Journal articles: 'Kaingang indigenous'

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Tiveron, Juliana Dal Ponte, and José Francisco Miguel Henriques Bairrão. "Veinkupri Hã: o ensino Kaingang / Veinkupri Hã: the Kaingang learning." Cadernos CIMEAC 7, no. 1 (July 11, 2017): 212. http://dx.doi.org/10.18554/cimeac.v7i1.2217.

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A atual política escolar indígena, norteada pelo modelo da educação diferenciada, garante o ensino da cultura indígena na escola, sobretudo o ensino da língua nativa. Contudo, este modelo tem reduzido algumas vezes, a alfabetização na língua indígena como sendo o equivalente ao ensino da cultura indígena. Embora não siga o modelo de educação diferenciada, já que seus membros não estão filiados à escola indígena do Território Indígena (T.I.) Vanuíre (pertencente ao município de Arco-Íris no estado de São Paulo), o Grupo de Cultura Kaingang tem respondido a esses desafios através do agir dos Veinkupri Hã ou espíritos dos mortos bons (guerreiros guardiões da cultura Kaingang). Para investigar como esse ensino tem sido retomado pelos membros do Grupo de Cultura Kaingang do T.I. Vanuíre, assim como o que ele elege manter e o que elege mudar da tradição, utilizou-se o método psicanalítico agregando-lhe procedimentos etnográficos (escuta participante). O ensino pautado pelos Veinkupri Hã contempla a totalidade do corpo e, por isso, não prioriza a esfera cognitiva ou representacional em voga na Educação. Antes, visa o preparo e fortalecimento do corpo da criança para que ela consiga agir conforme os espíritos dos mortos bons, buscando a consolidação de uma alma indígena atuante. A criança aprende a respeitar e a se comunicar com os Veinkupri Hã por meio da expressão em si mesma de um espírito guerreiro. Embora tradicionalmente os Kaingang evitassem os mortos, o Grupo de Cultura Kaingang mantém a comunicação com eles para combater as subjugações históricas e contemporâneas que os destinam a não ser quem são. Deste modo, evidencia-se a impossibilidade de desvincular o ensino cultural do ensino espiritual indígena. O Grupo de Cultura Kaingang provoca a sociedade brasileira a repensar suas políticas públicas versadas à Educação. Na busca por uma educação intercultural não há como deixar de fora o âmbito espiritual dos povos indígenas.Palavras-chave: Educação diferenciada; Povos indígenas; Etnopsicologia. ABSTRACT: The current indigenous school policy, guided by the model of differentiated learning, guarantees the teaching of indigenous culture in school, especially the teaching of the native language. However, this model has sometimes reduced literacy of indigenous culture in the indigenous language learning. Although it does not follow the model of differentiated learning, since its members are not affiliated to the indigenous school of the Indigenous Territory (Território Indígena, TI) Vanuíre (belonging to the city of Arco-Íris in the state of São Paulo, Brasil), the Kaingang Culture Group has responded to these challenges through the action of the Veinkupri Hã, spirits of honorable deceased Kaingang (guardian warriors of the Kaingang culture).To investigate, as this teaching has been taken up by members of the Kaingang Culture Group of TI Vanuíre, as well as what it elects to maintain and what it chooses to change from tradition, the psychoanalytic method was used by adding ethnographic procedures (participant listening). In order to investigate how this teaching has been taken up, by members of the Kaingang Culture Group of TI Vanuíre, as well what it chooses to maintain and what it chooses to change from the tradition, the psychoanalytic method with ethnographic tools has been applied (participant listening). The teaching guided by the Veinkupri Hã includes the totality of the body and, therefore, does not prioritize the cognitive or representational sphere. Its purpose is to strengthen the child’s body so that it acts according to the honorable deceased Kaingang, seeking the consolidation of an active indigenous soul. The child learns to respect and communicate with the Veinkupri Hã through the manifestation of a warrior spirit. Although the Kaingang people have traditionally avoided the dead, the Kaingang Culture Group maintains communication with them to counter the historical and contemporary subjugations that aim them to not be who they are. Thus, it is evident that it is impossible to disassociate cultural teaching from indigenous spiritual teaching. The Kaingang Culture Group encourages Brazilian society to rethink its public policies to education. In the search for an intercultural education there is no way to leave out the spiritual scope of the indigenous peoples.Keywords: Differentiated learning; Indigenous peoples; Ethnopsychology.

