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This study consists of an Afrocentric historical and cultural revision of the country of Borikén (Puerto Rico). The project interrogates the African aspects that continue to provide Puerto Ricans with a “national” character despite colonialism and other structural challenges. Through archival methodology and a comparative cultural analysis, it offers a new interpretation of Latin American and Caribbean history with regards to African phenomena and experience there. A proposed conceptual overview unites Cheikh Anta Diop’s theory of African Cultural Unity and Marimba Ani’s conceptual framework of the asili and presents the Puerto Rican asili (cultural seed) as unharmonious with a European utamawazo (institutionalized thought) and an African utamoroho (collective cultural behavior). Many African cultural aspects coming from the Bantu, Yoruba and Akan belief systems including some that assimilate Ancient Egyptian (Kemetic) customs, were observed in Puerto Rico and its history, and framed as part of an encompassing African cultural unity.

For more than 500 years, the Spanish-American subcontinent has experienced many waves of migration from Europe, Africa, the Middle East or Asia. Although voluntary or forced migrants have contributed over time to make this part of the world a veritable melting pot of largely mixed populations, the original suffering of uprooting and/or enslavement has not been uniformly alleviated because Europeans and their descendants have often succeeded in imposing themselves at the expense of other populations. Faced with these situations of discrimination and even segregation, which haven't all disappeared today, ethnic outsiders have adopted various strategies to actively fight for the recognition of their rights. This article aims to study the situation of African descendants in Costa Rica., Desde hace más de 500 años, el subcontinente hispanoamericano ha conocido numerosas olas de migraciones procedentes de Europa, África, Medio Oriente o Asia. Aunque los migrantes voluntarios o forzados han contribuido a lo largo del tiempo a hacer de esta región del mundo un verdadero crisol de poblaciones ampliamente mestizadas, el sufrimiento original relacionado con el desarraigo y/o la esclavitud no ha desaparecido del todo porque los europeos y sus descendientes consiguieron imponerse a menudo a costa de otras poblaciones. Frente a estas situaciones de relegación e incluso de segregación que, a veces, no han desaparecido, los outsiders étnicos han adoptado estrategias para luchar activamente por el reconocimiento de sus derechos. Este artículo se propone estudiar la evolución de la situación de los afrodescendientes en Costa Rica., Depuis plus de 500 ans, le sous-continent hispano-américain a connu de nombreuses vagues de migrations en provenance d'Europe, d'Afrique, du Moyen-Orient ou d'Asie. Bien que les migrants volontaires ou forcés aient contribué au fil du temps â faire de cette région du monde un véritable creuset de populations largement métissées, la souffrance originelle liée au déracinement et/ou â l'asservissement ne s'est pas apaisée uniformément car les Européens et leurs descendants ont souvent réussi â s'imposer aux dépens des autres populations. Face â ces situations de relégation voire de ségrégation qui n'ont pas encore toutes disparues aujourd'hui, les outsiders ethniques ont adopté différentes stratégies pour lutter activement en faveur de la reconnaissance de leurs droits. Cet article entend étudier l'évolution de la situation des Afro-descendants au Costa Rica.

Este artículo problematiza la noción de etnicidad subyacente en los villancicos de negros del Archivo Histórico Arquidiocesano de Guatemala (AHAG). A pesar de que se trata de piezas musicales que proyectan la idea de armonía social en un contexto festivo, lo cierto es que emergen identidades en conflicto con el poder colonial, sobre la base de un discurso ambivalente que consolida y naturaliza estereotipos raciales. This paper problematizes the notion of ethnicity underlying in villancicos de negros that are sheltered in Guatemala’s Archidiocesan Historical Archive. Despite being musical pieces that project the idea of social harmony, they enable the emergence of identities in conflict with the colonial power, based on an ambivalent discourse that consolidates and naturalizes racial stereotypes. Universidad Nacional, Costa Rica Escuela de Historia

