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Ethiopia has made significant efforts to rehabilitate and restore degraded lands. However, these initiatives have been hindered by low soil fertility and extreme environmental events, such as seasonal frost. Reports indicate that frost is a major factor contributing to seedling mortality in the highlands. This study aimed to investigate farmers' tree preferences and traditional frost management practices in degraded, frost-affected highlands of central Ethiopia. The study was conducted in four purposively selected frost-prone districts (woredas) in the Amhara regional state: Dessie Zuria, Legambo, Menz Gera, and Menz Mama. A total of 202 households were sampled using a simple random sampling technique, based on the list of taxpayer households available at each site. Primary data were collected through household surveys using structured questionnaires and focus group discussions (FGDs). The most commonly grown tree species by farmers were Eucalyptus globulus (55.0%), Cytisus proliferus (20.0%), and Cupressus lusitanica (9.4%). Farmers prioritized tree attributes such as multipurpose use and fast growth (43.5%), and tree products like poles and construction materials (68.5%). Seasonal frost was identified as the primary cause of seedling mortality (59.4%), followed by drought (10.7%) and free grazing (8.5%). For frost management, farmers predominantly used mulching (33.5%), followed by hoeing and watering (24.1%) and plant cover (21.5%). Key variables, including district (P = 0.000), sex (P = 0.002), education (P = 0.044), and social status (P = 0.045), were found to have significant positive associations with farmers' frost management practices. To enhance these efforts, farmers' existing practices should be optimized, and alternative frost management strategies should be developed, tested, and scaled up in various frost-prone areas. [ABSTRACT FROM AUTHOR]

Sacred forests (SFs) also known as sacred groves are common in many parts of the world and have been protected through traditional methods. In Africa, the number of published studies on the significance of SFs in biodiversity conservation has constantly increased. This offers an opportunity to deploy a systematic review. This study aimed to carry out the first review of SFs in Africa to apply a systematic approach. A systematic literature search on the role of SFs in biodiversity conservation was conducted on Scopus and Google Scholar databases, and additional searches of articles were carried out manually in the reference lists. The search produced 61 papers in 19 countries in Africa that were published between 1995 and 2022. Majority of studies on SFs (44%; n = 27) reported in the reviewed literature were from West Africa as compared to other regions. Methodologically, 80% (n = 49) of reviewed studies lack comparative data with non-sacred areas. A great majority of papers (69%; n = 42) focused on the role of SFs in the protection of plant species, particularly at local/regional scales with no study conducted at international level. Although SFs have great potential for in situ conservation, they are increasingly threatened by anthropogenic pressure. To avoid further threats to SFs, custodians should be legally recognised as owners of SFs and efforts should be made to ensure that SFs are granted juristic personhood. Government should support the protection of SFs and recognise them in a way similar to the recognition given formal protected areas as they also protect vulnerable, threatened and critically endangered species. Existing policies that embrace cultural and religious practices should be implemented to help protect the remaining SFs.

Ethiopia is a country with a rich cultural history spanning thousands of years, where diverse ethnic groups coexist. This study focuses on one example of this diversity, the rural Hamar people in the Lower Omo Valley, which is internationally recognised for its unique cultural practices and ecological richness. The Hamar community is among the diverse ethnic groups in the Southern Omo Region and embodies a pastoral lifestyle closely linked to agro-pastoralism, in which cattle play a central role both culturally and economically. This lifestyle is particularly notable in the region due to its specific cultural practices and economic reliance on cattle. This study presents an in-depth examination of the pastoral lifestyle and traditional practices of the Hamar people in the Lower Omo Valley in southwestern Ethiopia. The aim is to understand the cultural, economic and environmental dynamics underlying the lifestyle of the Hamar and to explore the unique socio-economic structure and ecological adaptation of these villages. The study is also intended to contribute to the sustainability of pastoralism and to the preservation of cultural diversity at both a regional and global level. The use of observer and participant observation techniques also constitutes a preliminary study of the biological aspects of dietary habits, which I intend to examine in dept through the daily practices of the society and to carry out in the field of physical anthropology in the future. Through this research, the paper contributes to the wider discourse on the preservation of Ethiopian culture, highlighting the need to protect the rich heritage of the Hamar community amidst evolving external influences.

Abstract Background This study delves into newborn care and infant-feeding practices in rural Odisha, specifically focusing on the rural KBK + region of Odisha (Kalahandi-Bolangir-Koraput region), inhabited predominantly by Schedule Tribes and Schedule Castes individuals. There has been an improvement in the health indicators in these areas in recent times. In the background of improved health indicators in these areas, this research explores the current and changing newborn care practices and attempts to gain insight into people’s perceptions of the factors that brought about the changes. Methods This qualitative study was conducted between February and July 2023 at Christian Hospital, Bissamcuttack in Odisha. The methodology involved focused group discussions with mothers and grandmothers. Results Analysis revealed healthy practices like exclusive breastfeeding till six months of age, appropriate timing of the first bath, and prompt healthcare-seeking behavior for minor illnesses among the mothers. The use of cow ghee or breast milk in a baby’s eyes, the application of ash on the umbilical cord, and the use of herbal medicines for minor illnesses were practiced more by the grandmothers in the past and were not as popular among the mothers. It is noteworthy that the cultural practices to ward off the ‘evil eye’ were practiced by both mothers and grandmothers alike. Despite the influence of traditional cultural practices on the beliefs and norms of the community, the study identified a shift in health-seeking behavior, with increased reliance on healthcare providers and safe healthcare practices. The study identifies the pivotal role of Accredited Social Health Activists (ASHAs) as a bridge between the rural communities and the healthcare system. Conclusions This research provides valuable insights for healthcare providers aiming to enhance community-centric safe newborn care practices in rural settings. The emphasis is on the importance of understanding the current and changing local practices. This would help the healthcare providers to encourage healthy practices while eliminating the harmful practices related to newborn care through community workers like ASHA and Anganwadi workers.

