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Tribal communities in the Pacific Northwest of the United States of America (USA) have long-standing relationships to ancestral lands now managed by federal land management agencies. In recent decades, federal and state governments have increasingly recognized tribal rights to resources on public lands and to participate in their management. In support of a new planning initiative to promote sustainable land management, we reviewed scientific publications to examine relationships between tribal social-ecological systems and public lands in the region. We identified key ecocultural resources, impacts to those resources, and associated forest ecosystems, and strategies that have been piloted to redress those impacts. We found that many factors stemming from colonization by Euro-Americans have engendered social-ecological traps that have inhibited tribes from continuing traditional land stewardship activities that supported their well-being and maintained ecological integrity. These long-standing factors include legal and political constraints on tribal access and management; declining quality and abundance of forest resources due to inhibition of both natural disturbance and indigenous tending regimes; competition with nontribal users; species extirpations and introductions of invasive species; and erosion of tribal traditional ecological knowledge and relationships that are important for revitalizing resource use. As a consequence, both supply and demand for these forest resources have been reduced, as have the resilience and diversity of these ecosystems. Simply permitting resource harvest by tribal members does not sufficiently address the underlying constraints in ways that will promote tribal well-being. Escaping these traps will require addressing a gamut of ecological and social constraints through cooperative restoration efforts between land management agencies and tribes, several of which we highlight as examples. Because tribally focused restoration strategies generally align with broader strategies suggested to restore national forests in the region, they can foster both tribal well-being and ecological sustainability.

Although son preference in patrilineal society is an established fact, daughter preference in matrilineal society is not thoroughly examined. Very few studies have been carried out on the issue. This paper attempts to explore the daughter preference and contraceptive-use in matrilineal tribal societies in Meghalaya, India. Data from the National Family Health Survey 1998-1999 have been used in this study because, among the large-scale surveys, only this dataset allows identification of matrilineal sample. Mean, percentage, and standard deviation are computed in the present study. Further, the data have been cross-tabulated, and logistic regression has been run through SPSS (version 15). Among the ever-married matrilineal women, 17% desired more sons than daughters but 18.2% desired more daughters than sons. About 11% of ever-married women could achieve their desired sex composition of children. However, a very striking finding suggests that, even after achieving desired sex composition of children, as high as 61.8% of women were still not using contraception mainly because of programme factors while one-fourth were still depending on temporary methods. The rest 13.2% adopted terminal method of contraception, which calls for immediate attention of planners. With the increase in the number of sons but without daughter, contraceptive-use drastically decreased. The most desired sex composition of children seems to be two daughters and a son. Absence of daughter with increase in the total number of sons increased the desire for additional children. Every woman with two or more sons but without daughter wanted the next child to be a daughter. Thus, there are ample evidences to draw the conclusion that there is, in fact, a daughter preference in the matrilineal tribal societies in Meghalaya, India. Policy-makers may, thus, target the women who have achieved fertility and should ensure that daughter preference does not lead to the negligence to sons.

Two Indigenous long-distance walking performances, by the Mother Earth Water Walkers and by the Standing Rock Youth Runners, employ walking as a performance of Indigenous sovereignty, generating tribal knowledge, resistance, and cultural resurgence. What can these acts of long-distance walking tell us about the ways in which Indigenous people create, embody, and perform cultural sovereignty in North America?

Numerous studies have shown that both ethnicity and geography influence gut microbiota composition; however, the effects of these parameters remain understudied in Thailand. We explored the fecal microbiota of 102 individuals, from the Tibeto-Burman-speaking hill-tribe populations (Akha, Lahu, and Lisu) residing in two provinces of Northern Thailand, Chiang Mai, and Chiang Rai, using quantitative PCR polymerase chain reaction. Multivariate statistical analyses, including multiple factor analysis and partial least squares discriminant analysis, were conducted to explore associations between microbiota composition, ethnicity, geographic location, and other host variables (dietary behaviors and participant characteristics). Both ethnicity and geography were linked to gut microbiota composition and dietary patterns, with geography exhibiting a stronger association with variations in microbiota. Ethnicity, however, was primarily related to differences in dietary habits. Notably, gut microbiota profiles were more closely aligned among ethnic groups within the same location than among individuals of the same ethnicity from different regions. The relationship between diet and gut microbiota varied across ethnic and geographic groups, while host factors had a relatively minor impact on microbiota variation. These findings contribute to a broader understanding of variations in gut microbiota among ethnic groups in Northern Thailand and highlight a notable association between geographic location and gut microbiota composition.

