Introduction: The lifespan of Mi’kmaq First Nations men continues to be eight years less than that of other Canadian men. Therefore, this study examined the intersecting relationships between the social determinants of gender, health practices and other factors on the health of Mi’kmaq boys and men living in Elsipogtog First Nation. Goal: To promote the health of Mi’kmaq men living in Elsipogtog First Nation and to decrease the health disparities among Mi’kmaq men and other Canadian men. Objectives: (a) To explore how Mi’kmaq men construct their masculinities across the lifespan within Mi’kmaq culture; (b) To examine Mi’kmaq men’s perceptions of health and health practices and how their practices of masculinity influence these practices; (c) To explore how the experiences of illness and health influence Mi’kmaq men’s perceptions of their masculinity and the configuration of its practices; (d) To contribute to the scholarship of masculinities, health, culture, race, and inequity; (f) To build research capacity among members of the community of Elsipogtog; and (e) To identify strategies or programs that will support the health of Mi’kmaq men and their ability to care for their own health. Method: A community based participatory action research study based on an Indigenist critical social theoretical approach was used to gather and analyze the data. A research team of four Mi’kmaq people worked with me to analyze the data from an Indigenous perspective. A community advisory committee advised the research team regarding recruitment issues and the findings of the study. Thirty Mi’kmaq men and seven women were interviewed. Findings: The masculinities practices of Mi’kmaq men were: (a) respecting women, (b) fathering their children, (c) providing for their families, (d) caring for the environment, (e) respecting self and others, and (f) respecting sexually diverse family friends and self. During their lifetimes, many participants dealt with multiple losses, addiction, racism, sexual abuse, suicide attempts, and poverty. Their masculinity practices, culture, and spiritual health practices served as resiliency factors that contributed to their health status and practices Conclusions: The masculinity practices of Mi’kmaq men were strengths in their health.

Made available in DSpace on 2015-04-11T13:40:49Z (GMT). No. of bitstreams: 1 Kátia Maria da Silva Lima.pdf: 1447297 bytes, checksum: 4d0540bd2fe871de5b98bbcd1b62e14d (MD5) Previous issue date: 2008-01-14 / This work is the result of a research carried out through the Post-graduation Program on the Amazon Society and Culture of the Federal University of Amazonas. It is about health councils of the Indigenous Sanitary District of Manaus, which is one of the thirty-four districts organized in Brazil as from the implementation of the new policy on health assistance to these people. The study addressed to the need of a discussion about health policy in Brazil, and specifically the indigenous health policy and indigenous movements, topics that are closely related to the health councils issues. This dissertation aims at presenting the limits and the progresses of the social control in the district, and the impact of the heath policy that has been being implemented accordingly to the analysis of the health councils actions with the indigenous movements. Thus, this investigation restructures the organization process of the health councils in Brazil, especially the one in Manaus. It is questioned to what extent such social participation channels, which are Stated-based and in this case the indigenous intervention, have provided effective participation of the system users and how the relationship between counselors and managers is established. Also, how these participations channels are organized, what political restrains and progresses are so that real decision power is assured. / O trabalho que ora apresentamos é o resultado de uma pesquisa realizada sobre a atuação dos conselhos de saúde do Distrito Sanitário Especial Indígena de Manaus, um dos trinta e quatro Distritos organizados no Brasil a partir da implantação da nova política de atenção a saúde destes povos. O estudo deste tema nos remeteu a uma necessária discussão acerca da política de saúde no Brasil e de forma especifica da Política de Saúde indígena e do movimento indígena, temas intrinsecamente articulados a problemática dos conselhos de saúde. O objetivo desta dissertação é apresentar os limites e avanços do exercício do controle social no Distrito e dos impactos na política de saúde que vem sendo implantada a partir da analise da atuação dos conselhos de saúde em articulação com o Movimento Indígena. Neste sentido esta investigação reconstitui o processo de organização dos conselhos de saúde no Brasil e de forma particular no Distrito de Manaus. Questiona-se até que ponto tais canais de participação social, institucionalizados pelo Estado, e neste caso de intervenção indígena têm propiciado a participação efetiva dos usuários do sistema e como se estabelece essa relação entre os conselhos e os gestores. E ainda como estão organizados esses canais de participação, quais os entraves políticos e os avanços no sentido de garantir um poder real de decisão.