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Tagliari, Itamar Adriano, Antonio De Azevedo Barros Filho, and Maria Beatriz Rocha Ferreira. "Motor performance in kaingang indigenous children." Journal of Human Growth and Development 26, no. 1 (April 28, 2016): 48. http://dx.doi.org/10.7322/jhgd.113713.

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Soares, Gustavo Hermes, Jaqueline Montoril Sampaio Mota, Fabio Luiz Mialhe, Maria Gabriela Haye Biazevic, Maria Ercília de Araújo, and Edgard Michel-Crosato. "Household food insecurity, dental caries and oral-health-related quality of life in Brazilian Indigenous adults." Ciência & Saúde Coletiva 26, no. 4 (April 2021): 1489–500. http://dx.doi.org/10.1590/1413-81232021264.06472019.

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Abstract Food insecurity is a complex phenomenon that affects the health and wellbeing of vulnerable families. The aim of this study was to investigate the relationship between household food insecurity, dental caries, oral health-related quality of life, and social determinants of health among Indigenous adults. A cross-sectional study was conducted among Kaingang adults aged 35-44 years old from the Guarita Indigenous Land, Brazil. Food insecurity was assessed through the EBIA scale. Dental caries was assessed using the DMFT index. Participants answered the OHIP-14 questionnaire and a structured interview. Descriptive and multivariate analyzes using Poisson regression models were performed. The final sample included 107 adults from 97 households. Approximately 95% lived in food insecure families. Severe food insecurity was present in 58% of the households. The phenomenon was associated to the Bolsa Família benefit, household size, and greater perception of oral health impacts on quality of life. The high number of families affected by food insecurity reveals the social vulnerability of the Kaingang people. Food insecurity in Kaingangs adults is associated to oral health perception and social determinants of health.

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Rocha, Cinthia Creatini da. "From socio-politics to kinship dynamics among the Kaingang." Vibrant: Virtual Brazilian Anthropology 8, no. 2 (December 2011): 359–74. http://dx.doi.org/10.1590/s1809-43412011000200016.

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This article is based on ethnographic data on the social and political organization of a Kaingang collective that is currently requesting the demarcation of the Terra Indígena Sêgu [Sêgu Indigenous Land] (in Rio Grande do Sul State in southern Brazil). Ethnographic data observed in various indigenous Kaingang lands in southern Brazil point to an intricate and rhizomatic network of social relations within and between groups and families, which, beyond their locations of origin or residence, articulate socio-cosmic-political principles that mark distinct processes of reciprocities and divisions. Here, the movement for land claims and internal tensions within the collectives either result in distancings or approximations that are translated into principles of inclusion or exclusion of individuals and groups in relation to territories that are already occupied and or being claimed. Thus, if for non-Kaingang the Kaingang- as for other Amerindian populations - project an ethnic identity based on the idea of a generalized kinship, at the level of their intra- and inter-group relations, the fluidity with which the ties among those who are considered relatives (kanhkó) or not, can be easily made or unmade, strengthened or broken.

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Bergamaschi, Maria Aparecida, and Kátia Simone Müller Dickel. "Estudantes indígenas em uma escola não indígena: possibilidades para vivências interculturais." Perspectiva 33, no. 1 (February 18, 2016): 377. http://dx.doi.org/10.5007/perspectiva.v33i1.34941.