The concept of “reciprocity” between humans and other biota arises from the creation belief of the Confederated Tribes of the Umatilla Indian Reservation (CTUIR). The concept acknowledges a moral and practical obligation for humans and biota to care for and sustain one another, and arises from human gratitude and reverence for the contributions and sacrifices made by other biota to sustain human kind. Reciprocity has become a powerful organizing principle for the CTUIR Department of Natural Resources, fostering continuity across the actions and policies of environmental management programs at the CTUIR. Moreover, reciprocity is the foundation of the CTUIR “First Foods” management approach. We describe the cultural significance of First Foods, the First Foods management approach, a resulting management vision for resilient and functional river ecosystems, and subsequent shifts in management goals and planning among tribal environmental staff during the first decade of managing for First Foods. In presenting this management approach, we highlight how reciprocity has helped align human values and management goals with ecosystem resilience, yielding management decisions that benefit individuals and communities, indigenous and nonindigenous, as well as human and nonhuman. We further describe the broader applicability of reciprocity-based approaches to natural resource management.

Cet article est consacre â une institution novatrice dans le paysage des musées publics Indiens. Le Musée tribal du Madhya Pradesh (MP) a ouvert en 2013 â Bhopal et connaît un succės enviable au beau milieu du pays, loin des metropoles de New Delhi, de Mumbai et de Calcutta ou des destinations touristiques comme le Rajasthan ou Agra, site du Taj Mahal. Ľauteure présente le profil institutionnel du musée en se fondant sur son histoire, ses pratiques en matiére d'organisation et de conservation, ses caractéristiques particuliėres et ses statistiques de fréquentation. Le caractere novateur de l'institution est consideré non seulement sur le plan de la conservation, mais aussi en fonction de sa relation avec ses visiteurs. Le musée rompt avec la pratique muséale courante de la presentation d'expositions originales. Des reproductions et des recreations (repliques) sont réalisées â l'aide de techniques de composition, de disposition, d'agrandissement et de duplication afin de former de grandes installations qui peuvent étre touchées ou manipulées par les visiteurs, et dans lesquelles ces derniers peuvent parfois mėme entrer. Le Musée tribal du MP constitue ainsi une solution de rechange locale au concept colonial du musée d'origine européenne et qui se concentre sur les collections et les ceuvres originales. Les données empiriques indiquent que cette approche eréé une relation dynamique d'un nouvel ordre entre le musée et ses visiteurs, une relation qu'on trouve rarementdans les institutions cultu relies publiques indiennes. L'article se sert de l'exemple d'un comportement particu lier des visiteurs (l'égoportrait) pour mettre en lumiére une ressource qui pourrait servir aux efforts de marketing du musée. L'étude attire également l'attention sur la possibilité d'élargir ce genre d'approche.

The practice of classifying specific demographics and territories in India with different designations to facilitate effective administration and development can be traced back to the colonial era. In the post-independence period, these groups and territories were officially designated as \"Scheduled Tribes and Scheduled Areas\". The region of Ladakh, situated in the northern part of India, is not only characterised by its cold and arid climate but is also noteworthy for being the dwelling place of a number of India's prominent tribal communities, such as the Balti, Brokpa/Drokpa/Dard/Shin, Boto, Changpa, Garra, Mon, and Beda, among others. The present study endeavours to comprehend the Balti community of India residing in this Himalayan region of Ladakh. This study is a post-partition analysis of the cultural identity of Baltis in the region, utilising their traditions and examining current challenges in the Union Territory of Ladakh. The present study also undertakes an analysis of the categorization of the Balti tribe as a Scheduled Tribe in accordance with the Indian Constitution and its implications.

The article looks at Omani author Jokha Alharthi's Celestial Bodies (Sayyidat alQamar), the first Gulf Arab novel to receive the International Man Booker Prize in 2019. Alharthi's novel offers insight into the transformations of a tribal society foregrounding emblematic moments of social disruption, namely, the end of slavery and concomitant modernization. Through a remarkable intervention into Omani literary tradition, AI-harthi repositions femininity upon the novelistic proscenium and captures the spectrum of Omani womens lived experiences while highlighting the affective topography of the female body. Her female characters are representative of a cross-section of Omani society, occupying a range of social positions, from the wives of wealthy Omani merchants to the slave women who own absolutely nothing, not even their own labor or their own bodies. Pertinently, the reproducing female body becomes the most spectacular site of modernization in the novel, reflecting upon major transformations in the institutional techniques facilitating and regulating birth and identity production in Oman. Ultimately, Alharthis novel reveals how women remain encapsulated within a punitive patriarchal economy, and their reified gendered positionality persists as the influx of Western goods and technologies infiltrates and transforms the materiality of everyday life in the community.

