Готові списки джерел за темами / Traditional of the elders

Добірка наукової літератури з теми "Traditional of the elders"

Автор: Grafiati
Опубліковано: 27 липня 2024
Оновлено: 29 липня 2024

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Статті в журналах з теми "Traditional of the elders"

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Clark, Shawn, and Ruth Wylie. "Surviving a Cultural Genocide: Perspectives of Indigenous Elders on the Transfer of Traditional Values." Journal of Ethnic and Cultural Studies 8, no. 2 (May 8, 2021): 316. http://dx.doi.org/10.29333/ejecs/663.

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The purpose of this ethnographic study was to examine how Indigenous elders perceive traditional values. This study employed Portraiture, which allowed Indigenous elders to share their stories in a culturally tailored and relational manner. The authors’ captured and present richly detailed stories that describe the intersects between human experiences and sacred beliefs. The scholars eloquently braid the first authors experiences at three (3) traditional Indigenous ceremonies with the words of Indigenous elders to tell a story about overcoming an attempted cultural genocide. The ceremony participation and elder visits helped identify ten traditional values encasing spirituality displayed in the Hoop of Traditional Blackfoot Values presented in the English language and the Blackfoot language.
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2

Lewis, Jordan P., and Eric Wortman. "GEROTRANSCENDENCE OF ALASKA NATIVE ELDERS AGING SUCCESSFULLY IN THE ALEUTIAN AND PRIBILOF ISLANDS." Innovation in Aging 3, Supplement_1 (November 2019): S517—S518. http://dx.doi.org/10.1093/geroni/igz038.1908.

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Abstract Meeting the healthcare needs of Alaska Native (AN) Elders in remote communities is critical to support successful aging and this study allows AN Elders from the Aleutian region to share their experiences and define successful aging, supporting the limited research on AN successful aging. This study interviewed 19 Elders in two communities from the Aleutian region of Alaska. Using a 20-item questionnaire based on Kleinman’s explanatory model to explore successful aging and experiences of being an Elder. Thematic analysis was employed to identify the characteristics and activities of Elders coping and adapting to aging-related changes. This study identified 5 core elements of successful aging, 4 of which formed Lewis’s AN model of successful aging (2011): Mental and Emotional Wellbeing, Spirituality, Purposefulness, and Physical Health and Mobility, and the new element of Gerotranscendence. The unique finding of this study that expands Lewis’s model is the change in mindset Elders experience as they self-reflect. Elders describe being more intentional in their relationships and a stronger connection to traditional cultural and spiritual activities, described by Tornstam (2005) as gerotranscendence. This research will be used locally to develop community specific health promotion and prevention programs to improve Elder services. These findings can also be used by health care providers to help Elders find meaningful activities that promote health and teach individuals to cope with aging-related changes.
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Adamek, Margaret E., Messay Gebremariam, and Abraham Zelalem. "AGING IN RURAL ETHIOPIA: IMPACT ON FILIAL RESPONSIBILITY AND INTERGENERATIONAL SOLIDARITY." Innovation in Aging 3, Supplement_1 (November 2019): S153. http://dx.doi.org/10.1093/geroni/igz038.549.

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Abstract As migration and urbanization continue to progress in developing nations, the filial support and traditional support mechanisms that serve as buffers against the plight of older people are diminishing. Agrarian families find themselves in a rapidly changing world that severely limits their ability to assume caregiving roles for elders. With these trends in mind, a phenomenological approach was used to explore the lived experiences of 10 rural elders in Ethiopia. Prominent themes in the elders’ narratives was the nostalgia of filial responsibility and intergenerational solidarity in the “good old days” and a strong sense of devaluation. Elders expressed feeling devalued by their children, grandchildren, and youth in general. As one elder shared, “These days, there is no respect for an older person. We are treated like a broken utensil thrown away which is considered as useless anymore.” Compared to how they treated their own parents, elders believed that their children’s sense of moral obligation was weak and unreliable. Interactions with children and grandchildren were described as abusive, undermining, and embarrassing, triggering deep sorrow. Elders were pessimistic about the prospect of reliable caregivers, even expressing a wish to die before they become dependent on others for care. Despite the challenges they face in their daily lives, all participants viewed aging as a privilege that should be celebrated. As traditional family support structures in developing nations continue to deteriorate, new models of community-based care are needed to ensure that elders can expect adequate care throughout their lives.
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4

KIM, ERIN HYE-WON, and PHILIP J. COOK. "The continuing importance of children in relieving elder poverty: evidence from Korea." Ageing and Society 31, no. 6 (February 11, 2011): 953–76. http://dx.doi.org/10.1017/s0144686x10001030.

