Exploring clinical reasoning in child language assessment through decoloniality.

PURPOSE: Clinical reasoning has been taught, practised, and researched under Western epistemologies, which have been fallible in addressing the complexity of clinical reasoning within Indigenous cultures and societies. We explored how speech-language pathologists in Sri Lanka negotiate and value Indigenous and Western perspectives in clinical reasoning within a decolonial framework. METHOD: This study used participatory research methodology within the decolonised qualitative research paradigm to produce data collaboratively with eight Sri Lankan speech-language pathologists. Oral history narratives and object-based textual reflections generated the necessary data for the study. Systematic visual-textual analysis and reflexive thematic analysis were carried out iteratively, and the data analysis and interpretation were undertaken collaboratively with the participants. RESULT: We generated four key themes about professional education, individuality in practice, holistic thinking, and balancing interests and priorities. The results demonstrate that social, political, and economic forces impact practitioners' clinical reasoning. CONCLUSION: Practising science in its original form within Indigenous contexts is challenging. Colonial roots and imperialism impact the delivery of appropriate services in socially and politically marginalised communities. Practitioners' self-awareness about authentic identities and practical wisdom can develop culturally relevant knowledge for equitable practice.

Estrés Percibido y Consumo de Alcohol en Indígenas / Perceived Stress and Alcohol Consumption in Indigenous

Introducción: En Latinoamérica el consumo de bebidas alcohólicas es causante de problemas relacionados con la salud física, mental y social. La Comisión Nacional para el Desarrollo de los Pueblos Indígenas señala que las poblaciones indígenas son vulnerables a presentar problemas con el consumo de alcohol derivado de algunas características como pobreza extrema y rezago educativo, nuestro objetivo fue conocer el efecto del estrés percibido sobre el consumo de alcohol en una población indígena. Material y método: El diseño del estudio fue descriptivo, correlacional, predictivo. Resultados: El estrés percibido se relacionó positiva y significativamente con el número de copas consumidas en un día típico (rs = .211, p‹.01), y con el consumo de alcohol AUDIT (rs= .328, p ‹ .01), sin embargo, se relacionó negativa y significativamente con la edad (rs = -.135, p ‹.05). El Modelo final presentó un efecto significativo en la totalidad del modelo (F (1,110) = 20.126, p = .001), explica el 39.3% de la varianza del consumo de alcohol. Se encontró que el estrés percibido tuvo un efecto positivo y significativo sobre el consumo de alcohol (B =.229, p ‹ .001). Conclusiones: El estrés percibido es un factor que influye en el consumo excesivo de alcohol en las poblaciones indígenas, se considera que el consumo de drogas es una estrategia de afrontamiento para hacer frente a problemas estresantes en la vida diaria. La población presento problemas con el consumo de alcohol excesivo episódico, prevalencias altas en consumo en el último año y consumo dañino (AU)

Introduction: In Latin America, alcoholic beverages consumption is a main reason of problems related to physical, mental and social health. The National Commission for the Development of Indigenous Peoples states that indigenous populations are vulnerable problems related to alcohol consumption because a set of characteristics such as extreme poverty and educational backwardness. Our objective was to determine the effect of perceived stress on alcohol consumption in an indigenous population.Method: Study design was descriptive, correlational, and predictive.Results: Perceived stress was positively and significantly related to the number of drinks consumed in a typical day (rs = .211, p‹.01), it’s also related with alcohol consumption (AUDIT) (rs= .328, p ‹ .01), however, it was negatively and significantly related to age (rs = -.135, p ‹.05). The final Model presented a significant effect in the whole model (F (1,110) = 20.126, p = .001), explaining 39.3% of the variance of alcohol consumption. Perceived stress was found to have a positive and significant effect on alcohol consumption (B =.229, p ‹ .001).Conclusions: Perceived stress is a factor influencing excessive alcohol consumption in indigenous populations, drug use is considered a coping strategy to deal with stressful problems in daily life. The population presented problems with heavy episodic drinking, past year drinking with high prevalence and harmful drinking (AU)

Factors associated with negative birth experience in Peruvian Quechua-speaking indigenous women in a context of contagion due to COVID-19.

OBJECTIVE: The aim of this study was to determine the factors associated with negative birth experience in Peruvian Quechua-speaking indigenous women in the context of contagion due to COVID-19. METHODS: This was a cross-sectional study, with 142 women from the Olleros community (Huaraz-Peru, 3336 m a.s.l.), whose birth occurred between November 2020 and December 2021. Two questionnaires were applied between January and June 2022, prior voluntary informed consent and approval by an ethics committee. The SPSS program version 24 and the odds ratio (OR) were used with 95% confidence interval (CI). RESULTS: A total of 62.7% of women (89/142) had a negative birth experience. The main factors associated were hospital and biosafety factors, highlighting the restriction to choose the position during birth (OR = 15.64, CI: 1.89-128.99, P = 0.001), care of women in a language other than Quechua (OR = 5.86, CI: 1.51-22.76, P = 0.005) and fear of health personnel when approaching women due to COVID-19 (OR = 10.61, CI: 3.94-28.56, P < 0.001). CONCLUSION: Hospital and biosafety factors are associated with negative birth experience in Peruvian Quechua-speaking indigenous women, with less emphasis on sociodemographic and obstetric factors. The results found show that, in the case of this research, the negative birth experience is not only due to the restrictions imposed by COVID-19 pandemic, but also to the limited application of the intercultural approach in Peru, where the opinion of women is not taken into account. In this sense, intervention actions are required through health policies with an intercultural approach that involve the active participation of women.

