24321/2454.325x.202108.

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Background: Tribal population is the second largest in India next to Africa, constituting 8.6% of total India population. Tribal population have unique physical, socio-economic and cultural environment but most deprived from health care facilities and vulnerable to malnutrition and diseases. Objective: To study the living condition of tribal people which includes socio-economic, demographic and health status profile along with providing health care facilities to tribes. Methods: Five Integrated Tribal Development Agency (ITDA) spots which belongs to Chenchu tribe of Kurnool district Andhra Pradesh were adopted. Data was collected through house-to-house survey and in Mobile medical camps in a pre-tested questionnaire provided by CCRUM. Results: A total of 3174 patients were screened among them 584 person of 130 families were selected for data collection. Majority (93.07%) were Hindu in the age group 21-30 years (31.6%), with male preponderance. Education status was fair (42.63%) population were illiterate. The basis amenities were good, (93.84%) use piped drinking water, all had open drainage system, (91.53%) use LPG, (89.23%) household surveys have pucca house, and (77.69%) use pit toilet. More than half of them (54.79%) were married, (70.16%) adopted permanent sterilization for family planning, 107 females registered when pregnant, majority delivered at hospital (53.44%), mostly (93.91%) visited family welfare center, 117(90%) household don’t have government health facility other than PHC or MCH. Conclusion: Low-income status, less literacy rate, and unhygienic sanitary conditions were common among Chenchu tribe of Andhra Pradesh. Majority of them (25.87%) suffered from Musculoskeletal diseases reported to OPD of mobile medical camps.

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Al-Fatih, Sholahuddin, Zakaria Saxon, and Ahmad Murtadho. "STUDY OF THE VALUE OF CULTURE AND LOCAL WISDOM IN THE INDIGENOUS PEOPLE OF TENGGER TRIBE." JHR (Jurnal Hukum Replik) 9, no. 1 (March 31, 2021): 84. http://dx.doi.org/10.31000/jhr.v9i1.4212.

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The existence of indigenous peoples that are guaranteed directly in the constitution of the State of Indonesia. This research aims to analyze the value of culture and local wisdom, by the traditional and indigenous people, namely Tengger tribe. The type of legal research conducted is juridical empirical. The research will examine between the rule of law and the environment in which the law applies. This research found that Cultural values and local wisdom are one of the foundations of the existence of indigenous peoples. Because, through these values, indigenous peoples do all forms of law that they believe in and the system of life that has been agreed together to realize a regularity in the lives of indigenous peoples, especially indigenous peoples Tengger tribe.

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23

Shakespeare, Tom, Florence Ndagire, and Queen E. Seketi. "Triple jeopardy: disabled people and the COVID-19 pandemic." Lancet 397, no. 10282 (April 2021): 1331–33. http://dx.doi.org/10.1016/s0140-6736(21)00625-5.

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24

ASPAN, ZULKIFLI, and IRWANSYAH IRWANSYAH. "MAINTAINING ENVIRONMENTAL SUSTAINABILITY BASED ON TRADITIONAL KNOWLEDGE: LESSON FROM KAJANG TRIBE." Russian Law Journal 11, no. 1 (February 28, 2023): 69–74. http://dx.doi.org/10.52783/rlj.v11i1.349.

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The Indigenous People of Ammatoa Kajang in Bulukumba Regency, South Sulawesi, possess a "Passang Ri Kajang". Several of the Kajang tribe's messages are crucial to the preservation of the ecosystem. This village and a rubber plantation enterprise located in the Kajang customary forest have a long history of conflict. The findings demonstrate how Indonesia's indigenous peoples' local knowledge has developed into a potent barrier to preserving and safeguarding the environment. The fort had previously been put to a rigorous test by the demands of modernity and globalization via the clearance of plantation lands owned by the government and the private sector which had taken their traditional or ulayat territory, disguised as "investment permits." The presence of indigenous peoples, whose positions are being squeezed more and more, is brought to light by this scenario.