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ABSTRACTThe population of South Korea is ageing rapidly and government provision for older people is meagre. Hence the erosion of traditional family support for older people is of much concern. Yet relatively little is known about the actual financial status of elderly Koreans or the amount of economic support they receive from children. This paper addresses these issues using data from the 2006 Korean Longitudinal Study of Ageing. We find that almost 70 per cent of Koreans aged 65 or more years received financial transfers from children and that the transfers accounted for about a quarter of an average elder's income. While over 60 per cent of elders would be poor without private transfers, children's transfers substantially mitigate elder poverty, filling about one-quarter of the poverty gap. Furthermore, children's transfers tend to be proportionally larger to low-income parents, so elder income inequality is reduced by the transfers. Over 40 per cent of elders lived with a child and co-residence helps reduce elder poverty. By showing that Korean children still play a crucial role in providing financial old-age security, we demonstrate how important it is for the Korean government to design old-age policies that preserve the incentives for private assistance. This snapshot of today's Korea also has implications for other rapidly changing Asian countries that are following a similar trajectory.
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Demientieff, LaVerne Xilegg, Stacy Rasmus, Jessica C. Black, Jessica Presley, Alex Jauregui-Dusseau, Kaylee R. Clyma, and Valarie Blue Bird Jernigan. "Supporting Traditional Foodways Knowledge and Practices in Alaska Native Communities: The Elders Mentoring Elders Camp." Health Promotion Practice 24, no. 6 (October 25, 2023): 1101–4. http://dx.doi.org/10.1177/15248399231190365.

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The transmission of generational knowledge in Alaska Native communities has been disrupted by colonization and led to declining health among Alaska Natives, as evidenced by the loss of knowledge regarding traditional foods and foodways and increasing rates of cardiometabolic disorders impacting Alaska Natives. Elders play a central role in passing down this generational knowledge, but emerging Elders may have difficulty in stepping into their roles as Elders due to the rapid social and cultural changes impacting their communities. The Center for Alaska Native Health Research (CANHR) and the Denakkanaaga Elders Program are partnering with the Center for Indigenous Innovation and Health Equity to uplift and support traditional food knowledge and practices to promote health in Alaska Native communities. Guided by a decolonizing and Indigenizing framework, researchers at CANHR are working with Athabascan Elders in the Interior of Alaska to strengthen and protect the intergenerational transmission of cultural knowledge and practices for emerging Elders. This community-academic partnership will implement and evaluate an Elders Mentoring Elders Camp to focus on repairing and nurturing relationships through the practice and preservation of cultural knowledge and practices, including traditional foodways. This initiative contributes to the intergenerational transmission of knowledge, which is necessary to keep culture alive and thriving.
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Kim, Steffi M., and Jordan P. Lewis. "PROTECTIVE FACTORS IN THE CONTEXT OF SUCCESSFUL AGING IN URBAN-DWELLING ALASKA NATIVE ELDERS." Innovation in Aging 3, Supplement_1 (November 2019): S340. http://dx.doi.org/10.1093/geroni/igz038.1232.

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Abstract Recently, researchers have been exploring successful aging in rural communities of Alaska as it is experienced by Alaska Native Elders. Due to outmigration based on economic, medical, or familial influences, many Alaska Native elders leave their home communities to live in urban settings in Alaska, even though research suggests that most elders would like to remain in their home communities to grow old. Very little is known about the relocation process and how it impacts an elder’s views on successful aging. While established protective factors in rural communities involve family and extended family members, community, subsistence, and traditional activities, there is little knowledge of which protective factors exist in urban settlements supporting successful aging. This exploratory, qualitative study presents the protective factors of successful aging in the context of relocation of Alaska Native Elders from rural to urban dwellings. A life course approach and discourse analysis were used to analyze individual interviews asking how Alaska Native Elders experienced relocation and how successful aging was experienced similarly and differently in rural and in urban settings. A community-based participatory approach allowed for collaboration between researchers and communities as equal partners at all phases of the process, both contributing their expertise to enhance understanding of successful aging and supportive factors. Access to informal supports and meaningful community engagement were more important to rural Elders, and access to health care services and family engagement were important to Elders in urban communities. Challenges remain for Elders in urban environments to establish a sense of community.
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Adamsen, Collette, and Ramona Danielson. "Traditional Cultural Practices Provide More Frequent Feelings of Happiness and Calm for Native American Elders." Innovation in Aging 4, Supplement_1 (December 1, 2020): 339. http://dx.doi.org/10.1093/geroni/igaa057.1087.

