Utilizing survey data collected through the City Planning and Indigeneity on the Prairies (CPIP) Project in the summer of 2014 this thesis examines what, if any, affect contact between Aboriginal and non-Aboriginal people has on non-Aboriginal people’s racial attitudes. Two hypotheses are tested: contact with Aboriginal people reduces new and old-fashioned racism attitudes amongst non-Aboriginal people; and contact has greater effect on the racial attitudes of those with lower education levels than those with higher education levels. Key findings indicate that both hypotheses are in fact correct but each with its own caveats.

This thesis presents an ethnography of white researchers who work at the Darwin Institute of Indigenous Health Research. This group of ‘proximate advocates’ is made up of predominantly middle-class, educated and antiracist white health professionals. Their decision to move from more populated areas to the north of Australia, where Indigenous disadvantage is most pronounced, is motivated by the hope of enacting postcolonial justice so long denied to the nation’s first peoples. / This ethnography thus contributes to the anthropology of postcolonial forms, and specifically benevolent forms. The Darwin Institute of Indigenous Health Research is an example of a postcolonial space where there is an attempt to invert colonial power relations: that is, to acknowledge the effects of colonisation on Indigenous people and remedy them. / The thesis begins with an account of suburban life in contemporary Darwin focused on the figure of the ‘longgrasser’ who threatens to create disorder at my local shops. This is an example of the postcolonial frontier, the place where antiracist white people encounter radically-different Indigenous people. Part 1 develops a conceptual model for understanding the process of mutual recognition that creates the subjectivities of Indigenous people and of white antiracists. / Drawing on critiques of liberalism and postcolonial theory, in Part 2 I describe the knowledge system dominant in Indigenous health discourse, postcolonial logic. It is postcolonial logic that prescribes how white antiracists should assist Indigenous people by furthering Indigenous self-determination. I argue that postcolonial logic can be understood as the junction of remedialism (a form of liberalism) and orientalism. The melding of these two concepts produces remediable difference: a difference that can be brought into the norm. / In Part 3 I describe how white researchers at the Institute experience radical difference, or at least its possibility. These experiences challenge the concept of remediable difference. If Indigenous people are not remediably different, but radically different, the process of mutual recognition breaks down, and the viability of a white antiracist subjectivity is called into question. The ensuing breakdown of postcolonial logic threatens to expose white antiracists as no different from their assimilationist predecessors. / Part 4 explores the underlying dilemmas of the postcolony that are revealed when postcolonial logic unravels. The dilemma of historical continuity emerges when the discursive techniques that enact historical discontinuity between postcolonisers and their predecessors break down. The dilemma of social improvement is the possibility that the practices of the self-determination era not only resemble assimilation, but are assimilation. It is the possibility that any attempts to extend the benefits of modernity enjoyed by non-Indigenous Australia to Indigenous people will erode their cultural distinctiveness. The postcolonial condition is the experience of living with these aporias. / In the conclusion, I consider the implications of my argument for the current Australian political context, for the project of liberal multiculturalism, and for the broader problem of power and difference. I look to friendship as a deceptively simple, perhaps implausible, and yet powerful trope that can relieve the postcolonial condition and offer hope for peaceful coexistence in the postcolony.

