Povos indígenas no Brasil e a descolonização da psicologia / Indigenous people in Brazil and the decolonization of psychology / Los pueblos indígenas en Brasil y la descolonización de la psicología

Resumo Apesar do incremento de estudos e discussões sobre os povos indígenas no Brasil, a relação da Psicologia, enquanto ciência e profissão, com a temática ainda é pouco abordada nos cursos de graduação e pós-graduação e nas produções acadêmicas. Com o propósito de realizar um balanço sobre a aproximação da produção do conhecimento em Psicologia com a temática indígena, este ensaio buscará apresentar as principais categorias teóricas e analíticas que possam contribuir com o diálogo entre esses dois campos. O método tomou como base a revisão integrativa, em que primeiramente destacamos as principais contribuições teóricas e analíticas acerca da produção acadêmica brasileira sobre os povos indígenas para, em seguida, situarmos a produção científica da Psicologia sobre o tema no Brasil. Ao final, sinalizamos para a importância de se construir um recorte crítico capaz de fortalecer a Psicologia nos estudos sobre os povos indígenas. Também destacamos os estudos pós-coloniais e decoloniais críticos ao eurocentrismo enquanto organizador e regulador da visão de mundo, da história e da concepção de ser humano.(AU)

Abstract Despite the increase in studies and discussions about indigenous peoples in Brazil, the relationship between psychology, as a science and profession, and the subject is still little addressed in undergraduate/postgraduate courses and academic productions. Aiming to assess the approximation of the production of knowledge in Psychology with the indigenous theme, this essay will present the main theoretical and analytical categories that can contribute to the dialogue between these two fields. To this end, this study comprises an integrative review that both highlights the main theoretical and analytical contributions of the Brazilian literature on indigenous peoples and situates the Brazilian scientific production in Psychology on the theme. This research signals the importance of building a critical cutout capable of strengthening Psychology in studies addressing indigenous peoples, stressing post-colonial and decolonial studies criticizing the role of Eurocentrism as an organizer and regulator of worldview, history, and the conception of the human being.(AU)

Resumen A pesar del aumento de los estudios y debates sobre los pueblos indígenas en Brasil, la relación entre la psicología, como ciencia y profesión, y el tema sigue siendo poco abordado en los cursos de grado y posgrado y en las producciones académicas. Con el propósito de hacer un balance sobre la aproximación de la producción de conocimiento en Psicología con el tema indígena, este ensayo se propone presentar las principales categorías teóricas y analíticas que pueden contribuir al diálogo entre estos dos campos. El método se basó en una revisión integradora en la que, en primer lugar, destacamos las principales contribuciones teóricas y analíticas acerca de la producción académica brasileña sobre los pueblos indígenas y, a continuación, situamos la producción científica de la Psicología en Brasil sobre el tema. Al final, señalamos la importancia de construir un recorte crítico capaz de fortalecer la psicología en los estudios sobre los pueblos indígenas. En esta ocasión, destacamos los estudios críticos postcoloniales y decoloniales del eurocentrismo mientras organizador y regulador de la visión del mundo, la historia y la concepción del ser humano.(AU)

Consumption of Alcohol, Tobacco and Psychoactive Substances in Adolescents from an Indigenous Territory in the Colombian Amazon. / Consumo de alcohol, tabaco y sustancias psicoactivas de los adolescentes de un territorio indígena en la Amazonía colombiana.

INTRODUCTION: There are very few studies on the consumption of psychoactive substances (PAS) among young people from indigenous territories and evening or blended learning students. In Inírida, a municipality in the Colombian Amazon, there were concerns about a possible consumption issue that had never been characterised before. OBJECTIVE: To characterise the consumption of alcohol, tobacco and PAS in Inírida among teenage evening and blended learning students. METHODS: The Inter-American Uniform Drug Use Data System (SIDUC) survey developed by the Inter-American Drug Abuse Control Commission (CICAD) was adapted to the cultural context and carried out on 95% of 284 evening and blended learning students (262). Descriptive statistics and multiple correspondence analyses were used. RESULTS: Currently, 59% consume alcohol; 28% tobacco; 21% marijuana; 3% cocaine paste; 1% ecstasy (MDMA); 1% cocaine; and 1% inhalants. Also, 61% believe that drugs are available inside and around the vicinity of their school, and that marijuana (62%) and cocaine paste (35%) are easily acquired. Drugs are most commonly offered in neighbourhoods (56%) and at parties (30%). Those offering the highest quantity of drugs are acquaintances (35%) and friends (29%). And 51% stated that they had participated in preventive activities related to consumption. CONCLUSIONS: The population has a higher consumption of the substances studied in comparison with the national reference, that of Orinoquía and Amazonía, with the exception of cocaine and inhalants. The consumption situation was confirmed, so participatory actions are proposed.