A população negra brasileira corresponde à 54,9% da população do país, entretanto, ainda apresenta maior vulnerabilidade social e econômica, resultando em maior suscetibilidade a danos e agravos em saúde. Uma das doenças mais prevalentes na população negra é a hipertensão que, junto com as doenças cardiovasculares destacam-se como a maior causa de mortes e internações hospitalares no Brasil. Embora a mortalidade por doenças cardiovasculares tenha diminuído nos últimos anos de modo geral, em indivíduos negros e de baixa renda essa situação permanece inalterada. Em virtude disso, a busca por marcadores genéticos nesta população específica torna-se relevante. Variações no gene que codifica para a enzima que secreta óxido nítrico nos vasos sanguíneos tem sido relatadas como importantes para a vasodilatação e para o controle de pressão arterial, assim como alterações no gene da adiponectina, uma citocina do tecido adiposo envolvida na regulação do metabolismo lipídico e glicêmico, entretanto, a importância dessas variações e seu papel no desenvolvimento e progressão de doenças crônicas na população negra ainda não é conhecida. O objetivo do estudo foi avaliar o efeito de dois polimorfismos em diferentes genes e sua associação com doença hipertensiva e inflamação em negros. Participaram do estudo 203 indivíduos autodeclarados negros, a maioria mulheres, cuja prevalência de hipertensão foi de 53,8%. Com a classificação dos valores de pressão arterial, 41% dos hipertensos apresentavam-se com a doença controlada, 51% com a pressão arterial não controlada, e 8% foram classificados com hipertensão resistente, um fenótipo mais raro da doença que não responde com a diminuição dos níveis pressóricos apesar do uso de 3 medicamentos anti-hipertensivos de diferentes classes incluindo um diurético. Quanto aos polimorfismos avaliados, a presença de dois alelos mutados em qualquer um deles e a obesidade aumentaram o odds ratio para hipertensão não controlada. O alelo mutado do polimorfismo da ADIPOQ +45T>G foi associado com o fator de risco tabagismo no grupo com hipertensão não controlada, e com níveis significativamente menores de adiponectina, considerada importante citocina anti- inflamatória e antiaterosclerótica, principalmente no grupo que não possuía controle pressórico. Na avaliação in vitro, células de diferentes genótipos do polimorfismo Glu298Asp apresentaram diferenças na resposta inflamatória avaliada pelos níveis de citocinas pró e anti-inflamatórias e também expressão de genes inflamatórios. O alelo G demonstrou papel protetor e o alelo T foi mais suscetível à inflamação, pois houveram diferenças entre os níveis das interleucinas. Os resultados deste trabalho indicam que o polimorfismo Glu298Asp do gene da óxido nítrico sintase endotelial pode ser utilizado como biomarcador de alterações cardiovasculares na população negra. The Brazilian black population corresponds to 54.9% of the country's population, however, still has greater social and economic vulnerability, resulting in greater susceptibility to health damage and health. One of the most prevalent diseases in the black population is hypertension, which, along with cardiovascular disease, stands out as the leading cause of death and hospitalization in Brazil. Although mortalit from cardiovascular disease has declined in recent years overall, in black and low- income individuals this situation remains unchanged. Because of this, the search for genetic markers in this specific population becomes relevant. Variations in the gene that secretes nitric oxide in blood vessels have been reported to be important for vasodilation and blood pressure control, as well changes in the adiponectin gene, an cytokine involved in the regulation of lipid and glycemic metabolism, however, the importance of these variations and their role in the development and progression of chronic diseases in the black population is not yet known. The aim of this study was to evaluate the effect of two polymorphisms on different genes and their association with hypertensive disease and inflammation in blacks. The study included 203 self- declared black individuals, mostly women, whose prevalence of hypertension wa 53.8%, among which 41% of hypertensive patients presented with controlled disease, 51% uncontrolled blood pressure, and 8% were classified as resistant hypertension, a rarer phenotype of the disease that does not respond with decreased blood pressure despite the use of 3 antihypertensive drugs of different classes including a diuretic. Regarding the polymorphisms evaluated, the presence of two mutated alleles in either one and obesity increased the odds ratio for uncontrolled hypertension. The mutated allele in ADIPOQ+45T>G polymorphism was associated with smoking in the uncontrolled hypertension group, and with significantly lower adiponectin levels, considered to be an important anti-inflammatory and anti- atherosclerotic cytokine, especially in the uncontrolled group. In vitro evaluation, cell of different genotypes of the Glu298Asp polymorphism showed differences in the inflammatory response evaluated by levels of pro and anti-inflammatory cytokines and also expression of inflammatory genes. The G allele showed a protective role and the T allele was more susceptible to inflammation. The results of this work indicate that the Glu298Asp polymorphism of the endothelial nitric oxide synthase gene can be used as a biomarker of cardiovascular changes in the black population.

