Metodología de diálogos interculturales / Methodology of intercultural dialogues

Contiene un marco legal sobre la salud de los pueblos indígenas. El objetivo del documento es el de "Propiciar un espacio de encuentro y consenso entre las percepciones y expectativas de terapeutas tradicionales y prestadores de salud institucional, basado en la generación de la auto-identidad y el respeto a las diferencias." Señala además que, "La atención primaria en salud requiere de establecimientos adecuados y personal sensibilizado para prestar sus servicios con pertinencia cultural, la cual, es un enfoque de intervención que busca que la atención sanitaria sea conceptualizada, organizada e implementada tomando como referentes los valores de la cosmovisión de los pueblos indígenas." Enfatizando ser una estrategia institucional, agrega que: "El Departamento de Promoción y Educación en Salud de la DGSIAS propone esta metodología para la realización de diálogos interculturales que tiene como objetivo principal generar un proceso estratégico para la adecuación de los servicios de salud y la sensibilización del personal hacia una atención con pertinencia cultural." Hace referencia al documento: "Normas con pertinencia cultural: hacia la interculturalidad", que también puede encontrarse en eBlueInfo En el marco conceptual, aborda términos relacionados, y específicamente enumera los nombres (en lengua) y sus "especialidades" en la medicina tradicional. "Esta metodología fue construida con acompañamiento de la Unidad de Atención en Salud para Pueblos Indígenas e Interculturalidad (UASPIIG) y validada en campo entre los años 2014 y 2015 como ejercicio de diálogos entre comadronas y proveedores de servicios de salud del MSPAS, en la plataforma de intervención del Proyecto Mesoamérica 2015." Incluye además, talleres de concientización intercultural, tanto para "terapeutas tradicionales", como para el personal médico.

Recomendação nº 004, de 15 de fevereiro de 2019: Recomenda ao Congresso Nacional que sejam rejeitados os artigos da Medida Provisória nº 870/2019, que fragilizam a garantia dos direitos conquistados no âmbito da cidadania, da saúde, do trabalho, da seguridade social, dos povos tradicionais, da segurança alimentar e nutricional, da mobilização, controle e participação social / Recommendation No. 004, of February 15, 2019: Recommends to the National Congress that the articles of Provisional Measure No. 870/2019 be rejected, which weaken the guarantee of the rights acquired in the scope of citizenship, health, work, social security, traditional peoples, food and nutrition security, mobilization, control and social participation

Recomenda ao Congresso Nacional que sejam rejeitados os artigos da Medida Provisória nº 870/2019, que fragilizam a garantia dos direitos conquistados no âmbito da cidadania, da saúde, do trabalho, da seguridade social, dos povos tradicionais, da segurança alimentar e nutricional, da mobilização, controle e participação social.

Moção de repúdio nº 004, 7 de abril de 2017: externar repúdio a qualquer iniciativa que tenha como objetivo depreciar a população afrodescendente do nosso país, a exemplo da população quilombola, que de forma definitiva contribui para a construção da cultura e da economia do Brasil / Repudiation motion No. 004, April 7, 2017: express rejection of any initiative that aims to depreciate the Afro-descendant population of our country, such as the quilombola population, which definitively contributes to the construction of Brazil's culture and economy

Externar repúdio a qualquer iniciativa que tenha como objetivo depreciar a população afrodescendente do nosso país, a exemplo da população quilombola, que de forma definitiva contribui para a construção da cultura e da economia do Brasil.

South Africans and Mexicans in Florida: intergroup conflict.

Newly arriving immigrants from Southern Africa and Mexicans do not get on well in the sunbelt state of Florida. A persistent theme emerging from discussions with South Africans on their relationship with Mexicans is that both sides perceive the other as culturally ethnocentric. The antagonistic relationship between both social groups is due to strong ethnic bonds and the clash of cultures.

Between black and brown: blaxican (black-Mexican) multiracial identity in California.

