• CELLMED
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• v.3 no.2
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• pp.14.1-14.4
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• 2013

The paper provides a brief account of 11 plant species used by the tribal people of the district Purulia, West Bengal, India. Most of the plant species are common in this district and some have not been reported earlier for abortive purposes, pharmacology for preparation of medicines for antifertility. All these data were obtained from the tribal medicine men (ojha). At least 10 interview reports of various tribal medicine men were recorded. Parts of various medicinal plants were observed personally, collected and preserved as herbarium specimens for proper identification. The reports of various indigenous methods may help to give some clue in searching the potent contraceptives.

• Journal of Forest and Environmental Science
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• v.31 no.1
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• pp.24-37
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• 2015

Non-timber forest products are important component of subsistence and livelihood of tribal communities living in and near forests. This is of particular significance in the state of Arunachal Pradesh having more than 80% of geographical area under forest cover and predominantly inhabited by tribal people. Purpose of this study was to document the status and utilization pattern and to assess the economic value of NTFPs of the state. Present study was carried out in eight districts of Arunachal Pradesh viz., Changlang, East Kameng, Lower Subansiri, Tawang, Tirap, Upper Siang, West Kameng and West Siang covering 34 villages and 350 households. Altogether, 135 plant based and 36 animal based non-timber forest products were recorded. Among plant based NTFPs, 54 species were collected for leaves, 30 for stem and 22 for fruits. Most of the animal based NTFPs (93%) were collected/hunted for food. Average 20~40 kg of NTFPs was collected annually per household. Maximum plant based NTFP collection was recorded from West Siang followed by West Kameng and Tawang. Similarly, highest collection of animal based NTFPs was recorded from West Siang followed by Tirap and Lower Subansiri. NTFP contributed more than 50% of annual income of the people of East Kameng, Tirap, Lower Subansiri and Upper Siang districts. An illiterate and unemployed person with minimum agricultural land was more dependent on forests for his livelihood than a literate jobholder. The study concludes that a large section of people of Arunachal Pradesh are dependent on NTFPs for their livelihood however due to its unscientific harvesting, the availability of NTFPs is receding with time. There is an urgent need to promote cultivation and scientific harvesting of NTFPs in order to conserve the plant and animal diversity of this global biodiversity hotspot and for ensuring livelihood security of the people living in this area.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Advances in Traditional Medicine
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• v.7 no.1
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• pp.74-78
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• 2007

The plants, Trianthema decandra and Glinus oppositifolius are commonly used by tribal people in India for the treatment of liver diseases. Hepatoprotective activity of methanol extracts of Glinus oppositifolius and Trianthema decandra at the dose of 250 and 500 mg/kg body weight administered orally was evaluated against paracetamol induced liver damage in rats. Biochemical parameters such as serum glutamate oxaloacetate transaminase, serum glutamate pyruvate transaminase, serum alkaline phosphatase, bilirubin, total serum protein, lipid peroxide and glutathione content of the liver were estimated to determine liver function and metabolism. From the biochemical observations, it was concluded that methanol extracts of Glinus oppositifolius and Trianthema decandra significantly restored the altered biochemical parameters towards normal condition in paracetamol induced liver damage.

• Journal of The Korea Institute of Healthcare Architecture
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• v.18 no.2
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• pp.55-64
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• 2012

Recently, our country is caused with economic growth and development and city intensive brazier being caused by industrial accident, crime accident and suicide of traffic facility, it is caused by with Western dietary life and the emergency patient is to an increase tendency. And the life increases with medical development and the medical emergency demand of the old people are increasing. Approximately 80% of the patients are non-emergent patients who receive ambulatory care and the rest 20% of the patients are serio us- emergent patients Emergency patients because non-strategy it is doing with function as imported medical treatment and provides, equipment, the operation is being impossible with manpower tribal etc.

• Journal of the Korean Society of Clothing and Textiles
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• v.21 no.7
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• pp.1215-1226
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• 1997

Textiles in Bali have traditionally played a vital role in the social economic and religious life of the people. Textiles defined the status of the individual in term of both costume and wealth. Use of the various textiles is in Balinese tradition dictated primarily by rules of the Hindu-Balinese faith. Cloths and clothing are employed in worship of God and the ancestors. Gold songket patterned textiles are perceived as symbol of wealth and prestige and provide a fitting display of affluence at important cerenlonial events. The specialized pieces of clothing, temple banners and hangings are unique to each tribal group ranging from weft -patterned textiles in Bali. The impact of Indian ideas and techniques was important in the field of textiles, and many of the characteristics in Bali's fabric design derived from Hindu-Buddhist mythology that has furnished subject-matter for songket textile art. The purpose of this study is to examine the background of Balinese culture and to define the characteristics of Hindu-Balinese textiles. The songket textile design also analyzes by examing the techniques of songket weaving and the meaning of design, pattern, and motif. Many design and motifs convey important messages significant only to those familiar with the particular social religious principle of people who have produced them. It is only by seeing cloths in their cultural context that we can begin to understand their true value and meaning.