Personal, Interpersonal, and Sociocultural Factors of Condom Use in Rural Indigenous Nahuas Adolescents in Mexico.

The goal of this research was to determine the personal, interpersonal, and sociocultural predictors of condom use among rural Indigenous adolescents. Predictor variables were selected from Bandura's Social Cognitive Theory and Leininger's Transcultural Theory. The sample consisted of 419 Nahuas adolescents randomly selected from the total number of neighborhood blocks in a rural community in Puebla, Mexico. The instruments had acceptable psychometric characteristics (Cronbach alpha and validity scores). Multiple linear regression models were used. Results: 56.8% of participants were female, and 50.40% were students. Mean age was M = 17.5 (SD = 0.97), and the majority (63%) identified as Catholic. Age at menarche/first ejaculation (ß = -1.2, p = 0.038), attitude toward condom use (ß = 0.13, p < 0.001), ethnic identity (ß = 0.21, p < 0.001), and ability to negotiate condom use (ß = 0.13, p = 0.003) predicted (R2 = 22.3) condom use. This study provided a basis for integration of the cultural values of Indigenous adolescents within interventions for sexual health promotion.

Decolonising food regulatory frameworks: importance of recognising traditional culture when assessing dietary safety of traditional foods.

As interest in Australian native products continues to grow worldwide, Aboriginal and Torres Strait Islander peoples (First Peoples) are striving to be industry leaders in the production of their traditional foods that are being developed for commercial markets. To successfully gain market approval both within Australia and globally, food regulatory authorities require at least a documented history of safe use to indicate dietary safety. Moreover, many countries also require compositional analysis and safety data to further support their safe human consumption. However, safety data are lacking for many of these traditional food items and the history that surrounds their safe use has rarely been recorded in written form, but rather passed on through cultural practices and language. This review evaluates the suitability of current frameworks for assessing the dietary safety of traditional foods and highlights the food-safety regulatory hurdles currently felt by First Peoples and their businesses attempting to enter the Australian native foods industry. These issues also extend to the requirements of food regulatory authorities around the world, when assessing the market eligibility of traditional food items. Potential solutions to these problems are discussed, including new proposed processes that can be incorporated into the current food regulatory frameworks. Importantly, these proposed processes would allow the dietary risk assessment of traditional foods to be completed in a manner that better accommodates the stories, traditional knowledge and interests of First Peoples, while also meeting the safety data requirements set out by regulatory bodies both within Australia and around the world.

Cultura alimentaria, tejidos que fortalecen el cuidado colectivo en una comunidad indígena / Cultura alimentar, tecelagens que reforçam os cuidados colectivos numa comunidade indígena / Food culture, weavings that strengthen collective care in an indigenous community

Objective: To describe the factors of the social structure and food culture of an indigenouscommunity that strengthen collective care. Materials and methods: Qualitative study, ethnographicmethod; through purposive sampling: 10 semi-structured interviews and participant observation;the content analysis was supported by the Atlas ti 7.0 tool. Results: economic-political, educational, social cultural and spiritual factors provided evidence of food exercises and practices thatfrom the indigenous worldview of balance and awareness with "mother earth" and of its territorialorganization contribute to the collective and identity practices of the community. Conclusions:Around food, many practices are woven that strengthen care in the community; from the shagraphysical and spiritual food is harvested, as well as it is also constituted as a space of identity affirmation and survival of ancestral knowledge that must be preserved.(AU)

Objetivo: Describir los factores de la estructura social y de cultura alimentaria de unacomunidad indígena que fortalecen el cuidado colectivo. Materiales y métodos: Estudio cualitativo,método etnográfico; a través de muestreo propositivo: se realizaron 10 entrevistas semiestructura das y observación participante; el análisis de contenido se apoyó en la herramienta Atlas ti 7.0. Resultados: Factores de tipo económico-político, educativo, social-cultural y espiritual aportaron evidencias de ejercicios y prácticas alimentarias que desde la cosmovisión indígena de equilibrio yconciencia con la “madre tierra” y de su ordenamiento territorial aportan a las prácticas colectivase identitarias de la comunidad. Conclusiones: Alrededor de la alimentación, se tejen muchasprácticas que fortalecen el cuidado en la comunidad; de la shagra, se cosecha el alimento físico yespiritual, como también se constituye como un espacio de afirmación de identidad y pervivenciade saberes ancestrales que deben ser conservados.(AU)

