"'indigenous' is of necessity a blurred concept, and is clearly a function of both time and political boundaries. Seen over long periods of time, plants take part in the constant movement of tectonic plates - species appear and may flourish, endure or become extinct, but their distribution is never static or confined to a particular geographic location. An indigenous species is not necessarily endemic. In biology and ecology, endemic means ""exclusively"" native to the biota of a specific place. An indigenous species may occur in areas other than the one under consideration. The terms ""endemic"" and ""indigenous"" do not imply"
"term for an exotic place, in reference to the singular appearance of these birds. This is evidenced by other names suggesting the species came from lands where it is not actually native, but from where much ""outlandish"" produce was imported at that time (see below). Yet another view—not incompatible with either of those discussed above—connects the species with the Muisca, a Native American nation in today's Colombia. The duck is native to these lands too, and it is likely that it was kept by the Muisca as a domestic animal to some extent. It is conceivable that a term like"
"and may mean ""red"" or ""water"", and thus, interpretations of the name can vary from ""red earth"" to ""water rock"". Many Aboriginal people lived around the site of Mildura because of the abundant food. Local tribes included the Latjilatji and Jarijari. The first Europeans in the area arrived in 1857 and brought sheep to graze the rich pastures. A major drought in Victoria from 1877 to 1884 prompted Alfred Deakin, then a minister in the State Government and chairman of a Royal Commission on water supply to visit the irrigation areas of California. There he met George and William Chaffey."
"take an interest in their own culture -early etymological attributions of the word included a connection to the Egyptian Isis (Christfried Ganander, 1789), or to the Estonian ""Hiid"" [giant] (Kristjan Jaak Petersonm, 1822) - both used the term to refer to a creature or deity, not a place. The term was also used as a prefix to refer to supernatural creatures. In the early 20th century the term began to be used for places, such as groves, thought to be the sites of pagan worship -these descriptions of ""hiis"" sites could be colorful and idealised, heavily influenced by Estonian nation-identity"
"establishing the constituent natural plant oils “from tree, flower, grass or herb”. Many of the plants were identified in local vernacular and required additional research to verify the Latin or English names. In some instances an English name did not exist. “Nalls located botanical taxonomy scholars from the New York Botanical Garden and ethno-botanists from the National Tropical Botanical Garden in Hawaii to assist in properly identifying the botanical names” materials which had been referred to in colloquial terms such as, Senegal: Gowe (Cyperus articulatus), no English name, and American Samoa: Mos’oi (Cananga odorata), English name Ylang-ylang. “The goal was"
"directions. The building is tied to a character that represents water which is linked to an arm that is joined to the head of an indigenous person who is seated and speaking. This person represents a god. Much of the history of the area has been tied to the ancient city, most recently involves controversy connected with commerce and development around the site. According to myth, this site was chosen by the gods to create the center of the universe. Settlement began here around 500 BCE as a village making stone objects. Starting in the 2nd century CE, it grew"
"been derived from ""wallumai"", the snapper fish, combined with ""matta"", a word used in association with ‘place’ or sometimes ‘waterplace’. Evidence of fire-stick burn off (whereby native vegetation is cleared through fire to create grasslands) along the northern banks of the Parramatta River were observed in February 1788 by an exploring boat party headed by Captain John Hunter and Lieutenant William Bradley in such places which became known as Kissing Point and Meadowbank. The grasslands created by the Aboriginals’ burn off encouraged animals to graze and enhanced the ease of hunting and gathering. Around and above these pastures backing up"
"called Indian Reserves. Hints from legends claim that they were originally more settled and did farm corn, earth beans and pumpkins in their original homeland. They also harvested local plants, such as Tipsila (a wild North American turnip), American Wild Rice, Various types of nuts and berries and some form of wild potato and hunted animals like the Buffalo, whom the native people always held in high regard. As per the rumors, they always tried to use every part of the Buffalo and never be wasteful. Their homes would have still been tipis, or something alike a tipi that was"
