Tribal Culture Research Articles

Revival of Tribal Fashion and Lifestyle: A Case Study of Western Odisha

Odisha is a land of primitive tribal culture, full of picturesque colourful natural sceneries. It has inherited a wealth of traditional art and culture. In western Odisha, the elements of tribal cultural heritage have become a determining factor of the fashion trend. Most of the traditional tribal arts and crafts have come to find favour in the minds of art lovers and fashion designers not only in India but also in the world. On the contrary, due to a lack of proper training and sound technical knowledge, the tribals don’t find the means to promote their arts and natural creative skills. This paper focuses on the specific traditional art forms of tribals of Western Odisha and also advocates for the requirement of private-public support to promote local art and design in the global fashion industries and social media.

Bharaltoo Dance: A Reflection of Tribal Culture of Hattee Community of Sirmaur District of Himachal Pradesh

The present research paper is based on Bharaltoo dance of Hattee area of Giripar of Sirmaur district. In earlier time, sheep and goat rearing was a primary occupation in the upper region of Sirmaur. used to live a nomadic life. They used to take their sheep and goats to Churdhar and its surrounding hills in summer and to warmer areas in winter. These nomadic shepherds had their own culture, lifestyle and traditions. An important aspect of their culture is Bharaltoo dance which was performed by these sheep herders of Hattee community. Earlier this dance was a type of Swang dance (dance drama) which gradually took the form of a traditional dance. With the passage of time, people reduced sheep and goat rearing and the nomadic lifestyle also began to fade away. As a result, the traditions of shepherds and this dance slowly became extinct. But in some villages of the Giripar region, people are still performing traditions related to Bharaltoo, among which Bhadhalti Sagarand, Badhale Re Shanol and the winter festival of Maghi are famous.

Mengenal Kebudayaan Suku Bugis

Bugis tribal culture is a very complex reality in the lives of Indonesian people. The Bugis tribe, as part of the Deutero Malay group, came to the archipelago after the first wave of migration from mainland Asia, especially Yunan. The name "Bugis" comes from "To Ugi," which refers to the Bugis people. La Sattumpugi, the first king of the Chinese Kingdom in Pammana, Wajo Regency, played a key role in Bugis history. The epic story "La Galigo," the world's greatest literary work, depicts the life journey of Sawerigading, We Cudai's husband, and creates the cultural foundation of the Bugis people. The Bugis community formed several classical kingdoms, such as Luwu, Bone, Wajo, Soppeng, Suppa, Sawitto, Sidenreng, and Rappang. However, the Bugis tribe has a marriage relationship with the Makassar and Mandar tribes. Currently, Bugis people are spread across various districts, creating a transitional area between Bugis and Makassar and Mandar. The Luwu Kingdom is considered to be one of the oldest kingdoms along with Cina, Mario, and Siang. History in the Bone region records seven generations of chaos, which was overcome by the To Manurung figure, known as Manurungnge ri Matajang, who was appointed Arumpone and formed the legislative council "ade pitue."

Contribution of Local Content Learning in Preserving Kajang Tribe Culture : Phenomenological Study

This research aims to accumulate the concept of formal education in encouraging and maintaining the existence of the Kajang tribe's cultural traditions. The research approach used is a qualitative with a phenomenological method. The informants in this study were the Kajang tribal leaders, the community, parents of students, and teachers of SDN 351 Kawasan Amma Toa. Data collection techniques used were through observation, interviews and documents. The data obtained were then analyzed through three stages, namely data reduction, data presentation and drawing conclusions. The results of the research show that "Pasang Ri Kajang" or noble values implemented in local content learning from the local wisdom of the Kajang tribal community are: 1) Love for God and the universe and its contents, 2) Responsibility, discipline and independence, 3) Honest, 4) Obey applicable rules and be polite, 5) Care about the environment, 6) Work hard in nature conservation, 7) Justice, 8) Be humble, 9) Love peace and unity. The integration of local wisdom values in learning will be in accordance with the existing environment experienced by students so that students will be more motivated in learning so that it will have an impact on preserving Kajang tribal culture.