Linha de pesquisa: Educa??o, Sujeitos, Sociedade, Hist?ria da Educa??o e Pol?ticas P?blicas Educacionais. / Submitted by Jos? Henrique Henrique (jose.neves@ufvjm.edu.br) on 2018-04-06T18:41:40Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) warley_anderson_mota_santos.pdf: 6074589 bytes, checksum: 8ecf8691b4471b8e92316dbd35970699 (MD5) / Approved for entry into archive by Rodrigo Martins Cruz (rodrigo.cruz@ufvjm.edu.br) on 2018-04-09T19:19:04Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) warley_anderson_mota_santos.pdf: 6074589 bytes, checksum: 8ecf8691b4471b8e92316dbd35970699 (MD5) / Made available in DSpace on 2018-04-09T19:19:04Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) warley_anderson_mota_santos.pdf: 6074589 bytes, checksum: 8ecf8691b4471b8e92316dbd35970699 (MD5) Previous issue date: 2017 / O Brasil, constitu?do historicamente por desigualdades sociais e raciais, tem passado recentemente por um processo de formula??o de pol?ticas p?blicas com o objetivo de minimiz?-las. As lacunas que dificultam a viabilidade de acesso ?s condi??es igualit?rias entre os brasileiros ainda persistem, com caracter?sticas n?o mut?veis que se condicionam ao g?nero, etnia e/ou situa??o social. Essas condicionantes influenciam no acesso aos direitos e na integra??o social. ? nesse contexto que emergem as pol?ticas p?blicas de car?ter inclusivo, com proposi??es abarcadas pela necessidade de igualdade ao acesso de direitos e democratiza??o de oportunidades. Na Educa??o, em especial no Ensino Superior, a aplica??o de a??es afirmativas tem fortalecido a expans?o de oportunidades ?queles segmentos outrora exclu?dos. Dessa forma, os estudantes negros, ind?genas e os oriundos do sistema p?blico de ensino t?m, atualmente e, mediante a institui??o de sistemas especiais de ingresso e perman?ncia, conseguido aumentar as chances de concluir uma gradua??o. Nessa perspectiva, o presente estudo se prop?s a discutir e a investigar a Pol?tica de Assist?ncia Estudantil, sob a ?tica do Programa Bolsa Perman?ncia do Governo Federal, dirigido para o p?blico ind?gena e quilombola da ?rea de abrang?ncia do Instituto Federal do Norte de Minas Gerais - Campus Janu?ria. O referido programa se configura como importante mecanismo para combater as desigualdades sociais e despontou como um instrumento necess?rio para que, de fato, pudesse acontecer a democratiza??o do acesso e a perman?ncia desses jovens no ensino superior p?blico federal. Pretende-se, ao final, inteirar-se, com maior amplitude, da rela??o que se estabelece entre o Programa, os ind?genas e quilombolas benefici?rios e a institui??o, adentrando a quest?o da percep??o que o sujeito fim dessa a??o possui de si mesmo e do Programa, este ?ltimo como facilitador e promotor de sua perman?ncia nas gradua??es ofertadas pelo Campus. A metodologia escolhida para guiar a discuss?o e a obten??o dos dados desta pesquisa considera uma perspectiva explorat?ria com enfoque na abordagem quanti-qualitativa, sendo a aplica??o de um question?rio eletr?nico o principal m?todo de coleta. A apresenta??o dos resultados foi conduzida por meio de gr?ficos, tabelas e quadros comentados individualmente. Al?m disso, realizou-se uma an?lise qualitativa das informa??es, buscando compreender os elementos que extrapolam a uma l?gica objetiva contida nas respostas obtidas. / Disserta??o (Mestrado Profissional) ? Programa de P?s-Gradua??o em Educa??o, Universidade Federal dos Vales do Jequitinhonha e Mucuri, 2017. / Brazil, which has historically been constituted by social and racial inequalities, has recently been undergone a formulation process of public policies which aim at minimizing them. The gaps that drive to the viability of access to fair conditions among Brazilians have been persisting with non-mutable characteristics that are related to gender, ethnicity and social situation which in turn influence access to rights and social integration. It is in this context that governmental actions of an inclusive nature emerge, with proposals encompassed by the need for equality of access to rights and democratization of opportunities. In Education, especially in Higher Education, the application of affirmative actions has strengthened the expansion of possibilities to those previously excluded segments. In this way, through the institution of specialized systems of entrance and permanence, black students, indigenous students and those coming from the public education been able to increase the chances of completing a degree. In this respect, this research aimed to discuss and investigate the Student Assistance Policy, from the perspective of the Permanency Scholarship Program of the Federal Government for the indigenous and quilombola public of the Federal Institute of Northern Minas Gerais - Campus Janu?ria. This program has configured as an essential mechanism to combat social inequalities, and still to emerge as a necessary instrument for the democratization of access and permanence of these young people in higher education in public federal schooling systems. Thus, this research aims to find out, more broadly, the relationship which involves the Program, the indigenous and quilombola beneficiaries as well the institution. This study also approaches the question of the perception which the target subject of this action has about itself and the Program as a facilitator and a promoter of his/ her permanence in the graduations offered by the Campus. The methodology used to drive the discussion and the obtaining of the data in this research presents an exploratory perspective and has a focus on the quantitative-qualitative approach. The application of an electronic questionnaire was the main instrument used to produce data. The presentation of the results was carried out through graphs, tables, and charts commented individually. Besides, a qualitative analysis of the information was carried out, trying to understand the elements that extrapolate to an objective logic contained in the obtained answers.