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Abstract Though American Indian, Alaska Native, and Native Hawaiian (AI/AN/NH) elders are an understudied population, available data demonstrates higher rates of depressive symptoms among these elders. In addition, AI/AN/NH elders are a medically underserved population, with geographic isolation a common barrier to accessing emotional/mental health services. However, cultural practices are important sources of resilience for AI/AN/NH elders. Survey data from “Identifying our Needs: A Survey of Elders” Cycle VI (2014-2017), conducted by the National Resource Center on Native American Aging, were analyzed using ordinal logistic regression; N=18,134 adults age 55+ from 164 tribal survey sites. Respondents indicated how often (from none to all of the time) they participate in cultural practices (e.g., traditional food, music, customs). Frequency of participation varied; 27% of elders reported participating in traditional cultural practices a good bit of the time or more, 28% some of the time, 18% a little of the time, and 27% did not ever participate. We explored the relationship between frequency of cultural practices and frequency of feelings of happiness, calm/peacefulness, nervousness, and being downhearted/blue. A significant positive association was found between higher frequency of cultural participation and feelings of happiness and calm/peacefulness; no association was found with nervousness or depressive symptoms. While the frequency of participation by elders in cultural practices is directly related to better self-reported levels of happiness and peacefulness, nearly half (45%) never/almost never participated in these types of practices, which underscores the need to support availability of and elders’ participation in cultural practices.
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Kim, Steffi. "AN EXPLORATION OF CULTURAL INFLUENCES ON SUBJECTIVE SUCCESSFUL AGING." Innovation in Aging 6, Supplement_1 (November 1, 2022): 267. http://dx.doi.org/10.1093/geroni/igac059.1059.

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Abstract Indigenous peoples worldwide face unique challenges growing old. Many of these challenges are remnants of previous colonization practices and current oppressive systems often leading to out-migration from rural to urban environments. Despite Anchorage having the highest population of Alaska Native Elders little is known about the experience of relocation. This study investigated the impact of culture on the experience of successful aging within the Alaska Native context. Twenty-five semi-structured qualitative interviews with rural (N=13) and urban Elders (N=12; ages 48-84) were conducted. The use of Gee’s discourse analysis tools provided the framework for analyzing the discourse of Elders based on location and traditional or western influences on subjective successful aging. We explored the use of language within two identified discursive patterns: cultural discourse and Elder identity discourse. Social and contextual determinants of successful aging involve aspects of minority and majority culture and self-appraisal of successful aging based on cultural assumptions.
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Kim, Steffi. "Explorations of Alaska Native Urban Eldership." Innovation in Aging 4, Supplement_1 (December 1, 2020): 916. http://dx.doi.org/10.1093/geroni/igaa057.3366.

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Abstract Successful aging in Alaska Native people or “Eldership” is a state that is embedded within a cultural, relational, and generational context (Boyd, 2018; Lewis, 2011; Wexler, 2014). Eldership has been described as a developing and nuanced personal quality shaped by individual, relational, and contextual influences (Kim, 2020). Within the cultural and traditional understanding of Alaska Native people, the concept of Eldership is analogous to the Western concept of successful aging. With increasing numbers of outmigration from rural community members (Driscoll et al., 2010), this study investigated the impact of relocation from a rural traditional community to an urban Western community and its effect on the Elder’s perception of “Eldership.” This study considered the broader impact of the multi-systemic and socio-ecological context of minority and majority culture, dominant culture, and its implications for successful aging and identity (Grandbois & Sanders, 2009; Kirmayer et al., 2011). Gee’s discourse analysis was used for the systematic interpretative study of 25 Elder interviews regarding their use of language describing their lived experiences, including three identified discursive patterns: cultural discourse, psychological discourse, and Elder identity discourse. Based on the study findings, Elders’ experiences are impacted by socio-economical and cultural differences encountered during relocation shifting the cultural frame of Alaska Native “Eldership” according to rural or urban contexts.
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Kivalahula-Uddin, Hannah. "Decolonization of Tribal Schools." Wicazo Sa Review 36, no. 1 (March 2021): 30–61. http://dx.doi.org/10.1353/wic.2021.a903666.

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Abstract: This study utilized the culturally responsive qualitative methodology of phenomenology to provide an opportunity for eight Puyallup tribal elders to share their lived stories while providing insights into the impact of intergenerational historical trauma upon their lives. The elders provided suggestions about how to improve student achievement by facilitating a decolonization intervention program for tribal school employees derived from elder Indigenous knowledge. The goals of the program would be to provide information about tribal history, historical trauma, the Twulshootseed (txʷəlšucid) language, and our traditional ways along with professional learning communities, peer mentoring, and follow-up trainings. The study findings suggest a decolonization intervention program is the most important first step for P-12 tribal schools to improve academic achievement.
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Дисертації з теми "Traditional of the elders"

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Hjartarson, Freida Amelia. "Epistemological foundations of traditional native education according to Algonquian elders." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/10004.

