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Indigenous peoples in Latin America have produced some of the region’s strongest and most enduring social movements, drawing on a diverse repertoire of contention to pursue their goals. In the twenty-first century, social media have transformed the landscape of collective action, compelling Indigenous movements to navigate the evolving dynamics of digital platforms. There is an ongoing debate in the literature regarding the role of social media in mobilization. But we know relatively little about how social media fit into the tactical repertoires of Indigenous actors and what tasks these platforms are used for. This article addresses this gap through an examination of how Indigenous actors use social media during protest events. We conducted a comparative analysis of social media content produced by Indigenous social movement organizations during major protest events in three countries from 2018 to 2019. We find that the most common functions include activating supporters and exposing state violence. These functions support several of the organizations’ core mobilization tasks by providing actors with tools to complement collection action. [ABSTRACT FROM AUTHOR]

We wonder how it was possible for the Matico Command to achieve such a quick and effective response in a context of confusion and fear of death. We propose to understand the way in which Comando Matico managed to manage the pandemic crisis, as an instance of cultural and political affirmation from which they updated ancestral knowledge, through their collective and organized action, in the care of Shipibo-Konibo patients with COVID-19 and comorbidities. Since May 15, 2020, they established a type of strategic indigenous health response, to achieve the acceptance of both, the population served and the DIRESA-U and the GOREU, especially during the first two years of the COVID-19 pandemic. We collected information through interviews with members of the Comando Matico, from its official Facebook page, and from interviews with third parties. We reach the conclusion that its effectiveness was based on the strengthening of its identity, of the indigenous organization, in the communication and dissemination in its mother tongue of its knowledge and practices in traditional health. [ABSTRACT FROM AUTHOR]

Globally, protected areas associated with sacred sites and cemeteries are an emerging area of research. However, they are biased toward terrestrial systems. In Fiji, funerary protected areas (FPAs) in freshwater and marine systems are culturally protected by Indigenous Fijians following the burial of a loved one on clan land. First documented in the 1800s, FPAs in Fiji have not been researched despite more than 30 years of conservation efforts and countrywide comanagement of natural resources. We sought to bridge this knowledge gap by elucidating 8 socioecological attributes of Indigenous FPAs through stratified, purposive, semistructured interviews of 201 key informants across Fiji's 189 districts. Seventy‐three districts actively implemented FPAs; another 34 were not being implemented because of low FPA awareness, FPA exclusion from comanagement plans, and conflicts in chief selection. Thirty‐three percent of districts established FPAs for chiefs only, and 20% established FPAs for any clan member, resulting in the establishment of numerous FPAs annually. From the 1960s to 2019, 188 FPAs were established. Forty‐four percent of FPAs were protected for 100 nights, and 47% protected all resources and associated ecosystems in the FPA. Only 25% of districts harvested edible fish and invertebrates; another 22% harvested edible fish only. For some chiefs' funeral rites, only turtles were harvested, which are protected by law, thereby requiring government exemption for traditional use. The FPA harvest provisions varied from engaging whole communities to engaging specific clans, such as traditional fishers or those who performed the burial. Our results showed that practices associated with FPAs in Fiji are diverse, organically evolving, and more socially nuanced and complex than the fisheries and food provisioning focus they are known for. Erosion of Indigenous knowledge and practices associated with FPAs and FPA exclusion from conservation planning will negatively affect social and ecological resilience, resulting in vulnerable communities. [ABSTRACT FROM AUTHOR]

Copyright of Ius et Praxis (07172877) is the property of Universidad de Talca 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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 Revista Ciência & Saúde Coletiva is the property of Associacao Brasileira de Pos-Graduacao em Saude Coletiva 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.)

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Copyright of Neutrosophic Computing & Machine Learning is the property of Multimedia Larga 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 Nursing Notes. Notas de Enfermería is the property of Sanatorio Allende 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.)

El trabajo compara fundamentos teóricos, características y beneficiarios de sistemas de justicia desarrollados en América Latina en dos momentos históricos: la época colonial y el período de reformas constitucionales de los años 1990, cuando se implementaron vías diferenciadas de acceso a la justicia para categorías distintas de personas. Se analizan los argumentos esgrimidos y los intereses en juego en la defensa de un modelo diferenciado de acceso a la justicia; las condiciones en las que se crearon tribunales gestionados por pueblos indígenas; y el reconocimiento de los sistemas normativos autóctonos por la Corona española y los Estados nacionales. Esta reflexión, que entrelaza el acercamiento histórico y antropológico, va de la mano de aquella que atañe a la forma en que el concepto de pluralismo legal se ha erigido como categoría para investigar los sistemas normativos de América Latina en diversos momentos de su historia, así como a las alternativas surgidas desde entonces.