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Armed conflict has positioned Colombia as the country with the second highest internal displacement of citizens. This situation has forced government projects and international cooperation agencies to intervene to mitigate the impact of violence; however, the coping strategies implemented by the country’s minorities are still unknown. The study objective is to describe the coping strategies and their relation with mental health within Afro-descendant culture in Colombia and the effects that armed conflict has on these coping mechanisms, through a phenomenological study involving focus groups and interviews with experts. Rituals and orality have a healing function that allow Afro-Colombian communities to express their pain and support each other, enabling them to cope with loss. Since the forced displacement, these traditions have been in jeopardy. Armed conflict prevents groups from mourning, generating a form of latent pain. Afro-Colombians require community interventions that create similar spaces for emotional support for the bereaved persons in the pre-conflict period. Thus, it is essential to understand the impact of this spiritual and ritualistic approach on mental health issues and the relevance of narrative and community interventions for survivors.

After independence was achieved and throughout the 19th century, political, economical and cultural Colombian elites invented a model of nation based on the idea that highlands and white race were progress exclusive raw material, as though; based on racial and geographical attributions a regional hierarchy was built, and this allowed the configuration of local identities defined by this model. Meanwhile, besides Antioquia had an important presence of African and African descendant population since colonial times, from different enunciation places and turning over the colonization entrepreneurship of the 19th century as a the foundational myth, representations that showed Antioquia and its inhabitants as a successful correlate of the relationship between Andean highlands and white race started to be created, opposing to the negative valuation over lowlands and black population. This article, on one side, examines which were the representational mechanisms of Africans and their descendants in Antioquia through Tomas Carrasquilla literary work, and, on the other, wants to make evident that those creations marginalized the contributions done by Africans and their descendants to Antioquean history.//Tras el logro de la independencia y a lo largo de todo el siglo xix, las élites políticas, económicas y culturales colombianas trazaron un modelo de nación basado en la idea de que las tierras altas y la raza blanca eran materias primas privilegiadas del progreso; así, con base en atribuciones raciales y geográficas se construyó una jerarquía regional que dio lugar a la configuración de identidades locales definidas en función de ese modelo. Entretanto, aun a pesar de que Antioquia contaba con una importante presencia de africanos y afrodescendientes desde la época colonial, desde diversos lugares de enunciación y acudiendo a la empresa colonizadora del siglo xix como mito fundacional, se empezaron a elaborar representaciones que mostraban a Antioquia y a sus habitantes como correlato exitoso de la asociación entre raza blanca y montañas andinas, en contraste con valoraciones negativas sobre las tierras bajas y pobladores negros. El artículo busca por una parte examinar cuáles fueron los mecanismos de representación de los africanos y sus descendientes en Antioquia, mediante el análisis de la obra literaria de Tomás Carrasquilla y, por otra, evidenciar que esas elaboraciones marginaron los aportes de los africanos y sus descendientes a la historia antioqueña.

In this article the abolition of slavery in the New Granada is studied. In it a pursuit of the ways that followed the southern slaves of the new republican State to reach the liberty is done. Also the opposition of the dominant sectors is studied, particularly the mining sector and the landowner of the old Province of Popayan, to every measure that sought the liberty of the slaves denouncing that the freed did not take advantage that offered the republican system and that they would be dedicated to insurgent practices that would finish in the racial war.//En este artículo se estudia la abolición de la esclavitud en la Nueva Granada. En él se hace un seguimiento de los caminos que siguieron los esclavos del sur del nuevo Estado republicano para alcanzar la libertad. También se estudia la oposición de los sectores dominantes, en particular el sector minero y hacendatario de la antigua Gobernación de Popayán, a toda medida que buscara la libertad de los esclavos denunciando que los libertos no aprovechaban las ventajas que ofrecía el sistema republicano y se dedicarían a prácticas insurgentes que terminarían en la guerra racial.