Background: Food nourishes us, sustains us, and has the potential to both heal us and make us sick. Among many Indigenous cultures, traditional activities, ceremonies, events and practices often involve or use food, grounding Indigenous peoples within the context of their local, natural surroundings. This suggests that food is important not only for physical health, but also emotional, mental and spiritual health. The relationships that Indigenous peoples have with food can help us to understand the health of individuals, and the communities in which they live. Purpose: The following qualitative study explores how three generations of adults who live in one Labrador Inuit-Metis community experience and understand their relationships to food in a context of global change. Theoretical Orientation: The research is guided by Two-Eyed Seeing. Two-Eyed Seeing acknowledges that there are many different ways of seeing and understanding the world, some of which can be encompassed through a Western eye and some through an Indigenous eye. If we learn to see through both eyes, we can gain a perspective that looks very different than if we only view the world through a single lens. Methods: For the study, twenty-four people from the south-eastern Labrador community of St. Lewis participated in individual and joint story-telling sessions. A group story-telling session also took place where community members could share their stories with one another. During many of the story-telling sessions, participants shared photographs, which helped to illustrate their relationships to food. Findings/Discussion: Historically, the people of St. Lewis relied almost entirely upon their own wherewithal for food, with few, if any, government services available and very little assistance from the market economy. This fostered and upheld an Inuit-Metis culture that promoted sharing, reciprocity and respect for the natural world. Currently, greater access to government services and the market economy has led to the creation of certain policies and programs that undermine or ignore established social and cultural norms in the community. Conclusions: Existing Inuit-Metis knowledge should work alongside non-Indigenous approaches to policy and program development. This would serve to protect and promote the health of both individuals and communities.

The management of solid waste in Indian villages is a little studied topic, but in great relevance to society, both with regard to these populations full of specificities, as with regard to the environment because, although societies diffuse, increasing their contribution to the generation of waste is increasing. This one work has as main objective to diagnose the situation of solid waste home and health services in the villages Central, New and St. Anthony in MaracanaÃ, Enchanted Lagoon, in Singapore, and Varjota, Tapera, Blender and Mixer II, Itarema, in Ceara state, proposing reduction of viable techniques of waste generation and of environmentally sound disposal. To characterize the environment of indigenous health study, a history was presented from the first protective actions to the health of Indian to this day, with the Special Secretariat of Indigenous Health - SESA. The methodology work, visits were made to villages, questionnaires, studies composition of the waste, interviews with those responsible for managing the prefectures and statistical analysis of the data obtained. As a result, it was observed that there gathering for household waste in most villages, but the waste of health services They are collected correctly. Aquiraz and Maracanaà have landfill and Itarema, dump. THE main form of waste disposal in the villages are burnt and there is the presence of disease vectors in most homes. Wastes that might not reverse logistics They are aimed correctly. The villages have high numbers of homes with breeding and growing crops. As for environmental education, the concept of Recycling is further known that the concept of composting. The