Indigenous peoples in Latin America have produced some of the region’s strongest and most enduring social movements, drawing on a diverse repertoire of contention to pursue their goals. In the twenty-first century, social media have transformed the landscape of collective action, compelling Indigenous movements to navigate the evolving dynamics of digital platforms. There is an ongoing debate in the literature regarding the role of social media in mobilization. But we know relatively little about how social media fit into the tactical repertoires of Indigenous actors and what tasks these platforms are used for. This article addresses this gap through an examination of how Indigenous actors use social media during protest events. We conducted a comparative analysis of social media content produced by Indigenous social movement organizations during major protest events in three countries from 2018 to 2019. We find that the most common functions include activating supporters and exposing state violence. These functions support several of the organizations’ core mobilization tasks by providing actors with tools to complement collection action.

Este trabajo examina la violencia asociada a la conflictividad socioambiental en contextos de megaminería en el continente americano. A través de un análisis cuantitativo y cualitativo de fuentes secundarias, identificamos 372 conflictos en todo el continente, lo que representa 65% de los conflictos mineros a nivel global. Además, 90% de los casos documentados ocurren en Latinoamérica y el Caribe. Nuestros hallazgos revelan una asociación estadísticamente significativa, con 99% de confianza, entre la presencia de pueblos indígenas en la resistencia a proyectos megamineros y una mayor incidencia de criminalización, represión y asesinato, destacando cómo la megaminería amenaza principalmente a territorios rurales. Este estudio aporta a la comprensión de las dinámicas de poder en la conflictividad socioambiental, subrayando la urgencia de reimaginar nuestras sociedades hacia modelos que prioricen la justicia social y ambiental.

Indigenous stewardship is essential to the conservation of biocultural diversity, yet conventional conservation models often treat Indigenous territories (ITs) as homogeneous or isolated units. We propose that archipelagos of Indigenous territories (AITs), clusters of ITs that span geographies but are connected through shared cultural or political ties maintained by Indigenous nations, are crucial for understanding and enhancing conservation strategies that recognize the complexity of Indigenous stewardship. We classified 3572 ITs in the Amazon into 4 categories—single or multiple nations with either singular IT or AIT—to assess their spatial heterogeneity, governance, and conservation potential. We then assessed species richness, carbon stocks, and pressures across these different categories. To examine how AITs can enhance biocultural conservation efforts, we conducted a case study of the Cofán Nation in Ecuador. AITs covered 45% of the Amazonian land area and had higher species richness and carbon stocks than single IT configurations. However, AITs faced greater pressures from development and extractive activities. In the case study, the Cofán AIT was shaped by colonization and land titling challenges, but their community‐driven governance, cross‐territorial collaboration, and adaptive responses—such as comanagement agreements and resisting extractive activities—enhanced their ecological and cultural resilience amid growing development pressures. Our findings suggest that AITs facilitate the exchange of resources, knowledge, and cultural practices, which strengthens social connectivity, reinforces governance structures, and enables adaptive management across ITs, thereby enhancing biocultural resilience across discontinuous spaces. This work advocates for a paradigm shift in conservation planning and practice that recognizes the vital role of AITs in sustaining Amazonian ecosystems and Indigenous lifeways, particularly in the face of increasing pressures. [ABSTRACT FROM AUTHOR]

Adopted in 2010 as a supplementary agreement to the 1992 Convention on Biological Diversity, the Nagoya Protocol (NP) mandates the fair and equitable sharing of benefits arising from the use of genetic resources provided by Indigenous peoples. Member states must newly enact or amend domestic laws to align with the NP. Consequently, many countries are currently implementing legislative, administrative, and policy measures to ensure fair benefit sharing from the use of Indigenous genetic resources. We examined the inclusion of intellectual property (IP) protection in the sharing of benefits from research and development that utilizes Indigenous genetic resources. The NP does not specify guidelines for IP‐related benefit sharing, leaving each member state to establish its own rules. We used an economics‐based approach to explore the optimal scope and duration of IP protection for maximizing stakeholder interests, including those of Indigenous peoples, at the national level. The optimal duration of IP protection was when the marginal social cost and benefit of IP protection were equal. When this point occurred varied depending on various factors, such as the type of genetic resources in the country, existence of alternatives, number of users, and competing actors. The optimal scope of IP protection was when the social benefit of investment in fundamental research equaled the social benefit of application development. Likewise, this point of implementation also varied based on various factors, such as the type, uniqueness, potential for further discovery, and diversity of providers in the country. [ABSTRACT FROM AUTHOR]

