<p><span style="font-size:12.0pt / line-height:150% / font-family: &quot / Times New Roman&quot / ,&quot / serif&quot / mso-bidi-font-family:&quot / Times New Roman&quot / mso-bidi-theme-font: minor-bidi / mso-bidi-font-weight:bold">The basic premise of this study was that when a learner is confronted with two contradictory explanations of the same phenomenon, there is cognitive dissonance in the learner as the learner tries to determine which of the two explanations is correct. An argumentation-based instructional intervention programme (ABIIP) was created for and used on and by the Grade 10 learners in order to attempt to ameliorate this cognitive conflict. </span><span style="font-size:12.0pt / line-height:150% / font-family: &quot / Times New Roman&quot / ,&quot / serif&quot / mso-bidi-font-family:&quot / Times New Roman&quot / mso-bidi-theme-font: minor-bidi">The purpose of this study was to determine the relative impact of that intervention programme on Grade 10 learners&rsquo / conceptions of lightning and thunder. The programme was designed to help learners to develop argumentative skills and use the acquired skills to negotiate and harmonise divergent and conflicting explanations of the nature of lightning and thunder that are propounded by different worldviews (Science and indigenous knowledge).</span><span style="font-size:12.0pt / line-height:150% / font-family: &quot / Times New Roman&quot / ,&quot / serif&quot / mso-bidi-font-family:&quot / Times New Roman&quot / mso-bidi-theme-font: minor-bidi">The research design was primarily a case study of 16 Grade 10 learners of the Xhosa ethnic group at a high school in the Eastern Cape Province of South Africa. The Xhosa people are a typical example of a people whose cultural values were undermined and whose voice was silenced by the colonisers and whose local knowledge has been repressed and replaced by forms of Western privileged knowledge and understandings but who remain, deeply and resolutely, steeped in their cultural values and practices, making them a classic example of a people who would battle to harmonise the indigenous and the scientific explanations of natural phenomena. The research instruments used were questionnaires which were administered to learners, educators, community leaders, indigenous knowledge holders and experts to solicit information on causes, dangers and prevention of lightning / individual and group activities as learners went through the lessons on both argumentation and on lightning / follow up interviews and discussions with learners individually or in groups to seek further clarification of the ideas the learners would have raised in their earlier responses to questionnaires or group discussions / guided and reflective essays by the learners to determine the learners&rsquo / levels of understanding of the major tenets of the two thought systems and the relationship between the two worldviews and to determine the qualitative gain, if any, that the learners got from the intervention programme / observation schedules used by the researcher during participant observation of group discussions and during the lessons on lightning / an achievement test on lightning / field notes used by the researcher for memoing observations and reflections as the research process proceeded / informal and serendipitous sources of information. <span style="font-size:12.0pt / line-height:150% / font-family: &quot / Times New Roman&quot / ,&quot / serif&quot / mso-bidi-font-family:&quot / Times New Roman&quot / mso-bidi-theme-font: minor-bidi">The collected data were analysed, mostly, qualitatively. Frequencies, percentages and t-test values were used to express and analyse quantitative data. Aspects of several analytical frameworks that included Toulmin&rsquo / s Argumentation Pattern (TAP) [and its modified versions such as that of Leitao (2000) and that of Osborne et al (2004)] and Contiguity Argumentation Theory (CAT) were used to attach meaning to the collected data and to address the research questions.</span></span></p>

AIM AND OBJECTIVES The main aim of this thesis was to explore the possibilities of promoting the cultivation, utilisation and consumption of indigenous and traditional plant foods (ITPF) among urban and rural communities in the North West Province of South Africa that could possibly lead to increased IK and dietary diversity. The objectives were the following: Assess consumption of TLV in the rural and urban communities. Compare nutritional status of consumers and non-consumers of TLV using data obtained from the Prospective Urban and Rural Epidemiology (PURE-SA) study. Assess the availability, cultivation and consumption patterns of ITPF. Assess indigenous knowledge (IK) within the rural and urban communities. Assess consumers’ views of ITPF in the rural and urban communities. Assess consumers’ acceptance of, preference for and consumption intent of dishes made from cowpea leaves. To compile recipes for the most important ITPF commonly consumed in the study areas in order to promote the cultivation and consumption of ITPF (see Addendum D). STUDY DESIGN Health