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Ethnomathematics theory
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Ethnobotany Ethnobotany is the study of how people of a particular culture and region make use of indigenous plants. Cultures have been using the environment around them for thousands of years. The use of plants were mentioned in the Code of Hammurabi in Babylon circa 1770 BC. The ancient Egyptians believed that plants had medicinal powers in the afterlife of the pharaohs (King and Veilleux WWW). Indigenous cultures of the rainforests and other areas still use plants today in their everyday lives. If plants work to help these cultures, should not they be researched to help the rest of the world? Many jungles and rainforests contain unexplored species of plants that could contain medicinal uses. Ethnobotanists explore how plants are used for things, such as food, shelter, clothing, hunting, and religious ceremonies. These scientists spend long hours of hard time in the field doing research of these plants (King and Veilleux WWW). Ethnobotanists are usually biologists that have had additional graduate training. They may have had training in things such as archeology, chemistry, ecology, anthropology, linguistics, history, pharmacology, sociology, religion, or mythology. With these skills, they can look at more than just the plant. They look at the culture and the resource of it (King and Veilleux WWW). There are many ethnobotanists that have helped to bring ethnomedicine to the United States. Each Ethnobotanist has their own unique way of researching cultures and plant species. The following Ethnobotanists are prominent figures in their field of research. Paul Alan Cox took his first trip in to the jungle in 1973, on a mission as a Mormon. He later got his Ph.D. at Harvard and taught at Brigham Young Univ... ... middle of paper ... ...ng many people. Bibliography: Works Cited Alexiades, Dr. Miguel. Book Review: A Field Guide to Medicinal and Useful Plants of the Upper Amazon. [Online] Available http://www.rainforest.alliance.org/marketplace/books/reviews/field-guide.html, November 5, 2000. Gerber, Suzanne and Marandino, Cristin. A Search for Miracles. Vegetarian Times, November 1998, Newsbank, [Online]. King, Steven and Veilleux, Connie. An Introduction to Ethnobotany. [Online] Available http://accessexcellence.org/RC/Ethnobotany/page2.html, November 5, 2000. O'Connor, Tanya. Interest Drops in Rainforest Remedies. [Online] Available http://health24news.com/Archive/Channel+Content/Health+Ne… /ethno+pharm0705.ht, July 5, 2000. Rainforest Medical Foundation. [Online] Available http://www.xs4all.nl/~rainmed/, November 5, 2000.
“A Personal Foreword: The Value of Native Ecologies” in Peter KNUDTSON and David SUZUKI. Wisdom Of The Elders. Toronto: Stoddart Publishing, 2001 [1992]: XXI–XXXV
In her book Around the World in 30 Years Barbara Gallatin Anderson presents a convincing and precise representation to the many aspects that go into the being a cultural anthropologist. Her visually impacting story follows her around the world throughout her personal career. The attention to detail and thorough explanations make the reader feel as though they too are an anthropologist.
Anthropologists have stumbled upon or discovered the world of anthropology in their own ways. Barbara Smutts decided that she would study anthropology at the age of 13 (Rosenthal, 23). After reading Jane Goodall's first article about chimpanzees and with her love of animals and science she knew that anthropology would be her career (23). Adrienne Zihhnan, like Smutts, stumbled upon anthropology after reading an article. She read a book by Margaret Mead for a course at Miami University (Shell, 38). After reading it she changed her major and transferred to a college with the major (38). Zihhnan has made Paleoanthropology her specialized area. The origination of the two­legged gait has been her focus (Shell, 40). Smutts has studied Primatology and observed olive baboons and the bottle­necked dolphin (Roshenthal, 24 & 26). The discovery of a career through reading an article makes a person wonder if all big decisions could be that simple.
Archaeologists are trying very hard to understand the ethnographers. They do this because they want to understand just what it is that they are digging up, and the best way to find out is to ask the people who use them. Of course they are not perfect, and some archaeologists dig competitively (almost like tomb raiders), but overall, we can learn a lot about ancient people from the work of these two groups of scientists working together with the past and the present.
James P. Spradley (1979) described the insider approach to understanding culture as "a quiet revolution" among the social sciences (p. iii). Cultural anthropologists, however, have long emphasized the importance of the ethnographic method, an approach to understanding a different culture through participation, observation, the use of key informants, and interviews. Cultural anthropologists have employed the ethnographic method in an attempt to surmount several formidable cultural questions: How can one understand another's culture? How can culture be qualitatively and quantitatively assessed? What aspects of a culture make it unique and which connect it to other cultures? If ethnographies can provide answers to these difficult questions, then Spradley has correctly identified this method as revolutionary.
