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1,563 results for “Tradition”
Bokota Spoken Corpus. Traditional Narrative Subcollection
<p>This dataset contains nine sound files (.wav) and the nine corresponding ELAN files (.eaf). The language spoken in this dataset is Bokota (Buglere, bug/sab), an endangered language from Panama. This data set contains around 45 min of traditional Bokota narratives. The data have been recorded with eleven speakers, between 2022 and 2024 during three fieldworks carried out as part of the ANR/DFG project Chibergis: Ergativity and information structure in Chibchan languages. Main contributors are listed bellow. </p> <p>- Benzerrak: conceptualization, data collection/annotation/curation</p> <p>- Chamorreau: funding acquisition</p> <p>- Skopeteas: funding acquisition</p> <p>-Verhoeven : funding acquisition</p> <p>- Santo: native assistance for transcriptions </p>
THE EVOLUTION OF EDUCATION FROM TRADITIONS TO FORMAL SYSTEMS UNDER THE RANA REGIME IN NEPAL
<p><span>This study examines the historical evolution of education in Nepal, particularly focusing on the transition from non-formal to formal education during the Rana period (1846–1951). The purpose of the study is to analyze how education, initially confined to family traditions and religious teachings, was systematically introduced by the Ranas, primarily for their own elite class, while public education was deliberately suppressed to maintain political control. Utilizing a qualitative research design, data was collected from secondary sources including books, articles, and online databases, and analyzed using descriptive, analytical, and historical methods. The findings highlight that while Junga Bahadur Rana initiated formal education following his visit to Britain, these efforts were limited to benefiting the Rana family. Subsequent rulers made minimal reforms under external pressure, yet the overall Rana regime left Nepal largely illiterate, with two generations deprived of educational opportunities. The study underscores the need for further exploration of the long-term impacts of this suppression on Nepal’s socio-economic development and suggests that future research could investigate the post-Rana educational reforms and their role in shaping modern Nepalese society.</span></p>
Utilizing traditional and remote sensing techniques to assess Colorado potato beetle host preference in the Columbia Basin -- 2021 Data
<p>This is a remote sensing dataset collected in 2021 that contains orthomosaic images, shape files, analysis scripts, and derived numerical data from each plot. Data was collected using the protocol described here:</p> <p><a href="https://www.protocols.io/view/usda-ars-potato-genetics-lab-drone-data-collection-bp2l6148dvqe/v1">https://www.protocols.io/view/usda-ars-potato-genetics-lab-drone-data-collection-bp2l6148dvqe/v1</a></p> <p>Provided are "field map" files that denote the location and contents of each plot, a folder from each date that contains the 10 band orthomosiac, surface model image, a cropped and rotated image, shape files indicating the location of each plot, and derived data. The analysis can be replicated by following along with workflow listed in file named: rondon_cpb_2021.R. Derived data from this experiment can be found it the file named: "Rondon_CPB_data_2021_UAS_all.csv"<br> <br> If you have any questions or comments regarding this dataset please contact Dr. Max Feldman via email: max.feldman@usda.gov</p> <p> </p>
Fig. 3 in Invertebrate animals as a component of the traditional medicine trade in KwaZulu-Natal, South Africa
Fig. 3. Traditional healer's regalia. A, wrist-band from Pondoland made from shells of the gastropod Nerita albicilla (the black and white coloration symbolising the black and white components of many traditional remedies); B, diviner's necklace with glass beads and marine shells, Mtubatuba area, Zululand (Natal Museum 7147).
Fig. 2 in Invertebrate animals as a component of the traditional medicine trade in KwaZulu-Natal, South Africa
Fig. 2. Samples of invertebrate animals for sale in market. A, dried, live-collected chitons of the genera Chiton, Dinoplax and Onithochiton; B, ring cowries (Cypraea annulus), many with dried bodies inside; C, organ-pipe coral (Tubipora musica) from localities as much as 2000 km distant in northern Mozambique; D, starfish (Protoreaster lincki) collected alive in sheltered localities in Mozambique.
