Sítios arqueológicos, polimorfismos genéticos clássicos e marcadores moleculares (estes em menor quantidade) foram empregados nos últimos anos para o desenvolvimento de modelos de povoamento e investigação de rotas migratórias percorridas pelos primeiros habitantes do continente sul-americano. Apesar destes esforços, muitas incertezas relacionadas aos movimentos populacionais realizados pelos ancestrais dos índios contemporâneos na América do Sul ainda permanecem. Com o objetivo de estudar a estrutura populacional dos indígenas da Amazônia e contribuir para o melhor entendimento do povoamento deste continente, polimorfismos que definem os haplogrupos fundadores do DNA mitocondrial nativo-americano foram analisados em 308 indígenas pertencentes a 16 aldeias de 7 tribos da região central da Amazônia. A posição central ocupada por estas tribos no continente sul-americano faz com que sejam relevantes nas tentativas de reconstrução dos movimentos populacionais sul-americanos. Nesta região, existe particular interesse pela estrutura genética da tribo Tikúna, inicialmente tida como enigmática por se preservar como uma das únicas grandes tribos pouco miscigenadas da Amazônia central, e do grupo lingüístico Pano, que embora se distribua por grande extensão territorial, apresenta homogeneidades étnica, lingüística e cultural notáveis, razão pela qual as populações (tribos) deste grupo são consideradas como parte de uma mesma tribo. Oito aldeias Tikúna e seis aldeias de quatro tribos Pano (Katukina, Kaxináwa, Marúbo e Yaminawa) fazem parte deste estudo. Os resultados indicam que constituem populações realmente pouco miscigenadas, sendo a mistura inter-étnica feminina praticamente desprezível (0,32%). Foi encontrada heterogeneidade entre aldeias Tikúna, sendo observados dois grupos altamente homogêneos que diferem consideravelmente entre si. Em relação aos Pano, a homogeneidade lingüística e cultural deste grupo não se reflete em sua estrutura genética, visto que os níveis de heterogeneidade entre populações Pano são equivalentes ou até mesmo superiores aos observados entre populações de afiliação lingüística distintas. No geral, as mulheres indígenas da região central da Amazônia se apresentaram mais heterogêneas do que os homens, o que pode ser interpretado como maiores taxas migratórias femininas. Por meio de análises continentais foi observado que tanto a afiliação lingüística quanto a geografia exercem forte influência no padrão de variabilidade genética nas Américas. Quando apenas populações ameríndias são consideradas, a heterogeneidade é maior entre populações sul-americanas do que norte-americanas, o que estaria relacionado com maior atuação da deriva genética neste continente. Os dados corroboram a hipótese de que uma onda migratória principal seria responsável pelo povoamento das Américas. Ao longo deste movimento migratório, múltiplos efeitos do fundador teriam ocorrido até alcançar a América do Sul. Ao entrar na América do Sul, tal onda teria assumido rotas distintas direcionadas ao norte (acompanhando a costa Atlântica em direção ao leste do continente), ao sul (acompanhando a costa do Oceano Pacífico) e, possivelmente, em direção ao centro da Amazônia. Visto que as principais rotas migratórias foram necessariamente percorridas por membros de ambos os sexos, a análise de marcadores patrilineares seria pertinente para se testar esta rota em direção ao centro da Amazônia, bem como as duas rotas clássicas anteriormente propostas e aqui corroboradas. / Archeological sites, classical polymorphisms and molecular markers (in smaller amount) were employed during the last years to develop models regarding peopling and to investigate the routes followed by the first inhabitants of South America. In spite of these efforts, a great amount of uncertainties related to the populational movements performed by the ancestors of current Amerindians from South America still remains. Aiming to study the population structure of the indigenous people from Amazon and to contribute to a better understanding regarding South America peopling, polymorphisms defining the mitochondrial DNA founder haplogroups of Native-Americans were studied in 308 Amerindians pertaining to 16 villages of seven tribes from the central part of Amazon. The central position occupied by these tribes in South-American geography renders them special interest for attempts to reCOJ:\'lstruct the populational movements in this continent. In this central region, there is particular interest in the genetic structure of the Tikuna tribe, initially considered as an enigmatic tribe due to their preservation as one ofthe very few large and relatively pure tribes of Central Amazon. There is also interest in the Pano (linguistic) group that, in spite of being distributed through a really large area, still presents notable ethnic, Jinguistic and cultural homogeneities, which is the reason why the various populations (tribes) are considered as samples of a single tribe. Eight Tikuna villages along with six villages from four Pano tribes (Katukina, Kaxinawa, Marubo e Yaminawa) are part of this research. The results obtained indicate that the populations analyzed are actually weakly admixed, with an almost negligible female inter-ethnic admixture (0.32%). Heterogeneity was found among the Tikuna villages, identified in the form of two highly homogeneous groups that are remarkably different from each other. Regarding the Pano, the linguistic and cultural homogeneity is not reflected in this group\'s genetic structure, as can be seen by the high levels of heterogeneity found between the Pano populations, equal to or greater than the observed between other populations belonging to different languages. Overall, indigenous women from central Amazon are more structured than man, which can be interpreted as a higher female migration rate. Continental analysis revealed that both language and geography exert strong influence over the genetic diversity pattern found in America. When only Am~rindian populations are considered, it can be observed a higher level of heterogeneity in South America than in North America, which could be related to an increase in genetic drift in the former. Presented data corroborate the hypothesis of one major migration being responsible for America peopling. Multiple founder effects could have occurred along with this migratory movement until reaching South America. Following the entrance in this continent, such wave could have been split into different routes pointing to the north of part of South America (following the Atlantic Coast to the f\'astern part of the continent), to the south (along with the Pacific Coast) and possibly to the central part of Amazon. As long as the major migratory routes were essentially followed by members of both genders, the analysis of patrilinear markers would be pertinent to confirm or not such route pointing to the Central Amazon, as well as the two classical routes here corroborated.

