Книги: "Indigenous adaptation"

1

African Technology Policy Studies Network, ed. Indigenous agricultural adaptation to climate change: Study of Southeast Nigeria. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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2

(Organization), Tebtebba, ed. Knowledge, innovation & resilience: Indigenous peoples' climate change adaptation & mitigation measures. Baguio City, Philippines: Tebtebba Foundation, 2012.

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3

African Technology Policy Studies Network, ed. Emerging and indigenous technology for climate change adaptation in southwest Nigeria. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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4

African Technology Policy Studies Network, ed. Emerging and indigenous technology for climate change adaptation in Southwest Nigeria. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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5

Climate change : b impacts and adaptation strategies of the indigenous communities in Bangladesh. Dhaka: BARCIK, 2009.

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6

Between resistance and adaptation: Indigenous peoples and the colonisation of the Chocó, 1510-1753. Liverpool: Liverpool University Press, 2004.

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7

African Technology Policy Studies Network, ed. Indigenous agricultural adaptation to climate change: Study of Imo and Enugu states in Southeast Nigeria. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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8

Incidence of indigenous and innovative climate change adaptation practices for smallholder farmers' livelihood security in Chikhwawa District, southern Malawi. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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9

Shattered world: Adaptation and survival among Vietnam's highland peoples during the Vietnam War. Philadelphia: University of Pennsylvania Press, 1993.

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10

Japan) International Abashiri Symposium (27th 2012 Abashiri-shi. Kankyō henka to senjūmin no seigyō bunka: Kaiyō seitaikei ni okeru tekiō : dai 27-kai Hoppō Minzoku Bunka Shinpojūmu Abashiri hōkoku = Environmental change and subsistence of Northern peoples : adaptation to the changes of the marine ecosystem : proceedings of the 27th International Abashiri Symposium. Hokkaidō Abashiri-shi: Hoppō Bunka Shinkō Kyōkai, 2013.

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11

African Technology Policy Studies Network, ed. Incidence of indigenous, emerging, and innovative climate change adaptation practices for smallholder farmers' livelihood security in Chikhwawa District, southern Malawi. Nairobi, Kenya: African Technology Policy Studies Network, 2012.

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12

Tracking effective indigenous adaptation strategies on impacts of climate variability on food security and health of subsistence farmers in Tanzania. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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13

International Alliance of Indigenous-Tribal Peoples of the Tropical Forests., ed. Indigenous peoples and climate change: Vulnerabilities, adaptation, and responses to mechanisms of the Kyoto Protocol : a collection of case studies. Chiang Mai, Thailand: International Alliance of Indigenous and Tribal Peoples of the Tropical Forests, 2007.

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14

African Technology Policy Studies Network, ed. Tracking effective indigenous adaptation strategies on impacts of climate variability on food security and health of subsistence farmers in Tanzania. Nairobi, Kenya: African Technology Policy Studies Network, 2011.

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15

Mulenkei, Lucy. Promoting climate change adaptation for natural resource dependent communities in Narok on best practices in energy and livestock indigenous information network. Nairobi, Kenya: Indigenous Informatin Network, 2015.

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16

V, Erokhin S., Nauchno-proizvodstvennyĭ ėkologicheskiĭ t︠s︡entr "Pasʹva" (Moscow, Russia), Moskovskiĭ gosudarstvennyĭ otkrytyĭ pedagogicheskiĭ universitet., Moskovskai︠a︡ obshchestvennai︠a︡ ėkologicheskai︠a︡ organizat︠s︡ii︠a︡ "Istrit︠s︡a"., and Nat︠s︡ionalʹnyĭ geokriologicheskiĭ fond, eds. Rossiĭskiĭ Sever na perelome ėpokh: Nauchno-analiticheskai︠a︡ monografii︠a︡. Moskva: Pasʹva, 2003.

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17

The country of lost children: An Australian anxiety. Cambridge: Cambridge University Press, 1999.

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18

Moyra, Tooke, and Common Heritage Programme, eds. Indigenous peoples: Cultural survival and adaptation. Ottawa: Common Heritage Programme, 1985.

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19

Nakashima, Douglas, Igor Krupnik, and Jennifer T. Rubis. Indigenous Knowledge for Climate Change Assessment and Adaptation. Cambridge University Press, 2018.

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20

UNESCO. Indigenous Knowledge for Climate Change Assessment and Adaptation. UNESCO Publishing, 2018.

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21

Nakashima, Douglas, Igor Krupnik, and Jennifer T. Rubis, eds. Indigenous Knowledge for Climate Change Assessment and Adaptation. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781316481066.

