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Resultados 1 - 20 de 34
1.

Treating leishmaniasis in Amazonia: A review of ethnomedicinal concepts and pharmaco-chemical analysis of traditional treatments to inspire modern phytotherapies.

J Ethnopharmacol; 199: 211-230, 2017 Mar 06.
Artigo em Inglês | MEDLINE | ID: mdl-28131912

RESUMO

ETHNOPHARMACOLOGICAL RELEVANCE: Cutaneous and mucocutaneous leishmaniasis are neglected tropical diseases that occur in all intertropical regions of the world. Amazonian populations have developed an abundant knowledge of the disease and its remedies. Therefore, we undertook to review traditional antileishmanial plants in Amazonia and have developed new tools to analyze this somewhat dispersed information. MATERIAL AND METHODS: A literature review of traditional remedies for cutaneous/mucocutaneous leishmaniasis in the Amazon was conducted and the data obtained was used to calculate distribution indexes designed to highlight the most relevant uses in Amazonia. The cultural distribution index represents the distribution rate of a given taxon among different cultural groups and was calculated as the ratio of the number of groups using the taxon to the total number of groups cited. The geographical distribution index allowed us to quantify spatial distribution of a taxon's uses in Amazonia and was calculated geometrically by measuring the average distance between the points where uses have been reported and the barycenter of those points. The general distribution index was defined as an arithmetic combination of the previous two and provides information on both cultural and spatial criteria. RESULTS: 475 use reports, concerning 291 botanical species belonging to 83 families have been gathered depicted from 29 sources. Uses concern 34 cultural groups. While the use of some taxa appears to be Pan-Amazonian, some others are clearly restricted to small geographical regions. Particular attention has been paid to the recipes and beliefs surrounding treatments. Topical application of the remedies dominated the other means of administration and this deserves particular attention as the main treatments against Neotropical leishmaniasis are painful systemic injections. The data set was analyzed using the previously defined distribution indexes and the most relevant taxa were further discussed from a phytochemical and pharmacological point of view. CONCLUSIONS: The Amazonian biodiversity and cultural heritage host a fantastic amount of data whose systematic investigation should allow a better large-scale understanding of the dynamics of traditional therapies and the consequent discovery of therapeutic solutions for neglected diseases. Distribution indices are indeed powerful tools for emphasizing the most relevant treatments against a given disease and should be very useful in the meta-analysis of other regional pharmacopeia. This focus on renowned remedies that have not yet benefitted from extended laboratory studies, could stimulate future research on new treatments of natural origin for leishmaniasis.
2.

Antimalarial plants used by indigenous people of the Upper Rio Negro in Amazonas, Brazil.

J Ethnopharmacol; 178: 188-98, 2016 Feb 03.
Artigo em Inglês | MEDLINE | ID: mdl-26656535

RESUMO

ETHNOPHARMACOLOGICAL RELEVANCE: This is the first intercultural report of antimalarial plants in this region. The aim of this study was to document the medicinal plants used against malaria by indigenous people in the Upper Rio Negro region and to review the literature on antimalarial activity and traditional use of the cited species. MATERIALS AND METHODS: Participant observation, semi-structured interviews, and ethnobotanical walks were conducted with 89 informants in five indigenous communities between April 2010 and November 2013 to obtain information on the use of medicinal plants against malaria. We reviewed academic databases for papers published in scientific journals up to January 2014 in order to find works on ethnopharmacology, ethnobotany, and antimalarial activity of the species cited. RESULTS: Forty-six plant species belonging to 24 families are mentioned. Fabaceae (17.4%), Arecaceae (13.0%) and Euphorbiaceae (6.5%) account together for 36.9% of these species. Only seven plant species showed a relatively high consensus. Among the plant parts, barks (34.0%) and roots (28.0%) were the most widely used. Of the 46 species cited, 18 (39.1%) have already been studied for their antimalarial properties according to the literature, and 26 species (56.5%) have no laboratory essays on antimalarial activity. CONCLUSIONS: Local traditional knowledge of the use of antimalarials is still widespread in indigenous communities of the Upper Rio Negro, where 46 plants species used against malaria were recorded. Our studies highlight promising new plants for future studies: Glycidendron amazonicum, Heteropsis tenuispadix, Monopteryx uaucu, Phenakospermum guianensis, Pouteria ucuqui, Sagotia brachysepala and notably Aspidosperma schultesii, Ampelozizyphus amazonicus, Euterpe catinga, E. precatoria, Physalis angulata, Cocos nucifera and Swartzia argentea with high-use consensus. Experimental validation of these remedies may help in developing new drugs for malaria.
3.

We need to "ikarar the kutipados": intercultural understanding and health care in the Peruvian Amazon.

