Made available in DSpace on 2016-04-26T14:54:40Z (GMT). No. of bitstreams: 1 Luiz Otavio dos Santos Pereira.pdf: 961275 bytes, checksum: 142b625726925eca0fc0b979f53de0a8 (MD5) Previous issue date: 2014-04-10 / This dissertation proposes an analysis of the Health Policy for Indigenous People of Brazil, in the period between 1986 and 2013, with basis in the theories of policy studies developed by the Political Science, in special the ACF( Advocacy Coalition Framework) developed by Jenkins-Smith and Sabatier. We observe that this policy born due to an amplest context of transformations of citizenship nature, that compels to a new way to formulate policies that handle with diversity, that start to conciliate the principle of equality with the respect to difference. And we demonstrate how the Brazilian State search in this policy the conciliation between the health right and the cultural rights, with mean, between the principles of universalism and particularism, dealing with the unavoidable set of dilemmas that this matter causes. However, we highlight that in this health policy occur an uncommon frequency of discontinuities. We identify that between the consolidation of the ideational basis of this policy in 1986 and the present period of 2013; occur an sequence of institutional reconfigurations and restructuration of the attention model. The four main changes are: in 1991, when the responsibility of the indigenous health was transferred to FUNASA( National Foundation of Health); in1994, when occur the partial return of the indigenous health to FUNAI( National Foundation of Indian); in 1999, with the Arouca s Law that give back the integrity of the indigenous health responsibility to FUNASA; in 2008, when was create the Especial Secretary of Indigenous Health. This research propose to answer what was the factors that causes the general picture of the institutional instability and the identified changes; and adopt as main hypothesis that the sources of the changes and consequentially of the instability, was the competition between the coalitions that structure themselves around of a divergent set of ideas, that constitute the normative basis of the health policy for indigenous peoples. That way shows with are the coalitions, how they born, around of what ideas they are structured, how they interact, and how make changes in the policy health to indigenous peoples, using the opportunity structure, that opens the possibilities to break the stability and change the status quo / Essa dissertação propõe uma análise da Política de Saúde para as Populações Indígenas no Brasil, do período entre 1986 e 2013, tendo como base as teorias de políticas públicas desenvolvidas pela Ciência Política, em particular o ACF( Advocacy Coalition Framework) desenvolvido por Jenkins-Smith e Sabatier. Observamos que essa política pública nasce devido a um contexto mais amplo de transformações da natureza da cidadania, que compele a uma nova forma de se formular políticas públicas que lidam com a diversidade, que passa a conciliar o principio da igualdade com o respeito a diferença. E demonstramos como o Estado brasileiro busca nessa política a conciliação entre o direito à saúde e os direitos culturais, ou seja, entre o universalismo e o particularismo, tratando dos dilemas inevitáveis que esta questão acarreta. No entanto, destacamos que na política de saúde indígena ocorre uma frequência incomum de descontinuidades. Identificamos que, entre a consolidação da base ideológica dessa política pública em 1986 e o atual momento de 2013, ocorre uma série de reconfigurações institucionais e reestruturações do modelo de atenção. As quatro principais mudanças foram: em 1991, quando responsabilidade da saúde indígena é transferida para a FUNASA (Fundação Nacional de Saúde); em 1994, quando ocorre o retorno parcial da saúde indígena para a FUNAI(Fundação Nacional do Índio);em 1999, com a Lei Arouca que devolve a integralidade da responsabilidade da saúde indígena para a FUNASA; e em 2008, quando é criada a Secretaria Especial de Saúde Indígena. Essa pesquisa propõe responder quais foram os fatores que causaram o quadro geral de instabilidade institucional e das mudanças identificadas; adota como hipótese central que a causa das mudanças, e consequentemente, da instabilidade, foi a disputa entre as coalizões que se estruturam em torno de um conjunto de divergentes ideias que formam a base normativa da política de saúde indígena. Assim demonstramos quais são as coalizões, como nascem, em torno de quais ideias se estruturam, como interagem e causam mudanças na política de saúde indígena, usando a estrutura de oportunidade que possibilita a ruptura da estabilidade e mudança do status quo

