Russian revolutionists in the 1870s had a long history of opposition to build on—from the massive Pugachev peasant rebellion during the reign of Catherine the Great to an aristocratic conspiracy (Decembrist Revolt) at the end of the reign of Alexander II. They also drew on a rich indigenous fund of social criticism and programs, the latest and most important of which were the writings of Alexander Herzen and Nikolai Ogarev, the proclamations of the Land and Liberty group, and the radical economic articles of Chernyshevsky.
This paper presents a short analysis of human-nature relationship among the Bahuban community people of eastern Nepal based on the use of non-timber forest products (NTFPs1). The paper basically describes perceptions and understanding of different categories of people towards NTFPs based on symbolic meaning and use-value of these products in their lives. In addition, the paper also shortly discusses indigenous practices for NTFPs management in the study area. DOI: 10.3126/opsa.v11i0.3034 Occasional Papers in Sociology and Anthropology Vol.11 2009 126-147
The purpose of this article is to critically analyze the National Agreement for Development and Peace in La Araucanía public policy presented in 2018 by the government of Sebastián Piñera as a way to solve the historical conflict between different state and private actors and Mapuche communities. To this end, an interpretative approach of discourse analysis was used with respect to public policy in relation to the human rights approach, specifically in indigenous rights, seeking to identify whether the "Agreement" remedies the most important historical demands emanating from Mapuche organizations and which are subject to protection in different international organizations, given the rights violated by the State of Chile according to various reports cited. As the main finding, a markedly economic orientation has been identified in the proposed resolution of the conflict that benefits other non-Mapuche actors over land restitution or recognition for greater political self-determination. ; El presente artículo tiene como propósito analizar críticamente la política pública Acuerdo Nacional por el Desarrollo y la Paz en La Araucanía presentada en 2018 por el gobierno de Sebastián Piñera como la manera de dar solución al histórico conflicto que acontece entre diferentes actores estatales, privados y comunidades Mapuche. Para tal fin, se utilizó un abordaje interpretativo de análisis de discurso respecto a la política pública puesto en relación con el enfoque en derechos humanos, en específico en derechos indígenas, buscando identificar si el "Acuerdo" subsana las demandas históricas más importantes emanadas desde organizaciones Mapuche y que son materia de protección en diferentes organismos internacionales, derechos vulnerado por el Estado de Chile según distintos informes citados. Como principal hallazgo, se ha identificado una orientación marcadamente económica en la propuesta de resolución del conflicto que beneficia a otros actores no Mapuche por sobre la restitución de tierras o el reconocimiento por una mayor autodeterminación política.
Protocol ; Introduction Aboriginal and Torres Strait Islander (hereafter respectfully referred to as Aboriginal) people are Australia's First Peoples, having the longest continuous culture in the world and deep spiritual connections with ancestral land. Improvements in their health and wellbeing is a major policy goal of Australian governments, as the legacy of colonisation and disruption of cultural practices contribute to major health challenges. Lack of culturally secure services impacts participation of Aboriginal people in health services. Aboriginal people with a brain injury typically experience poor access to rehabilitation and support following hospital discharge. 'Healing Right Way' (HRW) is a randomised control trial aiming to improve access to interdisciplinary and culturally secure rehabilitation services for Aboriginal people after brain injury in Western Australia, improve health outcomes and provide the first best practice model. This protocol is for the process evaluation of the HRW trial. Methods and analysis A prospective mixed methods process evaluation will use the Consolidated Framework for Implementation Research to evaluate implementation and intervention processes involved in HRW. Data collection includes qualitative and quantitative data from all sites during control and intervention phases, relating to three categories: (1) implementation of trial processes; (2) cultural security training; and (3) Aboriginal Brain Injury Coordinator role. Additional data elements collected from HRW will support the process evaluation regarding fidelity and intervention integrity. Iterative cross-sectional and longitudinal data synthesis will support the implementation of HRW, interpretation of findings and inform future development and implementation of culturally secure interventions for Aboriginal people. Ethics and dissemination This process evaluation was reviewed by The University of Western Australia Human Research Ethics Committee (RA/4/20/4952). Evaluation findings will be disseminated via academic mechanisms, seminars at trial sites, regional Aboriginal health forums, peak bodies for Aboriginal health organisations and the Australian Indigenous HealthInfoNet (https://healthinfonet. ecu.edu.au/). ; Rachel Skoss, Jane White, Mandy J Stanley, Melanie Robinson, Sandra Thompson, Elizabeth Armstrong, Judith M Katzenellenbogen
Tratamos aquí el problema de la relación entre pueblos indígenas y los derechos humanos enfocando esta relación desde el derecho a la cultura y tratando de aportar un planteamiento radical del problema de base. Las cuestiones derivadas del derecho al patrimonio cultural hay que situarlas en el contexto mayor del derecho a la cultura o al proceso de autodeterminación cultural. El problema radical que hay que identificar para poder hacer un tratamiento postcolonial del problema es la negación de la capacidad para producir cultura y, con ello, para autodeterminarse culturalmente en las relaciones jurídicas, políticas. Para ello, primero trazamos una genealogía histórico-cultural del proceso de conquista del mundo a partir de la modernidad liberal, tomando como referencia de construcción de narrativa excluyente la obra de John Locke. Y segundo, situamos el problema normativo actual en relación a la cultura desde la lucha que se da entre los diferentes actores y marcos socio-jurídicos actuales. ; Try here the problem of the relationship between indigenous peoples and human rights focusing this relationship from the right to culture and trying to bring a radical approach to the basic problem. Issues arising from the right to cultural heritage must be placed in the context of the right to culture or cultural self-determination process. The radical problem which should be identified in order to make a post-colonial treatment of the problem is its ability to produce culture, and thus denial to self-determine culturally in legal, political relations. To do this, we first draw a cultural-historical genealogy of the process of conquest of the world from the liberal modernity, by construction of exclusive narrative reference to the work of John Locke. And second, put the current regulatory problem in relation to culture from the fight that occurs between the different actors and current socio-legal frameworks.