Fig. 1 in Invertebrate animals as a component of the traditional medicine trade in KwaZulu-Natal, South Africa
Fig. 1. Stalls in the Warwick Triangle market, Durban. A, typical stall selling a wide range of products, nearly all of animal origin; B, neatly organised stall of a Mozambican trader, displaying a range of animal products, many of tropical origin. Note Cypraea annulus head-bands in foreground.
Fig. 5. Traditional nomenclature - isongololo. A in Invertebrate animals as a component of the traditional medicine trade in KwaZulu-Natal, South Africa
Fig. 5. Traditional nomenclature - isongololo. A, isongololo, the well-known juliform millipedes and B, isongololo lasolwandle, the shell of the cephalopod mollusc Spirula spirula.
Fig. 4. Traditional nomenclature - imfinyezi. A, a in Invertebrate animals as a component of the traditional medicine trade in KwaZulu-Natal, South Africa
Fig. 4. Traditional nomenclature - imfinyezi. A, a chiton imfinyezi yasolwandle (Dinoplax sp.) and B, a pill millipede imfinyezi yentaba or imfinyezi yangaphandle (Sphaerotherium sp.), showing the superficially similar shape and body segmentation.
Research Scholars Workshop: Non-Traditional Scholarly Publication
<p>Not all scholarly work is published in a research journal. You may be interested in preparing editorials, standard operating procedures, books or book chapters, or internally published research (e.g., FAA or DoD research). This session will start with an overview of non-traditional publication options and then will separate into small groups to explore each further with faculty who have experience with these types of non-traditional scholarly publications. </p>
Spanish wild plants traditionally used as medicine
<p>List of Spanish wild plant species with the ethnobotanical references in which they have been reported as medicinal and their cultural importance index (CI). Accompanied as well by data about origin (wild or cultivated), abundance, occupancy area, endemicity, conservation status, protection status. We also provide the complete list of references and legislation used.</p> <p>The excel file has five tabs: 1. Ethnobotanical references, 2. Medicinal species, 3. Legislation, 4. Protection, 5. Protection categories.</p>
Figure 5 in Traditional uses and relative cultural importance of Tetragonula iridipennis (Smith) (Hymenoptera: Apidae: Meliponini) in Nepal
Figure 5. Relative cultural importance index (RCI) for Tetragonula iridipennis (Smith) calculated for each ethnic community that participated in the study. Dunn's pairwise tests showed significant differences only between the Tharu and Brahmin.
Figures 1–4 in Traditional uses and relative cultural importance of Tetragonula iridipennis (Smith) (Hymenoptera: Apidae: Meliponini) in Nepal
Figures 1–4. Natural and extracted nests of Tetragonula iridipennis (Smith) observed in different regions of Nepal. 1. Senior author (kneeling) collecting samples of bees surrounded by local people. The nest was found inside the trunk of a living Sal tree [Shorea robusta (Roth.), Dipterocarpaceae] at Kusum, Banke. 2. Senior author (right) and Mr. Banjade with log hives collected from nearby Sal forest and kept in his balcony, Ashrukot, Argankanchi. 3. Mr. Thagunna and his grandson with a log hive at Mahendranagar, Kanchanpur. 4. Senior author pointing to the nest entrance on a log hive placed in a backyard of the beekeeper at Ashrukot, Arghakanchi.