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http://dx.doi.org/10.5007/2175-795X.2015v33n1p377Este artigo decorre da pesquisa em uma escola indígena e em uma escola não indígena, realizada basicamente na perspectiva metodológica etnográfica, durante os anos de 2011 e 2012. Na escola não indígena foi observada a convivência com estudantes Kaingang que concluem o ensino fundamental, iniciado na escola da aldeia. A partir disso, foram descritas situações que mostram a educação e a escola no cotidiano Kaingang, bem como o cotidiano da escola não indígena, como ocorre a convivência e as possibilidades para a interculturalidade, as conflitualidades e as relações de reciprocidade. O olhar dedicado para conhecer e descrever essa relação abre um campo de possibilidades decorrentes de trocas – às vezes desconfianças e isolamentos –, que oferecem contribuições importantes, tanto para a educação e a escola indígena quanto para a educação e a escola não indígena. Indigenous students in a non-indigenous school: a chance for intercultural experiences AbstractThe study we present stems from a research made at an indigenous school and at a non-indigenous school. The research was basically made under the ethnographic methodology, during the years of 2011 and 2012. At the latter school, we observed the interaction with the Kaingang students that are graduating at elementary school, which they had first started at their village school. Having that ethnography as a starting point, we describe scenarios that represent education and school on the Kaingang everyday life, as well as the common day of the non-indigenous school, and how the interactions occur and what are the possibilities for intercultural and conflicting meetings and the reciprocity relations. The attentive eyes we lay upon this research in order to get to know and to describe this relation opens a world of possibilities that result from exchange situations – in which sometimes there is distrust or isolation – and they offer important contribution both to the indigenous school and education and to the non-indigenous school and education. Keywords: Intercultural. Indigenous Education. Kaingang School and Education. Estudiantes indígenas en una escuela no indígena: posibilidades para vivencias interculturales ResumenEl estudio que presentamos resulta de la investigación en una escuela indígena y en una escuela no indígena, realizada básicamente en la perspectiva metodológica etnográfica durante los años 2011 y 2012. En esta última escuela fue observada la convivencia con estudiantes Kaingang que concluyen la educación fundamental, iniciada en la escuela de la aldea. A partir de este estudio etnográfico, describimos situaciones que muestran a la educación y a la escuela en el cotidiano Kaingang, así como el cotidiano de la escuela no indígena, como ocurre la convivencia y las posibilidades para la interculturalidad, las conflictualidades y las relaciones de reciprocidad. La mirada que dedicamos para conocer y describir esta relación abre un campo de posibilidades resultantes de intercambios – a veces desconfianzas y aislamientos – que ofrecen contribuciones importantes, tanto para la educación y la escuela indígena como para la educación y la escuela no indígena.Palabras claves: Interculturalidad. Educación Indígena. Educación y Escuela Kaingang.

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Fernandes, Ricardo Cid, and Leonel Piovezana. "The Kaingang perspectives on land and environmental rights in the south of Brazil." Ambiente & Sociedade 18, no. 2 (June 2015): 111–28. http://dx.doi.org/10.1590/1809-4422asocex07v1822015en.

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This article discusses aspects of culture-nature relations among indigenous groups in Southern Brazil. Based on the ethnography of Kaingang groups in the state of Santa Catarina, conceptions of culture and nature are considered taking into account the relationship between politics and cosmology. More specifically, this article focuses on the analysis of two different kinds of ethnographic sources, namely: the historical processes of recovery of indigenous lands; and, the references to nature expressed in mythological narratives and ritual processes. Indeed, in the recent history of the Kaingang, the struggle for "indigenous tradition" has triggered scenes and scenarios from the past. These scenarios not only involve inter-ethnic resistance, but also specific notions of nature, culture and environmental recovery. In summary, this article argues that the link between political and cosmological conceptions forms the very basis of the indigenous perspective concerning their territorial and environmental rights.

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Ghiggi Junior, Ari, and Esther Jean Langdon. "Reflections on intervention strategies with respect to the process of alcoholization and self-care practices among Kaingang indigenous people in Santa Catarina State, Brazil." Cadernos de Saúde Pública 30, no. 6 (June 2014): 1250–58. http://dx.doi.org/10.1590/0102-311x00108613.

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This article, based on ethnographic research on the Xapecó Indigenous Reservation in Santa Catarina State, Brazil, examines the sociocultural context of the use of alcoholic beverages among the Kaingang indigenous people. The authors also discuss the experience with an intervention involving government agencies and nongovernmental organizations that attempted to deal with alcohol-related problems on the reserve. Based on the concepts of alcoholization and self-care practices, the study analyzes the possibilities for organizing health intervention practices with indigenous peoples, in light of the principle of differentiated care under Brazil’s National Healthcare Policy for Indigenous Peoples.

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Rissardo, Leidyani Karina, Aline Cardoso Machado Moliterno, Ana Carla Borghi, and Lígia Carreira. "Factors of the Kaingang culture which influence care for the older adult: the view of the health professional." Revista Latino-Americana de Enfermagem 21, no. 6 (December 2013): 1345–52. http://dx.doi.org/10.1590/0104-1169.3121.2373.

