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Focusing on constructions of food security in settler colonial contexts, this article demonstrates how its contemporary conceptualization is heir to long-standing schemes to reform Indigenous peoples and validate state projects. It highlights how discursive regimes of food security in the areas of health, conservation, and economics were conceived within frameworks that instruct Indigenous peoples as to correct behaviour, blame them for their misconduct, and ignore the role of settler states and populations in defining notions of right and wrong and in creating the conditions that promote and sustain those definitions. Ignorance, blame, and indoctrination are thus constitutive features of state interventions aimed at promoting Indigenous peoples’ food security. Using instructional publications directed at Inuit, the article demonstrates how, through the provision of services, and in the exercise of settler nation-building, Indigenous peoples have been subjected to programmes of indoctrination and ideological pacification whilst larger contexts of dispossession are bracketed out. [ABSTRACT FROM AUTHOR]

World Monuments Fund (WMF) is a leading organization dedicated to preserving the world's most cherished cultural sites. In Latin America and the Caribbean, WMF has collaborated with local communities, funders, and governments on over 186 conservation projects since the 1980s, with a strong emphasis on local partnerships and capacity building. Recognizing the importance of community involvement, inclusive management, and diverse heritage narratives, as well as the need to foster this approach in our Latin American portfolio, recent WMF projects there aim to establish models for participatory heritage conservation. Two ongoing projects where WMF is testing this approach focusing on community participation and inclusive management include Teotihuacán in Mexico, where we aim to create the conditions for sustainable and equitable tourism development by fostering collaboration between local and institutional stakeholders. A second case study explores Rapa Nui National Park, where WMF is addressing the preservation of the endangered Mata Ngarahu petroglyphs in Orongo and empowering the Ma'u Henua Polynesian Indigenous Community in conservation efforts. These projects underscore the importance of long-term commitment, flexibility, and cultural sensitivity in promoting participatory approaches, with the need for adapting engagement strategies based on local dynamics. Lessons learned emphasize that successful implementation requires time, consistency, and alignment with local actors, particularly considering potential conflicts with institutional timing and constraints. [ABSTRACT FROM AUTHOR]

Ethnobiological classification involves the nomenclature and classification of groups with certain affinities. Therefore, the objective of this study was to analyze the traditional maseual nomenclature of amphibian and reptile names in San Miguel Tzinacapan, Puebla. A review was conducted in scientific literature and technical reports on the amphibian and reptile species recorded for the area. Subsequently, cards with photographs of each animal were prepared to the people to identify them, and interviews were conducted with local people to obtain the amphibians and reptiles names. According to the records in the literature, a total of 252 species of amphibians and reptiles have been reported for the region, but people only recognized and identified 227. The maseual people classify animals beyond morphological differences and similarities, grouping them in terms of daily practices. Thirteen snake names were recorded, this group is the most representative and the one with the most names in maseual; eight amphibian maseual names, six lizard maseual names, and two maseual names for turtles were recorded. The way of writing the names of animals in Nahuatl depends on the knowledge of the person and the region where they live. Of the total species recorded, 65% were under special protection by NOM-059 and 59% were endemic species of the region. It is important to highlight the importance of traditional knowledge, as it helps to understand nature from different perspectives. The understanding and conservation of this traditional knowledge contributes greatly to the design of local strategies that favor the conservation of biological diversity and local culture. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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.)

Introduction. indigenous people and victims of war are more vulnerable to substance use and require interventions specifically tailored to their needs. Object. to determine risk and protective factors and strategies for the prevention of substance use in indigenous people and victims of war. Method: a scoping review was conducted following the PRISMA-ScR guidelines. The carried-out steps were: Preparation of the question, objectives, theoretical and empirical framework; establishment of inclusion criteria; sample delimitation; extraction and systematization of sample data, reporting and analysis of results. Results. 1327 studies were identified, through Scopus, Web of Science, Dimensions, the Virtual Health Library, and Google Scholar, of which 40 met the inclusion criteria. Cultural disconnection, trauma, exposure to violence, stigma and discrimination are significant risk factors. Conclusions. The approach from strategies designed with the community is more effective for prevention. In both populations, the factors involved and the strategies used coincide and indicate that it is indeed necessary to propose culturally grounded prevention programs that integrate interventions with empirical evidence and their cultural visions and practices. [ABSTRACT FROM AUTHOR]