Objective: The aim of this scoping review on infant oral mutilation (IOM) was to study the prevalence, dental complications, and immediate and long-term effects of this practice, in addition to providing a systematic overview on existing knowledge and analysis of identified knowledge gaps on IOM. Methods: Five electronic bibliographic databases (OVID/Medline, Embase.com, Clarivate Analytics/Web of Science Core Collection, SCOPUS, and Global Index Medicus) were searched for relevant studies. Data were entered in a bespoke data-charting form. The risk of bias was assessed by 2 independent reviewers. Results: A total of 478 studies were identified from the search, out of which 42 studies were included in this review. Of the 42 studies, 19 were prevalence studies published between 1969 and 2019 which were additionally assessed for the risk of bias. We found the prevalence of IOM in Uganda was 2% to 30%; Ethiopia, 12% to 86%; Sudan, 10%; Kenya, 61% to 87%; and Tanzania 0% to 24%. Based on the prevalence studies, we observed that the most common factor motivating IOM was diarrhoea. The immediate effects of IOM were found to be infection, bleeding, anaemia, pneumonia, septicaemia, osteomyelitis, meningitis, tetanus, and blood-borne diseases, with some infants dying from these effects. Missing canines, enamel hypoplasia, malformations, abnormal eruption of permanent teeth, occlusal discrepancies, midline shift, chronic periapical infections, rotations, canine transposition, or odontomas were the long-term effects found in relation to IOM. Conclusions: IOM is a practice with serious immediate and long-term consequences that is mainly performed in East Africa (or by people originated from this region) in children aged 4 to 8 months. Most frequently affected are the deciduous canines and mostly the mandibular teeth. It is important to create professional and public awareness of the procedure in low- and high-income countries. Furthermore, there is a need for more research on the prevalence of IOM in Africa and other areas of the world to determine the long-term consequences of the practice.

BACKGROUND: India is a country with diverse customs and beliefs regarding child rearing. Childrearing practices during health and ill-health vary from region to region and from community to community. The traditional practices are so deep in the minds of people that it is difficult to change them even when they are identified to be worthless and harmful. Most of the superstitious practices innocuous as far as their effect on progress of the disease is concerned. But their adoption hinders scientific treatment. METHODS: This present study is a hospital-based prospective study, 700 children along with their parents attending paediatric out-patient block and those admitted to in-patient block in the Department of Paediatrics were questioned with pre-structures proforma regarding the traditional beliefs and customs during ill-health of the child after obtaining informed oral consent. Data was collected, compiled and analyzed. Frequency and percentage were used for data analysis. RESULTS: Among the study cohort included 55% were Male and 45% were Female. The study participants mean age was 2years 2months. Hindus constituted for 76%, followed by 16% of muslims. The various types of charms were, Thayata(23%), yellow and red thread (20%), black thread (32%), beads (11%), coin (4%), dry roots (3%), garlic thread (2%), animal claw/teeth, fishing net, metal piece, balagraha book, branding. Among these most common charms was black thread (n=221 - 20%). According to parents characteristics of use included the following reasons, 42% to ward off evil eye, 17% for source of comfort, 27% for presence of illness, 11% for diety blessing, and rest was non specific.No significant adverse events noted. CONCLUSION: Findings of the study revealed that there is a strong relationship between the demographic variables (type of family and religion) and application of charms to young children among parents. By understanding cultural practices, healthcare providers can enhance their cultural competency, which will lead to more culturally sensitive strategies and ultimately, improved health outcomes for children. [ABSTRACT FROM AUTHOR]

The paper aims at analyzing the complexities that exist among the tribes in relation to the mediation process within the judiciary system of the Kurdistan Region of Iraq, while stressing on the importance of using the traditional approach on handling disputes. It starts by providing background information on the position of tribes in Kurdish society and the significance of tribes as well as the political connotations. Thus, the research confirms that tribal mediation practices act as parallel systems with the formal judicial authority, especially in districts where state power is regarded as inefficient or uncreditable. In a quantitative survey of the public, the study evaluates the community's attitude towards the effectiveness and cultural suitability of methods used in tribal mediation as opposed to the legal system. This research reveals that there is a lack of confidence in the formal judicial system and that many would prefer tribal courts, this is because they come to a decision faster and conform more to the community norms. The paper concludes by analyzing the problems of both systems such as gender dynamics and human rights while calling for the more reasonable vision of legal pluralism in Kurdistan. This paper therefore calls for harmonization of the customary practices with legal systems to improve the efficiency and effectiveness of the delivery of justice and promote the unity of the society in the region. [ABSTRACT FROM AUTHOR]

Copyright of Africania: Inonu University Journal of African Studies is the property of Africania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mersin University School of Medicine Lokman Hekim Journal of History of Medicine & Folk Medicine is the property of Mersin University School of Medicine and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The production, selection, and storage of the seeds used for cultivation in Nepal are done in two ways: traditional and modern. Conventional ways of storing and reusing seeds depend on indigenous and traditional techniques, whereas modern techniques depend on the different agencies performing scientific agricultural breeding and storage techniques. The study aimed to determine the major varieties and sources of seed used for cultivation, to what extent the cultivated varieties are stored, and whether the stored seeds are cultivated. The study surveyed 171 households by systematic random sampling in the Jarebagaiccha and Milanatar villages of ward 6 in the Gajuri Rural Municipality, Nepal. The study was constructed utilising a literature review and in-depth interviews. The researcher used SPSS version 26 for analysing and illustrating the findings of the 11 cultivated crops, i.e., Rice, Maize, Millet, Wheat, Mustard, Potato, Beans, Black lentil, Cowpea, Soybean, and Rice beans. The findings determined that the majority of the farmers cultivated local varieties of crops by using informal sources of seed and stored the seeds in their own homes. The study further highlighted that only four local varieties (soybean, cowpea, potato, mustard) were acquired from agrovets by a minority of the farmers. The hybrid varieties that were cultivated had formal sources, and none of the hybrid varieties were stored. The farmers stored nine local varieties using the traditional method of cultivation. [ABSTRACT FROM AUTHOR]

IntroductionAlthough approximately 70% of American Indian/Alaska Native (AI/AN) people reside in urban areas, very few opioid prevention interventions exist for urban AI/AN emerging adults. The study team conducted this study to develop Traditions and Connections for Urban Native Americans (TACUNA), a new opioid prevention intervention for urban AI/AN emerging adults ages 18-25. TACUNA comprises three 2-hour virtual workshops.MethodsWe conducted thirteen focus groups in three urban communities in northern, central, and southern California (six with urban AI/AN emerging adults ages 18-25 [n = 32], four with parents [n = 26], and three with providers [n = 33]) to identify relevant intervention domains. We then incorporated the results of a rapid analysis of the focus groups to develop intervention workshops followed by a pilot test (n = 15) to further refine the intervention and assess feasibility.ResultsFour major domains emerged from focus groups: 1) historical trauma/cultural identity, 2) AI/AN traditional practices, 3) social networks, and 4) substance use. We incorporated all feedback relating to each theme to enhance content of the TACUNA intervention. Pilot test participants felt that TACUNA content was interesting, addressed their issues and concerns as urban AI/AN emerging adults, and believed that the program could help them to establish cultural and social connections to live healthier lives.ConclusionsResearch activities demonstrate how a community-informed and culturally grounded opioid prevention intervention can be developed for urban AI/AN emerging adults. Addressing issues and challenges with culturally and developmentally relevant intervention content can help to build resilience and hopefully decrease opioid use among this underserved population.