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OBJECTIVE: to describe the health professionals' perception in relation to the factors of the Kaingang culture which influence the undertaking of healthcare practices with the elders in this ethnic group. METHOD: descriptive research with a qualitative approach, grounded in the ethnographic method, undertaken with ten health professionals who work in the Indigenous Territory in Faxinal, in the Brazilian state of Paraná. The data was collected in the period November 2010 to February 2012 through interviews and participant observation, and was analyzed in the light of the Transcultural Nursing Theory. RESULTS: evidence was found that the Kaingang culture has a strong influence on the professional care for the older adult, principally due to the cultural strangeness of certain customs, aspects which limit the health care for such older adults being listed. CONCLUSION: knowledge of the influences on the care can contribute to the forming of a framework of information relevant to the professional in the provision of care for the Kaingang older adults.

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Rissardo, Leidyani Karina, and Lígia Carreira. "Organization of healthcare and assistance to the elderly indigenous population: synergies and particularities of the professional context." Revista da Escola de Enfermagem da USP 48, no. 1 (February 2014): 72–79. http://dx.doi.org/10.1590/s0080-623420140000100009.

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This study aimed to describe the effects of the organization of primary healthcare on the assistance provided to the elderly Kaingang population, according to the perception of health professionals that work in this area. It is a qualitative and descriptive study, supported by ethnography methodological references, and was conducted with ten healthcare professionals that work in Faxinal, an indigenous territory in the state of Paraná, in Brazil. Data was collected from November 2010 to February 2012 through participant observation and interviews. The results revealed that health professionals strive to meet the health needs of the elderly Kaingang people; however, there are negative effects that hinder the professional care, especially limited human resources, lack of training and material resources, heavy workload and high turnover rates. This study highlights the need to improve work conditions in order to provide better healthcare.

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Amoroso, Marta. "Conquista do Paladar: os Kaingang e os Guarani para além das cidadelas cristãs." Estudios Latinoamericanos 24 (December 31, 2004): 203–35. http://dx.doi.org/10.36447/estudios2004.v24.art10.

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Renwick, Neil, Darren R. Reid, Jorge Alejandro Santos, and Leonel Piovezana. "Indigenous People and The Sustainable Development Goals in Brazil: A Study of the Kaingang People." Journal of Developing Societies 36, no. 4 (October 26, 2020): 390–414. http://dx.doi.org/10.1177/0169796x20937583.

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Indigenous Peoples continue to face substantial challenges. This article focuses on the Kaingang People in Southern Brazil and is contextualized by the Sustainable Development Goals (SDG) adopted by all the United Nations member states in 2015. The authors adopted an Indigenist research methodology to obtain oral evidence and provided an education-focused case-study. The research findings reveal that, despite Brazilian Constitutional recognition and SDG provisions, in practice, the Indigenous People in Brazil are experiencing renewed threats to their indigeneity. The SDGs need to be implemented more robustly at the local level to overcome these emancipatory barriers. The article reveals the key role of empowerment that can be played by carefully articulated indigenous education programs.

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Wright, Robin M., Wolfgang Kapfhammer, and Flavio Braune Wiik. "The clash of cosmographies: indigenous societies and project collaboration - three ethnographic cases (Kaingang, Sateré-Mawé, Baniwa)." Vibrant: Virtual Brazilian Anthropology 9, no. 1 (June 2012): 382–450. http://dx.doi.org/10.1590/s1809-43412012000100014.

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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.

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Borghi, Ana Carla, Angela Maria Alvarez, Sonia Silva Marcon, and Lígia Carreira. "Cultural singularities: indigenous elderly access to Public Health Service." Revista da Escola de Enfermagem da USP 49, no. 4 (August 2015): 0589–95. http://dx.doi.org/10.1590/s0080-623420150000400008.

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OBJECTIVEDescribing how Kaingang seniors and their primary caregivers experience access to public health services.METHODA qualitative study guided by ethnography, conducted with 28 elderly and 19 caregivers. Data were collected between November 2010 and February 2013 through interviews and participative observation analyzed by ethnography.RESULTSThe study revealed the benefits and difficulties of the elderly access to health services, the facility to obtain health care resources such as appointments, medications and routine procedures, and the difficulties such as special assistance service problems and delays in the dispatching process between reference services.CONCLUSIONThe importance of knowing and understanding the cultural specificities of the group in order to offer greater opportunities for the elderly access to health services was reinforced.

