Background: Several event related potential (ERP) studies have investigated the time course of different aspects of evaluative processing in social bias research. Various reports suggest that the late positive potential (LPP) is modulated by basic evaluative processes, and some reports suggest that in-/outgroup relative position affects ERP responses. In order to study possible LPP blending between facial race processing and semantic valence (positive or negative words), we recorded ERPs while indigenous and non-indigenous participants who were matched by age and gender performed an implicit association test (IAT). The task involved categorizing faces (ingroup and outgroup) and words (positive and negative). Since our paradigm implies an evaluative task with positive and negative valence association, a frontal distribution of LPPs similar to that found in previous reports was expected. At the same time, we predicted that LPP valence lateralization would be modulated not only by positive/negative associations but also by particular combinations of valence, face stimuli and participant relative position.

The Implicit Association Test (IAT) is the most popular measure to evaluate implicit attitudes. Nevertheless, its neural correlates are not yet fully understood. We examined event related potentials (ERPs) in response to face- and word processing while indigenous and non-indigenous participants performed an IAT displaying faces (ingroup and outgroup members) and words (positive and negative valence) as targets of category judgments. The N170 component was modulated by valence of words and by ingroup/outgroup face categorization. Contextual effects (face–words implicitly associated in the task) had an influence on the N170 amplitude modulation. On the one hand, in face categorization, right N170 showed differences according to the association between social categories of faces and affective valence of words. On the other, in word categorization, left N170 presented a similar modulation when the task implied a negative-valence associated with ingroup faces. Only indigenous participants showed a significant IAT effect and N170 differences. Our results demonstrate an early ERP blending of stimuli processing with both intergroup and evaluative contexts, suggesting an integration of contextual information related to intergroup attitudes during the early stages of word and face processing. To our knowledge, this is the first report of early ERPs during an ethnicity IAT, opening a new branch of exchange between social neuroscience and social psychology of attitudes.

Brain processes and social processes are not as separated as many of our Social Psychology and Neuroscience departments. This paper discusses the potential contribution of social neuroscience to the development of a multi‐level, dynamic, and context‐sensitive approach to prejudice. Specifically, the authors review research on event related potentials during social bias, stereotypes, and social attitudes measurements, showing that electrophysiological methods are powerful tools for analyzing the temporal fine‐dynamics of psychological processes involved in implicit and explicit prejudice. Meta‐theoretical implications are drawn regarding the social psychological modeling of social attitudes, and for the integration of social neuroscience into a multi‐level account of cultural behavior.

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We elaborate on the relationships between the notions of border, discourse, and culture. Vološinov and Bakhtin offer a theory of discursive practices that entails a conception of culture as dialogic transformation of both objective and subjective life through the folding and crossing of borders. Based on the theoretical elaborations of Vološinov and Bakhtin, we begin discussing classical and contemporary theories of culture, and end by discussing theoretical issues in applied research fields to show some implications of our reconstruction of these authors’ dialogical theory of discourse. We propose that this theory gives to borders and borderworks a crucial role in the process of becoming of discourse and gives a special relevance to discursive processes in the more general social processes involving the establishment and trespassing of power-related boundaries.

The Mapuche practice of weaving has occupied a transcendental role for this community in its system of symbolic representation. These textiles involve different elements of cultural identity for the community, for the wearers of the garments and, most of all, for their creators. This article analyzes the creation context in which the Mapuche textile tradition brings into tension different aspects of cultural identity and innovation within the construction of cultural memory. It examines two principal scenarios that arose from ethnographic work: 1) selection of materials; 2) preparation and fabrication. The findings show that, in both scenarios, the new rules emerging from religious and commercial concerns in the present-day context of these weavers are linked with the diverse positions taken by each woman. We discuss how these new rules are associated with different processes of cultural identity in this group of Mapuche women.

In our comment on Held (2020) we attempt to deepen her criticism and reflection about epistemic violence while addressing the need for its elimination in psychological science. We acknowledge her argument about the prepositional divisions that emerge between two large groups of psychologies or psychologists (mainstream psychology vs. Indigenous and critical psychologies): from above and from below. In relation to these prepositional problems, we agree that the explanations derived from these divisions in terms of of, for, and about are confusing. However, we consider that Held’s reflections concerning the set of prepositions in the production of knowledge based on “of, from, and for the other” neglect another alternative that is “with the other.” According to this last point, we briefly present Bakhtin’s theoretical notion of co-authorship to argue that generally, epistemic violence is committed by not recognizing the voices of the participants involved. In addition, we use examples of our work with Indigenous communities in Brazil to show that generating knowledge together and with Indigenous peoples is a valid and necessary way to eliminate epistemic violence.

Resumo Esse artigo discute como a luta indígena do povo Mbya Guarani pode ser compreendida como uma dimensão necessária para o estudo da promoção de saúde; luta que se dá em uma situação em que as comunidades manifestam a vivência de uma série de conflitos denunciados, como desrespeito do Estado brasileiro aos seus direitos constitucionais. Realizamos uma análise dialógica de discursos de lideranças Mbya Guarani, presentes em noticiários produzidos por coletivos indígenas e no documentário “Teko Rexaĩ: Saúde Guarani Mbyá”. Discutimos as tensões entre a concepção Guarani de Teko Porã e o que está previsto pelo Subsistema de Atenção à Saúde Indígena. Argumentamos que as concepções de saúde e de cuidado, desde o enfoque do construtivismo semiótico-cultural em psicologia e suas interfaces com a reflexão ética, devem considerar o ethos indígena. Isso permite repensar o papel dos agentes de saúde em relação aos problemas relatados pelas lideranças indígenas.