Payayá ancestry reverberates in the Brazilian Caatinga, in the sertão of Bahia, as a voice and ancestral corporeality that opposes colonization and coloniality. The paper proposes to understand the process of rostification as a strategy of identity softening, promoting the banishment and physical and symbolic violence of our people. The Payayá's return in the 20th century, after traumatic processes of subjection, expresses the emergence of Payayá verbality as the identity and alterity of our resistance and fight against coloniality in Abya Yala. [ABSTRACT FROM AUTHOR]

How do the relationships between the concept of being indigenous and the processes of ethnoeducation manifest in southwestern Colombia? This ethnographic study explores the complexities of constructing ethnic identity among the indigenous peoples of Nariño, focusing on the implementation of educational programs driven by a population perspective. By questioning the foundations of ethnoeducation from the late 20th century to the early 21st century, we establish a dialogue among various institutional agents within the broader framework of ethnic-based social organization. We also examine the historical relationships, institutional archaisms, and contemporary challenges faced by ethnic educational processes in Nariño. We conclude with insights into the construction of ethnic identity and its implications for the social order governing the interactions between community members and government representatives. We conceptualize the relationship between the State, school, and ethnic identity as a fundamental part of Colombia’s modern project, which has been in development since the republican era. The institutional framework has fluctuated between protectionist, paternalistic, and cultural assimilation policies. However, the current threats to the physical and cultural survival of ancestral peoples must be addressed through the State’s institutional mechanisms and governance technologies. These mechanisms are designed to tackle the challenges of interculturality within a complex and often contradictory framework of relationships. [ABSTRACT FROM AUTHOR]

Introduction: Indigenous people in Brazil present a complex and dynamic health pattern, so their epidemiologic profile is not very well-known and, therefore, the incidence and letality rates due to breathing diseases, specifically pneumonias, are high. Objective: To characterize the indigenous patients with pneumonia according to selected clinical and epidemiological variables. Methods: A descriptive study was carried out in 224 Brazilian indigenous patients with clinical diagnosis of pneumonia, assisted in the health post of Rio Negro Ocaia, belonging to the base center of Guajará Mirim municipality in Porto Velho Indigenous Special Health District, from Rondonia State in Brazil, during January-December, 2016. The analyzed variables were age, sex, associated risk factors, followed behavior, applied treatment and clinical course. Results: In the investigation there was a prevalence of the male sex (51.3%) in the 1-6 age group (46.4%), malnutrition (88.4%) and patients treated in the village (86.7%), one of whom (0.4%) died. Also, 13.3% was referred to the hospital and 97.3% treated with oral antibiotics. It was observed an improvement in 89.7%; while 10.3% presented other complications with prevalence of pleural effusion (39.1%). Conclusions: Pneumonia is still the main disease in this indigenous population and the reason of more frequent visit among native patients, as well as the fundamental cause of death. [ABSTRACT FROM AUTHOR]

Copyright of Investigacion & Educacion en Enfermeria is the property of Universidad de Antioquia, Facultad de Enfermeria 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.)

Los Pueblos Indígenas poseen importantes conocimientos que nos ayudan al mantenimiento de la diversidad del paisaje cultural y biológico del mundo, y con ello contribuyen a lograr una verdadera transformación hacia la sustentabilidad. Sin embargo, sus conocimientos, ideas, prácticas, necesidades y valores continúan siendo descontextualizados e instrumentalizados en las agendas globales de la conservación. Aunque existen avances en la política internacional relativa a la promoción de los derechos Indígenas, lo que repercute positivamente en el acceso y la difusión de sus voces en los discursos medioambientales locales y globales, los retos siguen caracterizándose por continuidades coloniales. Este artículo explora el dilema de que los sistemas de conocimiento Indígena deberían formar parte central de los discursos medioambientales, pero siguen siendo descentralizados por factores históricos, sociopolíticos y económicos resultando en un Epistemicidio, o marginación sistemática. Identificamos la necesidad de deconstruir las Colonialidades del Saber y de la Naturaleza en las esferas científicas y políticas de la conservación, y concluimos con la imperativa necesidad de preservar íntegramente los sistemas de conocimiento Indígena. Proponemos pilares de acción para integrar ética y adecuadamente el papel de los Pueblos Indígenas en estos debates, posibilitar el aprendizaje mutuo y evitar mayor erosión de estos conocimientos.

