Esta dissertação trata dos lugares sociais que os indígenas ocuparam nas sociedades luso-brasílica formadas em Curitiba e em Viamão durante o século XVIII. Assim, o foco principal deste trabalho foi o de demonstrar a importância da mão de obra ameríndia, utilizada principalmente através da chamada administração indígena, para a formação daqueles povoados. A primeira parte deste estudo relacionou a expansão bandeirante para o sul com o apresamento dos nativos. Também expôs a configuração legal e institucional da administração particular de índios, além de compará-la com outras formas de exploração de trabalho. A segunda parte desta dissertação utilizou registros paroquias, especialmente batismos, para debater as categorias sociais nas quais os indígenas foram enquadrados nas duas freguesias em estudo. Por fim, trouxe uma análise das transformações dos classificativos étnicos, buscando explicitar a incorporação destes indígenas em uma sociedade de livres e pobres. / This dissertation is about the social spot that the indigenous occupied in the Portuguese-Brazilian societies formed in Curitiba and Viamão during the XVIII century. Thus, the main focus of this work was of demonstrating the importance of the Amerindian labor, used mainly through the so-called indigenous administration, to the formation of those towns. The first section of this study related the bandeirante expansion to the south with the entrapment of the natives. It also exposed the legal configuration and institutionalization of the particular administration of the indigenous, besides comparing it with other forms of labor exploitation. The second part of this dissertation utilized parochial records, especially baptisms, to debate the social categories in which the indigenous were encompassed in the two districts in study. Finally, it brought an analysis of the transformations of the ethnic classifiers, seeking to detail the incorporation of these indigenous in a society of the free and poor.

The presented work deals with the history and the present status of Indigenous population. In the introduction it deals with the objectives of work, secondary literature, searching and processing methodology. Other chapters deal with the description of selected demographic characteristics of Australia, especially with natural conditions, political system, administrative division of Australia and its economy. The following chapters deal with geographical cognition and the colonization of Australia. The central part of the work is the description of selected demographic characteristics of Australian population, as well as the description of culture - the specifics of Indigenous people. The last chapter is devoted to prognosis. The work has visualized data on the tables, pictures and graphs.

Este artículo se basa en una investigación etnográfica de dos años que analiza el proceso de profesionalización y las experiencias de trabajo comunitario de estudiantes y egresados del Instituto Intercultural Ñöñho (IIÑ), una pequeña universidad indígena ubicada en la región ñöñho (otomí) del sur del estado mexicano de Querétaro. Entre los principales hallazgos se muestra que estos actores, a través del uso sociocultural de sus saberes escolares, construyen y despliegan colectivamente un conjunto de estrategias interculturales (Bertely, 1997) para intervenir comunitariamente en tres aspectos: (i) las condiciones locales de marginación socioeconómica, (ii) el desplazamiento cultural y lingüístico, y (iii) la presencia de violencias en los espacios de socialización juvenil. En un inicio, el texto pone en perspectiva histórica las distintas rutas de profesionalización indígena que han existido en el contexto mexicano. Posteriormente, se ofrece una contextualización del IIÑ y del perfil pedagógico de su programa de licenciatura en Economías Solidarias. Finalmente se describen las estrategias interculturales que producen estudiantes y egresados de esta universidad indígena, a partir de una mirada que contempla la afirmación de su etnicidad en el marco de procesos de escolarización. / This article is based on a two-year ethnographic research that analyzes the process of professionalization and community work experiences of students and graduates of the Instituto Intercultural Ñöñho (IIÑ), a small indigenous university located in the ñöñho (otomí) region of the southern Mexican state of Querétaro. Among the main findings it presents that these actors collectively build and display a set of intercultural strategies (Bertely, 1997) to intervene in three issues: (i) the local socio-economic marginalization conditions, (ii) the cultural and language shift, (iii) and the violence within the socialization spaces of the youths.; all these through the sociocultural application of their academic knowledge. Firstly, this study puts in historical perspective the different paths of indigenous professionalization that have existed in the Mexican context. Subsequently, it offers a contextualization of the IIÑ and of the pedagogical profile of its degree program in Solidarity Economics. Finally, it describes the intercultural strategies produced by the students and graduates from this indigenous university, departing from the assertion of their own ethnicity within their schooling process.