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2017-10-31T17:31:14Z No. of bitstreams: 1 2016 - Ronaldo Cardoso da SIlva.pdf: 2484740 bytes, checksum: 83d6d2139c83ab0a39203dd4e6c84dfd (MD5) / Made available in DSpace on 2017-10-31T17:31:14Z (GMT). No. of bitstreams: 1 2016 - Ronaldo Cardoso da SIlva.pdf: 2484740 bytes, checksum: 83d6d2139c83ab0a39203dd4e6c84dfd (MD5) Previous issue date: 2016-10-17 / This dissertation portrays a research carried out with students of the Integrated Technical Course on Agropecu?ria PRO-EJA Indigenous of the Federal Institute of Amazonas - IFAM, in the Municipality of Tabatinga, located in the western part of the state of Amazonas. It has, among others, the purpose of proposing didactic strategies for the teaching and learning processes of Geometry, based on the relation of the contents of geometry with geometric patterns observed in the confection processes and handicrafts of the Ticuna indigenous peoples of the Umaria?? Indigenous Community, as well as suggest some pedagogical activities to be worked using these elements. The methodology of this work consists in the application of a questionnaire to evaluate the level of understanding and the importance of geometry for the students and for the course, in detailed observations of the student?s presentation during the seminars where the students presented results of their researches. The realization of craft workshops aiming to establish a relationship between the geometric patterns studied and those found in this process, and their possible application in problems of their daily life. During the seminars and in the confection activities it was noticed that the handicrafts facilitated the understanding of the basic contents of geometry because they are part of the socio-cultural context of the student. The satisfaction and motivation for the recognition of their culture were evidenced in the evaluation. In this way, it can be said that indigenous handicrafts can facilitate the teaching and learning processes of geometry for these students. This work also intends to make a modest contribution to the mathematics teachers of the indigenous schools with some suggestions of activities that can be developed by the students of the community with the intention of making the learning more meaningful and pleasant for the students and also to strengthen the traditional culture of the Ticunas / Esta disserta??o retrata uma pesquisa realizada com alunos do Curso T?cnico Integrado em Agropecu?ria PRO-EJA Ind?gena do Instituto Federal do Amazonas ? IFAM, situado no Munic?pio de Tabatinga, localizado no oeste do estado do Amazonas. Tem, entre outras, a finalidade de propor estrat?gias did?ticas para os processos de ensino e aprendizagem da Geometria, baseada na rela??o dos conte?dos de geometria com padr?es geom?tricos observados nos processos de confec??o e nos artesanatos dos povos ind?genas da etnia Ticuna da Comunidade ind?gena Umaria??, bem como sugerir algumas atividades pedag?gicas para serem trabalhadas utilizando esses elementos. A metodologia deste trabalho consiste na aplica??o de um question?rio para avaliar o n?vel de entendimento e a import?ncia da geometria para os alunos e para o curso, em observa??es detalhadas da apresenta??o dos alunos durante os semin?rios onde os discentes apresentaram resultados de suas pesquisas. A realiza??o de oficinas de confec??o de artesanatos visando estabelecer rela??o entre os padr?es geom?tricos estudados com os encontrados nesse processo, e sua poss?vel aplica??o em problemas do seu cotidiano. Durante os semin?rios e nas atividades de confec??o percebeu-se que os artesanatos facilitaram o entendimento dos conte?dos b?sicos de geometria por fazerem parte do contexto sociocultural do discente. A satisfa??o e motiva??o pelo reconhecimento de sua cultura foram evidenciados na avalia??o. Desta forma, pode-se afirmar que os artesanatos ind?genas, podem facilitar os processos de ensino e aprendizagem da geometria para estes discentes. Este trabalho pretende ainda dar uma modesta contribui??o aos docentes de matem?tica das escolas ind?genas com algumas sugest?es de atividades que podem ser desenvolvidas pelos alunos da comunidade com o intuito de tornar a aprendizagem mais significativa e prazerosa para os discentes e tamb?m fortalecer a cultura tradicional dos Ticunas.