Objectivo: Descrever os factores da estrutura social e da cultura alimentar de uma comunidade indígena que reforçam os cuidados colectivos. Materiais e métodos: Estudo qualitativo, método etnográfico; através de amostragem propositada: 10 entrevistas semi-estruturadas e observação dos participantes; a análise do conteúdo foi apoiada pela ferramenta Atlas ti 7.0. Resultados:factores económicos-políticos, educacionais, sócio-culturais e espirituais forneceram provas de exercícios e práticas alimentares que a partir da cosmovisão indígena de equilíbrio e consciência com a"mãe terra" e a sua ordenação territorial contribuem para as práticas colectivas e de identidade dacomunidade. Conclusões: Em torno da alimentação, muitas práticas são tecidas que reforçam oscuidados na comunidade; a partir do shagra, colhe-se alimento físico e espiritual, bem como se constitui também como um espaço de afirmação de identidade e sobrevivência do conhecimento ancestral que deve ser preservado.(AU)

Popular education to improve water quality and hygiene in a Mexican indigenous community.

Long-term research has identified significant water contamination and associated poor health outcomes in the indigenous community of Alpuyeca, located in south-central Mexico. We set out to develop a popular education initiative in this community to improve water, sanitation and hygiene (WaSH) knowledge and practices. In order to avoid recreating hierarchical power dynamics in this vulnerable community, a participatory action research (PAR) design was used, wherein the community took leadership and facilitation roles in each stage of the research process. In qualitative interviews and design sessions, community members identified unsatisfied WaSH needs in households and community institutions and articulated a clear worldview of the spiritual role of water, which guided the development of a series of popular education-based workshops and discussions. The popular education initiative process was documented with a mixed methods framework, using before-and-after surveys, semi-structured interviews and participatory observation. Increases in knowledge and practices related to water purification, water consumption and hand hygiene were noted in the community. The community identified locally installed and managed ecotechnologies as a key opportunity for sustainable development, community participation and the adoption of water and sanitation systems, compatible with public imaginaries of the role of water.

Adaptive mechanisms in quinoa for coping in stressful environments: an update.

Quinoa (Chenopodium quinoa) is a grain-like, genetically diverse, highly complex, nutritious, and stress-tolerant food that has been used in Andean Indigenous cultures for thousands of years. Over the past several decades, numerous nutraceutical and food companies are using quinoa because of its perceived health benefits. Seeds of quinoa have a superb balance of proteins, lipids, carbohydrates, saponins, vitamins, phenolics, minerals, phytoecdysteroids, glycine betaine, and betalains. Quinoa due to its high nutritional protein contents, minerals, secondary metabolites and lack of gluten, is used as the main food source worldwide. In upcoming years, the frequency of extreme events and climatic variations is projected to increase which will have an impact on reliable and safe production of food. Quinoa due to its high nutritional quality and adaptability has been suggested as a good candidate to offer increased food security in a world with increased climatic variations. Quinoa possesses an exceptional ability to grow and adapt in varied and contrasting environments, including drought, saline soil, cold, heat UV-B radiation, and heavy metals. Adaptations in salinity and drought are the most commonly studied stresses in quinoa and their genetic diversity associated with two stresses has been extensively elucidated. Because of the traditional wide-ranging cultivation area of quinoa, different quinoa cultivars are available that are specifically adapted for specific stress and with broad genetic variability. This review will give a brief overview of the various physiological, morphological and metabolic adaptations in response to several abiotic stresses.

Creencias y costumbres en la alimentación durante el puerperio mediato de las mujeres nahuas e implicaciones para Enfermería / Beliefs and Customs on Nutrition in Nahua women during the Immediate Postpartum Period and Implications for Nursing

Introducción: La alimentación constituye uno de los saberes ancestrales perpetuados en las comunidades indígenas, con creencias y costumbres peculiares para el puerperio, sobre qué comer y qué no comer. Objetivo: Describir las creencias y costumbres en la alimentación durante el puerperio mediato de las mujeres nahuas y sus implicaciones para Enfermería. Métodos: Estudio cualitativo etnográfico, ejecutado en las comunidades nativas Axtla de Terrazas en San Luis de Potosí, México, entre los meses marzo-julio del 2019. La población la conformaron 50 puérperas de esa comunidad. La muestra, integrada por 14 madres, fue no probabilística por conveniencia y lograda por el criterio de saturación y redundancia de los datos. Para recolectar los datos se usaron la observación participante y la entrevista etnográfica, previo consentimiento informado, luego fueron procesados de manera artesanal según el análisis temático. Resultados: Emergieron tres categorías: a) Alimentos adecuados que contribuyen con la recuperación de la puérpera. b) Alimentos inadecuados que afectan la salud de la puérpera. c) Alimentos que incrementan o disminuyen la producción de leche materna y generan malestar al neonato. Conclusiones: Las mujeres nahuas siguen las indicaciones de abuelas y parteras respecto a los alimentos cuyo consumo es permitido o no durante el puerperio mediato, ya que es importante para su recuperación y la producción láctea. Es necesario realizar más estudios para identificar si las madres reciben los requerimientos nutricionales adecuados, ya que evitan alimentos nutritivos como el huevo, la leche, las carnes rojas, algunas frutas y verduras(AU)