Este trabalho apresenta uma reflexão baseada em pesquisa bibliográfica e etnográfica a respeito das formas de socialidade dos Chiquitano, grupo indígena da família lingüística Chiquitano que habita a região da fronteira mato-grossense com a Bolívia. Mesmo com uma expressiva população em território brasileiro, de cerca de 2.000 indivíduos, apenas recentemente esses índios foram reconhecidos pelo órgão indigenista oficial por ocasião de uma perícia realizada em suas terras. Com base em uma pesquisa bibliográfica apoiada no levantamento das fontes documentais de origens diversas sobre a longa história de contato, que remonta ao século XVI, é aqui efetuada uma análise que possibilita mapear certas características dos contatos dos Chiquitano com as populações vizinhas, ao mesmo tempo em que procura circunscrever um conjunto de denominações atribuídas a eles ao longo destes anos. A partir de uma pesquisa etnográfica de campo é efetuada uma descrição da constituição dos grupos locais denominados de Fazendinha, de Vila Nova e de Santa Luzia, em especial quanto às relações de parentesco, de casamento e de compadrio, com enfoque no modo de inserção de estrangeiros ao grupo. Do mesmo modo, o xamanismo e a escola são estudados com o objetivo de refletir sobre os espaços de abertura para o outro, integrando aspectos sociológicos e cosmológicos de um grupo ainda pouco conhecido pela Etnologia Brasileira. / This study presents a reflection based on bibliographic and ethnographic research into the forms of sociality of the Chiquitano, an indigenous group of the Chiquitano linguistic family that inhabits the border region of the Brazilian state Mato Grosso with Bolivia. Despite having a substantial population in Brazilian territory, of around 2,000 individuals, only recently were these Indians recognised by the official agency for indigenous peoples following an investigation performed on their land. Based on bibliographic research of documental sources of various origins about the long history of contact with the group, dating back to the 16th century, an analysis is carried out to enable the mapping of certain characteristics of the contacts between the Chiquitano and the neighbouring populations. At the same time the study attempts to determine a set of denominations attributed to the group throughout these years. Based on ethnographic field research a description is made of the constitution of the local groups named Fazendinha, Vila Nova and Santa Luiza, especially as regards relations of kinship, marriage and companionship, focused on the form of inserting outsiders into the group. Similarly, the shamanism and the school are studied in order to draw conclusions about the spaces of access to the other, integrating sociological and cosmological aspects of a group which remains largely unknown by Brazilian Ethnology.