Changing Home: Experiences of the Indigenous when Receiving Care in Hospital.

OBJECTIVES: To understand the meaning of the experience of the indigenous when receiving care in a low-complexity hospital. METHODS: Qualitative study with ethnographic approach conducted in a hospital of Antioquia, Colombia. The study had 12 indigenous participants who underwent semi-structured interviews. Observation was carried out in hospitalization wards, emergency, and outpatient services of the institution during 40 hours. The analysis process was performed descriptively. The methodological rigor was maintained by applying criteria of confirmability, credibility, transferability, and consistency. The study was approved by the Ethics Committee and authorized by the indigenous authorities to enter the field. RESULTS: Five themes emerged: the context of caring for the indigenous, the need to consult the hospital, changes experienced by the indigenous in the hospital, experiences in relation with treatments, and relations established within the hospital. The meaning is constructed from a dichotomous perspective based on the favorable or unfavorable aspects of the situations and experiences, which for the indigenous is like "changing home". CONCLUSIONS: The meaning of the experience of receiving care in hospital for the indigenous is constructed from the context in which they live and receive health services, the changes they live in the dimension of space by virtue of their traveling from their vital space to another space that, due to their physical characteristics, results strange and different, even not healing. Upon the difficulties, the indigenous develop strategies and actions to overcome limitations, whether through adaptation and learning.

Covid-19 pandemic and the motivations for demanding health service in indigenous villages.

OBJECTIVE: To discuss the fundamental aspects in the establishment of preventive measures to tackle covid-19 among indigenous people in view of the motivations for seeking health care in villages of the Terra Indígena Buriti, Mato Grosso do Sul, Brazil. METHODS: Theoretical-reflective study based on assumptions of the National Health System and previous ethnographic research that enabled the identification of the motivations to seek health care in Buriti villages. RESULTS: Indigenous people seek health centers for health care programs assistance, treatment of cases they cannot resolve and to chat. Such motivations were the basis for discussing the indigenization process in the confrontation of the new coronavirus pandemic in indigenous lands. FINAL CONSIDERATIONS: The motivations for seeking health care show the physical and social vulnerability of the Terena ethnicity. The effectiveness of the social isolation measure in the villages depends on the dialogue with indigenous leaders, professional engagement and intersectoral actions.

Intercultural science education as a trading zone between traditional and academic knowledge.

Intercultural science education requires negotiations between knowledge systems and of tensions between them. Building on ethnographic fieldwork and educational interventions in two farming communities in the Northeast of Brazil, we explore the potential of science education to mediate between traditional and academic knowledge. While traditional knowledge shapes agricultural practices and interactions with the environment in the villages of Coração de Maria and Retiro, academic knowledge is emphasized in biology education. On the basis of philosophical debates about "partial overlaps" between epistemologies, ontologies and value systems, we analyze relations between traditional and academic ecological knowledge in these communities and argue that they can inform reflective practices in intercultural dialogue. By investigating biology education as a "trading zone" between knowledge systems, we analyze how partial overlaps become negotiated in educational practices in rural Brazil and provide the basis for educational interventions that foster intercultural dialogue.

Teaching practices and beliefs and language stimulation from the Mapuche Culture in rural children in the Araucanía Region. / Prácticas y creencias de enseñanza y estimulación del lenguaje desde la Cultura Mapuche en niños y niñas rurales en la Región de La Araucanía.

INTRODUCTION: Language is one of the most relevant cognitive tasks in child development and its acquisition is me diated, among others, by ethnic and cultural factors. OBJECTIVE: To characterize the practices and be liefs about language teaching and stimulation strategies of rural Mapuche Children aged between 0 to 4 years from an intracultural perspective. SUBJECTS AND METHOD: Qualitative study based on Groun ded Theory, which generates an understanding of the study issue from the perceptions of the research subjects. Ethnographic techniques such as observation and field notes were used, and 20 in-depth in terviews and four focus groups were conducted with caregivers (mothers, fathers, and grandparents), intercultural teachers and people with cultural roles (longkos, machis, and intercultural facilitators). 41 Mapuche people from the Ercilla, Curarrehue, Puerto Saavedra, Cholchol and Boroa territories of the Araucanía region, Chile participated. RESULTS: Four dimensions were obtained that characte rized the practices and beliefs regarding the acquisition and use of language in Mapuche children: a) Mapuche culture transcends through children and language, b) speech is a concrete and pragmatic process, c) there are traditional techniques for speech stimulation, and d) there are difficulties and easiness for the development of the indigenous language in young children. CONCLUSIONS: The preser vation and recovery of the indigenous language is a process of reinforcing the cultural identity for the Mapuche people, which has not been valued as a cultural heritage in the national society.

