The Penan indigenous community in Sarawak, Malaysia is facing increased hardship despite promises made by the state government over a decade ago. They are now hungrier, poorer, and sicker as their forest resources have been depleted by logging. The Penan struggle with food shortages and poor health as they try to adapt to an agricultural lifestyle. While some received basic housing materials, many communities were left to build their own longhouses with minimal assistance and lack decent housing and infrastructure. The promises made by the government did not translate into real improvements, as the communities continue to face hardship with little support for their new way of life.
The documentary Waterbuster explores the impacts of the construction of the Garrison Dam in North Dakota in the 1940s-1950s. The dam flooded over 150,000 acres of land belonging to the Mandan, Hidatsa, and Arikara tribes, displacing over 90% of the tribes' members. While the dam was said to create hydropower and other benefits, it devastated the tribes by destroying their ancestral lands and communities. Returning to research the dam's effects, the film's producer discovers how the flooding continues to affect his family and tribe generations later through the loss of identity, culture, and intergenerational trauma.
Michael Kehr served as a Peace Corps volunteer in Ghana from 2009 to 2011. He was assigned to the small village of Bodaa, where he was the first foreigner to ever live and work in the community. During his service, Kehr initiated several projects including raising rabbits as an alternative livelihood project, establishing a model farm to demonstrate improved farming techniques, and helping to start a computer lab. Despite facing challenges from his young age and being the first outsider in the village, Kehr was able to build trust with the community and achieve success in his role as a Peace Corps volunteer.
A region in transition? The city of Pelican Rapids in west central Minnesota is a microcosm of the change the state is going through as a whole. One person who watched it all happen tells how the city rose to the challenge and embraced change.
The document discusses the challenges facing the Penan tribes of Borneo and the objectives of the Penan Project volunteer organization. Logging and resettlement programs have negatively impacted the Penan and displaced them from their traditional lands and livelihoods. The Penan Project aims to help the tribes become self-reliant by developing skills, restoring their culture, and empowering future generations through education. It outlines the needs of Penan children, adults and elders and how the volunteer organization can support development of skills, livelihood opportunities, and basic facilities and healthcare to improve living standards.
The document discusses the impact of cultural integration on the Penan indigenous group in Sarawak, Malaysia. Logging and development projects have displaced the Penan from their ancestral lands in the rainforest and disrupted their traditional hunter-gatherer lifestyle. This has caused the Penan's culture to change as they transition to a more sedentary society in longhouses. While some cultural aspects remain in tourist areas, the relentless destruction of the forest has significantly eroded the Penan's way of life and threatened their cultural identity.
Ifsar Stands for Institute of Fundamental Studies and Research, Bikaner, which is an Ngo, registered under The Rajasthan Societies Registration Act, 1958 and working in the field of Education and other social concerns.
The document discusses the impact of cultural integration on the Penan indigenous group in Sarawak, Malaysia. Logging and development projects have displaced the Penan from their ancestral lands in the rainforest and disrupted their traditional hunter-gatherer lifestyle. This has caused the Penan's culture to change as they transition to a more sedentary society in longhouses. While some cultural aspects remain in tourist areas, the relentless destruction of the forest has significantly eroded the Penan's way of life and threatened their cultural identity.
The documentary Waterbuster explores the impacts of the construction of the Garrison Dam in North Dakota in the 1940s-1950s. The dam flooded over 150,000 acres of land belonging to the Mandan, Hidatsa, and Arikara tribes, displacing over 90% of the tribes' members. While the dam was said to create hydropower and other benefits, it devastated the tribes by destroying their ancestral lands and communities. Returning to research the dam's effects, the film's producer discovers how the flooding continues to affect his family and tribe generations later through the loss of identity, culture, and intergenerational trauma.
Michael Kehr served as a Peace Corps volunteer in Ghana from 2009 to 2011. He was assigned to the small village of Bodaa, where he was the first foreigner to ever live and work in the community. During his service, Kehr initiated several projects including raising rabbits as an alternative livelihood project, establishing a model farm to demonstrate improved farming techniques, and helping to start a computer lab. Despite facing challenges from his young age and being the first outsider in the village, Kehr was able to build trust with the community and achieve success in his role as a Peace Corps volunteer.
A region in transition? The city of Pelican Rapids in west central Minnesota is a microcosm of the change the state is going through as a whole. One person who watched it all happen tells how the city rose to the challenge and embraced change.
The document discusses the challenges facing the Penan tribes of Borneo and the objectives of the Penan Project volunteer organization. Logging and resettlement programs have negatively impacted the Penan and displaced them from their traditional lands and livelihoods. The Penan Project aims to help the tribes become self-reliant by developing skills, restoring their culture, and empowering future generations through education. It outlines the needs of Penan children, adults and elders and how the volunteer organization can support development of skills, livelihood opportunities, and basic facilities and healthcare to improve living standards.