Introduction: Feeding constitutes one of the ancestral knowledge perpetuated in indigenous communities, with peculiar beliefs and customs for the puerperium, about what to eat and what not to eat. Objective: To describe the beliefs and customs of Nahua women during the immediate postpartum period and their implications for Nursing. Methods: Qualitative ethnographic study, carried out in the native communities of Axtla de Terrazas in San Luis de Potosí, Mexico, between March and July 2019. The population consisted of 50 postpartum mothers from that community. The sample, composed of 14 mothers, was non-probabilistic by convenience and achieved by the criteria of saturation and redundancy of the data. The data were collected by participant observation and ethnographic interview, with prior informed consent, and then processed in an artisanal manner according to the thematic analysis. Results: Three categories emerged: a) Adequate foods that contribute to the recovery of the postpartum women. b) Inadequate foods that affect the postpartum women´s health. c) Foods that increase or decrease the production of breast milk and generate discomfort to the neonate. Conclusions: Nahua women follow the indications of grandmothers and midwives regarding the foods whose consumption is allowed or not during the mediate puerperium, since it is important for their recovery and milk production. Further studies are needed to identify whether mothers receive adequate nutritional requirements, as they avoid nutritious foods such as eggs, milk, red meat, some fruits and vegetables(AU)

Adapting Child Health Knowledge Translation Tools for Use by Indigenous Communities: Qualitative Study Exploring Health Care Providers' Perspectives.

BACKGROUND: Our research groups have developed a number of parental knowledge translation (KT) tools to help families understand common childhood illnesses and make informed decisions regarding when to seek urgent care. We have developed a series of videos to help parents understand how to manage common acute childhood illnesses at home and when to contact emergency health care services. It is unclear whether the videos in their current form and language are useful for a wider range of populations, including Indigenous groups. OBJECTIVE: The purpose of this study was to explore whether and understand how our KT tools could be adapted for use with Indigenous communities. METHODS: Health care providers (HCPs) serving Indigenous families in Alberta, Canada, were asked to review 2 of our KT tools (one on croup and one on acute otitis media), complete a demographic survey, and participate in a one-on-one semistructured interview. HCPs were asked to reflect on the usability of the KT tools within their practice and what cultural adaptation considerations they felt would be needed to develop KT tools that meet the needs of Indigenous clients. Audio recordings from the interviews were transcribed verbatim and analyzed for relevant themes using thematic analysis. RESULTS: A total of 18 HCPs (n=15, 83% women and n=3, 17% men) from various health professions (eg, physician, registered nurse, and licensed practical nurse) were interviewed. Of these 18 HCPs, 7 (39%) self-identified as Indigenous. Four overarching themes were identified as important when considering how to adapt KT tools for use by Indigenous communities: accessibility, relatability, KT design, and relationship building. Access to tangible resources and personal and professional connections were considered important. Accessibility affects the types of KT tools that can be obtained or used by various individuals and communities and the extent to which they can implement recommendations given in those KT tools. In addition, the extent to which users relate to the depictions and content within KT tools must be considered. The environments, portrayals of characters, and cultural norms and values presented within KT tools should be relevant to users to increase the relatability and uptake of recommendations. Most importantly, fostering genuine and sustainable relationships with users and communities is a vital consideration for KT tool developers. CONCLUSIONS: These findings serve to cultivate a greater understanding of the various components that HCPs consider important when developing or culturally adapting KT tools for use by Indigenous families. This information will help support the effective adaptation and distribution of KT tools for use by a broad audience. Careful consideration of the themes identified in this study highlights the importance of working together with the knowledge users (health care consumers) when developing KT tools.

Cultural Care Practices Provided at Home by the Zenú Indigenous Mothers to their Premature Children and to Those with Low Birth Weight.

OBJECTIVES: The work's aim was to comprehend the cultural practices of the care by Zenú indigenous mothers to their newborn premature children and those of low birth weight by implementing the Kangaroo-Mother method at home. METHODS: Qualitative study of particularistic ethnographic approach, with participation from eight mothers and two key informants trained in the Kangaroo-Mother method, who were interviewed and observed in their homes, in the municipalities of San Andrés de Sotavento, Tuchín, Sampués, and San Antonio de Palmitos from the Departments of Córdoba and Sucre (Colombia), respectively. Ethnographic analysis was performed. The criteria of data saturation and methodological rigor, typical of qualitative research, were applied. RESULTS: Eight Zenú indigenous mothers and two key informants from the family participated in the study. The themes emerging were the context, a different experience, adaptations of the Kangaroo-Mother method at home and care practices, protection and healing based on customs and cultural tradition. CONCLUSIONS: The indigenous mothers provide holistic care to their newborn premature children and those with low birth weight, by integrating the knowledge and practices of the Kangaroo-Mother method and with the ancestral practices of care, protection, and healing characteristic of the context and culture; thus, transcending the use of resources available in the environment.