Previous research has shown that people’s thoughts, feelings, and behaviors can be embodied within their sensorimotor experiences. For example, people tend to associate “toughness” with males and “tenderness” with females in their spoken and mental metaphors. In the current research, we investigated the role of culture in this embodied categorization of gender, focusing specifically on the role of social system and organization. Based on sociological findings that highlight the dominance of men in patriarchy, we hypothesized that Geba, a primitive patriarchal tribe in southwest China, were more likely to use the sensory experience of toughness for representations of gender categories than matched groups of Kham Tibetans. Across two studies, both groups of participants who were primed with the proprioceptive experience of toughness were more prone to categorize sex-ambiguous faces as male (vs. female) than those who received sensory feedback about the relative tenderness, which replicated prior finding in Western participants. Notably, the embodied effect of toughness on categorical judgments of gender was more pronounced in Geba Tibetans than Kham Tibetans, which suggests that social system may be an important determinant of social–categorical thinking about gender. Taken together, these findings highlight the importance of cultural dynamic in accounting for embodied cognition.

Background The wild plants not only form an integral part of the culture and traditions of the Himalayan tribal communities but also contribute largely to the sustenance of these communities. The tribal people use large varieties of wild fruits, vegetables, fodder, medicinal plants, etc. for meeting their day-to-day requirements. The present study was conducted in Churah subdivision of district Chamba where large populations of Muslim Gujjars inhabit various remote villages. These tribal people are semi-pastoralists, and they seasonally (early summers) migrate to the upper altitudes (Adhwari’s) along with their cattle and return to permanent settlements before the onset of winters. A major source of subsistence of these tribal people is on natural resources to a wide extent, and thus, they have wide ethnobotanical knowledge. Therefore, the current study was aimed to report the ethnobotanical knowledge of plants among the Gujjar tribe in Churah subdivision of district Chamba, Himachal Pradesh. Methods Extensive field surveys were conducted in 15 remote villages dominant in Gujjar population from June 2016 to September 2017. The Gujjars of the area having ethnobotanical knowledge of the plants were interrogated especially during their stay at the higher altitudes (Adhwari’s) through well-structured questionnaires, interviews, and group meetings. The data generated was examined using quantitative tools such as use value, fidelity, and informant consensus factor ( F ic ). Results This study reveals 83 plants belonging to 75 genera and 49 families that were observed to have ethnobotanical uses. Plants were listed in five categories as per their use by the Gujjars, i.e. food plants, fruit plants, fodder plants, household, and ethnomedicinal plants. The leaves, fruits, and roots were the most commonly used plant parts in the various preparations. The highest number of plants was recorded from the family Rosaceae followed by Polygonaceae and Betulaceae. On the basis of use value (UV), the most important plants in the study area were Pteridium aquilinum , Juglans regia , Corylus jacquemontii , Urtica dioica , Diplazium maximum , and Angelica glauca . Maximum plant species (32) were reported for ethnomedicinal uses followed by food plants (22 species), household purposes (16 species), edible fruits (15 species), and as fodder plants (14 species). The agreement of the informants conceded the most from the use of various plants used as food plants and fruit plants ( F ic  = 0.99), followed by fodder plants and household uses ( F ic  = 0.98) while it was least for the use of plants in ethnomedicine ( F ic  = 0.97). The fidelity value varied from 8 to 100% in all the use categories. Phytolacca acinosa (100%), Stellaria media (100%), and Urtica dioica (100%) were among the species with high fidelity level used as food plants, while the important species used as fruit plants in the study area were Berberis lycium (100%), Prunus armeniaca (100%), and Rubus ellipticus (100%). Some important fodder plants with high fidelity values (100%) were Acer caesium , Aesculus indica , Ailanthus altissima , and Quercus semecarpifolia . The comparison of age interval with the number of plant use revealed the obvious transfer of traditional knowledge among the younger generation, but it was mostly concentrated in the informants within the age group of 60–79 years. Conclusions Value addition and product development of wild fruit plants can provide an alternate source of livelihood for the rural people. The identification of the active components of the plants used by the people may provide some useful leads for the development of new drugs which can help in the well-being of mankind. Thus, bioprospection, phytochemical profiling, and evaluation of economically viable products can lead to the optimum harnessing of Himalayan bioresources in this region.