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Copyright of Fashion, Style & Popular Culture is the property of Intellect Ltd. 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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El presente artículo plantea el problema del camino que sigue el imaginario del cronista mestizo del siglo XVI respecto al pensamiento religioso indígena; por lo que se analizan las obras de Diego Muñoz Camargo, Fernando de Alva Ixtlilxóchitl y Juan Bautista Pomar, explorando cómo se refleja el sentimiento religioso indígena en el imaginario de estos tres autores. Con esto, se identifica una visión híbrida específica, inclinada a valorar el pensamiento religioso indígena en el registro cristiano.

Archivo histórico de Kipus: Revista Andina de Letras y Estudios Culturales, 1998.

The purpose of this article is to give an account of the cultural imprint that nature has for the Mapuche people, and more specifically its normative performance through the so-called Az Mapu, or Mapuche customary code of good living, which involves both humans and non-human beings that are part of nature. For this purpose, ethnographic fieldwork is carried out in the Mapuche communities of Coñaripe, eastern basin of Lake Calafquén, Chile. From this observation, the final considerations reflect on the theoretical performance that the normative imprint of nature in Mapuche culture can have for anthropology. [ABSTRACT FROM AUTHOR]

Objective. To compare Covid-19 risk factors, self-reported Covid-19 testing and infection, and Covid-19 vaccination among H-2A workers and agricultural workers without H-2A visas. Materials and methods. Farmworkers completed surveys at randomly selected sites in five U.S. states from March - August 2022. Descriptive statistics and bivariate analyses were conducted for key characteristics and outcomes. Results. A total of 532 H-2A workers and 748 non-H-2A workers participated in the surveys. H-2A workers had significantly higher Covid-19 primary vaccine series uptake than non-H-2A workers (94.7 vs. 65.9%). More than one in four H-2A workers (29.6%) continued working while ill or positive with Covid-19. Fewer H-2A than non-H-2A workers reported receiving a Covid-19 test (51.5 vs. 59.2%, respectively) and a positive test result for Covid-19 (24.5 vs. 44.9% among those tested). Conclusions. Although H-2A workers had a lower self-reported prevalence of Covid-19 and higher Covid-19 primary vaccine series uptake than non-H-2A workers, findings such as reporting to work while ill or positive for Covid-19 indicate areas for improvement by binational public health leaders. [ABSTRACT FROM AUTHOR]

HIV infection is a global problem that affects individuals of different races, cultures, and social classes, and is transmitted in a variety of ways, including sexual intercourse and breastfeeding. The indigenous population is particularly vulnerable due to socioeconomic factors and social exclusion, which results in high rates of HIV infection. Little data is available on the extent of HIV infection among indigenous peoples in Brazil. This study aims to evaluate the mortality rate of indigenous people due to HIV/AIDS in the state of Rondônia. There were 11 deaths related to HIV/AIDS in the period from 2010 to 2019, most of them in women and in the municipality of Porto Velho. The year with the highest number of deaths was 2013. The vulnerability of indigenous peoples to HIV contamination is related to precarious living conditions, low socioeconomic and educational levels, difficulties in accessing health services and social discrimination. However, there is still little data on the impact of HIV among them. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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.)

Resumo Este artigo tem o propósito de refletir sobre o acesso de estudantes indígenas à Universidade Federal do Maranhão-UFMA, com foco nas implicações advindas da implantação da Comissão de Verificação da Autodeclaração Étnica nos processos de ingresso, de ocupação de vagas e de perfil de estudantes ingressantes nas vagas destinadas aos povos indígenas dos cursos presenciais desta universidade, no período de 2007 a 2021. A pesquisa é exploratório-descritiva e a análise apoiou-se, entre outros, na perspectiva da teoria social bourdieusiana e em análise documental de normativas institucionais e relatórios do Sistema Integrado de Gestão de Atividades Acadêmicas da UFMA. Observou-se que, após a Comissão, novos critérios de identidade indígena são exigidos, com intuito de minimizar as fraudes. Mesmo com uma diminuição da taxa de ocupação dessas vagas, os dados do perfil de ingressantes sinalizam uma ocupação mais efetiva de indígenas.