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Crome, Peter, Frank Lally, Antonio Cherubini, Joaquim Oristrell, Andrew D. Beswick, A. Mark Clarfield, Cees Hertogh, et al. "Exclusion of Older People from Clinical Trials." Drugs & Aging 28, no. 8 (August 2011): 667–77. http://dx.doi.org/10.2165/11591990-000000000-00000.

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26

Witham, M. D. "Trials must enrol people with multiple problems." BMJ 344, mar21 1 (March 21, 2012): e2137-e2137. http://dx.doi.org/10.1136/bmj.e2137.

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Witham, Miles D., and David J. Stott. "Conducting and reporting trials for older people." Age and Ageing 46, no. 6 (August 30, 2017): 889–94. http://dx.doi.org/10.1093/ageing/afx153.

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28

Camara, Claire. "Clinical trials involving children and young people." British Journal of Nursing 28, no. 21 (November 28, 2019): 1370–73. http://dx.doi.org/10.12968/bjon.2019.28.21.1370.

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29

Kushakov, Safarali, and Sardor Akhmedov. "The Ethnic History And Composition Of Uzbek People: On The Example Of Two Languages, Settlement And Livestock Tribes." American Journal of Interdisciplinary Innovations and Research 03, no. 02 (February 28, 2021): 24–27. http://dx.doi.org/10.37547/tajiir/volume03issue02-05.

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The third of requirements in this article on the question of origin of people is to keep in mind that the anthropological type and language of the ancestors of an ethnos never coexist with the language and type of the ethnos. This is because in the early stages of the history of ethnogenesis, ethnic units, especially their language and type, have not been formed yet. The concepts of language, type, and ethnic unity are realities of different periods, and it has been argued that the process of their formation did not take place at the same time.

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30

Arso, Dimas Dwi, Edytiawarman Edytiawarman, and Slamet Muljono. "INVENTORY OF TRADITIONAL PROPERTY OF BESEMAH TRIBE IN JOKOH SUB-DISTRICT, DEMPO DISTRICT, PAGAR ALAM CITY." Bengkoelen Justice : Jurnal Ilmu Hukum 10, no. 2 (December 12, 2020): 239–50. http://dx.doi.org/10.33369/j_bengkoelenjust.v10i2.13826.

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This research aims to know and understand the utilization of heritage in indigenous peoples in Besemah tribe, and to know and understand the efforts of indigenous peoples in the tribe of Besemah to preserve their inheritance. In this study the author used an empirical approach by conducting interviews on Jokoh and the head of Adat in the village of Jokoh. As for the material interviewing is about the existence of heirloom in the tribe of Besemah covering anything, then conducted analysis of the legal certainty given to the Adat law community when there is a violation committed of Adat heirloom and how the procedure is done in conducting the management of the estate so that later known the level of awareness of the law of indigenous peoples to its inheritance. The results of the research is the inheritance in indigenous peoples in the tribe of Besemah consisting of the House of Baghi, Tanah, and Keris Serunting Sakti. Then the efforts of indigenous peoples to the people of adat in preserving their inheritance is by doing traditional ceremonies that are attended by community leaders, people's people, and rural residents. As in the house Baghi there is a pillar-set ceremony (Sedekah Negah Ka Tiang), the ceremony of raising a cam (Sedekahnupload Mubungan), ceremony occupies the house (Sedekah Nunggu Ghumah), and the ceremony to test the house (Sedekah Nyimak Ghumah). In addition to the keris, the traditional ceremony is done as a ritual of bathing the Kris as an apology and forgiveness to the almighty for all the mistakes that have been done and ask for all the efforts made in order to Get ease in various things, cheap sustenance, healthy community prosperous, and safe village

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Putra, Sepryanus, Yuyun Alfasius Tobondo, Irsan Bertinus Tondowala, and Fries Pileman Soa'e Sigilipu. "Educational Problems for the Ta'a Tribe Indigenous People in North Morowali Regency, Central Sulawesi Province." Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan 1, no. 2 (July 29, 2023): 12. http://dx.doi.org/10.26858/sosialisasi.v1i2.44670.