This article explores the racial/ethnic identities of multiracial Black-Mexicans or "Blaxicans." In-depth interviews with 12 Blaxican individuals in California reveal how they negotiate distinct cultural systems to accomplish multiracial identities. I argue that choosing, accomplishing, and asserting a Blaxican identity challenges the dominant monoracial discourse in the United States, in particular among African American and Chicana/o communities. That is, Blaxican respondents are held accountable by African Americans and Chicanas/os/Mexicans to monoracial notions of "authenticity." The process whereby Blaxicans move between these monoracial spaces to create multiracial identities illustrates crucial aspects of the social construction of race/ethnicity in the United States and the influence of social interactions in shaping how Blaxicans develop their multiracial identities.

"Mulata, Hija de Negro y India": Afro-Indigenous Mulatos in early colonial Mexico.

Since the fifteenth century, the term "mulato" has been used to describe individuals of mixed African and European ancestry. Through an examination of mulatos from sixteenth century New Spain this piece complicates our understanding of the usage and implication of this socio-racial ascription. Both demographic and anecdotal evidence suggests that in the early colonial period mulato frequently described individuals of mixed African-indigenous ancestry. Moreover, these individuals may have represented the majority of individuals so named. Additionally this piece uses several case studies to demonstrate that Afro-indigenous mulatos formed frequent and long-term connections to indigenous society and culture. Through acculturation and familial ties, early mulatos helped to encourage interethnic unions and may have played a key role in the growth of a highly varied, multi-ethnic colonial population in Mexico. By highlighting these important trends, this study challenges our traditional assumptions concerning the category of mulato and suggests that we must avoid the homogenizing tendency inherent in such terminology.

Being Yoruba in nineteenth-century Rio de Janeiro.

Through the experiences of two West Africans shipped to Bahia as slaves, probably in the 1840s, then sold south to Rio de Janeiro where they met, became lovers, bought their freedom, married, and divorced, I comment on an ongoing debate over the refashioning or transfer of African ethnic identities in American slave societies. The sources in this Brazilian case suggest that previous identities were not suddenly erased, but rather, new layers of understanding and ways of responding were added. Whatever the dynamic of cultural formation, it was memory that crucially bridged the distance between the past they carried with them and the present into which they were thrust; and so it becomes illuminating to reconstruct the plausibly remembered African pasts on which this couple drew to make sense of an unfamiliar Brazilian present.

Social status, race, and the timing of marriage in Cuba's first constitutional era, 1902-1940.

This article examines the practice of marriage among whites, "mestizos," blacks, Cubans, and Spaniards during the first constitutional era, focusing upon the reported ages of brides and grooms. The study consists of a quantitative examination of trends found in the records of 900 Catholic marriages celebrated in Havana during the opening decades of independence. The first major finding of the research is that according to most major indicators of status, age was negatively correlated with rank. Thus, contrary to the conclusions of studies conducted in many other contexts, those in the highest strata of society married young. Furthermore, very significant differences were detected in the marital patterns of those identified as mixed-race and those labeled as black. This finding offers empirical weight to the notion that the early-mid twentieth-century Cuban racial structure would best be characterized as tripartite, rather than binary in nature.

Normas con pertinencia cultural: hacia la interculturalidad / Norms with cultural relevance: towards interculturality