Cultural Care Practices Provided at Home by the Zenú Indigenous Mothers to their Premature Children and to Those with Low Birth Weight / Prácticas de cuidado cultural brindadas en el hogar por las madres indígenas Zenú a sus hijos prematuros y con bajo peso al nacer / Práticas culturais de cuidado no domicílio por mães indígenas Zenú a seus filhos prematuros e de baixo peso

Objective. The work's aim was to comprehend the cultural practices of the care by Zenú indigenous mothers to their newborn premature children and those of low birth weight by implementing the Kangaroo-Mother method at home. Methods. Qualitative study of particularistic ethnographic approach, with participation from eight mothers and two key informants trained in the Kangaroo-Mother method, who were interviewed and observed in their homes, in the municipalities of San Andrés de Sotavento, Tuchín, Sampués, and San Antonio de Palmitos from the Departments of Córdoba and Sucre (Colombia), respectively. Ethnographic analysis was performed. The criteria of data saturation and methodological rigor, typical of qualitative research, were applied. Results. Eight Zenú indigenous mothers and two key informants from the family participated in the study. The themes emerging were the context, a different experience, adaptations of the Kangaroo-Mother method at home and care practices, protection and healing based on customs and cultural tradition. Conclusion. The indigenous mothers provide holistic care to their newborn premature children and those with low birth weight, by integrating the knowledge and practices of the Kangaroo-Mother method and with the ancestral practices of care, protection, and healing characteristic of the context and culture; thus, transcending the use of resources available in the environment.

Objetivo. Comprender las prácticas culturales del cuidado de madres indígenas Zenú a sus hijos recién nacidos de bajo peso al nacer y prematuros al implementar el Método Madre Canguro en el hogar. Métodos. Estudio cualitativo de enfoque etnográfico particularista en el cual participaron ocho madres y dos informantes clave entrenadas en el Método Madre Canguro, quienes fueron entrevistadas y observadas en sus domicilios, en los municipios de San Andrés de Sotavento, Tuchín, Sampués y San Antonio de Palmitos de los Departamentos de Córdoba y Sucre (Colombia), respectivamente. Se realizó análisis etnográfico. Se aplicaron los criterios de saturación de los datos y del rigor metodológico, propios de la investigación cualitativa. Resultados. Participaron ocho madres indígenas Zenú y dos familiares informantes claves. Emergieron temas: el contexto, una experiencia diferente, las adaptaciones del método madre canguro en el hogar y las prácticas de cuidado, protección y curación basada en las costumbres y la tradición cultural. Conclusión. Las madres indígenas brindan cuidado holístico a sus hijos recién nacidos con bajo peso al nacer y prematuros, al integrar el conocimiento y prácticas del Método Madre Canguro y con las practicas ancestrales de cuidado, protección y curación propias del contexto y la cultura; transcendiendo así el uso de recursos disponibles en el medio.

Objetivo. Compreender as práticas culturais de cuidado de mães indígenas Zenú para o baixo peso ao nascer e recém-nascidos prematuros na implantação do Método Mãe Canguru no domicílio. Métodos. Estudo qualitativo com abordagem etnográfica particularista, no qual participaram oito mães e dois informantes-chave treinados no Método Mãe Canguru, que foram entrevistados e observados em suas residências, nos municípios de San Andrés de Sotavento, Tuchín, Sampués e San Antonio de Palmitos de los Departamentos de Córdoba e Sucre (Colômbia), respectivamente. Foi realizada análise etnográfica. Foram aplicados os critérios de saturação de dados e rigor metodológico, típicos da pesquisa qualitativa. Resultados. Participaram oito mães indígenas Zenú e dois familiares informantes-chave. Emergiram temas: o contexto, uma experiência diferente, as adaptações do método mãe canguru em casa e as práticas de cuidado, proteção e cura baseadas em costumes e tradição cultural. Conclusão. As mães indígenas prestam cuidados holísticos aos seus recém-nascidos de baixo peso e prematuros, integrando os saberes e práticas do Método Mãe Canguru e com as práticas ancestrais de cuidado, proteção e cura típicas do contexto e da cultura; transcendendo assim o uso dos recursos disponíveis no ambiente

Harm reduction acceptability and feasibility in a North American indigenous reserve community.