Introducción: la enfermedad por hígado graso asociada a disfunción metabólica (EHGDM) es una afección caracterizada por esteatosis hepática (EH) de origen metabólico. Para predecirla, se han propuesto y validado índices séricos de EH (ISEH), cuyo desempeño en poblaciones indígenas se desconoce. Objetivos: describir la variación de indicadores de riesgo cardiometabólico (RCM) según cuatro ISEH en indígenas venezolanos de la etnia Piaroa, y explorar la frecuencia de enfermedad por hígado graso no alcohólico (EHGNA) y de EHGDM en esta población. Metodología: estudio no experimental, descriptivo, correlacional y transversal, con muestreo no probabilístico e intencional, en 75 indígenas Piaroas adultos (18 a 65 años). Se emplearon los ISEH: FLI (Índice de Hígado Graso), HSI (Índice de Esteatosis Hepática), LAP (Producto de Acumulación de Lípidos) y VAI (Índice de Adiposidad Visceral). Resultados: los valores de FLI fueron más elevados en los hombres y los de LAP en las mujeres. FLI, LAP y VAI fueron más elevados en individuos ≥ 40 años. Los individuos con índice de masa corporal (IMC) ≥ 25 kg/m2 mostraron valores de FLI, HSI y LAP superiores respecto de individuos con menor IMC. Según el ISEH aplicado, la frecuencia de EHGNA varió entre 1,3% y 40,5%, mientras que para EHGDM se ubicó entre 2,7 y 21,6%. Conclusión: el incremento de los ISEH se asoció a cambios en indicadores de RCM compatibles con la presencia de hígado graso. Debe ampliarse el estudio del perfil metabólico de la EH en los indígenas Piaroas, para diseñar estrategias de prevención y terapéutica mejor enfocadas.

El presente artículo de investigación muestra un estudio exploratorio para examinar la contribución de los miembros de la parroquia Ramón Campaña a la preservación de la cultura indígena para identificar y evaluar las manifestaciones de la misma, describiendo sus peculiaridades en el contexto estudiado así como las potencialidades para contribuir a su preservación. La población estuvo integrada por una muestra probabilística de las 30 familias descendientes de indígenas en la parroquia. Con el objetivo de analizar la contribución de la cultura indígena en la parroquia Ramón Campaña al proceso de construcción de la identidad cultural ecuatoriana para resignificar sus particularidades. Los aportes se concentrarán en el orden teórico y apuntarán a revisitar la contribución de la cultura indígena en esta parroquia, con características y ejes temáticos que permiten fijar su independencia epistémica. Igualmente, se orientarán a la introducción de consideraciones teóricas que sirvan para verificar, desde un mejor encuadre analítico, las específicas condiciones en que se contribuye a su preservación. Se concluye que la parroquia Ramón Campaña del Cantón Pangua en Ecuador necesita fortalecer el trabajo tanto institucional como cantonal y parroquial por medio de alianzas estratégicas, reformas necesarias a sus sistemas educativos y un trabajo mancomunado e interdisciplinario, para contribuir a la preservación de la identidad cultural de los pueblos indígenas de la nación.

Objetivo: analizar las condiciones del desarrollo de los orfelinatos indígenas de La Guajira entre 1910 y 1930, particularmente los orfelinatos de San Antonio y de Nazaret, los cuales fueron una estrategia tanto de la Iglesia como del Estado colombiano para controlar las movibles poblaciones wayúu, insertas en dinámicas del capital que suponían el comercio de mano de obra infantil indígena hacia Venezuela. Metodología: hay una aproximación desde la historia cultural que permite entender las distintas negociaciones que se desarrollaron en el espacio misionero y los orfelinatos. Originalidad: esta mirada permite vincular el espacio misionero con aspectos específicos de los grupos indígenas, como su forma de habitar el territorio, las migraciones permanentes en búsqueda de agua y buenos pastos para sus ganados, y las relaciones particulares entre clanes. Todo esto supone una mirada novedosa para enriquecer la historia de las misiones religiosas, que en la historiografía ha enfatizado los estudios tanto de las relaciones Iglesia-Estado como las de dominación. Conclusiones: el estudio de los orfelinatos en La Guajira revela que estos sirvieron como un mecanismo para controlar las querellas permanentes entre clanes poderosos y de control de mano de obra indígena, la cual estaba siendo acaparada por la demanda de las haciendas del país vecino. Los capuchinos buscaban retener niños en los orfelinatos con el fin de formarlos en oficios necesarios para el desarrollo local como la talabartería y la producción agropecuaria ovina y caprina.