The document discusses the impact of cultural integration on the Penan indigenous group in Sarawak, Malaysia. Logging and development projects have displaced the Penan from their ancestral lands in the rainforest and disrupted their traditional hunter-gatherer lifestyle. This has caused the Penan's culture to change as they transition to a more sedentary society in longhouses. While some cultural aspects remain in tourist areas, the relentless destruction of the forest has significantly eroded the Penan's way of life and threatened their cultural identity.
Ifsar Stands for Institute of Fundamental Studies and Research, Bikaner, which is an Ngo, registered under The Rajasthan Societies Registration Act, 1958 and working in the field of Education and other social concerns.
The document discusses the impact of cultural integration on the Penan indigenous group in Sarawak, Malaysia. Logging and development projects have displaced the Penan from their ancestral lands in the rainforest and disrupted their traditional hunter-gatherer lifestyle. This has caused the Penan's culture to change as they transition to a more sedentary society in longhouses. While some cultural aspects remain in tourist areas, the relentless destruction of the forest has significantly eroded the Penan's way of life and threatened their cultural identity.
Penan Doc 1 Survival International And Bbc Tribeguest3f4d16
The nomadic hunter-gatherer Penan people live in the forests of Sarawak, Borneo and rely heavily on the forest for their survival. About 300 Penan still live a fully nomadic lifestyle, but many have now settled. The Penan face major problems as large-scale logging and plantation development has destroyed much of their forest habitat. This has severely impacted the Penan's ability to hunt and gather food and materials. The Penan have protested logging and fought for their land rights, but much of their forest continues to be destroyed.
Penan Doc 1 Survival International And Bbc TribeEcumene
The nomadic hunter-gatherer Penan people live in the forests of Sarawak, Borneo and rely heavily on the forest for their survival. About 300 Penan still live a fully nomadic lifestyle, but many have now settled. The Penan face major problems as large-scale logging and plantation development has destroyed much of their forest habitat. This has severely impacted the Penan's ability to hunt and gather food and traditional materials. While some Penan see benefits from logging, others oppose it and have conducted peaceful protests against the logging of their forests. The loss of the forest is profoundly affecting traditional Penan culture and livelihoods.
Penan Doc 1 Survival International And Bbc TribeEcumene
The nomadic hunter-gatherer Penan people live in the forests of Sarawak, Borneo and rely heavily on the forest for their survival. About 300 Penan still live a fully nomadic lifestyle, but many have now settled. The Penan face major problems as large-scale logging and plantation development has destroyed much of their forest habitat. This has severely impacted the Penan's ability to hunt and gather food and traditional materials. While some Penan see benefits from logging, others oppose it and have held peaceful protests, though many promises to protect Penan lands have been broken. The loss of the forest is profoundly affecting traditional Penan culture and livelihoods.
The document discusses the impacts of climate change and loss of land on Maasai women in Kenya. It notes that Maasai women experience food insecurity due to lack of land and livestock ownership in their patriarchal society. Climate change has exacerbated this through more frequent droughts that force women to walk long distances to find water and grazing land. While women are most severely affected, they are not involved in decision-making around policies to mitigate these issues. There is a need to empower Maasai women and include them in discussions to address the challenges they face from climate change and loss of traditional lands and livelihoods.
Effect of deforestation on tribal peopleDeepa Pujari
Deforestation negatively impacts tribal peoples in several ways. It destroys their homeland and traditional ways of life by affecting food and water sources. Tribal peoples rely on hunting and do not have modern technologies, so the loss of forests takes away their homes and means of survival without easy adaptation to urban lives. Deforestation also causes tribal peoples to lose their unique cultures, beliefs, knowledge, and abilities to live in harmony with the forest that their ancestors sustained for generations. While tribal peoples are historically effective stewards of the environment, deforestation threatens their rights and roles as natural guardians.
Because of its rich diversity of animal and plant species, the entire province of Palawan, in the Philip-pines, is the target of a land management plan under the Philippines Republic Act 7611, also known as the Strategic Environmental Plan (SEP).
Due to its unique features, UNESCO declared Palawan as a biosphere reserve, and two of its sites as world heritage sites. All over the island, there are still ecologically valuable areas that have been sustainably managed since time immemorial by the local indigenous peoples.
Today, because of escalating mining activities province-wide, most of these Community Conserved Areas (CCAs) are under serious threat. Compared to other municipalities, the City Government of Puerto Princesa has not allowed mining within the boundaries of its municipality, as a result the territory of the Tanabag Batak has the potential for remaining one of the best examples of community conserved areas in the entire Palawan.
The people living in the area is believed to be descended from the first wave of Australoid populations which crossed the land bridges connecting the Philippine Archipelago with the mainland of Asia (probably around 45,000 – 50,000 years ago), and that are generically labeled as Negritos.