AIMS: The present study assessed community and culturally specific alcohol-related harm among North American Indigenous (NAI) individuals, as well as the acceptability and feasibility of harm reduction approaches in one reserve-based NAI community. METHODS: Participants lived on or near a NAI reserve in Canada. Semi-structured focus groups were conducted with health care workers (N = 8, 75% NAI) and community members (N = 9, 100% NAI). Self-report questionnaires were administered that measured acceptability and feasibility of harm reduction strategies. RESULTS: Conventional content analysis revealed loss of culture as culturally specific alcohol-related harm. Health care workers rated harm reduction approaches to be acceptable and feasible, while community participants were more mixed. Majority of participants felt that some harm reduction strategies could provide opportunities for individuals who use alcohol to connect to Indigenous culture and traditions. However, there were mixed findings on whether harm reduction strategies are consistent with Indigenous cultural traditions and values. CONCLUSION: Future research is needed to evaluate potential utility of harm-reduction approaches for NAI communities.

O uso da voz nos rituais indígenas Pankararu / The use of voice in Pankararu indigenous rituals / El uso de la voz en los rituales indígenas Pankararu

Introdução: a voz é essencial para preservação e manutenção da cultura de grupos sociais. O povo Pankararu, vincula sua língua-mãe aos rituais religiosos. A principal forma de transmitir a tradição oral é através dos cantos nos rituais dos Praiás. Objetivo: resgatar o uso de voz pelos cantadores Pankararu no ritual dos Praiás, à luz do saber tradicional e científico. Método: estudo qualitativo, do tipo história de vida, autobiográfica, no qual foram acessadas memórias individuais e coletivas da comunidade Pankararu, considerando a caracterização do povo, do ambiente e o uso de voz nos rituais. Resultados: os cantadores utilizam a voz de maneira intensa e contínua, sem hidratação, e fumam cachimbo durante o ritual. O local onde cantam é um terreiro, espaço aberto, exposto às intempéries da natureza, com presença de poeira. Para cuidar da voz, baseiam-se no saber tradicional, apresentando uma visão distinta do conhecimento científico, no qual a voz representa sua cultura e identidade. Nesta perspectiva, hábitos descritos pela literatura como deletérios, são considerados saudáveis, demonstrando uma concepção singular de saúde. Conclusão: o conhecimento científico, paralelamente ao tradicional, poderá contribuir para estabelecimento de cuidados que visem à saúde vocal dos Pankararus.  Poderei oferecer ao meu povo, o qual apresenta demandas de saúde, conhecimentos científicos proporcionando uma melhor qualidade de voz e vida.

Introduction: The voice is essential for the preservation and maintenance of the culture of social groups. The Pankararu people link their mother language to religious rituals. The main way of transmitting the oral tradition is through singing in the rituals of Praiás. Objective: To rescue the use of voice by Pankararu singers in the Praiás ritual, considering the traditional and scientific knowledges. Method: Qualitative study, history life, autobiography design, which individual and collective memories of the Pankararu community were accessed, considering the characterization of the people, environment, and voice use in the rituals. Results: The singers use their voices intensely and continuously, without hydration, and smoking pipes during the ritual. The "terreiro" is the place where they sing, an open space, exposed to wuthering and dust. They are based on traditional knowledge for taking care of their voices, in a different view of scientific knowledge, in which voice represents their culture and identity. In this perspective, habits described in the literature as harmful are considered healthy, demonstrating a unique conception of health. Conclusion: Scientific knowledge, in parallel with the traditional one, can contribute to establish care aimed at the vocal health of the Pankararus. I will be able to offer to my people, who have health demands, scientific knowledge providing a better quality of voice and life.

Introducción: la voz es fundamental para la preservación y mantenimiento de la cultura de los grupos sociales. La gente de Pankararu, vincula su lengua materna a los rituales religiosos. La principal forma de transmitir la tradición oral es a través del canto en los rituales de Praiás. Objetivo: rescatar el uso de la voz de los cantantes de Pankararu en el ritual Praiás, a la luz de los conocimientos tradicionales y científicos. Método: estudio cualitativo, del tipo de historia de vida; Se accedió a las memorias individuales y colectivas de la comunidad Pankararu, considerando la caracterización de las personas, el entorno y el uso de la voz en los rituales. Resultados: los cantantes utilizan sus voces de forma intensa y continua, sin hidratarse, pipas de humo durante el ritual. El lugar donde canta el terreiro, un espacio abierto, expuesto a la intemperie de la naturaleza, con presencia de polvo. Para cuidar la voz, se basan en los conocimientos tradicionales, presentan una visión diferente del conocimiento científico, donde la voz representa la cultura y la identidad. En esta perspectiva, los hábitos descritos en la literatura como nocivos, se consideran saludables, demostrando una concepción única de la salud. Conclusión: El conocimiento científico, además del conocimiento tradicional, puede contribuir al establecimiento de cuidados dirigidos a la salud vocal de los Pankararus. Podré ofrecer a mi gente, que tiene demandas de salud, conocimientos científicos que brinden una mejor calidad de vida.

American Indian Behavioral Health Treatment Preferences as Perceived by Urban Indian Health Program Providers.