A partir de uma perspectiva etnoarqueológica esta dissertação apresenta um conjunto de dados históricos, etnográficos e arqueológicos com o objetivo de contribuir para a construção da história indígena do baixo curso do rio Teles Pires, compreendendo a atual Terra Indígena Kaiabi, localizada nos municípios de Jacareacanga (PA) e Apiacas (MT). Os resultados apresentados demonstram que esta Terra Indígena configura-se como um exemplo de palimpsesto da trajetória de ocupação indígena e não-indígena desta região. A ocupação pré-colonial é atestada a partir dos vestígios arqueológicos (cerâmicos e líticos) em trinta e quatro locais visitados, dentre os quais, pelo menos vinte e cinco estão associados ao contexto das terras pretas na Amazônia. Os Kaiabi, que - historicamente habitavam o Vale do Médio Teles Pires no Mato Grosso - ao serem pressionados pelos processos de colonização do Brasil Central, se deslocam e passam a ocupar o baixo Teles Pires, no início do século XX. A ocupação Kaiabi se deu de forma a priorizar as áreas já manejadas no passado. Os dados apresentados procuram evidenciar os processos de ocupação, reocupação e abandono empreendidos pelos Kaiabi ao longo da história de formação de um território que hoje reivindicam como deles. / Beginning from an ethnoarchaeological perspective this thesis presents historical, ethnographic, and archaeological data that contributes to the construction of an indigenous history of the Kaiabi. The region studied is the lower course of the Teles Pires River that covers the actual Kaiabi Indigenous Territory, located within the Jacareacanga and Apiacás counties in Pará and Mato Grosso states, respectively. The results demonstrate that this Indigenous Territory configures itself as a case of the palimpsest of the trajectories of indigenous and non-indigenous occupations of this region. The pre-Colonial occupation is evidenced to by the archaeological remains (ceramics and lithics) at 34 visited sites, within these at least 25 are associated with Amazonian dark earths (terras pretas). The Kaiabi, who historically inhabited the middle Teles Pires river basin in Mato Grosso state, moved and began to occupy the lower portion of the Teles Pires when pressured by colonial processes in central Brazil at the beginning of the twentieth century. The Kaiabi occupation organized itself with priority given to areas that were previously managed. The data presented here show how the processes of occupation, reoccupation, and abandonment practiced by the Kaiabi in the formation of territory historically serve as a marker of continuity in the modern world, thus vindicating their rights.

This thesis investigated the restoration of mauri (life-force) to Ōkahu Bay, Auckland New Zealand. Ōkahu Bay is part of the land and waters of Ngāti Whātua Ōrākei, a Māori hapū (sub-tribe). Ngāti Whātua Ōrākei has been driving the restoration, restoring Ōkahu Bay based on their worldview, visions, and concerns. This vision and control of the restoration process allows them to bring in the hapū in sustainable engagement and have the long-term vision and commitment necessary for self-determination. However, while there has been progress with projects and improved decision-making authority, hapū members are still not seeing their whānau (family) swimming in and caring for Ōkahu as much as they would like. Interviewees wanted to see an explicit focus on encouraging hapū members to use the bay, such as more educational programs and water-based activities, and continued efforts to improve water quality. Shellfish populations have also not recovered after a decade of monitoring due to structural aspects such as existing stormwater pipes. Changing these requires Auckland City Council to make stronger commitments to supporting Ngāti Whātua’s restoration. Overall, this investigation showed that in this restoration, a clean environment is essential to build community and a community is essential to build a clean environment. This community-driven restoration, while not perfect, has great potential to truly reconnect people with their environments, decolonize the land and the people, and create thriving ecosystems and people that benefit themselves, their communities, and the wider Auckland community.

For over five centuries, the Muiscas have faced direct colonial aggression against their traditional belief systems and sacred practices that have been historically demonized and driven to the brink of extinction. Despite such circumstances, however, the Muisca community has thrived to the present day, and since the turn of the twentieth century has begun to undergo a process of re-identification as an indigenous community in an attempt to revitalize their ethnic identity and practices. These efforts of re-indigenization have challenged their historically coerced identities, actively engaging in returning to traditional practices and beliefs, demand cultural and spiritual liberties, and regain their proper rights to sacred lands, which have also been devastated for centuries. Based on an ethnographic study conducted in Colombia, this thesis examines how rituals in sacred places are of central importance to this community within the re-indigenization process that is currently underway in the Muisca community.