Agreement between nutritional status and perception of body image in indigenous Khisêdjê of the Xingu Indigenous Park. / Concordância entre estado nutricional e percepção da imagem corporal em indígenas khisêdjê do Parque Indígena do Xingu.

OBJECTIVE: To determine the agreement between body self-image (based on the Stunkard figure rating scale) and nutritional status and to evaluate body satisfaction among the Khisêdjê indigenous people of Parque Indígena do Xingu (Xingu Indigenous Park). METHODS: A cross-sectional study involving 131 natives aged 20 and older. Data on body image, body mass index and waist circumference were collected. Kappa statistics, χ2 (p < 0.05), crude and adjusted prevalence ratios and Student's t-test were used for data analysis. RESULTS: The prevalence of overweight and obesity was respectively 42 and 5.3%. The percentage of satisfaction with body profile was 61.8% with no difference between the sexes. There was good agreement between actual and ideal self-image (p < 0.001), but poor agreement between actual and ideal self-image with nutritional status for both sexes. A higher prevalence of body dissatisfaction due to overweight was detected in individuals with central obesity and overweight. CONCLUSION: The results suggest that body self-image evaluated by the Stunkard silhouette scale has little applicability as an indicator of nutritional status among the indigenous Khisêdjê of Xingu Indigenous Park.

How Indigenous and non-Indigenous women look at AIDS: convergences and singularities.

OBJECTIVE: To analyze the way AIDS is configured in the eyes of Indigenous and non-Indigenous women. METHOD: A descriptive study implementing a mixed approach, conducted in three indigenous villages and in a surrounding municipality. A semi-structured interview script was used, with identification data and questions related to the disease perception, the way of seeing and feeling AIDS. The corpus was processed by IRaMuTeQ software and analyzed by Descending Hierarchical Classification, Content Analysis and Word Cloud. RESULTS: A total of 164 Potiguara indigenous women and 386 non-Indigenous women participated. Three classes were formed: "AIDS and its repercussions", "Social aspects, spirituality and attributed feelings" and "Transmission modes". There was a better understanding of the etiology, treatment and AIDS transmission modes among non- Indigenous women, while the content mainly surrounds negative elements such as death, fear, sadness and prejudice among Indigenous women. CONCLUSION: The knowledge produced in interactions were formed according to the social context and gain its own significance. Such considerations may contribute to the direction of strategic HIV/AIDS control policies focusing on ethnic/cultural specificities.

Prácticas y creencias de enseñanza y estimulación del lenguaje desde la Cultura Mapuche en niños y niñas rurales en la Región de La Araucanía / Teaching practices and beliefs and language stimulation from the Mapuche Culture in rural children in the Araucanía Region

Resumen: Introducción: El lenguaje es una de las tareas cognitivas más relevantes en el desarrollo infantil cuya adquisición está mediada, entre otros, por factores étnicos y culturales. Objetivo: Caracterizar las prácticas y creencias sobre la enseñanza y estrategias de estimulación del lenguaje de niños/as Mapuche rurales de 0 a 4 años desde una perspectiva intracultural. Sujetos y Método: Estudio cualitativo basado en Teoría Fundamentada que produce una comprensión del problema a partir de las percepciones de los suje tos de investigación. Se utilizaron técnicas etnográficas como observación y notas de campo además de 20 entrevistas en profundidad y 4 grupos focales con cuidadores (madres, padres, abuelos/as), educadores interculturales, asesores culturales y agentes ancestrales de la cultura (longko y machi). Participaron 41 personas Mapuche de los territorios rurales de Ercilla, Curarrehue, Puerto Saave dra, Cholchol y Boroa de la región de La Araucanía/Chile. Resultados: Se obtuvieron 4 dimensiones que caracterizaban las prácticas y creencias en torno a la adquisición y uso del lenguaje en niños/as Mapuche: a) los/as niños/as y el aprendizaje de la lengua representan la mantención de la identidad Mapuche; b) el habla es un proceso concreto y pragmático; c) existen técnicas tradicionales para estimulación del habla, y d) existen dificultades y facilidades para el desarrollo de la lengua indígena en los niños/as pequeños. Conclusiones: La mantención y recuperación de la lengua indígena es un proceso de reforzamiento de la identidad cultural para el pueblo Mapuche, que no ha sido valorado como un patrimonio cultural en la sociedad nacional.