abstract: Belonging to a tribe or American Indian Indigenous group in the United States, even if one has already been enrolled or accepted into the community, is a lifelong endeavor. Belonging may be achieved by meeting specific criteria during one life stage yet one must continue to behave and act in ways that align with community expectations to maintain a sense of belonging throughout all life stages. This descriptive qualitative case study presents the findings of in-depth interviews, with five individual tribal members, two male and three female participants, ranging in age from 25 to 55, who are college graduates and tribal members. The study aimed to understand the different forms and ideas of belonging for tribal members, how the notion of belonging is understood and achieved over the life course, and how phenotypic arguments, blood quantum, the role of schooling and demonstration of tribal knowledge influences the extent to which belonging is earned and how that can change over time. The study sought to answer the following questions: How do tribal members define “belonging”? How and in what ways do tribal members learn how to become members of the community? And, what can tribal communities and tribal members do to foster a sense of belonging for members who have left to obtain professional or academic training and seek to return to serve the nation? The study focused on participants the Gila River Indian Community, a tribal community in southwest Arizona with approximately 23,000 enrolled members, who completed a higher education degree and sought to return to serve as professionals and/or leaders at their tribal nation. Interviews were conducted off-reservation in the Phoenix metropolitan area within a 30-day window and held during the month of September 2015. Interviews were analyzed using three iterative levels of content analysis. Findings suggest there can be three methods of belonging within Gila River: belonging by cultural practices, belonging by legal definition, and belonging by both cultural and legal definition. However, the three methods of belonging do not automatically equate to being accepted by other tribal members. / Dissertation/Thesis / Doctoral Dissertation Educational Psychology 2018

abstract: In this dissertation, I examine the treatment and sentencing of American Indian defendants. This work contributes to research on cumulative disadvantage and the role race and social context play to influence federal sentencing outcomes. Disparities in federal sentencing for racial and ethnic minorities are an important concern to scholars and policy makers. Literature suggests that blacks and Latinos are sentenced more harshly than similarly situated white offenders. These findings are concerning because they suggest that minorities are treated unfairly by the criminal justice system, questions the legitimacy of how offenders are processed and treated, and defendants of color who are meted out tougher punishments face substantial social and economic difficulties thereafter. Although the black-white and Latino-white disparities have been identified and highlighted, less is known about whether disparities extend to other minority groups, and consequently little is known about the treatment of these neglected groups. I investigate whether American Indian defendants experience cumulative disadvantages at multiple decision points, disadvantage over time, and the effect of social context on drawing on American Indian disadvantage, the focal concerns and minority threat perspectives. The focal concerns perspective is used to develop hypotheses about how American Indian defendants will receive harsher punishments at multiple decision points. I also use this perspective to predict that American Indian disadvantages will increase over time. Lastly, I examine social context and its effect on punishment decisions for American Indians using the minority threat perspective. I hypothesize that 
social context impacts how American Indian defendants are sentenced at the federal level. Data come from the Federal Justice Statistics Program Data Series, the US Census, and the Uniform Crime Report, with a focus on data gathered from the Administrative Office of the United States Courts and the United States Sentencing Commission. A range of modeling strategies are used to test the hypotheses including multinomial logistic regression, ordinary least squares regression, and multilevel modeling. The results suggest that cumulative disadvantages against American Indian defendants is pronounced, American Indian disparity over time is significant for certain outcomes, and social context plays a limited role in American Indian sentencing disadvantage. / Dissertation/Thesis / Doctoral Dissertation Criminology and Criminal Justice 2019