En este artículo se intenta mostrar cómo la idea de tensión entre estética y política puede dar cabida a otros modos y manifestaciones que no se agencian siempre desde instancias o discursos racionales (instituciones burocráticas estatales, académicas, partidos, etc). De ahí, la importancia de acudir a grupos musicales como Chocquibtown como expresiones de la diáspora que no configuran una comunidad consensual, sino una comunidad política que se constituí a través de escenas del disenso. Las mezclas de las músicas tradicionales del pacífico con el rap hechas por esos grupos evidencian una expresión estética singular que aparece como tematización de un “daño” ante un cuadro de consenso, de marginalización y exclusión, de negación de aquellos que representaron obstáculos para la consolidación del proyecto racional ilustrado y su forma moderna de organización política., The aim of this article is to show how the idea of tension between aesthetics and politics may allow new ways and manifestations that do not come to the fore from rational discourses. Musical colombian groups like Chocquibtown represent and perform that tension through a Diaspora music that mixtures the folk music of the Pacific with rap. They do not form a consensual community, but a political community that is constituted through scenes of dissensus. The musical fusion made by those groups demonstrates a singular aesthetic expression that turns “a damage” into the main focus of their discourse. They propose a context of consensus despite historical marginalization, exclusion and negation of those that have been seen as obstacles for the consolidation of the illustrated rational project and their modern form of political organization.

En este artículo se intenta mostrar cómo la idea de tensión entre estética y política puede dar cabida a otros modos y manifestaciones que no se agencian siempre desde instancias o discursos racionales (instituciones burocráticas estatales, académicas, partidos, etc). De ahí, la importancia de acudir a grupos musicales como Chocquibtown como expresiones de la diáspora que no configuran una comunidad consensual, sino una comunidad política que se constituí a través de escenas del disenso. Las mezclas de las músicas tradicionales del pacífico con el rap hechas por esos grupos evidencian una expresión estética singular que aparece como tematización de un “daño” ante un cuadro de consenso, de marginalización y exclusión, de negación de aquellos que representaron obstáculos para la consolidación del proyecto racional ilustrado y su forma moderna de organización política. The aim of this article is to show how the idea of tension between aesthetics and politics may allow new ways and manifestations that do not come to the fore from rational discourses. Musical colombian groups like Chocquibtown represent and perform that tension through a Diaspora music that mixtures the folk music of the Pacific with rap. They do not form a consensual community, but a political community that is constituted through scenes of dissensus. The musical fusion made by those groups demonstrates a singular aesthetic expression that turns “a damage” into the main focus of their discourse. They propose a context of consensus despite historical marginalization, exclusion and negation of those that have been seen as obstacles for the consolidation of the illustrated rational project and their modern form of political organization.

En Miguel Acosta Saignes, el mundo africano y sus descendencias representaron un referente, sembrado desde su infancia en San Casimiro y Barlovento, hasta sus últimos días de sublime visión humana y de científi co social comprometido. Esta contribución aborda la mirada del Maestro hacia África, las experiencias vividas, y la defensa y promoción de iniciativas académicas en los estudios africanos ante la UNESCO y Venezuela. In Miguel Acosta Saignes, the African world and its progeny represented a reference, from its childhood in San Casimiro and Barvolento until the last days of his last days of sublime human vision and of committed social scientist. Th is paper examines the Master’s view on Africa, the lived experiences, and the defense and promotion of academic initiatives in African studies at the UNESCO and in Venezuela. 119-130 hernanlucena@cantv.net semestral