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Remote indigenous peoples are scattered in various parts of the world. Even though they live far away and isolated from other communities, they also have the same right to education. Based on the author's observations, there are still people who have not received education in the indigenous people of the Ta'a tribe in North Morowali Regency, Central Sulawesi Province. This study aims to find educational problems that occur in isolated tribes. This research was conducted using a qualitative descriptive method, in which researchers collected data through literature studies involving various information from scientific articles and international journals. The results showed that there were three problems in the education of the Ta'a indigenous people in North Morowali Regency, Central Sulawesi Province, the first was the presence of a binding culture, the second was government policy, and the third was low support from parents.

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Hocqueloux, Laurent, Camélia Gubavu, Thierry Prazuck, Barbara De Dieuleveult, Jérôme Guinard, Aymeric Sève, Catherine Mille, et al. "Genital Human Immunodeficiency Virus–1 RNA and DNA Shedding in Virologically Suppressed Individuals Switching From Triple- to Dual- or Monotherapy: Pooled Results From 2 Randomized, Controlled Trials." Clinical Infectious Diseases 70, no. 9 (July 11, 2019): 1973–79. http://dx.doi.org/10.1093/cid/ciz511.

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Abstract Background Increasingly, people living with human immunodeficiency virus (HIV) benefit from lower drug regimens (LDRs). Exploring viral genital shedding during LDRs is crucial to ensure their safety. Methods We pooled genital sub-studies from 2 clinical trials in this area. Patients were randomized 1:1 to continue abacavir/lamivudine/dolutegravir or switch to dolutegravir (MONCAY trial), or to continue tenofovir/emtricitabine + a third agent or switch to tenofovir/emtricitabine (TRULIGHT trial). Participants whose plasma HIV-RNA remained <50 copies/mL had sperm or cervicovaginal lavage collected between Weeks 24 and 48. HIV-RNA and HIV-DNA were amplified by ultrasensitive polymerase chain reaction. The main objective was to measure the proportion of participants who had no detectable HIV in genital fluids, both according to each strategy and then in an aggregated analysis (LDR versus triple therapies). Results There were 64 participants (35 males, 29 females) included: 16 received dual therapies and 16 received triple therapies in TRULIGHT; and 16 received monotherapies and 16 received triple therapies in MONCAY. In TRULIGHT, 13/15 (87%) of evaluable participants on dual therapy had no detectable HIV in their genital fluid, versus 14/15 (93%) under triple therapy (P = 1.0). In MONCAY, these figures were 12/15 (80%) on monotherapy versus 13/16 (81%) on triple therapy (P = 1.0). In the pooled analysis, a similar proportion of participants in the LDR and triple therapy groups had no detectable HIV: 25/30 (83%) and 27/31 (87%), respectively (P = .73). Conclusions There was no evidence of increased HIV-RNA and/or -DNA shedding in the genital fluids of people who maintained undetectable plasma HIV-RNA during LDRs. Clinical Trials Registration NCT02302547 and NCT02596334

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33

Schein, Marie M. "The People: Indians of the American Southwest by Stephen Trimble." Western American Literature 31, no. 1 (1996): 74–75. http://dx.doi.org/10.1353/wal.1996.0112.

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Miller, Veronica, Schlomo Staszewski, Gabriella Nisius, Alessandro Cozzi Lepri, Caroline Sabin, and Andrew N. Phillips. "Risk of new AIDS diseases in people on triple therapy." Lancet 353, no. 9151 (February 1999): 463. http://dx.doi.org/10.1016/s0140-6736(98)04954-x.

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35

Willis, Justin. "The Makings of a Tribe: Bondei Identities and Histories." Journal of African History 33, no. 2 (July 1992): 191–208. http://dx.doi.org/10.1017/s0021853700032205.