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Cury, Marilia Xavier. "Lições indígenas para a descolonização dos museus: processos comunicacionais em discussão / Indigenous people's lessons for decolonizing museums: communication processes under discussion." Cadernos CIMEAC 7, no. 1 (July 11, 2017): 184. http://dx.doi.org/10.18554/cimeac.v7i1.2199.

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Os museus passam por transformações, novas funções se reorganizam e novos desafios são levados a essa instituição. Após anos de crítica da sociedade e academia ao museu, pela forma fechada como operava e interpretava coleções, há um movimento de transformação. Os processos de descolonização do museu etnográfico vêm trazendo grandes avanços, também porque essa categoria de museu passa pelo processo de indigenização. A comunicação museológica tem papel preponderante tanto na descolonização quanto na indigenização, pois promove o diálogo entre profissionais de museus e indígenas. O artigo apresenta situações em que o museu, em fase de transição entre modelos, é analisado pela Comunicação, considerando o deslocamento dos meios para as mediações, ou seja, do museu para a cultura, no caso tratado as culturas Kaingang, Terena e Guarani Nhandeva, tendo como locus o oeste do estado de São Paulo. Os resultados da ação de comunicação museológica revelam dois aspectos a serem aprofundados pelo museu: a política de gestão de acervo e a ressacralização do museu.Palavras-chave: Indígenas no Oeste Paulista; Políticas museais; Descolonização dos museus. ABSTRACT: Museums are undergoing changes, new roles are created for, and new challenges are posed to those institutions. After years of criticism levelled by society and academia at museums for the closed manner in which they ran and interpreted collections, a transformation is now underway. The decolonization of ethnographic museums has made major advances, especially because this type of museum is currently being indigenized. Museal communication plays a key role both in decolonization and indigenization, because it fosters dialogue between museum professionals and indigenous people. The article describes situations where museums, which are undergoing a transition between different models, are analyzed by Communication, considering the move from the means to mediation, in other words, from museums to culture, specifically the cultures of the Kaingang, Terenaand and Guarani Nhandeva indigenous people who live in the west of the state of São Paulo. The results of the museal communication initiative show two aspects to be explored by museums: The collection management policy and the renewed sacralization of museums.Keywords: Indigenous people in the west of the state of São Paulo; Museum policies; Decolonizing Museums.

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Bernardi, Luci Teresinha Marchiori dos Santos, and Luzane Moraes Bernardi. "Educação Indígena: a formação do professor em uma perspectiva emancipatória / Indigenous teacher formation: pathways to a emancipatory education." Educação em Foco 20, no. 32 (December 1, 2017): 61–78. http://dx.doi.org/10.24934/eef.v20i32.1295.

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Este texto apresenta resultados de pesquisa sobre a formação do professor indígena, elementos acerca das expectativas dos acadêmicos de um Curso de Graduação em Licenciatura Intercultural Indígena e seus olhares sobre a educação escolar indígena. Trazemos para o debate os conflitos e tensões resultantes da condição de fronteira em que vivem esses acadêmicos, da etnia Kaingang, que buscam a preservação de sua referência identitária ao mesmo tempo em que estabelecem o diálogo com as inovações da contemporaneidade. A pesquisa, de abordagem qualitativa, teve a análise realizada à luz dos pressupostos da Educação Matemática Crítica, a partir de categorias emergentes assim organizadas: a importância atribuída ao conhecimento; os significados construídos na escola e para a escola; e contingências, perspectivas e o olhar para o futuro. O estudo realizado nos autoriza inferir que as ações propostas no curso mobilizam os acadêmicos para pensar a educação indígena em uma perspectiva emancipatória.

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Boaretto, Juliana Dias, and Giuliano Gomes de Assis Pimentel. "Sport on indigenous lands in the Paraná State: elements for a public policy." Revista Brasileira de Educação Física e Esporte 31, no. 1 (December 19, 2017): 247. http://dx.doi.org/10.11606/1807-5509201700010247.