Mediante una descripción vivencial de la construcción de la Universidad Intercultural Maya de Quintana Roo, este trabajo presenta importantes decisiones tomadas y caminos andados para la implementación de un modelo educativo, intercultural, en un contexto de alto rezago y pobreza de los indígenas mayas en Quintana Roo. Sin descuidar las normas y políticas que aplican a instituciones públicas en México, los esquemas de financiamiento, arreglo institucional y pedagogía intercultural, desarrollados en la UIMQRoo, tomaron en cuenta elementos de aprendizaje/transmisión y de construcción/ innovación de conocimiento que combinan aspectos de la cultura local con la educación convencional. Altos indicadores de retención, titulación, empleabilidad y calidad de los programas educativos, así como opiniones de egresados, alcanzados de febrero 2007 a febrero 2015, hacen pensar que las decisiones condujeron hacia la dirección correcta. / This work presents important decisions made during the implementationof the intercultural educational model at the UniversidadIntercultural Maya de Quintana Roo, Mexico, in a context of povertyand conditions of lagging behind the rest of the society of theindigenous Yucatec Maya population. Within the legal frameworkof public universities in Mexico, the financing of projects, thedeveloping of intercultural pedagogy and designing the institutionalsettings, rested on elements that included learning/transmission andconstruction/innovation of knowledge that combined aspects of thelocal culture with conventional education. High figures on indicatorssuch as retention, graduation rate, employability, and quality ofthe academic programs, along with opinions from alumni, achievedduring the period of February 2007 to February 2015, indicate thatthe decisions and actions taken in the beginning of the constructionof the intercultural model at UIMQRoo, were in the right direction.

El presente artículo trae una discusión en torno a la aparición, en México, de mujeres indígenas licenciadas como resultado de la construcción de un modelo educativo que se pretende cuestionador de la lógica desarrollista imperante. Describe y analiza el papel de la política de educación superior intercultural como el detonante en la aparición de este perfil profesional, que viene mostrándose eficazen la generación de transformaciones, familiares, comunitarias y regionales. Parte de una discusión en torno al surgimiento de dicha política, y los debates en torno a sus límites y posibilidades, y aterriza en la propuesta específica de la Universidad Veracruzana Intercultural (UVI).  Para ello analiza las narraciones biográficas de cinco egresadas de la primera generación y la comparación intergeneracional entre una de ellas, su madre, su abuela y su bisabuela, a fin de identificar lo que la experiencia en la UVI aporta a la constitución de estas nuevas actoras. / This article discusses the emergence of new actors among graduate students in Mexico, specifically of indigenous graduate women, who are one of the results of an educational model that intends to question the prevailing developmental logic. It describes and analyzes the role of intercultural higher education policies as catalyst for an emerging professional profile that is having important impacts in building new family, community and regional relations. Through the discussion of these policies, their origins, limits and possibilities, this paper focuses on the specific proposal of the Universidad Veracruzana Intercultural (UVI). It also examines the life experiences of five UVI female graduates, and concentrates in one case in which her trajectory is compared to the life experiences of her own mother, grandmother and great-grandmother. Through these cases, the paper seeks to identify the ways in which the UVI contributes to the constitution of these new female actors.