Indeed, with an overall population of less than 300 individuals, the Batak of Palawan are amongst those most threatened indigenous community of South East Asia.
Floods have always been a part of the history of the Zambezi River but the benefits outweigh the negative impacts of life on the river. Floods
bring sediments rich in nutrients, feed wetlands, clean the canals, tributaries and branches, and much more. In the past, the highly predictable
flooding regime of the Zambezi River allowed for the emergence of traditional practices and social systems that relied on and benefited from the
river's natural functioning
1. The document discusses the plight of over 1,500 stateless ethnic Vietnamese families living in floating villages in Cambodia's Kampong Chhnang province. Despite having lived in Cambodia for generations, they are denied citizenship due to their Vietnamese ethnicity.
2. Without citizenship, the families have no land rights, access to education, or ability to vote. They live in precarious floating homes and make a living through fishing. However, overfishing and environmental threats endanger their livelihoods and food security.
3. The document calls on the Cambodian government to grant citizenship to these long-term residents as required by law, in order to allow families stability and opportunities to improve their situation through education
Land Grabbing - A Mexican Presidium Under Threatberat celik
Around the world, huge tracts of fertile land are being sold or
rented for extremely low prices. Tens of millions of hectares
have been surrendered in recent years to produce food crops
for export or biofuels, to extract resources or to resell the land
on the financial market, like any other commodity.
This so-called land grabbing is severely threatening the
environment, the food sovereignty and the very lives of local
communities.
This document discusses Filipino indigenous knowledge and its importance. It provides examples of indigenous knowledge practices like farming, fishing, and seaweed farming among Filipino ethnic groups. These knowledge systems are passed down orally but are declining as young people lose interest. Indigenous knowledge refers to understanding and skills developed by societies through long interaction with their environments to inform daily life. While some practices like slash-and-burn farming can be disadvantageous, indigenous fishing methods are often environmentally friendly. The document argues that including indigenous knowledge in science education can help raise cultural awareness and provide non-academic perspectives to solve environmental and social problems.
Distinctive features and concentration of indian tribal communitiesRAJKUMARPOREL
Tribal communities in India have some common characteristics that distinguish them from rural and urban populations. They live in small, isolated groups and practice a subsistence economy based around activities like hunting and basic agriculture. Tribal societies have a strong emphasis on kinship bonds and share common aspects of social organization, customs, beliefs, and language. While tribal groups live separately, they exhibit characteristics like communal land ownership, animist religious practices, and distinctive family and social structures. Modernization is increasingly integrating tribal communities with broader Indian society.
The Omo Valley tribes live in southwest Ethiopia along the lower Omo River. They are divided into different groups such as the Bodi, Daasanach, Kara, Kwegu, Mursi, and Nyangatom. The tribes live in villages made of straw and wood and have societies organized by gender roles, with women constructing homes and men hunting food. They depend on the river's flooding and drying cycles for cultivating crops like corn, peppers, beans, and tobacco. Livestock also plays an important role in their way of life. The tribes face problems of drought, flooding, malaria, and dependency on rainfall for their survival.
THE RIGHT TO DECIDE: The Importance of respecting free, Prior and Informed C...Dr Lendy Spires
Many indigenous peoples live in vast wilderness areas that are biodiverse and essential to their survival. Their lives are intertwined with the natural world, so environmental degradation affects their ability to access food and water. Extractive projects can disrupt indigenous peoples' relationships with their territories and threaten their cultural survival. Companies operating in indigenous areas need to understand these connections to properly assess how their activities may affect indigenous rights and determine their responsibilities.
This document provides a case study on Char ModdhoUria, an island formed by sediment deposition in northern Bangladesh. It summarizes the difficult living conditions faced by residents, who have historically lost their land due to flooding. When the original ModdhoUria island eroded in 1988, residents were displaced for over a decade before the new Char ModdhoUria emerged in 2001. Residents now farm the fertile soil but face threats of erosion, flooding, and transportation difficulties. Homes are basic structures of jute and tin, with few resources for water, food, or medical care. Community clusters provide social support during crises.
Poor rural women in Bangladesh have developed various adaptive capacities to cope with common disasters like floods, cyclones, droughts, and salinity intrusion. These include raising homesteads, planting trees, home gardening, livestock rearing, collecting rainwater, and diversifying crops. However, women still face vulnerabilities during disasters due to lack of resources, decision making power, and security issues in shelters. Recognizing and strengthening women's existing coping strategies could better empower them to deal with future climate hazards.
The Innu people live in the subarctic forest and tundra region of eastern Quebec and Labrador in Canada, which they call Nitassinan. They traditionally lived nomadic hunter-gatherer lifestyles, following migrating caribou herds and fishing. They relied heavily on caribou for food, clothing, shelter and tools. The Innu had a spiritual belief in Manitou as the supreme being and animal spirits. In recent decades, the Canadian government forced the Innu to settle into fixed communities, which caused social problems as they lost their traditional lifestyles.