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Since the mid-nineteenth century, there have been several changes in the paradigms of ethnic identity in the area around the modern town of Muheza in north-eastern Tanzania. Such differing tribal schemas have been correlated with differing presentations of history, and today several varying ideas of identity and history coexist. This correlation, and coexistence, suggest that all discussions of history and identity are negotiations, in which individuals attempt to present ethnicity and history in ways which they perceive as consonant with their own interests: the creation of identity, and of history, is thus a process in which all are involved. In such discussions, both immediate situation and wider social context influence how people talk about their ethnic identity and their history, so that political and economic changes have had considerable effect in reshaping identity, and thus history, in the area. The relationship between identity and interest is, however, a two-way process. Peoples' own previous understanding of identity and history may in turn affect their perception of their interests, so that the process is recursive, reacting back on itself: people are able to redefine themselves according to their interests, but this redefinition builds on previous constructs of history and identity.

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Yusuf, Muhamad, Marwan Sileuw, Rachmad Surya Muhandy, and Novita Mulyanita. "Som Tradition for Interreligious Harmony and Natural Preservation." Walisongo: Jurnal Penelitian Sosial Keagamaan 29, no. 1 (May 20, 2021): 79–100. http://dx.doi.org/10.21580/ws.29.1.8103.

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The article particularly portrays and studies the Matbat tribe. The Matbat tribe inhabitants establish a system to unite the Matbat people to create stability and peace in overcoming external situations. The intriguing part of the Matbat tribe is that they, starting from an individual level, keep preserving their communal tradition to sustain peace among them and defend their territory. The customary structure of the Matbat people in West Misool was created based on mutual agreement with the roles, duties and functions that are obtained to maintain balance and harmony aimed at kinship values. There are various symbols in the implementation of the Som, which act as a vehicle of conception that has a meaning as mediation that is actualization in daily life. Som's tradition is a unifying tool for the Matbat indigenous people. The procedures for implementing the tradition are determined by customs arranged in the Matbat customary structure. The Som tradition is an annual event held by the villagers and has the power of customary law that regulates the two villages. The Som tradition is carried out from generation to generation. It develops into values firmly held by the indigenous peoples, not only as their perspective on natural resource management policy. It also as the respect of the Younger Brother (Magey village, which is Protestant Christian) to the Elder Brother (Gamta village, which is Muslim), and as a collective awareness composed in creating a moral balance for indigenous peoples to maintain harmony.

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Yellaiah, Gatti. "A Unique Tribe of Telangana Koyas." World Journal of Social Science Research 3, no. 4 (September 18, 2021): p661. http://dx.doi.org/10.22158/wjssr.v3n4p661.

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The world is the boon of human by the god. Still, there are unrevealed tribal people are inhabiting in the deep jungle of the forst throughout the world. Koya is also one of the tribe of tribal who lives in jungle. These are the people who are just like connecting liks between the people who live in deep foresst and the people who live in open lands in the modern socities. Their living style is different and it seem to be the primitive one, even in the modern and tech world they are giving priority to the way of traditional life style only.

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Baxter, AJ, and CS Gray. "Diastolic heart failure in older people – myth or lost tribe?" Clinical Medicine 2, no. 6 (November 1, 2002): 539–43. http://dx.doi.org/10.7861/clinmedicine.2-6-539.

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Liebler, Carolyn A. "Counting America’s First Peoples." ANNALS of the American Academy of Political and Social Science 677, no. 1 (April 25, 2018): 180–90. http://dx.doi.org/10.1177/0002716218766276.

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The descendants of the First Peoples of the Americas (labeled “American Indians and Alaska Natives” in the federal definition) are a particularly challenging group to count in censuses. In this article, I describe some enumeration issues and then outline what we have learned about American Indians and Alaska Natives from efforts that rely on individuals’ answers to census questions on race, ancestry, ethnicity, and tribe. Those who do not report a tribe and those who change their race response from one census to another complicate these efforts. Tribal self-enumeration and indigenous data sovereignty may improve data about some portions of the population. Census and survey enumeration efforts should continue to separate the concepts of race, ancestry, and tribe lest the various subpopulations become indistinguishable in the data, making the data much less useful and possibly misleading.