Cien Saude Colet; 20(9): 2837-46, 2015 Sep.
Artigo em Inglês, Português | MEDLINE | ID: mdl-26331515

RESUMO

The scope of this qualitative research was to describe and analyze how the Kukamas Kukamirias indigenous population from the Peruvian Amazon perceives and evaluates the healthcare offered by health workers at the local San Regis health post. An ethnographic-based study was conducted among the San Regis community on the Marañon River in the Loreto district of Peru, including interviews and participative observations with female and male patients as well as with traditional healers and professional health workers. An intercultural perspective is adopted to discuss the evaluations made by the Kukamas Kukamirias about the healthcare offered by professionals at their local health post. Issues examined include the intercultural matches and mismatches that affect vulnerable groups of the population in their interactions with the health services. The frequent preference shown for traditional treatment implies a close relationship between the healer and the person who is sick. This means that conventional forms of healthcare should be seen from an intercultural perspective and taken into account when organizing and articulating health services.
4.

É preciso “ikarar os kutipados“: interculturalidade e assistência à saúde na Amazônia Peruana / We need to “ikarar the kutipados”: intercultural understanding and health care in the Peruvian Amazon

Ciênc. Saúde Colet; 20(9): 2837-2846, Set. 2015. ilus
Artigo em Português | LILACS-Express | ID: lil-757525

RESUMO

ResumoEsta pesquisa qualitativa visou descrever e analisar como a população indígena Kukama Kukamiria da Amazônia peruana percebe e avalia o atendimento oferecido pelos profissionais no posto de saúde de San Regis. Foi realizado estudo de base etnográfica na comunidade de San Regis, do rio Marañón, na região Loreto no Peru, incluindo entrevistas e observação participante com pacientes mulheres e homens, assim como curadores tradicionais e profissionais de saúde. O prisma da interculturalidade é adotado para discutir sobre a avaliação que os Kukamas Kukami-rias fazem a respeito do atendimento à saúde realizado pelos profissionais do posto de saúde local. Aborda-se sobre os (des)encontros interculturais que afetam aos grupos populacionais vulneráveis nas suas interações com os serviços de saúde. A frequente preferência pelos cuidados tradicionais implica uma aproximação entre cuidador e doente, pelo que deve ser levada em conta na organização dos serviços de saúde, e articulado às formas convencionais de assistência, em uma perspectiva intercultural.
AbstractThe scope of this qualitative research was to describe and analyze how the Kukamas Kukamirias indigenous population from the Peruvian Amazon perceives and evaluates the healthcare offered by health workers at the local San Regis health post. An ethnographic-based study was conducted among the San Regis community on the Marañon River in the Loreto district of Peru, including interviews and participative observations with female and male patients as well as with traditional healers and professional health workers. An intercultural perspective is adopted to discuss the evaluations made by the Kukamas Kukamirias about the healthcare offered by professionals at their local health post. Issues examined include the intercultural matches and mismatches that affect vulnerable groups of the population in their interactions with the health services. The frequent preference shown for traditional treatment implies a close relationship between the healer and the person who is sick. This means that conventional forms of healthcare should be seen from an intercultural perspective and taken into account when organizing and articulating health services.
Biblioteca responsável: BR1.1
5.

Otoscopic and audiological findings in different populations of 5-14 year-old schoolchildren in Colombia.

Int J Pediatr Otorhinolaryngol; 79(7): 993-7, 2015 Jul.
Artigo em Inglês | MEDLINE | ID: mdl-25935508

RESUMO

OBJECTIVE: To present the otoscopic and audiological findings of studies carried out in groups of 5-14 year old schoolchildren in diverse indigenous, White, and African descended communities in the Republic of Colombia. MATERIALS AND METHODS: The present study is descriptive and cross-sectional. We obtained a convenience sample for the analysis. We define acute otitis media (AOM), (bulging or redness); tympanic perforation (TP), (disruption of continuity in the tympanic membrane) and sequelea (scarring, myringosclerosis, retractions, secrections). Our results are described as frequencies in percentages. Audiometry was performed in every student. Readings were taken at 250, 500, 1000, 2000, 4000, and 8000 Hz for air-conduction and bone-conduction thresholds. Normal hearing is considered up to 20 dB, mild sensorineural hearing loss between 21 and 39 dB, moderate between 40 and 59 dB, severe between 60 and 89 dB and profound more than 90 dB. For conductive hearing loss the air-bone gap is measured. RESULTS: 3052 otoscopies were conducted in 1526 schoolchildren. Males predominated in each group except in the Wayuu group. Otoscopic abnormalities rates varied between 1.5% in Providencia group, up to 9.6% in the Amazon groups. No perforations were found in the Wayuu Indian schoolchildren and the highest frequency of Tympanic perforations (1.2%) and sequelaes (8.2)% in the Amazon groups. Audiometric findings were normal in 94-98% of cases. Conductive hearing loss (CHL) was found in 5.5% of Amazon groups and the lowest (1.4%) in the Wayuu groups. Slight to moderate Neurosensorial Hearing Loss (NHL) were found in 1.3% in the Arhuaca communities and moderate 0.9% in the Amazon groups. CONCLUSIONS: The present study is the first conducted in Colombia to evaluate the frequency of ear diseases and sequelae in populations of 5-14 year old children. High prevalences of sequelaes were found in the indigenous groups of the Amazon and the lowest in the Black schoolchildren on the island of Providencia. It is recommended that medical anthropological studies be conducted in these areas, and evaluation done on the probable connection between these types of diseases and processes of intercultural interaction.
6.