This dissertation examines the ways that histories of agrarian servitude in Bolivia condition the terms and experiences of state reform and political collectivity today. Building from 20 months of fieldwork in Bolivia, the research aims to critically intervene in contemporary debates concerning indigeneity, political subjectivity, and justice. Bracketing the assumption that histories of servitude operate primarily as corrosive or destructive forces, I explore what it means to live in a place perceived as still in the grips of the hacienda past and examine how inherited patterns of exchange and aid condition and are in turn transformed by current indigenous reform initiatives. Indeed, while Movement Toward Socialism (MAS) party officials see rural practices of god-parenting, informal adoption, and land gifting as colonial survivals that fuel indigenous dependency and exploitation, many rural families understand these same practices as expressions of former landlords' obligations to former servants, including to children fathered through rape. Despite aggressive MAS reform initiatives aimed at uprooting rural relations that have grown out of the hacienda system, Quechua-speaking villagers continue to invoke patronage ideals in order to demand resources and aid not only from former landowning families but also from a new gold mining elite. Thus, while bonded histories condition and complicate state reform projects, they also give way to specific rural approaches to indigenous injury and historical reconciliation. By tracing competing approaches to past servitude, my research foregrounds the creative ways that inherited forms are inhabited and imbued with new reconciliatory possibilities, possibilities that challenge normative political analytics that locate justice in the inevitable and necessary superseding of past in present.More broadly, the work sheds light on the long-run process by which governmental concerns with bonded labor and agrarian servitude gave way to a particular form of indigenous claim-making, one that shared or at the least echoed reformers' faith in property as a stepping-stone to modern citizenship. In particular, I show how the reformist and popular focus on land rights as an antidote to servitude and as a means to political inclusion drew from and consolidated a particular political typology, the propertied subject contrasted with and at the same time partially-productive of an appositional figure of the landless, indentured servant. However, building from ethnographic research in former hacienda villages, I show that alongside this focus on property another political tradition has persisted, one concerned not only with land or rights but also with the problem of landlords' obligations to hacienda servants. Examining servitude both as an object of agrarian reform and as a focus of reconciliatory action today, my research sheds new light on the limits to institutional approaches to justice while at the same time showing how those limits are inhabited by other traditions of moral and reconciliatory practice. Here, rural opposition to MAS reforms stems from the existence of a distinctly post-hacienda mode of collectivity, one whose practices of labor, land use, and exchange do not map onto statist projects of propertied citizenship as well as more recent community land schemes. By tracking the complexities of Bolivian agrarian reform, the work offers a critical reframing not only of bonded histories in Latin America but, more broadly, of the centrality of servitude and possession to modern categories and juridical projects of rights-based justice.Attention to the ways that Bolivia's history of indentured servitude shapes current agrarian reform efforts and rural modes of post-hacienda collectivity brings to light a range of questions that are obscured when servitude is examined primarily as an economic system or when political practices are fixed simply to oppositional acts of hacienda resistance or rebellion. Instead, I underline the generative workings of labor histories and consider how various forms of agrarian-based belonging and exchange resurface within or get destabilized by contemporary indigenous reform projects. At its heart, then, the dissertation aims to contribute to the task of critically re-evaluating and potentially expanding the contours of the legibly political. What modes of fulfillment or desire, morality or belonging, can be accounted for within reformist approaches to slave abolition and indigenous justice? While scholars have suggested the limits to reified categories of indigeneity, can we think through these limits without falling back upon an oppositional narrative of resistance, absorption, or inevitable displacement? At stake in this work, then, is an effort to bracket the often-uncritical adoption of rights-based logics as heuristics for understanding political or reconciliatory practices, ones that tend to align justice with the fraught yet necessary disentangling of a subject from an earlier order.