La investigación sobre la pandemia de COVID-19, se ha estudiado en tiempo real, ha sido y sigue siendo reveladora. Objetivo. Analizar la morbilidad y la mortalidad por COVID-19, asociadas a factores de riesgo metabólicos en población no indígena e indígena de México. Materiales y métodos. Utilizamos la Base Nacional de Datos COVID-19, durante los años críticos 2020-2021- 2022. Se trabajó con 5.380.247 casos que representaron la población total de positivos al SARS-CoV-2. Se analizaron las discrepancias entre las prevalencias de población no indígena, población indígena, defunción y no defunción. Se definió población indígena, con la clasificación oficial de auto-identificación. Se aplicó el modelo de regresión logística para determinar el riesgo de morir para cada variable: enfermedades cardiovasculares, hipertensión, diabetes, obesidad, sexo, edad y condición indígena. El análisis de multicolinealidad se analizó a través de la prueba de asociación Phi para variables dicotómicas y a través del ajuste de Nagelkerke. Resultados. En los positivos totales 99,2% fue población no indígena y 0,8% indígenas, mientras su porcentaje de letalidad fue de 5,8% y 11,1% respectivamente. En ambos grupos, murieron más hombres (61,5%) que mujeres (38,5%) y las edades de mayor defunción fueron 60 a 79 años. La mortalidad por enfermedades cardiovasculares fue la de mayor incidencia, 26,6% en población general y 32,3% en indígena; por diabetes 22,1% y 27,9%; hipertensión 20,0% y 26,7%y la obesidad 11, 3% y 17,4% respectivamente. Los análisis de regresión logística se ajustaron por sexo, edad y condición indígena. El condicionante de mayor riesgo de muerte, fueron las comorbilidades metabólicas y el de menor riesgo, la condición indígena. Conclusiones. El impacto de la pandemia por COVID-19 fue más grave cuando hubo padecimientos metabólicos tanto en la población no indígena como en la indígena.

The 'archival turn' has prompted historical scholarship to reevaluate the positivist sourcing of knowledge, especially in contentious contexts. The archive's configuration, and attendant mechanisms of classification, apprehension, and attribution indicate colonial governance just as much as inscribed histories and discourses. Scholarship on the Zionist movement in early-20th century Palestine has been slow to adopt the analytical shift from archive as source to archive as subject. This article examines archiving, forms of classification, and the organization of settler colonial history in the context of the Zionist movement's leftist pole. Cases from the author's fieldwork are used to introduce the term archives of apprehension : how the informational practices and anxiety over territorial reversibility that settler colonial archives are built upon in fact preserve the collective indigenous presence that colonization tries to marginalize. The article concludes by considering how historical sociology can better instrumentalize such archives to learn about the emergence and endurance of entangled settler/native socialites. [ABSTRACT FROM AUTHOR]

Este artículo discutirá el protagonismo de las mujeres Apinajé, frente a las demandas políticas, a través de su historia de lucha e inserción en la dirección de los pueblos, reuniones y eventos políticos. El hecho observado es la participación recurrente de las mujeres en la esfera política, organizando eventos, encuentros y movimientos en las últimas décadas, delineando las trayectorias y espacialidades en el territorio materno. La investigación se llevó a cabo a través de la búsqueda bibliográfica a través de las disertaciones de maestría "La cuestión de género en la etnología Jê: A partir de un estudio sobre el Apinajé" de Raquel Pereira Rocha (2001) y Mujeres Apinajé: Trayectorias socio-espaciales en Tocantinópolis de Carina Alves Torres ( 2020), el Trabajo de Finalización de Curso (TCC) La vida de Nhiro: Etnobiografía de un jefe Apinajé de la investigadora Welitânia Pereira Rocha (2016) y las noticias del Blog Associação União das Pempxá aldeas sobre la participación de las mujeres en la esfera política en la marco temporal de 2001 a 2022. A través de la revisión bibliográfica, se constató el crecimiento de la mujer en el ámbito político, fundando y dirigiendo pueblos, además de actuar frente a las demandas políticas, educativas y culturales, ejerciendo diversas en el territorio, además de construir trayectorias socioespaciales en otras ciudades y estados de Brasil.