• English & American cultural studies
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• v.14 no.2
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• pp.97-125
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• 2014

This paper delves into the question of universality in Native American Literature focusing on Leslie Marmon Silko's Ceremony, exploring some different definitions of universality and looking at the work in the light of these definitions. In this paper I proposed four possible definitions or faces of universality applicable to the narrative of the oppressed people. Firstly, the colonizers indoctrinate their colonized persons with the colonialists' beliefs through the process of assimilation purposefully imposed in the name of universality. In Ceremony Rocky and Emo are the victims of assimilation including militarization. Secondly, the colonized people hold on to their traditional values in face of colonizers' universalism. In Ceremony Tayo shows an attachment to tribal stories in opposition to whites' lies. Thirdly, the colonized can get together by sharing experiences of violence, occupation, and loss of their land and language, forming a bond of "commonality" among them. In Ceremony the story of a medicine man, Betonie, suggests oneness of victims against the evil power of destroyers represented by nuclear bombs. Fourthly and lastly, the universal consists in the subject's trial and practice attempting to achieve universalism against the existing order, not in the stipulation defining what is universal. In the story Tayo endeavors to retrieve his cattle by transgressing whites' property and makes a hole in the established dichotomy of whites and Indians. In sum, Ceremony as a minor literature shows the developmental aspects of universality, culminating in Tayo's refusal to assimilate himself to whites' lies.

• Cross-Cultural Studies
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• v.51
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• pp.45-71
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• 2018

This essay explores Louise Erdrich's politically resistant voice which interrogates and disrupts the long-lasting, pernicious misbelief about Native Americans as 'vanishing people'. This essay chiefly focuses on the two female characters-Lulu Nanapush and Marie Lazarre Kashpaw-in the author's widely acclaimed novel Love Medicine (1993). First, illustrating the Chippewas' multifaceted resistances against white Americans' colonialist dominance disclosed in their enforcement of governmental policy, law, religion, and culture, this essay investigates how Erdrich does not stop telling her story that the idea of 'vanishing people'-another version of 'Manifest Destiny'-is unfounded. Second, by referring to Freud's and Marcuse's speculation on 'Eros'-the great unifying energy that preserves all life-as an alternative to the predicament caused by an oppressive civilization, this essay illuminates Erdrich's vision of sustaining and regenerating the Chippewas' tribal life and heritage that center on the embracing power of love reified in Lulu and Marie. Their undying energy consolidating their communal love and ties, despite the destructive, oppressive colonialist milieu inflicted on the Chippewa Indian reservation, sheds light on the author's politics of 'Eros' predicated tightly upon her historical consciousness.

• The Korean Journal of Ecology
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• v.27 no.4
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• pp.225-230
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• 2004

The impact of slash and burning on microbial biomass C, N and P in soils of semi-evergreen tropical deciduous forest were studied from February 1999 to January 2000. The experimental sites were located near Moreh town in the Chandel district of Manipur state (India) along the Indo-Myanmar border between 23° 49' N-24°28'N latitude and 93°45'E-94°16'E longitude. Microbial biomass C ranged from 319.50 ㎍ g/sup -1/ 905.50㎍ g/sup -1/ in the slash and burnt site and from 209.50 ㎍ g/sup -1/ to 708.80 ㎍ g/sup -1/ soil in the forest site. Microbial N ranged from 19.30 ㎍ g/sup -1/ to 99.45 ㎍ g/sup -1/ in the slash and burnt site and from 16.08㎍ g/sup -1/ to 88.90 ㎍ g/sup -1/ in the forest site. Microbial P varied from 10.90 ㎍ g/sup -1/ to 32.21 ㎍ g/sup -1/ in the slash and burnt site and from 2.50 ㎍ g/sup -1/ to 17.60 ㎍ g/sup -1/ in the forest site in different months throughout the year. Microbial biomass C, N and P were recorded to be higher in the slash and burnt site compared to the forest site The conversion of forest into slash and burnt site for agriculture - the traditional shilling cultivation practiced by tribal people in the north- eastern India leads to addition of large amount of organic matter in the soil thereby exhibiting higher values of microbial biomass C, N and P in the recent slash and burnt site than that of the forest site. Relationship between the soil moisture, soil organic C and microbial biomass C, N and P were found to be correlated significantly in both the sites.

• Journal of the Korean Society of Clothing and Textiles
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• v.42 no.1
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• pp.14-25
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• 2018

This study is to understand subculture as a selective amity or an emotional tribe that includes a life style, hobby and leisure of people and seeing it as the tribal solidarity or emotional alliance. Hence, based on the neo-tribalism by Michel Maffesoli who explains a tribe not composing a social vertical structure represented by class, but is composed a horizontal structure of individuals as a member of a society, this study conducted an empirical analysis on domestic minor fashion communities. Research findings show that they have a unique structure unexplained by Maffesoli. Fashion styles, values shared by domestic minor fashion communities are almost entirely based on individual likes and dislikes, escaping from a symbol of resistance to subordination explained by the existing subculture, play a role in enhancing the solidarity inside the community and confirming its identity outside. However, as for shared values within a community, it reveals a new invisible type of subculture intra-inter domestic minor fashion communities. A community showed a closed mind rather than open mind, disregarding or comparing with other communities and preventing their members from participation. A community had strict fashion rules and obvious classes, leading to participatory restriction. In conclusion, domestic minor fashion communities showed the most significant characteristic of a selective vertical structure by individual and community rather than a vertical structure by a society.