profile study: For the health profile study, a comparative study was conducted on the baseline data of the population that participated in the PURE-SA study (1004 urban and 1006 rural participants) which follows the health transition in urban and rural subjects over a 12 year period. The baseline data for the North West Province of South Africa were collected from October to December 2005. Utilisation of ITPF study: The study on the utilisation of ITPF used a sequential explanatory study design which involved the collection of quantitative and qualitative data and analyses. The consumer acceptance study consisted of an explorative and experimental phase. Participants were male and female, aged older than 20, residing in the selected communities and knowledgeable on the indigenous and traditional foods of the area. METHODS A variety of quantitative and qualitative research techniques were used. Data were generated through questionnaires, focus groups and individual - and group interviews. Health profile study: Demographic characteristics and frequency of consumption of TLV data were collected by the researcher from 396 randomly selected subjects from participating subjects in the PURE-SA study. An extensive nutritional profile of these subjects was compiled including blood samples, blood pressure, anthropometric measurements and total dietary intake by means of a quantitative food frequency questionnaire. Utilisation of ITPF study: A comparative study was conducted in rural and urban populations of the North West Province. Data were collected by the researcher using a questionnaire (n=396 households), key informant interviews (n=4), and four focus groups. Consumer study: Four focus groups were conducted by the researcher, two in rural and two in urban communities, to investigate consumers’ views about ITPF. Eighty-seven participants were recruited based on a specific purpose rather than randomly. Consumers’ acceptance of, preference for and intended consumption of products made with cowpea leaves were assessed. A 5-point hedonic scale and a 7-point food action rating scale were used for sensory evaluation. RESULTS Health profile study: As expected, rural inhabitants were more likely to consume TLV. However, no household reported to consume TLV more than ten times a month. Factors such as price (affordability) and availability and easy-to-get-to points of purchase were found to be major constraints in the consumption of TLV, especially in urban communities. Urban respondents had significantly higher macronutrient intakes than rural subjects. There was no significant difference between the selected micronutrient intakes between consumers and non-consumers of TLV. Non-consumers of TLV had higher blood lipid levels than consumers from both the rural and urban areas. In the urban subjects the relative risk to develop high blood pressure was higher in non-consumers of TLV than in the consumers. However, the risk ratios of raised serum cholesterol and triglycerides were not significantly different. Utilisation of ITPF study: More plant foods were available and consumed in the rural area than the urban area. However, fewer species were available than expected due to insufficient rainfall, poor soil quality, deforestation and over harvesting. Consumption of indigenous foods was influenced by price, culture, seasonality/availability, accessibility and diversity in markets. A lack of markets for indigenous crops, insufficient rainfall and diseases and pests were cited as the major cultivation problems, followed by a lack of capital to buy farming implements, veld fires and poor soil quality. Consumer study: Based on the qualitative focus group discussions, factors that influence the consumption of ITPF were identified. These factors included benefits and barriers of ITPF consumption. Ways to increase ITFP consumption were also identified. Health and nutrition; tradition and culture; and food safety emerged as drivers for ITPF consumption. A lack of knowledge and skills of food preparation and negative images and unfamiliarity of ITPF acted as barriers. Differences in views existed between older and younger consumers. In general younger consumers found ITF rather revolting and undesirable, humiliating to consume. Sensory evaluation of food samples for the pooled data of the total study population showed that significant differences existed between the acceptability of all attributes, overall acceptance and consumption intent. Socio-demographic backgrounds such as place of residence (urban or rural), levels of education and age were shown to influence the acceptability of food samples and consumption intent. There was no positive association between acceptability of food and gender. CONCLUSIONS Health profile study: This study showed the possibility of beneficial effects of rural diets, however, the lack of knowledge concerning the bioavailability of nutrients from TLV and lack of information on food consumption database, of these vegetables constitute main barriers to obtaining information on nutrient intake. The low frequency of consumption of TLV is of concern. Taking