Toward an Integrated Social-ecological Assessment of a Traditional Upland Rice-based Agroecosystem in Southern Philippines

Located in Southern Philippines, the Sarangani traditional agroecosystem currently sits at the nexus of ecological devastation, bio-cultural erosion, and pervasive modernization. Upland farms in these remote areas are inhabited predominantly by smallholder tribal households who cultivate rice landraces using traditional farming methods. Integrated agroecosystem assessment revealed Sarangani social-ecological system (SES) components, along with connections and feedback loops that underlie their interactions. DPSIR and CCA jointly identified drivers of change in Sarangani SES, revealed its key features, and investigated the whole gamut of issues impacting it. CCA, based on an Ishikawa cause and effect diagram, identified upland poverty, tribal culture and government mismanagement as root causes of intractable problems in the Sarangani SES while DPSIR successfully gauged the suitability of responses instituted by the local government. Study results can thus be used as bases for policy/programs that will resolve problem root causes in the Sarangani SES. In addition, steps must be undertaken to mitigate the effects of climate change which has proven to be utterly devastating in these vulnerable areas. Finally, for traditional agroecosystems like the Sarangani SES, interventions that uphold human well-being while conserving tribal culture/resources and preserving the environment are therefore warranted. Keywords: social-ecological systems, DPSIR, causal chain analysis, Sarangani, traditional agroecosystem

Folk and tribal culture in transition: Exploring challenges and solutions

Folk and tribal culture in transition: Exploring challenges and solutions

Konaway Nika Tillicum Native Youth Academy: Enacting a medicine wheel educational framework.

Native American youth need educational experiences that promote positive, healthy development, which requires decolonizing current educational experiences. Konaway Nika Tillicum Native Youth Academy (KNT) offers a holistic approach to education, incorporating Tribal cultures and values along with valuing higher education. Across two complementary studies, we seek to understand how the Medicine Wheel framework supports the design of educational experiences and the effectiveness of this design on positive development factors, including cultural identity development, self-esteem, and academic optimism. To address our research questions, we first share an ethnographic study including participant observations and interviews with five KNT staff to investigate how the educators of KNT enact the Medicine Wheel in designing educational experiences for Native youth. We then examined the effectiveness of this Medicine Wheel framework on positive development factors across two summers of the academy with youth ages 11-18 (23 boys, 38 girls) representing diverse tribal affiliations. Findings from our first research question reveal a Medicine Wheel Educational Framework that offers holistic and culturally sustaining/revitalizing education experiences for Native youth. Findings from our second research question indicate that Native youth experienced significant increases in their cultural identity and academic optimism directly and indirectly via increasing self-esteem through engaging in the KNT. Implications of findings show that when educated in a learning space that promotes Native students' culture, youth show healthy development in factors valued across Indigenous and Western perspectives, including cultural identity, self-esteem, and academic optimism. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

The Implement of Aging Care Services with Cultural Based Consideration at Tribal Culture Health Station in Taiwan

The Implement of Aging Care Services with Cultural Based Consideration at Tribal Culture Health Station in Taiwan

Tribal Culture and Environment: An Analysis of Betul Region

Tribal Culture and Environment: An Analysis of Betul Region

NEW POSSIBILITIES IN TRIBAL LITERARY RESEARCH

There are so many elements that we do not see in the tribal communities that are disappearing in the present day which needs to be recorded. A lot of studies have already been done in universities about tribal communities, socially, economically and traditionally, but there are so many aspects that are hidden in these that we do not see. , about Tribal Nyaya Panchayat, about Tribal Artists, about Tribal Arts, about Tribal Diets, about Tribal Rituals, about Tribal Culture-Laballi Relations. A study of tribal traditional herbal medicine practices, tribal similarities and differences, tribal aspirations, cultural identities of Karnataka and tribals, tribal elder worship, tribal mother culture, tribal beliefs, tribal animal husbandry, tribal languages, tribal cultural leaders, If we look at the life of the tribal communities, we will get a deep understanding of them. These are the identities of the tribal culture which need to be noticed and who is not considering them. It is imperative to study the identities of the tribes in the face of new ideas on such issues because there are chances that these are dying out day by day.