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The purpose of this study is to define traditional Native education for three Algonquian speaking nations using ethnographic skills of cognitive anthropology. An understanding of traditional Native education from a First Nations' perspective through dialogue using individual audio-taped interviews and an audio-taped group consensus-building dialogue is provided. The Algonquian elders involved are from the Algonquin, Cree and Ojibway Nations. Ten case studies and a group consensus-building conversation with elders constitutes this study. Each case study contains an individual audio-taped dialogue transcription with contextual remarks. The audio-taped dialogues and group consensus-building conversation are transcribed and analyzed using verbal protocol techniques. The emergent themes across the interviews and group consensus-building dialogue are analyzed and the findings tabulated. Six female elders and four male elders whose ages cover a fifty year age span, is the composition of the ten case studies. Nine elders, two women and seven men make up the membership of the group dialogue. Some of the participating elders conveyed their thoughts using the assistance of a translator. Consensus emerges across the individual dialogues and group interview. Elders tell of the existence of a different epistemology for Algonquian speakers that originates in the circle of life and is represented by the medicine wheel. In the cosmology of the circle each person is a whole world and a member of the larger circles of life; the family, the community, the world and the universe. According to the elders the concept of traditional Native education and the process of traditional Native education are embedded in the medicine wheel. Traditional Native education includes learning the Algonquian customs, traditions, values and beliefs and languages. Traditional Native education is the process of acquiring a First Nation identity. The importance of the land to all First Nations People is a recurring theme across all the dialogues. Elders disclose that the land holds knowledge and wisdom, and that it is capable of offering direction. They also iterate the interconnectivity of all of life in the recorded dialogues. No apparent difference in the thought patterns of the contributing Algonquian elders to this study is evident. This study has implications for First Nations' education in particular and for education in general. First, it gives direction to educators involved in educating First Nations children pointing out the need to provide traditional Native education and delineating the components of such an education. Second, it indicates that different epistemologies exist for First Nation Peoples and non-First Nations People and suggests ways of bridging the cultural differences to encourage understanding amongst all people. Third, it offers direction to educators involved in developing cross-cultural education programs.
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Stoffle, Brent W., and Richard W. Stoffle. "At the Sea’s Edge: Elders and Children in the Littorals of Barbados and the Bahamas." Human Ecology, 2007. http://hdl.handle.net/10150/292601.

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Littorals in the in the Exuma Cays, Bahamas and the Bath Plantation, Barbados are comparative in many ways. These edges of the sea have provided critical services to local people during the time of slavery and since. More than food and medicine, the littoral is the nightly sea bath, where children are instructed, and the last ecosystem effectively used by the elderly. Independence and self- respect derive from use and protection of these littoral by individuals and communities. Local patterns of conservation and use are argued to be essential in the ecological structure and functions of the littoral. Development projects and marine protected areas alike are seen as potentially breaking local ties with the littoral causing trophic skew and damaging local society. If development occurs, mitigation solutions potentially derive from legally recognizing local people as partners in the co-management of their traditional littoral. Included with this article is a presentation prepared by Drs. Brent and Richard Stoffle.
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Ross-Leitenberger, Kimberly A. "Aboriginal midwifery and traditional birthing systems revisited and revitalized, interviews with First Nations elders in the Northwest region of British Columbia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ62495.pdf.

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Doige, Lynda Ann Curwen. "Canadian aboriginal children's literature : an analytical study of literacy and instruction as a basis for intercultural and interpersonal development." Thesis, University of Nottingham, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366361.

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Frost, Michelle C. "The lived experience of a traditional female Ojibway Elder." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/MQ64719.pdf.

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6

Wong, Yee-man Bonny. "Traditional exercises and cognitive function among Chinese elderly : elderly health centers study /." View the Table of Contents & Abstract, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38478729.

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Wong, Yee-man Bonny, and 黃綺文. "Traditional exercises and cognitive function among Chinese elderly: elderly health centers study." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B39724670.

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Zhang, Gehui. "To Be or Not To Be…Christian: Explaining Chinese Immigrant Elders’ Christian Participation in the U.S." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/sociology_theses/4.

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In recent years, growing numbers of Mainland Chinese elders are participating in Christian congregations during short visits or extended stays in the U.S. This thesis explores social and cultural factors that explain these immigrant elders’ involvement with Christianity while in the U.S. Based on face-to-face interviews with 20 Mainland Chinese elders living in Atlanta as well as participant observation at a Chinese Christian church and with a Bible study group, this study finds that loneliness and social isolation in a foreign land are the main reasons for Mainland Chinese elders’ participation in Christian activities. Besides religious services, social service functions of churches and opportunities for fellowship are other factors explaining church involvement. Long immersion with China’s religious history of syncretism renders these elders receptive to spiritual alternatives, such as Christianity, especially when dominant ideologies of Confucianism and Communism seem to be in decline in China. But most elders approach their Christian involvement with pragmatic selectivity based more on secular than religious considerations. In conclusion, I argue that social isolation and minority ethnic status, Chinese Christian Churches’ social functions, and current social contexts in China are all factors that help explain Chinese elders’ religious involvement in the U.S.
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Chan, Lung-fai, and 陳龍輝. "Mental health of Chinese spousal caregivers of frail elderly: the role of the traditional Chinese familyvalues." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B38482034.