Este trabalho objetiva a realização de um estudo sobre a organização social indígena dos Pakaanóva do município de Guajará-Mirim, estado de Rondônia. A abordagem temática do presente trabalho é a organização social indígena. Seu objeto de estudo é descrever o contexto e a variabilidade de novas configurações da sociedade indígena, ou seja, a nova base de organização social na tribo Pakaanóva. Como objetivos específicos, este estudo busca verificar a relação entre configurações recentes da socialização indígena atual e suas versões tradicionais e estabelecer comparações entre a organização social tradicional com o atual modelo indígena da tribo Pakaanóva. A população indígena apresenta vários modelos de organização, essa distinção está supostamente ligada aos processos geográficos, civilizatório e étnico. Conforme as literaturas indígenas, o líder maior que existe na tribo é o cacique, que coordena toda tribo e o pajé que é responsável por processos rituais e é o xamã existente na tribo. Organização indígena é a forma como o indígena organiza os seus trabalhos e divide a sua responsabilidade, isso faz parte da luta do cotidiano e da vida coletiva. A metodologia de pesquisa adotada foi a pesquisa bibliográfica, com enfoque nos povos indígenas e principalmente sobre a etnia Pakaanóva. As informações foram coletadas através de livros, revistas, artigos, dissertações e materiais disponibilizados na rede mundial de computadores. A conclusão apresentada neste trabalho revela que os indígenas Pakaanóva, apesar das adversidades ainda persistem e tentam conservar suas instituições sociais, econômicas, culturais e políticas, mesmo que parcialmente. / The goal of this paper is to carry out a study about the indigenous social organization of the Pakaanóva people in the municipality of Guajará-Mirim, state of Rondônia. The thematic approach of this paper is the indigenous social organization. Its object of study is to describe the context and the variability of the new configurations of the indigenous society, that is, the new base of social organization in the Pakaanóva tribe. As specific goals, this study seeks to verify the relation between recent configurations of current indigenous socialization and their traditional versions and establish comparisons between the traditional social organization and the current indigenous model of the Pakaanóva tribe. The indigenous population presents various models of organization, the distinction of which is supposedly connected to the geographical, civilization and ethnic processes. According to the indigenous literature, the greatest leader that exists in the tribe is the chief, who coordinates the whole tribe and the shaman who is responsible for the ritual processes and is the existing shaman in the tribe. Indigenous organization is the way in which the indigenous people organize their work and divide their responsibilities, being part of daily life and of collective life. The methodology of research adopted was bibliographic, with emphasis on the indigenous peoples, specifically the Pakaanóva ethnic group. The information was collected through books, journals, articles, dissertations and materials available on the world network of computers. The conclusion presented in this paper reveals that the Pakaanóva indigenous people, in spite of adversities, still persist and try to maintain their social, economic, cultural and political institutions, even though only partially.