Nos últimos anos, sobretudo durante o governo Bolsonaro, o Brasil caminhou no sentido contrário a valorização de seu capital natural. Em relação à floresta amazônica, por exemplo, o desmatamento ameaça sua existência enquanto floresta tropical e tem ocasionado desequilíbrio da regulação das chuvas, além de danos ambientais em nível global. Diante de tal perspectiva fatalista, cumpre ao poder público e a sociedade civil organizada buscarem alternativas que garantam o usufruto sustentável do capital natural nacional, de modo a viabilizar a continuidade da vida em suas múltiplas dimensões. Para tanto, nenhuma discussão poderia prescindir o conhecimento dos povos indígenas que, pautados por uma relação mais harmoniosa com a “mãe terra”, evidenciam ser possível conciliar preservação ambiental com exploração econômica. Contudo, vítimas de preconceitos, violências e cobiça por suas terras, eles têm sido alijados do processo decisório. Considerando o contexto apresentado, o objetivo deste artigo consiste em inscrever os povos indígenas em meio ao debate ambiental no Brasil, sobretudo no que tange a economia verde, de modo a evidenciar que, contrariamente ao senso comum, os ditos “homens brancos” precisam mais deles, que o oposto.

RESUMO Através de reivindicações e políticas de ações afirmativas, cada vez mais os povos indígenas têm ingressado no Ensino Superior. Esta pesquisa pretendeu investigar e compreender os motivos de permanência dos indígenas nos Programas de Pós-Graduação (PPGs) da Universidade Federal do Amazonas (UFAM). A partir de uma pesquisa qualitativa, enviamos questionários às 42 secretarias desses PPGs e, posteriormente, entrevistamos 7 pós-graduandos indígenas de etnias diferentes, com transcrição e análise de conteúdos segundo Bardin. Chegamos às unidades temáticas e categorias: percurso acadêmico dos alunos pós-graduandos (trajetória de escolarização; chegada na universidade); enfrentamentos para permanecer universitário (dificuldades, resistência, resoluções); sugestões e propostas. Concluímos que as dificuldades financeiras, pedagógicas, culturais e sociais são decorrentes de uma lógica hegemônica que continua gerando discriminação, desigualdade e exclusão, mas o compromisso consigo, com sua família, etnia e causas indígenas dão resistência para finalizar o curso.

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Copyright of Relaciones Internacionales (1699-3950) is the property of Autonomous University of Madrid, Spain, International Relations Studies Group (GERI) Law Faculty 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.)

O estudo discorre sobre educação e espiritualidade no povo indígena Xukuru do Ororubá, situado no município de Pesqueira e Poção - PE. Como objetivo, busca-se compreender acerca dos processos educativos vivenciados em uma escola indígena, localizada no referido território, destacando a espiritualidade enquanto princípio educativo, com vistas à construção humana na sua integralidade. A abordagem teórica ancora-se em estudos realizados por Röhr (2012; 2013), Policarpo Júnior (2010), Wilber (2012). Os estudos desenvolvidos por esses autores possibilitam o recorte epistemológico da pesquisa, e, em vista disso, realiza-se a interpretação dos dados da pesquisa de campo. A relação da tarefa educacional com espiritualidade evidencia que a educação perfaz um percurso que conduz educador e educando à formação humana integral. O estudo contribui para a área das Ciências da Religião, imbricado ao campo religioso brasileiro, cultura e comunidade indígena.