into consideration safe agricultural practices, the promotion of TLV might be a solution towards healthier diets and combating poverty. More research is needed to investigate the health effects of these vegetables. Utilisation of ITPF study: It is evident that there was a limited number of ITPF species cultivated and consumed. Consumers, especially older people, were found to possess extensive knowledge regarding the availability of ITPF species, their habitat and uses, seasonality and potential health benefits. There is a need to intensify education on conservation of natural resources and more studies should be undertaken to document and disseminate traditional food systems. In addition, there is a need to integrate existing health and nutrition interventions with traditional food promotion. Consumer study: The results highlighted the importance of making use of a mixed method approach which made it possible not only to identify factors that influence the consumption of ITPF but also to understand the dynamics thereof from focus group discussions and how they influence acceptability, preference and consumption intent. Important benefits (drivers) of and barriers to ITPF consumption as well as suggestions on how to increase ITPF consumption were identified. Barriers to ITPF consumption and low scores of acceptability provided by younger participants can be connected to misconceptions about ITPF and lack of familiarity with the products. Therefore, a combination of strategies aimed at enhancing individual awareness of the health benefits of ITPF, decreasing barriers and conducting more acceptability studies may have a positive impact on the younger segment of the population. / Thesis (Ph.D. (Consumer Science))--North-West University, Potchefstroom Campus, 2012

The Chinese automotive industry has evolved substantially over the last 55 years, in spite of multiple historical and economic hurdles. The change in the governmental policy during 1980s regarding ownership of private automobiles, from prohibition to encouragement, initiated rapid growth in the Chinese automobile industry. In the last two decades, China progressed from being nearly a truck-only producer to becoming a major producer of passenger and commercial cars. Economists consider the time between 2001 and 2007 to be a period of ‘blowout’ in the Chinese automobile industry. To date, little is known regarding this emerging automobile industry: What are the features of Chinese automobile industry? Has the Chinese automobile industry become a global player in its industry and reached economy of scale? How is the indigenous automobile sector different from international joint ventures in China? Have Chinese companies gained full transfer of technology and come to possess the capacity to develop their own designs? The subject is complicated, with many contradictory facts and interpretations. This thesis intends to address these questions by focusing on the Chinese indigenous automobile sector, through its three stages of development, using it as a model to examine the validity of various interpretations. I hope the historical appraisal of the industry’s initial development, its difficulty in transition and the internal-external factors affecting the later growth will help us understand the industrial and technological development of China’s emerging economy.

Les femmes autochtones vivent une discrimination intersectionnelle, en ce qu’elle provient d’au moins deux sources: le genre et la race (ou la culture), et qu’elle est plus complexe que la somme de ses sources. Par conséquent, les revendications des femmes autochtones se situent sur au moins deux plans: elles ont des revendications comme autochtones au sein de la population canadienne et comme femmes à l’intérieur de leurs communautés. Partant de la prémisse que l’État canadien doit reconnaître le droit à l’autodétermination des peuples autochtones et par le fait même le droit autochtone, nous nous interrogeons sur les moyens qui permettraient aux femmes autochtones d’exercer l’influence nécessaire pour faire reconnaître et accepter leurs revendications politiques et juridiques dans les processus décisionnels de leurs communautés. Féminisme et revendications autochtones sont-ils nécessairement antinomiques? Pour certaines auteures autochtones, une approche libérale fondée sur la « structure des droits » est incompatible avec les valeurs autochtones. Comment surmonter ces objections en apparence inébranlables? Le problème des femmes autochtones est-il simplement une affaire de « droits » non reconnus? N’est-ce pas plutôt un problème de rapports de pouvoir à l’extérieur, mais également à l’intérieur, des communautés? Nous tentons dans ce qui suit de démontrer qu’au-delà d’un cadre théorique basé sur les droits de la personne, une approche basée sur le principe démocratique permettrait aux femmes autochtones de faire valoir leurs revendications en tant que femmes et en tant qu’autochtones d’une manière plus efficace. En effet, la participation démocratique de tous les membres de la communauté permettrait de contourner les problèmes théoriques