BackgroundNonmedical use of prescription opioids (defined as taking opioid medications for hedonic effects or in a manner other than prescribed) and the use of heroin have emerged in recent years as major public health concerns in the United States. Of particular concern is the prevalence of opioid use among emerging adults (ages 18-25), as this is a developmental period of heightened vulnerability and critical social, neurological, and psychological development. Data from 2015 show that American Indian/Alaska Native (AI/AN) people have the highest rates of diagnosis for opioid use disorders (OUDs). One recent study found that the overdose death rate among urban-dwelling AI/AN individuals was 1.4 times higher compared to those living in rural areas. To date, there are no evidence-based prevention programs addressing opioid use among urban AI/AN emerging adults that integrate culturally-appropriate strategies with evidence-based treatment. Traditions and Connections for Urban Native Americans (TACUNA) builds on our prior work with AI/AN communities across California to develop and evaluate culturally appropriate programming to address opioid, alcohol, and cannabis use among urban AI/AN emerging adults.Methods/designIn a randomized controlled trial, 18-25 year old urban AI/AN emerging adults will receive either TACUNA (n = 185), which comprises three virtual workshops utilizing motivational interviewing, social network visualization, and integrating traditional practices and a wellness circle, or one virtual culturally sensitive opioid education workshop (n = 185). We will evaluate intervention effects on primary outcomes of frequency of opioid, alcohol, and cannabis use, as well as secondary outcomes of social network characteristics and cultural connectedness, over a 12-month period.DiscussionThis project has the potential to expand the range and effectiveness of opioid, alcohol, and cannabis services for urban AI/AN emerging adults by addressing the opioid epidemic and use of other substances at both the community and individual level. In addition, it provides important culturally grounded conceptual and practical information to advance the field of substance use interventions and enhance resiliency among this population.Trial registrationClinicalTrials.gov Identifier: NCT04617938. Registered October 26, 2020 https://clinicaltrials.gov/ct2/show/record/NCT04617938 .

This study examines the enduring presence of traditional birth attendants in Batang Regency, Indonesia, and involves various stakeholders, including users of traditional midwifery services, healthcare professionals, and the general public. The research utilizes participant observation and in-depth interviews to collect data. The participants involved in the study include one traditional birth attendant aged 70, three traditional birth attendants aged 30-40, one midwife, nine women who have utilized traditional midwifery services, and seven community members. The findings highlight three key aspects. Firstly, traditional childbirth, facilitated by traditional birth attendants, continues to exist even in the modern world. Secondly, various factors such as belief or faith, emotional bonds, economic considerations, ease of access, and non-procedural approaches contribute to the persistence of traditional midwifery alongside other evolving practices. Lastly, the resilience of traditional practices performed by traditional birth attendantsindicates their adaptability to health sciences and their positive impact on maternal and child health.

Coffee is a commercial crop appropriated by the Indigenous communities of the Altos of Chiapas. In particular, In the mid-twentieth century, the inhabitants of Sibanicjá Pocolum, from the community of Tenejapa, began to temporarily migrate to the coffee farms of Soconusco, in southern Chiapas. Them, through their work, they acquired knowledge about the management of coffee cultivation, its techniques, and its instruments. The objective of this study is to understand how the knowledge and cultural practices of Mayan origin guided the process of cultural appropriation of the crop. 25 in-depth interviews were applied to various social actors such as the council of tsumbajeletik elders (sowers of life), two presidents of the organizations Kulaktik and Batsi Winiki, the traditional choir group, the director of the SADER of the Altos region, the parish priest from Tenejapa and coffee producers. The results obtained identify that local knowledge and practices in coffee cultivation have their origin in the ancient practices of milpa cultivation. [ABSTRACT FROM AUTHOR]

The new modernization theory has suggested that the pervasiveness of traditional values has a clear impact on the quality of democratic governance. In this contribution to this special issue on the political consequences of traditional beliefs, we explore whether and to what extent the pervasiveness of traditional values and beliefs has a detectable impact on authoritarian attitudes. Specifically, we analyze the relationship between the support for a "strongman" and the acceptability of traditional practices for Muslim respondents from 27 jurisdictions. The results suggest that those who believe that traditional practices, such as the use of sorcery, appealing to jinn, and to the souls of ancestors, are acceptable under Islam are more likely to prefer a strongman to democracy. Notably, we found that respondents' religiosity does not significantly affect their support for a strongman, raising questions about how accurately traditionality has been measured so far. [ABSTRACT FROM AUTHOR]

IntroductionSub-Saharan Africa faces increasingly unpredictable and extreme weather patterns due to climate change, posing significant threats to food security and rural livelihoods. Traditional agriculture, deeply rooted in the region's history and culture, is particularly vulnerable to these changes. This study investigates the adaptation strategies of traditional agricultural farmers to climate change using southeast Nigeria as a microcosm of the broader challenges facing sub-Saharan Africa.MethodsMultistage sampling procedure was used to select 75 farmer group leaders in the study region. Cross-sectional data were collected through semi-structured interview schedules and focus group discussions. Data were analyzed using descriptive statistics and principal component analysis using Varimax rotated matrix.ResultsFindings showed that farmers rely on face-to-face discussions with neighbors (76.0%), fellow farmers (66.7%), and radio (54.7%) as their primary sources of information on climate change. Results showed that traditional adaptation practices such as use of organic manure (x¯ = 3.89), traditional organic composting (x¯ = 3.80), afforestation (x¯ = 3.71), agroforestry (x¯ = 3.61) were the topmost traditional agricultural practices use to cushion the effect of climate change. Conserving the overall soil health, soil moisture retention, reducing CO2 emissions and maintaining crop productivity were the major reasons for using the traditional approaches. Climate-induced drought and high cost of accessing weather information (x¯ = 1.93), and inadequate funding (x¯ = 1.92), among others were the key constraints to adaptation.DiscussionResults showed that farmers prioritize agronomic manipulation and integrated research approaches as key strategies to adapting traditional agriculture to climate anomalies. Although farmers used their indigenous practices, continuous learning and improvement through capacity-building workshops and progress monitoring are essential for effective climate change adaptation. Policymakers should invest in promoting indigenous knowledge, provide access to credit for climate-resilient infrastructure, promote climate-smart agricultural practices and foster collaborative research as the cornerstone for sustainable rural development.