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22

Nakashima, Douglas, Igor Krupnik, and Jennifer T. Rubis. Indigenous Knowledge for Climate Change Assessment and Adaptation. Cambridge University Press, 2018.

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23

Harrington, Jerome M. Traditional Ecological Knowledge: Practical Roles in Climate Change Adaptation and Conservation. Nova Science Publishers, Incorporated, 2015.

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24

Compendium of community and indigenous strategies for climate change adaptation. FAO, 2021. http://dx.doi.org/10.4060/ca5532en.

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25

Kusnaka, Adimihardja, Universitas Negeri Padjadjaran. Indonesian Resource Centre for Indigenous Knowledge., and International Seminar on Indigenous Knowledge (1994 : Bandung, Indonesia), eds. Adaptation and development: Interdisciplinary perspectives on subsistence and sustainability in developing countries. [Bandung]: Indonesian Resource Centre for Indigenous Knowledge, UPT. Padjadjaran University, 1995.

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26

Wilde, Guillermo. The Sounds of Indigenous Ancestors. Edited by Patricia Hall. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199733163.013.32.

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This article examines how music, corporality, and memory were intertwined in the Jesuit missions of South America during the colonial period. More specifically, it considers how European music was imposed upon indigenous peoples whereas traditional indigenous musical traditions were censured as part of a larger project of political and cultural domination that was not completely unilateral. It argues that the Jesuits used censure and the mechanisms of adaptation in various regions of South America to disconnect musical expression and corporality that had characterized preexisting native rituals involving music, or, more broadly, sound, together with dance and movement. The chapter concludes by assessing the significance and persistence of indigenous music within the context of the Jesuit missions.

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27

Tone-Pah-Hote, Jenny. Crafting an Indigenous Nation. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469643663.001.0001.

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In this in-depth interdisciplinary study, Jenny Tone-Pah-Hote reveals how Kiowa people drew on the tribe's rich history of expressive culture to assert its identity at a time of profound challenge. Examining traditional forms such as beadwork, metalwork, painting, and dance, Tone-Pah-Hote argues that their creation and exchange were as significant to the expression of Indigenous identity and sovereignty as formal political engagement and policymaking. These cultural forms, she argues, were sites of contestation as well as affirmation, as Kiowa people used them to confront external pressures, express national identity, and wrestle with changing gender roles and representations. Combatting a tendency to view Indigenous cultural production primarily in terms of resistance to settler-colonialism, Tone-Pah-Hote expands existing work on Kiowa culture by focusing on acts of creation and material objects that mattered as much for the nation's internal and familial relationships as for relations with those outside the tribe. In the end, she finds that during a time of political struggle and cultural dislocation at the turn of the twentieth century, the community's performative and expressive acts had much to do with the persistence, survival, and adaptation of the Kiowa nation.

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28

Caroline, Williams. Between Resistance and Adaptation: Indigenous Peoples and the Colonisation in the Choco, 1510-1753. Liverpool University Press, 2004.

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29

Exploring Indigenous Spirituality : the Kutchi Kohli Christians of Pakistan: A Journey of Adaptation and Creativity. Wipf & Stock Publishers, 2021.

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30

Molina, Noelia, and Anita Maryam Mansingh. Exploring Indigenous Spirituality : the Kutchi Kohli Christians of Pakistan: A Journey of Adaptation and Creativity. Wipf & Stock Publishers, 2021.

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31

Molina, Noelia, and Anita Maryam Mansingh. Exploring Indigenous Spirituality : the Kutchi Kohli Christians of Pakistan: A Journey of Adaptation and Creativity. Wipf & Stock Publishers, 2021.

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32

Kahinda, J. Mwenge, P. M. Bahal'okwibale, N. Budaza, S. Mavundla, and N. N. Nohayi. Compendium of Community and Indigenous Strategies for Climate Change Adaptation: Focus on Addressing Water Scarcity in Agriculture. Food & Agriculture Organization of the United Nations, 2022.

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33

Williams, Caroline A. Between Resistance and Adaptation: Indigenous Peoples and the Colonisation in the Choco, 1510-1753 (Liverpool University Press - Liverpool Latin American Studies). Liverpool University Press, 2005.

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34

Williams, Caroline A. Between Resistance and Adaptation: Indigenous Peoples and the Colonisation in the Choco, 1510-1753 (Liverpool University Press - Liverpool Latin American Studies). Liverpool University Press, 2005.

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35

Bollig, Michael. Risk Management in a Hazardous Environment: A Comparative Study of two Pastoral Societies (Studies in Human Ecology and Adaptation). Springer, 2005.