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Chan, Lung-fai. "Mental health of Chinese spousal caregivers of frail elderly : the role of the traditional Chinese family values /." View the Table of Contents & Abstract, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38165727.

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Книги з теми "Traditional of the elders"

1

Audlin, James D. Circle of life: Traditional teachings of Native American elders. Santa Fe, N.M: Clear Light Publishers, 2004.

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2

Knudtson, Peter. Wisdom of the elders. Toronto: Stoddart, 1992.

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3

1936-, Suzuki David T., ed. Wisdom of the elders. Toronto: Stoddart, 2001.

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4

Oosten, J. G., Frédéric Laugrand, and Peter Suvaksiuq. Hardships of the past: Recollections of Arviat elders. Iqaluit, Nunavut: Nunavut Arctic College, 2010.

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5

Loon, Hannah. Uqausriptigun =: In our own words : Selawik elders speak about caribou, reindeer, and life as they knew it. Kotzebue, Alaska: Selawik National Wildlife Refuge, U.S. Fish & Wildlife Service, 2007.

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6

H, Ellerby Jonathan, Canada Solicitor General Canada, Correctional Service Canada, and Canada. Aboriginal Corrections Policy Unit., eds. Understanding and evaluating the role of elders and traditional healing in sex offender treatment for Aboriginal offenders. [Ottawa]: Solicitor General Canada, 1998.

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7

José, Barreiro, and Cornelius Carol, eds. Knowledge of the elders: The Iroquois condolence cane tradition. Ithaca, NY: Northeast Indian Quarterly, Cornell University, 1991.

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8

Doumbia, Adama. The way of the elders: West African spirituality & tradition. Saint Paul, MN: Llewellyn Publications, 2004.

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9

1971-, Doumbia Naomi, ed. The way of the elders: West African spirituality & tradition. Saint Paul, Minn: Llewellyn Publications, 2004.

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10

1958-, Orr Eliza Cingarkaq, Orr Ben 1946-, Lower Kuskokwim School District, and Alaska Native Language Center, eds. Qanemcikarluni tekitnarqelartuq =: One must arrive with a story to tell : traditional narratives by the elders of Tununak, Alaska. Bethel, Alaska: Lower Kuskokwim School District, 1995.

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Частини книг з теми "Traditional of the elders"

1

Ramírez Cazarez, Aurelio, Filomena Sedillo Parra, Aurelio Ramírez Campos, Raúl Ramírez Guerrero, Emma Ramírez Campos, Hortencia Ramírez Campos, D. Lane Santa Cruz, and Patrisia Gonzales. "It's not ‘Traditional’ without the elders." In Indigenous Places and Colonial Spaces, 33–50. New York: Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315472539-2.

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2

Pentikäinen, Antti, and Oakley Thomas Hill. "Clan Elders and Traditional Reconciliation in Somalia." In Routledge Handbook of Conflict Response and Leadership in Africa, 261–74. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429318603-23.

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3

Rosenmayr, Leopold. "The family undisturbed — intergenerational realities in traditional Africa." In Elderly Care, 15–20. Boston, MA: Springer US, 1993. http://dx.doi.org/10.1007/978-1-4899-4509-9_4.

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Bakar, Nurzahidah, F. Merlin Franco, and Noor Hasharina Hassan. "The Intersection of Kedayan Folk Medicine and Traditional Ecological Calendar." In Case Studies in Biocultural Diversity from Southeast Asia, 105–24. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-6719-0_5.

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AbstractA noteworthy feature of folk and codified traditional medicines is their ability to combine drug-based therapies with spiritual therapies. This unique combination differentiates them from the drug-based approach employed by modern biomedicine and renders them highly relevant to contemporary healthcare. Like folk medicine, traditional ecological calendars also embody the traditional knowledge held by local communities. However, the influence of ecological calendars on folk medicine has been largely underexplored; studies have mostly considered ecological calendars and folk medicine independent of each other. In this chapter, we provide an understanding of the traditional knowledge of the Kedayan community of Brunei Darussalam with specific reference to their folk medicine and their traditional ecological calendar. Data was collected through in-depth interviews that the first author held with sixteen knowledgeable elders from the Kedayan community of Brunei Darussalam between January 2018 and June 2018. The Kedayan classify causes of ailments broadly into two: ailments caused by factors of the unseen realm and factors of the seen realm. The former are treated by spiritual therapies and the latter using practices rooted in the humoral concept of well-being. The Kedayan traditional ecological calendar stipulates the right time for harvesting medicinal herbs and administering them. It links the potency of medicinal herbs to tidal cycles and also provides information on the seasonal occurrence of ailments. By focussing on the interface between the Kedayan folk medicine and the ecological calendar, the chapter draws attention to a hitherto underexplored area in folk medicine.
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Gravell, Rosemary. "Traditional Approaches to Assessment and Therapy." In Communication Problems in Elderly People, 19–39. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032688053-2.