Copyright of Mersin University School of Medicine Lokman Hekim Journal of History of Medicine & Folk Medicine is the property of Mersin University School of Medicine and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

To date, few programs that integrate traditional practices with evidence-based practices have been developed, implemented, and evaluated with urban American Indians/Alaska Natives (AI/ANs) using a strong research design. The current study recruited urban AI/AN teens across northern, central, and southern California during 2014-2017 to participate in a randomized controlled trial testing two cultural interventions that addressed alcohol and other drug (AOD) use. Adolescents were 14-18 years old (inclusive), and either verbally self-identified as AI/AN or were identified as AI/AN by a parent or community member. We tested the added benefit of MICUNAY (Motivational Interviewing and Culture for Urban Native American Youth) to a CWG (Community Wellness Gathering). MICUNAY was a group intervention with three workshops that integrated traditional practices with motivational interviewing. CWGs were cultural events held monthly in each city. AI/AN urban adolescents (N = 185) completed a baseline survey, were randomized to MICUNAY + CWG or CWG only, and then completed a three- and six-month follow-up. We compared outcomes on AOD use, spirituality, and cultural identification. Overall, AOD use remained stable over the course of the study, and we did not find significant differences between these two groups over time. It may be that connecting urban AI/AN adolescents to culturally centered activities and resources is protective, which has been shown in other work with this population. Given that little work has been conducted in this area, longer term studies of AOD interventions with urban AI/AN youth throughout the U.S. are suggested to test the potential benefits of culturally centered interventions.

Background Diarrhoea still ranks among the top causes of the deaths of children under five years old in the world. In solving this important health problem, it is necessary and imperative to know the health-related knowledge levels of mothers who take care of the child individually and the traditional practices they perform when their children are sick, in order to provide effective health education.Aim This study aims to examine the knowledge levels and traditional practices of mothers with children younger than 5 years old regarding diarrhoea in relation to their education levels.Methods We conducted a cross-sectional web-based survey. The population of this cross-sectional study consisted of mothers with children under the age of 5 who lived in the metropolitan city Bursa in the South Marmara Region of Turkey. The survey was applied among the mothers of children under the age of 5 using the snowball sampling method via mobile platforms. The data were collected via Google Forms using a “Socio-Demographic Data Collection Form”, an “Information Form on Measuring the Knowledge Level of Mothers on Diarrhoea” and a “Form on Main Traditional Practices Used When Children Have Diarrhoea in Turkey” prepared by the researchers after a review of the relevant literature.Results In the study, the mean total diarrhoea knowledge score of the participating mothers was found to be 22.01 ± 3.72 (high). Multiple linear regression analysis was used to determine the relationship between the total diarrhoea knowledge scores of the participants and other variables. The difference in the knowledge scores based on education levels was statistically significant (p

Background: The Dawan tribe is a tribe on the mainland of Timor Island that owns a tradition of caring for postpartum mothers called Tatobi. Tatobi is a tradition done by compressing the vagina, perineum, abdomen, and mother's breast using a traditional cloth dipped in hot water. Heat stimulation can cause vasodilation, possibly affecting the process of returning the uterus to its original state, known as uterine involution. Objectives: This study aims to determine differences of uterine involution in postpartum mothers who did and did not practice tatobi. Methods: This quantitative study uses a comparative descriptive study design involving 15 exposed groups and 15 control group people. Determination of respondents using the quota in Binaus Health Center, Kapan Health Center, and Fatumnasi Health Center. Technique data collection using direct lochia observation, measurement of uterine fundus height, and interviews to find out the practice of Tatobi. The data were then analyzed using the paired t-test. Results: The study showed no significant difference in FH of exposed and control groups on the first and third days of postpartum, which showed a p-value of 0.325 and 0.261, respectively. In contrast, there was a significant difference in FH on the seventh day, with a p-value of 0.000 at a 95% confidence level. The results also showed no significant difference in lochia’s volume on the 1st and the third day of postpartum (p-values 0.764 and 0.426, respectively). However, the lochia’s volume differed in the exposed and control groups with a p-value of 0.048). The results of this study could be due to the lax practice of tatobi, which is supported by factors of early mobilization, fulfilment of nutria ents, age, and parity. Conclusion: This research concludes that there is a difference of the process of uterine involution in the exposed group and the control group on the seventh day.

Background: Epidermolysis bullosa (EB) is a rare, incurable genodermatosis causing blisters that can result in multisystemic complications and death. Limited data exists on EB in South Africa. Research indicates that the majority of African patients consult traditional health practitioners (THPs) before seeking allopathic healthcare. Aim: This study aims to understand THPs belief systems, experiences, perceptions and management of EB patients and their families in the social and cultural context to improve the healthcare of EB patients. Setting: The study setting is Nelson Mandela School of Medicine, Durban, and Grey’s hospital, Pietermaritzburg, KwaZulu-Natal. Methods: Qualitative in-depth interviews were conducted with 10 THPs. A non-probability, purposive sampling method was used. A two-site qualitative study was guided by interpretative phenomenological analysis. Guba’s trustworthiness framework was used to ensure rigour. Results: Three male and seven female THPs were interviewed, including sangoma, inyanga and umthandazi. The integration presented five global themes: (1) THP practices, (2) perceptions of THP, (3) experiences of THP with patients with EB, (4) diagnosis and management plans of THP and (5) vision and role of THPs. There were multiple divergent perspectives among the THPs with the shared African worldview. Conclusion: Understanding THPs belief systems and therapeutic options is crucial for holistic patient management. Knowledge exchange can promote safe healthcare practices and facilitate collaboration between traditional and allopathic health practitioners. Contribution: This is the first study to explore THPs perceptions and practices regarding EB, a rare disease.

This research aims to analyze how the Bajau community in Kulambai Village, Kota Belud, Sabah, Malaysia, adapts their traditional practices in response to modernization. Modernization has brought significant changes in various aspects of life, including local culture and traditions. The Bajau community, having lived with local wisdom and distinctive traditions, now faces significant pressure to integrate with the ever-evolving modern world. This study utilizes a qualitative approach, collecting data through in-depth interviews with members of the Bajau community in Kulambai Village. Participatory observation is also conducted to understand how traditional practices interact with modern elements in daily life. The collected data are then analyzed to identify patterns and key findings related to traditional adaptation in the face of modernization. The research results indicate that the Bajau community in Kulambai Village is experiencing changes in their traditional practices in response to modernization. They face a dilemma between preserving their cultural identity and adapting to the social and economic changes brought by modernization. Factors such as education, urbanization, and media influence also affect this adaptation process. Resource limitations and challenges in maintaining local wisdom pose obstacles for the Bajau community. Nevertheless, efforts to preserve traditions and cultural values are continually made by some Bajau community groups. This research provides a deeper understanding of how the Bajau community in Kulambai Village adapts their traditional practices in the face of modernization. The results can make a significant contribution to efforts to preserve local culture and traditions amidst rapid social change. Recommendations for further research include expanding the scope of the study to Bajau communities in other regions and deepening the analysis of modernization's impact on their cultural aspects.

