This study analyzes the role and training of indian health agents as defined by the National Policy for Health Care of Indians Peoples on two Indian reservations in Santa Catarina, Brazil. The health agent's role in primary care is based on mediation between traditional health practices and biomedicine, subsumed in the concept of differentiated care. On both reservations, a large turnover of indigenous health agents and lack of adequate training were observed. The indigenous health agents expressed difficulty in understanding the reasons for their activities, role ambiguity vis-à-vis the community, and communications problems with other health professionals. Considering the national policy guidelines, this study indicates that the provision of differentiated care is precarious and that a dialogue is necessary, with actual participation by all stakeholders in the health services.
This article presents a reflection as to how notions and behavior related to the processes of health and illness are an integral part of the culture of the social group in which they occur.It is argued that medical and health care systems are cultural systems consonant with the groups and social realities that produce them. Such a comprehension is fundamental for the health care professional training. Antropología, salud y enfermedad: una introducción al concepto de cultura aplicado a las ciencias de la salud Este artículo presenta una reflexión acerca de como las nociones y comportamientos asociados a los procesos de salud y enfermedad están integrados a la cultura de los grupos sociales en los que estos procesos ocurren. Se argumenta que los sistemas médicos de atención a la salud, así como las respuestas dadas a la enfermedad son sistemas culturales que están en consonancia con los grupos y las realidades sociales que los producen. Comprender esta relación es crucial para la formación de profesionales en el área de la salud. DescriptorsDescriptores: Cultura; Antropología; Atención a la Salud; Ciencias de la Salud.
Based on an analysis of AIDS cases among the Xokléng Indians in 1988, this article relates the illness phenomenon to socio-cultural disruptions and transformations in this indigenous group's universe, focusing on the history of their contact with Brazilian national society. The analysis and interpretation of this relationship are based on anthropological theories about the centrality of the body, corporeality, and degenerative bodily processes in Brazilian indigenous societies, according to which the body, society, and macro-situational elements are articulated by social praxis, and should thus be related in socio-anthropological studies of health-illness phenomena. The article briefly describes the history of epidemics emerging from contact and attempts to relate them to specific historical contexts. Ethnomedical categories, cosmology, and Xokléng concepts of corporeality are related to their social organization, which are thus connected to the AIDS cases. The latter are presented with a special focus on the relationship between their emergence and the changes occurring in the Xokléng world with the construction of a dam bordering on their land.
Departing from three ethnographic cases the article discusses impacts and native responses to developmentalist cosmography in the presence of market-oriented projects of "sustainability" (as among the Baniwa and Sateré-Mawé) or in the absence of it (as among the Kaingang). The legitimation of anthropological discourse within construction of alterity and (des)exotization of indigenous societies and of the environment they live in is discussed as a privileged field of mediation and encounter of different actors and proposals of projects. Among the cultural pre-conditions that steer these encounters there are religious pluralism and the inherent pragmatics of indigenous conversion, which are responsible for ruptures and continuities of indigenous cosmovisions and - practices and man-nature-relations. They act upon aesthetics, social morphology, distribution of power and local economics. Although these encounters are prone to generate internal conflicts they are perceived as promoters of indigenous well-being through processes of naturalization sustained by occidental regimes of alterity that legitimate their presence.
Resumo:Imagens possíveis... é uma tentativa de demonstrar que outras imagens sobre o ensaísta, crítico literário e ativista político Otto Maria Karpfen/Carpeaux são não somente possíveis como necessárias, haja vista certos 'cenários estáticos' em que o austríaco-brasileiro vem sendo enquadrado. Vida complexa, de rupturas e permanências, Karpfen/Carpeaux buscou o novo no Brasil, embora tenha vivido uma espécie de déjà vu de sua Áustria ocupada (Anschluss) quando do Golpe civil-militar brasileiro de 1964. Sua dinâmica relação com a cidade mineira de Ouro Preto, traduzida em três diferentes crônicas literárias, escritas antes e depois do Golpe, será o instrumento pelo qual tentaremos construir novas imagens sobre Karpfen/Carpeaux, imprimindo-lhes a devida complexidade. Palavras-chave:Otto Maria Karpfen/Carpeaux. Golpe civili-militar de 1964. Ouro Preto. AbstRAct:Possible images ... is an attempt to demonstrate that other images on the essayist, literary critic and political activist Otto Maria Karpfen / Carpeaux are not only possible but necessary; a response to certain 'static scenarios' in which the Austrian-Brazilian is being recently framed. Subject of a complex life, marked by ruptures and continuities, Karpfen / Carpeaux has sought the novelty in Brazil, although he has experienced a sort of déjà vu out of his occupied Austria (Anschluss) when Brazil suffered the civil-military coup in 1964. His dynamic relationship with the Minas Gerais' town of Ouro Preto, translated into three different literary essays written before and after the coup, is the instrument by which we will build new images on Karpfen / Carpeaux, providing them with their deserved complexity Keywords: Otto Maria Karpfen/Carpeaux. Brazilian's civil-military coup. Ouro Preto.
Na década de 1950, os Xokleng (Laklanõ), jê meridionais da Terra Indígena de Ibirama (SC) vivenciaram mais um episódio atrelado à sua História de Contato: a conversão em massa ao pentecostalismo. Entretanto, a incorpotação de elementos de um sistema religioso mundial deu lugar a uma versão autóctone do cristianismo a qual responde pela reordenação do universo conceitual e simbólico, das formas e práticas sociopolíticas assoladas pelo contato. As categorias nativas, "Índio Crente" e "Índio Xokleng Puro", são justapostas. Resultam de experiências de alteridade peculiares mediadas pela lógica dual, teorias de corporalidade e parentesco. Elas articulam movimentos concomitantes de replicação interna, de incorporação e recriação do "Outro" e de si mesmos. "Índio", "Crente" e "Branco", são categorias sociorrelacionais e históricas, fruto de processos diléticos estabelecidos entre aspectos sedimentados da cultura, agência e evento. São processos de mediação cultural através dos quais se pode observar ruptiruas e continuidades ao longo da história do grupo.
Este é um artigo de acesso aberto, licenciado por Creative Commons Attribution License (CC-BY 3.0), sendo permitidas reprodução, adaptação e distribuição desde que o autor e a fonte originais sejam creditados. Resumo O presente artigo tem como objetivo apresentar as contribuições da Teoria da Prática em relação à análise histórico-antropológica no que se refere às mudanças sociais, com ênfase no Protestantismo e no Neopentecostalismo. Tendo em vista que a religião é composta por pessoas, mas que seguem estruturas já estabelecidas, fica subentendida como reprodutora da ordem social pura e simplesmente. Porém, a partir da Teoria da Prática, é possível repensar essa relação, e, como já iniciado por Max Weber, a religião pode ser compreendida como mecanismo de transformação social e cultural a partir das forças hegemônicas vinculadas ao cotidiano e à vontade das pessoas. A relevância da Teoria da Prática para um aprofundamento sobre a religião está em propor uma análise que contemple as questões culturais e estruturais, e também a prática dos indivíduos que pode ressignificar valores e símbolos, fator que, em longo prazo, produz mudança estrutural e cultural.
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