Objetivo: describir analíticamente los componentes centrales de la Misión San Francisco de Laishí en el Territorio Nacional de Formosa, proyectada como espacio de educación total para la población indígena, poniendo especial énfasis en las condiciones espaciotemporales, el trabajo como dispositivo organizador y el sistema de normas y castigos que regulaban la vida cotidiana. Metodología: el corpus se compone mayoritariamente de las regulaciones normativas e informes de los superiores a cargo de la Misión. Para el análisis de las fuentes se recurrió a conceptualizaciones de la historia de la educación, la historia misional y los aportes del campo de la sociología sobre las instituciones totales. Originalidad: las misiones del periodo republicano en Argentina han sido escasamente estudiadas en relación con sus dimensiones educativas. El enfoque teórico adoptado resulta útil para atender las particularidades del proyecto pedagógico franciscano poniendo de relieve los modos accionales de educación como el racionamiento y la instrucción en las chacras. Conclusiones: a partir de la caracterización de la misión como espacio de educación total, se analizaron los componentes centrales de la misión y el sentido pedagógico de los dispositivos ideados para la transformación de las poblaciones indígenas. En las fuentes analizadas, los franciscanos expusieron las condiciones requeridas para imponer entre los sujetos reducidos nuevas pautas temporales, espaciales y corporales que los prepararían para su integración productiva.

Nos preguntamos ¿cómo fue posible que el Comando Matico lograra una respuesta tan rápida y eficaz en un contexto de confusión y miedo ante la muerte? Planteamos comprender la manera en que Comando Matico logró manejar la crisis de la pandemia, como una instancia de afirmación cultural y política desde la cual actualizaron los saberes ancestrales, mediante su acción colectiva y organizada, en la atención a pacientes shipibo-konibos con COVID-19 y comorbilidades. Desde el 15 de mayo del 2020, establecieron un tipo de respuesta estratégica sanitaria indígena, para lograr tanto la aceptación de la población atendida como de la DIRESA-U y del GOREU, sobre todo durante los primeros dos años de la pandemia por el COVID-19. Se recogió la información por medio de entrevistas a los miembros del Comando Matico, de su página oficial de Facebook y de entrevistas a terceros. Llegamos a la conclusión que su eficacia se fundamentó en el fortalecimiento de su identidad, de la organización indígena, de la comunicación y difusión en su lengua materna de sus saberes y prácticas en salud tradicional.

Introducción: Las anomalías dentarias resultan de alteraciones en la odontogénesis, generando variaciones en tamaño, forma, estructura o número de los dientes, siendo más prevalentes en la dentición permanente. Objetivo: Describir las alteraciones de forma, número y erupción observadas clínicamente en niños y adolescentes de la población indígena Pemón-Arekuna de Kavanayén, Edo. Bolívar - Venezuela. Material y métodos: Se realizó una investigación de tipo descriptivo, de campo, diseño transversal. Los datos se recolectaron en levantamiento epidemiológico, durante jornada médico-odontológica de Fundación Proyecto Mayū en Kavanayén, Edo. Bolívar - Venezuela en Abril 2023. Se evaluaron clínicamente a 179 pacientes, 102 niñas y 77 niños, con edades comprendidas entre 7 meses y 17 años, registrando las anomalías de forma, número y erupción detectadas. Resultados: Se identificaron alteraciones de forma, número y erupción en 8 pacientes, resultando una prevalencia del 4,47%. Para las alteraciones de forma la prevalencia fue 1,12%. Igualmente, la prevalencia de alteraciones de número fue 1,12% para los supernumerarios y 1,12% para las agenesias, pues cada alteración afectó a 2 pacientes. Por otro lado, la prevalencia de alteraciones en la erupción fue de 3,35%, estando presentes en 6 de los pacientes. Conclusiones: Las alteraciones de forma, número y erupción dental evaluadas clínicamente presentaron moderada prevalencia en la población indígena Pemón-Arekuna de Kavanayén. El presente estudio no contó con información radiográfica, por lo que los resultados subrayan la importancia de futuras investigaciones para clarificar y enriquecer la comprensión de estas anomalías dentales en contextos específicos.

En esta reseña, más que presentar una síntesis del libro de Jaime Martínez Luna, se busca recuperar algunas «pistas» que el autor nos comparte a lo largo de 18 capítulos para caminar hacia una descolonización política, epistémica y subjetiva. Las reflexiones que ofrece se sustentan tanto en una crítica incisiva a la modernidad occidental, como en una reflexión sobre la comunalidad, entendida como práctica, horizonte y camino para descolonizar nuestra existencia. Desde esta propuesta, la descolonización implica necesariamente la comunalización de la vida, además de pensarnos y comportarnos como seres comunales que se reconocen como parte del mundo y no como su centro.