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Mirrafiei, Amin, and Sakineh Shab-Bidar. "Traditional Dietary Patterns in the Elderly." In Ancient and Traditional Foods, Plants, Herbs and Spices used in the Middle East, 71–81. Boca Raton: CRC Press, 2023. http://dx.doi.org/10.1201/9781003243472-7.

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Cherniack, N. S., and E. P. Cherniack. "Acupuncture in the Context of Traditional Chinese Medicine." In Alternative Medicine for the Elderly, 195–201. Berlin, Heidelberg: Springer Berlin Heidelberg, 2003. http://dx.doi.org/10.1007/978-3-662-05185-6_13.

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Hillman, Jennifer L. "Elderly Sexuality in Traditional and Nontraditional Relationships." In Issues in the Practice of Psychology, 159–78. Boston, MA: Springer US, 2000. http://dx.doi.org/10.1007/978-1-4757-4779-9_9.

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Zilidou, Vasiliki I., Efthymios Ziagkas, Evdokimos I. Konstantinidis, Panagiotis D. Bamidis, Styliani Douka, and Thrasyvoulos Tsiatsos. "Integrating Technology into Traditional Dance for the Elderly." In The Challenges of the Digital Transformation in Education, 287–96. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-11935-5_28.

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Offringa, Lisa. "Thai Traditional Medicinal Theory and Cognitive Decline." In Medicinal Plants of Northern Thailand for the Treatment of Cognitive Impairment in the Elderly, 39–54. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-10241-2_3.

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Тези доповідей конференцій з теми "Traditional of the elders"

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"From traditional games to robotic games: ethical issues with elders." In Fourth International Conference on Robot Ethics and Standards. CLAWAR Association Ltd., 2019. http://dx.doi.org/10.13180/icres.2019.29-30.07.007.

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Lewis, Wanda. "The Contribution of Aboriginal Traditional Ecological Knowledge to the Environmental Assessment Process for Canadian Pipelines." In 2012 9th International Pipeline Conference. American Society of Mechanical Engineers, 2012. http://dx.doi.org/10.1115/ipc2012-90346.

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Анотація:
Northern British Columbia (BC) and Alberta are sparsely populated forested lands under provincial jurisdiction (also known as Crown land) which are under intensive oil & gas exploration and pipeline development. Local Aboriginal people continue to implement traditional practices that maintain viable land and productive ecosystems by annual rotation of trap lines, hunting and gathering areas and similar activities. Aboriginal people can exert tremendous influence on pipeline projects through various means. Regulators and enlightened pipeline companies recognize the value of assessing traditional knowledge that has been collected over generations and passed down from the Elders to contribute to final routing, siting and project design identifying effects on environmental resources and traditional land and resource use and developing mitigation opportunities. Traditional knowledge includes experiential and secondary knowledge as well as accepted scientific research in the context of environmental assessments. Robust applications consider sources from all land users while being mindful of the intricacies inherent with Aboriginal engagement in order to gather substantive input for projects on Crown land. This paper explores the contribution of Aboriginal Traditional Ecological Knowledge (TEK) in the environmental assessment process on selected case studies involving recent natural gas pipeline projects in northern BC and Alberta from a balanced perspective. It also describes the evolution of a program developed by the author from its initial emphasis on Traditional Land Use (TLU) studies to the present day application of TLU studies, and TEK studies, focusing on lessons learned and regulatory and engagement challenges and successes.
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Hasan, R., W. S. N. W. Mohamad, K. Hassan, M. R. M. Nasir, and N. Ramlee. "Contribution of traditional medicinal and aromatic plants species on elderly health care." In ADVANCES IN MATERIAL SCIENCE AND MANUFACTURING ENGINEERING. AIP Publishing, 2023. http://dx.doi.org/10.1063/5.0116504.

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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.

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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figures who left their mark on the culture and history of the society in which they lived are the most important sources of Classical Turkish Literature. Starting from this point, in this study, the names of the individuals mentioned in the Divan of Babur, one of the most important works of Chagatai Turkish, were examined and it was aimed at revealing the influence of the individuals within Babur's poetry world.
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Squassina, Angela. "FROM INTANGIBLE TO TANGIBLE Artisan Skills and Traditional Crafts for Preserving Venice’s Built Heritage." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15716.