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36

Terraciano, Kevin, and Lisa Sousa. Historiography of New Spain. Edited by Jose C. Moya. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195166217.013.0002.

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This article discusses intellectual, legal, urban, environmental, economic, and religious history and studies of Spaniards, blacks, and slavery in New Spain. The largest section deals with the Amerindian population, particularly with a corpus of historical studies that, employing indigenous-language sources, have unveiled the long-term survival and adaptation of native culture after the European conquest.

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37

Farriss, Nancy. Adoptions and Adaptations. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190884109.003.0010.

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The double bind between orthodoxy and intelligibility is examined further through the translating tool of semantic extension. Efforts to make the Christian message more accessible by expanding or extending the meaning of an “inherited” word confronted vast cultural differences in the realms of cosmology and morality that lay behind the linguistic gaps. Christian concepts such as heaven and hell were so far removed from the way that the Zapotec and other Mesoamericans conceived of the afterlife that no degree of semantic expansion could bridge the gap. Conversely, attempts to convey a Christian concept of God in such doctrines as the Trinity and the Eucharist by incorporating indigenous terms for the divinity and sacrifice risked contamination from pagan symbols and rituals.

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38

Fox, Alistair. A Māori Boy Contests the Old Patriarchal Order: Mahana (Lee Tamahori, 2016). Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429443.003.0016.

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Based on a comparison with Witi Ihimaera’s novel Bulibasha, King of the Gypsies (1994), the source for the adaptation, this chapter discusses Lee Tamahori’s Mahana as further evidence of two tendencies apparent in coming-of-age films on Māori subjects: an increasing inclination to reconfigure indigenous stories through a process of generic standardization, especially involving genres characteristic of Hollywood, and a willingness to contest, with a view to reforming, certain attitudes and practices of traditional Māori culture –in particular, the patriarchal assumptions of male elders in the whānau, or extended family group.

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39

Ware, Susan. 1. In the beginning: North America’s women to 1750. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199328338.003.0002.

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‘In the beginning: North America's women to 1750’ starts with the indigenous peoples who were living in America before the arrival of Christopher Columbus in 1492, the white settlements in Jamestown in 1607, and the Pilgrims' landing at Plymouth in 1620. It describes the story of Pocohontas from the Powhatan people and the vital and significant roles that women played in Native cultures. The lives of white colonial women are also described. The contact between Indian and European cultures involved war, upheaval, and disease, as well as interaction, negotiation, and adaptation, and gender was central to the story. The “consumer revolution” of c.1700 and the thriving Atlantic trade changed women's lives considerably.

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40

Yarrow, Simon. 8. Globalizing sanctity. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780199676514.003.0008.

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The cult of saints crossed global horizons as part of the spread of Roman Catholicism that began in the late 15th century with the maritime expeditions of Catholic Portugal and Spain. ‘Globalizing sanctity’ explains that the most successful seedbed of sainthood was the Americas, where the Church received most patronage when it operated as a colonial government ideological arm, working to pacify and economically exploit the Amerindian natives. Why did the indigenous people adopt their Christian oppressors’ religion and what part did saints play? A fundamental feature of Catholic world mission was syncretism, mixing elements of two sets of religious belief and meaning through the adaptation of symbols and practices culturally accommodating to both.

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41

Kelly, Alice M. Decolonising the Conrad Canon. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800856462.001.0001.

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In the context of decolonisation movements across Higher Education in the UK and around the world, this book shows that decolonial, queer, feminist readings are possible in even the deepest corners of the colonial literary canon. Decolonising the Conrad Canon turns to Joseph Conrad’s lesser-known works in search of textual breathing spaces, in which female characters of colour speak, think, gaze, and yearn, and follows them off the page into their transmedia afterlives. Through this intervention, the book challenges the ubiquitous recirculation of white male voices as uniquely endowed to speak the history of Empire and turns instead to the many powerful indigenous women that live forgotten in the Conrad archive and the myriad adaptations housed within it. Presenting Immada and Edith’s queer desires in The Rescue and its periodical illustrations, Aïssa’s anti-colonial resistance in An Outcast of the Islands and her characterisation on its pulp book covers, the feminist relationships of Almayer’s Folly and Nina Almayer’s embodiment in Chantal Akerman’s adaptation La Folie Almayer, this book argues that Conrad’s female characters of colour deserve to be read as viable, meaning-making protagonists who matter. Decolonising the Conrad Canon interrogates race, gender, and character status in literary scholarship to propose alternative methods for teaching, reading, and studying not just Joseph Conrad but all those seemingly immovable author-Gods like him.

