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This paper explains how a comparatively weak Indigenous movement succeeded in establishing a precedent of Indigenous prior consultation reform in a national context adverse to Indigenous rights. The in-depth study of Peru shows that alliances between civil society actors and people inside certain state institutions who supported Indigenous claims can explain this outcome. The paper focuses on the collaboration of many human rights lawyers who became part of the Peruvian state. Still, the analysis also shows the limits and challenges of these alliances, particularly in the regulation phase. The paper shows that progressive state activists without strong ties to social movements, and the barriers they face inside institutional settings, can also contribute to the reproduction of weak institutions, particularly during the regulation phase of approved norms. The paper is based on long-term qualitative research in Peru. Data is culled from various source documents and semi-structured interviews with key actors, bureaucrats, Indigenous leaders and human rights professionals. [ABSTRACT FROM AUTHOR]

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The growing value of forest resources has produced an increasing regulation of the use of forest resources in the national states of the Amazonian region. The new generation of forest norms have established a standardised system for the utilisation of forest resources based on two main aspects: the elaboration of forest management plans, and the granting of forest licences by the State's authorities. However, this system has also increased the barriers for applying TFRK in indigenous lands because the current forest norms do not always consider their knowledge, their customary law, and their values. In view of this problem, this paper identifies the gaps and opportunities of the ICH Convention for protecting the TFRK of Amazonian indigenous peoples, considering the national legal frameworks of Bolivia, Brazil, Ecuador and Peru. For doing this, firstly the connection between TFRK and intangible cultural heritage is shown. Secondly, the duties of the national States in relation to TFRK established by the ICH Convention are identified. Thirdly, it is discussed the form TFRK of Amazonian indigenous peoples is regulated in the national legal systems. Finally, it is analysed how the national norms that regulate TFRK of Amazonian indigenous peoples accommodate the ICH Convention. [ABSTRACT FROM AUTHOR]

This paper focuses on rural and indigenous girls and their mothers in Peru, examining how they position schooling and education in their current life and future aspirations, in order to better understand girls' increasing participation in education. It is argued here that the high educational aspirations girls and their families have are not only related to the desire to overcome poverty and marginalisation but also to oppressive gender relations. The widening of female roles available to young rural women is impacting on their identities and life projects. The paper shows that these processes are not purely individual but intertwined with intergenerational agreements, family projects, and shared understandings of the changes needed to improve the life of young women, revealing important transformations in rural and indigenous families. The paper analyses qualitative data from boys and girls in three settings and focuses in more detail on three in-depth case studies. [ABSTRACT FROM PUBLISHER]

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]

The long-term (AD 1300–1800), multi-scale interactions of monocropping and subaltern agri-food systems of Andalus (Spain) and coastal Peru reveal the entangled transformations of the Plantationocene. Historically convergent colonial monocultures (wheat, sugar, cotton, sheep, cattle) entangled with the divergence and plurality of resilient yet precarious diverse-food affordances of subaltern groups (peasants, indigenous people, enslaved persons, Mudejares, Moriscos). Using political ecology, the comparative cases illuminate how Plantationocene colonial entanglements were shaped through spatial movements and social-environmental affordances of biota, populations, and institutions. New empirical understanding and a novel conceptual and analytical framework offer insight into Plantationocene pathways, alternatives, and struggles. [ABSTRACT FROM AUTHOR]

Peru's Quechua-speaking indigenous people have been portrayed by the dominant Spanish-speaking society in different ways throughout the five centuries since the Conquest, in response to contemporary social, political and literary trends. Nevertheless, they have always been perceived as ‘the other’ by mainstream society, and have rarely had a voice of their own. It may be, however, that in the 21st century they are able to reclaim their voice, although the ways in which they choose to do so may surprise us. This paper examines the portrayal of the highland Quechua people in Peruvian literature, government documents, academic writings and the media. Rather than an in-depth study, it is a survey of the differing perceptions of the Quechua people from the late 16th century to the beginning of the 21st century, with reference to the Inca Empire, romantic portrayals in 19th-century poetry, the sociological interpretations of the ‘Indian problem’ in early 20th-century Peru, and the use of indigenous people as political or spiritual symbols in more recent times. [ABSTRACT FROM PUBLISHER]