L’usage rituel de la Jurema, en tant que boisson sacrée faite à partir des plantes du même nom (surtout Mimosa tenuiflora, autrement appelée Mimosa hostilis Benth.) par les peuples autochtones du Brésil, est apparu pour la première fois dans un document rédigé à Recife, Pernambuco, et daté de 1739, qui traite de son usage par les Amérindiens des missions de Paraíba. Son apparition dans les sources coloniales lusobrésiliennes du XVIIIe siècle peut indiquer de nouvelles dynamiques socioculturelles sur la frontière coloniale du Nordeste. L’usage de cette boisson sacrée semble avoir des origines bien antérieures à l’arrivée des colonisateurs, peut-être de plusieurs siècles, et l’on peut aussi signaler sa permanence de nos jours, soit chez les Indiens du Nordeste, au coeur de leurs croyances et de leur cosmologie, soit dans les populations rurales et urbaines dans le cadre d’usages religieux qui mêlent christianisme et cultes afrobrésiliens. On cherchera ici à dégager le rôle joué par les missions catholiques dans l’Amérique Portugaise coloniale comme institutions de frontière, à la fois comme bornes entre les espaces connus et inconnus des colonisateurs et comme élément de définition des territoires des couronnes espagnole et portugaise, mais surtout comme espaces, elles mêmes, de communication et d’échange entre des univers culturels et religieux totalement différents. / The ritual of Jurema, a sacred drink made of a group of plants with the same name (especially Mimosa tenuiflora, formerly known as Mimosa hostilis Benth) by the native people of Brazil first appears in a document written in Recife, in the state of Pernambuco, in 1739. The document talks about its use by the indigenous population living on the mission settlements of the state of Paraíba. Its appearance in the colonial archives of the 18th century may reveal new socio-cultural dynamics in the colonial frontiers of the northeast. The use of this sacred drink seems to have been originated a long time before the colonizers’ arrival, maybe centuries before that, and its endurance can be observed today, either as a central element of the beliefs and cosmogonies of the indigenous peoples of northeast, or among rural and urban populations as part of syncretic religious contexts that combine elements of Christianity and African-Brazilian sects. In this paper we analyze the role played by the mission settlements in the Portuguese America. The settlements are considered here as ‘institutions of frontier’, sometimes acting as landmarks between known and unknown spaces of colonizers and also as an element of definition for the territorial limits between the Portuguese and Spanish crowns, but especially as channels of communication and exchange between completely diverse religious and cultural universes.

Esta pesquisa investiga a multiplicação dos diagnósticos de doenças mentais junto aos Wajãpi do Amapari e, concomitantemente, o aumento gradativo e discreto de prescrições de medicamentos psicotrópicos. A fim de compreender este fenômeno, são analisadas as explicações fornecidas pelas famílias acerca dos estados alterados de seus parentes, bem como os vários caminhos trilhados na tentativa de reversão dos mesmos. Nestes, as famílias estabelecem relações com os mais diversos agentes: pajés, médicos, psicólogos, missionários, pastores e curandeiros. Todas as relações abordadas nesse trabalho reforçam que, para os Wajãpi, só é possível viver realizando composições. / This research investigates the multiplication of mental illness diagnosis among the Wajãpi of Amapari and in parallel the gradual and discrete rise in prescriptions of psychotropical medications. In order to understand this phenomenon, the study analyzes both the family explanations about the altered states of their relatives and also the different paths taken to try to reverse such states. In doing so, these families establish relations with very different agents, such as: shamans, doctors, psychologists, missionaries, pastors and healers. All the relations described in this study reinforce the idea that, to Wajãpi, it is only possible to live realizing different compositions.