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Este artigo responde às seguintes questões: Para as populações indígenas do Paraná o que signifi cam as práticas corporais esportivas no lazer? Como eles interagem suas práticas locais com as manifestações não indígenas? Como podemos pensar políticas a partir das práticas sociais e do pensamento ameríndio? Em termos metodológicos, desenvolvemos pesquisa-ação junto às populações Guarani, Xetá e Kaingang. Foram realizados inventários “in loco”, consultando lideranças sobre necessidades e potencialidades esportivas de cada comunidade. Também realizamos, em articulação com este público, ações de formação de lideranças esportivas, construção de festivais, jogos estaduais e ações colaborativas de revitalização da cultura corporal desses povos. Os resultados apontam que a prática de hibridação cultural é recorrente em cada povo, mas com usos e ressignifi cações específi cas para cada terra indígena. Dentre as práticas corporais, o esporte é o elemento mais recorrente na interação multicultural, mas a pintura corporal, as lutas e as danças são eleitas para marcar a identidade da etnia junto à língua e ao artesanato. Concluímos que os povos participantes do estudo vêm no esporte dois mecanismos: a) ressignifi cação de suas práticas históricas; b) diálogo intercultural com a sociedade não indígena. Se o conhecimento deve se voltar ao interesse público, sugerimos que as políticas da área se pautem nessa intencionalidade nativa.

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Bresan, Deise, João Luiz Bastos, and Maurício Soares Leite. "Epidemiology of high blood pressure among the Kaingang people on the Xapecó Indigenous Land in Santa Catarina State, Brazil, 2013." Cadernos de Saúde Pública 31, no. 2 (February 2015): 331–44. http://dx.doi.org/10.1590/0102-311x00058714.

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This cross-sectional study describes the prevalence of high blood pressure (HBP; measured at one setting, and suggestive of a clinical diagnosis of arterial hypertension) and mean systolic blood pressure (SBP) and diastolic blood pressure (DBP) and their associations with socio-demographic and anthropometric variables among 355 Kaingang adults (≥ 20 years) on the Xapecó Indigenous Land in Brazil. Weight, height, waist circumference (WC), SBP, and DBP were measured and socio-demographic data were collected. Prevalence of HBP was 53.2% (95%CI: 45.3; 61.1) in men and 40.7% (95%CI: 33.8; 47.6) in women. In women, age and WC were directly associated with HBP; age was associated with SBP and schooling with DBP. In men, HBP was statistically associated with high body mass index (BMI) and tile floor in the home (as a socioeconomic proxy); BMI and WC were associated with SBP; BMI and WC were associated with DBP. The study highlights the need for measures to control risk factors for HBP, especially due to its relevance for cardiovascular diseases and their consequences.

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Santos, Jorge Alejandro, Cláudia Battestin, Darren R. Reid, and Leonel Piovezana. "Educación indígena y diálogo Intercultural: una clase compartida entre estudiantes universitarios Kaingang de Brasil y estudiantes del Reino Unido." education policy analysis archives 28 (November 2, 2020): 161. http://dx.doi.org/10.14507/epaa.28.4782.

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The article presents an experience of intercultural dialogue through a class shared among Brazilian students of the Kaingang people and history students of Coventry University in the United Kingdom. It is inspired by the proposal of intercultural philosophy that postulates the dialogue between cultures as a method to articulate an alternative project to the current process of globalization, based on the diversity of cultures understood as reserves of humanity capable of providing resources for a globalization based on cooperation between peoples and cultures. The construction of this dialogue requires concrete actions and proposals that carry forward what is merely stated philosophically. We believe that the educational field, in particular the indigenous school, is an excellent space to articulate the intercultural dialogue in a practical and concrete way. Therefore, in addition to presenting the experience, its results are evaluated qualitatively, showing the positive impact it had on the two groups that participated in it.

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PRESTES, F. S., and L. F. S. LAROQUE. "O direito à educação escolar indígena intercultural e bilíngue do povo Kaigang do Vale do Taquari/RS (The right to indigenous school education intercultural and bilingual of the Kaingang people of the Vale do Taquari/RS)." Emancipacao 18, no. 2 (2018): 313–24. http://dx.doi.org/10.5212/emancipacao.v.18i2.0005.