En este trabajo me propongo estudiar el proceso de construcción identitaria de un sector de mujeres indígenas en Argentina que se reúne anualmente en los Encuentros Nacionales de Mujeres. En esta oportunidad me ocupo de reconstruir el recorrido a través del cual las mujeres originarias fueron estableciendo una agenda política que incorpora las problemáticas de las mujeres a lo largo de la conformación del taller denominado Mujeres de los Pueblos originarios (1986-2011). Con este fin, delimito tres momentos los cuales considero coyunturales en el proceso de organización política de las indígenas. Cabe aclarar que este trabajo se desprende de una investigación etnográfica más amplia en los Encuentros Nacionales de Mujeres. En este marco, realicé observación participante y entrevistas a mujeres indígenas y no indígenas. De especial interés para este escrito, relevé los cuadernillos de conclusiones de los Encuentros desde 1986. Entre los resultados se puede concluir que las mujeres indígenas construyen su agenda política insertas en un entramado de prioridades políticas, legislaciones y acciones trasnacionales, regionales y nacionales; lo cual implica un intercambio (conflictivo) con el movimiento indígena, el movimiento de mujeres, el feminismo y otros posibles interlocutores dependientes de la escena local. ; This paper proposes the identity construction process study of a sector of indigenous women in Argentina that meets annually at the National Women's Meetings. In this opportunity is reconstructed the route through which native women established a policy agenda, that incorporates women issues throughout the workshop conformation called Native Nations Women (1986-2011). With this objective three relevant moments in the political organization process of indigenous are marked out. It should be noted that this work can be seen from a broader ethnographic research in the National Women's Meetings. In this context, it was made the participation, observation and the interviews with indigenous and non-indigenous women. Of special interest to this writing, was to look at the conclusions meeting booklets since 1986. Among the results, we can conclude that indigenous women build their political agenda embedded in a framework of political priorities, legislation and transnational, regional and national actions; which implies an exchange (conflictive) with the indigenous movement, the women's movement, feminism, and other potential interlocutors that are dependent on the local scene. ; Neste trabalho, propõe-se o estudo de processo de construção de identidade de um setor de mulheres indígenas na Argentina que reúnem-se anualmente nas Reuniões Nacionais de Mulheres. Nesta oportunidade, reconstrói-se a rota através da qual as mulheres originarias estabeleceram uma agenda política que incorpora os problemas das mulheres durante a formação do workshop chamado Mulheres dos Povos Originais (1986-2011). Para este fim, delimitam-se três momentos conjunturais no processo de organização política dos indígenas. Note-se que este trabalho é derivado de uma pesquisa etnográfica mais ampla nas Reuniões Nacionais de Mulheres. Neste contexto, realizou-se a observação participante e entrevistas a mulheres indígenas e não indígenas. De especial interesse para este artigo, foram consultados os folhetos de conclusões dos encontros desde 1986. Entres os resultados, pode-se concluir que as mulheres indígenas desenvolvem sua agenda política inserida em uma rede de prioridades políticas, legislações e ações transnacionais, regionais e nacionais; o que implica uma troca (conflituosa) com o movimento indígena, o movimento das mulheres, o feminismo e outros possíveis interlocutores dependentes da cena local. ; Dans ce travail, nous proposons l'étude du processus de construction identitaire d'un secteur de femmes autochtones en Argentine qui se réunit chaque année lors des Rencontres Nationales des Femmes. Á cette occasion on reconstruit, le voyage à travers lequel les femmes d'origine ont établi un programme politique qui incorpore les problèmes des femmes tout au long de la formation de l'atelier intitulé Femmes des peuples d ́origines (1986-2011). A cette fin, trois moments conjoncturels sont délimités dans le processus d'organisation politique des indigènes. Il convient de noter que ce travail est dérivé d'une recherche ethnographique plus large dans les réunions nationales des femmes. Dans ce cadre, la participation et les entretiens avec les femmes autochtones et non autochtones ont été menés. D'un intérêt particulier pour cet écrit, les livrets de conclusions des Rencontres depuis 1986 ont été consultés. Parmi les résultats, on peut conclure que les femmes autochtones établissent leur programme politique intégré dans un réseau de priorités politiques, de législations et d'actions transnationales, régionales et nationales; ce qui implique un échange (conflictuel) avec le mouvement indigène, le mouvement des femmes, le féminisme et d'autres interlocuteurs possibles dépendant de la scène locale. ; Fil: Sciortino, María Silvana. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata. Instituto de Investigaciones en Humanidades y Ciencias Sociales. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales; Argentina