This article provides a descriptive account of the workings of an Indigenous-led teacher training initiative in the Peruvian Amazon (Formabiap) and considers the extent of its transdisciplinary pedagogic approach, with a special focus on the ontological and epistemological stakes of intercultural knowledge exchanges in the context of contemporary global challenges. The article evaluates the extent to which Indigenous pedagogical projects can sustain inter-species relationships that promote a good life in which diverse species, including both humans and plants, can flourish. To extol the potential of Formabiap's 35 year plus Indigenous rights initiative, the authors forward the notion of biosocial pedagogy, a heuristic device that helps value the consubstantial, and relationally entangled epistemologies of Indigenous Life-worlds. [ABSTRACT FROM AUTHOR]

Every woman experiences the menopause transition period in a very individual way. Menopause symptoms and management are greatly influenced by socioeconomic status in addition to genetic background and medical history. Because of their very unique cultural heritage and often holistic view of health and well-being, menopause symptoms and management might differ greatly in aboriginals compared to non-aboriginals. Our aim was to investigate the extent and scope of the current literature in describing the menopause experience of aboriginal women. Our systematic literature review included nine health-related databases using the keywords ‘menopause’ and ‘climacteric symptoms’ in combination with various keywords describing aboriginal populations. Data were collected from selected articles and descriptive analysis was applied. Twenty-eight relevant articles were included in our analysis. These articles represent data from 12 countries and aboriginal groups from at least eight distinctive geographical regions. Knowledge of menopause and symptom experience vary greatly among study groups. The average age of menopause onset appears earlier in most aboriginal groups, often attributed to malnutrition and a harsher lifestyle. This literature review highlights a need for further research of the menopause transition period among aboriginal women to fully explore understanding and treatment of menopause symptoms and ultimately advance an important dialogue about women’s health care. [ABSTRACT FROM PUBLISHER]

We contribute to the literature on multidimensional poverty and people with disabilities by developing a group-specific, comprehensive, and policy-relevant measure of multidimensional poverty adapted to exploring deprivations within the group of persons with disabilities in Peru. Based on the Alkire-Foster method, we calculated multidimensional poverty estimates using data from the first Specialised National Survey on Disability in Peru collected in 2012. Our measure included eight dimensions, four of which were operationalised using disability-specific indicators, of which, in turn, three involved deprivation criteria specific to different categories of disability. Our results showed that 41.1% of the population with disabilities in Peru suffer deprivations in at least three out of the eight dimensions, whereas rural populations, women, indigenous peoples, persons with severe disabilities, and persons with communication disabilities face the highest levels of poverty. Additionally, we identified rural indigenous women as the poorest subgroup within the overall group of persons with disabilities in Peru with a poverty incidence of 88.1%. Our results suggested that eradicating multidimensional poverty among persons with disabilities in Peru will involve implementing reasonable accommodations to existing policies and creating new disability-specific policies focused on the poorest subgroups within this population. [ABSTRACT FROM AUTHOR]

The article traces the emergence and further development of two related fiscal categorizations concerning indigenous peoples in the viceroyalty of Peru: forasteros and yanaconas del rey. Broadly speaking, both categorizations denoted indigenous people living outside their original communities, generally without access to communal lands, and therefore often characterized as migrants. As we will show, access to land and migration were not always and everywhere present. We analyze these social and fiscal categorizations from conquest to the early nineteenth century, occasionally addressing several related minor classifications, such as quintero, which were regionally limited. We argue that the General Visitation by Viceroy Mancera in 1645 was a turning point since it included for the first time separate lists of yanaconas del rey and forasteros within the tributary censuses. [ABSTRACT FROM AUTHOR]

