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This paper examines teachers' implementation of a bilingual intercultural education (BIE) program in Peru. This program is inspired by global policies that promote cultural pluralism and educational access to marginalized indigenous populations. Broadly addressed in policy in Andean countries, interculturalism in Peru has remained a core educational principle with a neglected pedagogy. The lack of preparation of BIE teachers in intercultural pedagogy has both forced and allowed them intuitively to make sense of interculturalism in practice. Based on an ethnographic study of BIE teachers, this paper discusses teachers' interpretations of interculturalism and of indigenous culture. The study aims to inform educators and policy-makers concerned with interculturalism about the challenges and possibilities of a pedagogy that affirms diversity and advocates quality education for all. Este articulo examina la implementacion del programa de educacion bilingue intercultural (EBI) en el Peru. EBI se inspira en politicas globales que promueven el pluralismo cultural y el acceso educativo de las poblaciones indigenas marginadas. Siendo parte de la politica nacional de distintos paises andinos, la interculturalidad en el Peru se ha mantenido como principio educativo con una pedagogia negada. La falta de preparacion profesional de los maestros en pedagogia intercultural ha forzado y a la vez permitido una interpretacion intuitiva de EBI en la practica. Basado en un estudio etnografico de maestros EBI, este articulo analiza las interpretaciones de los maestros sobre interculturalidad y la cultural indigena. Este estudio intenta informar a educadores y politicos interesados en la interculturalidad, sobre los retos y las posibilidades de una pedagogia que afirma la diversidad y que promueve una educacion de calidad para todos. [ABSTRACT FROM AUTHOR]

Aim of the study: To collect, analyze and evaluate the ethnopharmacologic knowledge in Nor-Yauyos in order to protect it. This paper reports the results of an ethnopharmacological survey on the uses of medicinal plants by inhabitants of the Andean region Nor-Yauyos, Peru. In this region one surviving ethnic group, the Jaqaru-Quichuas, has been identified. Methodology: Field work was concluded between October 1999 and March 2000, using semi-structured questionnaire and participant observation as well as transects walks in wild herbal plant collection. Interviews with 68 informants (mean age: 54; 100% men, 0% women) were performed in 12 farmers’ communities: Huancaya, Vilca, Vitis, Miraflores, Piños, Carania, San Lorenzo De Alis, Santa Rosa De Tinco, Tomás, Huancachi, Laraos and Huantán. Results: 63 species of plants belonging to 29 families were reported. More than a half of reported plants were native, endemic of the studied area. Leaves and their mixtures were the most (67.26%) commonly used plant part. Most of the remedies were prepared in infusion, and 90.08% were administered orally. Most treated disorders were the gastrointestinal (18.59%) and respiratory ones (18.22%). Conclusions: 6 species (9.52%) without pharmacological references in international scientific literature, 21 species (33.33%) with 1–2 references, 16 species (25.40%) with 3–6 references, and 20 species (31.75%) that have been already widely studied were found. [Copyright &y& Elsevier]

Responding to calls to return racial analysis to indigenous Latin America, this article moves beyond the prejudicial attitudes of dominant groups to specify how native subordination gets perpetuated as a normal outcome of the organization of society. I argue that a naturalized system of indirect rule racially subordinates native populations through creating the position of mestizo ‘authoritarian intermediary’. Natives must depend on these cultural brokers for their personhood, while maintaining this privileged position requires facilitating indigenous exploitation. Institutional structures combine with cultural practices to generate a vicious cycle in which increased village intermediary success increases native marginalization. This racialized social structure explains my ethnographic findings that indigenous villagers continued to support the same coterie of mestizos despite their regular and sometimes extreme acts of peculation. My findings about the primacy of race suggest new directions for research into indigenous studies, ethnic mobilizations, and the global dimensions of racial domination. [ABSTRACT FROM PUBLISHER]