"is derived from the Latin word ""indigena"", which is based on the root ""gen-"" 'to be born' with an archaic form of the prefix ""in"" 'in'. Any given people, ethnic group or community may be described as ""indigenous"" in reference to some particular region or location that they see as their traditional native land claim. Other terms used to refer to indigenous populations are aboriginal, native, original, or first (as in Canada's First Peoples (First Nations, Inuit and Métis)). The use of the term ""peoples"" in association with the indigenous is derived from the 19th century anthropological and ethnographic disciplines"
"a band of Mohawk people known by the term for this location. The original meaning of the words translate roughly as ""extensive corn flats"", as the Mohawk for centuries cultivated maize fields in the fertile bottomlands along today's Mohawk River. They were the easternmost of the Five Nations of the Iroquois Confederacy. Among the Mohawk chiefs who lived in the area were ""Ron-warrigh-woh-go-wa"" (meaning in English the great fault finder or grumbler), ""Ka-na-da-rokh-go-wa"" (a great eater), ""Ro-ya-na"" (a chief), ""As-sa-ve-go"" (big knife), and ""A-voon-ta-go-wa"" (big tree). Of these, the first strongly objected to selling communal lands to the whites. He"
"recognizing personal possession of parts of a river or even of trees and shrubs. Petrie describes the situation in the following words: Though the land belonged to the whole tribe, the head men often spoke of it as theirs. The tribe in general owned the animals and birds on the ground, also roots and nests, but certain men and women owned different fruit or flower-trees and shrubs. For instance, a man could own a ""bonyi"" (Araucaria bidwilli) tree, and a woman a ""minti"" (Banksia amula), ""dulandella"" (Persoonia Sp.), ""midyim"" (Myrtus tenuifolia), or ""dakkabin"" (Xanthorrhoea aborea) tree. Then a man sometimes"
"own writing on the matter was also true of his own preferred theory. Franciscan priest André Thevet claimed that the word derived from , an answer reportedly given by Spaniards in the St. Lawrence Valley area when asked what their purpose was; according to Thevet, the phrase meant that they were seeking land or that they were hunting. Few academics subscribe to the Iberian origin theory today, although some Spanish or Portuguese historians continue to support it over an Iroquoian root. British philologist B. Davies surmised that by the same process which initially saw the First Nations mislabelled as Indians,"
"Indigen In general usage the word indigen is treated as a variant of the word indigene, meaning a native. However, it was used in a strictly botanical sense for the first time in 1918 by Liberty Hyde Bailey ((1858–1954) an American horticulturist, botanist and cofounder of the American Society for Horticultural Science) and described as a plant "" ... ""a species of which we know the nativity, - one that is somewhere recorded as indigenous"". "" The term was coined to contrast with cultigen which he defined in the 1923 paper as: "" ... ""the species, or its equivalent, that"
"area as long as 8,000 to 10,000 years ago. The indigenous natives called themselves the Ahwahnechee, meaning ""dwellers in Ahwahnee."" They are related to the Northern Paiute and Mono tribes. Many tribes visited the area to trade, including nearby Central Sierra Miwoks, who lived along the drainage area of the Tuolumne and Stanislaus Rivers. A major trading route went over Mono Pass and through Bloody Canyon to Mono Lake, just to the east of the Yosemite area. Vegetation and game in the region were similar to that present today; acorns were a staple to their diet, as well as other"
"practice took place. A number of other place-names associate the deity's name with a high point in the landscape, such as ""dūn"" or ""hōh"", which might represent that such spots were considered particularly appropriate for cultic practice. In six examples, the deity's name is associated with ""feld"" (""open land""), in which case these might have been sanctuaries located to specifically benefit the agricultural actions of the community. Some Old English place names make reference to an animal's head, among them Gateshead (""Goat's Head"") in Tyne and Wear and Worms Heath (""Snake's Head"") in Surrey. It is possible that some of"
"Meaney suggested that Aldhelm's reference to the snake and stag might be describing a representation of an animal's head atop a pole, in which case it would be related to the animal-head place-names. North also believed that this snake and stag were animals with pagan religious associations. It remains difficult to determine the location of any pre-Christian holy trees. However, there are cases where sacred trees and groves may be referenced in place-names. Blair suggested that the use of the Old English word ""bēam"" (""tree"") in Anglo-Saxon place-names may be a reference to a special tree. He also suggested that"
"with the Kaingang tribe, which used to inhabit the region. According to him, the region was called ""ubaurú"" because of the abundance of a herbaceous plant called ""ubá"", used for hampers and wicker baskets, and ""urú"", a ground bird related to the chicken. Others think that the name comes from ""mbai-yuru"", meaning 'waterfall' or 'river in strong declivity'; or ""ybá"" or ""uru"", 'basket of fruits' in Old Tupi; or even ""bauruz"", as the natives who inhabited the edges of the Batalha River were called. Historically, the region occupied by Bauru was a disputed territory between two Indigenous groups: the Kaingang"