El presente trabajo tiene como objetivo contribuir al conocimiento de las formas de resistencia y prácticas organizativas de la comunidad Kalfulafken en Carhué, provincia de Buenos Aires, Argentina. El conjunto de reflexiones se centran en la labor etnográfica realizada desde el año 2018. Se tendrán en cuenta la transformación de la demanda étnica a partir de la presentación de su personería jurídica. Debido a las demoras en su aprobación, nos adentraremos en la noción de espera para analizar el lugar del Estado y el rol que cumple en estos procesos. Por último, nos cuestionaremos sobre el impacto que tiene la falta de respuesta en los proyectos etnopolíticos. Analizar el proceso de organización de las familias mapuches de Carhué nos permitirá ver las particularidades del caso, así como las generalidades que lo engloban en un proceso más amplio y de larga data que afecta a las comunidades indígenas en su conjunto.

En este trabajo realizaremos un abordaje de los feminismos contemporáneos en el Abya Yala abordados desde el papel relevante que tienen en la construcción de procesos políticos y organizativos de mayor protagonismo de los pueblos o democracias participativas. Focalizaremos en las formas políticas gestadas desde los feminismos de los pueblos indígenas y afrodiaspóricos así como desde el gestado desde movimientos sociales de carácter moderno. Es un trabajo desarrollado a partir de experiencias feministas en el continente latinoamericano o Abya Yala, tanto históricas como contemporáneas.

Introducción. Colombia alberga dos millones de indígenas, que viven en condiciones de pobreza y tienen deficiencias en salud, por lo cual están expuestos a contraer infecciones virales como la hepatitis B. El departamento del Amazonas presenta una gran prevalencia del virus y barreras para acceder a la vacunación; por esto, parte de la población es propensa a la infección. Objetivo. Identificar factores asociados con la infección por el virus de la hepatitis B en indígenas colombianos. Materiales y métodos. Se llevó a cabo un estudio de casos y controles en mayores de 18 años de cuatro departamentos del país. Los casos se identificaron mediante el registro nacional de notificación de hepatitis B (2015-2022). Los controles seleccionados de manera concurrente fueron pareados con los casos por edad, sexo, etnia y departamento. En una encuesta se consignaron las características sociodemográficas, los factores asociados con el contacto con sangre y fluidos, las prácticas socioculturales y los antecedentes de vacunación. El proyecto fue aprobado por Comité de Ética de la Universidad de Antioquia. Resultados. Participaron 75 casos y 150 controles de 13 grupos étnicos. El departamento del Amazonas aportó el 49 % de los participantes (83 % mujeres) con una mediana de edad de 30 años (RIC = 27-37). Los factores asociados con una mayor probabilidad de contraer la infección fueron el antecedente de algún familiar infectado con el virus de la hepatitis B (OR ajustado = 2,61) (IC95%: 1,09-6,27) y número de embarazos en mujeres, (OR ajustado = 1,61) (IC95%: 1,02-2,54). La vacunación mostró un efecto protector sin asociación significativa. Conclusión. Los aspectos asociados con la convivencia familiar y el número de embarazos contribuyen a una potencial transmisión vertical y horizontal del virus. No se identificaron prácticas culturales asociadas. Se requieren estrategias novedosas y diferenciales para reducir la transmisión del virus de la hepatitis B en poblaciones indígenas.

This article provides a narrative synthesis of the academic literature on coca cultivation and illegal mining in the Peruvian Amazon. Through secondary sources, it analyzes the expansion of these illicit economies into the eastern Amazon. In addition, the article presents and discusses four myths about illicit economies prevalent in public debate and the media, which prevent an understanding of the complexity behind these phenomena. The myths revolve around i) a full understanding of the extent and distribution of coca cultivation and illegal mining, ii) the existence of a direct relationship between illicit economies and violence, iii) the role of indigenous peoples in the expansion of these activities and, finally, iv) the absence or limited presence of the State in these contexts. Based on a narrative review of the literature, this article uses the findings of recent empirical evidence to question the validity of these myths. The article concludes with research conclusions and recommendations for the study of illicit economies. [ABSTRACT FROM AUTHOR]

This paper examines the origin and evolution of the Scholarship for Amazonian Native Communities, Beca 18 (CNA) in Peru from 2014 and 2021, focusing on the perspective of both the national indigenous federation, Aidesep and the National Program of Scholarships and Educational Credit (Pronabec). The research methodology combines the analysis of institutional documents and in-depth interviews with members of both institutions. We highlight Aidesep's initiative to establish a dialogue with Pronabec in 2013, the collaborative efforts between Aidesep and Pronabec during the early years of the scholarship, and the lack of publicly available statistics, particularly regarding the retention and graduation of indigenous university students. Both institutions identify the "loss of the scholarship" as amajor limitation, though each has different views on providing support to students to help them complete their studies. The Amazonian notion of 'getting usedd to' (acostumbrarse) emerges as a key element of the indigenous approach to supporting indigenous students. [ABSTRACT FROM AUTHOR]