Abstract: Introduction: Language is one of the most relevant cognitive tasks in child development and its acquisition is me diated, among others, by ethnic and cultural factors. Objective: To characterize the practices and be liefs about language teaching and stimulation strategies of rural Mapuche Children aged between 0 to 4 years from an intracultural perspective. Subjects and Method: Qualitative study based on Groun ded Theory, which generates an understanding of the study issue from the perceptions of the research subjects. Ethnographic techniques such as observation and field notes were used, and 20 in-depth in terviews and four focus groups were conducted with caregivers (mothers, fathers, and grandparents), intercultural teachers and people with cultural roles (longkos, machis, and intercultural facilitators). 41 Mapuche people from the Ercilla, Curarrehue, Puerto Saavedra, Cholchol and Boroa territories of the Araucanía region, Chile participated. Results: Four dimensions were obtained that characte rized the practices and beliefs regarding the acquisition and use of language in Mapuche children: a) Mapuche culture transcends through children and language, b) speech is a concrete and pragmatic process, c) there are traditional techniques for speech stimulation, and d) there are difficulties and easiness for the development of the indigenous language in young children. Conclusions: The preser vation and recovery of the indigenous language is a process of reinforcing the cultural identity for the Mapuche people, which has not been valued as a cultural heritage in the national society.

Metaphors and cultural narratives on adaptive responses to severe adversity: A field study among the Indigenous Pitaguary community in Brazil.

The expressions resilience and posttraumatic growth represent metaphorical concepts that are typically found in Euro-American contexts. Metaphors of severe adversity or trauma and the expressions of overcoming it vary across cultures-a lacuna, which has not been given much attention in the literature so far. This study aimed to explore the metaphorical concepts that the Indigenous Pitaguary community in Brazil uses to talk about adaptive and positive responses to severe adversity and to relate them to their socio-cultural context. We carried out 14 semi-structured interviews during field research over a one-month period of fieldwork. The data were explored with systematic metaphor analysis. The core metaphors included images of battle, unity, spirituality, journeys, balance, time, sight, transformation, and development. These metaphors were related to context-specific cultural narratives that underlie the Pitaguary ontological perspective on collectivity, nature, and cosmology. The results suggest that metaphors and cultural narratives can reveal important aspects of a culture's collective mindset. To have a contextualized understanding of expressive nuances is an essential asset to adapt interventions to specific cultures and promote culture-specific healing and recovery processes.

Parir y cuidar desde la oralidad de un sabedor y padre de la comunidad U'wa / Parish and care from the orality of a wise and father of the U'wa community / Parar e cuidar da oralidade de um sábio e um pai da comunidade de U'wa

INTRODUCCIÓN: la Organización Mundial de la Salud (OMS) establece la participación activa y la inclusión de los grupos étnicos en las decisiones de la atención en salud, para que pueda existir un pluralismo médico e intercultural. Se retoma el parto como una necesidad de la comunidad U'WA del municipio de Cubará, desde un intento por fortalecer las identidades ancestrales tradicionalmente excluidas o desconocidas, estableciendo formas de diálogo que permitieron desligar el concepto de salud occidental como único modelo válido para el cuidado de la salud y como un aporte a la de colonialidad en las prácticas imperantes. OBJETIVO: Reconocer las representaciones sociales alrededor del parto, a partir del relato y oralidad de un sabedor y padre de la comunidad U'wa. MÉTODO: Investigación cualitativa de tipo descriptivo con enfoque fenomenológico y método de relato biográfico, a partir de la entrevista a profundidad a un sabedor y padre U'wa. RESULTADOS: Del análisis cualitativo realizado emergieron cuatro categorías: Autoridades tradicionales dentro de la comunidad U'WA, Concepción de mujer, hombre y el nuevo ser, visión de la llegada de una nueva vida desde el sabedor una nueva concepción para el mundo occidental y complicaciones y cuidado tradicional. CONCLUSIONES: Para la comunidad ancestral U'wa el parto y el nacimiento son eventos trascendentes, cuya importancia está profundamente ligada a la concepción del mundo, al acontecer cotidiano y a ser y estar en conexión con la naturaleza

INTRODUCTION: The World Health Organization (WHO) establishes the active participation and inclusion of ethnic groups in health care decisions, so that there may be a medical and intercultural pluralism. The delivery is resumed as a need of the U'WA community of the municipality of Cubará, from an attempt to strengthen ancestral identities traditionally excluded or unknown, establishing forms of dialogue that allowed the concept of western health to be separated as the only valid model for care of health and as a contribution to decoloniality in prevailing practices. OBJECTIVE:To recognize the social representations around childbirth, from the story and orality of a savant and father of the U'wa community. METHOD: Qualitative research of a descriptive type with a phenomenological approach and biographical narrative method, based on an in-depth interview with a knowledgeable father and U'wa father. RESULTS: From the qualitative analysis conducted, four categories emerged: Traditional authorities within the U'WA community, Conception of women, men and the new being, vision of the arrival of a new life from the knowledge of a new conception for the Western world and complications and traditional care. CONCLUSIONS: For the U'wa ancestral community birth and birth are transcendental events, whose importance is deeply linked to the conception of the world, to the daily occurrence and to be and to be in connection with nature

