Orientador: Elaine Pereira da Silva Tagliaferro / Dissertação (mestrado profissional) - Universidade Estadual de Campinas, Faculdade de Odontologia de Piracicaba / Made available in DSpace on 2018-08-20T03:06:52Z (GMT). No. of bitstreams: 1 Cisotto_Carla_M.pdf: 1572468 bytes, checksum: 6483a82592bae56fd9ca25b0edc34325 (MD5) Previous issue date: 2012 / Resumo: Apesar da importância atribuída ao conceito de atenção diferenciada e do aumento do número de profissionais das Equipes Multidisciplinares de Atenção à Saúde Indígena atuando no Brasil, são raras as pesquisas que visam avaliar o modo como ele vem sendo concretizado. Esta pesquisa tem por objetivo descrever o modelo de atenção diferenciada à saúde implantado nas aldeias indígenas Guarani do município de São Paulo, incluindo o histórico da implantação, os principais problemas e o modo como foram superados e os desafios que ainda precisam ser vencidos, bem como a caracterização da diferença entre o modelo municipal e o modelo nacional de atenção á saúde indígena. Por meio da coleta de dados e informações realizada mediante pesquisas documentais sobre a história da ocupação Guarani em São Paulo, pesquisa documental secundária das leis, portarias ministeriais, relatórios, sistemas de informação oficiais, planilhas e documentos internos da Secretaria Municipal da Saúde, analisou-se a implantação do Subsistema de Atenção à Saúde Indígena no município de São Paulo e identificou-se suas características organizacionais. Com a utilização de um modelo de atenção diferenciada à saúde nas Terras Indígenas do município, foi possível implantar todos os Programas de Saúde preconizados pelo Ministério da Saúde e Secretaria Municipal da Saúde de São Paulo, a formação de Equipes Multidisciplinares de Atenção à Saúde Indígena, específicas para atuar dentro das comunidades, inclusive com Auxiliar de Saúde Bucal Indígena, Agentes Indígenas de Saúde e de Saneamento, bem como, incrementar a participação dos índios nos serviços de saúde, contribuindo para a qualidade dos serviços num contexto intercultural / Abstract: Despite the importance given to the concept of differential care and the increasing number of professionals in multidisciplinary teams of Indigenous Healthcare in Brazil, there are few studies which assess how this differential care has been implemented. The objective of this research is to describe the model of differential care implemented in the Guarani Indian villages of São Paulo, including the history of the implementation, the main problems, how they were overcome and the challenges that still need to be faced, as well as the differences between this model and the national model of indigenous health care. By collecting data and information from documentary research on the history of the Guarani occupation in São Paulo, secondary laws, government directives, reports, official information systems, spreadsheets and internal documents of the Municipal Department of Health, the implementation of the Indigenous Healthcare subsystem was analyzed and its organizational characteristics were identified. The differential health care model developed in the indigenous territories of São Paulo made the implementation of all the health programs established by the Ministry of Health and by the São Paulo Municipal Health Secretariat possible, as well as forming multidisciplinary teams of indigenous primary health care acting within the indigenous communities, including Indigenous dental auxiliary personnel, indigenous sanitation and health agents. Also, the participation of Indians in health services was fostered, contributing to the quality of the services in an intercultural context / Mestrado / Odontologia em Saude Coletiva / Mestre em Odontologia em Saúde Coletiva

The current moment of education in Canada is increasingly asking educators to take up the mandate and responsibility to integrate Indigenous perspectives into curricula and teaching practice. Many teachers who do so come from a historical context of settler colonialism that has largely ignored or tried to use education to assimilate Indigenous peoples. This project asks how teachers are (or are not) integrating Indigenous perspectives into the classroom curriculum. It asks if and how Eurocentric and colonial perspectives are being disrupted or reproduced in classroom dialogue, and how learning spaces can be guided by an ethics of relationality and co- existence between Indigenous and non-Indigenous ways of knowing. Finally, it seeks promising pedagogical practices through which curriculum can be a bridge for building a new relationship between Indigenous and non-Indigenous peoples in what is now Canada. This project is a critical ethnography of five high school English classrooms in which teachers were attempting to integrate Indigenous perspectives into the curriculum. Over the course of a semester classroom observations, interviews, and focus groups gathered the stories, experiences and perceptions of five high school English teachers, their students, and several Indigenous educators and community members. The stories and experiences gathered describe a decolonizing praxis, which pedagogically situates Indigenous and non-Indigenous worldviews in parallel and in relation, each co-existing in its own right without one dominating the other. The teacher and students who took up this decolonizing praxis centered an Indigenous lens in their reading of texts, and saw questions of ethics, responsibility, and reciprocity as key to changing the relationship between Indigenous and non-Indigenous peoples. Despite this promising pedagogical approach, I identify knowledge of treaties and the significance of land to Indigenous peoples as a significant gap in knowledge for students (and some teachers), which allows many colonial misunderstandings to persist.