Indigenous knowledge of local environments is crucial for developing innovative and contextual climate change adaptation strategies. Although the significance of community-led efforts based on this knowledge has been well acknowledged, they have not been effectively incorporated into mainstream development processes. The mountainous region of Ladakh presents a novel case of water storage in the form of ice reservoirs as an adaptive strategy against intensified water scarcity. This study aims to assess community-based innovations in climate change adaptation strategies and find solutions for their effective integration. This study theorizes a framework for Social Innovation in Climate Change Adaptation (SICCA) for a structured analysis of the situation in Ladakh. This research was conducted through interviews, surveys, Geographic Information System-based mapping, and field observations to analyze the use of ice reservoirs as a solution to water scarcity issues. The results demonstrate the wide recognition of these techniques' effectiveness and the role of the community in the planning, execution, and operation of the initiatives. The findings highlight the challenges in their scaling up and diffusion. The research emphasizes the need to recognize and value community-based adaptation strategies to address the challenges posed by climate change. It offers recommendations for integrating them into the mainstream development process, and the framework serves as a significant outcome to guide policymakers and civil society actors for practical implementation. [ABSTRACT FROM AUTHOR]

Copyright of Dokuz Eylül Üniversitesi Hemsirelik Fakültesi Elektronik Dergisi is the property of Dokuz Eylul Universitesi Hemsirelik Fakultesi Elektronik Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Despite a recent shift towards sustainable practices to support the conservation of traditional olive groves, little is known about their potential threats to herpetofauna species. On the island of Lesvos, one of the main olive-growing islands in the Mediterranean, olive cultivation often prioritizes the expeditious harvesting of olives with minimal or no supplementary intervention, resulting in their generally suboptimal management, a component of which also pertains to the olive nets that, in many cases, remain dispersed and unfurled throughout the groves. This particular practice affects the species living in the olive groves, making them more prone to risks related to their accidental trapping. In this study, we report the first case of a Grass snake being inadvertently trapped in an olive net laid out on an olive grove. The position of the snake under the net, within a folded tipping, made it difficult for it to escape, and it became increasingly entangled. Based on this incident, it is plausible to assume that similar cases may occur in areas where nets are used in olive groves, both in Greece and other olive-growing countries. Further systematic research is necessary to determine the extent of this issue. [ABSTRACT FROM AUTHOR]

This study on the Al Hoceima Province emphasizes its rich botanical diversity and significant ethnobotanical heritage. It catalogs 490 species, 108 of which are identified for medicinal and aromatic uses, including notable genera like Lavandula, Thymus, and Allium. The study highlights the presence of endemic species, illustrating the region’s unique ecological value and the community’s traditional practices in utilizing flora for health and culinary purposes. This research underscores the importance of conserving Al Hoceima’s natural and cultural treasures to enhance appreciation for its role in local health and well-being.

Diarrhoea still ranks among the top causes of the deaths of children under five years old in the world. In solving this important health problem, it is necessary and imperative to know the health-related knowledge levels of mothers who take care of the child individually and the traditional practices they perform when their children are sick, in order to provide effective health education. This study aims to examine the knowledge levels and traditional practices of mothers with children younger than 5 years old regarding diarrhoea in relation to their education levels. We conducted a cross-sectional web-based survey. The population of this cross-sectional study consisted of mothers with children under the age of 5 who lived in the metropolitan city Bursa in the South Marmara Region of Turkey. The survey was applied among the mothers of children under the age of 5 using the snowball sampling method via mobile platforms. The data were collected via Google Forms using a "Socio-Demographic Data Collection Form", an "Information Form on Measuring the Knowledge Level of Mothers on Diarrhoea" and a "Form on Main Traditional Practices Used When Children Have Diarrhoea in Turkey" prepared by the researchers after a review of the relevant literature. In the study, the mean total diarrhoea knowledge score of the participating mothers was found to be 22.01 ± 3.72 (high). Multiple linear regression analysis was used to determine the relationship between the total diarrhoea knowledge scores of the participants and other variables. The difference in the knowledge scores based on education levels was statistically significant (p <.001). The most prevalently preferred traditional practice in the case of children's diarrhoea was "feeding the child banana" (92.5%). Maternal education level is determined to be a significant variable that positively affects diarrhoea knowledge levels. Diarrhoea continues to be among the top five preventable causes of death in the world and Turkey among children under the age of 5. The knowledge level of mothers about diarrhoea plays an important role in diarrhoea management. The level of knowledge about diarrhoea differs according to the education level of mothers. Traditional practices have an important place in the management of diarrhoea by mothers. [ABSTRACT FROM AUTHOR]

Objectives: The current study aimed to identify the mothers’ traditional practice in caring for newborns with jaundice; we want to determine the association between mothers’ practices and their demographic characteristics. Methods: This cross-sectional study was conducted on 100 mothers from inpatient pediatric wards of Babylon Teaching Hospital for maternal and pediatric care. They were selected by non-probability, purposive sampling method. The study data were collected by a three-part tool: demographic data sheet related to mothers and children, mothers’ knowledge concerning neonatal jaundice, and the mother’s knowledge and home practices concerning neonatal jaundice. The obtained data were analyzed using the SPSS version 22. Results: Most mothers (67%) were younger than 30 years, and 10% had college or institute educational level. Also, 87% of mothers knew that jaundice is a common problem for neonates; 25% did not know that jaundice is abnormal if it occurs within the first 36 hours. About 17% of mothers did not agree that maternal and fetal blood group differences lead to jaundice. Besides, 47% of mothers were uncertain that severe jaundice could lead to deafness, and 78% knew that phototherapy is the treatment for jaundice. Discussion: The majority of respondents in the study were aged 29 years or less. Most of them adopted breast and formula as the type of feeding. The most recognizable outcome of this study was the adequate knowledge and practices of mothers concerning traditional caring for neonates with jaundice.

Abstract Background Nonmedical use of prescription opioids (defined as taking opioid medications for hedonic effects or in a manner other than prescribed) and the use of heroin have emerged in recent years as major public health concerns in the United States. Of particular concern is the prevalence of opioid use among emerging adults (ages 18–25), as this is a developmental period of heightened vulnerability and critical social, neurological, and psychological development. Data from 2015 show that American Indian/Alaska Native (AI/AN) people have the highest rates of diagnosis for opioid use disorders (OUDs). One recent study found that the overdose death rate among urban-dwelling AI/AN individuals was 1.4 times higher compared to those living in rural areas. To date, there are no evidence-based prevention programs addressing opioid use among urban AI/AN emerging adults that integrate culturally-appropriate strategies with evidence-based treatment. Traditions and Connections for Urban Native Americans (TACUNA) builds on our prior work with AI/AN communities across California to develop and evaluate culturally appropriate programming to address opioid, alcohol, and cannabis use among urban AI/AN emerging adults. Methods/design In a randomized controlled trial, 18–25 year old urban AI/AN emerging adults will receive either TACUNA (n = 185), which comprises three virtual workshops utilizing motivational interviewing, social network visualization, and integrating traditional practices and a wellness circle, or one virtual culturally sensitive opioid education workshop (n = 185). We will evaluate intervention effects on primary outcomes of frequency of opioid, alcohol, and cannabis use, as well as secondary outcomes of social network characteristics and cultural connectedness, over a 12-month period. Discussion This project has the potential to expand the range and effectiveness of opioid, alcohol, and cannabis services for urban AI/AN emerging adults by addressing the opioid epidemic and use of other substances at both the community and individual level. In addition, it provides important culturally grounded conceptual and practical information to advance the field of substance use interventions and enhance resiliency among this population. Trial registration: ClinicalTrials.gov Identifier: NCT04617938. Registered October 26, 2020 https://clinicaltrials.gov/ct2/show/record/NCT04617938 .