INTRODUCCIÓN: A Organização Mundial da Saúde (OMS) estabelece uma participação ativa e uma relação de grupos étnicos nas decisões de atenção para a saúde, para que seja um médico pluralista e intercultural. A compra é retomada como uma comunidade da comunidade do Cubará, com base em uma tentativa de fortalecer identidades ancestrais como sendo excluídas ou desconhecidas, enquanto formas de diálogo permitem que o conceito de saúde ocorra como um todo. for health and health member for descolonialidade nas practice vigentes. OBJETIVO: Reconhecer como representações sociais no mundo do parto, a partir da história e da oralidade do pai e da comunidade da U'wa. MÉTODO: Pesquisa qualitativa, do tipo descritiva, com abordagem fenomenológica e descritiva do narrativo biográfico, com o propósito de explicar em profundidade com o pai e o pai u'wa. RESULTADOS: A partir da análise qualitativa realizada, quatro categorias emergiram: Autoridades da comunidade U'WA, Concepção de mulheres, o homem e o novo ser, a visão da nova vida e oconhecimento de uma nova concepção paraomundo e complicações e ensinoroll. CONCLUSÕES: Para o nascimento e nascimentoda comunidade, os eventos transcendentais,estão sendo fundamentados na Educação, nomundo da vida cotidiana e na sua conexãocom a natureza

Concordância entre estado nutricional e percepção da imagem corporal em indígenas khisêdjê do Parque Indígena do Xingu / Agreement between nutritional status and perception of body image in indigenous Khisêdjê of the Xingu Indigenous Park

RESUMO: Objetivos: Verificar a concordância entre autoimagem corporal (escala de silhuetas de Stunkard et al.) e estado nutricional e avaliar a satisfação corporal em indígenas khisêdjê do Parque Indígena do Xingu. Métodos: Estudo transversal que incluiu 131 indígenas khisêdjê, com 20 anos ou mais. Coletaram-se dados sobre imagem corporal, índice de massa corporal e perímetro da cintura. Foram utilizados a estatística kappa, o teste χ2 (p < 0,05), as razões de prevalências brutas e ajustadas e o teste t de Student. Resultados: As prevalências de sobrepeso e obesidade foram, respectivamente, 42 e 5,3%. A porcentagem de satisfação com o perfil corporal foi de 61,8%, sem diferença entre os sexos. Houve boa concordância entre autoimagem real e autoimagem ideal (p < 0,001), porém baixa concordância entre a autoimagem real e ideal e o estado nutricional para ambos os sexos. Maior prevalência de insatisfação corporal por excesso de peso foi detectada entre indivíduos com obesidade central e excesso de peso. Conclusão: Os resultados sugerem que a autoimagem corporal avaliada por meio da escala de silhuetas de Stunkard et al. tem pouca aplicabilidade como indicador do estado nutricional de indígenas khisêdjê do Parque Indígena do Xingu.

ABSTRACT: Objective: To determine the agreement between body self-image (based on the Stunkard figure rating scale) and nutritional status and to evaluate body satisfaction among the Khisêdjê indigenous people of Parque Indígena do Xingu (Xingu Indigenous Park). Methods: A cross-sectional study involving 131 natives aged 20 and older. Data on body image, body mass index and waist circumference were collected. Kappa statistics, χ2 (p < 0.05), crude and adjusted prevalence ratios and Student's t-test were used for data analysis. Results: The prevalence of overweight and obesity was respectively 42 and 5.3%. The percentage of satisfaction with body profile was 61.8% with no difference between the sexes. There was good agreement between actual and ideal self-image (p < 0.001), but poor agreement between actual and ideal self-image with nutritional status for both sexes. A higher prevalence of body dissatisfaction due to overweight was detected in individuals with central obesity and overweight. Conclusion: The results suggest that body self-image evaluated by the Stunkard silhouette scale has little applicability as an indicator of nutritional status among the indigenous Khisêdjê of Xingu Indigenous Park.

[Health promotion with indigenous women: the contribution of ethnography on self-care practices among the Munduruku people in the Amazonas State, Brazil]. / Promoção da saúde da mulher indígena: contribuição da etnografia das práticas de autoatenção entre os Munduruku do Estado do Amazonas, Brasil.