Traditional Tibetan Wedding
<p><strong>A TRADITIONAL TIBETAN WEDDING CELEBRATION </strong></p> <p> </p> <p>Thursday, January 28, 2021-February 10, 2022 </p> <p> </p> <p>བཀྲ་ཤིས་རྒྱ་མཚོ། Bkra shis rgya mtsho (Zhaxijiancuo 扎西尖措, photographer, writer, editor, using an iPhone 12 Pro Max)</p> <p> </p> <p>Film length: 2 hours, 28 minutes, ??seconds (not sure yet)</p> <p> </p> <p><strong>Part-One</strong></p> <p> </p> <p>This documentary focuses on a traditional wedding celebration in a herding family at 35 °9'45" latitude, 100°26'22" longitude, 3,351 MASL in #3 Brigade, Hwo thog sum dbrag Valley, Klu lung Village, Thang mgo (Tanggu) Town, 'Ba' rdzong (Tongde) County, Mtsho lho (Hainan) Tibetan Autonomous Prefecture, Mtsho sngon (Qinghai) Province, PR China. </p> <p> </p> <p>I participated throughout the 14-day celebration. </p> <p> </p> <p>On the 5<sup>th</sup> day of the first lunar month, 2022, a celebration was held for the groom, Bdud mgon skyabs, and the bride, Choe bzang sgrol ma. </p> <p> </p> <p>In the early 2020s, most locals held weddings in 'Ba' rdzong County Town restaurants. However, some families divided into two groups. One group held a wedding celebration at home in the traditional way, and the other held a wedding celebration in a restaurant. This family held wedding celebrations at home. </p> <p> </p> <p><strong>Main Characters </strong></p> <p>Bdud mgon skyabs (b. 1995) in Klu lung Village. In 2019, he graduated from Mtsho sngon Normal University and taught Tibetan at 'Od gsal Tibetan Primary School, 'Od gsal Township, Dar legs County, Mgo log Tibetan Autonomous Prefecture. </p> <p> </p> <p>Choe bzang sgrol ma (b.1996) Dung dkar Village, Tang mgo Town graduated in 2018 from Mtsho sngon Normal University and taught mathematics at 'Ba' rdzong Boarding Primary School, 'Ba' rdzong County Town. </p> <p> </p> <p><strong>Family Members</strong></p> <p>Bdud mgon skyabs is my maternal cousin. His family has ten members: his father (Smin grol, Ngag dbang smin grol, b.1965), mother (Skal khao, Skal bzang sgrol ma, b. 1970), uncle (Blo bzang tshul khrims, b. 1971, a Bde chen Monastery monk), older brother (Blo bzang dpal ldan (b. 1992), sister-in-law (Bsod nams sgrol ma (b. 1992, from Rgya bo Village, Tang mgo Town), younger sister (Ye shes mtsho (b. 1996, graduated from Mtsho sngon Qaidam (Chaidamu) Vocational and Technical College in 2019), nephew (Yum skyabs rgyal, b. 2016), and Tshe dpal mkhar (b. 2018). </p> <p> </p> <p><strong>Family Conditions</strong></p> <p>The family has 370 <em>mu</em> (24.66 hectares) of winter pasture, 17 <em>mu</em> (1.13 hectares) of summer pasture, 14 <em>mu</em>(hectares 0.93) of farmland, 80 yaks, 100 sheep, a black goat, a brown dog, a black cat, vehicles (Rongwie 360, Lifan 330), 2 motorcycles (Qianjang, Wuyangbentian), a 3-wheel agriculture vehicle, a walking tractor crusher, two greenhouses (108m<sup>2</sup> and 82m<sup>2</sup>), a 132m<sup>2</sup> flat on the winter pasture, and a bungalow (9.9*5.9m<sup>2</sup>, 19.8* 22m<sup>2</sup> yard), and an 84m<sup>2</sup> apartment in 'Ba' rdzong New County Town.</p> <p> </p> <p><strong>Preparation and expenditure </strong></p> <p>Months before the wedding celebrations, a local tailor was located and asked to sew traditional garments such as lambskin robes for the new couples. Ornaments, for example, a 60g gold necklace, a coral necklace, a pair of 9g gold earrings, a gold finger ring, a silver milk bucket holder, a teardrop-shaped silver panel, and a hair-ornament were bought for the bride in the local County Town market for approximately 47,000 RMB and paid by the groom’s family. </p> <p>After preparations, the groom's father and one of his cousins brought items for the bride, including a lambskin robe, a cloth robe, a hat, and ornaments. Because of local community rules, these items and did not exceed 3,013 RMB cash (the brideprice), 13 bottles of liquor, three large pieces of silk/cloth (the size of a traditional Tibetan robe), and a white silk scarf. </p> <p>Other expenses: </p> <p>Mutton 3,550</p> <p>Plates 1,215RMB</p> <p>Tables 1,600 