A gym as defined by the Oxford Dictionary states that it is a “membership organization that provides a range of facilities designed to improve and maintain physical fitness and health.” Within our society, the culture of a gym or health club is comprised of those who wish to maintain their physical health, as well as form a bond for like-minded people to support one another with their health goals within a shared environment. I have chosen to observe and understand the culture that embodies the Westford Regency Health Club, a local Massachusetts gym with higher than average membership pric es and a higher end reputation in comparison to the average franchised gym, such as Planet Fitness. I chose this particular gym for the sole fact that it is labeled as a “health club,” rather than a gym, which brings about the notion that it is somehow superior in regards to its facilities and membership privileges. For my research, I used an inductive method including participant-observation, as well as field notes gathered from my visits as a new member.
Mowrey, Daniel. "Rainforest Remedies." Rainforest Medicinal Plants. Raintree, 27 Jan. 1999. Web. 30 Mar. 2014.
Herbology is the study of not only magical plants but mundane plants as well. In the first year of Herbology there have been several types of plants that have been examined and each have its own separate, unique properties, dangers, treatment, and uses. Herbology can be viewed as an art form if one were to view each plant as its own entity with different rules and way to care for the plant. Different plants are used for a variety of different reasons to healing, potion making, breeding, and even helping recognizing the particular wand wood being used in a duel. This journal will examine each lesson and talk about each plant encountered through the year, how to take care of the plant, the uses, and dangers each one possesses. It is also good to note that mundane plants can be just as useful as any magical plant.
From learning more in depth about what my Mayan ancestors to do with cacao and chocolate to being able to sit down with my grandma and talk about her experience with cacao from a young age, this research paper has afforded me a range of opportunities that I would have never taken advantage of without actually needing to. I learned so much, that I’m really disappointed that I won’t be able to go back to Lobos Reales (my family’s plantation) again to be actually put this knowledge to the test amongst the masters of cacao that my family employed.
This documentary film is about a scientist named Mark Plotkinraces against time to save the ancient healing knowledge of Indian tribes from extinction. These Indian tribes had very interesting ways to survive. I know myself as a person living in the United States living in a nice apartment and having medicines right at hand, these people are truly amazing. They have figured out what plants can do in medicine. Now, it is used in our modern medicine, and these Indian tribes are learning more and more what certain plants and mixture can do. For an example they even use multiple plants to produce insulin by hand for diabetes. This scientist is putting himself in their lives to learn their way of life, their culture, their society. This would be an example in the anthropology subfield for cultural anthropology. Scientists Mark Plotkinraces in my opinion would be considered an ethnographer. He uses the scientific method for his findings. Also, mentioned that usually this data is used to make film to inform people of this interesting way of life, and all of us are different in our own cultures and as
The botanical name for this tropical rainforest plant is Theobroma Cacao [7]. Theobroma Cacao is Greek for “Food of the gods” [15].
Fujisaka, Sam. "Incorporating Farmers' Knowledge in International Rice Research." The Cultural Dimension of Development: IndigenousKnowledge Systems. Ed. Warren, D. Michael et al. 1995 124-139.
One cannot generalize or predict all human behaviors, thought processes, morals, and customs. Because human nature is dominated by different types of cultures and societies in various parts of the world, this can often lead to misunderstanding which ultimately leads to the illusion of cultural superiority, and in most cases this can lead to genocide - the systematic murder or annihilation of a group of people or culture. Anthropology is the study of humans, our immediate ancestors and their cultural environments this study stems from the science of holism - the study of the human condition. Culture is crucial in determining the state of the human condition, as the cultures are traditions and customs that are learned throughout an individual
They indeed promote biodiversity, avoiding the use of any chemicals, while producing year-round yields. Agroecology recognizes the successfulness, proven over centuries, of community-based local agriculture, and thus serves as a bridge between modern scientific agricultural knowledge and local ones. The local management of resources and knowledge systems is elaborated upon social institutions. It is then of primal importance to identify and assess this local knowledge framework through agroecological and ethno ecological methodologies. This will help determine the factors upon which the famers perceive and modify their environment to finally translate into practical management schemes promoting the dynamic conservation of local agroecosystems. The combination of western science and ethno science provides then the principles to design and manage sustainable farming systems. Participation of farmers in testing, evaluating and disseminating the best agroecological practices is needed to ensure that the specific technologies put into places are really relevant to their needs and situation (Altieri,
To better understand organic farming practices and sustainable livelihood development in indigenous communities, indigenous knowledge must be acknowledged. Indigenous communities generate indigenous knowledge over time, to allow them to understand and cope with their particular agro-ecological and socio-economic environment (Brouwers, 1993). There is general agreement that the concepts ‘Indigenous Knowledge’ (IK), ‘Traditional Knowledge’, ‘Local Knowledge’, ‘Community Knowledge’ and Rural People’s Knowledge are all terms for the knowledge belonging to grass root people. The term indigenous knowledge denotes a type of knowledge that has evolved within the community and it is passed from one generation to another. ‘Indigenous knowledge (IK) refers to the unique, traditional, local knowledge existing within and developed around the specific conditions of women and men indigenous to a particular