Longevity, health, and collective and individual well-being are among the socially shared expectations of the Munduruku people who live on the Kwatá-Laranjal Indian Reservation in Amazonas State, Brazil. Daily life in a cosmos full of beings is surrounded by dangers that threaten these expectations, and whose agencies can result in disease and death. Based on ethnography, through participant observation and narratives, we analyze the self-care practices dedicated to the construction of the Munduruku woman's body, valuing the perspectives and active role of "lay" persons in this process. These practices begin in pregnancy and extend throughout life in an ongoing process of construction of the body, maintenance of health, and acquisition of skills, marked by interaction between persons of different ages. The focus of Munduruku practices is not the body in the sense determined by the biomedical paradigm, but its participation as a person in social and cosmological relations, through experiences that link body, health, and environment. The Munduruku perspective on this process displays radical differences in relation to modern individualism and the biomedical notion of the body, excessively reductionist. An understanding of the indigenous perspective can help promote improvements in the quality of differentiated care, as recommended by the Brazilian National Healthcare Policy for Indigenous Peoples.

A longevidade, a saúde e o bem-estar coletivo e individual figuram entre as expectativas socialmente compartilhadas pelos Munduruku que habitam a Terra Indígena Kwatá-Laranjal, Amazonas, Brasil. A condução da vida diária, em um cosmo pleno de seres, é cercada de perigos que ameaçam essas expectativas, cujas agências podem resultar em doença e morte. A partir de etnografia, conduzida por meio da observação participante e narrativas, analisamos as práticas de autoatenção voltadas à construção do corpo da mulher Munduruku, valorizando a perspectiva e o papel ativo das pessoas "leigas" nesse processo. Essas práticas iniciam-se na gestação e estendem-se ao longo da vida, em um processo contínuo de construção do corpo, manutenção da saúde e aquisição de habilidades, marcado pela interação entre pessoas de diferentes idades. O foco das práticas de atenção Munduruku não é o corpo no sentido dado pelo paradigma biomédico, mas a participação deste, como pessoa, nas relações sociais e cosmológicas, por meio de experiências que articulam corpo, saúde e ambiente. A perspectiva Munduruku sobre esse processo apresenta diferenças radicais em relação ao individualismo moderno e à noção biomédica de corpo excessivamente reducionista. A compreensão da perspectiva indígena contribui para promover melhorias na qualidade da atenção diferenciada, conforme preconizado pela Política Nacional de Atenção à Saúde dos Povos Indígenas.

La longevidad, la salud y el bienestar colectivo e individual figuran entre las expectativas socialmente compartidas por los Munduruku, que habitan la Tierra Indígena Kwatá-Laranjal, en el Amazonas, Brasil. El quehacer de la vida diaria, en un cosmos lleno de seres, está rodeado de peligros que amenazan las expectativas mencionadas anteriormente, cuyas vicisitudes pueden resultar en enfermedad y muerte. A partir de la etnografía, realizada mediante observación participante y narraciones, analizamos las prácticas de autoatención, dirigidas a la construcción del cuerpo de la mujer Munduruku, valorando tanto la perspectiva, como el papel activo de las personas "no especialistas" en este proceso. Estas prácticas se inician en la gestación y se extienden a lo largo de la vida, en un proceso continuo de construcción del cuerpo, mantenimiento de la salud y adquisición de habilidades, marcado por la interacción entre personas de diferentes edades. El foco de las prácticas de atención Munduruku no es el cuerpo, tal y como lo entiende el paradigma biomédico, sino la participación de este, como persona, en las relaciones sociales y cosmológicas, mediante experiencias que articulan cuerpo, salud y ambiente. La perspectiva Munduruku sobre este proceso presenta diferencias radicales, respecto al individualismo moderno y la noción biomédica de cuerpo, excesivamente reduccionista. La comprensión de la perspectiva indígena contribuye a promover mejorías en la calidad de la atención diferenciada, conforme lo preconizado por la Política Nacional de Atención de la Salud de los Pueblos Indígenas.

[Meanings regarding the development of problematic consumption and alcohol dependence in rural Mapuche communities of the Araucanía region, Chile, 2016-2017]. / Significados en torno al desarrollo del consumo problemático y la dependencia alcohólica en comunidades mapuches rurales de la región de la Araucanía, Chile, 2016-2017.

This research looks in to the conceptions, meanings and practices involved in the development of problematic consumption and alcohol dependence in rural Mapuche communities in southern Chile in the years 2016-2017. It characterizes the meanings surrounding at-risk consumption as well as scenarios and processes that protect health and those that facilitate risk, and identifies sociocultural elements to potentiate preventive actions. The methodology used was qualitative-ethnographic. Nine in-depth interviews were conducted with adults with at-risk consumption, recovered alcohol users, and non-consumers of alcohol, and ethnographic observations were carried out in participatory workshops with the community. The results link processes of transculturation, loss and cultural vitality with socio-relational dynamics that are at the base of the development of problematic alcohol consumption, marking a scenario of high complexity that requires overcoming the traditional dichotomy of risk/protection factors.