Climate change is influencing indigenous communities in the Global South, and it is the object of a dominant global discourse. It is particularly important to pay attention to its impact on natural resources and people's livelihoods. Local knowledge on how forest-dependent households and communities, especially those in tropical areas, see, respond and adjust to climate change and events is useful in developing strategies to support livelihoods, biodiversity conservation, climate change adaptation and policies. However, local perceptions of climate change remain largely unexplored and are subject to various interpretations. This study analyses the perceptions of indigenous people around the Mount Cameroon National Park (MCNP) on the impacts of climate change on livelihoods and natural resources, and the adaptation strategies to climate change utilised by individuals, groups and communities in this regard. This is achieved through the use of quantitative and qualitative methods for data collection. The quantitative methods entail a questionnaire survey randomly administered to 200 respondents in the study villages. The qualitative methods include participatory rural appraisal (PRA) tools, analysed using MAXQDA software. The research findings indicate that the MCNP region is endowed with fauna and flora species vital to indigenous livelihoods and the national economy, but they have decreased due to climatic and non-climate threats. The climate in the region has changed over time in terms of perceived temperature increase and rainfall decrease, but climate change is also affecting the occurrence and availability of forest products, especially those at lower altitudes and areas beyond the park's borders. In addition, climate change and extreme events are also affecting the infrastructure, culture and health of forest-dependent communities. Moreover, the study illustrates that climate change is negatively affecting access and user rights to forest resources, and inducing conflicts and tensions. The non-climatic processes influencing forest products' occurrence and sustainable livelihoods include globalisation, the commodification of forest products, increases in farming, deforestation and timber exploitation, unsustainable harvesting of forest products and the influence of non-indigenes. To ameliorate livelihoods and diminish the vulnerability to climate variability and change, the indigenous people of the MCNP region employ different adaptation strategies, and groups, governments and non-governmental organisations (NGOs) play an important role in enhancing adaptation. This study augments knowledge on the interconnectivity between local livelihoods, natural resources and climate vulnerability by depicting how indigenous people's vulnerability is related to the effects of climate change on biodiversity. ; Der Klimawandel beeinflusst indigene Gemeinschaften im Globalen Süden und ist Gegenstand eines dominierenden globalen Diskurses. Von besonderer Bedeutung ist die Beschäftigung mit seiner Wirkung auf natürliche Ressourcen und die Livelihoods von Menschen. Lokal vorhandenes Wissen darüber, wie vom Wald abhängige Haushalte und Gemeinschaften – insbesondere in den Tropen – den Klimawandel und seine Folgen wahrnehmen, darauf reagieren und sich anpassen, ist nützlich für die Entwicklung von Strategien zur Unterstützung von Livelihoods, der Erhaltung von Biodiversität, des Umweltschutzes, von Anpassungen an den Klimawandel und von entsprechenden politischen Agenden. Dennoch sind lokale Wahrnehmungen des Klimawandels weitestgehend unerforscht und werden vielfach unterschiedlich interpretiert. Die vorliegende Untersuchung analysiert die Wahrnehmungen der indigenen Bevölkerung rund um den Mount Cameroon National Park (MCNP) hinsichtlich des Einflusses des Klimawandels auf Livelihoods und natürliche Ressourcen sowie die von Einzelpersonen, Gruppen und Gemeinschaften angewandten Strategien zur Anpassung an den Klimawandel. Dies wird durch den Einsatz quantitativer und qualitativer Methoden zur Datenerhebung erreicht. Die quantitativen Methoden umfassen eine randomisierte Fragenbogenerhebung unter 200 Teilnehmenden in den Studiendörfern. Die qualitativen Ansätze enthalten Participatory Rural Appraisal Methoden (PRA), die mit der Software MAXQDA analysiert werden. Die Untersuchungsergebnisse deuten darauf hin, dass die Region um den MCNP eine Vielzahl an Tier- und Pflanzenarten aufweist, die unverzichtbar für indigene Livelihoods und die nationale Wirtschaft sind, die aber aufgrund klimatischer und nicht-klimatischer Bedrohungen abnimmt. Das Klima in der Region hat sich im Verlauf der Zeit gewandelt, dies wird an einem wahrgenommenen Temperaturanstieg und Niederschlagsrückgang festgemacht. Aber der Klimawandel beeinflusst auch das Vorkommen und die Verfügbarkeit von Waldprodukten, vor allem in tieferen Lagen und in Gebieten jenseits der Parkgrenzen. Darüber hinaus wirken sich der Klimawandel und Extremereignisse auch auf die Infrastruktur, die Kultur und die Gesundheit der von Waldprodukten abhängigen Gemeinschaften aus. Zudem zeigt die Untersuchung, dass sich der Klimawandel negativ auf den Zugang zu und Nutzungsrechte an Waldressourcen auswirkt und Konflikte und Spannungen hervorruft. Zu den nicht-klimatischen Prozessen, die auf das Vorkommen von Waldprodukten und auf nachhaltige Livelihoods Einfluss nehmen, zählen die Globalisierung, die Kommodifizierung von Waldprodukten, zunehmende Landwirtschaft, Entwaldung und Holz-Einschlag, die nichtnachhaltige Ernte von Waldprodukten und der Einfluss Nicht-Indigener. Um ihre Livelihoods zu verbessern und die Vulnerabilität gegenüber Klimaschwankungen und -wandel zu verringern, wendet die indigene Bevölkerung der Region um den MCNP verschiedene Adaptationsstrategien an, wobei diverse Gruppen, Regierungen und Nichtregierungsorganisationen (NGOs) eine wichtige Rolle bei der Verbesserung der Anpassung spielen. Diese Untersuchung erweitert das Wissen über die Wechselbeziehungen zwischen lokalen Livelihoods, natürlichen Ressourcen und Verwundbarkeit durch Klimaänderungen, indem sie aufzeigt, wie die Vulnerabilität von indigenen Gemeinschaften mit den Folgen des Klimawandels für die Biodiversität zusammenhängt.