Submitted by Jordan (jordanbiblio@gmail.com) on 2017-01-18T13:34:52Z No. of bitstreams: 1 DISS_2015_Ronaldo do Nascimento.pdf: 2616139 bytes, checksum: ab6066e14a35cceaf0ef95dab1f5174f (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-01-19T12:28:35Z (GMT) No. of bitstreams: 1 DISS_2015_Ronaldo do Nascimento.pdf: 2616139 bytes, checksum: ab6066e14a35cceaf0ef95dab1f5174f (MD5) / Made available in DSpace on 2017-01-19T12:28:35Z (GMT). No. of bitstreams: 1 DISS_2015_Ronaldo do Nascimento.pdf: 2616139 bytes, checksum: ab6066e14a35cceaf0ef95dab1f5174f (MD5) Previous issue date: 2015-12-16 / Este trabalho é resultado da pesquisa desenvolvida na Universidade Federal de Mato Grosso, no Programa de Pós Graduação em nível de Mestrado em Educação na linha dos Movimentos Sociais, Educação Popular e Políticas Públicas na temática Educação e Povos Indígenas. A pesquisa traz para o debate o esporte, a educação e as políticas públicas de esporte e lazer indígena, vinculadas a prática do futebol, como prática social presente no povo Munduruku no município de Juara, Aldeia Nova Munduruku, localizada na Terra Indígena Apiaká/Kayabi. Tem o objetivo de apresentar o futebol como instrumento mediador e estratégico do jogo manifestado no campo da educação intercultural em contexto interétnico de Mato Grosso. O futebol neste contexto assume contorno de um jogo compreendido dentro e fora desse contexto interétnico, onde os indígenas também convivem com os munícipes que vivem na região rural e urbana de Juara. Prática marcada pela corporeidade Munduruku no jogar bola com os parentes e que passa pela ludicidade e continua sua trajetória até a forma institucionalizada, no futebol que se dá no campeonato oficial, institucionalizado. Para compreensão do futebol como prática social desses sujeitos, é aplicada a análise qualitativa dos dados que se pautou em documentos, entrevistas com os participantes e na observação do outro, o corpo Munduruku em movimento. Adotamos a interpretatividade como recursos de leitura significativa por meio da etnografia por melhor descrever o ambiente estudado, tendo as referenciais das ciências humanas, da educação e da educação física a fim de tecer a compreensão do que foi pensado, visto e vivido no contexto intercultural com os indígenas com os quais a pesquisa se consolidou. / This work is result of a research developed in Federal University of Mato Grosso, at the Post-graduation Programme for a Master's degree in Education, by the research line Social Movements, Popular Education and Public Policies under the theme Education and Indigenous People. The research brings sport, education and sport and leisure public policies into debate, linked to the practice of soccer, by using as reference this social practice, present on Munduruku people, in Nova Munduruku village, located in the Indigenous Land Apiaká/Kayabi in Juara. The goal is to present soccer as a mediator, strategic instrument on the game manifested in the intercultural education field, in Mato Grosso's interethnic context. Soccer, in this context, assumes shapes of a game understood inside and outside of such interethnical context, where the indigenous also live with the inhabitants who live in the urban and rural area of Juara. This practice, marked by Munduruku corporality, begins ludicly of the ball playing with relatives and it goes on its trajectory to the institutionalized form, on soccer which takes place on the official championship, institutionalized. For comprehension of soccer as social practices of these subjects, data qualitative analysis was measured within documents, interviews with the participants and the other's observation, the Munduruku body in movement. We adopted the interpretativity as means of meaningful reading by means of ethnography to best describe the environment of study, whose analysis was measured in humen sciences', education's and physical education's references, in order to weave an understanding of what has been thought, seen and lived in the intercultural context with the indigenous consolidated by the research.