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Venice can be regarded as a test bed for any preservation strategy. From its very origins, the city has always had to withstand hostile environmental conditions, such as unstable soil, overflowing tides, and rising damp. Hence traditional materials and techniques are the result of a thousand-year-old selection aimed at improving their durability. Since the end of the nineteenth century, however, historical surfaces have been progressively replaced by new short-lasting plasters, following the trend of systematic refurbishment meant to maximize economic output with disregard for good practices. As tourism became the driving force of a social, cultural, and architectural transformation, a sharp decrease in local population and craftsmanship has caused the loss of traditional know-how, leading to irreversible decline and low-quality interventions. All this makes it necessary to reconsider the use of traditional materials and building skills, trusting, once again, in the Venetian craftsmen who are the repositories of local material culture and in the intangible know-how that can be crucial in protecting the city’s tangible built heritage. Joint efforts between the Iuav and local craftsmen are now underway in this regard. This synergy is making it possible to readdress an operational approach in which preservation is understood as the broadest possible care-for practice capable of providing continuous maintenance and control over architectural variances. Urgent too is the need to transfer traditional know-how from the elder custodians to the younger generations who will have the cultural and operational task of safeguarding Venice’s future. Finally, fostering traditional good practices may also help develop local, cost-effective, site-specific efforts capable of promoting positive economic-and-social reversion. Reintroducing traditional high-quality materials and artisan skills, together with controlled, compatible innovation, should be regarded as a sort of living idea of tradition, connecting past and future in protecting Venice’s material authenticity – its main tangible resource and a specific requisite for a UNESCO World Heritage Site.
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Chen, Liping, Ruixin Li, Bo Yu, and Ting Li. "The Demand Intention and Influencing Factors of Integrated Traditional Chinese Medicine and Elderly Care Services." In Proceedings of the 3rd International Conference on Public Management and Big Data Analysis, PMBDA 2023, December 15–17, 2023, Nanjing, China. EAI, 2024. http://dx.doi.org/10.4108/eai.15-12-2023.2345297.

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Mokdad, Mohamed, Bouhafs Mebarki, Mourad Semmani, and Shaikha Aljunaidi. "Women weaving traditional carpets in Algeria: The ergonomics of weaving posture." In 14th International Conference on Applied Human Factors and Ergonomics (AHFE 2023). AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1003962.

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In Algeria and many other developing countries, many women do domestic work (weaving, cleaning, washing, ironing, cooking, caring, children the elderly, and persons with disabilities, etc.) in their homes. From domestic work, we refer to carpet weaving. This work is done in most Algerian cities. It is a job that women do at home. They do it while sitting for hours. Researchers show that domestic work require great effort. In addition, it is tiring and strenuous and may have negative effects on body. In this research, the focus will be on carpet weaving in the Southwestern Algeria (the Fatis carpet). Fatis carpet is named after the Fatis Palace (town), located in Tinrkuk area, in the province of Timimoun. (Algeria).This research, aims is to answer the following questions:1.What is the posture adopted while weaving the Fatis carpet?2.What are the body parts where may feel pain at work?3.Are there differences between the highly experienced (10 years and more) and the less experienced (05 years and less) knitters?Method: Researchers used the descriptive survey method, where they observe the Fatis woman as she makes the carpet, and after observing her for a sufficient period, she is presented with a set of questions (the PLIBEL questionnaire) to answer. The sample was (12) women with a mean age of 32.83 years, and an SD of 10.83 years. Tools: Data was collected through observation and PLIBEL Form (questionnaire).Results: This research aims to answer the following questions:1.What is the posture adopted while weaving the Fatis carpet? It has been found that women adopt the sitting crossed-legged working posture while knitting the carpet. The majority of women sit in the workstation for hours. They change it when they leave the work. 2.What are the body parts where may feel pain at work? It has been found that all parts of the body specified in the PLIBEL form (neck/shoulders and upper part of back; Elbows, forearms, and hands; feet; knees and hips; low back) are affected. However, the extent of the impact varied. The knees and hips were affected more than the rest of the other regions.3.Are there differences between the highly experienced (10 years and more) and the less experienced (05 years and less) knitters? It turns out that those with less experience suffer less than those with more experience.Discussion: The results will be discussed in light of the principles of cultural ergonomics. In various situations, it is necessary to resolve the contradiction that appears between the principles of ergonomics and what people are accustomed to and what they carry in terms of social trends by virtue of the societies and cultures to which they belong.Conclusion: This research shed light on the work of women in the textile industry. It was found that women adopt a work posture that needs discussion. It is a research that contributes to the development of social and cultural ergonomics
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Zhou, Siyu, Atsushi Ogihara, Shoji Nishimura, and Qun Jin. "Correlation Analysis of Health and Traditional Chinese Medicine (TCM) Pulse Diagnosis for the Elderly Using Wearable Devices." In 2018 9th International Conference on Information Technology in Medicine and Education (ITME). IEEE, 2018. http://dx.doi.org/10.1109/itme.2018.00169.

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Santos, L. I. B., M. F. Calixto, K. V. P. de Meneses, P. A. Garcia, and L. M. Brasil. "Using traditional methods and technology in cognitive stimulation in the elderly: an experimental study with a control group." In 2015 Pan American Health Care Exchanges (PAHCE). IEEE, 2015. http://dx.doi.org/10.1109/pahce.2015.7173349.

