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1
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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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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Miller, Andrew M., Iain J. Davidson-Hunt, and Paddy Peters. "Talking about fire: Pikangikum First Nation elders guiding fire management." Canadian Journal of Forest Research 40, no. 12 (December 2010): 2290–301. http://dx.doi.org/10.1139/x10-177.
Повний текст джерелаАнотація:
In this paper, we present how elders of Pikangikum First Nation in northwestern Ontario have drawn upon their knowledge and values associated with fire to engage in fire management planning for 1.3 million hectares of their traditional boreal forest territory. Over a period of 18 months, we engaged in collaborative research strategies that included interviews, visits to historic fire sites, and community meetings with Ontario Ministry of Natural Resources (OMNR) to document the elders’ understandings of fire behaviour, forest disturbance and renewal cycles, traditional controlled burning practices, and perspectives on current fire management policies. The elders demonstrated the relevance of their knowledge of fire to contemporary planning efforts affecting woodland caribou habitat and fire management at site and landscape scales within their territory. We identified three themes and six recommendations that elders confirmed as priorities for future fire management planning. The three themes include (i) the need for continuing dialogue for fire management planning with OMNR, (ii) extending traditional teachings of fire safety to community youth, and (iii) the desire to re-engage in fire management using traditional processes.
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Lewis, Jordan, Steffi Kim, Zayla Asquith-Heinz, and Lena Thompson. "CYCLICAL MIGRATION IN ALASKA NATIVE ELDERS AND ITS IMPACT ON ELDERS’ IDENTITY AND LATER LIFE WELL-BEING." Innovation in Aging 7, Supplement_1 (December 1, 2023): 156. http://dx.doi.org/10.1093/geroni/igad104.0512.
Повний текст джерелаАнотація:
Abstract This paper outlines a unique culturally driven cyclical migration of Alaska Native Elders. This Indigenous cyclical migration is distinct from other previously described mobility observations in that Elders spend extended time in more than one community. We describe the cyclical migration of Alaska Native (AN) Elders and its influence on the Elders’ identity, health, and well-being. Employing a life course perspective and social theory of migration, inductive content analysis was employed to identify themes related to Elders’ cyclical migration between rural and urban communities and the impact on their identity, health, and well-being. Interviews with 125 AN Elders were conducted across five regions of Alaska: Bristol Bay, Interior, Norton Sound, Aleutian Pribilof Islands, and Southcentral. AN Elders traveled between rural and urban communities to access resources and connections critical to their identities, health, and well-being. Urban Elders maintained a connection to rural villages because they perceive them as healthier places to age based on access to traditional practices, land, and the community. Rural Elders spent extended time in urban settings to access health care services, be closer to family, and to benefit from the lower costs of living. This study builds upon existing migration theories by introducing a cyclical pattern uniquely driven by AN identity, culture, and traditional practices. Findings illustrate how AN communities can support Elders who experience cyclical migration patterns to ensure they age successfully in both locations. Future recommended research should explore cyclical migration patterns among other Indigenous populations with histories of migration.
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Bonuel, Nena. "Perception of health and health practices of five Filipino elders." Journal of Nursing Education and Practice 8, no. 5 (December 20, 2017): 68. http://dx.doi.org/10.5430/jnep.v8n5p68.
Повний текст джерелаАнотація:
It is projected that the United States will not have a single racial or ethnic majority by 2055. Health care providers need to be aware and knowledgeable of other cultures in order to deliver culturally competent care. Equally important is for health care providers to recognize their own biases and to identify and respect differences when delivering care. It is important to know the health and health beliefs of other cultures to effectively provide quality of care. This descriptive exploratory study using fieldwork was focused on the perceptions on health, being healthy, and health practices of 5 Filipino Elders. Elders were asked 7 focused, descriptive questions through interviews about health, being healthy, and health practices in their home to elicit information on the use of traditional remedies, health habits, illness practices, and resources for assistance and health information. Common themes revealed that elders’ view of a healthy person is a state of balance between physical and mental well-being. Physical appearances and mobility were part of their perception of health. Elder’s perception of an unhealthy person were poor emotional outlook, immobility, and nutritional deficiency.
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Viscogliosi, Chantal, Hugo Asselin, Suzy Basile, Kimberly Borwick, Yves Couturier, Marie-Josée Drolet, Dominique Gagnon, et al. "Importance of Indigenous elders’ contributions to individual and community wellness: results from a scoping review on social participation and intergenerational solidarity." Canadian Journal of Public Health 111, no. 5 (February 27, 2020): 667–81. http://dx.doi.org/10.17269/s41997-019-00292-3.
Повний текст джерелаАнотація:
Abstract Objective Wellness is a challenge for Indigenous peoples, partly because Western services do not adopt a holistic approach. By devaluing traditional knowledge, Indigenous values and beliefs, these services lower Indigenous power and affect cultural identities. Indigenous elders participate in intergenerational solidarity by transmitting knowledge, values, and culture in a holistic approach. Despite widespread acceptance of the importance of Indigenous elders’ contributions to wellness, a rigorous synthesis of knowledge has never been done. This study aimed to provide a comprehensive understanding of how Indigenous elders’ social participation contributes to individual and community wellness. Method A scoping review was conducted with Indigenous elders and stakeholders in Québec (Canada). Sixteen databases were searched with 57 keywords. Data from the documents retrieved were analyzed, organized, and synthesized based on the International Classification of Functioning, Disability and Health. Synthesis A total of 144 documents were examined, comprising 74 scientific papers and 70 sources from the gray literature. Indigenous elders contributed to wellness mainly through relationships and interactions with other community members and non-Indigenous people (72.2%); intergenerational oral and written communications (70.1%); community, social and civic life (45.8%); volunteering and jobs (35.4%); and family life (29.9%). Elders transmit traditional knowledge, strengthen social cohesion, and help to develop positive attitudes such as reciprocity. Their actions favour disease prevention and health promotion, as including traditional approaches increases the acceptability of health and social services. Conclusion This scoping review highlights the need for longitudinal studies with mixed-method designs involving Indigenous communities at all stages of the research to deepen understanding of the contributions of Indigenous elders to individual and community wellness.