La defensa del derecho de los pueblos indígenas amazónicos a una salud intercultural

Lima; Perú. Defensoría del Pueblo; 1 ed; Ene. 2015. 158 p. ilus.(Serie Informes Defensoriales - Informe, 169).
Monografia em Espanhol | PERNAL | ID: pnc-7907

RESUMO

La presente publicación describe el diagnóstico situacional y la atención que el Estado brinda a los pueblos indígenas amazónicos. Así, se realizaron visitas de supervisión a 47 establecimientos de salud del primer nivel de atención de las zonas más alejadas del país y se sostuvieron reuniones con los funcionarios del Ministerio de Salud y de las direcciones regionales de salud. Los pueblos indígenas han desarrollado, durante siglos, conocimientos y prácticas para preservar su salud sobre la base de su experiencia y relación con la naturaleza. Ello les ha permitido sobrevivir y convertir a la sociedad peruana en testigo de su milenaria ciencia y de su experiencia tecnológica. Solo una salud inclusiva, pertinente culturalmente y de calidad nos permitirá superar las desigualdades sociales y la exclusión, y nos garantizará la construcción de una ciudadanía respetuosa de los derechos de los pueblos indígenas(AU)
Biblioteca responsável: PE18.1
Localização: PE18.1; GOB 0960
7.

Diálogo y respeto: bases para la construcción de un sistema de salud intercultural para las comunidades indígenas de Puerto Nariño, Amazonas, Colombia. / [Dialogue and respect: the basis for constructing an intercultural health system for indigenous communities in Puerto Nariño, Amazonas, Colombia].

Salud Colect; 10(3): 379-96, 2014 Dec.
Artigo em Espanhol | MEDLINE | ID: mdl-25522106

RESUMO

This paper presents the ideas on health and disease as well as proposals regarding the health care system voiced by indigenous communities belonging to the Tikunas, Cocama and Yagua ethnicities of the Puerto Nariño municipality in the department of Amazonas, Colombia. The study was conducted between 2010 and 2013. The tools used to obtain the data were participant observation, interviews and discussion groups. The study evidenced a profound lack of information and understanding on the part of state health agencies. As a principal demand, indigenous communities ask to be heard when decisions affecting their health or their way of understanding health are made. These results should be taken into account in the development of future health programs and provide a basis for the construction of an adequate intercultural health system for the town of Port Nariño.
8.

Diálogo y respeto: bases para la construcción de un sistema de salud intercultural para las comunidades indígenas de Puerto Nariño, Amazonas, Colombia / Dialogue and respect: the basis for constructing an intercultural health system for indigenous communities in Puerto Nariño, Amazonas, Colombia

Salud Colect; 10(3): 379-396, sep.-dic. 2014. ilus, tab
Artigo em Espanhol | LILACS | ID: lil-733297

RESUMO

Este artículo presenta las concepciones sobre salud-enfermedad y las propuestas en torno al sistema sanitario planteadas por las comunidades indígenas pertenecientes a las etnias Tikuna, Cocama y Yagua del municipio de Puerto Nariño en el departamento del Amazonas, Colombia. El estudio se realizó entre los años 2010 y 2013. Las herramientas utilizadas para obtener los datos fueron la observación participante, la entrevista y los grupos de discusión. La investigación evidenció falta de información y entendimiento muy profundos por parte de los organismos estatales de salud. Como demanda principal, las comunidades indígenas piden ser escuchadas cuando se tomen decisiones que afectan a su salud o a su manera de entenderla. Se espera que los resultados obtenidos sean tenidos en cuenta en la elaboración de futuros programas de salud y aporten una base para la construcción de un sistema de salud intercultural adecuado para el municipio de Puerto Nariño.
This paper presents the ideas on health and disease as well as proposals regarding the health care system voiced by indigenous communities belonging to the Tikunas, Cocama and Yagua ethnicities of the Puerto Nariño municipality in the department of Amazonas, Colombia. The study was conducted between 2010 and 2013. The tools used to obtain the data were participant observation, interviews and discussion groups. The study evidenced a profound lack of information and understanding on the part of state health agencies. As a principal demand, indigenous communities ask to be heard when decisions affecting their health or their way of understanding health are made. These results should be taken into account in the development of future health programs and provide a basis for the construction of an adequate intercultural health system for the town of Port Nariño.
Biblioteca responsável: BR1.1
9.

