Fall 2010 Issue, Live ONLINE
In this issue...
Cherokee Worldview Garden at the South Carolina Botanical Gardens | A Global Survey of Traditional Ecological Knowledge Conservation Options | INDIGENOUS PEOPLES CONSOLIDATE THE HEALTH SYSTEM TO FOCUS ON INTERCULTURALITY
Cherokee Worldview Garden at the South Carolina Botanical Gardens
On June 19th, the Cherokee Worldview Garden at the South Carolina Botanical Gardens will open to the public. Less than a mile from the last known location of the Cherokee town of Esseneca, the garden is the only one within the Botanical Gardens to acknowledge the first human beings to inhabit the land that the garden now stewards.
Meant to focus on ‘worldview’, the garden is not just a collection of plants used by a particular people. Instead, it aims to bring about a deeper understanding of a tribe historically important to the state while acknowledging that today, tribal members continue their rich traditions in North Carolina. Given the extreme impact that contemporary American culture has had on the natural world, a new way of seeing may be worth considering.
The garden is not intended to interpret Cherokee life at one point in time or only with food plants, but instead embraces a wider view of the Cherokees relationship with nature. Design elements and selected interpretation are meant to convey certain aspects of the way in which Cherokee people see the world. Structures include a watch tower (typical for crops), fire pit, dry creek bed, benches and rivercane screening. Plants in use for food, shelter, medicine, basketry, weaponry, trade and more are contained within the garden.
The idea for the garden grew out of the dissertation work of Karen Hall. It represents the culmination of many years worth of work by Clemson faculty, students and botanical garden staff. Members of the Eastern Band of Cherokee Indians have also been involved in the project.
On June 19th, the garden will officially open to the public with a celebration including Cherokee ambassadors, the Warriors of Anikituhwa, Freeman Owle (storyteller and elder) and more. We hope the garden will stand as a significant portal to a culture that first inhabited this land that we too, love.
Dried seed heads of thistle (Cirsium altissimum) held in place between two pieces of wood prior to being wound as the airfoil on locust (Robinia pseudoacacia) darts.
A Global Survey of Traditional Ecological Knowledge Conservation Options
My name is Ruifei Tang. I am a PhD student from Victoria University of Wellington (New Zealand) with research focus on conservation and empowerment of traditional ecological knowledge (TEK). As part of my degree, I am carrying out a questionnaire survey -- A Global Survey of Traditional Ecological Knowledge Conservation Options. This survey aims to explore global patterns of TEK conservation practices, and facilitate sharing its 'best' practices across regions. The questionnaire contains nine questions, and may take 10-15 minutes to fill out.
I am inviting TEK-focused researchers, organisations and indigenous communities to participate in this study. There are three versions of the questionnaire, please choose one that is appropriate to your role.
The survey for Researchers: http://vuw.qualtrics.com/SE?SID=SV_cwnhbhPjR0lmnkM
The survey for Community members: http://vuw.qualtrics.com/SE?SID=SV_37MxoVOV1nMqdDe
The survey for Organisations: http://vuw.qualtrics.com/SE?SID=SV_07ZqxDJ353RkPZy
Your participation is very important to my research! I would also much appreciate if you agree to an 10-15 minutes follow-up interview about TEK conservation in details. Please see the option at the end of the questionnaire. Should you feel the need to withdraw from the project, you may do so at any time before I analyse the data (before March 31th 2011).
The results will be put into an anonymous basis. It will not be possible for you to be identified personally. All materials collected will be kept confidential. The questionnaires will be destroyed five years after the end of the project. A summary of the results will be returned to you if you choose so (please see the option in the Questionnaire). I will also set up a web page to publish results in aggregate. The results will only be submitted for academic purposes, including thesis marking, publication in scholarly journals, and/or for conference papers.
Great thanks for your time and support to my research! Please feel free to pass my survey to your colleagues who maybe interested in this research. If you have any questions or further interest in this research, please contact me at firstname.lastname@example.org
Hope we can stay in touch and share more information and experiences.
School of Geography, Environment and Earth Sciences
Victoria University of Wellington, New Zealand
PO Box 600 Wellington 6140, New Zealand
Phone: +64-4-463 5233-8619
INDIGENOUS PEOPLES CONSOLIDATE THE HEALTH SYSTEM TO FOCUS ON INTERCULTURALITY
Indigenous peoples have contributed concrete proposals that emphasize that when speaking of indigenous rights, referring to the rights that assist people who are indigenous which is is not the same as the rights of indigenous peoples. The latter focusing on the rights of a people as oppose to an individual. This specific difference is important so that there is a clear societal understanding recognizing the rights of peoples that distinguish the inherent particularities of being a distinguished collective entity which is the source of specific conception of cultural codes, a worldview and relations between humans and nature.