liés à une dichotomie entre droits individuels et collectifs, en mettant l’accent sur le processus décisionnel plutôt que sur la valeur des décisions en découlant. Dans cette perspective, féminisme et revendications autochtones peuvent s’allier avantageusement. / Indigenous women live an intersectional discrimination, in that it comes from at least two sources: gender and race (or culture), and is more complex than the sum of its sources. Therefore, the claims of indigenous women are on at least two fronts: as Aboriginals, they claim their right to self-determination, but they also claim their rights as women inside their own communities. Starting from the premise that the Canadian state must recognize the right of self-governement to indigenous peoples and thereby indigneous law, we question the ways in which indigenous women are to exercise influence to gain recognition and accept their political and legal claims in decision-making process of their communities. Are feminist and indigenous claims necessarily contradictory? For some indigenous authors, a liberal approach based on human rights is incompatible with indigenous values. How to overcome these apparently unshakable objections? Is the native women's problem simply a question of unrecognized rights? Is it not rather a problem of power relations outside, but also inside communities? In what follows, we try to show that beyond a theoretical framework based on human rights, the democratic principle-based approach would allow indigenous women to assert their claims as women and as an indigenous in a more efficient manner. Indeed, the democratic participation of all community members would bypass the theoretical problems related to a dichotomy between individual and collective rights, with an emphasis on decision-making rather than on the value of the resulting decisions. In this perspective, feminism and native claims can ally advantageously.

With the focus on addressing the sustainability challenge increases in the global agenda, the role of Indigenous communities and the knowledge they hold has been receiving increasing attention as a vital aspect in working towards sustainability. This research sought to bring forth the importance of Indigenous communities and their knowledge in addressing ecological and social sustainability. The research focused on practitioners` engagement with Indigenous communities with the objective of exploring their stories and experiences to offer learning and guidance to other sustainability practitioners. A pragmatic qualitative research approach was adopted in conjunction with literature review, collaborative autoethnography diaries by the authors and nineteen semi-structured interviews with practitioners with experience across sixteen different countries. The results revealed four themed lessons Indigenous communities offer in ecological sustainability, enhancing social sustainability, adaptive capacity in complex human systems, structural obstacles and definitions. Results also presented best practices and guidelines across four main themes for successful engagement with Indigenous communities. The discussion offers insights on what all sustainability practitioners can learn when working in the Indigenous context. Ultimately, becoming the bridge to foster mutual learning between Indigenous and Industrialized world toward global sustainability.

Esta pesquisa trata da questão indígena na formação do Estado nacional brasileiro, especialmente nas duas primeiras décadas. Assim, estudou-se o período comprendido entre 1822 e 1845 com vistas a perceber como o Império e seus membros foram se relacionando com as populações nativas até o momento em que foi implementado o primeiro projeto referente a elas, o \"Regulamento acerca das missões de catequese e civilização dos índios\" (decreto n.º 426, de 24/07/1845). Para apreender esse processo buscou-se mapear as leis e medidas administrativas adotadas no centro do Império, bem como os discursos produzidos por intelectuais e políticos. Além disso, para obter uma dimensão mais concreta da vivência dos nacionais com os indígenas, optou-se por estudar como essa relação se deu na província de São Paulo, procurando reconstruir os conflitos entre os grupos nativos e os paulistas. / This dissertation analyzes the behavior presented by members of the Brazilian Empire and their political actions regarding the country\'s native peoples in the beginning of the national state building process. The research focuses on the period comprehended between 1822 and 1845, year when was passed the first imperial act that dealt specifically with indigenous population, the \"Regulamento acerca das missões de catequese e civilização dos índios\" (edict n.º 426, in 24/07/1845). The analyses of laws, administrative projects and speeches delivered by intellectuals and politicians enabled the unfolding of the major aspects that characterized this process. Finally, in order to apprehend a more concrete dimension of the relation between Brazilians and native peoples the research also focused on the conflicts that occurred in the Province of São Paulo.