"it is probable that the origins of the names of both settlements and natural features is the same, namely to distinguish one from another; and thus that both should be considered place names. Many other types of place name can be defined, for example those relating to tribal or personal names. Previously names relating to pagan religion were extensively studied as these were thought to be early. Another class studied was those relating to particular people, example: the Ancient British. There are identifiable processes which occur over time to place names, and which alter the place names in such a"
"as an unchanging direct object, may also mean ""to take"" or ""to capture"" and thus believe that the Erebuni at the time of its founding meant ""capture"", ""conquest"", or ""victory."" The Circassian historian Amjad Jaimoukha gives an alternative etymology, however: ""eri"" (referring to the Èrs, the people living in the area) + ""buni"". ""Buni"" comes from the Nakh root which spawned the Chechen word ""bun"" meaning shelter or cabin; the root however simply means lair or shelter. With its Indo-European roots ""bun"" initially derives from the Armenian word ""buyn"" (բույն) for ""birds nest"" or ""lair"". From Proto-Indo-European *bʰeuH-no-, from *bʰeuH-"
"the Indigenous People, a phrase recognised by the Supreme Court of India Although terms such as ""atavika"", ""vanavāsi"" (""forest dwellers""), or ""girijan"" (""mountain people"") are also used for the tribes of India, ""adivāsi"" carries the specific meaning of being the original and autochthonous inhabitants of a given region. It is a modern Sanskrit word specifically coined for that purpose in the 1930s, from ""ādi"" 'beginning, origin' and ""vāsin"" 'dweller' (itself from ""vas"" 'to dwell'), thus literally meaning ‘original inhabitant’. Over time, unlike the terms ""aborigines"" or ""tribes"", the word ""adivasi"" has developed a connotation of past autonomy disrupted during the"
"term for a sacred place was . The Proto-Germanic masculine noun , which developed into Old Frankish ('holy grove'), similarly either developed from, or is otherwise connected to, Gaulish , Latin and Old Irish 'holiness'. Another Proto-Germanic masculine noun, or , has given rise to words with a variety of meanings in various Germanic languages, including Anglo-Saxon , 'meadow', Middle Low German , 'bush', and Old High German , , 'grove, copse, bush'; it is cognate with Latin , 'sacred grove'. Scandinavian placenames occur with the name of a deity compounded with , 'grove', or , 'wood'. Sacred trees and"
"into English means ""Place of White Shilote"", being shilote a Guatemalan word for white corn-. One day, while most of the men were working in the fields nearby, the housewives started noticing that several infants had disappeared in the community. Neighbors became concerned about the small children, for mothers could not look after their children all the time due to their housekeeping duties; finally, the whole community realized that giant birds called ""Tiw"" were responsible for several missing children in the community, and assumed that these predators had taken the little ones to their nests for food. The elders devised"
"Indigenous peoples Indigenous peoples, also known as first peoples, aboriginal peoples or native peoples, are ethnic groups who are the original settlers of a given region, in contrast to groups that have settled, occupied or colonized the area more recently. Groups are usually described as indigenous when they maintain traditions or other aspects of an early culture that is associated with a given region. Not all indigenous peoples share this characteristic, as many have adopted substantial elements of a colonizing culture, such as dress, religion or language. Indigenous peoples may be settled in a given region (sedentary) or exhibit a"
"of other entities or activities to describe their rural, country or folk nature, e.g. ""Bush Cricket"", ""Bush Music"", ""Bush Doof"", etc. In New Zealand, ""Bush"" primarily refers to areas of native trees rather than exotic forests, however, the word is also used in the Australian sense of anywhere outside urban areas, encompassing grasslands as well as forests. The New Zealand usage of ""bush"" probably comes from the word ""bosch"", used by Dutch settlers in South Africa, where it meant uncultivated country. Areas with bush (i.e. native forest) are found predominantly in the South Island, especially in the West Coast region"
"Endemism Endemism is the ecological state of a species being unique to a defined geographic location, such as an island, nation, country or other defined zone, or habitat type; organisms that are indigenous to a place are not endemic to it if they are also found elsewhere. The extreme opposite of endemism is cosmopolitan distribution. An alternative term for a species that is endemic is precinctive, which applies to species (and subspecific categories) that are restricted to a defined geographical area. The word ""endemic"" is from New Latin ""endēmicus"", from Greek ενδήμος, ""endēmos"", ""native"". ""Endēmos"" is formed of ""en"" meaning"