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Castro, Teresa Gontijo de, Laura A. Barufaldi, Michael Maia Schlüssel, Wolney Lisboa Conde, Maurício Soares Leite, and Ilaine Schuch. "Waist circumference and waist circumference to height ratios of Kaingáng indigenous adolescents from the State of Rio Grande do Sul, Brazil." Cadernos de Saúde Pública 28, no. 11 (November 2012): 2053–62. http://dx.doi.org/10.1590/s0102-311x2012001100005.

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The aim of this study was to describe the distribution of waist circumference (WC) and WC to height (WCTH) values among Kaingáng indigenous adolescents in order to estimate the prevalence of high WCTH values and evaluate the correlation between WC and WCTH and body mass index (BMI)-for-age. A total of 1,803 indigenous adolescents were evaluated using a school-based cross-sectional study. WCTH values > 0.5 were considered high. Higher mean WC and WCTH values were observed for girls in all age categories. WCTH values > 0.5 were observed in 25.68% of the overall sample of adolescents. Mean WC and WCTH values were significantly higher for adolescents with BMI/age z-scores > 2 than for those with normal z-scores. The correlation coefficients of WC and WCTH for BMI/age were r = 0.68 and 0.76, respectively, for boys, and r = 0.79 and 0.80, respectively, for girls. This study highlights elevated mean WC and WCTH values and high prevalence of abdominal obesity among Kaingáng indigenous adolescents.

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Havea, Sesimani, Siautu Alefaio-Tugia, and Darrin Hodgetts. "Kainga (families) experiences of a Tongan-Indigenous faith-based violence-prevention programme." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (February 23, 2021): 83–93. http://dx.doi.org/10.1177/1177180121994924.

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Christianity is an embedded value system within Pacific cultures that is now being employed to inform efforts to address social issues such as family violence. This article chronicles a Tongan woman’s cultural immersion with 49 Tongan church kainga (families) who participated in the Tongan faith-based Kainga Tu’umalie (Prosperous families) family violence programme. Talanoa (Pacific-Indigenous way of engaging families in research) with three kainga is drawn upon to highlight the impact of the programme in re-awakening the need to rebuild positive familial relationships based on core Tongan Christian values. More broadly, accounts from the kainga foreground the importance of interweaving spiritual faith and Indigenous knowledge in efforts to address family violence. This research also speaks to the importance of leveraging collaborative partnerships between community-based agencies and faith-based communities in addressing social issues.

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Da Silva, Joseane Balan, Gleison Daion Piovezana Bossolani, Camila Piva, Greicy Brisa Malaquias Dias, Jancarlo Gomes Ferreira, Diogo Francisco Rossoni, Lúcio Tadeu Mota, and Max Jean Ornelas Toledo. "Spatial distribution of intestinal parasitic infections in a Kaingáng indigenous village from Southern Brazil." International Journal of Environmental Health Research 26, no. 5-6 (August 19, 2016): 578–88. http://dx.doi.org/10.1080/09603123.2016.1217312.

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Lindsay Barr, Tremane, and John Reid. "Centralized decentralization for tribal business development." Journal of Enterprising Communities: People and Places in the Global Economy 8, no. 3 (August 5, 2014): 217–32. http://dx.doi.org/10.1108/jec-10-2012-0054.

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Purpose – The purpose of this research was to identify and create a decentralized development system specific for the whanau (family) and hapu/runanga (sub-tribe) members of Te Rūnanga o Ngāi Tahu. In New Zealand, a number of Maori tribes have negotiated compensation with the New Zealand Government for past injustices. These assets are typically centralized within iwi (tribal) corporate structures to protect and grow the asset base on behalf of tribal constituents. This centralization of assets has caused political tension within tribes. Design/methodology/approach – This paper provides a case study of whanau/hapu-level businesses facilitated by the post-settlement iwi – Ngāi Tahu – to demonstrate how each level can work synergistically to encourage multi-level economic development in a way that matches cultural patterns and expectations. Participant action research theory and practice was utilized by researchers from Toitu Te Kainga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by an Enterprise Facilitation person-centred perspective and a Kaupapa Māori philosophy of respect and empowerment of the participants needs. Findings – This paper argues that while a certain level of centralization is required, to ring-fence and protect tribal assets at an iwi (tribal) level, the benefits gained by that centralization can then be utilized to provide a springboard for decentralized economic development at the whanau (family) and hapu (sub-tribe) levels. Originality/value – This new indigenous development system is referred to as the symbiotic development model and is an original outcome of this research paper. The paper concludes that tribal economic development in the post-settlement era in New Zealand needs to combine aspects of both centralization and decentralization.