Objective: This paper seeks to contribute, from the perspective of Social Anthropology, to the analysis of the ethnopolitical organization and identity revaluation of indigenous communities in Argentina. For this purpose, we will focus on the organization process of the families of the Mapuche Kalfulafken community in the urban region of Carhué, province of Buenos Aires (Argentina), which has gained momentum in the last decades. In short, the aim is to analyze how indigenous claims in Carhué are constituted around territory, ethnic identity and living conditions by considering resistance strategies and access to resources over time and in relation to the different levels of the State -municipality, province and nation-. Central to this analysis is the indigenous emergence of recent times, which began in the 1990s and is characterized by a growing ethnic awareness and emergence. Additionally, reanalyzing the legislations that principally address the original pueblos of the country and the legal and regulatory advances that, in many cases, are due to the continued mobilization and organization of indigenous groups have been very important in the processes of identity reconstruction. Materials and methods: The approach from which we start this research corresponds to the perspective of Social Anthropology. The fieldwork with the Mapuche families of Carhué began in 2018 from a specific demand to the research/outreach group to collaborate in their request for recognition before the provincial State (through the processing of their legal status). The steps to be followed in the research and the work guidelines were defined together with the community, so that the methodology is based on collaborative work. A bibliographic survey of theoretical antecedents was carried out. The research question focused on the forms of organization of the Mapuche families and their relationship with the processes of ethnic-identity reconfiguration in Carhué, framed in the context of the indigenous emergence and resurgence of ethnic and territorial demands in the area. Returning to the field on several occasions, deepening the topics and reworking the methodological strategies allowed us to construct the objectives and better orient the research. The methodology was ethnographic and a diverse group of actors were interviewed: the members of the indigenous organization, inhabitants of Carhué, governmental and non-governmental officials, and others. Open and in-depth interviews, semi-structured interviews, individual, and group interviews were carried out. The aim was to reconstruct life histories and trajectories in order to try to understand social phenomena from the perspective of the actors. Thus, participant observation was an important part of the fieldwork. The perspective was nurtured and triangulated with the search for primary and secondary sources and complementary cases through the work in the local archive at the request of Kalfulafken, given the importance of making an approach with some historical depth to reconstruct the facts of persecution and violence against indigenous peoples in Argentina. Results: The work is framed within the resurgence of the demands and processes of identity reconstruction that have been gaining strength in the country since the 1990s. The large presence of the indigenous population in urban spaces is highlighted in the face of the historically constructed ideas of denial, discrimination and exclusion that have their roots in the colonial period and continued with the formation of the National State. We focus on the history of ethnopolitical organization and the forms of resistance of the families of Carhué, which has gained momentum in the last decades and seeks to assert their presence in the urban environment. From which, the members appeal to distance themselves from and question the discourses promoted by state institutions that sought to dominate and make the indigenous population in the region invisible. In this way, we address the strategies and activities implemented by the Kalfulafken community that seek to question the 'official history' and demonstrate the subjugation, discrimination and invisibilization suffered and to reaffirm their current presence in Carhué. Such processes have led, on the one hand, to new links with other ethnopolitical groups, universities, national and local institutions, and on the other hand, to the generation of new spaces for participation and networks in the area in order to have greater visibility and strengthen their claims. In addition, we highlight the community's search for support and recognition from local authorities in order to make their claims viable. Conclusions: From the analysis on the organizational processes of a Mapuche community in the province of Buenos Aires we can make several conclusions. On the one hand, in the absence of responses from the various levels of the State and the lack of implementation of laws and regulations concerning indigenous peoples, it is the communities that must mobilize and develop strategies to enforce their rights as pre-existing peoples. Despite the lack of response to the indigenous claims, the ethnopolitical organization of the community of Carhué continues to grow in order to make its presence visible at the local level and to claim the fulfillment of their rights and the recovery of their territories in order to have their own spaces and cultural autonomy for their reproduction. Another issue that was highlighted was the need for greater access to funds and social projects that would allow these objectives to be carried out and that would provide scholarships for the younger generations to study. That is to say that these requests that have arisen in the organization are linked, since in order to have autonomy they must have territories and funds to sustain it. In summary, the above allows us to account for the local ethnopolitical work and the impact of the productions and materials produced within the framework of university extension to accompany such processes. Likewise, the presence of indigenous movements makes it clear that the state projects of a homogeneous Argentina have not been achieved. In the case of Kalfulafken we have been able to see that in addition to the processing of their legal status, the community seeks to generate new spaces for intervention and networks in the region to achieve greater visibility and strengthen their claims. [ABSTRACT FROM AUTHOR]