"Deer"") — partly due to their practice of herding deer into pens, a strategy used while hunting. Another group, the Onguiaahra (""Near the big waters"" or possibly ""The Strait""), populated the more southern Niagara Peninsula, and account for the origin of the word, ""Niagara."" The Chonnonton territory contained large deposits of flint, which was a valuable resource for sharp tools, fire-starting and, eventually, firearms, which, as a primary resource, allowed them to trade simultaneously with oft-warring Huron and Iroquois tribes. Since they were not at war with the Huron or Iroquois in 1600, Jesuits traveling in the area of what"
"one of her opinions seem to concur with Charles new's meaning of ""getting lost"" or ""to give farewell to someone who is about to take a journey that you are not sure if they will be back (as they may get lost forever)"". In earlier Swahili language this would have been called 'kuchaaga' meaning to say bye. Today's Swahili is 'kuaga'. Why the land was attached with the word 'to get lost'? This is where the stories begin. It is claimed that the first coastal trade people to get into the land got lost due to the thick forests. As"
"of their attention on the use of the word in the Upland South to refer to woodsmen, yokels, and rough people. Dunn traced the word back to the Cumbrian ""hoozer"", meaning anything unusually large, derived from the Old English ""hoo"" (as at Sutton Hoo), meaning ""high"" and ""hill"". The importance of immigrants from northern England and southern Scotland was reflected in numerous placenames including the Cumberland Mountains, the Cumberland River, and the Cumberland Gap. Nicholson defended the people of Indiana against such an association, while Dunn concluded that the early settlers had adopted the nickname self-mockingly and that it had"
"is a nomenclature term and categorization phrase used for flora and fauna, and for specific restoration-preservation processes in native habitats, with several definitions. The first definition, the most used, applies to introduced species (also called ""non-indigenous"" or ""non-native"") that adversely affect the habitats and bioregions they invade economically, environmentally, and/or ecologically. Such invasive species may be either plants or animals and may disrupt by dominating a region, wilderness areas, particular habitats, or wildland-urban interface land from loss of natural controls (such as predators or herbivores). This includes non-native labeled as exotic pest plants and invasive exotics growing in native plant"
"places. According to several sources, ""Tioga"" is a Mohawk and Iroquois word referring to a place where a stream or river current forks or runs swiftly. The name has been used in North Philadelphia since at least the mid-19th century. Perhaps it was inherited from the Lenape Indians of the area (if in fact they used a word ""tioga"" that was either a cognate to, or a borrowing of, the Iroquois word), or perhaps it began as the name of the country estate of a Euro-American gentleman farmer inspired by the Tioga placenames of Tioga County, Pennsylvania and Tioga County,"
"Native plant Native plants are plants indigenous to a given area in geologic time. This includes plants that have developed, occur naturally, or existed for many years in an area. An ecosystem consists of interactions of plants, animals, and microorganisms with their physical (such as soil conditions and processes) and climatic conditions. Native plants form plant communities and biological interactions with specific flora, fauna, fungi, and other organisms. For example, some plant species can only reproduce with a continued mutualistic interaction with a certain animal pollinator, and the pollinating animal may also be dependent on that plant species for a"
"region to the south is identified as ' (High Lands of the Esopus), a reference to a local band of northern Lenape Native Americans who inhabited the banks of the Hudson and hunted in the highlands along the Esopus Creek. While the meaning of the name (""cat creek"" in Dutch) and the namer (early Dutch explorers) are settled matters, how and why the area is named ""Catskills"" is a mystery. Mountain lions (catamounts) were known to have been in the area when the Dutch arrived in the 17th century and may have been a reason for the name. The confusion"
"2 April 1999. The meaning of ""Wahroonga"" - an Aboriginal word - is ""our home"". George Caley (1770-1829) a botanist who had been sent to the colony in 1795 by Sir Joseph Banks from London to collect flora specimens for Kew Gardens, was one of the first white men to explore this bushland area. In 1805 he walked along a cattle path on the ridge towards Fox Valley, near the 640 acres that were later granted to Thomas Hyndes by Governor Darling (1825-31). The north-western part of the grant, known later as Pearce's Corner extended past the present Sydney Adventist"