AN OVERVIEW OF DHOKRA ART (BASTAR) PROGRESSION FROM ART TO DESIGN

Tribal Art and Craft, the pluralism of our nation that results from its diverse cultures. Every region possesses a unique artistic aesthetic. Most regions feature tribal arts and crafts in rural and indigenous areas. Chattisgarh is distinguished among the states due to its distinct folk and tribal cultures. Folk and tribal art and craft are manifestations of the pastoral way of life, religious convictions, and unpretentiousness of the people. Baster as a region of Chhattisgarh is characterized by its diverse communities, cultures, and artistic expressions. An area inhabited by numerous tribes that is remote from the progression of human civilization. Tribal lifestyle, caste system, and social rituals are all distinguishing characteristics that set these communities apart from others. Dhokraas an indigenous art form originated as part of the tribal life, and culture and uniquely reflects their community, rituals, and beliefs. The purpose of this paper is to present an overview on original form of craft, changes over time, and how the craft is being used in the design. The craft originated as part of the life of the tribal culture and reflects their community, rituals, and beliefs, and maintains a unique character. Over time the craft had gone through changes because of various influencing factors e.g., new requirements within their community, source of livelihood, artists and designers became interested in the craft, reach to the market, and support received from the Govt. The changes in the craft can be seen from various perspectives, from form, size, material, subject matter, and technique. The intention is to highlight progressive visual imagery, product design, and impact on the art form.

Voices from Periphery: Punjabi Poetry, Resistance and Anti-Colonial Nationalism

This article examines a genre of Punjabi poetry, as a voice from the periphery, a powerful vehicle of the marginalised for the performance of collective expression and resistance against the hegemonic nature of colonial rule, charting a strong relationship between language and articulation of political imagination. The images of rich tribal culture, warriors as sons of the soil, Punjabi valour and mystical symbols were used to portray the punjab’s plural landscape. The socio-economic marginality of disenfranchised individuals, created by a vertically structured patron–client network, operating in a coercive administrative framework, forged a sense of community identity along religious lines. Using religious rhetorics, community identity was converged into Islamic identity to construct nationhood. Anti-colonial nationalism became the language of a meta-project for the attainment of political independence.

RITUALS OF RESISTANCE: DISCOURSE ANALYSIS OF THEYYAM IN KERALA'S FOLK TRADITIONS

Theyyam is a distinctive form of worship practiced by the people of Northern Kerala, characterized by a unique blend of symbols, rituals, and art forms, particularly dance. This vibrant ritual, also referred to as Theyyattam, is prevalent in the Kolathu Nadu region and serves as a significant Hindu worship tradition. With roots tracing back centuries, Theyyam encompasses a wide array of customs and rituals that engage nearly all castes and classes within the Hindu community in this area. This art form is not only a spectacular display of dance and music but also reflects crucial elements of tribal culture. During Theyyam performances, both benevolent and malevolent spirits are believed to manifest through the dancers, who embody these divine entities. The practice illustrates the deep spiritual connection between the performers and the deities they represent, showcasing an intricate tapestry of cultural heritage that continues to thrive in contemporary society. This paper offers a critical examination of Theyyam, a ritualistic art form from Kerala with a tradition spanning over a thousand years. The theoretical framework surrounding discourse analysis, which possesses a philosophical dimension, has not been extensively explored within cultural studies. As Theyyam is an indigenous art form that has been the subject of numerous folklore studies, it is rich in discourses that reflect its historical significance and contemporary status as a folk ritualistic practice.

Is there a perceived tribal culture within the nursing profession?

Is there a perceived tribal culture within the nursing profession?

Birhor Society and Culture: A Study on Particularly Vulnerable Tribal Groups of Jharkhand, India

A significant portion of the Indian population consists of tribal communities. The world's highest concentration of tribal people with diverse cultures is found exclusively in India. Tribal people are those who inhabit a specific region, have uniform cultural characteristics, and use basic technology. Tribes are recognized for their unique ethnic and cultural characteristics, but they are losing their unique identities as a result of massive and rapid urbanization and industrialization. Since the beginning of ethnographic research on Indian tribes, scientists have been interested in the unique livelihood practices of the Birhor, a particularly vulnerable tribal group (primitive tribal group) in Jharkhand. They have historically lived in forests and had a nomadic hunting and gathering lifestyle. Large-scale deforestation brought about by urbanization and industrialization has an impact on the entire culture and civilization. Their language and unique socio-cultural structure are undergoing rapid changes as a result of their increased exposure to modern culture through different government initiatives for tribal development, the modern educational system, etc. It is therefore necessary to investigate the evolving sociocultural patterns of the vulnerable "Birhor" tribe and to put appropriate strategies and programmes in place for the self-initiated preservation of indigenous tribal culture and identity. Keywords: Oral tradition, Social life, Economic life, Birhor, Jharkhand.