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42

Mirow, Matthew. Spanish Law and its Expansion. Edited by Heikki Pihlajamäki, Markus D. Dubber, and Mark Godfrey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198785521.013.33.

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This chapter addresses the way Spain employed law in its discovery, exploration, conquest, and settlement of the New World. After describing the law on the peninsula, the chapter traces the application and adaptation of these legal materials and institutions to Spain’s new provinces through a new and important body of law known as derecho indiano. Specific aspects of colonial control are addressed in their relationship to new conditions and imperial economic and political aspirations. These include the justification for conquest, slavery, and indigenous labour, the creation of new institutions, sources, and legal actors. The chapter briefly describes the impact of derecho indiano during and after independence in the new republics of Latin America. Spain formed and adapted law to meet the challenges of distance, international competition, new populations, trade, and the replication of Spanish society as its political and military presence expanded throughout the world.

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43

Craig, Dionne, and Kapadia Parmita, eds. Native Shakespeares: Indigenous appropriations on a global stage. Aldershot, Hants, England: Ashgate, 2008.

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44

Kapadia, Parmita, and Craig Dionne. Native Shakespeares: Indigenous Appropriations on a Global Stage. Taylor & Francis Group, 2016.

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45

Dube, Opha Pauline. Climate Policy and Governance across Africa. Oxford University Press, 2016. http://dx.doi.org/10.1093/acrefore/9780190228620.013.605.

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This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Climate Science. Please check back later for the full article.Africa, a continent with the largest number of countries falling under the category of Least Developed Countries (LDCs), remains highly dependent on rain-fed agriculture that suffers from low intake of water, exacerbating the vulnerability to climate variability and anthropogenic climate change. The increasing frequency and severity of climate extremes impose major strains on the economies of these countries. The loss of livelihoods due to interaction of climate change with existing stressors is elevating internal and cross-border migration. The continent is experiencing rapid urbanization, and its cities represent the most vulnerable locations to climate change due in part to incapacitated local governance. Overall, the institutional capacity to coordinate, regulate, and facilitate development in Africa is weak. The general public is less empowered to hold government accountable. The rule of law, media, and other watchdog organizations, and systems of checks and balances are constrained in different ways, contributing to poor governance and resulting in low capacity to respond to climate risks.As a result, climate policy and governance are inseparable in Africa, and capacitating the government is as essential as establishing climate policy. With the highest level of vulnerability to climate change compared with the rest of the world, governance in Africa is pivotal in crafting and implementing viable climate policies.It is indisputable that African climate policy should focus first and foremost on adaptation to climate change. It is pertinent, therefore, to assess Africa’s governance ability to identify and address the continent’s needs for adaptation. One key aspect of effective climate policy is access to up-to-date and contextually relevant information that encompasses indigenous knowledge. African countries have endeavored to meet international requirements for reports such as the National Communications on Climate Change Impacts and Vulnerabilities and the National Adaptation Programmes of Action (NAPAs). However, the capacity to deliver on-time quality reports is lacking; also the implementation, in particular integration of adaptation plans into the overall development agenda, remains a challenge. There are a few successes, but overall adaptation operates mainly at project level. Furthermore, the capacity to access and effectively utilize availed international resources, such as extra funding or technology transfer, is limited in Africa.While the continent is an insignificant source of emissions on a global scale, a more forward looking climate policy would require integrating adaptation with mitigation to put in place a foundation for transformation of the development agenda, towards a low carbon driven economy. Such a futuristic approach calls for a comprehensive and robust climate policy governance that goes beyond climate to embrace the Sustainable Development Goals Agenda 2030. Both governance and climate policy in Africa will need to be viewed broadly, encompassing the process of globalization, which has paved the way to a new geological epoch, the Anthropocene. The question is, what should be the focus of climate policy and governance across Africa under the Anthropocene era?

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46

Guerrieri, Pilar Maria. Negotiating Cultures. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199479580.001.0001.

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This book focuses on the city of Delhi, one of the largest mega-cities in the world, and examines—from a historical perspective—the processes of hybridization between cultures within its local architecture and urban planning from 1912, when the British Town Planning Committee for New Delhi was formed, to 1962, when the first Master plan was implemented. The research originates directly from primary documents and examines how and to what extent the city plans, the neighbourhoods, the types of residential, public buildings and the architectural styles have changed over time. The analysis of architectural elements, the city and its intricacies, is in itself useful to understand how foreign models were adopted, how much resistance was encountered, and how much adaptation there was to local conditions. The book establishes and demonstrates that Delhi has played an active role in the complex process of hybridization in both the pre- and post-Independence periods, developing its own character as opposed to merely accepting what was brought from abroad. Both periods have been characterized by a resilient and continuing compromise between indigenous and foreign elements and thus the post-1947 period cannot be construed as more ‘indigenous’ than that which preceded it. Delhi can be considered to be a comprehensive model or case study of the intermingling and conflict of cultures; its initial transition period, when the actual mega-city was born, gives an important starting point to critically investigate the current phenomenon of globalization.