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Yang, Rui. "Study on the Traditional Health-keeping Mechanism of Shuttlecock Circumferential Kicking for the Physical Balance of the Elderly." In Proceedings of the 2019 5th International Conference on Humanities and Social Science Research (ICHSSR 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ichssr-19.2019.5.

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Звіти організацій з теми "Traditional of the elders"

1

Yu, Ying. Network meta analysis of four kinds of traditional Chinese fitness methods in the treatment of osteoporosis in the elderly. INPLASY - International Platform of Registered Systematic Review Protocols, April 2020. http://dx.doi.org/10.37766/inplasy2020.4.0114.

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Sun, Wenxin, Qingying Zhao, and Xing Wang. Meta-analysis of the effect of traditional Chinese exercise therapy on elderly women's balance ability and lower limb muscle strength. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, June 2021. http://dx.doi.org/10.37766/inplasy2021.6.0114.

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guo, chenggen, wenjuan shao, fuyou li, xuefen tan, and yongmin xie. Effectiveness of Traditional Chinese Medicine (TCM) Exercise Therapy Intervention on the Cognitive Function in the Elderly: A Systematic Review and Meta-analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, July 2023. http://dx.doi.org/10.37766/inplasy2023.7.0061.

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Lee, Shinok. Korean-American Elders in Independent Living Arrangements. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7248.

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Su, Kai-qi, Su-tong Liu, Jie Yuan, Jie-ying Li, Rui-qing Li, and Xiao-dong Feng. The comparative effectiveness of traditional Chinese medicine exercise interventions in elderly people with mild cognitive impairment: a network meta-analysis of randomized controlled trials. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, July 2020. http://dx.doi.org/10.37766/inplasy2020.7.0006.

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guo, chenggen, aona chen, fuyou li, and xuefeng tan. The Effect of Traditional Chinese Medicine Exercise Therapy on Bone Mineral Density in Middle-Aged and Elderly Women：A Meta-Analysis of Randomized Controlled Trials. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, January 2024. http://dx.doi.org/10.37766/inplasy2024.1.0019.

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Miller, Odin. Winter travel, access, and changing snow and ice conditions in Alaska’s Copper River basin. National Park Service, May 2023. http://dx.doi.org/10.36967/2298854.

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In Alaska’s Copper River Basin, less reliable snow and ice conditions, increasingly common in recent years, have presented challenges for winter activities such as trapping, hunting, and gathering firewood. While previous studies have drawn similar conclusions elsewhere in Alaska and the Circumpolar North, these impacts have not been explored in the Copper Basin, specifically. Data for this project were collected using a set of nine oral interviews, conducted with local residents who have extensive knowledge and experience with winter activities in the Copper River Basin. In past decades, crossing rivers was less treacherous and could be done earlier in the fall and later in the spring. During midwinter, travel across or along rivers and streams mostly tended to be predictable, with some exceptions. Over the course of several decades, people have observed large-scale changes in ice conditions. One of the most significant outcomes has been the difficulty this has created for trappers and others trying to access the east side of the Copper River during the winter months. Some Elders have noticed these changes beginning as long ago as the 1970s, or even earlier. Interview Respondents have described significant changes in winter snow conditions occurring since the mid-20th century, although these have been more inconsistent and irregular than corresponding changes in the ice conditions. Decreased snowpacks—especially during the early season—have increasingly presented an obstacle to winter access along the snowmachine trails used by trappers and others. Additionally, several interview respondents reported that increased shrub-growth had made it more difficult to travel across the winter landscape, requiring them to cut trails through the forest—something that never used to be necessary. Finally, several socio-economic and technological factors have interacted with climate change, impacting patterns of winter use of the Copper River Basin during the past several decades. This report was produced for Wrangell-St. Elias National Park and Preserve through a co-stewardship agreement with the Ahtna Intertribal Resource Commission, whose mission is to honor and integrate traditional knowledge and values through stewardship that is innovative and respectful of the land for all generations.
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Davis, David, Peter Weppler, Patricia Rafferty, Douglas Clarke, and David Yazoo. Elders Point East Marsh Island restoration monitoring data analysis. Environmental Laboratory (U.S.), September 2017. http://dx.doi.org/10.21079/11681/23952.

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Damiano, Peter C., Elizabeth T. Momany, Norman S. J. Foster, and Hermine E. McLeran. Transportation of Rural Elders and Access to Health Care. Iowa City, Iowa: University of Iowa Public Policy Center, February 1995. http://dx.doi.org/10.17077/fska-7sh3.

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Kong, Lingjun, Jun Ren, and Min Fang. Traditional Chinese exercises on pain and disability in middle-aged and elderly patients with neck pain: a protocol for systematic review and meta-analysis of randomized controlled trials. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, April 2022. http://dx.doi.org/10.37766/inplasy2022.4.0083.

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