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Salma, Salma, та Syahril Syahril. "Marlojong sebelum Perkawinan: Kiat Adat Menghadapi Wali ‘Aḍal di Ranah Batahan, Pasaman Barat". Al-Ahkam 29, № 1 (8 травня 2019): 45. http://dx.doi.org/10.21580/ahkam.2019.29.1.3256.
Повний текст джерелаАнотація:
<p>This article aims to analyze and explore the tradition of <em>marlojong</em> before marriage in Ranah Batahan, West Pasaman. <em>Marlojong</em> is the act of a couple who is not approved by their parent (wali) for certain reasons by running to the house of the elder of custom (<em>tetua adat</em>) or a respected family. The elopement could reduce the dignity of women and their parents. So, it becomes a reason for the traditional elders to call them. The data was collected by observation and in-depth interviews with couples who did <em>marlojong</em>, parents of each couple, other nuclear families, traditional elders, KUA officials and local scholars. The data was analyzed by reduction, display and verification. The results showed that the meaning of <em>marlojong</em> was actually not only a couple who fled to the house of the traditional elders but also the efforts to overcome the guardian's reluctance (<em>wali ‘aḍal</em>) and reduce the <em>parobanan</em> (brideprice). Therefore, the causes of <em>marlojong</em> were overcoming the reluctant of parents and the high level of brideprice. On one side, the <em>marlojong</em> was seen as negative but on the other hand, it became a customary way to resolve the guardian’s reluctance (<em>wali ‘aḍal</em>) without having to go to a religious court.</p>
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Sule, Sunday Emah, Sunday Joseph Ojonugwa, and Joseph Akanya. "Igala proverbs as correctional tools in the hands of traditional elders." OGIRISI: a New Journal of African Studies 15, no. 1 (October 19, 2020): 181–96. http://dx.doi.org/10.4314/og.v15i1.12s.
Повний текст джерелаАнотація:
Igala proverbs play a very important role in everyday language of the Igala people. The language has beautiful proverbs which cover all aspects of the people’s life and culture. These proverbs are drawn from careful observation of social events, the lives of people and animals. Also, some proverbs have traces of experiences of the people’s occupations such as farming, fishing, hunting, weaving, wrestling and dancing. The language has proverbs that talk above family and human relations, good and evil, poverty and riches, joy and sorrow. It is on this basis that this study examines how the elders/traditional leaders who are custodians of Igala cultural values use proverbs as a generalized code for establishing standards in ethical and moral values, enthroning respect for elders and constituted authorities and discouraging the youths from embracing social vices prevalent in our society. This study adopts Dan Sperber’s and Wilson’s (1986) relevance theory. Participant observation and interview were the means of data collection. The data collected were analyzed using descriptive and analytical tools. The work uses the traditional contexts of Ogugu and Ankpa proverbs to present their epistemological significance in Igala kingdom.
Keywords: Igala Proverbs, Correctional Tools, Traditional Elders, Relevance Theory, Traditional Institutions
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Zhao, Yan, and Yu Huang. "Migrating (Grand)Parents, Intergenerational Relationships and Neo-Familism in China." Journal of Comparative Social Work 13, no. 2 (October 26, 2018): 31–55. http://dx.doi.org/10.31265/jcsw.v13i2.175.
Повний текст джерелаАнотація:
Based on a case study in one residential community in Shenzhen, China, this article explores the relationship between the migration of elder (grand)parents and the intergenerational relationship between the elders and their adult children. Specifically, we analyse how the intergenerational relationship influences and is influenced by the migration of the elders. The empirical data consists of eight qualitative in-depth interviews with elder migrants, who primarily migrated for helping with childcare. The analysis is embedded in theoretical discussions around Chinese descending/neo-familism (Yan, 2011, 2016), which depicts the significant changes that have taken place in Chinese family life, and new perceptions on the traditional ideals and norms regarding family relations in China (e.g. the notion of filial piety). Based on the analysis, this article argues that the migration of the elder (grand)parents is one specific form of descending/neo-familism, which entails an intergenerational solidarity that builds upon intimacy, with the focus and meaning of life flow downward to the third generation, as well as entailing aspects of self-salvation (Yan, 2017). However, it also identifies tensions between the generations that are further intensified by the migration, most notably the elder generation’s loss of autonomy and authority within the joint family structure. Furthermore, this article also raises some suggestions for social work intervention for this group.
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Daniel Handino and Gizaw Bekele. "The Role of Blessing and Cursing in Traditional Conflict Resolution Mechanism among the Hadiya People, Southern Ethiopia." PanAfrican Journal of Governance and Development (PJGD) 1, no. 2 (August 30, 2020): 82–99. http://dx.doi.org/10.46404/panjogov.v1i2.2334.
Повний текст джерелаАнотація:
Hadiya people have maintained their indigenous mechanisms of governance system known as “Seera”. This article addresses the role of blessing and cursing in conflict resolution among the Hadiya people. To achieve this objective, a qualitative method with an exploratory study design was employed. A total of 25, purposively selected, key informants have taken part as a primary source for this study. Besides, secondary sources have been used to substantiate data obtained from the primary sources. The major findings were that Hadiya traditional institutions have been playing a significant role to solve different local conflicts where the practices of blessing and cursing are very important enforcing tools that elders use to easily approach the individuals or groups in conflict, to investigate crimes which are committed in the absence of eye witness. Speaking truth is an essential principle that is expected from the disputants and the elders who manage the resolution process to save oneself from the curse. Men and women have a significant role and mostly every meeting begins and ends with blessing and cursing. Cursing is implicit in every day but it takes place on the last day if the suspect does not reveal the truth about the case. Concerning the link, the FDRE constitution recognized the preservation of cultures and practices of each society within its indigenous institutions. The similarity between the formal and informal is also found as in both institutions the witness begins by swearing an oath which is a part of the cursing on oneself if he or she lies or tries to falsify the truth related to the case. Lastly, the practices of blessing and cursing have been affected by different factors like individual differences over the decisions of elders or negative attitudes towards the value of the practice; sometimes the corrupt behavior of some elders. Awareness creations for youth concerning elders’ honor and value, and their roles in conflict resolution and for elders, on the other, about the importance of their work and the disadvantages of malpractices are part of the recommendation.