RESUMOEste artigo é fruto da nossa experiência como docentes do Tempo Comunidade (TC) do Programa de Formação de Professores Indígenas realizado pela Universidade Federal de Pernambuco – Campus do Agreste (UFPE/CAA) – Curso de Licenciatura Intercultural Indígena. No texto apresentamos as inquietações e reflexões sobre como garantir que as comunidades e os indígenas fossem assumidos, nesse curso, como espaços e sujeitos epistêmicos e como os conhecimentos indígenas poderiam ser objetos de diálogo com os saberes acadêmicos atribuindo à interculturalidade crítica (WALSH, 2009; TUBINO, 2005, 2012) o sentido de interepistemologias (MIGNOLO, 2003, 2008, 2010). Para elaborar a proposta do TC, baseamo-nos nas concepções de educação popular e da pesquisa participante, na forma como elas se configuraram na América Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), e embasados no Pensamento Decolonial (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Licenciatura Intercultural Indígena. Educação Popular. Pesquisa Participante. Tempo Comunidade.Interepistemologia.ABSTRACT This article is the result of our experience as Community Time (CT) teachers of the Indigenous Teacher Training Program conducted by the Federal University of Pernambuco-Agreste Campus (UFPE/CAA) - Indigenous Intercultural Degree Course. In the text we present the concerns and reflections on how to ensure that communities and indigenous people were assumed in this course as spaces and epistemic subjects and how indigenous knowledge could be objects of dialogue with academic knowledge attributing critical interculturality (WALSH, 2009;TUBINO, 2005, 2012) in the meaning of interepistemologies (MIGNOLO, 2003, 2008, 2010). To elaborate the proposal of CT we werebased on the conceptions of popular education and the participatory research as they were configured in Latin America (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), and based on the Decolonial Thought (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Indigenous Intercultural Degree.Popular Education.Participating Research. Community Time. Interepistemology. Tempo in comunittá come strategia di interculturalità epistemologica - l'esperienza del corso di laurea interculturale indigena UFPE/ CAA RIASSUNTO Questo articolo è il risultato della nostra esperienza come insegnanti di Community Time (TC) del Programma di formazione per insegnanti indigeni condotto dall'Università Federale del Campus di Pernambuco-Agreste (UFPE/ CAA BRASILE) - Corso di laurea interculturale indigeno. Nel testo presentiamo le preoccupazioni e le riflessioni su come garantire che le comunità e gli indigeni siano stati assunti in questo corso, come spazi e soggetti epistemici e come la conoscenza indigena possa essere oggetto di dialogo con conoscenze accademiche che attribuiscono interculturalità critica (WALSH, 2009; TUBINO, 2005, 2012) il significato delle interepistemologie (MIGNOLO, 2003, 2008, 2010). Per elaborare la proposta ci siamo basati sulle concezioni dell'educazione popolare e della ricerca partecipativa così come sono state configurate in America Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013) e basate sul Decolonial Thinking (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Laurea Indigena Interculturale. Educazione Popolare. Ricerca Partecipante. Tempo dela Comunità. Interepistemologia. Tempo Comunidade como estrategia de interculturalidad epistemológica: la experiencia del curso de Grado Intercultural Indígena UFPE / CAA RESUMEN Este artículo es el resultado de nuestra experiencia como maestros de Community Time (TC) del Programa de Formación de Maestros Indígenas realizado por la Universidad Federal de Pernambuco - Campus Agreste (UFPE / CAA) - Curso de Grado Intercultural Indígena. En el texto presentamos las preocupaciones y reflexiones sobre cómo garantizar que las comunidades y los pueblos indígenas se asuman en este curso como espacios y temas epistémicos y cómo el conocimiento indígena podría ser objeto de diálogo con el conocimiento académico que se atribuye a la interculturalidad crítica (WALSH, 2009; TUBINO, 2005, 2012) el significado de las interepistemologías (MIGNOLO,2003, 2008, 2010). Para elaborar la propuesta de la CT, nos basamos en las concepciones de la educación popular y la investigación participativa, tal como se configuraron en América Latina (BRANDÃO; STRECK, 2006; STRECK; ESTEBAN, 2013), y en base al Pensamiento descolonial (WASLH, 2009; MIGNOLO, 2003, GROUSFOGUEL, 2010). Grado Intercultural Indígena. Educación popular. Investigación participante. Comunidad del tiempo. Interepistemología.