Submitted by Alison Vanceto (alison-vanceto@hotmail.com) on 2017-06-12T20:08:45Z No. of bitstreams: 1 DissVTF.pdf: 2996003 bytes, checksum: df7fd0d2b9faecb60f8e38ecf3f67538 (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-06-19T20:23:40Z (GMT) No. of bitstreams: 1 DissVTF.pdf: 2996003 bytes, checksum: df7fd0d2b9faecb60f8e38ecf3f67538 (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-06-19T20:23:46Z (GMT) No. of bitstreams: 1 DissVTF.pdf: 2996003 bytes, checksum: df7fd0d2b9faecb60f8e38ecf3f67538 (MD5) / Made available in DSpace on 2017-06-27T14:12:44Z (GMT). No. of bitstreams: 1 DissVTF.pdf: 2996003 bytes, checksum: df7fd0d2b9faecb60f8e38ecf3f67538 (MD5) Previous issue date: 2016-04-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / The hydroelectric projects in Brazil are marked by an assumption of progress and national development that runs simultaneously with a territorial expansion of areas destinated to many economic activities such as agriculture, livestock and mineral extraction. In many biomes and watersheds we have recent clashes between the expansionist developmental logic with the environmental issues and the traditional peoples. In this context that Small Hydroelectric Power Plants (SHP) from the rio Branco basin (RO), which since 1993 continue multiplying along that river. Because these are smaller projects – dams that generates below than 30MW – they don‘t need a study of environmental impacts and so, the impacted people remain vulnerable to impacts that were not formally predicted. This thesis takes as it‘s starting point the process of bulding these hydroeletrics projects and their impacts on the region‘s population. It aims to describe about the process of clashes and struggle by the indigenous people and small farmers, as well their perspectives to the changes that occured from the construction of the dams. The research took place in diferentes etnographic places: i) reading the legal process in the Ministério Público Federal ii) with the indigenous people, in the Terra Indigena Rio Branco; and iii) with the farmers, most of them, linked to the Movimento dos Pequenos Agricultores (MPA); and in so many other intersections in my path research. / Os projetos hidrelétricos no Brasil estão marcados por uma suposição de progresso e desenvolvimento nacional que corre simultaneamente com uma expansão territorial das áreas destinadas a várias atividades econômicas como a agricultura, a pecuária e a extração de minérios. Em diversos biomas e bacias hidrográficas tivemos embates recentes entre a lógica expansionista e desenvolvimentista com a questão ambiental e os povos tradicionais. Nesse contexto se inserem as Pequenas Centrais Hidrelétricas da bacia do rio Branco (RO), que desde 1993 seguem se multiplicando ao longo desse rio. Por se tratarem de empreendimentos de menor porte – barragens que geram até no máximo 30 MW – não é exigido para a construção de PCHs estudos de impacto ambiental (EIA/RIMA), e, portanto, a população atingida fica vulnerável a impactos que não foram previstos formalmente. Essa dissertação toma como ponto de partida a construção desses empreendimentos hidrelétricos e seus impactos sobre a população da região. Pretende descrever acerca dos processos de enfrentamento e luta por parte dos indígenas e pequenos agricultores, bem como suas perspectivas a respeito das mudanças ocorridas a partir da construção das barragens. A pesquisa se desenvolveu em diferentes espaços etnográficos: i)no levantamento de dados do Processo no Ministério Público Federal; ii) junto aos indígenas da Terra Indígena Rio Branco; e iii) juntos aos agricultores, em sua maioria, ligados ao Movimento dos Pequenos Agricultores (MPA); e em tantas outras intersecções no meu trajeto de pesquisa.

A presente dissertação tem como objetivo analisar, através de pesquisa, o dano sócio ambiental em terras indígenas, com enfoque na diversidade cultural e no direito ao meio ambiente sadio, previsto na Constituição Federal de 1988. No primeiro capítulo, inicia-se com uma breve análise sobre o dano ambiental e como ele afeta aos povos indígenas, principalmente no aspecto sócio-cultural, tendo por base a terra que, para o índio é a fonte de sobrevivência física e cultural e onde se desenrolam todas as relações sociais desses povos. Historicamente o índio teve seu território invadido, o que ocasionou a perda dos meios de sobrevivência, bem como a transformação cultural, deixando para traz uma inestimável herança cultural e em consequência disto, muitos povos foram dizimados e hoje, aqueles que sobreviveram, lutam para recuperar suas terras e conservar sua cultura. No segundo capítulo, analisa-se a proteção constitucional aos povos indígenas dentro do contexto atual que tem como base o multiculturalismo, com transformações que vem ocorrendo em toda a América Latina, com um olhar que visa um maior reconhecimento dos direitos indígenas, bem como, uma maior garantia de efetividade desses direitos, principalmente o direito a demarcação de suas terras. Esse novo olhar, dito pluralista, tem contribuído para grandes conquistas, tendo forte apoio nas convenções internacionais, em ONGs ambientalistas e em