Natah and telajakan : the role and identity in indigenous villages

There are many Indigenous villages scattered across Bali Island. Most of these villages are located surrounding a mountain so that an Indigenous village in Bali is called 'Bali Aga' or 'Bali Kuna', which means "Mountain Balinese·. Bali has unique Indigenous villages still possessing traditional village patterns in harmony with their natural environment. Natah and telajakan are an integral part of traditional housing patterns in these villages. Both are often forgotten about in contemporary housing developments in Bali, because most people in the Denpasar want to construct their building with a modern style but these do not have an eco-friendly atmosphere.Natah is the open space in the centre of a compound of Balinese traditional buildings. Natah functions as a place for traditional ceremonies; as a centre of building orientation; and, as well as ecological function. Research into natah has demonstrated that the more extensive the natah and the more luxuriant its plants the greater the reductions of wind speed and humidity modification in traditional housing (Primayatna, 2010). This means that the natah direcUy influences a better quality of living in the traditional housing. Telajakan is an outdoor open space pattern of traditional housing which is located between traditional fencing (penyengker) and drainage lines (jelinjingan), which is planted for spiritual and economic functions. Natah and telajakan are largely integral components of Balinese Indigenous villages. Most well-known Indigenous villages in Bali still retain their natural linear sequences of natah and telajakan such as Penglipuran Village, Tenganan Village, etc.The paper examines the role of natah and telajakan as part of Indigenous Balinese housing traditional patterns which serves not only aesthetic functions, but economic functions, health and ecological aspects, and informs the identity of Indigenous villages in Bali. This paper focuses on how both natah and telajakan values and patterns can be adopted for future lifestyles and development in Bali.

Learning from rural planning development to encourage urban and regional planning ; indigenous villages versus city development in Bali province

The most important crises in the planning system is related to the significance of "capitalist state" influences [3]. In the global context, Bengs states that there is a matter partiality between "global capitalism" and "national democracy"[4]. Bengs stresses that planning is closely related to the economy of a country, which is in one side the government wants to reduce taxes, while on the other side there is a dilemma of the global and indefinite solicitation of assets. Hall (2002) discusses the problems of the city; those are city planning, history of planning, and geographical setting. City planning is not only planning in one region but also including the district around the city, such as river basin and a certain regional culture. The urban planner should involve all those aspects in the city planning. Friedmann (2003) distinguishes planning theory into three types. First, planning theory is related to planning in particular fields such as land utilization, transportation, urban design, regional development, environmental planning etc. Second, the type of theory related to planning tout court, and the third type is the theory about planning itself. Sanyal (2002) states that although planners have limited autonomy, their actions affect policy result [5]. Friedman (2003) supports Sanyal's argument stressing that planners learned from their actions not from theories.

The conservation of Balinese traditional architecture: the integration of village pattern and housing pattern in indigenous villages

Bali Island is known not only for its culture and flourish of nature, but it is also for its traditional architecture which is embedded by the traditional philosophies including Tri Hita Karana, Tri Angga, Tri Loka etc. The Indigenous villages, as rural settlements, disclose their Indigenous traditions and values of Balinese culture and architecture which have been inherited from generation to generation. Many scholars have documented the Indigenous villages of Bali in relation to the nature, socio-culture, norms, as well as its architecture. In this paper, through an extensive literature review, and the use of observation, interview and documentation of extant Indigenous villages in Bali, the author explores how the village pattern is relational to the housing pattern in the Indigenous villages in Bali within the landscape that is Bali Island.

The role of traditional regulation in the Indigenous villages for conservation of village pattern

Balinese traditional architecture is a significant treasure which has been inherited to the Balinese descendants. Scholars over the last 50 years have identified this statement, pointing to the unique and distinctiveness of Balinese culture and its associated architecture. Their research documents Balinese architecture and culture of the past and how Balinese architecture has been affected by development pressures in Bali, and in the Indonesian nation as a whole. This knowledge can understood through their research that documents how the Balinese people interact with their society, to their spiritual realm and with their environment, and to their God which is integral to their philosophy of Tri Hita Karana which is their universal discourse. This historical relationship has ensured that Bali Island has become a major tourism destination and is considered one the most beautiful places on Earth, both of which result in increasing pressures upon Bali that directly affect the nature and quality of Balinese life.