Initiation rites at menarche and self-reported dysmenorrhoea among indigenous women of the Colombian Amazon: a cross-sectional study.

BMJ Open; 3(3)2013 Mar 01.
Artigo em Inglês | MEDLINE | ID: mdl-23457324

RESUMO

OBJECTIVES: To investigate the association between self-reported dysmenorrhoea and patterns of female initiation rites at menarche among Amazonian indigenous peoples of Vaupés in Colombia. DESIGN: A cross-sectional study of all women in seven indigenous communities. Questionnaire administered in local language documented female initiation rites and experience of dysmenorrhoea. Analysis examined 10 initiation components separately, then together, comparing women who underwent all rites, some rites and no rites. SETTINGS: Seven indigenous communities belonging to the Tukano language group in the Great Eastern Reservation of Vaupés (Colombia) in 2008. PARTICIPANTS: All women over the age of 13 years living in the seven communities in Vaupés, who had experienced at least two menstruations (n=185), aged 13-88 years (mean 32.5; SD 15.6). PRIMARY AND SECONDARY OUTCOME MEASURES: The analysis rested on pelvic pain to define dysmenorrhoea as the main outcome. Women were also asked about other disorders present during menstruation or the precedent days, and about the interval between two menstruations and duration of each one. RESULTS: Only 17.3% (32/185) completed all initiation rites and 52.4% (97/185) reported dysmenorrhoea. Women not completing the rites were more likely to report dysmenorrhoea than those who did so (p=0.01 Fisher exact), taking into account age, education, community, parity and use of family planning. Women who completed less than the full complement of rites had higher risk than those who completed all rites. Those who did not complete all rites reported increased severity of dysmenorrhoea (p=0.00014). CONCLUSIONS: Our results are compatible with an association between traditional practices and women's health. We could exclude indirect associations with age, education, parity and use of family planning as explanations for the association. The study indicates feasibility, possible utility and limits of intercultural epidemiology in small groups.
10.

La escuela que queremos y mercemos: Tinkuy 2012. Hacia una educación intercultural bilingüe de calidad

Lima; Perú. Ministerio de Educación. Dirección General de Educación Intercultural Bilingüe y Rural; 1 ed; Ene. 2013. 79 p. ilus.
Monografia em Espanhol | PERNAL | ID: pnc-8075

RESUMO

El presente documento resume sueños de estudiantes de zonas rurales del Perú sobre la escuela que quieren los niños y niñas de los pueblos Quechua, Aimara, Bora, Tikuna, Murui (Huitoto), Shawi, Shipibo-Conibo, Ashanika, Matsiguenga y Awajún, así como de las comunidades afroperuano que participaron en el evento Tinkuy 2012. Los niños de estos pueblos provienen de 13 regiones del país: Loreto, Ucayali, Amazonas, Junín, Puno, Apurímac, Lima Metropolitana, Ica, Lambayeque, Ancash, Huancavelica, Ayacucho y Cusco(AU)
Biblioteca responsável: PE18.1
Localização: PE18.1; GOB 0981
11.

Aportes metodológicos para la elaboración del análisis de situación de salud de los pueblos indígenas de la Amazonía peruana

Lima; Perú. Ministerio de Salud. Dirección General de Epidemiología; 2012. 133 p. tab.
Monografia em Espanhol | PERNAL | ID: pnc-9009

RESUMO

El presente Documento Técnico está dirigido a los equipos técnicos de salud de las direcciones regionales de salud en todo el país y a las instituciones interesadas en documentar la situación de salud de los pueblos indígenas. La metodología propuesta busca aportar en la construcción de un proceso participativo de generación de evidencias a partir de la cual iniciar una acción coordinada, basada en la interculturalidad y mutuamente responsable, entre las organizaciones representativas de ese pueblo y los gobernantes, sociedad organizada, políticos y proveedores de salud. (AU)
Biblioteca responsável: PE14.1
Localização: PE14.1; CENTRAL-02933. 1002933
12.

