Suchergebnisse

Promoting another reading of 'L'aperto: l'uomo e l'animale' of Giorgio Agamben, the present article has the double intention to expose the anthropological machine that realizes the classical and modern anthropogenesis and to introduce aspects of indigenous philosophy (the philosophy produced and expressed by Brazilian Amerindians) which influence the relation between man and animal, as well between humankind and animality, in contrast. Taking the risk here of using the expression indigenous philosophy, aware of the hypothesis of being misunderstood, we want to defend the possibility of this use. Between the Brazilians Amerindians, we are going to visit together the writings of Gersem Baniwa, Daniel Munduruku e Davi Kopenawa, among others. If the contemporary is absolutely present at us and captivates our attention with lights and shadows, nothing can be more contemporary then the effort of enlarge our epistemological horizon.

In this article, considering as a theoretical-methodological reference the discourse studies based on Michel Foucault (2004, 2005, 2007) and the definitions of colonial dispositive and ethniCity (NEVES, 2015) to understand the visual statements spread in the landscapes of Belém in the second decade of the 21st century, representing different places of enunciation about the history of the city and the indigenous peoples.I analyze the frontal of the most famous catholic church of the city and a bronze sculpture to mark the discourse of the colonization and, in contrast, I analyze graffiti of two local contemporary artists that retake the indigenous memory of Belém in their productions.In a way, update the ancient metaphor coined by Fr. Antonio Vieira, but now, as opposed to marble, not the myrtle but graffiti and its transience.

Despite the differences in our cultural, economic, and political systems China and Australia are societies sharing rapidly urbanising futures. This presents significant challenges for urban planning, placemaking, and the sustainability of livable, urban communities. Using Chongqing as a case study, metaPLACE is an experimental project investigating how participatory urban media (large and small interactive screens, installations, façades, and devices) can act as a co-designed interface between diverse community, industry, and government stakeholders. The empirical data gathered from a co-design workshop held in Chongqing in 2019 indicates there are a range of opportunities and concerns related to equitable placemaking, the environment, the nature of interfaces and participation, ownership and management of data, large and small screens, and cultural and generational considerations. Our critical and comparative analysis of the research design and cultural factors influencing the co-design process, reveal deficiencies in widely accepted models of user experience design and design process used across industry and design research. This has significant implications for transcultural and interdisciplinary co-design and the establishment of a viable Sino-Australian design ecosystem.

Accountability policies are meant to improve educational quality; yet, too often, they interfere with quality instruction, including bilingual instruction. Drawing on 18 months of ethnographic work in a multigrade Indigenous preschool in the Yucatan Peninsula in Mexico, I describe how Elisa, the teacher, principal and janitor, navigated demanding administrative tasks while implementing different governmental programs, placing on her a significant bureaucratic burden. Also, this led her to shift her attention from a culture of teaching-learning accountability to a culture of bureaucratic accountability. This study shows that early childhood education in Indigenous communities in Mexico depends on the astuteness and preparedness of frontline workers, such as teachers and school supervisors, as they keenly navigate the culture of bureaucratic accountability that governmental policies impose, while trying not to sacrifice an accountability to their own responsibility to the learners. ; As políticas de responsabilização têm o objetivo de melhorar a qualidade educacional; porém, muitas vezes, interferem na qualidade da educação, inclusive na educação bilíngue. Com base em dezoito meses de trabalho etnográfico em uma pré-escola indígena multisseriada na península de Yucatán, no México, descrevo como Elisa, professora, diretora e zeladora, cumpria as exigentes tarefas administrativas enquanto implementava diferentes programas governamentais que impunham sobre ela uma significativa carga burocrática. Isto também a levava a deslocar sua atenção de uma cultura de responsabilização por ensino-aprendizagem para uma cultura de responsabilização burocrática. Este estudo mostra que a educação infantil em comunidades indígenas no México depende da perspicácia e da preparação de trabalhadores da linha de frente, como professores e supervisores escolares, pois cumprem com habilidade a cultura da responsabilização burocrática imposta pelas políticas governamentais enquanto tentam não sacrificar uma responsabilização frente ao seu próprio dever junto aos estudantes.