grupos indígenas engajados na luta pela melhoria de vida desses povos. No terceiro capítulo, é analisada a cultura de sustentabilidade dos índios e o direito ao meio ambiente sadio, sendo mais uma vez possível verificar a necessidade da terra, agora sob o ponto de vista da preservação, pois o índio vê a natureza como parte essencial à sobrevivência humana, respeitando e preservando a biodiversidade de seus territórios. Esse paradigma de sustentabilidade dos povos indígenas é o que buscam os defensores do desenvolvimento sustentável; todavia, na cultura do não índio são necessárias normas e sanções para obrigar a preservação, enquanto para o índio é a consciência de sua própria sobrevivência, estar em acordo com sua cultura, com sua dignidade e bem estar. Dessa maneira, percebe-se que preservar a cultura indígena, bem como demarcar suas terras é uma forma de preservar o meio ambiente e garantir a sustentabilidade da natureza, o que demonstra a necessidade do respeito ao índio e a natureza. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-19T13:38:44Z No. of bitstreams: 1 Dissertacao Naira Regina do Nascimento Sousa.pdf: 1707171 bytes, checksum: 13f7f280f02f597083c78a9c4f611386 (MD5) / Made available in DSpace on 2014-05-19T13:38:44Z (GMT). No. of bitstreams: 1 Dissertacao Naira Regina do Nascimento Sousa.pdf: 1707171 bytes, checksum: 13f7f280f02f597083c78a9c4f611386 (MD5) / The paper was as your objective analyze, through research the damage socio-environmental in indigenous domains, with emphases in the cultural diversity and the right to the salubrious environment foreseen in the Constitution of 1988. The first chapter, begins with a brief analysis about the environmental damage and how it affects the indigenous, mainly in the aspect sociocultural, as reference the land that for the indigenous is a source of physics and cultural survival and where unfolds all the social relations of these people. Historically, the indigenous had his territory invaded which caused the loss of the means of survival and the cultural transformation, leaving behind a priceless cultural heritage, as result, many people were decimated and today, those who survive, struggle to recover their domains and preserve their culture In the second chapter, it’s analyze the constitutional protection of the indigenous, in the context of the present, that have the multiculturalism, with transformations that have occured throughout Latin American, with an idea that seeks a major recognition of the indigenous rights, and greater assurance of efficacy of these rights, especially the right to demarcate their land. This new pluralistic idea, has contributed to major achievements, with strong support in the international conventions, in environmental NGOs and indigenous groups engaged in the struggle for the improvement of life of these people. In the third chapter, it’s analyze the sustainability culture of the indigenous and the right to the salubrious environment, once again and possible verify the need of the land, now from the point of view of the preservation, because the indigenous sees the nature as essential part to the human survival, respecting and preserving the biodiversity of their territories, this paradigm of sustainability of the indigenous is what seek the supporters of sustainable development, however, in the culture of the non-indigenous it’s necessary rules and sanctions to oblige the preservation, while for the indigenous people, it’s the consciousness of their own survival, aggress with their culture, dignity and their welfare. Thus, it is perceives that preserve the indigenous culture and demarcate their lands is a way to preserve the environment and ensure the sustainability of nature, which demonstrates the need to respect the indigenous people and nature.

Este artículo explora el proceso de bricolaje institucional que se desarrolla en una comunidad nativa y que conduce a la creación de una comisión de regantes. A partir de una revisión histórica, se identifican las dinámicas de préstamo de arreglos previos, como relaciones familiares o modalidades de reunión, para dar sentido a nuevos marcos institucionales promovidos por proyectos de desarrollo, como el trabajo cooperativo o el pago de una tarifa por el uso del agua. El argumento sostiene que se trata de un proceso de alteración institucional, dado que no conduce a la creación de un nuevo organismo cualitativamente distinto sino que reproduce lógicas y acuerdos previamente establecidos. / This article explores the institutional bricolage process developed in a native community, which derives in the creation of a water user’s association. Based on a historical review, the article identifies the borrowing dynamics from previous arrangements, such as family relationships and meetings, in order to make sense of the new institutional frameworks promoted by development projects, such as cooperative work and the payment of a water tariff. The argument proposes that this is a process of institutional alteration, because it does not led to the creation of a qualitatively different organism, but rather it reproduces previously stablished logics and agreements.