The document discusses the resilience of the Ayta people who are indigenous to Mt. Pinatubo in the Philippines. It identifies three key sources of their resilience: 1) Intimacy with the land as they have a deep connection to their ancestral homeland and view the land and environment as integral to their livelihood, culture and spirituality. 2) Enduring kinship ties as they have strong familial bonds that span generations and help support one another. 3) Vast local knowledge of the natural environment as they have extensive understanding of the local flora and fauna that has sustained them for thousands of years. The eruption of Mt. Pinatubo in 1991 displaced the Ayta people but they have shown resilience by
The document discusses India's tribal belts and the challenges faced by the Van Gujjar tribe. It notes that tribal belts exist in Northwest, Central, and Eastern India, inhabited by tribes that remained genetically isolated. It outlines the Van Gujjar tribe's traditional nomadic livelihood of buffalo herding and milk trade. However, the Van Gujjars face numerous issues that threaten their livelihoods, including limited legal access to forests restricted by outdated permits, dangerous nomadic routes, exploitation by middlemen, lack of citizenship rights, and lack of education. Overall, the document examines the socio-political challenges that have made it difficult for the Van Gujjar tribe to sustain their traditional livelihoods.
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
Penan Doc 1 Survival International And Bbc Tribeguest3f4d16
The nomadic hunter-gatherer Penan people live in the forests of Sarawak, Borneo and rely heavily on the forest for their survival. About 300 Penan still live a fully nomadic lifestyle, but many have now settled. The Penan face major problems as large-scale logging and plantation development has destroyed much of their forest habitat. This has severely impacted the Penan's ability to hunt and gather food and materials. The Penan have protested logging and fought for their land rights, but much of their forest continues to be destroyed.
Penan Doc 1 Survival International And Bbc TribeEcumene
The nomadic hunter-gatherer Penan people live in the forests of Sarawak, Borneo and rely heavily on the forest for their survival. About 300 Penan still live a fully nomadic lifestyle, but many have now settled. The Penan face major problems as large-scale logging and plantation development has destroyed much of their forest habitat. This has severely impacted the Penan's ability to hunt and gather food and traditional materials. While some Penan see benefits from logging, others oppose it and have conducted peaceful protests against the logging of their forests. The loss of the forest is profoundly affecting traditional Penan culture and livelihoods.
Penan Doc 1 Survival International And Bbc TribeEcumene
The nomadic hunter-gatherer Penan people live in the forests of Sarawak, Borneo and rely heavily on the forest for their survival. About 300 Penan still live a fully nomadic lifestyle, but many have now settled. The Penan face major problems as large-scale logging and plantation development has destroyed much of their forest habitat. This has severely impacted the Penan's ability to hunt and gather food and traditional materials. While some Penan see benefits from logging, others oppose it and have held peaceful protests, though many promises to protect Penan lands have been broken. The loss of the forest is profoundly affecting traditional Penan culture and livelihoods.
The document discusses the impacts of climate change and loss of land on Maasai women in Kenya. It notes that Maasai women experience food insecurity due to lack of land and livestock ownership in their patriarchal society. Climate change has exacerbated this through more frequent droughts that force women to walk long distances to find water and grazing land. While women are most severely affected, they are not involved in decision-making around policies to mitigate these issues. There is a need to empower Maasai women and include them in discussions to address the challenges they face from climate change and loss of traditional lands and livelihoods.
Effect of deforestation on tribal peopleDeepa Pujari
Deforestation negatively impacts tribal peoples in several ways. It destroys their homeland and traditional ways of life by affecting food and water sources. Tribal peoples rely on hunting and do not have modern technologies, so the loss of forests takes away their homes and means of survival without easy adaptation to urban lives. Deforestation also causes tribal peoples to lose their unique cultures, beliefs, knowledge, and abilities to live in harmony with the forest that their ancestors sustained for generations. While tribal peoples are historically effective stewards of the environment, deforestation threatens their rights and roles as natural guardians.
Because of its rich diversity of animal and plant species, the entire province of Palawan, in the Philip-pines, is the target of a land management plan under the Philippines Republic Act 7611, also known as the Strategic Environmental Plan (SEP).
Due to its unique features, UNESCO declared Palawan as a biosphere reserve, and two of its sites as world heritage sites. All over the island, there are still ecologically valuable areas that have been sustainably managed since time immemorial by the local indigenous peoples.
Today, because of escalating mining activities province-wide, most of these Community Conserved Areas (CCAs) are under serious threat. Compared to other municipalities, the City Government of Puerto Princesa has not allowed mining within the boundaries of its municipality, as a result the territory of the Tanabag Batak has the potential for remaining one of the best examples of community conserved areas in the entire Palawan.