Sistemas médicos tradicionales en la Amazonia nororiental: salud y saberes alternativos / Traditional medical systems in the northeastern Amazon region of Colombia: health and alternative knowledge

Iatreia; 24(1): 5-15, mar. 2011. graf
Artigo em Espanhol | LILACS | ID: lil-599268

RESUMO

Mediante una investigación de tipo etnográfico llevada a cabo entre 1997 y 2003, y en un período de cuatro meses entre 2008 y 2009, basada en reuniones comunitarias, talleres, entrevistas con los médicos tradicionales y otros líderes, visitas a los domicilios y participación en las fiestas comunitarias, se hizo un acercamiento a los sistemas médicos de comunidades indígenas Puinave, Curripaco, Piapoco, Guahibo, así como de algunas otras pertenecientes al grupo lingüístico Tucano oriental, que habitan los departamentos amazónicos de Guainía y Vaupés. El análisis se centró en las funciones sociales, ecológicas y de identidad que cumple el sistema médico tradicional indígena, relacionándolo con el mantenimiento de alternativas al discurso del desarrollo. Se muestra la relación de hegemonía/ subalternidad que prevalece entre los sistemas médicos occidental y tradicional, evidenciando cómo este último se haresignificado y adecuado al contexto intercultural contemporáneo, lo cual pone en entredicho el reduccionismo biologicista de la medicina oficial.
An ethnographic research was carried out between 1997 and 2003, and during four months in 2008- 2009, on the traditional medical systems of indigenous communities in the Amazonian Colombian departments of Guainía and Vaupés. Puinave, Curripaco, Piapoco, Guahibo, and Tucano groups were included. The work was based on community meetings, targeted groups, conversations with shamans and other leaders, home visits, and participation in traditional festivals. Analysis centered on the social, ecologic, and identity roles played by traditional indigenous medical systems; the latter are related with the maintenance of alternatives to the development discourse. The hegemony/ subordination relationship that prevails between the Western and traditional medical systems ispresented, evidencing how the latter has resignified itself, adapting to the contemporary intercultural context, thus questioning the biologist reductionism of official medicine.
Biblioteca responsável: CO56.1
13.

Informe Perú 2011

Lima; Perú. Fondo de las Naciones Unidas para la Infancia - UNICEF; 1 ed; 2011. 40 p. ilus.
Monografia em Espanhol | PERNAL | ID: pnc-5331

RESUMO

La presente publicación describe los estudios y evaluaciones de la situación de la niñez más excluida. En el 2011 se evaluó la estrategia de comunicación del programa de transferencias condicionadas Juntos, y realizó también la evaluación de los programas de Educación Intercultural Bilingüe (EIB). Asimismo, continuaron las tendencias positivas en los indicadores claves para la niñez como la desnutrición crónica, que bajó en 2.8% desde el 2010 en la Amazonía rural y en 2.1% en la regiones andinas. La mejoría va de la mano con el aumento de los porcentajes de lactancia materna exclusiva. Sin embargo, los porcentajes de desnutrición de estas zonas se mantienen altos(AU)
Biblioteca responsável: PE18.1
Localização: PE18.1; UNICEF 0147
14.

Encontro com o povo Sateré-Mawé para um diálogo Intercultural sobre a loucura

Ribeirão Preto; s.n; 20 dez. 2010. 213 p. ilus.
Tese em Português | Index Psicologia - Teses | ID: pte-47473