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Crist, Janice D., Dianna García-Smith, and Linda Phillips. "Accommodating the Stranger en Casa: How Mexican American Elders and Caregivers Decide to Use Formal Care." Research and Theory for Nursing Practice 20, no. 2 (June 2006): 109–26. http://dx.doi.org/10.1891/rtnp.20.2.109.
Повний текст джерелаАнотація:
Mexican American elders have higher levels of functional impairment and chronic illness, yet they use formal home care services less than do non-Hispanic White elders. This article describes the processes by which Mexican American elders and their caregivers decide to use home care services. Interviews were conducted with Mexican American elders (n = 11) and family caregivers (n = 12) for a sample of 23 individuals. The emerging substantive grounded theory included three stages that described the process of deciding to use home care services: Taking Care of our Own, Acknowledging Options, and Becoming Empowered. The processes describe how Mexican American families eventually accept home care services while maintaining their cultural norm of taking care of elders. The theory gives voice to both elders and caregivers in this process, adds to extant knowledge, and shapes interventions to support traditional Mexican American family values such as elders’ staying at home as long as possible. The theory meets nursing’s goals of reducing health care disparities by improving or sustaining elders’ health and functional ability, decreasing the caregiving burden, and reducing health care costs.
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Khambali, Mohammad Resha, and Yulia Nurliani Lukito. "Rebuilding Tazo Traditional House East Nusa Tenggara by Excavating Collective Memories." Local Wisdom : Jurnal Ilmiah Kajian Kearifan Lokal 14, no. 1 (January 15, 2022): 32–47. http://dx.doi.org/10.26905/lw.v14i2.6508.
Повний текст джерелаАнотація:
Traditional life in Indonesia is significantly related to spoken culture from the older generation to the young age. This condition unconsciously shows a risk of void space when there is a disconnected generation. Only a small number of written documentation and drawings exist for Vernacular Architecture in Indonesia or Architecture Nusantara. Tazo is one of several villages in Riung district, Flores island, in Nusa Tenggara Timur province, Indonesia. The current condition of the traditional house of Tazo is extinct, and there are no physical traces anymore. In this paper, we will show the excavation of the traditional house of the Tazo with the method of searching for data through oral interviews with existing traditional elders who have experienced living in their traditional house before. Step by step, the shape of this traditional house is illustrated architecturally and can be recognized again by the memory of the traditional elders of Kampung Tazo.
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Busija, Lucy, Renata Cinelli, Maree R. Toombs, Caitlin Easton, Ron Hampton, Kristen Holdsworth, Ashley Macleod, BPsySc(Hons), et al. "The Role of Elders in the Wellbeing of a Contemporary Australian Indigenous Community." Gerontologist 60, no. 3 (November 30, 2018): 513–24. http://dx.doi.org/10.1093/geront/gny140.
Повний текст джерелаАнотація:
Abstract Background and Objectives Traditional Elders are integral to the social structure of Australian Indigenous communities. Due to progressive loss of traditional way of life, however, the role of Elders has been eroding. This study aims to develop a conceptual model of the role of Elders in an Australian Indigenous community, with the goal of attaining strategies to strengthen the role of Elders. Research Design and Methods The study, conducted in a regional Indigenous community in Australia, adopted a community-based participatory approach. Design and focus of the project were informed by a community forum (Yarning Circle). One-on-one semistructured interviews and focus groups with community members were conducted by Indigenous researchers. Group concept mapping (GCM) was applied to elicit major themes in qualitative data, from the point of view of community members, and to derive a conceptual model of the role of Elders. Results Fifty members of the Indigenous community took part in interviews and focus groups. The participants’ median age was 45 years (range 18–76 years); 31 (62%) were female. An additional 24 Indigenous community members took part in the data sorting task of GCM. GCM identified seven major aspects of the role of Elders, including Community relations, Passing down the knowledge, Dealing with racism and oppression, Building a better resourced community, Intergenerational connectedness, Safeguarding our identity, and Caring for our youth. Discussion and Implications Elders fulfill many important roles in contemporary Indigenous communities. Our results can be used to assist the community to codesign a program to increase community wellbeing.
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Wafukho, Geoffrey Khisa, Patrick A. Kafu, and Felicity Murunga. "Influence of Traditional Youth Education on Content Knowledge of Teachers in the Bukusu Community of Western Kenya." Scholars Journal of Arts, Humanities and Social Sciences 10, no. 5 (May 13, 2022): 178. http://dx.doi.org/10.36347/sjahss.2022.v10i05.001.
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The value of African traditional education in the impartation of critical skills, competences and values needed for development in the continent cannot be overlooked. Yet, in most cases, the traditional forms of education have not been properly integrated into modern education systems in Africa that are based on western or Euro-American conceptualisations of education. For this reason, important cultural values, such as those of the Bukusu community of western Kenya, are fast going into oblivion. The search for a holistic education cannot be realised without giving regard to education in the traditional African communities. The study therefore sought to establish the influence of youth education on content knowledge of teachers in the Bukusu community of Western Kenya. The research tools were interviews and participant observation. The target population was ninety-eight (98), consisting of twenty-four Bukusu Council of elders, five Bukusu community traditional educators, twenty-four leaders of culture council of Bukusu elders, and forty-five Bukusu community traditional circumcisers. Respondents were selected by purposive sampling and snowballing sampling procedures. The sample size was seventy two (72) respondents consisting of twenty Bukusu council of elders, twenty-one leaders of culture council of Bukusu elders, two Bukusu community traditional educators, and twenty-nine Bukusu community traditional circumcisers. Quantitative data was analysed with the help of the Statistical Package for Social Sciences (SPSS) computer program while qualitative data was analysed thematically. Results of data analysis were presented in the form of tables, frequency counts and percentages. The findings of the study showed that most participants who had acquired adequate knowledge in youth education had been exposed to adequate knowledge in Bukusu culture. This implied that youth education is the most critical stage in Bukusu culture. The study recommends for a compulsory .........
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Beaulieu, Danny. "Dene traditional knowledge about caribou cycles in the Northwest Territories." Rangifer 32, no. 2 (March 8, 2012): 59. http://dx.doi.org/10.7557/2.32.2.2252.