Background and objective: Peru's Ministry of Health has made efforts to increase the cultural inclusiveness of maternal health services. In 2005, the Ministry adopted an intercultural birthing policy (IBP) that authorizes and encourages the use of culturally acceptable birthing practices in government-run health facilities. However, studies suggest that indigenous women may receive inconsistent benefits from these kinds of policies. This article examines whether a grassroots accountability initiative based on citizen monitoring of local health facilities by indigenous women can help to promote the objectives of the IBP and improve intercultural maternal health care. Design: Findings are drawn from a larger qualitative research study completed in 2015 that included fieldwork done between 2010 and 2011. Semi-structured interviews were conducted with 23 women working as citizen monitors in local health facilities in Puno and 30 key informants, including frontline health workers, health officials, and civil society actors in Puno and Lima, and human rights lawyers from the Defensoria del Pueblo Office in Puno. Results: Monitors confirmed from their own personal experiences in the 1990s and early 2000s that respect for intercultural aspects of maternal health care, including traditional indigenous birthing practices, were not readily accepted in publicly funded health facilities. It was also common for indigenous women to face discrimination when seeking health service provided by the state. Although the government's adoption of the IBP in 2005 was a positive step, considerable efforts are still needed to ensure high-quality, culturally appropriate maternal health care is consistently available in local health facilities. Conclusions: Despite important progress in the past two decades, policies aimed at improving intercultural maternal health care are unevenly implemented in local health facilities. Civil society, in particular indigenous women themselves, can play an important role in holding the state accountable for quality care. [ABSTRACT FROM AUTHOR]

This article adds to a small but growing call to return racial analyses to the investigation of indigenous Latin America. Applying critical race theory to the broad sweep of Peruvian history, I find that, rather than a holdover from the past, dominant groups have regularly revitalized the system of racialized rule, providing it with new resources to adapt it to changing circumstances and the diverse challenges pushed by native peoples. In particular, while colonization established an overt system of indirect rule to maximize wealth extraction from natives, and subsequent governments adapted rather than abandoned this form of governance that secures racial domination through fragmenting natives ethnically. This rereading of Peruvian history better enables an identification of both the structural and daily ways through which racism is reproduced. I conclude with suggestions for future research that will help flesh out the general framework I provide here. [ABSTRACT FROM AUTHOR]

The author reflects on the issue of indigeneity in Peru. She argues that the non-existence of ethnic social movements does not necessarily mean the absence of indigenous people's political participation. She comments on the unjust treatment and political deprivation of the indigenous people. She notes that the indigenous society is a tool for uplifting social change. The author believes that the continuous deprivation of indigenous society will stimulate the concept of revolt.

This article analyzes the impact of the long-standing Peru/Ecuador border dispute on the indigenous politics of the border region. The ethnic groups occupying the area are engaged in a bi-national struggle to contest dominant representations suggesting that the 1998 Peace Accord has led to the final territorial enclosure of the two nation-states. At the same time, the leaders of the indigenous groups must confront their own intra-ethnic 'border' problems. The question of how to represent these struggles remains the subject of intense debates. Internal differences in the use of ethnonyms (particularly the central term 'Jivaro') reveal that indigenous politics are already over-determined by the colonial past and present of both Peru and Ecuador. [ABSTRACT FROM AUTHOR]

The Peruvian Truth Commission was one of the most successful of its kind, collecting over 16,000 testimonies about the dirty war between the Maoist rebels of the Shining Path and the state. Yet, in Ayacucho, some of the rural villagers hardest hit by the violence refused to testify to the official investigation. This article explores the apparent indifference of one indigenous Quechua-speaking village to the Commission. I argue against explanations that reduce the villagers' reticence about testifying to an irrational symptom of post-traumatic stress disorder. Instead, I focus on the other kinds of talk-informal rumors and conspiracy theories-that circulated throughout the village, questioning the intent of the Commission's project. I show that the rumors expressed rational insecurities that were impossible or unsafe to articulate within the boundaries of the Commission and pointed to the persistence of state-sanctioned violence against Peru's indigenous peasantry. Instead of dismissing village rumors about the Truth Commission as obstacles in the road to democratic nation-building, I suggest they be seen as an indigenous political struggle that is part of the transparency process. [ABSTRACT FROM AUTHOR]

Looks at the state of building democracy in Peru since 1985. Political parties in the country's single-chamber parliament; Reasons behind the diminished power of the Confederation of Peruvian Workers; Groups of the indigenous peasantry; Activities under the Free Trade Area of the Americas treaty with the U.S. which received popular resistance and action.

The author reflects on one article by Tupara H. and another case study by Sherman M. and colleagues focusing on ethical research guidelines of informed consent and research decision making for studies involving indigenous population. She also justifies with reason, the articles' approaches such as the challenges of the scientific jargon to informed consent process, the decision making on basis of western ideologies while working in different cultural setup and need of cultural sensitivity.