RESUMO

Esta pesquisa originou-se do encontro com o Povo Sateré-Mawé da Área Indígena do Marau e de um diálogo que iniciamos com os professores dessa etnia, que visitaram as pessoas internas no Centro Psiquiátrico Eduardo Ribeiro (CPER), em Manaus/AM, junto às quais desenvolvemos um trabalho de extensão da Universidade Federal do Amazonas. Indagados sobre a loucura no contexto em que vivem, eles negaram sua existência. Decidimos registrar e ampliar, para outros Sateré-Mawé, o diálogo que havíamos iniciado com os professores. Tendo em vista os múltiplos sentidos com que a loucura é evocada na tradição cultural ocidental, definimos a mesma como a manifestação de experiências nomeadas, em um ponto de vista da prática clínica médico-psicológica, como alucinações, delírios, quadros de agitação psicomotora (muitas vezes acompanhados de atitudes agressivas sem um sentido aparente), e/ou outras, em que a pessoa parece ter perdido o contato com a realidade consensual - como se a sua mente estivesse sofrendo um mau funcionamento massivo. A definição proposta não foi atrelada à noção de doença ou anormalidade, mas delimitada à noção mais geral de sofrimento, infortúnio, aflição, mal-estar. Embora os professores Sateré Mawé tenham negado a loucura em sua sociedade, no sentido com que a conheceram na visita aos internos no Centro Psiquiátrico Eduardo Ribeiro, eles não afirmaram a inexistência de experiências cuja manifestação definimos como loucura. Delimitamos como objetivo geral compreender dialogicamente experiências Sateré Mawé da loucura; e, como objetivos específicos, conhecer explicações, classificações e respostas Sateré Mawé para essas experiências; e identificar implicações do atendimento em serviços de saúde mental da tradição biomédica. Para um diálogo intercultural optamos pelo caminho da hermenêutica diatópica, através do desenvolvimento de argumentações com indígenas Sateré-Mawé que exercem diferentes papéis sociais em suas aldeias...(AU)
The meeting with the Sateré-Mawé for Intercultural dialogue about madness Abstract -This research originated from the meeting with the People Sateré-Mawé Area Indigenous Marau and a dialogue that began with the teachers of this ethnicity, people who visited the internal Psychiatric Center Eduardo Ribeiro (ERCP) in Manaus, Amazonas, developed with them an extension work of the Federal University of Amazonas. When they were questioned about the madness in the context in which they live, they denied their existence. Thus, we decided to register and expand to other Sateré-Mawé, who had started the dialogue with teachers. Given the multiple ways in which madness is known in the Western cultural tradition, we define it as the manifestation of experience named in the medical-psychological clinical practice, such as hallucinations, delusions, agitation (often accompanied by aggressive actions without a apparent meaning), and/or others in which the person appears to have lost contact with consensual reality - as if his mind was suffering a massive malfunction. The proposed definition was tied to the notion of disease or abnormality, but bounded to the more general concept of suffering, misfortune, distress, discomfort. Although teachers Sateré-Mawé have denied the madness in their society, in the sense that met on visits to inmates in the psychiatric center Eduardo Ribeiro. Therefore, They are not saying the lack of experience which we define as the manifestation of madness. We defined as general goal to understand dialogically Sateré Mawé experiences of madness, and as specific goals, understand the explanations, classifications and responses Mawé Sateré to these experiences and to identify implications of treatment the mental health services in the biomedical tradition. We chose the way of hermeneutic diatopical for intercultural dialogue, through the development of arguments with indigenous Sateré-Mawé performing different roles in their community...(AU)
Biblioteca responsável: BR26.1
Localização: BR85.1; USP/IP/SBD / BR27.1; PUC-CAMPINAS/SBI / 26.1; USP/FFCLRP/BC
15.

Mapa etnolingüístico del Perú / [Ethnolinguistic map of Peru].

Rev Peru Med Exp Salud Publica; 27(2): 288-91, 2010 Jun.
Artigo em Espanhol | MEDLINE | ID: mdl-21072483

RESUMO

To provide adequate health care with an intercultural approach is necessary for the health care personnel know the Peruvian ethnolinguistic diversity, so we present 76 ethnic groups that belong to 16 ethnolinguistic families and their geographical distribution on a map of Peru.
16.

La identidad en el Perú: Conflictos interculturales en los servicios de documentación

Lima; Perú. Universidad San Martín de Porres; 1 ed; Jul. 2010. 110 p. ilus.
Monografia em Espanhol | PERNAL | ID: pnc-7440

RESUMO

El presente libro comprende una investigación realizada para el Consorcio de Investigación Económica y Social, con auspicio del Banco Mundial, sobre las razones culturales por las cuales una parte de la población, sobre todo rural andina y amazónica, no tiene documentos de identidad. Una de sus principales conclusiones, es que entre los registradores civiles y los campesinos comuneros y nativos se da el fenómeno de la “diglosia cultural”, un concepto proveniente del campo de la sociolingüística que hace referencia a la dinámica de contacto entre dos o más variedades lingüísticas, que expresa los roces entre complejos culturales diversos, en que las expresiones de la cultura subordinada son percibidas como inferiores, retrasadas y marginales, y la cultura dominante encuentra acceso irrestricto para expresarse en la esfera pública(AU)
Biblioteca responsável: PE18.1
Localização: PE18.1; UNIV 0258
17.

Planting coconuts in Indian villages: ethnoecological aspects and evaluation of a "sustainable development" project / Aspectos etno-ecológicos do plantio de coco-da-Bahia em aldeias Kayapó do sudeste da Amazônia

Biota neotrop. (Online, Ed. port.); 10(1): 141-154, Apr. 2010. ilus, graf, mapas, tab
Artigo em Inglês | LILACS-Express | ID: lil-556905