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This paper is about what I have learned about the caribou cycle over the past one hundred and ten years or so, talking to Denesųłıné elders in Fort Resolution, Łutselk’e, and Yellowknife. Mostly I’ve learned from my grandmother, my grandparents, and my parents.
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YUNG, BELL. "Exploring Creativity in Traditional Music." Yearbook for Traditional Music 51 (November 2019): 1–15. http://dx.doi.org/10.1017/ytm.2019.46.
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The term “traditional music” is widely used in musicological discourse as well as in everyday conversations, and is, indeed, in the name of our organisation: the International Council for Traditional Music.1 It was also used in the titles of classic studies of Asian music by our elders, such as Yi Hye-gu (1981), Kishibe Shigeo (1969), William Malm (1959), A. C. Scott (1967, 1969, 1975), David Morton (1976), Judith Becker (1980), Terry Miller (1985), and others, and in the titles of many journal articles. In short, the term is at the core of the discipline of ethnomusicology and for this organisation.
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Ferreira, Maria Pontes, Betty McKenna, and Fidji Gendron. "Traditional Elders in Post-Secondary STEM Education." International Journal of Health, Wellness, and Society 3, no. 4 (2014): 1–11. http://dx.doi.org/10.18848/2156-8960/cgp/v03i04/41080.
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Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (August 28, 2015): 243–75. http://dx.doi.org/10.7202/1032804ar.
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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue between Aboriginal prisoners through inmate groups called the Native Brotherhoods, Aboriginal community organizations that worked inside prisons, and penal administrators. While Native Brotherhoods and the Elders who worked with them were central to the decolonization of prisons, in legislating the practice of Aboriginal spirituality in prisons and mandating the employment of Elders, CSC took control of Aboriginal cultural practices and alienated the community groups that once supported Elders. While the increased rights of Elders under this new framework responded to many of the needs voiced by prisoners and community members, the shift from community-based to institutional-based service represented an important change in the relationship between Aboriginal peoples and Canadian penal institutions. This paper argues that the efforts of individual Elders and Native Brotherhoods and the consolidation of control over their efforts by the penal administrations were the result of simultaneous processes of decolonization and neocolonialism.
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Bishop, Melissa. "Elders’ Conversations: Perspectives on Leveraging Digital Technology in Language Revival." Open/Technology in Education, Society, and Scholarship Association Journal 2, no. 2 (December 30, 2022): 1–13. http://dx.doi.org/10.18357/otessaj.2022.2.2.21.
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In First Nations, Métis, and Inuit (FNMI) communities, Elders are highly regarded as intergenerational transmitters of ancestral language and Indigenous knowledge. Without language revival initiatives, ancestral languages in FNMI communities are at risk of extinction. Leveraging digital technologies while collaborating with Elders can support revival initiatives. Through semi-structured interviews and qualitative analysis, this study addresses how three Elders who use technology in their ancestral language teaching (1) describe the benefits, drawbacks, and preferences of technology; (2) reveal the accuracy with which cultural knowledge is imparted through technology; and (3) view the impact of technology on their role as traditional knowledge keepers and intergenerational language transmitters Findings suggest that while Elders acknowledge the benefits of leveraging digital tools in language revival initiatives, they are concerned about technology’s potential negative impacts on relationality.
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Peters, Moses I., and Aniekan E. Bassey. "Complicating Social Order in the Rural Areas of Akwa Ibom State Nigeria." Nigerian Journal of Sociology and Anthropology 17, no. 2 (November 1, 2019): 113–27. http://dx.doi.org/10.36108/njsa/9102/71(0280).
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In a typical traditional society in Nigeria laws, rules, norms, and taboos were used by community elders to enforce social order and curtail practices, behaviours, values and beliefs that were counter to the stability of the social structure. However, the contemporary rural communities have witnessed a shift within the social structures and institutions, in behaviours, cultural aspects which affect social relations, social interaction and the maintenance of the status quo by the traditional rulers. This qualitative study examined the roles of traditional rulers in complicating social order in Ikot Annang and Ikot Abasi communities in Akwa Ibom State, South-South Nigeria. In-depth interviews and participant observation were used to collect data on the subject under study. Ethnomethodology by Garfinkel was adopted as theoretical guide for the study. Findings of the study show that betrayal of community interest, mismanagement of community generated revenue, neglect of traditions, abuses of traditional power by some community elders, and youth groups are contributing to upheaval in some rural communities in Akwa Ibom State. Researchers concluded that the decisions by some of the rural community elders and youth groups to adopt western customs over their traditional customs have distorted the state of stability and consensus that existed in the traditional rural areas, thereby bringing about a shift that disrupts social order. Among other, the researchers recommended the need for culture check and rite of passage for youth groups in line with customs and traditions.
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Peacock, John. "An Account of the Dakota-US War of 1862 as Sacred Text: Why My Dakota Elders Value Spiritual Closure over Scholarly "Balance"." American Indian Culture and Research Journal 37, no. 2 (January 1, 2013): 185–206. http://dx.doi.org/10.17953/aicr.37.2.124713414180575r.
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Fluent Dakota-speaking elders Clifford Canku and Michael Simon have translated from Dakota into English fifty letters written by three-dozen Dakota prisoners of the 1862 US-Dakota War. Both translators are Dakota Presbyterian ministers as well as traditional Sun Dancers, and are descended from two of the letter writers. Many letter writers, like the translators, were Christian Dakota who still followed some of the traditional ways. Dr. Canku and Rev. Simon requested that I appear on several panels with them to put the project in historical context and speak about their translation process before audiences who were primarily non-Native. This essay presents the various historical perspectives I attempted to balance in these panel discussions, as well as my analysis of why the two elders ultimately decided to leave out this historical context and retain only my discussion of the translation process for their forthcoming book on the Dakota letters. They intend the book principally for Dakota young people and traditionalist elders.
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Li, Peng, and Zhiwei Xu. "Evaluation of Nursing Homes Using a Novel PROMETHEE Method for Probabilistic Linguistic Term Sets." Complexity 2021 (May 6, 2021): 1–11. http://dx.doi.org/10.1155/2021/9965473.