This work is an interdisciplinary exploration of negotiations between the nations that make up Canada. It explores the disparity that remains between Aboriginals and non Aboriginals in Canadian North America at a systemic level. It will show that the postcolonial era is rampant with colonial doctrine and that these principles and policies maintain a dogmatic system that can not allow for the continued existence of Aboriginals as separate and distinct peoples. I will show my understanding and interpretation of an old Indigenous system and suggest ways in which aspects of this ancient system may be valuable in creating a coordination of world views that can allow for both factions to exist and prosper. I will specifically address how the differing world views that exist between Aboriginal and non-Aboriginal Canadians—and the inequality between these two groups of peoples—has been and remains infused in the negotiation process that these governments attempt to complete. The final aspect of this work will be a theatrical production piece that allows (in some small way) the traditional Indigenous approach to ‘law’ to be given equal weight as the Supreme Court in Delgamuukw suggests. / Law, Faculty of / Graduate

It is commonly understood that loss of lands, forced relocation, residential schools as well as, an over-representation of Indigenous peoples in the child welfare and justice system due to the past 150 years of colonization has adversely affected the mental health and wellbeing of Indigenous peoples across Canada. As a result, the link between intergenerational trauma, colonization, and its impact on Indigenous peoples suggests that conducting research in this area may reveal several experiences, reflections and insights about the resilience of Indigenous peoples. Research about the inclusion of tribal Indigenous practices and land-based practices have been found to support positive mental health and build resilience. This study explored the concept of resilience as it pertained to the lived experiences of different generations of Southern Tutchone males living within a Yukon community. This study employed a case study approach underpinned by an Indigenous heuristic framework and informed by Indigenous ways of doing, knowing and being. Semi-structured interviews were used with Elders and youth to consider the relationship between land-based practices (LBP) and how to build resilient Southern Tutchone men. This study highlighted the importance of land as a teacher, and the need for Southern Tutchone male youth to reconnect with Elders on the land and to learn what it means to thrive as a Southern Tutchone man. Moreover, resilience was seen through a community lens rather than an individual one by these Southern Tutchone peoples. / Graduate

This thesis looks at the stories of second-generation survivors of residential school. Storytelling is the methodology utilized in this research. The practice of Indigenous storytelling is a way to transfer knowledge to the younger generations. It is also a way to ensure history is not lost. Using a storytelling methodology is a healing method for the writer and the storyteller. A storytelling approach to methodology honours the words of the one sharing their story within this thesis. Included is an overview of the oppressive policies that forced Indigenous children to residential schools, how survivors of residential school were impacted with an overview of research on the intergenerational effects. The research identifies how these storytellers were impacted by their parents’ attendance at residential school and the themes are shared. / Graduate

This study explores the protocol that Non-First Nations counsellors need to follow or do when building positive relationships with a First Nations community. The purpose of this study is to provide some guidelines that Non-First Nations counsellors could utilize building positive relationships with a First Nations community. The research method involved interviews with 14 adult First Nations clients and support people and 21 Non-First Nations counsellors and support people. The Critical Incident Technique was used to elicit incidents from the 36 participants. / Graduate