This article strives to explore the need of digitalization of indigenous knowledge for socio economic development and its effective management. The best use of natural resources is aided by the indigenous practices providing invaluable knowledge. In these modern days of technological advancement, it is seen that this knowledge is often being ignored. Naturally rich countries like Nepal, which holds innumerable counts of Indigenous practices, no any considerable efforts have been seen to understand the scientific basis of this knowledge. Studies have shown that most of the world’s natural resources, along with digitally born resources have been vanished and due to neglectism, some cannot even be recovered. So, in order to provide long term preservation and global access to Indigenous Knowledge, digitalization can be viewed as a remarkable tool. The introduction of new technology and communication channels are changing the way how we gain knowledge. Many of us are considered to be living in a digital age, this era however is having an effect on cultural/traditional/indigenous knowledge and create new challenges for indigenous communities. Documentation and digitalization of Indigenous knowledge should be included in the curricula of environment and sustainable development as a cross-cutting issue.

Faba bean is the most important legume grown in Ethiopia. But, insect pests have been causing its substantial loss under farmers’ storages. A survey to assess the farmers’ pest protection practices of stored faba bean was conducted in its selected major growing peasant associations of the Farta District from 4 January 2019 – 15 May 2020. Semi-structured questionnaires and farmers’ participatory discussion were used to conduct the study. Accordingly, the majority of farmers (66.7%) harvested their grain in usual time (in December) fearing insect pests infestation. A substantial proportion of the farmers (25%) used a combination of cultural and botanical methods, followed by botanicals (20.83%) for grains protection. Eucalyptus globlus, Croton macrostachyus and Otostegia tomentosa were the three most commonly used botanicals and suggested to be potent. Threshing was done most commonly by livestock (66.7%), followed by beating with sticks (25%) both of which are not recommended as they might lead to grain losses. The insect infestation level was high in threshed and un-threshed forms of faba beans after 3 and 7 months storage periods, respectively. Consequently, the farmers’ traditional practices were ineffectual for storing beans for longer periods. Therefore, planning pest management strategies of stored beans are desirable.

Abstract The World Health Organization (WHO) estimates that about 50 million people of all ages have epilepsy and nearly 85% of whom live in low‐ and middle‐income (LMICs) countries. In Morocco, epilepsy is one of the major neurological health conditions, with an estimated prevalence of 1.1%. The management of patients is difficult due to multiple factors. The lack of neurologists whose number is currently 180, the uneven distribution of neurologists who are concentrated in large cities, 43% of whom are in Rabat and Casablanca alone; the low involvement of general practitioners in the management of epilepsy; the frequent consultation of traditional healers; and the low coverage of social security all contribute to the treatment gap. The management of epilepsy has advanced considerably since the early nineties. Several factors contributed to this progress: the increasing number of neurologists compared to previous years, the creation of well‐equipped new academic centers, and small units of general neurology, in addition to the disuse of several antiepileptic drugs. However, much work remains to be done against the use of many forms of traditional practices and the low involvement of general practitioners in the management of epilepsy. This is the first study on epilepsy conducted in Morocco.

Communities living in Kailash Sacred Landscape India are often receiving damage from wildlife in the form of property damage, crop loss, and livestock depredation. This study was conducted to assess the use and effectiveness of traditional practices for minimizing human-wildlife conflict (HWC) by communities in KSL India. The fieldwork was carried out in four forest ranges in the Indian part of KSL where 584 respondents participated in interviews. The finding indicates that there are 16 types of traditional methods used by the KSL community in the area including guarding, fencing, night vigilance, scarecrow, and making noise. Around 61% of the respondents in KSL-India identified vigilance as an effective measure to mitigate HWC, while 14% of the people interviewed consider that vigilance by humans is not fully effective. A total of 36% of the respondents reported that the use of a guardian dog an effective measure to mitigate HWC while 47% of the respondents claimed that the use of a guardian dog is not fully effective. According to the respondents, only 20% said that fencing is effective to mitigate HWC while 10% disagreed, 15% neither agreed nor disagreed, 12% agreed while 42% strongly disagreed. Around 34% of the respondents agreed that the use of multiple deterrents is effective in mitigating HWC while 51% strongly disagreed, 0% agreed and 6% disagreed. The study underlines the importance of traditional practices used in KSL-India in mitigating human-wildlife conflict. It also found that traditional knowledge is being lost due to out-migration, reduced social cohesion and erosion of interest in traditional techniques.

Background: Many traditional practices related to pregnancy, birth, and the postnatal period are used around the world. Aim of the study: The purpose of this study was to determine and compare traditional methods used by women of different cultures during pregnancy, delivery, and the postpartum period. Material and methods: This descriptive study was conducted in a maternity hospital in Turkey and gynecology and obstetrics outpatient clinics in Poland. The study sample consisted of 235 women from Turkey and 230 women from Poland. A self-administrated questionnaire was used to collect the data. Results: It was found that pregnancy-related traditional methods using an increase in skin changes were perceived by 40.3% of the women in Turkey as a pregnancy indicator and a predictor of gender of the infant by the shape of the abdomen in 90.8% of women. Delivery-related traditional methods of burying the umbilical cord were used by 80.1% of women, and postpartum-related traditional methods using depilatory agents for perineal care were endorsed by 42.1% of women. Praying for protection from the evil eye and other evil situations was reported by 62.3% of women. It was found that pregnancy-related traditional methods using intuition were reported by 43.8% of the women in Poland, and the prediction of the gender of an infant was also based on intuitions. Delivery-related traditional methods to prevent the retention of the placenta with massage were reported by 66.7% of women. Postpartum-related traditional methods of taking a shower for perineal care were practiced by 92.2% of women in addition to using red items for protection from the evil eye and other evil situations. Conclusions: It was found that there are various traditional practices during pregnancy, delivery, and the postpartum period in both countries that are similar, but differences also exist between the two countries. [ABSTRACT FROM AUTHOR]