Alzheimer's disease (AD) is a significant public health concern for all elders in the United States. It is a particular concern for the American Indian (AI) population, which is one of the fastest-aging populations in the United States and the smallest, most underrecognized, and most culturally-diverse group in the country. A formal caregiver understanding of AD in the AI population is scarce. This phenomenological study was designed to discern what is known about AD in the AI population by exploring the cultural beliefs and experiences of formal caregivers who provide care for AI dementia patients. Specifically, this study sought to document formal caregiver and AI dementia beliefs about AD. Data came from 4 in-depth interviews that included 3 Western and one AI formal caregiver. These interviews explored the variability of cultural beliefs regarding AD and dementia among a sample of formal caregivers who minister to AI patients; in the interviews, these participants also provided examples of challenges they faced, providing a better cultural understanding of AI dementia. Results suggested that challenges include adopting a bicultural approach to AD, illuminating interactions between patient and provider, and fostering awareness of cultural competency. Research on this topic is critical in advancing cultural, public health, and evidence-based health practices regarding AI dementia patients. The potential implications for social change include enhancing cross cultural provider-patient interactions and advancing public health policy and practice for this underserved population. Many of the issues and challenges explored may have implications for other ethnocultural minority groups.

Background Smoking poses a risk for increased morbidity and mortality from many diseases. The ethnic group of American Indians has the highest prevalence of smokers compared to other racial/ethnic groups in the United States, and therefore may be at a greater risk of smoking-related death. This study aimed to estimate all-cause mortality attributable to smoking, and specifically to examine the association of smoking and mortalities from cardiovascular disease (CVD) and cancer in American Indians using data from the Strong Heart Study. Methods The Strong Heart Study is a large, community-based, prospective survey of CVD risk factors in American Indians from in three tribes residing in North and South Dakota, seven tribes in southwestern Oklahoma, and three tribes in central Arizona. A total of 4549 tribal members aged 45 to 74 years, representing 62% of total population in this age group, were recruited from all eligible individuals at the baseline survey between July 1989 and January 1992. The participation rates were 55% in the Dakota center, 62% in the Oklahoma Center, and 72% in the Arizona center. Baseline data were collected using personal interview and a physical examination. Mortality and causes of death were followed up from 1993 through the end of 2009. The numbers of deaths attributable to smoking until the end of 2009 were estimated using multivariable-adjusted relative risk analysis stratified according to gender and center. Results Overall, there was a significant association between smoking and death from any cause after adjustment for multiple risk factors. In 2009, a total number of 363 deaths were found attributable to smoking among American Indian population aged 45-74, of which 105 deaths were among men and 258 deaths among women. There is a significant association smoking and CVD mortality only in Dakota center. In cancer deaths, there was a significant association both in men and women: a total of 1462 deaths were attributable to smoking among American Indian population aged 45-74, of which 571in men, and 891in women. Conclusions Smoking was associated with increased risk of death among American Indians, especially with cancer deaths. There was no overall association between smoking and CVD deaths, but a significant association was observed in Dakota center. Reducing the prevalence of smoking might benefit in prevention of smoking related mortality among American Indians. / acase@tulane.edu

Historical interconnections between Native Americans and many people of African descent in America created a group of Black Indians whose lineage continues today. Though largely unrecognized, they remain an important racially mixed group. Through analysis using qualitative feminist methodologies, this thesis examines the history and analyzes the narratives of African-Native American females regarding their racial identity and political claims of tribal citizenship. Their socialization, which includes kin keeping, extended families and the sharing of family stories, allows them to claim native ancestry because of the information usually passed down to them from mothers, grandmothers, aunts and other family members. Their culture and identity revealed that Black Indian women have particular attitudes regarding their racial identity. I conclude my investigation with the suggestion that Native and African American studies can be instrumental as an alternative method of studying American race relations and the ways race intersects with gender in the formation of identity politics.

In this dissertation, I analyze classroom interactions between a White, nonlocal high school English teacher and American Indian students on the Blackfeet Nation in Montana. I focus on the participants' strategic use of humor and distinctive linguistic features in these interactions, particularly teasing as a cultural activity among the students, the teacher's immersion and adaptation to that culture, and the affective and sociocultural importance of the ethnolinguistic repertoire to the students. I argue that the main functions of the humor and teasing are threefold: (a) to build rapport, (b) to accomplish interactional goals in the classroom, and (c) to negotiate teacher-student power struggles in a socioculturally acceptable way. I show that the students' humor and discourse is constitutive of local culture and often counterhegemonic, implicitly and at times explicitly critiquing mainstream educational practices and the marginalized status of the students. My analysis considers the data from a discourse level as well as examines the indexical and patterned use of microlevel linguistic resources from the student's ethnolinguistic repertoire--specifically, distinctive interjections and scooped-accent intonation. The primary data is naturally occurring classroom discussions, complemented by individual and group interviews and ethnographic observations. This study points to the importance of sociocultural factors in language variation and change in communities undergoing or having undergone radical language shift. It thus adds to the literature that considers how cultural practices are disrupted and may be restructured as the linguistic code changes. This research also contributes to the research that details the difficulties nonmainstream students face in public schools when their home culture and language practices are at odds with those of the school, and it examines humor and teasing as student strategies to navigate these differences. This study aims to help paint a more complete picture of the contemporary social and linguistic contexts in which American Indian speakers live, with a mind toward how this understanding can be applied to the real-world circumstances of these youth. / text