Bali Aga cultural landscape challenges: conserving the Balinese traditional landscape for future Balinese indigenous villages (Bali Aga) and communities

The research investigated Balinese harmony to landscape in Indigenous villages (Bali Aga) and communities through case study, on-site evaluation, observation, and interviews. The research concluded three points: influences of Majapahit Era; traditional regulation roles; and obligated to maintain and conserve of sacred, middle and impure areas in cultural landscape practices.

Animal cysticercosis in indigenous Brazilian villages

A inspeção sanitária da carne bovina e suína tem sido a principal forma diagnóstica da cisticercose animal e da prevenção da teníase no Brasil. As aldeias indígenas Jaguapirú e Bororó estão localizadas próximo à área urbana do município de Dourados-MS, com condições precárias de saneamento básico, onde bovinos e suínos são criados como fonte de alimento para consumo próprio, bem como para comercialização externa, geralmente sem inspeção sanitária oficial. Neste estudo, 96 carcaças bovinas e 117 amostras de soro de suínos, criados nas aldeias indígenas, foram avaliadas para a presença de formas metacestóides à inspeção sanitária e de anticorpos anti-Taenia sp. ao teste ELISA, respectivamente. Observaram-se 18,75% de positividade para cisticercose bovina e 9,4% para cisticercose suína. A ocorrência do complexo teníase-cisticercose nas aldeias pode favorecer a ocorrência desta zoonose na população indígena. Condições adequadas de abate e inspeção sanitária dos animais destas aldeias se fazem urgente para o controle do complexo teníase-cisticercose na população indígena.

Planting coconuts in Indian villages: ethnoecological aspects and evaluation of a "sustainable development" project

Apesar de cientistas e tomadores de decisão abraçarem o conceito geral de "desenvolvimento sustentável", há pouco acordo sobre como se atingir esta meta em situações específicas. Assim, projetos de desenvolvimento sustentável são amplamente criticados por etno-cientistas quanto à forma como são inter-culturalmente formulados. Aqui reportamos um caso controverso de plantio de coco-da-Bahia em aldeias Kayapó do sul do Pará, e fazemos a nossa autocrítica. Nós partimos da premissa de que o reflorestamento e o estado geral de saúde/nutrição caminham lado a lado. Portanto, o desenvolvimento da cultura de cocos por si só deve contribuir para a conservação da floresta no longo prazo e, simultaneamente, contribuir para o bom estado nutricional do povo Kayapó que protege a floresta da ameaça de práticas não-sustentáveis. Nós buscamos descobrir como que o comportamento dos Kayapó afeta o desenvolvimento da cultura de cocos quando amparada com suporte externo. Nós apresentamos resultados de duas viagens de campo para a terra Kayapó, onde detectamos fatores sócio-ecológicos relevantes para o sucesso de nosso projeto de apoio à cultura de coqueiros nas aldeias indígenas. Primeiro, em novembro de 2007, nós visitamos as aldeias Kikretum, Moikarakô e Aukre (dentre 10 aldeias que receberam mudas de coqueiros de nosso programa de apoio) para entregar um segundo carregamento de mudas de coqueiro (o primeiro carregamento aconteceu em abril de 2006). E descrevemos quantitativamente um aspecto do comportamento dos dispersores de sementes de coco (os Kayapó). Especificamente, como as palmeiras pré-existentes nas aldeias são distribuídas dentre as famílias dos índios e como este carregamento sobreviveu a fatores etno-ecológicos. Segundo, em julho de 2008 nós visitamos as aldeias Kokraimoro e Pykararankre e estimamos a posição dos coqueiros pré-existentes e dos novos em relação a outras árvores cultivadas, fazendo uso de censos partindo do centro das aldeias para seus limites exteriores. Nas três aldeias indígenas visitadas em 2007, virtualmente todos os coqueiros pré-existentes pertenciam a poucas famílias e a distribuição de frutos era, na maior parte dos casos, altamente concentrada dentre os membros destas famílias. Entretanto, assumindo que todos os coqueiros jovens que sobreviveram ao primeiro ano chegarão à maturidade (do primeiro carregamento em abril de 2006), eles representam um aumento considerável no numero projetado de coqueiros adultos nas três aldeias visitadas (48, 195 e 101% em Kikretum, Moikarakô e Aukre, respectivamente). E uma redução substancial na desigualdade de acesso aos cocos. Na expedição de 2008, encontramos que os índios geralmente plantam coqueiros bem próximos das suas casas onde a competição com outras árvores cultivadas podem limitar o desenvolvimento das palmeiras.