Behavioral health services specifically targeted for ethnoracial clients are typically tailored to the specific needs and preferences of these populations; however, little research has been done with American Indian clients specifically. To better understand how clinicians handle provision of treatment to this population, we interviewed 28 behavioral health staff at six Urban Indian Health Programs in the United States and conducted focus groups with 23 staff at five such programs. Thematic analysis of transcripts from these interviews and focus groups suggests that these staff attempt to blend and tailor empirically supported treatments with American Indian cultural values and practices where possible. Simultaneously, staff try to honor the client's specific preferences and needs and to encourage clients to seek cultural practices and connection outside of the therapy room. In so doing staff members were acutely aware of the limitations of the evidence base and the lack of research with American Indian clients.

Summary of an environmental scan of HIV and Hepatitis C programs, projects and initiatives in Saskatchewan.

Background: In 2019, the human immunodeficiency virus (HIV) and hepatitis C (HCV) diagnosis rates in Saskatchewan (SK) were approximately twice the national rate. To address these high levels, Saskatchewan Stories, a community-based digital database, was developed to make information on Saskatchewan-based HIV and HCV programs, projects and initiatives (PPI) centrally and freely available. To begin populating this database, we conducted an environmental scan representing HIV and HCV PPI from January 1, 1980 to May 31, 2020. Methods: MedLine, ERIC, ProQuest One Literature, Public Health Information database, SCOPUS and CINAHL were searched for both HIV and HCV articles. In addition, Bibliography of Native North Americans was searched for HIV and EMBSE (Ovid) and Indigenous studies portal (iPortal) were searched for HCV articles. Google Canada, Government of Saskatchewan, and Government of Canada websites were also searched. Results: In total, 139 HIV-specific PPI and 29 HCV-specific PPI were found in the environmental scan (n=168). Among HIV PPI, 27% (n=38) were from academic literature while 73% (n=101) were from grey literature. Among HCV PPI, 41% (n=12) were from academic literature, while 59% (n=17) were from grey literature. HIV accounted for 83% of total PPI, compared to 17% for HCV. Conclusion: This environmental scan is an important contribution to evidence-based practice and research in SK. It is particularly useful for organizations, researchers, policymakers and people living with HIV/HCV to develop new evidence-based PPI, to secure funding for PPI and to support individuals and communities in SK affected by HIV and HCV.

Sexualidad, género y percepción del riesgo a la infección por VIH en mujeres indígenas de México / Sexuality, gender and HIV risk perception among Mexican indigenous women

Resumen La presente investigación pretende conocer las prácticas en torno a la sexualidad y el género de las mujeres indígenas, sus conocimientos y percepción de riesgo a la infección por VIH. Para ello, se realizó una investigación descriptiva exploratoria, con método cualitativo, en la cual se aplicó entrevista semiestructurada a mujeres indígenas de comunidades rurales en México. Los resultados muestran que los estereotipos de género marcan diferencias sustanciales entre hombres y mujeres. Los cambios tecnológicos y la migración han originado cambios en el acceso a la información y en las dinámicas familiares. A las mujeres se les da más información sobre salud sexual y reproductiva en el ámbito público, pero esto no se refleja en el ámbito privado, en que les resulta difícil hablar estos temas con sus familiares, principalmente su pareja, lo cual impide que tengan control sobre su salud sexual y reproductiva. Existe un desconocimiento sobre el VIH y otras infecciones de transmisión sexual; la mayoría de las mujeres no se percibe en riesgo de infección, y a nivel comunitario se segrega a las personas con VIH. Es necesario diseñar, en colaboración con ellas, intervenciones con un enfoque intercultural y con perspectiva de género.

Abstract This research aims to understand the sexuality and gender practices of indigenous women, their knowledge and perception about HIV infection risk. For this purpose, an exploratory descriptive research was carried out, with a qualitative method, in which a semi-structured interview was applied to indigenous women from rural communities in Mexico. The results show that gender stereotypes mark substantial differences between men and women. Technological changes and migration have led to changes in access to information and family dynamics. Women are provided with more information on sexual and reproductive health in the public sphere, but this is not reflected in the private sphere, where it is difficult for them to discuss these issues with their family members, mainly their partner, which limits their control over their sexual and reproductive health. There is a lack of knowledge about HIV and others STI. Most women do not perceive themselves to be at risk of infection, and, at the community level, people with HIV are segregated. It is necessary to design, in collaboration with them, interventions with an intercultural approach and a gender perspective.

Brinquedos, jogos e brincadeiras Akwe -Xerente / Toys, games and jokes Akwe -Xerente / Juguetes, juegos y juegos A kwe -Xerente

O presente estudo teve por objetivo descrever os brinquedos, os jogos e as brincadeiras tradicionais da etnia indígena Akwe -Xerente. Para tanto, a pesquisadora esteve na aldeia por dez dias, onde registrou essas atividades em fotografias e filmagens. A pesquisadora foi acompanhada pelo cacique para interpretação dos significados dos dados coletados. Foram observados quinze tipos de brincadeiras ou jogos, que são realizados quase diariamente. Algumas dessas brincadeiras apresentam cunho cultural diferenciado e estão relacionadas à cultura da etnia e à preparação da vida adulta.