A presente dissertação tem como objetivo analisar, através de pesquisa, o dano sócio ambiental em terras indígenas, com enfoque na diversidade cultural e no direito ao meio ambiente sadio, previsto na Constituição Federal de 1988. No primeiro capítulo, inicia-se com uma breve análise sobre o dano ambiental e como ele afeta aos povos indígenas, principalmente no aspecto sócio-cultural, tendo por base a terra que, para o índio é a fonte de sobrevivência física e cultural e onde se desenrolam todas as relações sociais desses povos. Historicamente o índio teve seu território invadido, o que ocasionou a perda dos meios de sobrevivência, bem como a transformação cultural, deixando para traz uma inestimável herança cultural e em consequência disto, muitos povos foram dizimados e hoje, aqueles que sobreviveram, lutam para recuperar suas terras e conservar sua cultura. No segundo capítulo, analisa-se a proteção constitucional aos povos indígenas dentro do contexto atual que tem como base o multiculturalismo, com transformações que vem ocorrendo em toda a América Latina, com um olhar que visa um maior reconhecimento dos direitos indígenas, bem como, uma maior garantia de efetividade desses direitos, principalmente o direito a demarcação de suas terras. Esse novo olhar, dito pluralista, tem contribuído para grandes conquistas, tendo forte apoio nas convenções internacionais, em ONGs ambientalistas e em grupos indígenas engajados na luta pela melhoria de vida desses povos. No terceiro capítulo, é analisada a cultura de sustentabilidade dos índios e o direito ao meio ambiente sadio, sendo mais uma vez possível verificar a necessidade da terra, agora sob o ponto de vista da preservação, pois o índio vê a natureza como parte essencial à sobrevivência humana, respeitando e preservando a biodiversidade de seus territórios. Esse paradigma de sustentabilidade dos povos indígenas é o que buscam os defensores do desenvolvimento sustentável; todavia, na cultura do não índio são necessárias normas e sanções para obrigar a preservação, enquanto para o índio é a consciência de sua própria sobrevivência, estar em acordo com sua cultura, com sua dignidade e bem estar. Dessa maneira, percebe-se que preservar a cultura indígena, bem como demarcar suas terras é uma forma de preservar o meio ambiente e garantir a sustentabilidade da natureza, o que demonstra a necessidade do respeito ao índio e a natureza. / The paper was as your objective analyze, through research the damage socio-environmental in indigenous domains, with emphases in the cultural diversity and the right to the salubrious environment foreseen in the Constitution of 1988. The first chapter, begins with a brief analysis about the environmental damage and how it affects the indigenous, mainly in the aspect sociocultural, as reference the land that for the indigenous is a source of physics and cultural survival and where unfolds all the social relations of these people. Historically, the indigenous had his territory invaded which caused the loss of the means of survival and the cultural transformation, leaving behind a priceless cultural heritage, as result, many people were decimated and today, those who survive, struggle to recover their domains and preserve their culture In the second chapter, it’s analyze the constitutional protection of the indigenous, in the context of the present, that have the multiculturalism, with transformations that have occured throughout Latin American, with an idea that seeks a major recognition of the indigenous rights, and greater assurance of efficacy of these rights, especially the right to demarcate their land. This new pluralistic idea, has contributed to major achievements, with strong support in the international conventions, in environmental NGOs and indigenous groups engaged in the struggle for the improvement of life of these people. In the third chapter, it’s analyze the sustainability culture of the indigenous and the right to the salubrious environment, once again and possible verify the need of the land, now from the point of view of the preservation, because the indigenous sees the nature as essential part to the human survival, respecting and preserving the biodiversity of their territories, this paradigm of sustainability of the indigenous is what seek the supporters of sustainable development, however, in the culture of the non-indigenous it’s necessary rules and sanctions to oblige the preservation, while for the indigenous people, it’s the consciousness of their own survival, aggress with their culture, dignity and their welfare. Thus, it is perceives that preserve the indigenous culture and demarcate their lands is a way to preserve the environment and ensure the sustainability of nature, which demonstrates the need to respect the indigenous people and nature.

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