The people living in the area is believed to be descended from the first wave of Australoid populations which crossed the land bridges connecting the Philippine Archipelago with the mainland of Asia (probably around 45,000 – 50,000 years ago), and that are generically labeled as Negritos.
Indeed, with an overall population of less than 300 individuals, the Batak of Palawan are amongst those most threatened indigenous community of South East Asia.
Floods have always been a part of the history of the Zambezi River but the benefits outweigh the negative impacts of life on the river. Floods
bring sediments rich in nutrients, feed wetlands, clean the canals, tributaries and branches, and much more. In the past, the highly predictable
flooding regime of the Zambezi River allowed for the emergence of traditional practices and social systems that relied on and benefited from the
river's natural functioning
1. The document discusses the plight of over 1,500 stateless ethnic Vietnamese families living in floating villages in Cambodia's Kampong Chhnang province. Despite having lived in Cambodia for generations, they are denied citizenship due to their Vietnamese ethnicity.
2. Without citizenship, the families have no land rights, access to education, or ability to vote. They live in precarious floating homes and make a living through fishing. However, overfishing and environmental threats endanger their livelihoods and food security.
3. The document calls on the Cambodian government to grant citizenship to these long-term residents as required by law, in order to allow families stability and opportunities to improve their situation through education
Land Grabbing - A Mexican Presidium Under Threatberat celik
Around the world, huge tracts of fertile land are being sold or
rented for extremely low prices. Tens of millions of hectares
have been surrendered in recent years to produce food crops
for export or biofuels, to extract resources or to resell the land
on the financial market, like any other commodity.
This so-called land grabbing is severely threatening the
environment, the food sovereignty and the very lives of local
communities.
This document discusses Filipino indigenous knowledge and its importance. It provides examples of indigenous knowledge practices like farming, fishing, and seaweed farming among Filipino ethnic groups. These knowledge systems are passed down orally but are declining as young people lose interest. Indigenous knowledge refers to understanding and skills developed by societies through long interaction with their environments to inform daily life. While some practices like slash-and-burn farming can be disadvantageous, indigenous fishing methods are often environmentally friendly. The document argues that including indigenous knowledge in science education can help raise cultural awareness and provide non-academic perspectives to solve environmental and social problems.
Distinctive features and concentration of indian tribal communitiesRAJKUMARPOREL
Tribal communities in India have some common characteristics that distinguish them from rural and urban populations. They live in small, isolated groups and practice a subsistence economy based around activities like hunting and basic agriculture. Tribal societies have a strong emphasis on kinship bonds and share common aspects of social organization, customs, beliefs, and language. While tribal groups live separately, they exhibit characteristics like communal land ownership, animist religious practices, and distinctive family and social structures. Modernization is increasingly integrating tribal communities with broader Indian society.
The Omo Valley tribes live in southwest Ethiopia along the lower Omo River. They are divided into different groups such as the Bodi, Daasanach, Kara, Kwegu, Mursi, and Nyangatom. The tribes live in villages made of straw and wood and have societies organized by gender roles, with women constructing homes and men hunting food. They depend on the river's flooding and drying cycles for cultivating crops like corn, peppers, beans, and tobacco. Livestock also plays an important role in their way of life. The tribes face problems of drought, flooding, malaria, and dependency on rainfall for their survival.
THE RIGHT TO DECIDE: The Importance of respecting free, Prior and Informed C...Dr Lendy Spires
Many indigenous peoples live in vast wilderness areas that are biodiverse and essential to their survival. Their lives are intertwined with the natural world, so environmental degradation affects their ability to access food and water. Extractive projects can disrupt indigenous peoples' relationships with their territories and threaten their cultural survival. Companies operating in indigenous areas need to understand these connections to properly assess how their activities may affect indigenous rights and determine their responsibilities.
This document provides a case study on Char ModdhoUria, an island formed by sediment deposition in northern Bangladesh. It summarizes the difficult living conditions faced by residents, who have historically lost their land due to flooding. When the original ModdhoUria island eroded in 1988, residents were displaced for over a decade before the new Char ModdhoUria emerged in 2001. Residents now farm the fertile soil but face threats of erosion, flooding, and transportation difficulties. Homes are basic structures of jute and tin, with few resources for water, food, or medical care. Community clusters provide social support during crises.
Poor rural women in Bangladesh have developed various adaptive capacities to cope with common disasters like floods, cyclones, droughts, and salinity intrusion. These include raising homesteads, planting trees, home gardening, livestock rearing, collecting rainwater, and diversifying crops. However, women still face vulnerabilities during disasters due to lack of resources, decision making power, and security issues in shelters. Recognizing and strengthening women's existing coping strategies could better empower them to deal with future climate hazards.