Esta dissertação apresenta os resultados obtidos com a pesquisa de levantamento arqueológico realizado na TI Lalima, uma aldeia de índios Terena localizada no município de Miranda, Pantanal de Mato Grosso do Sul. A pesquisa foi realizada com o objetivo de contribuir com a História Cultural da ocupação indígena regional, desde o período pré-colonial até o presente. As pesquisas arqueológicas, históricas e etnográficas indicam que a região deve ser entendida como área de mosaico cultural, formado por populações distintas, originárias das áreas adjacentes, desde antes da chegada dos europeus e do início do colonialismo. Os resultados sustentam que a Aldeia Lalima pode ser compreendida como um palimpsesto da História Indígena regional, pois foram detectados sítios e ocorrências arqueológicas constituídos por correlatos materiais relativos à trajetória de ocupação Guarani, da Tradição Pantanal e do contexto etnográfico atual. / This account shows the results obtained with the archaeological survey developed in Lalima Indigenous Land, a Terena Indians village situated at Miranda city, Pantanal from Mato Grosso do Sul. The survey was developed with the aim to contribute with the Cultural History from regional indigenous occupation, since pre-historic times until the present. The archaeological, historical and ethnographical researches indicate that the region must be understood like a cultural mosaic area, shaped by distinct inhabitants, originary from adjacencies areas, since before of European coming and the colonialism beginning. The results support that Lalima Village can be agreed like a palimpsest from regional Indigenous History, because the archaeological sites detected are shaped by material correlates concerning to Guarani, Tradição Pantanal and ethnographical occupation trajectories.

O presente trabalho aborda uma experiência local na Amazônia ocidental brasileira no estado do Acre, desde 1996, onde trata de uma ação educacional na formação de Agente Agroflorestal Indígena (AAFI) para a gestão territorial e ambiental das terras indígenas e de seu entorno. A pesquisa debate dois aspectos fundamentais na formação do AAFI: a agrofloresta e a cartografia indígena. A agrofloresta nessa pesquisa é vista pelo olhar atento dos AAFIs, através de seus registros realizados em seus diários de trabalho. Trata-se dos registros etnográficos, realizados pelos próprios índios a partir da sua realidade, por meio do uso da língua escrita e do desenho figurativo. Os diários de trabalho mostram como os AAFIs, junto às suas comunidades, têm trabalhado no uso, no manejo e na conservação dos recursos naturais e agroflorestais. Os AAFIs através das práticas agroflorestais vêm contribuindo na construção de novos modelos e novos espaços produtivos adaptados às condições ecológicas da floresta tropical, com o aporte do conhecimento tradicional, do conhecimento científico-acadêmico e do conhecimento local e de uma efetiva participação das comunidades indígenas na gestão de seus territórios. A cartografia indígena é tratada como uma disciplina direcionada para orientar o planejamento e a gestão das terras indígenas. O trabalho destaca a importância dos conhecimentos indígenas na construção individual e coletiva dos mapas mentais e georreferenciados e dos planos de gestão, como instrumentos importantes direcionados à conservação da biodiversidade, à proteção e à gestão territorial e ambiental das terras indígenas do Acre. / This work is about a local experience in western Amazon, in the Brazilian state of Acre. This experience, that started in the 1996, is an initiative action the education and training of Indigenous Agroforestry Agents (IAFAs) for and environmental management lands and their surroundings. The research discusses two key aspects in the the IAFAs: a agroforestry and indigenous mapping. In this research, related to agroforestry is seen by the watchful eye of IAFAs through there witch are diary notes. It is an ethnographic record, held by the indigenous from their reality through the use of written language, and figurative drawing and mapping. Their diaries show how the IAFAs work with their communities in the use, management and conservation of natural resources. The IAFAs through agroforestry practices, have contributed in building new models and new productive spaces adapted to the ecological conditions of the rainforest, with the contribution of traditional, scientific, academic and local knowledge with effective participation of communities in managing their lands. Indigenous cartography is treated as a discipline directed to guide planning and georeferenced management of indigenous lands. The work highlights the importance of indigenous traditional knowledge in the construction of individual and collective maps and management plans, as important tools targeted for biodiversity conservation, protection and territorial environmental management of indigenous lands in Acre.