Finally on June 14, 2010 within the Official gazette 39, the "Resolution created for Service, Attention and Orientation of Indigenous people (SAOI) was published. After five years of constant struggle into order to create visibility for these initiatives, the recognizing of the "Office of Indigenous Health" DNSI adhering to the Minister of Popular power for the Health of Venezuela, which brings from communities, the leadership participation of indigenous peoples into the incorporation of indigenous languages into the national public health system, breaking barriers and bridging the system to bring attention to indigenous within health establishments. This is a transitional disposition that addresses that need to build to adequate capacity the biomedical structures that function so that health services level II and III can complete their own functions.
The result of the Official Gazette is composed of seven articles. The first speaks of the incorporation of the level II and III health establishments. The second speaks of the general objectives. The third speaks of the personal services and their profile. The fourth is about who the team is compromised of, how they are designated and the roles of the supervisor and that services are adhering to the Federal Health Office whose guidelines are dictated from the National Office of indigenous Health of MPPS. The fifth article highlights that it adheres to the DNSI and the state health office where the establishment is located. The sixth article lists the different functions, 14 in total. The seventh goes over that each service must present work reports to the DNSI
The SAOI is characterized for ... "facilitating, informing, supporting, building, channeling requirements to the patient and family within a plane of equal opportunities, equity and quality services within the health establishment. This permits inculturality and interaction between different peoples and indigenous communities of the region through multi ethnic and multi disciplinary teams". It is also a project being carried out with the sense of aiding the attention given to indigenous patients under the previously mentioned interculturality, which is based on the main actor of the intercultural facilitators, those whom make the extra effort to go beyond attention and orientation, because they work in a way which is articulated to the communities.
The creation of the SAOI was a proposal of various organizations, indigenous community leaders addressing the issues of inadequate responses of the National Public Health System, where only 35 % of the Venezuelan indigenous population had access to Health Services that are culturally and linguistically contextualized. In 2005 the National office of indigenous Health implemented a pioneer project, the SAOI in the main location of the Services of the Autonomous Hospital of the University of Maracaibo which includes the maternity ward of Dr. Armando Castillo Plaza.
In actuality there are 26 State services; Amazonas, Anzoátegui, Bolívar, Delta Amacuro, Sucre, Monagas, Apure, Barinas, Zulia and the Capital District. Their personal is compromised of 161 intercultural facilitators, 26 SAOI coordinators (including doctors, social workers, indigenous leaders and traditional authorities of indigenous communities such as; professionals, tech experts, high school graduates and leaders) and 4 facilitators of Barinas state that depend on the governor’s administration of that state. There are also other experiences with respect to the very complex logistical work over the entire country that channels these services. For the precise reason that the indigenous peoples come from communities with "difficult access" (as seen by the criollos), though the scenario is more of the difficulty created by the state of no finding the adequate methods so that these health services are made accessible to the indigenous communities and peoples around the country. The transport of patients is done by water, land, or air depending on the area.
The SAOI is contemplating the trasnversalization of the work´s first level of attention and the huge support to hospitals who have been able to lower the time of stay of indigenous patients, the attention response time, the linguistic barriers and other situations that indigenous patients have to deal with. It is to be highlighted the deep joy of indigenous peoples for the solidifying of the right to the use and respect of traditional medicines, languages, traditions and customs, presented in the Constitution and in the LOPCI. At the same time this confirms the transcending importance for the future of attention to indigenous patients in the country, especially in the process of interculturality that currently many people have a lot of difficulty understanding and comprehending it.
Wayuu. Clan IIPUANA
Youtube Trailer: Owners of the Water/Donos da Agua/Dueños del Agua
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"Tüü akua` ipaakat müsüka wane wayuu laülaa, joyototaakat sükaluù Ka`i eere Süküjaattaain namüin naa ouliwoutkani. Süchiki Tüü Kasairua Sülatirüikalü"
Ramon Paas Iipuana
"La tradición es como una anciana que sentada en el camino de los días, cuenta a las generaciones venideras lo que ha vivido".
RAMON PAZ IIPUANA
La tradition, c'est comme une vieille dame qui, assise sur le chemin des jours qui passent, raconte aux générations à venir ce qui lui a été donné de vivre.
RAMON PAZ IIPUANA
Tradition is like a wise elder, as she sits on the road of days, she tells future generations what she has lived.
RAMON PAZ IIPUANA
"Traditionen är som en gammal kvinna som sitter vid vägen på dagarna och berättar för de generationer som kommer om sådant hon upplevt.”
RAMON PAZ IIPUANA
"A tradição é como uma senhora idosa, que sentada no meio do caminho dos dias, conta as gerações vividas do que já foi vivida."
RAMON PAZ IIPUANA
"Die Tradition ist wie eine weise Alte die, am Wege der Tage sitzend, den kommenden Generationen berichtet was sie erlebt hat."
RAMON PAZ IIPUANA