Risk assessment is ‘risky business’ when we consider that it is based on the individual values, knowledge, experience and personality of thousands of unique social workers throughout the Country. And, combined with the personalities, charisma, charm and manipulative capacities of families we essentially have nothing but a bunch of checklists or ticky boxes. I would argue that the very structure of the organizational capacity to effect change with families in crisis is as senseless as it is useless: We cannot apply a systematized set of procedures, guidelines and solutions to the human condition. People are not mechanical, they are not engines that contain in similar fashion, parts and pieces that can be replaced or even understood. They are unique, they are complex, they contain immeasurable differences in their thinking, doing and believing: They can apply rules, values, and experiences to manipulate, charm, and confuse workers. So, just how do we prescribe a methodology to the madness of crisis? How do we ensure that outcomes are based on a thorough, thoughtful and critical analysis of each and every family who comes to the attention of the child protection authorities and ensure safety while protecting the child’s right to remain in the biological family home? We have created complexity within the systems that manage us and have thereby made insignificant the significance of human work. What is needed is a complete restructuring of the systems we work within; the way we work, the way we think and the way we approach our understanding of risk and safety. But considering the depth of practice this would need to reach, the number of workers that would have to change, the belief systems, social systems, bureaucracy and barriers that would have to be overcome, we need to ask, “is this possible?” Can we successfully implement a change of such magnitude in child protection practice today? The purpose of this research is to support organizations, regions and even entire provinces across Canada in their pursuit of change within the child protection field. It is based on the premise that child protection reforms of the past have ill-addressed the needs of children and families; the deficit based frameworks utilized until recent years have often left families broken and helpless in the struggle to keep their children at home. This study will take an in-depth look at the historical context of social work highlighting the need for systemic, organizational and legislative change while identifying a process for successful implementation of the Signs of Safety practice framework by first exposing the indicators of success. Utilizing an auto-ethnographical methodology grounded in the critical race theory I will provide my personal experiences working within organizations, the successes, the challenges and the barriers to change of this magnitude. / Graduate / hebditchconsulting@gmail.com

South Africa currently faces multiple Cr(VI) contamination problems which are unsuccessfully remediated using available technologies. Cr(VI) is highly toxic, carcinogenic and mutagenic in nature and it is exclusively released through anthropogenic activities. A new treatment approach is proposed using locally isolated Cr(VI) reducing species of bacteria. This method is envisioned to be economical and ecologically friendly. Indigenous chromium(VI) reducing bacteria (CRBs) were isolated from a dried sludge consortium collected in the Brits Wastewater Treatment Plant, North-West Province (South Africa). Characterisation using 16S rRNA fingerprinting followed by taxonomic studies revealed a wide diversity of CRBs isolated under anaerobic conditions than under aerobic conditions. The consortium was determined to be predominantly gram-positive. The Cr(VI) reducing component of the culture was determined to be predominantly facultative, consisting predominantly of Bacillus sp., i.e. B. cereus, B. thuringiensis and B. mycoides. Batch experiments under both aerobic and anaerobic conditions showed a high Cr(VI) reducing performance under relatively high initial Cr(VI) concentrations. The reduction rate using this culture was 3 to 8 times higher than reduction rates reported in bacteria previously isolated and studied in North America and Europe. The culture performed best as a consortium with the different species operating cooperatively. The bacteria were acclimated to Cr(VI) toxicity through the long period of contact during the activated sludge treatment process at the source. A Monod like model was used to evaluate the rate of Cr(VI) reduction over a wide range of initial Cr(VI) concentrations. The model revealed that Cr(VI) reduction in the consortium culture followed quasi-first order kinetics with a Cr(VI) inhibitor term as a second exponential: C = C0 . exp [-p . exp (-q . C0 ) . t]. The parameter p and q for the semi-empirical first order model were statistically accurate with R2 values greater than 94% for all data ranges evaluated. Previous studies were not able to pick the variability of Monod coefficients, kmc and Kc, since at narrow ranges of initial Cr(VI) concentrations, the impact of the chromium toxicity variability was insignificant. This study demonstrates the potential of a biological approach using locally isolated Cr(VI) reducing bacteria to decontaminate Cr(VI) polluted sites in South Africa. / Dissertation (MSc)--University of Pretoria, 2009. / Chemical Engineering / unrestricted