Reciting the Words as Doing the Rite: Language Ideology and Its Social Consequences in the Hmong's Qhuab Kev (Showing the Way) / Huang Shu-li -- Chief, God, or National Hero? Representing Nong Zhigao in Chinese Ethnic Minority Society / Kao Ya-ning -- The Venerable Flying Mountain: Patron Deity on the Border of Hunan and Guizhou / Zhang Yingqiang -- Surviving Conquest in Dali: Chiefs, Deities, and Ancestors / Lian Ruizhi -- From Woman's Fertility to Masculine Authority: The Story of the White Emperor Heavenly Kings in Western Hunan / Xie Xiaohui -- The Past Tells It Differently: The Myth of Native Subjugation in the Creation of Lineage Society in South China / He Xi -- The Tusi That Never Was: Find an Ancestor, Connect to the State / David Faure -- The Wancheng Native Officialdom: Social Production and Social Reproduction / James Wilkerson -- Gendering Ritual Community across the Chinese Southwest Borderland / Ho Ts'ui-p'ing.

In the paper, from a systematic analysis of the literary production of Brazilian Indigenous writers, we will argue that, since the middle of XXs, Brazilian Indian peoples start to affirm and use the public sphere, in terms of activism, militancy and engagement, as the strategy and the place par excellence to the thematization of national Indian condition, as reaction to processes of social-economic expansion and political-cultural negation which put in check their own existence, refusing also the technocratic paternalism and dependent responsibility imposed to them. With the purpose of consolidating themselves as active public-political subjects, they opted for school education and for the appropriation of epistemological tolls and digital techniques which allow them to insert in the national socialization, to modernize politically, culturally and epistemologically in order to streamline a perspective of criticism regarding our conservative modernization from the internal communitarian self-organization and the construction of a network of collaboration among the indigenous nations. This posture leads to the deconstruction of the image cultural and normatively produced in terms of colonization, of a savage, rude and barbarous Indian, restricted to the more far corner of forest, incapable of civilization; and, in its place, it is consolidated exactly the role of the socialized Indian, in the full capability of political citizenship, producing and publicizing the own knowledge, culture and art. From the appropriation of school education and of these epistemological-digital tools and techniques we go, therefore, to an activist, militant and engaged posture in the public, political and cultural sphere, by means of the correlation of Indian Movement and Indian literature, in which the promotion of ethnic-anthropological singularity is in the basis of the criticism to modernity constituted and performed by Indian peoples, their intellectuals and writers.

Tourism involving indigenous communities has been developed in various parts of the world. In Brazil, several initiatives, however, were not regulated due to issues such as State jurisdiction, lack of consensus among scholars, government entities and communities on the importance of regulation, among others. However, the national legislation did not explicitly forbid tourism in indigenous territories, and in various documents, the State pointed the importance of indigenous autonomy and leadership, including in sustainable projects of ecotourism and ethnotourism; as well as highlighted the need for regulating these segments. In June 2015, tourism in Indigenous Lands was regulated, taking the debate on tourism involving indigenous communities to a new level. Therefore, this article, based on legal instruments and on the literature on the subject, addresses the Brazilian indigenous legislation and the new prospects for touristic activities, economic development and autonomy of these peoples. The research demonstrated that the regulation of the activity does not fully contribute to the autonomy of the communities, since it demands an authorization from the Brazilian National Indigenous Foundation, which may even deny it. In addition, despite being guided by the principle of precaution, the bureaucracy of the process allows for the continuity of illegal tourism. ; O turismo envolvendo comunidades indígenas vem sendo desenvolvido em diversas partes do mundo. No Brasil, há inúmeras iniciativas que, no entanto, não eram regulamentadas por conta de questões como a tutela do Estado, falta de consenso entre estudiosos, governo, entidades e comunidades sobre a importância da regulamentação, entre outras. No entanto, a legislação nacional não proibia explicitamente o turismo em territórios indígenas e, em diversos documentos, o Estado apontava a importância da autonomia e protagonismo indígena, inclusive em projetos sustentáveis de ecoturismo e etnoturismo; e, também ressaltava a necessidade da regulamentação desses segmentos. Em junho de 2015, o turismo em Terras Indígenas foi regulamentado, trazendo o debate sobre o turismo envolvendo comunidades indígenas a um novo patamar. Assim, este artigo, embasado em instrumentos legais e na literatura sobre o tema, aborda a legislação indigenista brasileira e as novas perspectivas para a atividade turística, o desenvolvimento econômico e autonomia desses povos. A pesquisa demonstrou que a regulamentação da atividade não contribui integralmente para a autonomia das comunidades, uma vez que se faz necessária a autorização da Fundação Nacional do Índio, que pode, inclusive, negá-la. Além disso, apesar de estar voltada ao princípio da precaução, a burocracia do processo dá margem à continuidade do turismo ilegal. ; El turismo desarrollado en comunidades indígenas se ha practicado en diversas partes del mundo. En Brasil, hay numerosas iniciativas que, sin embargo, no están reguladas debido a cuestiones como la tutela del Estado, la falta de consenso entre los académicos, agencias gubernamentales y las comunidades sobre la importancia de la regulación del turismo, entre otros. No obstante, la legislación no prohibía explícitamente el turismo en las zonas indígenas. En varios documentos, el Estado señaló la importancia de la autonomía y el liderazgo indígena, incluyendo proyectos en ecoturismo sostenible y etnoturismo, enfatizando también la necesidad de una regulación de estos segmentos. En junio de 2015, el turismo en Tierras Indígenas (TIs) fue regulado, haciendo con que el debate sobre el asunto llegase a un nuevo nivel. En este artículo, se discute la legislación indígena brasileña y nuevas perspectivas para el turismo, el desarrollo económico y la autonomía de estos pueblos. La investigación ha demostrado que la regulación de la actividad no contribuye plenamente a la autonomía de las comunidades, ya que es necesaria la autorización de la Fundação Nacional do Índio (FUNAI), que podrá no autorizar la iniciativa. Además, aunque esté centrada en el principio de precaución, la burocracia del proceso da lugar a la continuación del turismo ilegal.