니브흐인의 전통 신앙과 전통 의례 연구

The traditional culture of tribes contains their unique way of life and provides clues to distinguish their cultural similarities and unique characteristics. In this paper, we examined the Nivkh people's worldview, cult of water, the idea of the soul and afterlife and bear worship in terms of their traditional beliefs, and examined traditional funerals and traditional weddings in terms of traditional rituals. The Nivkh people, who have lived at the mouth of the Amur River for a long time, reflect the surrounding natural environment in their traditional beliefs. The Nivkh people, whose main livelihood was related to water, not only divided the world into the upper world, the middle world, and the lower world, but also divided the middle world into the three worlds of rivers, seas, and lakes. The importance of water to the Nivkh people is demonstrated by periodic offerings to the water god Tol yz. In the Nivkh people's view of the soul, the repetitive transition of the soul to the afterlife continues and each time the soul gets smaller in size and eventually turns into dust. And the idea of reincarnation in this world coexists. The Nivkh people's view of the underworld is characterized by the belief that the underworld is nearby and that it is not difficult to get there. The Nivkh people's bear festival clearly shows the clan characteristics, the kinship relationship between bear and the Nivkh people, and the exchange relationship between bear and the Nivkh people. The traditional funeral of the Nivkh people was cremation, which changed to burial after the 1940s, but some elements of past cremation continued. The most characteristic feature of the Nivkh traditional wedding is the pot-stomping ritual.

Injustice and subaltern environmentalism: tribal ecosystem and decolonial practices in Bhoopal’s Forest, Blood & Survival: Life and Times of Komuram Bheem

ABSTRACT A commitment to engage with the structural and historical processes that result in discrimination and injustice in the utilisation of natural resources and landscapes is an epistemic responsibility that must be achieved in order to imagine a just society in which environmental justice is a feasible possibility. Indian author Bhoopal’s Forests, Blood & Survival: Life and Times of Komuram Bheem (2023), translated from Telugu by P A Kumar, is one such literary narrative that vividly portrays the injustices endured by tribal communities in India at the hands of colonial forest officers, money lenders, capitalist extractive authorities, and other oppressive authorities. In this context, the article explicates this narrative of tribal communities to demonstrate and encourage alternative viewpoints and positions of tribal cultures that may confront the dominance of colonial-capitalist logic as a monolithic framework in environmental discourse. In doing so, the first section discusses the natural environment of the tribes and their way of life, followed by an intervention on the colonial brutality and injustices that tribals have been subjected to, and finally, how their resistance is deemed to be subaltern environmentalism.

CHALLENGES IN ENGLISH LANGUAGE EDUCATION FOR TRIBALS WITH SPECIFIC REFERENCE TO CHHATTISGARH STATE

The state of Chhattisgarh, which was formed in 2000, is home to a significant tribal population, particularly in regions like Bastar. Despite being rich in tribal culture and heritage, these communities face numerous challenges in English language education. This paper highlights the obstacles that hinder English language acquisition among tribal students in Chhattisgarh. These challenges include social circumstances, political indifference, poor school infrastructure, illiteracy, poverty, and the impact of Naxal violence. Understanding the importance of English as a global language, the paper aims to analyze these issues and shed light on the difficulties faced by tribal students in acquiring English language skills in the state.

Addressing inequities and meeting needs of Indigenous communities in floodplain management

Anthropogenic impacts have altered and degraded global ecosystems. Integrated resource management offers an important solution to enhance collaboration, holistic thinking, and equity by considering diverse perspectives in decision making. In Washington State, Floodplains by Design (FbD) is a floodplain management and habitat restoration program that emphasizes bringing together diverse stakeholders and supporting conversations between local, state, and Tribal governments while enhancing environmental justice in the region. Marginalized communities continue to be disproportionately impacted by environmental disturbances. Our project interviewed Tribal natural resource managers to assess the degree to which they felt FbD was supporting their community’s needs. Our research asked three questions: (1) What Tribal needs and inequities associated with floodplains are identified by Tribal natural resource managers? (2) Are these needs and inequities being addressed by FbD? and (3) How can FbD better address these needs and inequities moving forward? We found that while the integrated approach of FbD was driving solutions in some realms, there are ways in which the program could better support needs and address inequities in Tribal communities. Specifically, we found that conventional responses to environmental challenges are rooted in modernist paradigms that have created persistent dualities, including that of human-nature and human-nonhuman. Such a paradigm is in conflict with wellbeing and self-determination of Tribal cultures that are deeply connected to Pacific salmon. In closing, we provide insights on these mechanisms and offer solutions moving forward.

Native American Princess Pageants and Their Role in Maintaining Tribal Cultures

Native American Princess Pageants and Their Role in Maintaining Tribal Cultures