Siguiendo las ordenanzas descritas en el aparato legal respecto a la atención pertinente a la cultura de los cuatro pueblos: Maya, Garífuna, Xinka y Mestizo, y buscando generar la confianza de los mismos al proponer las políticas priorizadas por el Ministerio de Salud, que se refieren al mejoramiento de la Salud de los Pueblos Indígenas en Guatemala. Este documento tiene como objetivo normar los lineamientos generales de atención en salud con pertinencia cultural en los servicios, así como proporcionar a los proveedores de todos los niveles de atención, lineamientos que complementan las Normas de Atención de Salud Integral para orientar las acciones que el servidor público debe tomar en cuenta para propiciar las condiciones que permitan a el o la paciente, la confianza plena para la atención de su salud. Entre los lineamientos que contiene, están: respeto a los actores de los sistemas de salud indígenas; respeto a la referencia y considerar la contra referencia de y hacia los actores de los sistema de salud indígena en los servicios de salud; uso del vestuario indígena por los proveedores de salud; respeto a los elementos simbólicos que portan las y los pacientes de los pueblos indígenas en los servicios de salud y atención a las o los pacientes en el idioma materno, entre otros. Incluye además el marco legal internacional y nacional como fundamento para el derecho que tienen los pueblos; lineamientos generales de pertinencia cultural en salud y lineamientos para cada curso de la vida de acuerdo a las Normas de Atención.

The color of child mortality in Brazil, 1950-2000: social progress and persistent racial inequality.

Now that racism has been officially recognized in Brazil, and some universities have adopted affirmative-action admission policies, measures of the magnitude of racial inequality and analyses that identify the factors associated with changes in racial disparities over time assume particular relevance to the conduct of public debate. This study uses census data from 1950 to 2000 to estimate the probability of death in the early years of life, a robust indicator of the standard of living among the white and Afro-Brazilian populations. Associated estimates of the average number of years of life expectancy at birth show that the 6.6-year advantage that the white population enjoyed in the 1950s remained virtually unchanged throughout the second half of the twentieth century, despite the significant improvements that accrued to both racial groups. The application of multivariate techniques to samples selected from the 1960, 1980, and 2000 census enumerations further shows that, controlling for key determinants of child survival, the white mortality advantage persisted and even increased somewhat in 2000. The article discusses evidence of continued racial inequality during an era of deep transformation in social structure, with reference to the challenges of skin color classification in a multiracial society and the evolution of debates about color, class, and discrimination in Brazil.

Reconstructing Indigenous ethnicities: the Arapium and Jaraqui peoples of the lower Amazon, Brazil.

In Latin America, indigenous identity claims among people not previously recognized as such by the state have become a key topic of anthropological and sociological research. Scholars have analyzed the motivations and political implications of this trend and the impacts of indigenous population's growth on national demographic indicators. However, little is known about how people claiming indigenous status constructs the meaning of their indigenous ethnicity. Drawing from sixty-four indepth interviews, focus-group analyses, and participant observation, this article explores the double process of identity construction: the reconstruction of the Arapium indigenous identity and the creation of the Jaraqui indigenous identity in Brazil's Lower Amazon. The findings reveal six themes that contribute to the embodiment of a definition of indigenous identity and the establishment of a discursive basis to claim recognition: sense of rootedness, historical memory, historical transformation, consciousness, social exclusion, and identity politics.

Ethnicity, development and gender: Tsáchila indigenous women in Ecuador.

In recent decades, indigenous populations have become the subjects and agents of development in national and international multicultural policy that acknowledges poverty among indigenous peoples and their historic marginalization from power over development. Although the impact of these legal and programmatic efforts is growing, one persistent axis of disadvantage, male­female difference, is rarely taken into account in ethno-development policy and practice. This article argues that assumptions that inform policy related to indigenous women fail to engage with indigenous women's development concerns. The institutional separation between gender and development policy (GAD) and multiculturalism means that provisions for gender in multicultural policies are inadequate, and ethnic rights in GAD policies are invisible. Drawing on post-colonial feminism, the paper examines ethnicity and gender as interlocking systems that structure indigenous women's development experiences. These arguments are illustrated in relation to the case of the Tsáchila ethno-cultural group in the South American country of Ecuador.

We are Originarios "we just aren't from here": coca leaf and identity politics in the Chapare, Bolivia.