Observo aquí los orígenes históricos de la diversidad y de la discriminación de las poblaciones que llegaron a América provenientes de África. Intento asimismo comprender el pasado a través de otras formas de experimentar la convivencia en el contexto de la diversidad. Ello es a través de la fijación de un espacio social asignado entonces por la ley y visible a través de los insultos. Finalmente analizamos las formas de interacción y el uso de los espacios de acción por parte de los afro descendientes en su búsqueda por su propia identidad. I observe the historical origins of diversity and discrimination of slaves who reached America from Africa. I try also to understand the past through other forms of living together experiences in the context of diversity. It is trough a social space allocated by law for them and visible trough insults. Finally interaction forms and the use of action spaces of african descendants are analyzed in their looking after their own identity. Fil: Mallo, Silvia C. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina

La población humana actual de Argentina y de Latinoamérica en general es el resultado de cinco siglos de contacto entre los nativos americanos y las poblaciones migrantes, principalmente de Europa y Africa. En estudios llevados a cabo previamente por nuestro grupo en el Museo de Antropología de la Universidad Nacional de Córdoba, se determinó en 13 poblaciones rurales de Córdoba y San Luis que aproximadamente el 80% de los genomas mitocondriales analizados eran de origen amerindio. En el presente trabajo nos propusimos determinar la procedencia continental de los linajes maternos en aquellos individuos que no presentaron haplogrupos amerindios. Para ello se analizó el ADN de 98 individuos por PCR-RFLP en dos marcadores mitocondriales que sirven de diagnóstico de origen étnico-geográfico. Los resultados indican que en las muestras poblacionales de Córdoba existe en promedio, un 16% de haplogrupos europeos y un 8% de linajes africanos, mientras que en San Luis la incidencia es de 9% y 3%, respectivamente. Los análisis estadísticos no arrojaron diferencias significativas en la distribución de linajes maternos entre poblaciones dentro de cada provincia. Por el contrario, las diferencias entre los totales muestrales de ambas provincias son estadísticamente signifi cativas, hecho que sugiere que los límites políticos y las historias particulares de cada provincia influyeron en la composición actual de sus poblaciones. Córdoba fue desde la época colonial un importante centro económico y comercial y esto se refl eja en un componente mayor de ADN no amerindio (tanto europeo como africano) comparado con San Luis. La comparación entre pares de poblaciones de la provincia de Córdoba, por otra parte, muestra algunas diferencias regionales en la distribución de linajes europeos y africanos entre las poblaciones del área serrana y las de la llanura, hecho que parece refl ejar diferencias en los movimientos migratorios ocurridos en el pasado reciente., The human population of Argentina and Latin America in general is the result of five centuries of contact between the Native Americans and migrant populations, mainly from Europe and Africa. In earlier studies conducted at the Museum of Anthropology of the Universidad Nacional de Cordoba, it was found in 13 rural villages of Cordoba and San Luis that approximately 80% of the analyzed mitochondrial genomes were of Amerindian origin. In the present study we investigated the continental origin of maternal lineages in those individuals analyzed in that study who had no Native American haplogroups. With this purpose we analyzed the DNA of 98 individuals by PCR-RFLP in two mitochondrial markers employed for diagnosis of ethnic-geographical origins.The results indicate that the sample of Cordoba possesses, on average, 16% of European haplogroups and 8% of African lineages, while in San Luis the incidence is 9% and 3%, respectively. Statistical analysis yielded no signifi cant differences in the distribution of maternal lineages among populations within each province. On the contrary, the differences between the total sample in both provinces are statistically significant, suggesting that the political boundaries and histories of each province influenced on the current composition of the populations. Córdoba was in the colonial times a major economic and commercial center, and this is reflected in a greater foreign DNA component (both European and African) when compared to San Luis.The comparison between pairs of populations in the province of Cordoba, on the other hand, shows some regional differences in the distribution of European and African lineages between the populations from the mountains area and the plains, which seem to refl ect differences in the migratory movements in the recent past., Asociación de Antropología Biológica de la República Argentina