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Aging has become a serious social problem in China. Traditional informal long-term care is hard to sustain because of the reduction in family size and elders’ children migration to big cities. The institution offering services for the disabled elders has been a tendency. There exists a strange phenomenon: some nursing homes are difficult to enter for most disabled elders, while the other ones must search for elders to maintain operation. Therefore, for the evaluation of nursing homes, two problems should be considered: (1) selecting suitable nursing homes for disabled elders; (2) obtaining the key factors influencing the selection of elders and helping nursing homes improve their services based on the key factors. First, we propose a new DEMATEL (Decision-Making Trial and Evaluation Laboratory) method for PLTSs to solve the second problem. Then, we present a novel PROMETHEE (Preference Ranking Organization Methods for Enrichment Evaluations) method to rank the alternatives and make a sensitivity analysis for criteria. Finally, we illustrate our proposed methods to an evaluation problem in Zhenjiang City by a case study. Based on the case study, we can obtain that our proposed methods are effective and practicable.
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Utebayev, Madiyar. "Everyday and ceremonial greeting etiquette of the karakalpak." Вестник антропологии (Herald of Anthropology) 45, no. 1 (March 7, 2019): 88–104. http://dx.doi.org/10.33876/2311-0546/2019-45-1/88-104.
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The article analyzes the traditional etiquette of Karakalpaks. Special attention is paid to the customs of greeting on meeting and when performing some ceremonial activities. In both cases, the Karakalpak etiquette is based on the moral attitudes and habits of a traditional society. As with other peoples of Central Asia, the principles of age and gender differentiation and reverence for elders come to the fore. Greeting rituals are addressed to the elders and those who have higher social status, taking place within the framework of the institution of hospitality, as a principle of tolerance and benevolence characteristic of the daily and ceremonial life of the people.
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Thompson, Lena, Elana Buch, and Sato Ashida. "EXPLORING AI ELDERS’ CULTURAL PERCEPTIONS OF DISASTERS AND THE ROLE OF GENERATIVITY IN PREPARING FUTURE GENERATIONS." Innovation in Aging 7, Supplement_1 (December 1, 2023): 157. http://dx.doi.org/10.1093/geroni/igad104.0514.
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Abstract Natural and man-made disasters have a great impact on human health, especially for AI Elders. As keepers of cultural and community knowledge, AIAN Elders also serve as guides on how to best support their communities. This study focuses on a Midwestern Tribe’s cultural perceptions of disaster management, specifically being generative, or passing down disaster management knowledge and practices to future generations. In-person semi-structured interviews were conducted with eighteen Elders from the Midwestern Tribe. Recordings were transcribed, de-identified, and coded thematically using an interpretive phenomenological analysis approach. The study received approval from the Tribe’s Department of Emergency Management and the interview guide was reviewed and approved by a Community Advisory Board of six individuals. Elders described past experiences with natural and man-made disasters, including what they did before, during, and after disasters. Elders also explained how people cared for one another, including the importance of interconnectedness with all beings, caring for grandchildren, and the role of the Tribal Government in disaster management. Elders also described how culture shaped disaster management practices, such as traditional practices to follow during a storm, and the important role of Elders in teaching communities what to do when disasters happen. Exploring the role of generativity in passing on disaster-related information is one way to learn how Elders’ knowledge is valued by the community. Findings suggest that Elders can provide important guidance to Tribal governments and public health systems to determine effective disaster management strategies for AIAN communities.
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Lewis, Jordan, and Steffi Kim. "Successful Aging in the North: Lessons Learned, Lessons Shared, and Advice From Those Aging in a Good Way in Alaska." Innovation in Aging 4, Supplement_1 (December 1, 2020): 424. http://dx.doi.org/10.1093/geroni/igaa057.1369.
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Abstract This presentation presents and builds upon the Alaska Native Successful Aging model. Elders’ conceptions of successful aging differ from the Western model, how rural and urban environments influence successful aging, and the lessons Elders pass down to ensure a healthy lifestyle are not common in the literature. 42 Alaska Native Elders from the Norton-Sound sub region of Alaska, 21 Alaska Native Elders from the Aleutian Pribilof Islands, 26 Elders from the Bristol Bay region, and 12 Elders residing in Anchorage, AK to provide an urban context of successful aging. A community-based, exploratory, qualitative research methodology was used to allow for co-learning between research team and tribal communities. 101 qualitative interviews were conducted, and team-based thematic analysis was used to establish codes and main themes to expand the Alaska Native Successful Aging model. We learned that emotional well-being, community engagement, spirituality, family and purposeful engagement, and physical health were instrumental in promoting successful aging within Norton Sound and Bristol Bay. These findings expanded Lewis’s model to include gerotranscendence and generativity; Elders intentional relationships and stronger connections to traditional cultural and spiritual activities gave life deeper meaning and value. These findings argue the importance of including and emphasizing social components, historical perspective, and the importance of place, as well as generativity and gerotranscendence in program and policy development.
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Lemasson, Alban, Enora Gandon, and Martine Hausberger. "Attention to elders' voice in non-human primates." Biology Letters 6, no. 3 (January 6, 2010): 325–28. http://dx.doi.org/10.1098/rsbl.2009.0875.
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The observed respect and attention to elders' speech in traditional cultures appears to have a ‘universal’ component which questions its possible biological bases. Animals present differential attention to the vocalizations of other individuals according to their characteristics but little is known about the potential propensity to pay more attention to vocalizations of elders. On the basis of several hundreds of vocal exchanges recorded, here we show that aged female Campbell's monkeys ( Cercopithecus campbelli ), despite being significantly less ‘loquacious’ than their younger adult counterparts, elicit many more responses when calling. These findings show that attention to elders' vocal production appears in non-human primates, leading to new lines of questioning on human culture and language evolution.
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Monzilar, Eliane Boroponepa. "Narrativa da educação indígena e da educação escolar indígena: A escola e o ensino do povo Balatiponé-Umutina." education policy analysis archives 28 (May 11, 2020): 77. http://dx.doi.org/10.14507/epaa.28.4769.