Esta pesquisa desenvolveu-se a partir de uma indagação acerca do relacionamento entre a etnomatemática, os mitos e os ritos do povo indígena A\'uwe-xavante. Subjacente a essa questão estava o objetivo de contribuir para com a formação de professores que irão atuar num ambiente onde diferentes povos e culturas se relacionam cotidianamente, e onde se torna importante/necessário desnaturalizar práticas discursivas que contribuem para com a manutenção da situação marginal em que se encontram muitos povos indígenas brasileiros. Para abordar o problema optei pela utilização de alguns princípios orientadores sugeridos por Ferreira Santos (2004): a recondução dos limites, a complexidade, a recursividade, a autopoiesis, a razão sensível, a multidisciplinaridade e a neotenia humana. Considero que juntos esses princípios são capazes de problematizar nossos hábitos de pensamento, argumentar em torno do íntimo relacionamento entre pensamento mítico e pensamento lógico-matemático, de contrapor-se à separação cartesiana entre história e mito, de questionar a racionalidade científica como modelo de pensamento e de valorizar a afetividade e a diversidade humana. Por sua vez, a fundamentação teórica deu-se a partir dos estudos de Lévy-Bruhl, Piaget e Vygotsky sobre o relacionamento entre mente, corpo e meio. A discussão prosseguiu em torno da exposição e do contraponto de idéias sobre os Símbolos, advindas da semiótica, da psicologia profunda e da antropologia. Em seguida, como uma complementação aos estudos históricos de Spengler (1973), foram analisadas mitocosmologias gregas, ocidental/cristã e A\'uwe-xavante. Tais análises se deram em torno de categorias surgidas a partir dos próprios mitos, da obra de Spengler e de escritos de Foucault. Algumas dessas categorias são: tempo, números, espaço, símbolo primordial, teogonia e religiosidade, poder, discurso verdadeiro e valores, dentre outros. Foi uma concepção de análise capaz de considerar categorias tão diversas, atrelada ao método e à forma de relato (que explora a metáfora do Labirinto), que tornou possível considerar aspectos sociológicos, antropológicos e narrativos, dentre outros, dos quais emergiram etnomatemáticas, identidades, formas de subjugar, métodos disciplinares, práticas discursivas e não discursivas, referências sagradas e profanas, míticas e históricas. Concluí então que a etnomatemática dos A\'uwe-xavante - que tenho chamado de Etnomatemática Parinai\'a - está inextricavelmente relacionada aos mitos e ritos do povo que a produziu/produz. Esse reconhecimento, bem como do fato de que o ensino de matemática veicula, além de conhecimentos, valores, crenças, mitos, símbolos e representações, que nos marcam e conformam, dilaceram ou fortalecem, levaram-me a sugerir que um maior conhecimento das etnomatemáticas implica o estudo dos mitos fundantes. Sugiro ainda que o professor ou consultor que atue segundo a perspectiva de respeito e valorização das diferentes etnomatemáticas deve ressaltar os mitos subjacentes a elas. Assim, a educação matemática que ocorre junto às populações indígenas estará buscando atuar no sentido de respeitar \"a alma\", a dimensão simbólica da identidade dos diferentes povos. / This research was developed on the basis of a question about the relationship involving etnomathematics, myths and rites of A\'uwe-xavante indigenous people. Subjacent to it, was the aim of contributing to the teachers formation that will actuate in an environment where different people and cultures are involved daily and where it becomes important/necessary denaturalize discursive practices that contribute to the maintenance of marginal situation where many Brazilian indigenous people are immersed. To approach to the problem I made the choice of using some guiding principles suggested by Ferreira Santos (2004): the return to boundaries and limits, complexity, recurrence, autopoiesis, sensible reason, multidisciplinarity and human neotenia. I think that all these principles allow to question our thinking habits, to make problematic our habits, argue the intimate relationship between mythic thinking and logical-mathematical thinking, in opposition to the Cartesian separation between history and myth , as well as questioning mathematical rationalization as a model of thinking and of valuating human affectivity and diversity. On its turn, theoretical foundations are located on the study of Lévy-Bruhl, Piaget, and Vygotsky about the relationship among mind, body and environment. The discussion went on to debate the exposition and counterpoint of ideas about