Tras el logro de la independencia y a lo largo de todo el siglo XIX, las élites políticas, económicas y culturales colombianas trazaron un modelo de nación basado en la idea de que las tierras altas y la raza blanca eran materias primas privilegiadas del progreso; así, con base en atribuciones raciales y geográficas se construyó una jerarquía regional que dio lugar a la configuración de identidades locales definidas en función de ese modelo. Entretanto, aun a pesar de que Antioquia contaba con una importante presencia de africanos y afrodescendientes desde la época colonial, desde diversos lugares de enunciación y acudiendo a la empresa colonizadora del siglo XIX como mito fundacional, se empezaron a elaborar representaciones que mostraban a Antioquia y a sus habitantes como correlato exitoso de la asociación entre raza blanca y montañas andinas, en contraste con valoraciones negativas sobre las tierras bajas y pobladores negros. El artículo busca por una parte examinar cuáles fueron los mecanismos de representación de los africanos y sus descendientes en Antioquia, mediante el análisis de la obra literaria de Tomás Carrasquilla y, por otra, evidenciar que esas elaboraciones marginaron los aportes de los africanos y sus descendientes a la historia antioqueña. After independence was achieved and throughout the 19th century, political, economical and cultural Colombian elites invented a model of nation based on the idea that highlands and white race were progress exclusive raw material, as though; based on racial and geographical attributions a regional hierarchy was built, and this allowed the configuration of local identities defined by this model. Meanwhile, besides Antioquia had an important presence of African and African descendant population since colonial times, from different enunciation places and turning over the colonization entrepreneurship of the 19th century as a the foundational myth, representations that showed Antioquia and its inhabitants as a successful correlate of the relationship between Andean highlands and white race started to be created, opposing to the negative valuation over lowlands and black population. This article, on one side, examines which were the representational mechanisms of Africans and their descendants in Antioquia through Tomas Carrasquilla literary work, and, on the other, wants to make evident that those creations marginalized the contributions done by Africans and their descendants to Antioquean history. Depois do sucesso da independência e ao longo de todo o século XIX, as elites políticas, econômicas e culturais colombianas traçaram um modelo de nação baseado na idéia de que as terras altas e a raça branca eram matérias-primas privilegiadas do progresso; deste modo, com base em atribuições raciais e geográficas se construiu uma hierarquia regional que deu lugar à configuração de identidades locais definidas em função desse modelo. Entretanto, mesmo de que Antioquia contava com uma importante presencia de africanos e afrodescendentes desde a época colonial, desde diversos lugares de enunciação e acudindo à empresa colonizadora do século XIX como mito de fundação se começou a elaborar representações que mostravam a Antioquia e a seus habitantes como correlato exitoso da associação entre raça branca e montanhas andinas, em contraste com valorações negativas sobre as terras baixas e povoadores negros. O artigo busca tanto examinar quais foram os mecanismos de representação dos africanos e seus descendentes em Antioquia, mediante a análise da obra literária de Tomás Carrasquilla, quanto evidenciar que as elaborações marginaram os aportes dos africanos e seus descendentes à história de Antioquia.

The present paper refers to Afro-Brazilian organization in the city of Pelotas, particularly the Afro-Brazilian carnival’s clubs between the 1920s and 1950s. We intend to describe the most important clubs and their evolution, analyzing their role and importance for Pelotas’ Afro-Brazilian community. El artículo trata la organización negra en la ciudad de Pelotas, en particular con respecto a sus clubes carnavalescos, que tuvieron su apogeo entre 1920 y 1950. Su objetivo es describir los principales clubes y su evolución, analizando su papel e importancia para la comunidad negra de Pelotas O artigo trata da organização negra na cidade de Pelotas, particularmente com relação aos seus clubes carnavalescos, que tiveram seu auge entre os anos de 1920 e 1950. Pretende-se descrever os principais clubes e sua evolução, analisando seu papel e sua importância para a comunidade negra pelotense.