Este estudo analisa a consistência do módulo demográfico do Sistema de Informação da Atenção da Saúde Indígena para o Distrito Especial Indígena Xavante (DSEI), Mato Grosso, no período de 1999 a 2004. Os dados foram obtidos através de relatórios disponibilizados pelo SIASIWEB. A base de dados foi investigada com vistas a detectar inconsistências, incluindo mais de um registro para um mesmo evento. Para todo o DSEI, a taxa de mortalidade infantil (TMI) no período passou de 89,2 para 83,8 por mil após as correções na base de dados. Ao se analisar por polo-base, as alterações foram ainda mais substanciais. No caso do Polo-base de Água Boa, a redução da TMI foi de 43,3 para 21,3 por mil. As taxas brutas de mortalidade e de natalidade também experimentaram redução após as correções. Esses achados evidenciam problemas significativos na base de dados sobre saúde do povo Xavante, com a geração de indicadores demográficos que se distanciam da situação real da população. Os autores destacam a necessidade de aprimoramento da coleta e análise dos dados demográficos no âmbito do sistema de informação sobre a saúde indígena. PALAVRAS-CHAVE: Xavante, demografia indígena, sistema de informação, indicadores demográficos, índios sul-americanos. DEMOGRAPHIC COMPONENT OF THE INFORMATION SYSTEM OF THE ATTENTION TO INDIGENOUS HEALTH, DSEI-XAVÁNTE, MATO GROSSO, BRAZIL Luciene Guimarães de Souza Ricardo Ventura Santos This study analyzes the consistence of the demographic module of the System of Information of Attention to Indigenous Health for the Shavante Indian Indigenous Special District (in Portuguese, DSEI), Mato Grosso, from 1999 to 2004. The data were obtained through reports made available by SIASIWEB. The database was investigated trying to detect inconsistencies, including more than a single registration for the same event. For the whole DSEI, the infant mortality rate (in Portuguese, TMI) in the period went from 89,2 to 83,8 per thousand after the corrections in the database. Analyzing by base headquarters, the alterations were even more substantial. In the case of the Água Boa base headquarters, the reduction of TMI went from 43,3 to 21,3 per thousand. The gross mortality and birth rates also experienced reduction after the corrections. Those discoveries evidence significant problems in the database on the health of the Shavante people, generating demographic indicators that are distant of the real situation of the population. The authors point out the need of enhancement of the collection and analysis of the demographic data in the extent of the system of information about the indigenous health. KEYWORDS: Shavante Indian, indigenous demography, information system, demographic indicators, South American Indians. COMPOSANTE DEMOGRAPHIQUE DU SYSTEME D'INFORMATION A L'ATTENTION DE LA SANTE INDIGENE, DSEI-XAVÁNTE, MATO GROSSO, BRESIL Luciene Guimarães de Souza Ricardo Ventura Santos Cette étude analyse la consistance du module démographique du Système d'Information et d'Attention attribué à la Santé Indigène dans le District Spécial Indigène Xavante (Sistema de Informação da Atenção da Saúde Indígena para o Distrito Especial Indígena Xavante - DSEI), dans le Mato Grosso, de 1999 à 2004. Les données ont été obtenues à partir des rapports fournis par le SIASIWEB. La base des données a été étudiée afin d'y détecter les incohérences, y compris le fait d'avoir divers rapports pour un même événement. Dans tout le DSEI, le taux de mortalité infantile (TMI) de cette période, est passé de 89,2 à 83,8 pour mille, après qu'on ait corrigé la base de données. Si l'on analyse par pôle de base, les changements ont été encore plus substantiels. Dans le cas du Pôle de base de Agua-Boa, la réduction du TMI est passée de 43,3 à 21,3 pour mille. Les taux bruts de mortalité et de natalité ont également été réduits après corrections. Ces résultats mettent en évidence d'importants problèmes concernant la base des données relatives à la santé du peuple Xavante, avec une production d'indicateurs démographiques qui s'éloignent de la situation réelle de la population. Les auteurs soulignent le besoin d'améliorer la collecte et l'analyse des données démographiques au sein du système d'information sur la santé des indigènes. MOTS-CLÉS: Xavante, démographie indigène, système d'information, indicateurs démographiques, indiens sud-américains. Publicação Online do Caderno CRH: http://www.cadernocrh.ufba.br