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47

Wolfson, Todd, ed. The EZLN and Indymedia. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038846.003.0002.

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In 1994, as the political and economic elite of the United States, Canada, and Mexico inaugurated the North American Free Trade Agreement, an army of masked guerillas from the Zapatista Army of National Liberation (EZLN) declared the birth of a new Mexican revolution. The ensuing encounter between the indigenous army and the Mexican state, and in particular the EZLN's flexible adaptation to modern warfare, has rewritten the common story of twentieth-century revolution, leading to new strategies and dynamics of social struggle. This chapter looks at the Zapatista uprising in Chiapas to illustrate how it laid the foundation for the indymedia movement and other Cyber Left institutions. It focuses on the conditions within Mexico that led to the EZLN's political praxis. It argues that the revolutionary strategy of the EZLN was shaped through the social and economic conditions of the region as well as a series of confrontations between Marxist revolutionaries, Mayans, and eventually the Mexican state.

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48

Uzendoski, Michael A., and Edith Felicia Calapucha-Tapuy. The Cuillurguna. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036569.003.0006.

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The Cuillurguna or “twins” narratives are the most extensive and defining stories in Napo Quichua mythology. Culture heroes, the twins effect the “miracles” and transformations that came to define this pacha, or “world.” This chapter expands the discussion of the twins by looking at three additional narratives, the bird-of-prey tale and two tellings of the mundopuma, or “world jaguar,” story. It shows that the recurrent pattern in the cycle of the Cuillurguna stories is their role as creative and artful world makers. The Cuillurguna are not only ushayuk, or “powerful,” but they are also the mythological founders of Runa self-determination, the ability of a people to create and control their own destiny, and to adapt to changing historical and environmental conditions. This mythological message has been a part of indigenous life in this region for centuries, and it has helped the Napo Quichua people to adapt to various oppressive regimes throughout their history, a history that has been defined by adaptation to new circumstances as well as violence and struggle.

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49

Gemünden, Gerd. Lucrecia Martel. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042836.001.0001.

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This book provides an overview of the films of the Argentine filmmaker Lucrecia Martel, who counts as one of the most accomplished filmmakers from Latin America and as a leading female global auteur. It situates Martel’s cinema in the context of a post-dictatorship, neoliberal democracy, as well as within the emergence of a new wave realism (New Argentine Cinema), which profits from and is critical of the privileged role cinema assumes in this new economy. The book argues that Martel’s films challenge the primacy of the visual by emphasizing modes of perception such as hearing, feeling, and smelling to question not only the veracity of what we see but, more fundamentally, the epistemological foundations on which the visual is built. Focusing on her native region of northwestern Argentina, Martel’s Salta trilogy employs a heightened realism, combined with aspects of genre cinema, to articulate a powerful critique of dominant power relations and forms of entitlement. Her radical aesthetics force viewers to rethink privileges of race and class associated with Argentine bourgeois society. Martel’s more recent literary adaptation, Zama, traces the origins of the exploitation of indigenous populations to colonial times and unearths its long-lasting legacies.

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50

Ethridge, Robbie, and Eric E. Bowne, eds. The Historical Turn in Southeastern Archaeology. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401629.001.0001.

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The primary purpose of this edited volume is to formalize as a theory the historical turn in southeastern archaeology (and American archaeology) and provide a number of case studies illustrating the use of the theory in the region. In previous decades, archaeologists and other scholars studying what is commonly termed “prehistoric” America emphasized long-term, evolutionary change and adaptation, and archaeologists conceptualized pre-colonial societies like living organisms adapting to environmental challenges rather than as collections of people responding to historical trends and forces. The history of archaeology and the reasons for this conceptual frame are complex and deeply rooted in misconceptions about indigenous people as unchanging, static “people without history” who disappeared soon after Europeans arrived in North America. Today, however, archaeologists are combining evolutionary processes with a new understanding that so-called prehistory was also historical, contingent, and local, and historians are looking to the ancient past to better understand Indian societies of the historic era. In other words, scholars now understand that the historic and “prehistoric” eras were not categorically different and that people across this divide were subject to similar historical forces. This historicizing of prehistory represents a profound shift in our way of thinking about precolonial and colonial history and begins to erase the false divide between ancient America and colonial and even contemporary America.

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