Compliance with and responses to the hepatitis B vaccine were evaluated in remaining quilombo communities in Central Brazil. A total of 708 individuals who were susceptible to hepatitis B virus infection were invited to participate in the hepatitis B vaccination program in eight communities. Although 567 (80%) individuals received the first dose, only 198 (28%) complied with the full vaccination scheme. Of 148 subjects who agreed to be tested for anti-HBs, 123 (83.1%; 95%CI: 75.9-88.6) responded to the vaccine. A geometric mean titer of 512mIU/mL (95%CI: 342.5-765.3) was found. Male sex and older age were independently associated with non-response. Additional health education programs and alternative hepatitis B vaccine schedules are needed to improve the vaccination coverage in these communities in Central Brazil. A adesão e resposta à vacina contra hepatite B foram avaliadas em comunidades remanescentes de quilombos no Brasil Central. Um total de 708 indivíduos suscetíveis à infecção pelo vírus da hepatite B foi convidado para participar do programa de vacinação contra hepatite B em oito comunidades. Apesar de 567 (80%) indivíduos terem recebido a primeira dose, somente 198 (28%) aderiram ao esquema completo de vacinação. De 148 sujeitos que concordaram em dosar o anti-HBs, 123 (83,1%; IC95%: 75,9-88,6) responderam à vacina. Um título geométrico médio de 512mUI/mL (IC95%: 342,5-765,3) foi encontrado. Sexo masculino e idade foram independentemente associados com ausência de resposta. Programas adicionais de educação em saúde e esquemas alternativos de vacinação contra hepatite B são necessários para melhorar a cobertura vacinal nessas comunidades no Brasil Central.

Este estudo discute o relacionamento entre as comunidades de Indianos e Afro-descendentes em Trinidad, durante o século dezenove. Essas duas populações coexistiram sob uma tensa atmosfera envolvendo todo o tipo de construção de estereótipos, políticas de dispersão e guerras de interesses por parte de jornais locais em defesa de cada grupo envolvido. Assim, surge a seguinte questão: como foi possível, para os dois grupos trabalharem juntos, quer dizer, no mesmo espaço das Plantations sem sérios conflitos? Uma provável resposta a esta questão é encontrada na percepção da existência de espaços culturais de negociação, construídos por meio de circunstâncias de “estágios liminares”, dentro de “jornadas”, nas quais pessoas de diferentes culturas podem, temporariamente, perceber um ao outro despojados de status social. This study is on the relationship between Indian and African Descendant Community in Trinidad during the nineteenth century. Theses two populations coexisted under the tense atmosphere involving all kinds of stereotypes, dispersion policies and interest wars from local gazettes playing in defense of each involved group. Thus arises the following question: how was it possible for the two groups to work together, that is, in the same space of plantation, without serious conflicts? A probable response to this question is found on perception of existence of cultural negotiation spaces, built up by circumstance of “liminal stage”, into the “journeys”, in which people from different cultures can temporally seeing each other without social status.

ResumenEsta investigación expone la manera en que se conceptualiza la niñez en un pueblo afromexicano o negro de la Costa de Oaxaca y analiza cómo ello se vincula con con los tratamientos tradicionales de las enfermedades infantiles y con las relaciones intergeneracionales. Dado que la niñez es una construcción social, cultural e histórica, es fundamental conocer los comportamientos y las actitudes que se consideran propios de esta etapa de la vida y las enfermedades que se asocian a ella, así como las edades aproximadas que la definen y las palabras que se emplean para referirse a ellos en el contexto de estudio. También es necesario dar cuenta de las relaciones entre los niños, sus familiares consanguíneos y sus padrinos, ya que otro aspecto sumamente significativo son las relaciones intergeneracionales. Con ello, este artículo busca contribuir a los diálogos interdisciplinares de las poblaciones afrodescendientes y la niñez, integrando aspectos históricos y antropológicos.AbstractThis research analyzes how childhood is conceptualized in a Black or Afro-mexican town of Oaxaca's Pacific Coast and how children participate in family and social networks. Since childhood is a social, cultural and historical construct, it is essential to know which behaviors and attitudes are considered characteristic of this stage of life and which sicknesses are associated to it, as well as the approximate ages that define it and the words used to refer to children in the context of the study. It is also necessary to take into account the relations between children, their relatives and godfathers, because intergenerational relationships are another significant aspect of childhood. This way, this paper contributes to the interdisciplinary discussions on childhood and people from African descent, incorporating historical and anthropological aspects.