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Fernando, Prabhath, Amit Arora, and Peter Crome. "Inclusion of older people in interventional clinical trials." Clinical Investigation 4, no. 1 (January 2014): 87–99. http://dx.doi.org/10.4155/cli.13.114.

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Anderson, L. F. "The People Who Make Cancer Clinical Trials Happen." JNCI Journal of the National Cancer Institute 87, no. 2 (January 18, 1995): 81–83. http://dx.doi.org/10.1093/jnci/87.2.81.

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Rehwagen, Christiane. "Older people are wrongly excluded from drug trials." BMJ 331, no. 7529 (December 8, 2005): 1360.4. http://dx.doi.org/10.1136/bmj.331.7529.1360-c.

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Drennan, Kathleen B. "Diversity in Research: Clinical trials for all people." Contemporary Clinical Trials 31, no. 4 (July 2010): 271. http://dx.doi.org/10.1016/j.cct.2010.05.005.

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Naka, Fludiona, Bruce Strober, and Mona Shahriari. "Clinical trials: Kids are not just little people." Clinics in Dermatology 35, no. 6 (November 2017): 583–93. http://dx.doi.org/10.1016/j.clindermatol.2017.08.008.

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Laskar, S. A., Ajit Das, and B. K. Dutta. "Plants used in Gynecological problems by the Halam tribe settled in Hailakandi District, Assam." Journal of Non-Timber Forest Products 21, no. 1 (March 1, 2014): 39–44. http://dx.doi.org/10.54207/bsmps2000-2014-cj1ag0.

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The present paper deals with the traditional knowledge of medicinal plants that are used in the treatment of different gynecological diseases by Halam tribe of Hailakandi district. This survey was carried out by questioning among tribal peoples, traditional health practitioners, Baidya and educated people. Total 25 species of plants belonging to 22 families are recorded. The common diseases were found to be Leucorrhea, Miscarriage, Uterus contraction, Irregular menstruation, Reduce labor pain, Blood related problems during Pregnancy, Infertility in female etc.

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Humaini. "Representation of New Media as a Communication Room and Cultural Acculturation of the Baduy Tribe (Ethnographic Study of the Baduy of West Java)." IJESS International Journal of Education and Social Science 2, no. 2 (October 31, 2021): 79–86. http://dx.doi.org/10.56371/ijess.v2i2.76.

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The Baduy tribe is a group of people who have their own values and culture, geographically the Baduy tribe is a group of indigenous peoples in the district of Lebak Banten. There are two areas within the Baduy Tribe, namely the Inner Baduy and Outer Baduy. This tribe is constructed by outsiders with tribes that have their own characteristics and values, ranging from how to dress to procedures or respond to technological tools. This research is purposely to find out how the geographic response of ethnic groups in the province of West Java to respond to information technology (New Media). The research approach using the ethnographic approach is a social science research method that is very intensive in studying the cultural issues of society. The Baduy tribe becomes the object to be studied how the patterns, values, and the daily habits of the tribe in the era of information technology or the New Media era. The results of the study show that the presence of new media provides significance and impact on the daily cultural patterns of the Baduy tribe. New Media brings changes not only to fulfill daily needs such as increasing the economy and getting information. New Media has an impact on the process of studying the habits of the Baduy people or cultural acculturation.

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Sarkhan Abdulova, Gulzade. "THE ROLE OF FELT IN APPAREL CULTURE OF TURKIC PEOPLE." SCIENTIFIC WORK 67, no. 06 (June 21, 2021): 17–25. http://dx.doi.org/10.36719/2663-4619/67/17-25.