Abstract Background Knowledge of the prevailing infant care practices and their effects is important to inform practice and public programs. Infant massage is a traditional practice in India but remains less studied. This study was conducted to study the prevalence and perceptions of infant massage practices in two states of India. Methods A total of 1497 caretakers of children under 18 months of age were interviewed in a cross-sectional study at immunisation units of medical schools in Maharashtra (MH) and Madhya Pradesh (MP) states and through home visits in villages in MH during March through August 2018. Results Infant massage was a prevalent practice (93.8% [95%CI: 92.4,94.9]) in both study states – 97.9%[95%CI:96.9,98.8] in MH and 85.3%[95%CI: 81.9,88.3] in MP – and the prevalence did not vary between male (94.5%) and female (93.5%) infants (p = 0.44). Massage was mostly initiated in the first week of life (82%); it is widely viewed as a traditional practice. It was common to massage the baby once daily (77%), before bathing (77%), and after feeding (57%). Massage was mostly conducted using oils (97%). In MH, preferred oils were a sesame oil-based proprietary traditional medicine oil (36%) and coconut oil (18%) while olive (29%) and mustard (20%) oils were most popular in MP. Commonly reported application techniques included gentle massage with minimal pressure, pressing (30%) and manually stretching certain joints (60%). Commonly reported perceived benefits of infant massage included increased bone strength, better sleep and growth, while no harm was perceived (95%). Conclusion Infant oil massage is a highly prevalent traditional practice in MH and MP. Clear guidance on the use of massage, choice of oil, and techniques for application is required to optimize benefits and minimize risks of this popular traditional practice.

Herbal medicine is gaining an increasing importance in the management of various ailments, but little is known about traditional practices in Algeria. This ethnopharmacological study aims to document medicinal and aromatic plants used in traditional medicine in the region of Tiaret (northwest of Algeria) in order to contribute to safeguard the local pharmacopoeia as cultural heritage, and to provide a scientific basis for developing novel strategies for such practices which can help for drugs discovery. Semi-structured interviews with 64 traditional healers and herbalists were realized in the region of Tiaret (Algeria) throughout field studies achieved from December 2018 to May 2020. Interviews covered sociodemographic information, popular and vernacular names of the medicinal plants, mode of use and toxicity among other data. Results reveal the use of 107 plant species belonging to 45 families and 97 genera for the treatment of various ailments. Lamiaceae, Apiaceae and Asteraceae were the most represented families. The most frequently cited species were Senna alexandrina Mill. (FC=27), Atriplex halimus L. and Bunium incrassatum Amo (FC=23 each), Foeniculum vulgare Mill. (FC=22), and Matricaria chamomilla L. (FC=21). However, the higher use values were reported for Nigella sativa L. (UV=1.5), Trigonella foenum-graecum L. (UV=1.38), Thymus serpyllum L. (UV=1.2), Ziziphus lotus (L.) Lam. (UV=1.14), Urtica dioica L. (1.13), and Senna alexandrina Mill. (UV=0.52) respectively. Interestingly, Bunium incrassatum Amo, Echinops spinosissimus Turra, Cucurbita moschata Duchesne, Pennisetum glaucum (L.) R.Br and Malus domestica Borkh. were reported for the first time as medicinal plants in the north Africa and Algeria. Moreover, 246 new therapeutic uses were described. It should be noted that Pistacia atlantica Desf., Tetraclinis articulata (Vahl) Mast., Oudneya africana R. Br., Euphorbia guyoniana Boiss. & Reut, Teucrium polium L. and Marrubium deserti (Noë) Coss. are endemic to North Africa-Algeria, Northern and Central Sahara. Furthermore, Artemisia herba-alba Asso, Anacyclus pyrethrum (L.) Lag., Cuminum cyminum L., Saussurea costus (Falc.) Lipsch., Boswellia sacra Flueck. and Pistacia atlantica Desf. are considered threatened, rare or endangered species. Our findings are relevant not only for the future studies and experiments in the search for novel compounds, but also for the safeguard of traditional knowledge and biodiversity.

The review collates the documented use of IK used in goats for controlling ticks and records the bioactivity testing that has been carried out on these plants. A literature survey was conducted on the use of IK whereby ethno-veterinary medicine (EVM) is used as well as on the investigations relating to the potential efficacy of the used plants. In Sub-Saharan Africa (SSA), ticks rank the first amongst the ectoparasites that limit goat productivity. Infrequent and overuse of acaricides have resulted in the development of resistance in ticks as well as environmental impacts. To combat these impacts, contribution of IK needs to be appreciated. In total 21, ethno-veterinary plant species, belonging to 16 families were identified to control ticks. These included plants such as Lippia javanica (Burm.f.) Spreng, Cissus quadrangularis .L, and Aloe ferox Mill, Grandifolia Warb, Terminalia brownii Fresen and Aloe volkensii Engl. Efficacy of plant species such as Pelargonium reniforme Curtis and Eucomis punctata L'Hér is enhanced by mixing them with substances like potassium permanganate and river salt to enhance the effectiveness of the extract. Ethno-veterinary plants have a wide range of phytochemicals, which include alkaloids, tannins, flavonoids, anti-microbial and pesticidal effects that produces tick repellent effects. The most common plant parts used during preparations are roots, leaves, barks, fruits and young shoots and to a lesser extent flowers, although the use of leaves usually takes precedence. Non-plant materials involve the use of methods such as traditional practices where ticks are manually removed. using hand picking. Oral administration and direct application on the infested site are used. It is, thus important to conduct more work on the conservation of ethnoveterinary plants, IK information gathering and dissemination.

Background: Nonmedical use of prescription opioids (defined as taking opioid medications for hedonic effects or in a manner other than prescribed) and the use of heroin have emerged in recent years as major public health concerns in the United States. Of particular concern is the prevalence of opioid use among emerging adults (ages 18–25), as this is a developmental period of heightened vulnerability and critical social, neurological, and psychological development. Data from 2015 show that American Indian/Alaska Native (AI/AN) people have the highest rates of diagnosis for opioid use disorders (OUDs). One recent study found that the overdose death rate among urban-dwelling AI/AN individuals was 1.4 times higher compared to those living in rural areas. To date, there are no evidence-based prevention programs addressing opioid use among urban AI/AN emerging adults that integrate culturally-appropriate strategies with evidence-based treatment. Traditions and Connections for Urban Native Americans (TACUNA) builds on our prior work with AI/AN communities across California to develop and evaluate culturally appropriate programming to address opioid, alcohol, and cannabis use among urban AI/AN emerging adults. Methods/design: In a randomized controlled trial, 18–25 year old urban AI/AN emerging adults will receive either TACUNA (n = 185), which comprises three virtual workshops utilizing motivational interviewing, social network visualization, and integrating traditional practices and a wellness circle, or one virtual culturally sensitive opioid education workshop (n = 185). We will evaluate intervention effects on primary outcomes of frequency of opioid, alcohol, and cannabis use, as well as secondary outcomes of social network characteristics and cultural connectedness, over a 12-month period. Discussion: This project has the potential to expand the range and effectiveness of opioid, alcohol, and cannabis services for urban AI/AN emerging adults by addressing the opioid epidemic and use of other substances at both the community and individual level. In addition, it provides important culturally grounded conceptual and practical information to advance the field of substance use interventions and enhance resiliency among this population. Trial registration: ClinicalTrials.gov Identifier: NCT04617938. Registered October 26, 2020 https://clinicaltrials.gov/ct2/show/record/NCT04617938. [ABSTRACT FROM AUTHOR]