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The article analyzes the content production of young indigenous people from Ceará on social networks, with emphasis on Rodrigo Tremembé's publications, observing the narratives presented on the social network "Instagram", of how experiences and cultures are communicated. The theoretical framework dialogues with the philosophy of Ailton Krenak (2019) about the importance of "always being able to tell one more story", and the research is interested in a methodology of "listening and telling". All this, in order to think about the presence of these young people and the communication of their cultures. And I bring up some questions: what is the importance of communicating to tell stories, how is indigenous culture communicated through social networks, how are they organized in this space, what stories do communicators want to tell, how do they present themselves from their narratives about culture and communication. [ABSTRACT FROM AUTHOR]

Objective. To explore the perceptions, knowledge, and practices of breastfeeding in the context of Covid-19 of pregnant and postpartum women, midwives, and health providers in an indigenous region of Chiapas, Mexico. Materials and methods. Qualitative thematic analysis study involving semi-structured interviews (n = 46) with pregnant women (n = 19), postpartum women (n = 6), health providers (n=10, i.e., doctors/nurses), and midwives (n=11). Results. Among mothers, 47% (n=11) did not know if Covid-19 is transmitted through breastfeeding. They mentioned that they would stay away from their newborns if infected. Health providers and midwives have not received education or any supporting material on the value of breastfeeding during Covid-19 infection. Conclusion. Breastfeeding mothers’ promotion and counseling remain poor in indigenous communities and have worsened during the Covid-19 pandemic. Breastfeeding training among health providers and midwives should be provided or strengthened even more in emergency situations. [ABSTRACT FROM AUTHOR]

Following up on our previous article, "Weaving Indigenous science, protocols and sustainability science" we posited that for Indigenous and Western Sciences to work together there must be reciprocity. For there to be reciprocity, Western science must adhere to the protocols of Indigenous People's science. The fundamental underpinnings of reciprocity being "reciprocal appropriation," first described by Kiowa intellectual N. Scott Momaday in the edited volume, Seeing with a Native eye: Essays on Native American religion. Momaday explained reciprocal appropriation as a paradox in which the Indigenous experience is vested in the landscape and in return the landscape invests itself in the Indigenous experience and observation of a living universe. We attempt to further elaborate on this work by first holding up other intellectuals who have contributed to the ongoing discussion of reciprocity to the natural world through a breadth of engagement with substantive strands of the literature. The term reciprocity in the context of this article works to elaborate on and alludes to a practice of meaningful exchanges that signify the continuation of relationships with all of life. The authors describe cases in which Indigenous people have demonstrated what those temporal and spatially oriented relationships can look like, how they can be carried out, and the commitment required. We conclude by offering the phrase Reciprocal Guardianship as a moral ethos in helping to shape a better stewardship of the natural world. [ABSTRACT FROM AUTHOR]

Based on a reading from the anthropology of Latin American work (Cortés & Raya 2020) and a critique of the logic of capitalist work (Illich 2008), a bibliographical survey of the scientific production in theses and dissertations available in the Catalog from Capes with the aim of analyzing the current status of the discussion on "Indigenous work" carried out at universities. In a comparative perspective, the theoretical contributions of these studies are pointed out, as well as their contribution to the national panorama and categories mobilized for the understanding of: 1) the struggle of indigenous peoples against the dynamics of capitalist/colonial insertion and the presence of the slave labor, 2) disputes over the identity between being an indigenous person and a worker, and 3) the differences and conflicts between an Amazonian north-northeast region and a predominantly central-southeastern Brazil. Selection criteria were applied according to the methodology of studies on "state of the question" (Nóbrega-Therrien & Therrien 2004) and the "content analysis" (Bardin, 1977; Carlomagno & Rocha, 2016) to determine a universe of 53 research until the end of May 2022, classified according to title, abstract, conclusions and central objective. Five categories of analysis are identified: 1) Colonial History, 2) Colonial Economy, 3) Industrialization Process, 4) Labor Market and Identity and 5) Labor Rights and Indigenous Policies. [ABSTRACT FROM AUTHOR]

In this article, I discuss the travestismo (crossdressing) of the Peruvian coast in the visual and performative work of Javier Vargas Sotomayor. From a queer and decolonial theoretical framework, I analyze how this artist explores the imaginaries of the coast to recover the indigenous sex/gender dissidence in a territory colonized by extractivist capitalism. I propose that the "Telúricas subterráneas" artistic series (2018) carries out processes of disidentification with cisheteronormativity to reveal the potential of queer utopia. [ABSTRACT FROM AUTHOR]