Esta investigación indaga las concepciones, significados y prácticas involucradas en el desarrollo del consumo problemático y la dependencia alcohólica en comunidades mapuches rurales del sur de Chile, en los años 2016 y 2017. Se caracterizan significados en torno al consumo de riesgo, escenarios y procesos protectores de la salud y de riesgo, e identifican elementos socioculturales para la proyección de actuaciones preventivas. La metodología empleada fue de tipo cualitativa-etnográfica. Se realizaron nueve entrevistas en profundidad a personas adultas con consumo de riesgo, recuperadas y no consumidoras de alcohol, y observaciones etnográficas en talleres participativos con la comunidad. Los resultados vinculan procesos de transculturación, pérdida y vitalidad cultural a dinámicas sociorelacionales que están en la base del desarrollo del consumo problemático de alcohol, lo que configura un escenario de alta complejidad que requiere, en su abordaje, la superación de la dicotomía factores de riesgo/protección.

"When a Tihik drinks kaxmuk he neither has a father, nor a mother, or a brother": perceptions of Maxakali on the effects of sugarcane liquor consumption. / "Tihik quando bebe Kaxmuk não tem pai, nem mãe, nem irmão": Percepções sociais das consequências do uso da cachaça no povo indígena Maxakali/MG/Brasil.

This study explores one of the most interesting and least studied issues in Brazil: the consequences of complex and contradictory experiences by replacing the traditional drinks by cachaça, introduced through interethnic contact. Given the rarity of the study of Maxakali alcohol consumption in research, this study aims to understand, from the native's point of view, the negative aftereffect of alcohol consumption. Although anthropological studies emphasize functions of traditional and contemporary drinking as social "lubricants", social perceptions of the Maxakali highlight the problems of cachaça bought through interethnic contact. Symbols and meanings of these consequences were interpreted through their daily life histories, recorded by 21 leaders in focus group. Through the interethnic contact, some adaptations have occurred in the Maxakali alcohol use, with negative consequences for those who drink, their families, their villages and their community. In the world-of-life, these changes these changes can be seen through accidents, insults, marital disharmony, neglects, violent behavior, illness and death. This study's findings highlight the importance of producing comprehensive and in-depth knowledge in search of to identify vulnerable groups and to develop participatory solutions.

Este artigo explora um dos aspectos mais interessantes e menos estudados no Brasil: as consequências das experiências complexas e contraditórias da substituição total de bebidas tradicionais indígenas pela cachaça, introduzida pelo contato interétnico. Contribui com a carência de ampliação de estudos na temática, analisando as consequências negativas do uso de álcool Maxakali. Enquanto estudos antropológicos enfatizam funções do beber tradicional e contemporâneo como "lubrificantes" sociais, as percepções sociais Maxakali ressaltam consequências negativas do uso da cachaça vendida ou trocada no contato interétnico. Interpretou-se no cotidiano, símbolos e significados dessas consequências, narradas por 21 lideranças em grupos focais. Com a substituição da Kaxmuk pelos Maxakali, ocorreram adaptações surgidas pelo contato interétnico, com relações negativas para quem bebe, suas família, aldeia e comunidade. No mundo-da-vida, as consequências negativas apresentaram-se em forma de acidentes, desarmonias conjugais, negligências, além de comportamentos violentos, doenças e mortes. Este estudo reforça a importância de produção de conhecimentos aprofundados e abrangentes visando a identificação de grupos vulneráveis em busca de soluções participantes.

"Tihik quando bebe Kaxmuk não tem pai, nem mãe, nem irmão": Percepções sociais das consequências do uso da cachaça no povo indígena Maxakali/MG/Brasil / "When a Tihik drinks kaxmuk he neither has a father, nor a mother, or a brother": perceptions of Maxakali on the effects of sugarcane liquor consumption

Resumo Este artigo explora um dos aspectos mais interessantes e menos estudados no Brasil: as consequências das experiências complexas e contraditórias da substituição total de bebidas tradicionais indígenas pela cachaça, introduzida pelo contato interétnico. Contribui com a carência de ampliação de estudos na temática, analisando as consequências negativas do uso de álcool Maxakali. Enquanto estudos antropológicos enfatizam funções do beber tradicional e contemporâneo como "lubrificantes" sociais, as percepções sociais Maxakali ressaltam consequências negativas do uso da cachaça vendida ou trocada no contato interétnico. Interpretou-se no cotidiano, símbolos e significados dessas consequências, narradas por 21 lideranças em grupos focais. Com a substituição da Kaxmuk pelos Maxakali, ocorreram adaptações surgidas pelo contato interétnico, com relações negativas para quem bebe, suas família, aldeia e comunidade. No mundo-da-vida, as consequências negativas apresentaram-se em forma de acidentes, desarmonias conjugais, negligências, além de comportamentos violentos, doenças e mortes. Este estudo reforça a importância de produção de conhecimentos aprofundados e abrangentes visando a identificação de grupos vulneráveis em busca de soluções participantes.