symbols, derived from Semiotics, from Psychology and Anthropology. Further, as a complementation to the historical studies of Spengler, some Greek cosmological myths, as also occidental/Christian and A\'uwe-xavante ones. This analysis is developed around some categories appearing from myths themselves, from the works of Spengler and writings of Foucault. Some of the categories are: time, numbers, space, primal symbols, theogony and religion, power, true discourse and values, as others. It constitutes a conception of analysis able to consider many diverse categories, connected to the method and to the form of the report (that explores the metaphor of Labyrinth), that allows having in mind sociological, anthropological and narrative aspects, among others, from which emerged etnomathematics, identities, ways of submitting, disciplinary methods, discursive and non-discursive practices, sacred and profane referees , as well mythical and historical ones. I have concluded then that the etnomathematics of A\'uwe-xavante - which has been called by myself as Etnomathematics Parinai\'a - is inextricably related to the myths and rites of the people that produces it. This acknowledge , as well the fact that the teaching that Mathematics brings, beyond knowledge, values, beliefs, myths, symbols and representations, that conform and assign us, dilacerate or strengthen, conducted me to suggest that a wider knowledge of Etnomathematics implies the study of the grounding myths. I suggest besides that the teacher or consultant acting by respect to the perspective and valuation of the different etnomathematics must highlight the subjacent miths.

Este trabalho busca compreender as ações das mulheres indígenas Nasa da Asociación de Cabildos Indígenas del Norte del Cauca ACIN, que visam melhorar as condições e situações de vida das mulheres nos territórios de resguardo Çxhab Wala Kiwe. A partir da análise de relatos de mulheres que são líderes locais, dos documentos escritos produzidos pela própria organização e relatos etnográficos, tentamos descrever a maneira como surgiu o Programa Mujer da ACIN, como as mulheres vem enfrentando os desafios para tentar eliminar a violência contra elas (em particular a violência sexual), e a maneira como estabelecem relações com organizações de mulheres externas ao mundo indígena. Na análise, o processo de subjetivação das mulheres se choca com o contexto de guerra da região do norte do Cauca. É demonstrado como as mulheres através da história da organização indígena foram consolidando ferramentas e formas de organização no interior do mundo indígena não só para promover a visibilidade do trabalho das mulheres nas comunidades, como para exigir o fim da violência contra as mulheres e seus direitos particulares, promovendo a formação para a participação ativa nas ações coletivas da comunidade. Essas atividades são desenvolvidas a partir da posição comunitariamente assumida de não participação no conflito armado. Apesar disso, o estudo também mostra como a guerra termina por afetar essas comunidades. / This text aims to describe the actions which nasa indigenous women - they are part of the Asociación de Cabildo Indigenas del Norte del Cauca ACIN - does to improving situations and conditions of life of women in the reservation territories of the Çxhab Wala Kiwe. The analysis is based on different materials as follows: life story of women leaders, official documents produced by the organization, the literature review, and ethnographic account made during field work. With these materials, the text describes how Programa Mujer of ACIN emerged, facing the challenges of trying to eliminate the violence against women (in particular sexual violence). The description also shows the way these women establish relationships with other organizations outside the indigenous world through the program. In the analysis womans subjectivation processes come up with the context of war of north of Cauca. The description shows how women through the history of the indigenous organization has been consolidating tools and forms of organization within the indigenous world to promote the visibility of womens work demanding an end to the violence against women and particularly their rights. In this sense, one issue emphasized by them is the promotion and training for active participation in collective actions of the community. Despite the fact that these communities state their position of nonparticipation in the armed conflict, the analysis shows how war has an impact in these communities and these activities.