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This article deals with the study of the narrative of indigenous education and indigenous school education: The school and the teaching of the Balatiponé-Umutina people are interconnected with traditional and non-traditional educational processes focusing on impacts, advances, bottlenecks, challenges and actions that the indigenous Balatiponé-Umutina fought and organized to resist, keep alive and reconstruct the practices of traditional knowledge. The objective is to contribute to the discussion and dialogue regarding indigenous education througt the lens of the indigenous people themselves. It will include reports of elders who are knowledgeable about knowledge, young people, teachers of the Jula Paré school of indigenous education, data obtained by participant observation, its largest source and bibliographical sources. It is a record told by the indigenous researcher belonging to the said people and will promote the strengthening and dissemination of ancestral knowledge. In the school space there is a network of dialogue, an interaction between teachers, students, parents, chief, leaders, elders and community practicing ancestral actions such as dances, songs, language, body painting, stories, rituals and typical foods, crafting, traditional festival, which is held in the month of April, is the place that connects the making and learning of knowledge, as well as fosters questions about the spirituality and the conception of youth of the present compared to the past generation. It is important that elders teach knowledge, traditional knowledge for children and young people so that they can learn, build and rebuild values, be protagonists and have an indigenous Balatiponé-Umutina conception.
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Hsu, Sheng-Chin. "The Connections of Elderly Characters and Taiwanese Society in Edward Yang’s Movie “Yi Yi” (A One and a Two)." Innovation in Aging 4, Supplement_1 (December 1, 2020): 101–2. http://dx.doi.org/10.1093/geroni/igaa057.335.
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Abstract As an aging society, Taiwanese is facing the low birthrate and low death rate, and many policies and social systems are facing difficulties. According to the social atmosphere, young and senior groups have many conflicts in between. Finding an alternative approach to reveal the social value of aged people becomes an important mission. The Taiwanese’ movie “Yi-Yi”(A one and a two, 2000) is the final masterpiece of Director Edward Yang, and he won the best director in Festival de Cannes. The story is taken place in a traditional Taiwanese wedding party, and there is a grandma who was invited to this party before her pass out. The grandma did not weak up until the end of this story. The director Yang filmed this sick character in the story and he showed the family members were gathering around their grandma. This study adopts the narrative analysis on elders in “Yi Yi”. There are three findings. First, the elder character is speechless but her sickness drives family members coming home. Second, the long term care is a heavy duty for family, but it reflects the preparations of individual physically and emotionally. Third, the meaning of image of elders is not image itself but family solidarity and social connection. The narrative theory and gerontology build a perspective to understand the social values and narrative functions of elderly people in “Yi-Yi”. It shows the conflict between different age groups and enlarges the spectrum of understanding elders in both Taiwanese’ movie and Taiwanese society.
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Castro de Matos, Cristiano. "TRADITIONAL RECREATIONAL GAMES IN THE EARLY GRADES OF ELEMENTARY SCHOOL." Revista Gênero e Interdisciplinaridade 4, no. 04 (September 6, 2023): 629–44. http://dx.doi.org/10.51249/gei.v4i04.1550.
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The object of this article are traditional recreational games based on popular culture that are taught by elders across generations establishing the concept of these games and demonstrating their importance in physical education classes. It also highlight the relationship between student-teacher and how developing children are part of the construction of their identity related to the family and school environment. Aspects related to the use of traditional recreational games in Physical Education and their importance were also analyzed.
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Yu, Shiwang, Yong Liu, Caiyun Cui, and Bo Xia. "Influence of Outdoor Living Environment on Elders’ Quality of Life in Old Residential Communities." Sustainability 11, no. 23 (November 24, 2019): 6638. http://dx.doi.org/10.3390/su11236638.
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The population is getting older in Mainland China, which presents a huge challenge of how to support these increasing elders to enjoy a high quality of life (QoL). Due to the limited nursing institutions and Chinese traditional culture, aging in place is the most common choice for elders. Up to now, most elders in cities are living in old residential communities (ORCs) rather than new ones. Poor quality of outdoor living environment (OLE) in these ORCs cannot well support the daily life of the elders, especially for those with physical problems. A questionnaire study was conducted to explore the influence of OLE on the QoL of elders living in ORCs. A total of 107 questionnaires were completed by both elderly residents in ORCs (45.79% were male and 54.21% were female). The data was analyzed by a mix of reliability analysis, correlation analysis, and regression analysis. The results showed that physical health of elders was influenced by distance, safety, greenery, seat, recreational facilities; psychological health was predicted by width, height, and greenery; social relationship was affected by distance, safety, and recreational facilities. Based on the research results, recommendations were proposed to property management service providers and local governments, including providing more seats at a reasonable height, setting handrails alongside the long ramp, installing folding seats along building stairs, and so on.
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Yu, Jiahao, Jianyuan Huang, and Qi Yang. "Long-Term Adoption or Abandonment of Smart Technology in the Chinese Elderly Home Care Environment: A Qualitative Research Study." Healthcare 11, no. 17 (August 31, 2023): 2440. http://dx.doi.org/10.3390/healthcare11172440.
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China’s rapidly aging population and shortage of care resources have made it difficult for its traditional model to meet the home care needs of the elderly. On this premise, China is implementing home digital health interventions based on smart technology. During implementation, instead of the expected explosion in long-term adoption, there has been a large amount of abandonment. But so far, the relationship between service experience and these behaviors has been ignored. This study aims to explore the reasons for the long-term adoption or abandonment behaviors of technology by elders in the home care environment. A qualitative study was conducted based on Golant’s framework of smart technology adoption behaviors among elders. Semi-structured interviews were conducted with 26 elders who are long-term or former users of smart technology in a home care environment, and data from the interviews were analyzed using directed content analysis. This study identified three themes that influence elders’ adoption behaviors of smart technology in the home care environment, including immediate effectiveness, long-term usability, and possible collateral damage. The findings indicated that the experience of the elders is the key point that affects long-term adoption behavior. For more elders to use smart technology in the home care environment, it is necessary for the government, technology developers, and nursing institutions to further reform the existing system.