The fieldwork for this study was conducted in the West Kimberley region of Western Australia between 1997 and 1999. Qualitative and quantitative information provided by 170 Aboriginal participants enabled an exploration of the context and patterns of Aboriginal alcohol use; Aboriginal perceptions of the alcohol issue, existing interventions, research findings, 'culture' and its role in prevention and intervention; and participants' incorporation of these perceptions into an Aboriginal model for alcohol misuse prevention, intervention and evaluation. Findings were based on the results of individual and focus group interviews, serial model-planning focus groups, documentary data and observation.Study findings generally suggest that in addition to self-determination and support components, 'cultural context' retains an important role for many remote area Aboriginal people. The findings from a small sub-sample tentatively suggest that 'cultural' disruption, in addition to the socio-economic consequences of colonisation and dispossession, may play an important role in alcohol misuse. Consequently, it appears that in combination with self-determination and support components, the strengthening of a locally-defined 'cultural' context may have an important role in alcohol misuse prevention and intervention - an approach frequently unrepresented in existing symptom-focused models and one inviting further investigation. The model developed by study participants expands significantly on existing symptom-focused approaches through a comprehensive life-enhancement focus on aspects of identity, opportunity and hope. This approach adds depth and meaning to understandings of cultural appropriateness and of culturally relevant models for substance misuse prevention and intervention.

Abstract not available

Utilising a critical theoretical perspective, this work examines contemporary corporatised tourism and capitalist globalisation. This analysis suggests that marketisation limits the understanding of the purposes of tourism to its commercial and “industrial” features, thereby marginalising wider understandings of the social importance of tourism. Sklair’s conceptualisation of capitalist globalisation and its dynamics, as expressed in his “sociology of the global system” (2002), is employed to understand the corporatised tourism phenomenon. This thesis explains how a corporatised tourism sector has been created by transnational tourism and travel corporations, professionals in the travel and tourism sector, transnational practices such as the liberalisation being imposed through the General Agreement on Trade in Services negotiations and the culture-ideology of consumerism that tourists have adopted. This thesis argues that this reaps profits for industry and exclusive holidays for privileged tourists, but generates social and ecological costs which inspire vigorous challenge and resistance. This challenge is most clearly evident in the alternative tourism movement which seeks to provide the equity and environmental sustainability undermined by the dynamics of corporatised tourism. Alternative tourism niches with a capacity to foster an “eco-humanism” are examined by focusing on ecotourism, sustainable tourism, pro-poor tourism, fair trade in tourism, community-based tourism, peace through tourism, volunteer tourism and justice tourism. While each of these demonstrates certain transformative capacities, some prove to be mild reformist efforts and others promise more significant transformative capacity. In particular, the niches of volunteer tourism and justice tourism demonstrate capacities to mount a vigorous challenge to both corporatised tourism and capitalist globalisation. Since the formation of the Global Tourism Interventions Forum (GTIF) at the World Social Forum gathering in Mumbai in 2004, justice tourism has an agenda focused on overturning corporatised tourism and capitalist globalisation, and inaugurating a new alternative globalisation which is both “pro-people” and sustainable. Following the development of these original, macro-level conceptualisations of tourism and globalisation, this thesis presents a micro-level case study of an Indigenous Australian tourism enterprise which illustrates some of these dynamics in a local context. Camp Coorong Race Relations and Cultural Education Centre established and run by the Ngarrindjeri Aboriginal community of South Australia has utilised tourism to foster greater equity and sustainability by working towards reconciliation through tourism. The Ngarrindjeri have also experienced conflicts generated from the pressures of inappropriate tourism development which has necessitated an additional strategy of asserting their Indigenous rights in order to secure Ngarrindjeri lifeways. The case study analysis suggests that for alternative tourism to create the transformations that contemporary circumstances require, significant political change may be necessary. This includes fulfilment of economic, social and cultural rights to which a majority of nations have committed but have to date failed to implement. While this is a challenge for nation-states and is beyond the capacities of tourism alone, tourism nonetheless can be geared toward greater equity and sustainability if the perspective that corporatised tourism is the only option is resisted. This thesis demonstrates that another tourism is possible; one that is geared to public welfare, human fulfilment, solidarity and ecological living.