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The definition of a role and social status is fundamental in people's lives, but these intrinsic social representations can change with the arrival of old age. The role and social status of Mazahua senectes from San Felipe del Progreso, State of Mexico, was analyzed from an ethnography carried out in the year 2022, with which a tendency towards their loss in the study group was detected, linked in a directly with their situation of poverty and dependency, expressing itself in different forms of abandonment, exclusion and discrimination. [ABSTRACT FROM AUTHOR]

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O presente artigo elabora uma etnografia junto aos Kanhgág para analisar os espaços alimentares por eles criados, considerando-os como organizações culturais, grupos de rede social e os hábitos cotidianos de alimentação. “Ẽg vẽjẽn” significa “nossas comidas” e representa um espaço alimentar antropológico criado pelos Kanhgág, que às vezes é chamado de “comida típica”. Para tanto, o estudo utiliza bibliografia antropológica sobre alimentação a fim de analisar uma série de postagens em um grupo de uma rede social virtual dedicado à alimentação Kanhgág. Entre o ativismo virtual e a promoção de centros culturais, os Kanhgág constroem sua alimentação.

Las narraciones sobre el huaca Pariacaca en el Manuscrito de Huarochirí llevan implícitas algunas reflexiones éticas que dan cuenta del talante filosófico indígena. Debido a que la racionalidad ancestral no establecía una separación tajante entre razón y narrativa, el “desocultamiento” de la ética indígena en estos relatos demanda una lectura hermenéutica. Sin embargo, reconociendo que la recopilación del Manuscrito implicó una transformación narrativa bajo la presión del clero católico, no podemos tomar estas reflexiones como si fuesen ajenas a la influencia bíblica. Por lo tanto, parece más conveniente entenderlas como un intento discursivo, por parte del escritor indígena del Manuscrito y del resto de pobladores de la región, de alcanzar una nueva versión de los relatos que les permitiera expresar las múltiples herencias culturales que empezaban a reconfigurar sus imaginarios identitarios.

En este estudio se evalúa el desarrollo de una comunidad indígena de Chiapas México, desde una perspectiva sustentable, cuya cultura, productividad y relaciones con su entorno natural suele asociarse a sus raíces prehispánicas, es un tema complejo, pero necesario de abordar. Este estudio se hizo empleando el método de niveles jerárquicos, indicadores de sustentabilidad, y el Índice General de Sustentabilidad (IGS). Los resultados indican un nivel crítico del IGS, es decir, hay una relación negativa en el equilibrio de la triada de la sustentabilidad, que pone en riesgo el patrimonio ambiental y cultural que son reservas para las generaciones futuras y señala la urgente necesidad de revertir este desequilibrio.

Introducción. Este estudio presenta el caso de una escuela mapuce, que a partir de la construcción y reciente validación de programas de estudio propios ante el Ministerio de Educación de Chile, busca el desarrollo de una evaluación educativa coherente a sus planes de estudio. Los objetivos fueron: 1. Identificar la finalidad de la evaluación en contexto indígena a partir de las voces de sus protagonistas, y 2. Describir los elementos conceptuales que la evaluación en contexto indígena mapuce debiera poseer para su desarrollo. Metodología. Fue participativa con el enfoque dialógico-kishu kimkelay ta che, junto a profesorado mapuce, estudiantes de pregrado, niños y niñas de la escuela, académicos y académicas. Se utilizaron los procedimientos de conversación dialógica y diálogo colectivo. Se validó la información recabada mediante un análisis de carácter comunicativo del conocimiento construido. Resultados. Se destaca el concepto de kvmecegeam (personas buenas) como finalidad de la evaluación en cuanto a una valoración formativa del aprendizaje, y los componentes territoriales y socio-culturales como elementos que permiten dirigir y reconducir el proceso evaluativo con base en características socio-históricas y geográficas pertinentes. Discusión. Se promueve una evaluación pertinente al contexto indígena, a diferencia de la impronta de estandarización del aprendizaje y evaluación en Chile, donde se desconoce el origen cultural de cada persona. En este sentido, se ofrecen lineamientos u orientaciones generales para comenzar a desarrollar un campo del conocimiento que todavía está poco explorado y no mucho se ha avanzado.