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Yaro, David Suaka, and Felix Y. Longi. "Leadership Perspective on Traditional Conflict Resolution in Ghana: evidence from Sayegu, Bunkpurugu/Nankpanduri District." International Journal of Conflict Management 3, no. 2 (December 14, 2022): 1–21. http://dx.doi.org/10.47941/ijcm.1150.
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Purpose: The purpose of the study is to explore the leadership role played by traditional leaders in conflict resolution in the Sayegu Traditional Area.
Methodology: Participants were purposively sampled from five (5) communities upon their preparedness to take part in the study. An interview guide and oral recordings were employed to gather the primary data. Data analysis was done qualitatively and where appropriate direct quotations were used to support the main analysis.
Findings: The study suggests that traditional leadership plays a central role in conflict resolution. Political leadership recorded a minimal role in conflict resolution. Chiefs and the Council of elders were the most instrumental in matters of Alternative Dispute Resolution (ADR). Chiefs presided over conflict cases brought or summoned up to the Palace while the Council of elders offered counselling roles to the chiefs. District Chief Executives with the help of the Regional Security Council provided resources to calm tensions between conflicting factions.
Unique contribution to theory, policy and practice: Some of the recommendations include traditional leaders should be encouraged to develop more affectionate relationships with key actors irrespective of their differences in political, tribal, clan, family, and religious attachment.
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Dennis, Mary Kate, and Karla T. Washington. "Ways of Grieving Among Ojibwe Elders." OMEGA - Journal of Death and Dying 78, no. 2 (November 18, 2016): 107–19. http://dx.doi.org/10.1177/0030222816679661.
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Death, grief, and loss are common experiences for many individuals who identify as American Indian/Alaska Native, yet decidedly little is known about the lived experience of grieving in this population. To address this gap in the literature, researchers conducted a qualitative descriptive study exploring ways of grieving among 20 elders residing on a North American Ojibwe reservation. Findings derived via thematic analysis illustrate the variety of ways these elders respond to death: living through it, responding in Western or non-Traditional ways, drawing comfort from spirituality, and grieving as a community. Implications for culturally appropriate grief support for AI individuals and communities are provided.
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Krisnadi, A. R., A. Tirtadidjadja, and I. Ardiansyah. "The meaning and function congcot – a rice cone in the ritual of life Baduy outer community, Banten Province." IOP Conference Series: Earth and Environmental Science 1366, no. 1 (July 1, 2024): 012049. http://dx.doi.org/10.1088/1755-1315/1366/1/012049.
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Abstract Tumpeng is a traditional food that is almost always served during ceremonies or rituals in the community’s traditions. The Baduy, also referred to as the Kanekes, are an indigenous community residing in the western region of Java, Indonesia. Renowned for their distinctive lifestyle, the Baduy people strongly uphold traditional customs and beliefs as a core aspect of their identity. This research aims to understand the meaning and role of tumpeng congcot within the context of the cultural and spiritual life of the Outer Baduy community, particularly in the ceremonies of expressing gratitude towards respected elders or individuals within the community. The research methodology used is qualitative research using ethnography art and science of describing a group or culture. The findings of this study indicate that the Outer Baduy tribe utilizes tumpeng or congcot in their life ritual ceremonies as a gesture of gratitude, particularly towards the elder members or those held in high regard within the community.
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Oosten, Jarich, and Frédéric Laugrand. "Qaujimajatuqangit and social problems in modern Inuit society. An elders workshop on angakkuuniq." Études/Inuit/Studies 26, no. 1 (October 19, 2004): 17–44. http://dx.doi.org/10.7202/009271ar.
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AbstractThis paper discusses the main results of a workshop on "IntegratingInuit Qaujimajatuqangitinto methods of social control" that was held in Rankin Inlet in July 2000. The workshop was set up from an anthropological perspective to record the views of Inuit elders on social control andangakkuuniq(shamanism). In many respects the results of the workshop confirm current trends and efforts to strengthen the involvement of Inuit communities in the judicial processes, especially with respect to minor offences. Today Inuit traditional knowledge and values are rapidly eroding. Many knowledgeable elders who grew up in the nomadic period and in contact with shamans are now passing away and with them disappears the knowledge of the great traditions ofangakkuuniqand related beliefs and practices. Hence there is an urgent need to record knowledge from Inuit elders with due attention to its richness and local variation.
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Colby, Sarah, Leander McDonald, and Greg Adkison. "Traditional Native American Foods: Stories from Northern Plains Elders." Journal of Ecological Anthropology 15, no. 1 (January 2012): 65–73. http://dx.doi.org/10.5038/2162-4593.15.1.5.
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Ojo-Ebenezer, Osayekemwen. "The role of traditional institutions in conflict resolution among Okija people." International Journal of Development and Management Review 18, no. 1 (October 17, 2023): 18–31. http://dx.doi.org/10.4314/ijdmr.v18i1.2.
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Similar to the concept of culture, resolving disagreements is also a way of life. Prior to colonial rule and the establishment of a regular court system in Nigeria, Okija had a method of dispute settlement that was deemed simple, inexpensive, and amicable. Therefore, the specific objective of the study was to identify traditional institutions for conflict resolution in the Okija peace processes among Okija people in Ihiala local government area of Anambra state. Purposive sampling method was adopted to select four community leaders or chiefs from each of the four communities that covered the study location, making a total sample size of 16 for the study. The selection of the leaders was based on their expertise in Okija's traditional dispute resolution procedures and institutions. A qualitative technique, the in-depth interview, was used in the study to garner the primary data. The study found that the traditional institutions for conflict resolution included the Ezi (the family), Okpara (elders), Umunna (men who are born into the clan), Umuada (women who were born into a clan), or NdiInyom (married women), Amala (the council of elders), Traditional Religious Approach (OgwugwuAkpu, OgwugwuMiri, Urashi, Akpunama, Osuajana), Secret societies, or the Masquerades. This study recommended the greater inclusion of these traditional institutions in conflict resolution among people instead, as they are closer to people at the grassroots than the formal institutions for conflict resolution in the contemporary period.
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Whap, Georgina. "A Torres Strait Islander Perspective on the Concept of Indigenous Knowledge." Australian Journal of Indigenous Education 29, no. 2 (2001): 22–29. http://dx.doi.org/10.1017/s1326011100001368.