This article first examines the ways in which coca leaf acquired an important symbolic value in forging a counter-hegemonic discourse that wove together various strands of class and cultural identity struggles in the Chapare province, Bolivia. The second line of enquiry that runs through this article deals with the conflicts that arose when the coca union mutated into a governing political party. Now that the coca growers' leader, Evo Morales, is President of the Republic he is obliged by the international community to reduce the amount of land under coca cultivation. To do this President Morales has had to rhetorically pull coca leaf apart from Andean tradition. This presents a challenge to the integrity of indigenous-peasant based movements in the Chapare because it brings attention to their constructed nature and thus questions the authenticity of the originario identity.

Planning responds to gender violence: evidence from Spain, Mexico and the United States.

Urban planning has been largely ineffective in addressing urban violence and particularly slow in responding to gender violence. This paper explores the public and private divide, structural inequalities, and issues of ethnicity and citizenship, in terms of their planning implications for gender violence. Drawing on evidence from Spain, Mexico and the United States, it examines how economic and social planning and gender violence intertwine. The three case studies demonstrate that the challenge is not only to break constructed structural inequalities and divisions between public and private spheres, but also to promote changes in the working models of institutions and organisations.

Rare models: Roger Casement, the Amazon, and the ethnographic picturesque.

In 1910 Roger Casement was sent by the British government to investigate the alleged humanitarian abuses of the Peruvian Amazon Company in the Putumayo, a disputed border zone in North West Amazonia. Casement brought more than verbal and written testimony back to London. On 26 June, some six months after he returned from the Amazon, Casement collected two Amerindian boys - Omarino and Ricudo - from Southampton docks. This paper will reconstruct the brief period that these young men spent in Britain in the summer of 1911 and assess, in particular, to what extent they were treated as 'exhibits' by Casement, who not only introduced them to leading members of the British establishment but also arranged for them to be painted and photographed following contemporary ethnographic conventions.

"We have always lived here": indigenous movements, citizenship and poverty in Argentina.

This article explores the nexus between indigenous mobilisation, citizenship, and poverty in Argentina. A subnational comparison of land struggles among the Diaguita Calchaqu in Tucumn and the Mbya Guaran in Misiones shows that changing global and national opportunity structures, most prominently a new multicultural citizenship regime, set the stage for indigenous mobilisation. In turn, local transformations of capitalist development motivate indigenous mobilising efforts, whereas leadership patterns and state-movement relations shape the capacity to mobilise. Diaguita and Mbya mobilisation reveals that indigenous movements play a central role in the activation of formal citizenship rights and the contestation of dominant notions of poverty. At the same time, the current design of multicultural citizenship and the adverse socioeconomic incorporation of indigenous communities also counteract indigenous mobilising efforts in Argentina.

Prendas-Ngangas-Enquisos: turbulence and the influence of the dead in Cuban-Kongo material culture.

Cuban-Kongo praise of the dead in Havana turns insistently around complex agglomerations of materials called "prendas,""ngangas," and "enquisos." This article addresses the ontological status of "prendas-ngangas-enquisos," which practitioners of Cuban-Kongo affliction practices care for as entities that determine the very possibility of their healing and harming craft. Cuban-Kongo societies of affliction, in Havana collectively referred to as "Palo," stake their claim to influence others in and through these entities. In this essay I seek to position the influence generated in prendas-ngangas-enquisos as a problem for Euro-American materialism, to be addressed not through symbolic or representational solutions but, rather, by refocusing the problem itself via alternate distributions of its epistemological, historical, and ethnographic elements. Contextualized within ethnographic description, I first propose that prendas-ngangas-enquisos do not conform to dialectical logic, and should thus be positioned conceptually as something other than "objects" or "fetishes." From there, I consider Creole turns on the term prenda and explore scholarly accounts of 19th-century Cuban slavery and manumission, which I place alongside what is known about pawn slavery among BaKongo people prior to and during the Atlantic slave trade. Having established a basic series of conceptual and historiographic coordinates, I then suggest ethnographically how prendas-ngangas-enquisos come to command others, thereby guaranteeing Cuban-Kongo healing and harming sovereignty in Cuba today.