practice of segregation waste is not common in the villages. The per capita generation of household waste is among 0.60 and 0.80 kg / inhab. / Day. As conclusions, the municipalities of Maracanaà and have Aquiraz structure sufficient to meet the villages on the management of waste, but Itarema must be better analyzed. In the villages educational actions must be performed environmental, designed to prepare the population for implementing collection programs selective and composting. The Sanitation Indigenous Agent - AISAN is a professional, properly trained, can be of great support to solid waste management in the villages indigenous. Finally, as a recommendation should be made more work with this same methodology as they are few and the work is to be extended to more villages CearÃ, and for other villages of Special Indigenous Health Districts - DSEI. THE DSEI and partnership between municipalities is of great value, for only then, all stages of management may be performed, ensuring a healthy environment and quality of life indigenous peoples. / A gestÃo de resÃduos sÃlidos em aldeias indÃgenas à um tema pouco estudado, porÃm de grande relevÃncia para a sociedade, tanto no que diz respeito a essas populaÃÃes repletas de especificidades, como no que diz respeito ao meio ambiente, pois, apesar de serem sociedades difusas, cada vez mais sua contribuiÃÃo na geraÃÃo de resÃduos vem aumentando. Este trabalho tem como objetivo principal diagnosticar a situaÃÃo existente dos resÃduos sÃlidos domiciliares e de serviÃos de saÃde nas aldeias Central, Nova e Santo AntÃnio, em MaracanaÃ, Lagoa Encantada, em Aquiraz, e Varjota, Tapera, Batedeira e Batedeira II, na Itarema, no estado do CearÃ, propondo tÃcnicas viÃveis de reduÃÃo da geraÃÃo dos resÃduos e de disposiÃÃo final ambientalmente adequada. Para caracterizar o ambiente da saÃde indÃgena em estudo, foi apresentado um histÃrico desde as primeiras aÃÃes de proteÃÃo à saÃde do Ãndio atà os dias de hoje, com a Secretaria Especial de SaÃde IndÃgena - SESAI. Como metodologia de trabalho, foram realizadas visitas Ãs aldeias, aplicaÃÃo de questionÃrios, estudos de composiÃÃo dos resÃduos, entrevista com os responsÃveis pelo gerenciamento nas prefeituras e anÃlises estatÃsticas dos dados obtidos. Como resultados, foi observado que nÃo existe coleta para os resÃduos domiciliares na maioria das aldeias, porÃm os resÃduos de serviÃos de saÃde sÃo coletados corretamente. Aquiraz e Maracanaà possuem aterro sanitÃrio e Itarema, lixÃo. A principal forma de destinaÃÃo dos resÃduos nas aldeias à a queimada e existe a presenÃa de vetores de doenÃas na maioria das residÃncias. Os resÃduos passÃveis de logÃstica reversa nÃo sÃo destinados de forma correta. As aldeias possuem nÃmeros elevados de residÃncias com criaÃÃo de animais e cultivo de plantaÃÃes. Quanto à educaÃÃo ambiental, o conceito de reciclagem à mais conhecido que o conceito de compostagem. A prÃtica da segregaÃÃo dos resÃduos nÃo à comum nas aldeias. A geraÃÃo per capita de resÃduos domiciliares està entre 0,60 e 0,80 kg/hab./dia. Como conclusÃes, os municÃpios de Maracanaà e Aquiraz possuem estrutura suficiente para atender as aldeias quanto ao gerenciamento dos resÃduos, porÃm Itarema deve ser melhor analisada. Nas aldeias devem ser realizadas aÃÃes de educaÃÃo ambiental, visando à preparaÃÃo da populaÃÃo para implantaÃÃo de programas de coleta seletiva e compostagem. O Agente IndÃgena de Saneamento - AISAN à um profissional que, corretamente capacitado, pode ser de grande apoio à gestÃo de resÃduos sÃlidos nas aldeias indÃgenas. Por fim, como recomendaÃÃo, devem ser realizados mais trabalhos com essa mesma metodologia, pois sÃo poucos e esses trabalhos devem ser ampliados para mais aldeias do CearÃ, como para aldeias de outros Distritos SanitÃrios Especiais IndÃgenas - DSEI. A parceria entre DSEI e prefeituras à de grande valia, pois sà assim, todas as etapas do gerenciamento poderÃo ser executadas, garantindo um ambiente saudÃvel e qualidade de vida Ãs populaÃÃes indÃgenas.