Abstract This study explores one of the most interesting and least studied issues in Brazil: the consequences of complex and contradictory experiences by replacing the traditional drinks by cachaça, introduced through interethnic contact. Given the rarity of the study of Maxakali alcohol consumption in research, this study aims to understand, from the native's point of view, the negative aftereffect of alcohol consumption. Although anthropological studies emphasize functions of traditional and contemporary drinking as social "lubricants", social perceptions of the Maxakali highlight the problems of cachaça bought through interethnic contact. Symbols and meanings of these consequences were interpreted through their daily life histories, recorded by 21 leaders in focus group. Through the interethnic contact, some adaptations have occurred in the Maxakali alcohol use, with negative consequences for those who drink, their families, their villages and their community. In the world-of-life, these changes these changes can be seen through accidents, insults, marital disharmony, neglects, violent behavior, illness and death. This study's findings highlight the importance of producing comprehensive and in-depth knowledge in search of to identify vulnerable groups and to develop participatory solutions.

Racial degeneration, mental hygiene, and the beginning of Peruvian psychiatry, 1922-1934.

Between 1922 and 1934, three pamphlets and a series of articles on mental hygiene were published in important newspapers in Lima, Peru. Their authors were Hermilio Valdizán and Honorio Delgado, two members of the first generation of psychiatrists in the country. These mass publications aimed to educate the population on what mental illness was, as well as its causes and symptoms. In addition, they sought to promote the figure of the psychiatrist as a specialist in "madness" whose recommendations should be heeded in family life. To that end, these publications contained true cases, related in melodramatic language, in order to reach a broader audience. Beyond their educative intention, these publications used ideas that Peruvian elites held about racial differentiation, because they were aimed at White and mestizo readers and had the express intention of preventing racial "degeneration." The analysis of this primary source material is complemented with other texts by Valdizán that sought to comprehend the manifestations of insanity among Native Peruvians, for which he used degeneration theory to explain the degree of "backwardness" observed among the races that were considered inferior. This article seeks to analyze the viewpoints held on racial differences by the most significant members of Peru's first generation of psychiatrists, in which degeneration theory was key in explaining the differences between human groups and in justifying the superiority of Whites and Western culture in the Peruvian state's mestizo identity initiative. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

[Health care effects of cultural beliefs about physicians and perceived discrimination]. / Creencias culturales sobre los médicos y percepción de discriminación: El impacto en la continuidad de la atención.

BACKGROUND: Healthcare inequities may hamper physical and mental health. AIM: To examine perceived discrimination in healthcare services in relation to socio-structural and cultural antecedents as well as their effect on psychological processes and health. MATERIAL AND METHODS: Questionnaires on beliefs about physicians, perceived discrimination, emotions and affective states and avoidance consequences in health were answered by 337 child caregivers (85% women) attending preventive health care appointments at primary health care centers. RESULTS: Negative beliefs about healthcare professionals are directly associated with avoidance behaviors in health and perceived discrimination. The latter perception has no direct effects on avoidance behaviors, but it has an indirect effect through negative emotions associated with discrimination. CONCLUSIONS: There is an association between cultural, psychological and structural factors in health care. These results contribute to understand the phenomenon of discrimination and its negative consequences.

The cultural transmission of food habits, identity, and social cohesion: A case study in the rural zone of Cali-Colombia.

While the cooking-culture relationship is a biocultural phenomenon that gives meaning to gastronomic practices through signs and symbols shared within a community, in the 20th century, its transmission has been influenced by important processes of change, such as urban expansion and environmental pollution, which put the continuity of immaterial cultural patrimony at risk. These changes have altered the supply, conservation, and preparation of food and utensils, which are elements that demarcate the society-nature relationship and gender roles, among other things. The objective of this article is to demonstrate the role of the cultural transmission of food habits in identity formation and social cohesion, based upon an ethnographic case study in the Ancestral Community La Playa Renaciente, in Cali (Colombia). This study presents the cultural transmission of food habits, culinary practices, and their relationship with the inhabited environment. Likewise, this article presents a temporal-spatial contextualization of the locality and some oral testimonies that reveal how dietary practices constitute an important element in socialization, social cohesion, and the transmission of knowledge from generation to generation.