Tsoi Yuen Resistance and Post-80s Generation: A new wave of domestic social movement

Hong Kong was once a British colony and has been under the sovereignty of People’s Republic of China (PRC) since 1997. However, some of the unjust practices and colonial legacies are infiltrated into the development ideology as well as the social structures. The construction of intercity express railway project announced in 2008 causing the demolishment of Tsoi Yuen Tsuen, a “non-indigenous” agricultural village in Hong Kong, was one of the current examples. Tsoi Yuen village was established under the former colonial sovereignty sixty years ago. Approximately 450 populations were affected that they had to relocate their homeland involuntarily. However, these villagers were very attached to their homelands and were unwilling to move, and meanwhile they found that they were absent in the government’s consultation and decision-making process. Soon they began their resistance and demanded for “No Move! No Demolish!”. Their movement was strongly supported by a group of “Post-80s generation” and turned into the most important social movement of the city in recent years. In fact, demolition of Tsoi Yuen Village for city development is not an isolated case in the city. Meanwhile the situation is getting worse in Mainland China. I chose the case study of Tsoi Yuen Resistance from 2008 to 2011 for revelation of the complicated colonial history and postcolonial era of Hong Kong. I focused on discussing the Tsoi Yuen Resistance and the Post-80s movement, and how they have exposed the tension between top-down urban planning and development and public movements fighting for a more democratic process in choosing their way of living. Through the study of a village movement which as well as the rationale behind the Post-80s’ support, I hoped to illustrate how this movement has awaken a different sense of living for the new generations in the midst of the high-sounding urban development. It is an opportunity to examine Hong Kong’s colonial epoch in a different perspective: through studying the Tsoi Yuen Village, let them (subalterns) speak for themselves. Furthermore, the significance of this resistance, taking place eleven years after the handover to the PRC, is an important fact that I shall not miss in later discussion. Last but not least, during the resistance, advanced technology and social networks such as Facebook, Twitter, iPhone were used by Post 80s generation to spread the latest information in order to attract public’s concern and participation. Therefore, apart from studying Tsoi Yuen Resistance as a local social movement, I also regard it as a part of the global movement in perusing ecological lifestyle and civil society. How Post 80s’ generation manipulates the global idea in a local context will also be examined.

The Bali Aga housing : minimalist and functionalist architecture

Nusantara (Indonesia Archipelago) Architecture is a significant heritage which has been inherited to descendants. Nusantara Architecture is rooted from the existence of culture that spread over the Indonesia archipelago. The culture in each region related to their traditional customs and religions that binding the culture and physic as well as socio-culture of its society. It cannot be denied that the traditional architecture is closed to realm and tactful definitely to interact to the environment. Likewise the Balinese traditional architecture is a substantial treasure which has been inherited and maintained currently. Culture and tradition are adhered in the Tri Hita Karana philosophy, which shows how Balinese balance to their Gods, natures and fellow creatures. The concept implies in the architecture of housing as product of culture. The housing pattern of the Bali Aga villages in Bali Province which has hut forms with linear or compound pattern, it lies naturally from headwater of the mountain to downstream of the sea. The existence of Bali Aga housing stills abide and maintain that defined as reflection of minimalist and functional architecture. Example for this is some observations in the indigenous villages' i.e Pinggan Village, Buahan Village, Julah Village etc. Those housing pattern shows the minimalist concept for living facility and its functions. The discourse of traditional architecture aims to preserve Nusantara architecture which is facing nowadays as a dilemma to be abandoned.