Argentina. General Archive of the Nation. Written Documents Department. Argentine Confederation. Ministry of War and Navy. 58-1-1. Paper. [Part of the map of the Chaco that by order, and under the direction of the General Command is being drawn up by the engineer attached to the E.M. of the latter.] Undated. [ABSTRACT FROM AUTHOR]

In the COVID-19 pandemic, indigenous peoples in the southeast of Pará faced, among many emergencies, the worsening of territorial violations and precarious health care and education, without depriving them of resilience to frontier capitalism in the region. The information obtained through interviews with indigenous leaders, consultation of official data and those published by the Articulation of Indigenous Peoples of Brazil (APIB), as well as field notes on the performance of the Mutual Support Network to Indigenous Peoples of Southeastern Brazil Pará, highlights the strategic use of the territory for isolation and resurgence of cultural practices, and the formulation of policies to resist the systemic crises aggravated by the fascist national government of the period. [ABSTRACT FROM AUTHOR]

We study the emergence of New Clark City, Philippines, which is part of the country's development programme "Build‐Build‐Build". Triangulating data from field observations, interviews, and documents, we analyse the social, economic, and ecological consequences of this "city of the future". The city enables capital to be fixed into space, which (i) creates new accumulation opportunities for investors, (ii) lubricates capital circulation, shortening turnover times and lowering costs, and (iii) staves off a multitude of longstanding barriers faced by capital and state actors by reordering space along the lines of the Philippines' geographical expansion and spatial restructuring strategy. Aiming to address a geographical‐switching crisis, this socio‐ecological fix goes hand‐in‐hand with the stark reality of an internal colonialist agenda, resulting in negative consequences for local and Indigenous communities. We contribute to the socio‐ecological fix literature by arguing that internal colonialism offers a vital lens to understand capital expansion from the centre to the periphery. [ABSTRACT FROM AUTHOR]

From a position as students, disciples, and collaborators of María Bertely, we reflect on her contributions to the gestation and development process of the project "Milpas Educativas: Socionatural Laboratories for good living". After specifying the locus of enunciation and the sources that support the analysis, the political and epistemological referents that are essential to understanding the essence of an educational project with a clear ethnopolitical and alter-globalization position are made explicit. These, in addition, allow us to appreciate the contributions of Bertely as coordinator and caretaker of the Intercultural Inductive Method and committed academic who felt mandated by the community educators of the Union of Teachers of the New Education for Mexico (UNEM) and the indigenous communities that appointed them. Subsequently, Bertely's contributions to the gestation phase of the project are analyzed, emphasizing her efforts before the financing body and the resulting achievements. Next, we reflect on her contributions to the development process of Milpas Educativas, highlighting the political, epistemic, axiological, and pedagogical dimensions that characterized them. We conclude by presenting some of his most important legacies to Mexican and Latin American educational anthropology, emphasizing her political commitment to the indigenous cause. [ABSTRACT FROM AUTHOR]

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Indigenous Peoples' lands (IPL) cover at least 38 million km2 (28.1%) of Earth's terrestrial surface. These lands can be important for biodiversity conservation. Around 20.7% of IPL intersect areas protected by government (PAs). Many sites of importance for biodiversity within IPL could make a substantial but hitherto unquantified contribution to global site‐based conservation targets. Key Biodiversity Areas (KBAs) represent the largest global network of systematically identified sites of high importance for biodiversity. We assessed the effectiveness of IPL in slowing biodiversity loss inside and outside PAs by quantifying tree cover loss from 2000 to 2019 in KBAs at international and national levels and comparing it with losses at equivalent sites outside mapped IPL. Based on a matched sample of 1‐km2 cells in KBAs inside and outside mapped IPL, tree cover loss in KBAs outside PAs was lower inside IPL than outside IPL. By contrast, tree cover loss in KBAs inside PAs was lower outside IPL than inside IPL (although the difference was far smaller). National rates of tree cover loss in KBAs varied greatly in relation to their IPL and PA status. In one half of the 44 countries we examined individually, there was no significant difference in the rate of tree cover loss in KBAs inside and outside mapped IPL. The reasons for this intercountry variation could illuminate the importance of IPL in meeting the Convention on Biological Diversity's ambition of conserving 30% of land by 2030. Critical to this will be coordinated action by governments to strengthen and enforce Indigenous Peoples' rights, secure their collective systems of tenure and governance, and recognize their aspirations for their lands and futures. [ABSTRACT FROM AUTHOR]

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