RMB</p> <p>Beverages (alcohol, non-alcoholic drinks, red wine) 5,065 RMB, </p> <p>Fruit 380 RMB </p> <p>Granulated sugar 120 RMB</p> <p>Vegetables and noodles 150 RMB</p> <p>Metal stove 1,360 RMB</p> <p>Coal 140 RMB</p> <p>--------------------------------------------------------------------------------</p> <p>Total 13,580 RMB </p> <p> </p> <p>January 28, 2021, neighbors and relatives came to help, including Tshe ring sgrol ma, TA re, Phag mo, Bde skyid 'tsho, Sgrol ma yag, Chos thar rgyal, Lha snang rgyal, Nyi ma lha mo, 'Bum phyug skyid, Dbang kho, Tshul rnam, and Rta kho. They chopped 50 kg of meat to make boiled dumplings and steamed stuffed buns. Family members were busy making red bread, Tibetan cakes, and boiling mutton for displays on tables in front of guests. Blo bzang dpal ldan was busy with other men operating the 3-wheeler to borrow tea tables, carpets, seat cushions, chairs, plates, and white fabric tents from neighbors.</p> <p> </p> <p>Participants in the wedding celebrations included representatives from 199 households (255 people). 113 households from the local village sent representatives, Klu lung Village 86 households from different villages,including Rgya bo, Dang po, Ho thog, Wa shur, Tho si, Rde'u dkar, Gle ba, the groom's classmates, and 16 households sent gifts of red packet money through WeChat.</p> <p> </p> <p>Attendees gave cash gifts ranging from 50-1,500 RMB and such items as bottles of liquor, Tibetan cakes, boxes of biscuits, Tibetan wool items, and white silk scarves. The total cost of the celebration was approximately 63,580 RMB. The value of the gifts was about 31,250 RMB.</p> <p> </p> <p><strong>Part-Two</strong></p> <p> </p> <p><strong>Wedding Celebrations </strong></p> <p>There are two types of local marriage patterns: arrangement and romantic marriage. In the past, most children followed their parents' marriage arrangements. Parents thus had a significant obligation to choose suitable spouses for their children, particularly the bride for their son, and hold auspicious wedding celebrations showcasing the family's position in the community. Parents considered their children's marriage before the age of fifteen. Important concerns in choosing their children's spouses included pure bones (no body odor) and family protector deity (between different tribes, offerings to different protector deities were thought to bring misfortune). The last taboo concerns the harmony of zodiac animals. Therefore, according to traditional divination: the following pairs conflict, tiger-monkey, hare-rooster, dragon-dog, snake-pig, horse-rat, and sheep-cow. The harmonious pairs included pig-sheep-hare, dog-horse-tiger, rooster-cow-snake, and rat-dragon-monkey. </p> <p>On the wedding day, a woman was chosen to offer tea in front of the bride at the yak enclosure, and another woman took the bride’s horse reins.The contemporary version of this is a woman who touched the bride's hat and tied a white-silk scarf to the driver's side car mirror of the car with the bride). This woman was chosen according to the zodiac animal concerns mentioned above. </p> <p>Parents investigated the background of the bride's family and chose an eloquent matchmaker from their relatives or community to ask the bride's parents and their elder relatives if they agreed to their child's marriage. Both sides consulted local religious leaders to divine or astrologers to examine zodiac-animal compatibility. </p> <p> </p> <p>On the wedding day, relatives participated in congratulating the new couple. Meanwhile, relatives pitched a new black yak hair tent for the couple, collected items, especially furniture, and gave the new couple yaks, sheep, and horses.