Estatuto do índio, direito indígena e impacto ambiental: aldeias Guarani do Jaraguá (SP)

In Brazil, there are three main codes that surround the issue of right or possession of various lands according to concepts of ownership or purchase. When it comes to indigenous issues in Brazil is difficult to say which legal code applies more fairly the native population of the country. In the case of the Indians who have their reserves near urban areas there is such a conflict of laws becomes more evident and takes even greater than in other regions of Brazil. As is the case in the indigenous villages of the District of Jaragua in Greater São Paulo, the Tekoá YTU and Tekoá Pyau. The two villages are located in northeastern São Paulo and currently are surrounded by continuous growth and disorderly city of Sao Paulo while their inhabitants fight to preserve the customs and traditions of the Guarani people. They prevail on the City Statute (2001), the Indian Statute (EDI) Environmental Laws and the National Council of Environment (CONAMA) and the Forestry Code, the latter solely because they are near the State Park Jaragua - area environmental preservation

Tekoá Pyay: território de luta e resistência Guarani no Jaraguá (SP)

Pós-graduação em Geografia - IGCE

Australia and Forest Carbon Partnerships : Indigenous Land Rights

One of the ways in which indigenous communities seek justice is through the formal recognition of their sovereign rights to land. Such recognition allows indigenous groups to maintain a physical and spiritual connection with their land and continue customary management of their land. Indigenous groups world over face significant hurdles in getting their customary rights to land recognized by legal systems. One of the main difficulties for indigenous groups in claiming customary land rights is the existence of a range of conflicting legal entitlements attaching to the land in question. In Australia, similar to New Zealand and Canada legal recognition to customary land is recognized through a grant of native title rights or through the establishment of land use agreement. In other jurisdictions such as Indonesia and Papua New Guinea a form of customary land title has been preserved and is recognized by the legal system. The implementation of REDD+ and other forms of forest carbon investment activities compounds the already complex arrangements surrounding legal recognition of customary land rights. Free, prior and informed consent of indigenous groups is essential for forest carbon investment on customary land. The attainment of such consent in practice remains challenging due to the number of conflicting interests often associated with forested land. This paper examines Australia’s experience in recongising indigenous land rights under its International Forest Carbon Initiative and under its domestic Carbon Credits (Carbon Farming Initiative) Act (Australia) 2011. Australia’s International Forest Carbon initiative has a budget of $273 million dollars. In 2008 the governments of Australia and Indonesia signed the Indonesia-Australia Forest Carbon Partnership Agreement. This paper will examine the indigenous land tenure and justice lessons learned from the implementation of the Kalimantan Forest and Climate Partnership (KFCP). The KFCP is $30 million dollar project taking place over 120,000 hectares of degraded and forested peatland in Central Kalimantan, Indonesia. The KFCP project site contains seven villages of the Dayak Ngdu indigenous people. In 2011 Australia established a domestic Forest Carbon Initiative, which seeks to provide new economic opportunities for farmers, forest growers and indigenous landholders while helping the environmental by reducing carbon pollution. This paper will explore the manner in which indigenous people are able to participate within these scheme noting the limits and opportunities in deriving co-benefits for indigenous people in Australia under this scheme.

Indigenous construction of fishing boats at Versova village in Maharashtra State

Versova, one of the 23 fishing villages in the district of Greater Bombay, is a major fishing centre. During the last three decades mechanisation of fishing boats received a tremendous boost in the state specially in and around Bombay resulting in higher income and gainful employment to fishermen. Indigenous construction of fishing boats at Versova contributes to the marine fisheries development. Inspite of certain constraints in construction activities, training of artisans in boat construction would ultimately help in the economic growth of the village.

IA Critical Study of the Impact of Institutional Finance on Agriculture in Selected Villages of Ernakulam Revenue District

Vast changes have taken place in the field of institutional rural credit in India since the nationalisation of nineteen commercial banks in 1969. The supply of institutional finance to cultivators amounted to 63.2 percent of the total credit in 1981 compared to 31.2 percent in 1971. Insti tutionalisation of agricultural credit envisaged two objectives in general. One was to emancipate cultivators and farmers from the clutches of indigenous financiers and money lenders. The second was to make farmers financially capable of adopting the new technology or improved practices in agriculture so as to increase their agricultural production and thereby contributing to the development of agriculture in India. Though vast literature on Institutional Credi t and agriculture is available, no indepth and serious work examining thoroughly the cause of credit diversion has been undertaken so far. The present study is an attempt to fill up this gap. The study will be helpful to lending insti tutions, viz. Co-ope:r-atives, Commercial banks and various other insti tutional agencies in connection with their lending activity_ Also, the study will help government in .formulating proper policies that will insure a preferential treatment in favour of the most needy category of farmers and cultivators with respect to agricultural credit disbursement