Made available in DSpace on 2015-04-11T13:57:24Z (GMT). No. of bitstreams: 1 Terezinha Alemam Amazonense.pdf: 6417048 bytes, checksum: 72c98bd75951d84654000329ff65a8f3 (MD5) Previous issue date: 2013-09-02 / Fundação de Amparo à Pesquisa do Estado do Amazonas / This paper presents the realization of indigenous peoples of the Upper Rio Negro on culture , heritage and territory , identifying and describing them in order to get the laws and policies of cultural, national and international grants that provide the necessary tools for revitalization and strengthening of these assets territorialized that are seen as inseparable from man / nature, highlighting the indigenous Geography. The studies sought to diagnose the environmental impacts arising from the use of these types of assets. For this, the methodological procedure became a literature review on works produced by researchers on the Upper Rio Negro ; sixty interviews were conducted with elderly adults and young indigenous speakers of the three languages co - made official in the municipality of São Gabriel da Cachoeira in 2002: Baniwa Nhengatu and Tukanoans; direct observation focused on the social and environmental impacts on equity. The results indicate that: the culture , heritage and indigenous territory in the design are closely connected and determine ways of life, values arranged throughout the territory; registration of equity alone does not strengthen the identity, it must be widespread and practiced through environmental education / equity in schools and communities. The conclusions it does is that existing laws are always under implementation and experiences , but do not correspond to reality. Therefore it is thought proposition hear and see the future envisaged by these legitimizing possession of the territory referred in his memoirs inherited from their ancestors and no longer objects of study and become subjects of knowledge itself . / O presente trabalho apresenta a percepção dos povos indígenas do Alto Rio Negro sobre cultura, patrimônio e território, identificando e descrevendo os mesmos de modo a buscar nas leis e políticas culturais, nacionais e internacionais, subsídios que forneçam instrumentos necessários para revitalização e fortalecimento destes patrimônios territorializados que são vistos como indissociáveis entre homem/natureza, destacando a Geografia indígena. Os estudos buscaram diagnosticar os impactos socioambientais decorrentes das formas de uso destes patrimônios. Para isto, pelo procedimento metodológico fez-se a revisão bibliográfica sobre trabalhos produzidos por pesquisadores sobre o Alto Rio Negro; foram realizadas sessenta entrevistas com idosos, adultos e jovens indígenas falantes das três línguas co-oficializadas no município de São Gabriel da Cachoeira em 2002: Baniwa, Nhengatú e Tukano; a observação direta enfocou os impactos socioambientais sobre o patrimônio. Os resultados indicam que: a cultura, o patrimônio e o território na concepção indígena estão intimamente conectados e determinam os modos de vida, os valores dispostos por todo o território; o registro do patrimônio por si só não fortalece a identidade, esta deve ser difundida e praticada através da educação ambiental/patrimonial nas escolas e comunidades. As conclusões que faz é que as leis existentes encontram-se sempre em fase de implantação e experiências, mas não correspondem à realidade. Por isso tem-se como proposição ouvir e ver o futuro preconizado por estes povos que legitimam a posse do território referenciados em suas memórias herdados de seus antepassados e deixem de ser objetos de estudo e tornem-se sujeitos do próprio conhecimento.

A proteção das terras indígenas sofreu, durante o período republicano, grandes modificações. No começo da República não havia uma política nacional voltada ao índio, é apenas no ano de 1934 que normas relativas às terras indígenas atingiram guarida constitucional. O Serviço de Proteção ao Índio (SPI), criado em 1910, que atuou no sentido de demarcar as terras indígenas, teve que se confrontar com os estados membros para proteger as terras indígenas. Durante este período, a política para os povos indígenas foi de educar os povos indígenas a um modo de vida ocidental, persuadindo os a abandonar seus costumes originais. Isso levou a redução do território necessário para a subsistência dos índio, já que a caça e coleta foram substituídos com a agricultura. Assim, a terra abandonada poderia ser vendida ou utilizada pelo governo federal. Hoje em dia, apesar de essas metas não serem mais apoiadas pela Constituição de 1988, as leis ordinárias não foram alteradas para refletir estes novos objetivos: o respeito à forma original de vida dos indígenas, de acordo com o direito internacional. O que mostra que há contradições no sistema jurídico brasileiro, no que diz respeito aos índios. / The protection of indigenous rights to their land in Brazil has greatly evolved since the early twentieth century. Back then Brazil was a newly established republic divided in states, each of which were responsible for the administration of the indigenous people that occupied their territory. Therefore there was no common policy towards the administration of the indigenous people. Changes began in 1910 when a federal organization, the Indian Protection Service, was created to protect the indigenous people nationwide. During this period the federal policy toward indigenous people was to progressively educate the indigenous people to a western way of life, persuading them to abandon their original customs. One of the achievements of this policy was to reduce the size of the land needed for the indigenous subsistence as hunting and gathering were substituted with farming. Thus, the superfluous land could be sold or otherwise used by the government. Nowadays, although these goals are no longer endorsed in the 1988 constitution, statute law has not changed to reflect these new objectives, namely respect of the original indigenous way of life, in accordance to international law.

Com o objetivo de contribuir com as reflexões acerca do Ensino de História de Temática Indígena, este trabalho investigou o uso do cinema como fonte para a História, com a intenção de entendê-lo como material didático para o ensino. Deste modo, traça um panorama histórico das relações entre Cinema, História e Ensino, identificando os contextos e as alterações na incorporação dos filmes na sala de aula. A proposta central foi a de refletir sobre as possibilidades do uso do cinema de temática indígena na sala de aula. E, para tanto, aprofundou-se nas análises das produções cinematográficas que tratam das representações das populações indígenas do Brasil e de filmes realizados por cineastas indígenas. Como metodologia, foram elaboradas sinopses didáticas e aplicadas sequências de ensino, a partir da escolha e análise de filmes nacionais que tratam da figura do índio, a partir da década de 1970. / Aiming to contribute with the reflections about the Teaching of the Indigenous Thematics History, this assignment investigated the use of Cinema as a source to the History, with the purpose of understand it as a didactic material for teaching. Thus, it provides an historic overview of the relations between Cinema, History, and Teaching, identifying contexts and changes in the incorporation of movies in the classroom. The central proposal was to reflect about the possibilities on the use of the Indigenous Thematics Cinema in the classroom. Furthermore, for both, it deepened on the analysis of cinematographic productions that treats representations about the indigenous population of Brazil and movies made by indigenous filmmakers. As a methodology were prepared didactic synopsis and applied teaching sequences, from the choice and analysis of national films that treats de Indians figure, from the 1970s.