Propõe uma discussão sobre a noção de língua nacional definida através do pressuposto da unidade lingüística e sustentada por afirmações do tipo "a língua portuguesa é o idioma oficial da República Federativa do Brasil". Esta afirmação começa a ser reestruturada pelo reconhecimento oficial da diversidade lingüística brasileira e das dificuldades no trato com estas questões, tanto em nível acadêmico quanto nos demais níveis de poder. Levantam-se alguns questionamentos acerca das políticas lingüísticas articuladas junto à política de Educação Escolar Indígena no Brasil e especificamente na Amazônia. De um lado estão os povos indígenas que, por motivos históricos alheios a sua vontade, não falam uma língua que se possa denominar como propriamente indígena. De outro lado, discute-se como se organizam as práticas de escolarização em comunidades indígenas de fronteira que falam não somente uma, mas até cinco línguas, incluindo as indígenas e as línguas dos países limítrofes. O que fazer, então, se todas estas realidades estão sujeitas ao "modismo reducionista" imposto pela legislação da educação escolar indígena bilíngüe?

No Brasil, um dos princípios fundamentais do Sistema Único de Saúde é a participação social. Por meio de muita mobilização, os povos originários garantiram a publicação da lei que estabelece o Subsistema de Atenção à Saúde Indígena em 1999, estruturado em 34 Distritos Sanitários Especiais Indígenas. Desde o início foram organizadas instâncias de participação: os Conselhos Locais, os Conselhos Distritais de Saúde Indígena (Condisi) e o Fórum de Presidentes de Condisi (FPCondisi). Este estudo tem como objetivo compreender a estrutura formal e a efetiva configuração do espaço de participação social dos povos indígenas na construção de uma política de saúde diferenciada. Foi utilizada metodologia qualitativa com diversas fontes e materiais, com análise documental de atas de reuniões do Condisi Litoral Sul e do FPCondisi, legislação e com entrevistas em profundidade com indígenas e indigenistas. Os resultados demonstram que há vários caminhos de participação dos indígenas na política de saúde. É possível afirmar que a maioria dos entrevistados reconhece o Condisi como espaço de diálogo entre indígenas e governo, mas também apontam falta de resolubilidade desta e demais instâncias de controle social. O silenciamento das pautas indígenas nos espaços de participação formal faz com que esses povos busquem outras formas de protagonizar a construção de uma política de saúde diferenciada. ; In Brazil, one of the fundamental principles of the Brazilian National Health System is social participation. Through mobilization, indigenous peoples secured the publication of the law establishing the Indigenous Health Subsystem in 1999, structured in 34 Special Indigenous Health Districts. From the beginning, participation instances were organized: Local Councils, District Councils of Indigenous Health (Condisi) and the Condisi Presidents Forum (FPCondisi) This study aims to understand the formal structure and effective configuration of the social participation space of indigenous people in the construction of a differentiated health policy. A qualitative methodology was used with several sources and materials, with documentary analysis of minutes of Condisi Litoral Sul and FPCondisi meetings, legislation and with in-depth interviews with indigenous people and indigenists. The results showed that there are several ways for indigenous people to participate in health policy. It is possible to state that most of the interviewees recognizes Condisi as a space for dialogue between indigenous people and the government, but they also point out the limits of the effectiveness of this and other instances of social control. The silencing of indigenous agendas in formal participation spaces makes these people seek for other ways to lead the construction of a differentiated health policy.