The purpose of the presente study was to describe traditional Akwe -Xerente indigenous toys, games and games. For this, there searcher was in the village for tem days where she recorded these activities by photographs and filming. The same was accompanied by the cacique to interpret the meanings of the data collected. Fifteen types of jokes or games were observed which are performed almost daily. Some of these jokes have a distinctive cultural character and are related to the culture of ethnicity and preparation of adult life.

El presente estudio tuvo por objetivo describir los juguetes, los juegos y los juegos tradicionales de la etnia indígena Akwe -Xerente. Para tanto la investigadora estuvo en la aldea por diez días donde registró por fotografías y filmaciones estas actividades. La investigadora fue acompañada por el cacique para interpretación de los significados de los datos recolectados. Se observaron quince tipos de juegos que se realizan casi a diario. Algunas de esas bromas presentan un marco cultural diferenciado y están relacionadas con la cultura de la etnia y con la preparación de la vida adulta.

A educação física na educação escolar indígena: a produção acadêmico-científica na área 21 como perspectiva de diálogo e (re)conhecimento intercultural / Physical education in indigenous school education: academic-scientific production in area 21 as a perspective for dialogue and intercultural recognition/knowledge / La educación física en la educación escolar indígena: la producción académica y científica en el área 21 como perspectiva de diálogo y (re)conocimiento intercultural

Resumo: O estudo tem por objetivo analisar a produção acadêmico-científica sobre a Educação Física, centrada na Educação Escolar Indígena. As buscas foram realizadas no Catálogo de Teses e Dissertações da CAPES e nos periódicos nacionais da Educação Física e da Educação que publicam na Área 21. Durante o agrupamento temático das materialidades encontradas, a interculturalidade ganhou relevância devido ao diálogo que suas produções apresentam para Educação Escolar Indígena e da Educação Física. A dialogicidade é categoria central de análise em razão de apresentar uma perspectiva crítica relações muito próximas entre a visão intercultural e os saberes que a Educação Física pode desenvolver para o reconhecimento desse "outro" cultural. O resultado de análise foi à interpretação de uma "subalternidade" no tratamento das questões indígenas no campo da Educação Física e nos periódicos que publicam na área 21.

Abstract: This study analyzes academic-scientific production on Physical Education, specifically focused on Indigenous School Education. Searches were conducted in CAPES's Catalog of Thesis and Dissertations as well as on Brazilian journals on Physical Education and Education published in the so-called Area 21. During the process of grouping the material found by themes, interculturality gained relevance due to the dialogue that its productions present both for Indigenous School Education and for Physical Education. Dialogue is the central category of analysis because it presents, from a critical perspective, the very close relations between the intercultural vision and the knowledges that Physical Education can develop for the recognition of this cultural "other". The analysis found "subalternity" in the treatment of indigenous people in the field of Physical Education and in journals that publish in area 21.

Resumen: El estudio tiene por objetivo analizar la producción académico-científica sobre la Educación Física, centrada la Educación Escolar Indígena. Las búsquedas se realizaron en el Catálogo de Tesis y Disertaciones de la CAPES y en los periódicos y revistas nacionales de Educación Física y de Educación que se publican en el Área 21. Durante el agrupamiento temático de los materiales encontrados, la interculturalidad ganó relevancia debido al diálogo que sus producciones presentan para Educación Escolar Indígena y Educación Física. La dialogicidad es categoría central de análisis al presentar en una perspectiva crítica relaciones muy próximas entre la visión intercultural y los saberes que la Educación Física puede desarrollar para el reconocimiento de ese "otro" cultural. El resultado del análisis fue la presencia de una "subalternidad" en relación al tratamiento de las temáticas indígenas en el campo de la Educación Física y en los periódicos y revistas que publican en el Área 21.

Self-Concept and Achievement in Math Among Australian Primary Students: Gender and Culture Issues.

While gender stereotype on math learning and achievement is consistently reported among existing research, these studies predominantly focus on mainstream students with Western cultural backgrounds. There is a dearth of study, which investigates gender effect among Australian Indigenous students. To fill this gap, the present study adopted a multiple-indicator-multiple-indicator-cause approach to structural equation modeling to investigate effects of gender, culture (Indigenous vs. non-Indigenous), and the interaction of the two on students' self-concept of competence and affect in math, as well as math achievement among Australian primary school students. We found gender stereotype effect not only on students' self-perceptions of their competence in math but also their actual math performance reflected in their math achievement scores in a standard math test. Boys had higher ratings on math competence and scored more highly on math test than girls. However, the gender stereotype was not found for self-concept of affect. Instead, culture was significantly impacted on self-concept of math affect, indicating that Indigenous students had less enjoyment toward learning math compared with their non-Indigenous peers. Furthermore, significant interaction effects between gender and culture were observed on both self-concept of math competence and math affect. In practice, to enhance Indigenous students' interest and enjoyment in math learning, educators are suggested to incorporate Indigenous students' values, beliefs, and traditions when delivering new math knowledge.