The Innu people live in the subarctic forest and tundra region of eastern Quebec and Labrador in Canada, which they call Nitassinan. They traditionally lived nomadic hunter-gatherer lifestyles, following migrating caribou herds and fishing. They relied heavily on caribou for food, clothing, shelter and tools. The Innu had a spiritual belief in Manitou as the supreme being and animal spirits. In recent decades, the Canadian government forced the Innu to settle into fixed communities, which caused social problems as they lost their traditional lifestyles.
The document discusses the resilience of the Ayta people who are indigenous to Mt. Pinatubo in the Philippines. It identifies three key sources of their resilience: 1) Intimacy with the land as they have a deep connection to their ancestral homeland and view the land and environment as integral to their livelihood, culture and spirituality. 2) Enduring kinship ties as they have strong familial bonds that span generations and help support one another. 3) Vast local knowledge of the natural environment as they have extensive understanding of the local flora and fauna that has sustained them for thousands of years. The eruption of Mt. Pinatubo in 1991 displaced the Ayta people but they have shown resilience by
The document discusses India's tribal belts and the challenges faced by the Van Gujjar tribe. It notes that tribal belts exist in Northwest, Central, and Eastern India, inhabited by tribes that remained genetically isolated. It outlines the Van Gujjar tribe's traditional nomadic livelihood of buffalo herding and milk trade. However, the Van Gujjars face numerous issues that threaten their livelihoods, including limited legal access to forests restricted by outdated permits, dangerous nomadic routes, exploitation by middlemen, lack of citizenship rights, and lack of education. Overall, the document examines the socio-political challenges that have made it difficult for the Van Gujjar tribe to sustain their traditional livelihoods.
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
Walmart Business+ and Spark Good for Nonprofits.pdfTechSoup
"Learn about all the ways Walmart supports nonprofit organizations.
You will hear from Liz Willett, the Head of Nonprofits, and hear about what Walmart is doing to help nonprofits, including Walmart Business and Spark Good. Walmart Business+ is a new offer for nonprofits that offers discounts and also streamlines nonprofits order and expense tracking, saving time and money.
The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
The event will cover the following::
Walmart Business + (https://business.walmart.com/plus) is a new shopping experience for nonprofits, schools, and local business customers that connects an exclusive online shopping experience to stores. Benefits include free delivery and shipping, a 'Spend Analytics” feature, special discounts, deals and tax-exempt shopping.
Special TechSoup offer for a free 180 days membership, and up to $150 in discounts on eligible orders.
Spark Good (walmart.com/sparkgood) is a charitable platform that enables nonprofits to receive donations directly from customers and associates.
Answers about how you can do more with Walmart!"
Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
How to Add Chatter in the odoo 17 ERP ModuleCeline George
In Odoo, the chatter is like a chat tool that helps you work together on records. You can leave notes and track things, making it easier to talk with your team and partners. Inside chatter, all communication history, activity, and changes will be displayed.
This slide is special for master students (MIBS & MIFB) in UUM. Also useful for readers who are interested in the topic of contemporary Islamic banking.
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
How to Manage Your Lost Opportunities in Odoo 17 CRM
Penan Doc 2 Article
1. Baram's Penan Community - Hungry, Poor And Sick
Utusan Konsumer magazine
May 1st, 2002
In the mid-1980s, when the world began to comprehend the magnitude of the
devastation caused by logging operations in Sarawak to local indigenous groups, in
particular to the Penan community, promises suddenly were pledged to the
community in all forms of imaginable packages, like pretty presents on a platter -
from forest reserves to infrastructure facilities.
However, a decade later, the Penan are more impoverished than ever, confined in
substandard living conditions that lack the most basic of facilities and infrastructure
and fatigued by frequent food shortages and poor health. As they struggle to get
accustomed to a settled lifestyle and adopt agricultural skills,
with their jungle and river resources almost depleted - what
could they do when everything they need is in the market?
There are no promises like those made under pressure.
Designed for damage-control when everything else fails,
promises are the cheapest miracle pill around to be
dispensed, with a bit of drama of course, to a displeased
public. Promises save you from the hassle of having to
apologise or admit accountability. A Penan child sitting on
a drainage ditch.
Just when the horrendous impacts of logging operations on
the state's indigenous communities, especially on the Penan, became common
knowledge worldwide in 1987 as a result of thousands of the natives stating peaceful
protests by blocking numerous logging roads in Baram and Limbang, the Sarawak
state government, in the course of several years, showered the communities with
incredible promises of better days ahead (see box for detail).
Although blockades had been sporadically organised in a few areas before this, this
was the first time that they were erected simultaneously in such a huge number.
This captured the world attention and was one of the most politically embarrassing
moments in Sarawak history.
Being the last nomadic hunter-gatherers of Borneo, the Penan were the worst hit by
logging operations. Although most of them had already engaged in agriculture and
settled with varying degrees of permanency by then, the people on the whole,
regardless of their different dwelling lifestyles, still depended heavily on forest
resources. Those who were still nomadic and lived by hunting and gathering suffered
untold hardship when game, fish, fruit trees and wild sago palms, which is their
staple food, started to disappear.