RESUMO

Although scientists and policy makers embrace the general concept "sustainable development", there are few who agree on how to carry out sustainable development in specific situations. As such, sustainable development projects among ethnoscientists are widely critiqued as to how well they are inter-culturally formulated. Here we report on a controversial case of planting coconuts in Kayapó Indian villages of southern Pará, Brazil and offer our own self-critique. We began under the premise that reforestation and Kayapó general health/nutrition go hand in hand. Therefore, the flourishing of coconut culture will contribute to forest conservation in the long run, in itself, and simultaneously, maintain good nutrition for the Kayapó people who protect the forest from the threat of non-sustainable practices. We take an ethnoecological approach in discovering how Kayapó behavior affects the growth and flourishing of coconut culture when fostered with external supply. We present the results of two field trips to the Kayapó indigenous territory, where we found socio-ecological factors relevant to the success of our project supporting the culture of coconuts in indigenous villages. First, in November 2007, we visited Kikretum, Moikarakô and Aukre villages (among 10 villages which received coconut seedlings from our support program) to deliver a second shipment of coconut seedlings (the first shipment to these villages took place in April 2006) and quantitatively described one aspect of coconut seed-disperser's (the Kayapó's) behavior. We looked specifically at how the pre-existing coconuts palms were distributed among the Indian families, how they distributed last year's shipment, and how that shipment survived due to ethnoecological factors. Second, in July 2008 we visited Kokraimoro and Pykararankre villages and estimated the position of the previously existing and newly planted coconut palms in relation to other cultivated trees by making use of censuses departing from the village center to their outside limits. In the three Indian villages we visited in 2007, virtually all pre-existing coconut trees belonged to a select few families, and the coconut fruit distribution was, in most cases, highly concentrated among these family members. However, assuming that all the coconut saplings that survived the first year will reach maturity (from the first shipment in April 2006), they represent a remarkable increase in the projected number of adult coconut palms in the three visited villages (48, 195 and 101 percent in Kikretum, Moikarakô and Aukre, respectively), and a substantial reduction in the inequality in access to coconuts. In the 2008 field trip, we found that the Indians usually plant coconuts very close to their houses where competition with other cultivated trees may hinder the palms development.
Apesar de cientistas e tomadores de decisão abraçarem o conceito geral de "desenvolvimento sustentável", há pouco acordo sobre como se atingir esta meta em situações específicas. Assim, projetos de desenvolvimento sustentável são amplamente criticados por etno-cientistas quanto à forma como são inter-culturalmente formulados. Aqui reportamos um caso controverso de plantio de coco-da-Bahia em aldeias Kayapó do sul do Pará, e fazemos a nossa autocrítica. Nós partimos da premissa de que o reflorestamento e o estado geral de saúde/nutrição caminham lado a lado. Portanto, o desenvolvimento da cultura de cocos por si só deve contribuir para a conservação da floresta no longo prazo e, simultaneamente, contribuir para o bom estado nutricional do povo Kayapó que protege a floresta da ameaça de práticas não-sustentáveis. Nós buscamos descobrir como que o comportamento dos Kayapó afeta o desenvolvimento da cultura de cocos quando amparada com suporte externo. Nós apresentamos resultados de duas viagens de campo para a terra Kayapó, onde detectamos fatores sócio-ecológicos relevantes para o sucesso de nosso projeto de apoio à cultura de coqueiros nas aldeias indígenas. Primeiro, em novembro de 2007, nós visitamos as aldeias Kikretum, Moikarakô e Aukre (dentre 10 aldeias que receberam mudas de coqueiros de nosso programa de apoio) para entregar um segundo carregamento de mudas de coqueiro (o primeiro carregamento aconteceu em abril de 2006). E descrevemos quantitativamente um aspecto do comportamento dos dispersores de sementes de coco (os Kayapó). Especificamente, como as palmeiras pré-existentes nas aldeias são distribuídas dentre as famílias dos índios e como este carregamento sobreviveu a fatores etno-ecológicos. Segundo, em julho de 2008 nós visitamos as aldeias Kokraimoro e Pykararankre e estimamos a posição dos coqueiros pré-existentes e dos novos em relação a outras árvores cultivadas, fazendo uso de censos partindo do centro das aldeias para seus limites exteriores. Nas três aldeias indígenas visitadas em 2007, virtualmente todos os coqueiros pré-existentes pertenciam a poucas famílias e a distribuição de frutos era, na maior parte dos casos, altamente concentrada dentre os membros destas famílias. Entretanto, assumindo que todos os coqueiros jovens que sobreviveram ao primeiro ano chegarão à maturidade (do primeiro carregamento em abril de 2006), eles representam um aumento considerável no numero projetado de coqueiros adultos nas três aldeias visitadas (48, 195 e 101 por cento em Kikretum, Moikarakô e Aukre, respectivamente). E uma redução substancial na desigualdade de acesso aos cocos. Na expedição de 2008, encontramos que os índios geralmente plantam coqueiros bem próximos das suas casas onde a competição com outras árvores cultivadas podem limitar o desenvolvimento das palmeiras.
Biblioteca responsável: BR1.1
18.