There are extensive revegetation programs in the wheatbelt of Western Australia. Revegetation has many objectives including lowering water tables to combat water logging and soil salinisation, improving agricultural productivity, and producing a commercial crop of trees for harvesting.Trees are planted by farmers, conservation groups and Government authorities to rehabilitate, beautify and manage degraded agricultural land, parks and road verges.In addition to improving plant diversity and restoring ecosystem functions, revegetation is an opportunity to provide food and habitat for wildlife and to conserve regional biodiversity. The objective of the study reported here was to investigate whether the tree species planted in the wheatbelt are colonized by invertebrates (e.g.insects and spiders) and whether the abundance and variety of invertebrates on planted trees differs between tree species and between revegetation and remnant native vegetation. The study also investigated the use of revegetation by birds and compared this to bird communities in remnant vegetation. Invertebrates were sampled on trees planted along the Great Eastern Highway as part of the Main Roads Department 'Ribbons of Green' program, as well as trees planted by community groups and Greening Western Australia. We asked whether the best species of trees were being planted to restore and enhance regional biodiversity. The canopy invertebrate fauna of 10 trees of each of eight species of Eucalyptus and jam wattle (Acacia acuminata) was sampled by chemical knockdown. Jam wattle and three of the eucalypts, including wandoo (E. wandoo), are indigenous to the Northam District. Three of the eucalypts are indigenous to the south coast of Western Australia, one to northwestern Western Australia, and the eighth is indigenous to coastal South Australia. Wandoo was sampled in both revegetation and remnant natural vegetation. In addition to sampling invertebrates, leaf toughness and levels of foliar nutrients (NPK) were sampled for all tree species. Leaf toughness and foliar nutrients were measured as other studies had found relationships between toughness and nutrients, with the abundance and variety of canopy invertebrates. Moderate to high invertebrate densities were found on all tree species. Indigenous trees tended to support the most diverse and abundant invertebrate faunas: species originating from southern coastal regions and northwestern Western Australia supported the least. Wandoo trees in revegetation tended to have higher populations of some insects than wandoo growing in remnant vegetation. Leaf toughness appeared to affect the size of invertebrate populations on some eucalypt species, but the effects of foliar nutrients were inconsistent, possibly because nutrient levels were elevated as a result of fertiliser applications. During winter (June),three patches of remnant vegetation and seven replanted areas were surveyed for birds. Twenty-five species of birds were recorded of which three were found only in remnant vegetation and six were found only on the replanted areas. However, all species recorded are widely distributed throughout the Western Australian wheatbelt and, with the possible exception of the White-browed Babbler (Pomatostomus supercilosus), no significance can be attributed to the differences in bird species composition between remnant and replanted areas: at least in winter, birds are as likely to use revegetated areas as remnant vegetation. The absence of the babbler from revegetated areas is possibly due to the lack of logs and woody debris on the planted sites. Sixteen of the 25 bird species are predominantly insectivorous, four are nectarivores, four are seed-eaters, and one is a frugivore. This suggests that a similar range of foraging resources are available in both remnant vegetation and revegetation. To restore and enhance regional biodiversity, we recommend that revegetation programs, including commercial plantings, should use a variety of tree species and emphasise regional species. Where this is not possible, species from nearby regions should be used. Planted areas should also be diversified by using a variety of indigenous shrubs and herbs, as well as trees, and by adding logs and coarse woody debris to the area planted. Provision of nest boxes would accelerate the colonization of revegetated areas by hole-nesting birds.