Повний текст джерелаАнотація:
The concept of Indigenous knowledge itself has life; it is ‘living’ knowledge. This Indigenous knowledge or ‘living’ knowledge is not written, but rather transmitted orally by the gatekeepers and holders of knowledge, especially from our Elders ‘Athe’ (grandfather), ’Aka’ (grandmother), our parents ‘Baba’ (father), and ‘Ama’ (mother), as well as our (uncles) ‘Awahdeh’ and our (aunties) ‘Ama’. These holders of knowledge play a major part in our individual lives as they mould or shape our minds, values, ethics, morals and opinions about society today and its influences on us as individuals. The Elders also influence where we place ourselves in our community and in the wider community. This transmission of Indigenous knowledge is ‘passed on’ through traditional language, traditional lores, understandings of totems, kinship ties, performance of dances, songs, stories, myths, legends, rituals, ceremonies and activities or events which influence our lives daily.
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Novikova, O. S., and I. S. Rodicheva. "Moral and ethical standards of upbringing in traditional Japanese society." Alma mater. Vestnik Vysshey Shkoly, no. 1 (January 2021): 96–100. http://dx.doi.org/10.20339/am.01-21.096.
Повний текст джерелаАнотація:
Presented is the analysis of moral and ethical standards, that determine the relationship between members of the community, that are primarily attributable to the Confucian doctrine of deification of ancestors, filial piety, unquestioning obedience to elders, detailed regulation of behavior of any member of society. Considering various categories of “duty” in the work, the authors reveal the main distinctive characteristics of interpersonal relations and perception of the world between Japanese and Western cultures, focusing on traditions of human upbringing and laws of communities. The concept of self-identification, that is suppressed against the background of the social in traditional Japan, is considered by the authors not from the point of view of moral and ethical considerations of a European person, but through the prism of group consciousness, which is a widespread phenomenon in Japanese society, since the feeling of being part of a group is one of the basic states of the individual in Japan. The signs of group unity are also reflected in the features of verbal communication that is due to a single lifestyle, a holistic model of education and the desire to satisfy the needs of the interlocutor, i.e. group unity. Drawing an analogy between models and concepts of European culture, the authors note the originality of the Japanese worldview, that is characterized by the desire to conform to the model presented by elders and is the basic infrastructure of education in a hier-archical Japanese society, and non-verbal ways of transmitting behavior models, and formation of group interaction skills are passed from generation to generation.
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Tobias, Joshua Kane, and Chantelle Richmond. "Gimiigiwemin: Putting Knowledge Translation Into Practice With Anishinaabe Communities." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 228. http://dx.doi.org/10.18357/ijih111201616019.
Повний текст джерелаАнотація:
<p>In the Anishinaabemowen lagnuage, <em>Gimiigiwemin</em> is a concept that means, “we are exchanging gifts.” In the context of research, Indigenous communities often share their gifts with researchers by exposing them to local ways of knowing. Researchers can engage in exchanging gifts through sharing their skills and working towards producing research that meets community needs, such as supporting efforts to maintain health-sustaining relationships with traditional lands. <em>Environmental repossession</em> refers to the social, cultural, and political processes through which Indigenous Peoples are building resilience and reclaiming their traditional lands and ways of life. These processes are important because the health, ways of living, and knowledge systems of Indigenous Peoples all depend on access to traditional lands. This paper presents the results of a community-based participatory research study conducted in collaboration with Elders (<em>n </em>= 46) from two Anishinaabe communities on the north shore of Lake Superior (Ontario, Canada). This research employed locally relevant forms of integrated knowledge translation as a means of exchanging the gift of knowledge amongst all involved. This process culminated in a 2-day celebration wherein talking circles were used to explore Elders’ ideas about potential strategies for environmental repossession in their communities. Results from the talking circles pointed to four main strategies: (1) re-establishing the relationship between Elders and youth, (2) increasing time spent on traditional lands, (3) improving physical health, and (4) fostering community pride. This research emphasizes the strength of adopting culturally appropriate approaches to knowledge translation within studies aimed at supporting community aspirations of environmental repossession. </p>
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Sultanbaeva, Klavdiya Ivanovna. "Respect for elders as a tradition of upbringing in a modern Khakass family." Ethnic Culture 5, no. 3 (August 28, 2023): 63–68. http://dx.doi.org/10.31483/r-106307.
Повний текст джерелаАнотація:
The article discusses the results of an empirical study of the tradition of raising respect for elders in children of six or seven years old in a modern Khakass family. The relevance of the study is due to the need to familiarize the younger generations with the traditional values of the people and the formation of the spiritual and moral culture of the child's personality. The purpose of the study is to study the traditions of upbringing in the Khakass family, namely, a respectful attitude towards elders. One of the tasks of the work was the study of the moral ideas of children of senior preschool age. The study was conducted in the kindergarten “Kalinka” in Abakan on the basis of empirical methods and the research methodology “Subject Pictures”. The modern Khakass family is influenced by transformational processes and partially preserves ethno-cultural traditions. The tradition of respect for elders and adults is recognized by respondents as significant in the moral education of children, but is not considered as an independent cultural value. In the modern Khakass family, the described tradition in the moral education of children is partially preserved. In the moral ideas of older preschoolers, holistic reasoning about good and bad, good and evil prevails, there is an idea of helping elders, but the understanding of the concept of “respect for elders” is still poorly formed.
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Kawabe, T., R. Ohtsuka, T. Inaoka, T. Akimichi, and T. Suzuki. "Visual acuity of the Gidra in lowland Papua New Guinea." Journal of Biosocial Science 17, no. 3 (July 1985): 361–70. http://dx.doi.org/10.1017/s0021932000015832.
Повний текст джерелаАнотація:
SummaryVisual acuity was tested and the anterior portion of the eye inspected among the Gidra in Lowland Papua New Guinea, who depend on hunting for their animal food. The visual acuity of the youths and adults was as high as that of hunters and gatherers; 88% of the males and 81% of the females had an acuity of 1·2 or better. The elders had far lower acuity, correlated with the advance of cataract (or corneal opacity). The senescent visual acuity is discussed in relation to little practice and low productivity of the elders' hunting, and to the Gidra traditional age-grade system.