Essa pesquisa realiza uma comparação dos sistemas de parentesco das populações Kulina, Deni, Paumarí falantes de línguas da família arawá e dos Mehináku, Paresí, Terêna, Kurripako, Baníwa, Palikur, Piro e Wapixana falantes de línguas arawak. Realizamos um extenso mapeamento das localizações onde se encontram todas as populações das duas famílias lingüísticas. O foco principal recai nas terminologias de parentesco e tentamos observar as relações que podem ser estabelecidas entre estas e as práticas matrimoniais. Nosso estudo se guia pela hipótese de que todos esses sistemas, que apresentam a fusão bifurcada dos parentes em G+1, podem ser ligados por regras de transformação. / This research achieves a comparison of the kinship systems of Kulina, Deni, and Paumarí populations that speak related languages of the arawá language family and the Mehináku, Paresí, Terêna, Kurripako, Baníwa, Palikur, Piro e Wapixana that speaks arawak languages. We mapped the place where all the population of both linguistic families are found. The main focus is the kinship terminologies and we tried to investigate the relations that can be established between them and the marriage practices. Our study is guided by an assumption that all these systems that features bifurcate merging in G+1, can be linked by transformatiom rules.

Bolivia's indigenous peoples have long been and are still exposed to extensive violations, such as exclusion in working life, education and health care. The indigenous peoples of the country are demanding their right to greater political participation and greater access to rights. The current president of Bolivia, Evo Morales, focuses on improving the situation for the indigenous people in the country, which has resulted in an ongoing major social change regarding indigenous relations with the state. What is happening in Bolivia is that indigenous peoples have the opportunity to create indigenous autonomies where groups can create laws and form a local government based on the group's norms and values. In this way, the groups own identities can be confirmed and their control over territory can be strengthened. However, the implementation of autonomies is weak and slow. The aim of this study is to investigate the issue of why indigenous peoples want autonomy, through a case study of Bolivia's first indigenous autonomy Charagua. Through interviews of women living in Charagua, the results has been analysed based on Will Kymlicka’s, Charles Taylor’s and James Tockman’s theories for understanding such debates. Working with these theories makes it possible to analyse whether the reasoning is about communitarian or liberal values. The conclusion of my study suggests that the argument consists of a combination of communitarian and liberal thoughts but with its foundation in communitarianism, since the group's identity, culture and dignity seems to be valued more than liberal principles. / Bolivias ursprungsbefolkningar har länge varit och är fortfarande idag utsatta för omfattande kränkningar, såsom exkludering inom arbetsmarknad, utbildning samt hälsovård. Urfolken kräver nu sin rätt till större tillgång av rättigheter samt politiskt deltagande. Bolivias nuvarande president, Evo Morales, fokuserar på att förbättra situationen för urfolk i landet, vilket har resulterat i stora sociala förändringar när det gäller urfolks relation till staten. Vad som är aktuellt i Bolivia är att urfolksgrupper har möjligheten att skapa urfolksautonomier. Grupper kan därmed stifta lagar samt utforma lokala regeringar baserade på gruppers normer och värderingar. På så sätt kan dessa gruppers egna identiteter hävdas och deras kontroll över territorium kan stärkas. Implementeringen av autonomier i landet är dock svag och långsam. Syftet med denna studie är att, genom en fallstudie av Bolivias första urfolksautonomi Charagua, undersöka varför urfolk vill bilda autonomi. Genom intervjuer av kvinnor bosatta i Charagua har argumentationen analyserats utifrån Will Kymlickas, Charles Taylors och James Tockmans teorier för att förstå resonemangen som förs. Dessa teorier möjliggör en analys kring om argumentationen genomsyras av kommunitära eller liberala värderingar. Slutsatsen för min studie är att argumentationen är en hybrid av både kommunitära och liberala tankar, dock med sin grund i kommunitarismen då gruppens identitet, kultur och värdighet tycks värderas högre än liberala principer.