The strategy of the state in mitigating bad press seemed simple - firstly it started off
by giving community self-determination a bad name by associating it with foreign
environmentalists still hooked on the myth of the exotic savage and local activists
2. with an anti-development agenda, whatever that means.
Then came the offers of modern living to the community, introducing the vocabulary
of an advanced lifestyle that crushes the people's isolation and backwardness against
modern knowledge and skills that will raise their socio-economic position.
Finally, there were those words spilled so generously between the mid-1980s and
1990s.
Special Panel on the Penan Community. Cabinet Task Force Committee on the
Penan. Penan Volunteer Corp. Service Centres. RM5 million budget. RM1 million
annual allocation. Biosphere Reserve.
So did these words that served as part of the state's approach to tackle the Penan
problem, translate into deed and if they indeed did, how well did the process go?
Settle and be damned
The Penan population numbers close to 10,000
with more than 5,000 of them concentrated in
Baram (Miri Division) followed by some 1,500 in
Belaga (Kapit Division), around 1,000 and 700 in
Mulu and Bintulu respectively and 200 in
Limbang. About 21 percent of them today are
permanently settled while another 75 percent
A map showing the major
are considered to be semi-settled, leaving their
river basins where the permanent homes for the forest from time to
Penan live. time. The rest, around 5 percent, are still
nomadic.
To the communities in Baram that we spoke to recently, along with their
counterparts who are still living in the forests of Sungai Puak, Ulu Limbang and Ulu
Magoh, hardly anything has changed for the better. Their lives have been plagued by
hardship that shows no sign of abating since the logging companies arrived in the
area.
Their forest is almost depleted of animals, wild sago palms, fruit trees, medicinal
herbs and multi-purpose plants like rattan. The river is polluted with silt, oil spills,
wood preservative chemicals and garbage disposed by the loggers - killing fish and
poisoning the people's water supply. Such tragedy not only deprives the people of
their food supply, it also kills their livelihood since game, fish and rattan-based
handcrafts have always been sources of income.
3. In short, the people today are hungrier, sicker
and poorer than ever. Even for the settled
communities, food supply isn't safely steady
since agriculture is a new invention that they
have been trying to master without adequate
technical and resource assistance. Farming
productivity is low, seed access is limited and
attempts to grow crops like vegetables often
simply fail.
Adisease after forest
For settled families whose staple has changed to medicinal plant are gone.
rice, when game, fish or vegetables cannot be
found, meals would often be reduced to plain porridge. Sometimes they manage to
collect some cassava shoots, but if cooking oil has run out, boiling them with water is
all they can do. If rice runs out, they will try to look for wild sago or cassava. But if
nothing is there, then - you will have to just wait, may be for one day, may be more.
If you are lucky, there are neighbours who may be able to chip in a little. But then
most of the neighbours are also just as poor and deprived.
Most of the Penan communities who have settled also lack
decent housing and basic infrastructure facilities and access to
basic healthcare services. Being nomadic, they are skilled
sulap - temporary shelters or huts - builders. However they
have little knowledge on longhouse construction or even wood-
cutting or sawing. Thus the Penan longhouses are rarely as
well-built as other indigenous communities'; in fact some
communities make do with only huts.
It is disheartening to see people who have sacrificed their
A woman suffering from
traditional way of life of depending on the forest sustainably,
nasty skin infections.
to take on the state's urge to settle down permanently, are left
high and dry, without aid as basic as decent housing.
Some of the communities ended up having to build the houses themselves and had
to manage with whatever they can. Some managed to obtain wood from the forest.
Others requested for rejected wood from the timber camps. Some communities
received building material like wood planks and zinc from the
state but then were left to quot;buildquot; the homes themselves.
Most of the Penan communities who have settled also lack
decent housing and basic infrastructure facilities and access to
basic healthcare services. Being nomadic, they are skilled
sulap - temporary shelters or huts - builders. However they
have little knowledge on longhouse construction or even wood-
cutting or sawing. Thus the Penan longhouses are rarely as
well-built as other indigenous communities'; in fact some
The same woman's
communities make do with only huts.
leg, with sores.
It is disheartening to see people who have sacrificed their traditional way of life of
depending on the forest sustainably, to take on the state's urge to settle down
4. permanently, are left high and dry, without aid as basic as decent housing.
Some of the communities ended up having to build the houses themselves and had
to manage with whatever they can. Some managed to obtain wood from the forest.
Others requested for rejected wood from the timber camps. Some communities
received building material like wood planks and zinc from the state but then were left
to quot;buildquot; the homes themselves.