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The article discusses men's apparel-felt, which plays an important role in the clothing culture of the Caucasian peoples. Information about the history of this type of clothing, its distribution area, production method, types and their forms are provided. The article also researched the pronunciation of clothing in different languages, and using dictionaries compiled by well-known researchers, these expressions were brought into scientific circulation. Our research analyzed the expressions related to yapinji recorded in Mahmud Kashgari's famous work "Divani-lüğet-it türk" and those expressions helped us to think about the etymology of the yapinji. This study provides detailed information on the forms and etymology of yapinji in Azerbaijan, and notes the toponyms associated with 'kapanak'. Special attention is paid to the etymology of the kapanak, and it is concluded that the kapanak is not an insect, as noted in the scientific literature, and is associated with the Kapan branch of the pecheneg tribe. The article puts forward new scientific views on the widespread "khillig" among Azerbaijanis living in the Agbaba region. Conceptual, historical and review methods were used in the research. The article will be as a useful resource for students, researchers, scientists and experts whose research is mostly related to this field. Key words: Clothing culture, felt cloak, clothing history, turkic people, kepenek

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Hikma, Elfa Nur, Abdul Mutholib, and Ardiya Garini. "ABO AND RHESUS BLOOD GROUP DISTRIBUTION AMONG INDEGEOUS PEOPLE IN SOUTH SUMATERA." Journal of Medical Laboratory and Science 1, no. 1 (April 30, 2021): 16–21. http://dx.doi.org/10.36086/medlabscience.v1i1.610.

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Background: ABO and Rhesus blood group systems are genetic markers that are useful in the study of human populations, in addition, they play an important role in incompatible blood and marital transfusions. The purpose of this research was to describe ABO And Rhesus Blood Group Systems of Health Polytechnic Palembang Students as Indegeous People in South Sumatera of 2019 Methods: The respondents were 187 students of Palembang Health Polytechnic. This type of research was descriptive with a cross sectional approach. Taken by total sampling technique Results:The results showed Komering tribal students were A (38.1%), B (23.8%), O (28.6%), and AB (9.5%). The Palembang tribe A (26.8%), B (32.1%), O (30.4%), and AB (10.7%). The Gumai tribe A (66.7%), B (0.0%), O (33.3%), and AB (0.0%). The Semendo tribe A (33.3%), B (33.3%), O (33.3%), and AB (0.0%). The Lintang tribe A (33.3%), B (0.0%), O (33.3%), and AB (33.3%). The Kayu Agung tribe A (27.3%), B (9.1%), O (45.5%), and AB (18.2%). The Lematang tribe A (28.6%), B (42.9%), O (14.3%), and AB (14.3%). The Ogan tribe A (30.0%), B (20.0%), O (37.5%), and AB (12.5%). The Pasemah tribe A (33.3%), B (33.3%), O (33.3%), and AB (0.0%). The Sekayu tribe A (29.4%), B (35.3%), O (29.4%), and AB (5.9%). The Rawas tribe A (50.0%), B (0.0%), O (50.0%), and AB (0.0%). The Banyuasin tribe A (30.0%), B (30.0%), O (20.0%), and AB (20.0%). All samples had Rhesus positive (+) blood group with a percentage of 100.0% Conclusion: Therefore, it can be concluded that the highest percentage of the distribution is blood group O, while the lowest is blood blood group AB, all of them are Rhesus positive (+)

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Prayogi, Ryan. "Local wisdom of Bonai people in Ulak Patian, Riau." ETNOSIA : Jurnal Etnografi Indonesia 5, no. 1 (May 17, 2020): 50. http://dx.doi.org/10.31947/etnosia.v5i1.8953.

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This research aims to describe cultural values as local wisdom of the Bonai tribe in establishing the identity of a nation, particularly at Ulak Patian, Riau. This study uses a qualitative approach with ethnographic methods. Data collection techniques used are observation, interviews, documentation. The results of research on cultural values as the local wisdom of the Bonai tribe in Ulak Patian are carried out by declining ancestral heritage as traditional social attitudes and behavior. There are many types of local wisdom that are described in this article, which is a cultural identity possessed by the Bonai Tribe. This identity has been transformed as a cultural force that must be maintained until now. The current swift current of globalization makes all ethnic groups in Indonesia need to be kept their cultural identity.

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Shaddock, Anthony J. "People with disabilities in the era of the “triple bottom line”." Journal of Intellectual & Developmental Disability 28, no. 1 (January 2003): 90–93. http://dx.doi.org/10.1080/1366825031000086948.

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