</p> <p> </p> <p>Recently, most marriage partners have chosen free-choice marriage. On this wedding day in the early morning, after chanting the ritual of family deities to expel misfortune by the family ritual specialist, Rang gsal, the groom and 3 escorts visited the bride's home and soon returned. The bride, with 14 escorts, then came to the groom's home. A singer sang a traditional song to welcome the bride and escorts. After several minutes, the escorts and the groom's side women engaged in several rounds of antiphonal singing. When escorts were ready to leave, the family host gave each 200 RMB in cash and a white silk scarf. </p> <p> </p> <p><strong>Part-Three</strong></p> <p> </p> <p><strong>After the wedding</strong></p> <p> </p> <p>After the wedding celebration, family members and some neighbors busily returned items borrowed from neighbors. On February 10, 2022, four escorts (including the bride's father and the bride) brought the dowry to her family and relatives, who gave her such items as lambskin robes, sheepskin robes, Tibetan wool robes, 2 cloth robes, 3 sashes, 3 traditional shirts, a 2g gold necklace, gold earrings, a 3g gold ring, silver necklace, diamond necklace, and shoes. The bride's clothes were put on a line in the enclosure to display to neighbors and participants. The bride's gifts such as fruit, Tibetan cakes, and biscuits were divided among participants.</p> <p> </p> <p>The bride's father offered liquor three times to the air. He praised all deities in his family and said, "I’m so glad our children do not choose external spouses - particularly different religious believers. At contemporary schools, some children choose to marry partners from different ethnicities. I have nothing to say about my daughter’s choice. I definitely agree with this wedding.”</p> <p> </p> <p>Since this day, neighbors and relatives invited the bride to their home and gave presents. Most families gave 100-300 RMB. According to local custom, the neighbors and relatives first invited the bride. Afterward, she could visit their families randomly.</p> <p> </p> <p><strong>Acknowledgment</strong></p> <p>My cousins, Blo bzang dpal ldan and Bdud mgon skybs, and my maternal uncle (Smin grol) provided information that helped complete this document. </p> <p> </p> <p> </p> <p><strong>Tibetan Terms</strong></p> <p> </p> <p>'ba' rdzong འབའ་རྫོང་། </p> <p>'bum phyug skyid འབུམ་ཕྱུག་སྐྱིད། </p> <p>'od gsal འོད་གསལ། </p> <p>bde chen བདེ་ཆེན། </p> <p>bde skyid 'tsho བདེ་སྐྱིད་མཚོ། </p> <p>bdud mgon skyabs བདུད་མགོན་སྐྱབས། </p> <p>bkra shis rgya mtsho བཀྲ་ཤིས་རྒྱ་མཚོ།</p> <p>blo bzang dpal ldan བློ་བཟང་དཔལ་ལྡན། </p> <p>blo bzang tshul khrims བློ་བཟང་ཚུལ་ཁྲིམས། </p> <p>bsod nams sgrol ma བསོད་ནམས་སྒྲོལ་མ། </p> <p>choe bzang sgrol ma ཆོས་བཟང་སྒྲོལ་མ། </p> <p>chos thar rgyal ཆོས་ཐར་རྒྱལ། </p> <p>dang po དང་པོ།</p> <p>dar legs དར་ལགས། </p> <p>dbang kho དབང་ཁོ། </p> <p>dung dkar དུང་དཀར། </p> <p>gle ba གླེ་བ།</p> <p>ho thog ཧོ་ཐོག</p> <p>hwo thog sum dbrag ཧོ་ཐོག་སུམ་དབྲག</p> <p>klu lung ཀླུ་ལུང་། </p> <p>lha snang rgyal ལྷ་སྣང་རྒྱལ། </p> <p>mgo log མགོ་ལོག </p> <p>mtsho lho མཚོ་ལྷོ། </p> <p>mtsho sngon མཚོ་སྔོན། </p> <p>ngag dbang smin grol ངག་དབང་སྨིན་གྲོལ། </p> <p>nyi ma lha mo ཉི་མ་ལྷ་མོ། </p> <p>phag mo ཕག་མོ། </p> <p>rang gsal རང་གསལ། </p> <p>rde'u dkar རྡེའུ་དཀར།</p> <p>rdo mo རྡོ་མོ། </p> <p>rgya bo རྒྱ་བོ།</p> <p>rta kho རྟ་ཁོ། </p> <p>sgrol ma yag སྒྲོལ་མ་ཡག </p> <p>skal bzang sgrol ma སྐལ་བཟང་སྒྲོལ་མ། </p> <p>skal khao སྐལ་ཁོ། </p> <p>smin grol སྨིན་གྲོལ། </p> <p>tA re ཏཱ་རེ། </p> <p>thang mgo ཐང་མགོ། </p> <p>tho si ཐོ་སི།</p> <p>tshe dpal mkhar ཚེ་དཔལ་མཁར། </p> <p>tshe ring sgrol ma ཚེ་རིང་སྒྲོལ་མ། </p> <p>tshul rnam ཚུལ་རྣམ། </p> <p>wa shur ཝ་ཤུར།</p> <p>ye shes mtsho ཡེ་ཤེས་མཚོ། </p> <p>yum skyabs rgyal ཡུམ་སྐྱབས་རྒྱལ། </p> <p> </p> <p><strong>Chinese Terms</strong></p> <p> </p> <p>Chaidamu 柴达木</p> <p>Hainan 海南</p> <p>Lifan 力凡</p> <p>Qianjang 钱江</p> <p>Qinghai 青海</p> <p>Rongwie 荣威</p> <p>Tanggu 塘谷</p> <p>Tongde 同德</p> <p>Wuyangbentian 五羊本田</p> <p>Zhaxijiancuo 扎西尖措</p> <p> </p> <p>5 July 2023 </p>
Data from: The impacts of climate change, energy policy, and traditional ecological practices on future firewood availability for Diné (Navajo) People