Some of the longhouses were indeed financed and built by the state but as a young
man from a nomadic group puts it, quot;they say the government built the longhouse for
them - but the longhouse does not look like it was built by the government at all.quot;
Web of problems
Why are the living conditions of the people today so poor, despite all the promises
from the state? There is a web of reasons to this and at the centre of it, is an
insatiable spider whose tale spinning is as big as its appetite.
Firstly it is plain to see that the promises are primarily publicity stunts that dabble as
a damage control mechanism, for there is nothing that a Penan can receive without
being heralded by the press and there is nothing the press can herald without a
politician in the picture.
Thus, one should not be too surprised if some of the promises were never honoured
to the letter or if attempts to deliver them in all likelihood, had suffered from
incompetent, lax and slipshod implementation.
However underlying the question of the delivery of the promises is a much bigger
problem - which is tied to the issue of the lack of accountability of the administration
of the promise makers. One cannot help but notice that all the state proclamations
on forest reserves and annual allocations for the community seem to sound like
badly scripted plots, told for the sake of telling, filled with ambiguous loopholes.
Mr. Ajang Kiew, Chairman of the Sarawak Penan Association, perfectly captured the
knotty essence of these plots when he questioned, quot;what happened to all the
money? Are they really being used to help us? Where did the money go?quot;
If there is indeed a RM1 million annual allocation for the community, how come the
people today are still living without basic facilities like electricity and piped water?
Why can't more schools and clinics be built to serve more communities - after all
there are only around 90 Penan villages in Sarawak? Why do the people complain
that they do not receive adequate training in farming and lack access to seed
supply? Why also the large number of people who still do not own any identification
documents?
5. If forests in Ulu Magoh and Ulu Limbang have been
turned into a biosphere reserve forest for the
community, why do the nomadic groups complain that
logging companies are encroaching onto their land? If
a forest reserve has indeed been established in Ulu
Nomadic Penan standing Melana, how come logging concessions are issued in
in front of their sulap. the area?
When the state announced that they had set aside 66,000 ha of land as quot;Special
Penan Forestquot; in 1993, are these to be regarded as Communal Forests, which can be
gazetted by the Minister as stipulated by the Sarawak Forest Ordinance, or are the
forests merely areas where the people are allowed to exercise their Native
Customary Rights as spelt by the Sarawak Land Code?
How can you claim to have set aside a portion of land for a community, without
describing in detail the legal status of the land and its functions?
Illiterate solutions
However underlying the question of accountability is yet again the biggest flaw, one
which plagues at the fundamentals of such promises; one that submerges each
pledge into inevitable failure, as far as the welfare of the people is concerned.
The promises that the state seems to employ as a tool to dilute bad publicity on what
they must have regarded as the Perpetual Penan Problem, are unlikely to be able to
solve the people's troubles because the solutions to the problem are themselves
beset with a fundamental problem.
This fundamental error is a policy issue. It characterises the approach the state takes
in dealing with the community, which is arrogantly top-down and disregards the
importance of community participation in its decision-making process.
Such a policy may be able to churn out many solutions in the press but in reality,
they have little to do with the principal demand of the people, which is - halt all
logging operations on their land.
The refusal of the state to accurately read the demands of the people only produces
illiterate solutions.
They urge people who move around but live sustainably in the forest to settle
permanently, and equate it as a mark of modernness but the people are left to
endure living conditions which are unimaginably harsher than their forest life. They
build service centres and promise financial assistance but do nothing when the
people's food supply and source of income are destroyed. They promise clinics that
will cost them to travel to and then allow the people's water supply to be polluted
and their medicinal plants depleted. They want the people to take up agriculture but
do little to provide them with training and a seed support system. They promise
schools but they are so far away children will have to board in hostels - and in any
case their dwindling income also means that many parents cannot afford to settle the
schooling costs and fees. They claim that their promises will produce a modern
6. community but the people are so poor, they do not even have the money to travel to
the nearest town and apply for birth certificates and identification documents.
So why the urge for the people to settle at all?
Perhaps another young man who still dwells in the forest of upstream Magoh is able
to offer an explanation. quot;We know that if we agree to settle down, it would in effect
be a trade off for our forest. The government is asking us to settle down, as if once
when we are settled, they can do anything to our forest.quot;come.
Clearly, this is not a question of wanting to preserve the people as museum pieces.
This is a question of livelihood and choice. Development is supposed to make you
robust enough to be free to make your own choices. No one can be so when one is
hungry and poor.
And then, the spider. Super-comfortably hanging at the centre of the forest. Eager to
spread its cobweb from tree to tree. Spinning more tales. Hey, stop roaming the
forest from tree to tree. Do not live like wild animals. Come progress with me.
Can one imagine if the rice farmers of the 1950's
in Peninsular Malaysia had their rice fields
bulldozed and then told they too could produce
graduates and ministers?
Penan people in a typcial house.
Possessions are very sparse.