Sobre la base de un estudio etnográfico multisituado en la Provincia de Chaco, este artículo examina la forma en que desde diferentes discursos, posiciones y prácticas se construyen los sentidos de la Educación Intercultural Bilingüe (EIB) y se hace política en relación con las lenguas. Según argumentaré, la vaguedad en el tratamiento normativo de la EIB deja en manos de las escuelas la definición cotidiana de aspectos cruciales de la misma: sus objetivos, sus destinatarios y los roles docentes. Sin embargo, las decisiones de los directivos y las prácticas de los docentes bilingüe no siempre significan la EIB en un mismo sentido. Entre la normativa, las decisiones de los directivos, las prácticas y los posicionamientos docentes, se define un terreno complejo en el cual la EIB se erige como un objeto político en disputa, en el cual parece estar en juego no sólo significar el "bilingüismo" y la "interculturalidad", sino también la EIB en tanto que "educación para indígenas", "educación con indígenas" o bien como "educación indígena". En este terreno, la lucha de los docentes indígenas de la provincia del Chaco por una gestión comunitaria e indígena de las escuelas se presenta como una posibilidad de concretar colectiva y autónomamente un modelo educativo intercultural y bilingüe que las políticas lingüísticas gubernamentales no parecen poder efectivizar. ; Based on a multi-sited ethnographic study at the Province of Chaco, Argentina, this article examines how different discourses, positions, practices and actors create linguistic educational policy by way of differential meaning-making processes, practices and, thus, positions in the field. As I will argue, EIB policies and norms are not very precise, and their ambiguity allows for schools and teachers to define key aspects such as goals, target-population and decision-making key processes and aspects. In the cases I analyzed, it becomes visible that school principals and teachers may not mean the same when they make every-day educational decisions. Thus, a complex picture emerges when studying normative, everyday classroom practices, principals´ and teachers´decision making proceesses. It becomes evident that EIB is a political issue in dispute. What seems to be at stake is whether EIB is considered "education for indigenous people", "education with indigenous people" or "indigenous education by indigenous people". Indigenous people´s struggle, as a community, is centered in achieving the possibility of constructing collectively and autonomously a feasible model for intercultural bilingual education, something that governmental language policies do not seem to be able to design, nor execute. ; Tendo como base um estudo etnográfico multissituado na província de Chaco, este artigo examina a forma a partir da qual diferentes discursos, posições e práticas constroem os sentidos da Educação Bilíngue Intercultural (EIB) e se faz política em relação às línguas. Segundo argumentarei, a vagueza no tratamento normativo da EIB deixa em mãos das escolas a definição quotidiana de aspectos cruciais da mesma: seus objetivos, seus destinatários e os papeis docentes. No entanto, as decisões dos diretores e as práticas dos docentes bilíngues não sempre significam a EIB na mesma direção. Entre as normativas, as decisões dos diretores, as práticas e os posicionamentos docentes, define-se um terreno complexo no qual a EIB se erige como um objeto político em disputa, no qual parece estar em jogo não só significar o "bilinguismo" e a "interculturalidade", senão também a EIB enquanto "educação para indígenas", "educação com indígenas" ou bem como "educação indígena". Neste terreno, a luta dos docentes indígenas da província do Chaco por um gerenciamento comunitário e indígena das escolas apresenta-se como uma possibilidade de especificar coletiva e autonomamente um modelo educativo intercultural e bilíngue que as políticas linguísticas governamentais não parecem poder efetivar. ; Fil: Unamuno, Virginia. Universidad de Buenos Aires; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina
International audience ; Traditional knowledge was almost absent from climate change discussions until recently, despite its historical presence in other UN arenas such as the Convention on Biological Diversity, the World Intellectual Property Organization (WIPO), UNESCO and the Food and Agriculture Organisation (FAO). The Paris Agreement has changed this situation. Its preamble recognises "the rights of indigenous peoples" and the possibility for some cultures to conceptualise "biodiversity" as "Mother Earth". How does the climate regime affect the traditional knowledge category, and conversely, how does the inclusion of traditional knowledge affect the climate regime? Using the "translation" concept, we argue that this cross-translation process results from a kind of metaphoric barter. The climatisation of traditional knowledge leads to a form of strategic objectification through politics and science. This objectification contributes to empower different actors by advancing their individuals agendas while, the inclusion of traditional knowledge into the climate regime increases its symbolic capital (Bourdieu 1994), through narratives that give added soul to and contribute to "re-enchant" this fundamentally technocratic arena.
International audience ; Traditional knowledge was almost absent from climate change discussions until recently, despite its historical presence in other UN arenas such as the Convention on Biological Diversity, the World Intellectual Property Organization (WIPO), UNESCO and the Food and Agriculture Organisation (FAO). The Paris Agreement has changed this situation. Its preamble recognises "the rights of indigenous peoples" and the possibility for some cultures to conceptualise "biodiversity" as "Mother Earth". How does the climate regime affect the traditional knowledge category, and conversely, how does the inclusion of traditional knowledge affect the climate regime? Using the "translation" concept, we argue that this cross-translation process results from a kind of metaphoric barter. The climatisation of traditional knowledge leads to a form of strategic objectification through politics and science. This objectification contributes to empower different actors by advancing their individuals agendas while, the inclusion of traditional knowledge into the climate regime increases its symbolic capital (Bourdieu 1994), through narratives that give added soul to and contribute to "re-enchant" this fundamentally technocratic arena.