<p>These data are part of a data portal that accompanies the special issue 'Climate change adaptation needs a science of culture,' published in Philosophical Transactions of the Royal Society B in 2023. To access the data portal, please visit <a href="https://doi.org/10.5061/dryad.bnzs7h4h4"><strong>https://doi.org/10.5061/dryad.bnzs7h4h4</strong></a>.</p> <p>The files consist of the code of an agent-based model (ABM) in a NetLogo, detailed documentation of the ABM in a standard format, and a table of data exported from the simulation experiment reported on in the paper. By downloading the Netlogo file, one could not only rerun the experiment we report on and recreate the data table but toggle parameters or edit the model to explore other dynamics.</p>
Discovery of a potent, Kv7.3-selective potassium channel opener from a Polynesian traditional botanical anticonvulsant
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Traditional medicinal use is linked with apparency, not specialized metabolite profiles in the order Caryophyllales
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Population genomic and morphological datasets from: An evolutionary mosaic challenges traditional monitoring of a foundation species in a coastal environment - the Baltic Fucus vesiculosus
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Home and hub: pet trade and traditional medicine impact reptile populations in source locations and destinations
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Data from: The impacts of climate change, energy policy, and traditional ecological practices on future firewood availability for Diné (Navajo) People
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Replication data for: Conservation Gaps in Traditional Vegetables Native to Europe and Fennoscandia
<p>Vegetables are rich in vitamins and other micronutrients and are important crops for healthy diets and diversification of the food system, and many traditional (also termed underutilized or indigenous) species may play a role. The current study analyzed 35 vegetables with a European region of diversity with the effort to map the conservation status in Fennoscandia and beyond. We mapped georeferenced occurrences and current genebank holdings based on global databases and conducted conservation gaps analysis based on representativeness scores in situ and ex situ. Out of the 35 target species, 19 got at a high priority score for further conservation initiatives, while another 14 species got a medium priority score. We identified a pattern where traditional vegetables are poorly represented in genebank holdings. This corresponds well to a lack of attention in the scientific community measured in number of published papers. Considering the grand challenges ahead in terms of climate change, population growth and demand for sustainability, traditional vegetables deserve greater attention. Our contribution is to provide a basis for conservation priorities among the identified vegetables species native to Fennoscandia.</p>
ScienceDex guides
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These curated guides explain access requirements, typical timelines, costs, and reuse considerations for widely used research datasets.
Allen Brain Atlas
Allen Brain Atlas is an Allen Institute collection of brain map atlases, datasets, APIs, and analysis tools covering mouse, human, and non-human primate brain resources.
Annotated Behaviour and Observability Dataset (ABODe)
ABODe is a University of Edinburgh DataShare dataset for behavior classification in group-housed mice using home-cage video, identities, bounding boxes, ground-plate positions, and annotator labels.
DANDI Archive for NWB datasets
DANDI is a BRAIN Initiative archive for publishing and sharing neurophysiology data, including electrophysiology, optophysiology, and behavioral data packaged as NWB and related standards.
International Brain Laboratory public data
The International Brain Laboratory public data releases expose standardized mouse decision-making experiments, including Neuropixels recordings, widefield calcium imaging, behavior, and session metadata accessed through the ONE API.
OpenNeuro
OpenNeuro is a free, open platform for sharing neuroimaging datasets, with public search, dataset pages, and download paths for web, S3, DataLad, and the OpenNeuro CLI.