Background: Around the world, child care is still being learned from the elders, where the recommendations and treatments of modern medicine are frequently overlooked. With this study, traditional care practices used by the mothers with 0-12 month old babies were evaluated. Materials and methods: This study was a descriptive study executed in 5 family health centers of different villages of Beykoz district of Istanbul, Turkey; in order to define the traditional methods used by the mothers for care of their babies aged 0-12 months. A data collection tool, composed of 12 questions on socio-demographic features of participants and "Data Collection Form for 0-12-monthold Baby Care" form containing 31 items, was used. Results: Most of the mothers (42.2%, n=43) were in the age of group of 26-30, were high school graduates (41.8%) and housewives (92.0%). The majority of the participants (46.2%) did not receive any education on baby care prior to this study, and 27.9% of them received knowledge from elders of family. A great fraction of mothers stated that they feed their babies only with breast milk for the first 6 months (95.2%), however 51% of them swaddle their babies. Conclusion: Despite the rising trend of usage of modern methods, traditional practices of baby care are still in use. Knowing traditional practices on baby care is important for nurses and midwives in order to prevent harmful practices on baby care. [ABSTRACT FROM AUTHOR]

Each society exhibits traditions related to their culture. Traditions composed of different rituals are a part of societies' socialization processes. Culture passes down from generation to generation through learned behaviors. Each culture has its own unique daily rituals. Daily rituals are observed in every stage of life from birth to death. These cultural traditions and rituals affect societies' practices even in health and illness.. Humans go through physiological changes during their life cycle. A few important stages in women's life cycle are premenstruation, menstruation and menapause. There are different cultural practices to increase women's comfort in these periods. This study is conducted to find out cultural practices of Uzbek Afghans living in Hatay which is located east of the Mediterranian Region of Turkey. In this study, resource persons were reached and folk medicine practices in the region were tried to be put forward by interview method. Women from different age groups who know the cultural values of the region are the source of the study. 50 Afghan immigrant women were interviewed in the study. This group of Afghans settled in a town called Ovakent in the 1980s and have been preserving their culture by practicing their traditions since then. The focus of this study is to examine traditional practices of women, which comprise half the Afghan population, related to premenstruation, menstruation and menapause. It is culturally important for women to use the herbal and animal drugs that they make with their home facilities in order to relieve the symptoms experienced during these periods and to spend this period comfortably. It was found that women use natural herbal and animal cures during this period of their life cycle to ease their discomfort. It is seen that these products are used in different forms such as crushing, heating and cooking. Sometimes it is seen that mixtures are made from these products. Massages with various oils are preferred by the locals. The most used goods for remedies are legumes, herbal teas and yoghurt. One of the eyecatching practices is using animal hide in relieving pain. In addition, massages using different oils is a commonly used practice. In conclusion, these Afghan women utilize natural goods used daily in relieving their symptoms. [ABSTRACT FROM AUTHOR]

Introduction: India has a current maternal mortality rate of 130 which contributes to 20% of the total mortality rate in the world and more than a quarter of neonatal deaths; nearly 0.75 million neonates have died in India. The present study aimed to explore the cultural practices during the perinatal period including newborn care in Uttarakhand. Materials and Methods: A qualitative descriptive design to explore self-experience for significant years in the field of maternal care and deliveries among 990 traditional birth attendants from 13 districts of Uttarakhand. Focused one-to-one in-depth interviews were done to collect the data. The data was expressed by participants in the form of narrations, picturizations, songs, and role-plays to show the techniques which were translated from the language of interviews to English before analysis of the data. Results: Wide variety of cultural practices have been identified during various stages of the perinatal period. Most of the participants (80%) expressed that families believe that the pregnant women should not eat green vegetables, yam, pulses, red grams, papaya, and mangoes and that she should eat less during pregnancy. The routine activity should be done regularly to make labor process easier. Most of the mothers (90%) delivered on the floor of the cowshed demarcated with cow dung. Participants expressed that the mother had to walk for 2 km for taking bath after delivery before she touches the baby. Sprinkling cow's urine is also a common practice after delivery in and around the house and on the mother. It was also found that they don't breastfeed the baby for 3 days since colostrum is not considered good for the baby. Conclusion: The practices which are proven to be beneficial to the mother and baby should be advocated to keep our cultural practices alive, at the same time it is important to discourage communities from harmful practices concerning the mother and the baby.

A number of organizations provide aid and medical care to areas affected by emerging infectious disease outbreaks. This process oftentimes involves organizations traveling to developing areas and coordinating efforts on-site of the initial outbreak. Yet, the longevity and death toll of specific recent outbreaks and inability to effectively control them lead to unnecessary deaths and an unconstructive use of resources. While virtually all organizations justifiably point toward limited resources as an explanatory mechanism, this in itself does not excuse poor utilization of resources. Specifically, organizations systematically do not factor cultural practices into their disease responses. This is demonstrated in analyzing components of responses during 3 recent outbreaks occurring at different times and on different continents: Ebola in 2014 and 2019, and Zika in 2016. While systemic trends in these differential environments demonstrate the extent of the problem, fortunately, scientific innovations, collaboration with local individuals and leadership, and especially establishment of cross-cultural dialogue and response flexibility with the eventual development of effective behavioral change communication can help curb or mitigate this issue in the future.

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The state of Rajasthan is highly vulnerable to climatic extremes. The perception of local communities regarding climate change and their indigenous coping management strategies is important for decision-making and policy formation. In this paper, the perceptions of farmers and their coping strategies were studied using primary data collected from 180 farmers of Bikaner and Kota districts. The data were collected through personal interviews as well as focused group discussions. The findings indicated that the risk of droughts, rainfall anomalies and wind-storms increased over the decade. The people at drought-prone regions were more food insecure in comparison to flood-affected regions. However, their traditional wisdom and indigenous species like Khimp (Leptadenia pyrotechnica), Kair (Capparis decidua), Phog (Calligonum polygonoides), Khejri (Prosopis cineraria), etc. helped them in coping with climate extremes. Adjustments in the dates of sowing, deep summer ploughing in morning hours, dry sowing, increased seed rate, mixed cropping and farming; especially croplivestock integration were common coping management strategies. Farmers perceived that with modernization of agriculture, biodiversity of the region is declining. The study suggests that local communities need to be incentivized for conserving these species. These indigenous products have high market value. Therefore, the value chains of these products need to be strengthened by providing processing equipment such as solar drier at subsidized rates. [ABSTRACT FROM AUTHOR]