This study explores the meaning and value of Basotho traditional farming practices and Indigenous knowing using Indigenous methodology. The study sought to 1) understand the core tenets of Basotho traditional farming practices that involve Indigenous knowledge and sustainable land care; 2) investigate the implications of these practices, and how they may inform school curriculum in ways that promote food security and reduce child hunger; and 3) examine the role of gender in food practices in Lesotho. I collaborated with women Elders who knew oral traditions or traditional farming practices by working with children on a school farm. I used Basotho ways of knowing and communication to gather data including storytelling and observation. I complemented my observation data by utilizing photographs and field notes. The Elders shared their farming experiences, oral traditions, and knowledge including the cultural and survival significance of selecting, preserving, and sharing seeds, how to grow diverse, healthy, and nutritious food and how to be food self-sufficient. They spoke of and demonstrated ways to gather people together as a community to plant, harvest, and share food while caring for the land through culturally respectful practices. The Elders further shared ways to think about and relate to the land as a gift, as 'a being' from Creator, to be respected and cared for in the same way humans care for themselves. The Elders underscored the need to promote food security and land care through a food curriculum that embraces traditional farming practices steeped in Indigenous knowledge. Farming practices such as letsema (community collaborating in fieldwork), hlakantsutsu culture (diversified mixed cropping), koti (minimizing tillage), use of animal dung and ash fertilizers, selecting and preserving native seeds and molala (allowing land to rest after harvest) can constitute a desired curriculum. The Elders taught me what I understood as, and call, the principles of Re seng (we are all related): all humans and non-humans alike, rootedness, letsema (community collaboration), interdependence, connectedness, reciprocity, respect and care for the land. Reflection on these principles continuously shaped the study's theoretical framework with consequent implications on the participatory action methodology, which I characterize as the Basotho Indigenous Participatory Action Methodology. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate

This thesis considers perceptions of climate change in contemporary Bolivia. It commences with a view of a small highland community, Kaata, and expands outwards, tracing the networks of migration that connect this village to the city, and looking at how climate change discourse changes as we scale up to the national and international level. Climate change is considered in Kaata to constitute an ontological shift from the networks of reciprocity which until recently comprised a whole landscape, holding community members to one another as well as to neighbouring villages and telluric landscape spirits. Young people now increasingly desire city made commodities, engaging in capitalist relations which lead them away from this landscape. Climate change thus charts a weakening of the community, of people, their fields and rituals. While a modernist perspective is inclined to separate the weather, as ‘nature’, from ‘culture’ or human actions, Kaateños consider all these conversant animate elements of a system. I take this emic definition of climate change as the basis of this thesis. We continue, following the human element of this landscape, the young people, in the networks that draw them into the city, analysing the desires by which they are led there. Crucially, these are shaped by mimesis, emulating the city/western other through changing dress and dancing styles. I show how these dynamics of alterity are deeply rooted, resembling classic structuralist analyses of Andean culture based in the ethnic interplay of self and other. In Chapter Three I look at efforts to reform Bolivia’s agricultural system through implementing Food Sovereignty (FS). The social movements representing Kaata hope this would connect such villages into national markets and thus motivate young people to remain there through integrating the village into cash economies. I explore how such measures become influenced by a city-based discourse of an ideal rural ‘other’, which is inadequate to the contemporary reality of villages like Kaata, and limits their efficacy, even where young people desire return migration. The FS discourse is similarly influenced by a search for an ideal ‘other’ removed from capitalism. In Chapter Four I assess President Evo Morales’ claim to be effecting a pachakuti, a shift in the ontological bases of the nation, equal and counterposed to the Spanish conquest. Kaata challenges Morales’ assertion of a pachakuti of Andean against colonial values, as it considers that it is shifting to become more ‘white’. Indian actors are nationally rising within a landscape determined by international capital, revealing Morales’ pachakuti to be human-centred. Rather than transforming existing landscapes to make them more indigenous, this is a pachakuti or ontological shift to the landscape of the western ‘other’, entailing the ‘death’ of the highlands and tradition. The Tipnis crisis presents challenges Morales on the national stage. I conclude that while the animist landscapes Kaata evokes can help moderns conceptualise climate change, it does not provide the solution sought after from animist indigenous peoples at an international level. While they are fetishized as ‘the people outside capitalism’, human agency is but a small factor in an animist landscape, and humans have not the agency to combat climate change.