American Indians suffer disproportionately from mental disorders such as depression and substance abuse. American Indians have lower socioeconomic status than white Americans making them more vulnerable to mental health stressors and disorders, such as depression. Unfortunately, the causal processes and mechanisms producing negative psychological outcomes remain unclear. Despite the disadvantages faced by many American Indians, the Native American community offers cultural norms and values that facilitate treatment of and recovery from mental stressors. The Native American community offers its members an extended social support network as well as healing ceremonies, which could mitigate the effects of depression. In my dissertation, I compare the level of psychological distress between two tribal populations from a study from the Centers for American Indian and Alaska Native Health (CAIANH) at the University of Colorado at Denver. I use logistic regression to examine the relationship between the psychological distress score and tribal identity. The logistic regression analysis also explores the relationship between self-rated health and socioeconomic attainment. Finally, I compare the outcomes between the Northern Plains tribe and the Southwest tribe. The results suggest that individuals with a strong sense of cultural spirituality have lower psychological distress than individuals who do not have strong cultural spirituality. Also, individuals of the Southwest tribe who spent part of their lives off the reservation or near the reservation experience lower psychological distress compared to those who spent their entire lives on the reservation; in contrast, individuals of the Northern Plains tribe are disadvantaged in terms of mental health if they spent part of their lives off or near the reservations than those who stay on the reservation their whole lives. Members of either the Northern Plains tribe or Southwest tribe who feel socially isolated are very likely to experience severe psychological distress or rate their health poorly. The findings of the study indicate that resiliency factors among the tribes such as cultural-spirituality, reservation community and social support are protective, but the findings also encourage further understanding of mechanisms and utilization of the resources available. / text

This dissertation is a qualitative investigation into Navajo citizen opinion on the need and form of a federal-tribal co-management model for sacred lands held in federal stewardship. The central question in this inquiry is, are co-management agreements appropriate for sacred landscapes management, and if so, how would they work? In other words, what are the issues, fundamental elements and core values of a "best-practices" sacred lands co-management model? This question is important because Native sacred lands protection and access are essential to reinforcing cultural identity and well-being, and revitalizing tribal communities. Across the United States, these places are being desecrated or destroyed at an alarming rate by commercial enterprise, public recreation, and political indifference. Native Peoples are also denied access to sacred sites for traditional subsistence or ceremonial purposes. This neglect of traditional Native cultural values in sacred lands management is referred to in this analysis as the "Indigenous values gap." Navajo response is focused on three Diné sacred landscapes, the Dinétah in northwest New Mexico, and the San Francisco Peaks and Canyon de Chelly, both located in northeast Arizona. These are large, multi-jurisdictional resources that are critical to Navajo culture and religion, and are currently under physical or legal threat. Navajo citizens in this inquiry generally agree that sacred lands co-management agreements between the Navajo Nation and federal agencies are desirable as instruments that can formalize the "practice" of genuine power-sharing relative to the management of cultural property. They also agree that co-management is not yet practical as a governance structure and philosophy until the Federal Government changes its perspective toward sharing management decisions with a Native nation. Navajo citizens also argue that comanagement is not practical until the Navajo Nation builds the capable institutions and sacred lands management vision on which to base co-management agreement development and implementation. The community development concepts of the Harvard Nation-Building model are central to building effective sacred lands management plans and co-management regimes. A "best-practices" model of sacred lands co-management blends the sacred principles of the Navajo doctrine of hozho with the secular principles of property rights, protected areas, and nation-building.