Diagnóstico participativo con el taller permanente de mujeres indígenas amazónicas y andinas del Perú: Necesidades de fortalecimiento para el trabajo en salud y derechos sexuales y reproductivos de las organizaciones

Lima; Perú. Centro de Culturas Indígenas del Perú - CHIRAPAQ; 1 ed; Sep. 2009. 60 p. ilus.(Mujer indígena: Salud y Derechos).
Monografia em Espanhol | PERNAL | ID: pnc-4886

RESUMO

La presente publicación describe las recomendaciones de construcción de mecanismos de participación de las organizaciones de mujeres indígenas en el diseño, implementación y seguimiento de políticas públicas de salud sexual y salud reproductiva interculturales para superar la falta de acceso, calidad y buen trato en los servicios de salud, que resulta en altos índices de mortalidad y morbilidad maternas en los pueblos indígenas de la región. asimismo, incluye las prioridades y estrategias nacionales y regionales de fortalecimiento institucional de las organizaciones indígenas integrantes del Enlace Continental de Mujeres Indígenas de las Américas -Región Sudamérica(AU)
Biblioteca responsável: PE18.1
Localização: PE18.1; GRAL 1586
19.

Sem Kutipa: concepções sobre saúde reprodutiva e sexualidade entre os descendentes Kukamas Kukamirias, Peru / Without Kupita: perceptions about reproduction health and sexuality between descendent of kukamas kukamirias, Peru

São Paulo; s.n; 2009. 169 p. ilus.
Tese em Português | LILACS | ID: lil-516847

RESUMO

A Amazônia peruana ocupa 62 por cento do território do país. Ali existem 42 grupos etnolinguísticos, que apresentam características culturais, econômicas e políticas diferentes de outras populações do território nacional. Existe uma grande dívida histórica de reivindicação dos direitos destas populações, o que pressupõe elaborar formas de entender a dinâmica entre culturas diferentes, e projetando novas formas de relação que propiciem o encontro intercultural. Isso é importante Para que a atenção à concepção, gravidez, parto e pós-parto se torne mais satisfatória efetiva, e também para que sejam implementados serviços de saúde culturalmente adequados, com mais respeito aos direitos sexuais e reprodutivos no período gestacional. Objetivo: Conhecer as concepções sobre as necessidades específicas de saúde sexual e reprodutiva, com foco na saúde materna, no grupo étnico Kukama Kukamiria da comunidade de San Regis. Metodologia: Trata-se de um estudo qualitativo de base etnográfico, utilizando os instrumentos de entrevista aberta, observação participante e diário de campo. No total, foram realizadas 25 entrevistas individuais, com mulheres grávidas e puérperas, parteiras, médicos herbalistas parceiros e servidores de saúde. A identidade dos participantes foi protegida com a utilização de nomes fictícios. Resultados: As mulheres grávidas costumam preferir os serviços das parteiras/parteiros da comunidade de San Regis pelo vínculo emocional e afetivo entre as duas partes, que resulta numa atenção mais calorosa. As plantas e ervas medicinais são muito utilizadas para curar moléstias ou favorecer um melhor estado de saúde na gravidez, durante e depois do parto, além de serem usadas no cuidado do recém-nascido. Os serviços de saúde são menos procurados, por freqüentemente desrespeitos às tradições deste grupo Kukama Kukamiria e pelas técnicas inapropriadas que utilizam. Conclusão: As parteiras/parteiros são procuradas pela sua proximidade cultural e afetiva; nos servi...
Biblioteca responsável: BR67.1
Localização: BR67.1. 50409/2009, 63; 612.6072 / BR67.1. 50410/2009, 1620; MTR
20.

Aportes para la construcción de políticas de interculturalidad y equidad de género

Lima; Perú. Ministerio de la Mujer y Desarrollo Social - MIMDES; 2 ed; Nov. 2008. 31 p. ilus.
Monografia em Espanhol | PERNAL | ID: pnc-7561

RESUMO

El presente documento brinda aportes para la toma de conciencia sobre el toma de conciencia sobre el tema de cultura e interculturalidad en la sociedad peruana, articulándolo a la equidad de género e igualdad de oportunidades como dimensiones básicas del desarrollo humano. Esta propuesta nace de reconocer que en el país, los pueblos y culturas andinas, amazónicas y afro peruanas y otras minorías culturales han sido tradicionalmente excluidos en el ejercicio de sus derechos ciudadanos. En este contexto, la interculturalidad surge como un proceso social de comunicación entre culturas que busca revalorar y reafirmar la propia identidad, las lenguas, costumbres, credos, creencias y conocimientos sobre el entorno social de cada uno de ellos(AU)
Biblioteca responsável: PE18.1
Localização: PE18.1; GOB 0486
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