Com objetivo de apresentar como os/as professores/as de uma escola de Campo Grande/MS percebem as relações étnico-raciais presentes nas salas de aula e os desafios para a formação docente na implementação da lei nº 11.645/2008, o texto que resulta de reflexões de uma pesquisa em andamento, no Grupo de Pesquisa Educação Intercultural e Povos Tradicionais possui uma abordagem teórica amparada em autoras e autores que refletem sobre a diferença, em especial nos assuntos que discutem o espaço escolar e o currículo com base numa perspectiva inter/multicultural. A metodologia de caráter qualitativa, mostra que os dados do trabalho foram construídos por meio de entrevista semiestruturada com os/as professores/as. A pesquisa mostra a necessidade de pensar um currículo inter/multicultural que rompa com a lógica do currículo monocultural que inviabiliza os/as professores/as a pensar as diferenças étnico-raciais e culturais como uma vantagem pedagógica. O currículo monocultural não permite perceber que os processos de exclusão e o não reconhecimento das diferenças interferem no processo ensino/aprendizagem dos/as alunos e alunas. A análise explicita que o caminho da implementação da lei n° 11.645/08 ainda está em fase inicial. Enfatiza que a educação para as relações étnico-raciais e culturais é imprescindível para romper com o racismo, preconceitos e estereótipos ainda vigentes na sociedade brasileira e, sobretudo, para a construção de uma sociedade com relações radicalmente democráticas.

Resumo Este estudo consiste numa revisão integrativa cujo objetivo é identificar como a Psicologia Social tem abordado as questões relativas à identidade indígena. O levantamento foi feito a partir de artigos que tratam das questões indígenas na perspectiva da Psicologia Social nas bases eletrônicas: SciELO, Pepsic, LILACS, BVS- Psi e APA. Os descritores foram: identidade étnica, indígena, índio, identidade social e Psicologia social. Considerando os critérios de inclusão e exclusão, foram compilados 19 estudos nacionais e internacionais referentes à última década, publicados em revistas de psicologia, evidenciando o caráter recente de estudos que aproximem a Psicologia Social de estudos sobre identidade indígena. Por meio do levantamento realizado, verificou-se que as publicações sobreA o tema se organizaram em quatro eixos: (1) compreensão da identidade étnica a partir da Psicologia Social; (2) representações sociais, preconceito e discriminação contra indígenas; (3) efeitos da relação interétnica para indígenas; e (4) os desafios da relação pesquisador e indígenas.

From the time of Bartolomé de las Casas until today Latin American utopia has been marked by movements that seek to free themselves from the yoke of oppression. In order to delve into this phenomenon, I propose to structure the utopia of liberation in six moments --original utopia, destruction, self-defense, liberation, expanded utopia, and utopian promotion. To illustrate this analytical model, the Lascasian utopia is compared with that of the church of San Cristóbal de Las Casas in the face of the Zapatista uprising of 1994, this through a hermeneutical approach to Lascasian and diocesan texts. In addition to validating this utopian structure, the comparison verifies, on the one hand, an enrichment of liberationist sense in the Cristobalense church; on the other hand, it suggests, however, a reduction in the conditions of utopian possibility in relation to the liberating capacity of that promoter in the long term. [ABSTRACT FROM AUTHOR]

Objective: to present the care lifestyles of indigenous peoples with an emphasis on children for transfer in health institutions. Methodology: documental investigation, in the aspect of the culture of care, through four indigenous communities circumscribed in Roraima. The discussion in four axes: hygiene, food, evacuations to eat and sleep, and care for injuries to children under and over 1 year old. Results: This gave rise to three tables: indigenous people, lifestyle of care for children under 1 year old and another with children over 1 year old. Contributions to practice: these were traces of how difficult it is to care for the indigenous population, which deserves training for health professionals. Final Considerations: They pointed to interculturality, the process of cultural heritage, in principle, through Catholicism and the need for training health professionals, especially nursing with the proposal of transculturality. [ABSTRACT FROM AUTHOR]

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