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Soares, Gustavo Hermes, Amanda Silva Aragão, Antônio Carlos Frias, Renata Iani Werneck, Maria Gabriela Haye Biazevic, and Edgard Michel-Crosato. "Epidemiological profile of caries and need for dental extraction in a Kaingang adult Indigenous population." Revista Brasileira de Epidemiologia 22 (2019). http://dx.doi.org/10.1590/1980-549720190042.

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ABSTRACT: Introduction: The epidemiological profile of dental caries for Indigenous Peoples is complex and heterogeneous. The oral health of the Kaingang people, third largest Indigenous population from Brazil, has not been investigated so far. Objective: The purpose of this study was to assess the prevalence and severity of dental caries, in addition to the associated factors of the need of dental extraction among Kaingang adult Indigenous. Methods: A cross-sectional oral health survey was conducted among Kaingang adults aged from 35 to 44 years old living in the Guarita Indigenous Land, Rio Grande do Sul. Clinical exams were performed to analyze the conditions of dental crown and treatment needs. Results: A total of 107 Indigenous adults were examined. Mean DMFT score was 14.45 (± 5.80). Two-thirds of the DMFT score accounted for missing teeth. Anterior lower dentition presented the highest rates of sound teeth, whereas the lower first molars had the lowest. Need for dental extraction was observed in 34.58% and was associated with village location, time of last dental visit, and higher number of decayed teeth. Conclusion: The high frequencies of caries and missing teeth observed in this population indicate a lack of adequate assistance. It is essential to discuss health care models in order to combat avoidable social and health injustices.

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Bernardi, Luci dos Santos, and Jorge Alejandro Santos. "Math Education in Intercultural Contexts: a logical-mathematical interpretation for duality Kaingang Kamé-Kairu." Ciência & Educação (Bauru) 27 (2021). http://dx.doi.org/10.1590/1516-731320210011.

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Abstract: The aim of this paper is to present the results of research carried out in a Mathematics and Science training program for indigenous teachers of the Kaingang ethnic group by the Unochapecó in the municipality of Chapecó, Santa Catarina, Brazil. Based on the paradigm of ethno mathematics, one of the objectives of the program is to look for relations between traditional indigenous thinking and classical mathematics. We propose an analogy between logical-mathematical binary calculation systems and the Kaingang thought system expressed in its social organization and supported by two opposite and complementary dual categories: Kamé-Kairu. Our hypothesis postulates a certain similarity between the binary logic used for example, in logical circuits, and the binary system with which the traditional Kaingang culture encodes its social, natural, and even supernatural world. The binary pair Kaingang, Kamé-Kairu serves to codify relations of kinship, exchange, and alliances of the tribe, as well as the natural world that surrounds them. The analogy formulated provides interesting information for mathematical and scientific education in intercultural contexts.

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Borghi, Ana Carla, and Lígia Carreira. "Life and health conditions of elderly indigenous Kaingang." Escola Anna Nery - Revista de Enfermagem 19, no. 3 (2015). http://dx.doi.org/10.5935/1414-8145.20150068.

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Vicini, Magda, and Sergio Bairon. "Experiência estética, produção partilhada do conhecimento e pós-humanismo: a arte mural em terra kaingang." ILUMINURAS 20, no. 50 (July 26, 2019). http://dx.doi.org/10.22456/1984-1191.94754.

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Resumo Este projeto de pesquisa visa realizar uma composição mural real e ou virtual como experiência estética coletiva com os índios Kaingang de Palmas (PR). A produção de conhecimento científico é colocada em questão no sentido de rever as formas pelas quais o mundo ocidental, branco e europeu, representou e representa o outro/Outro igual a mim e diferente de mim. Questiona-se a maneira pela qual a experiência estética (Dewey, 1980; Gadamer, 1999; Heidegger, 2000) pode influenciar o sentido e a produção de “representação” ou “apresentação” artística dessa etnia indígena no mural produzido pelos próprios Kaingang. A partir da metodologia de produção partilhada do conhecimento (Bairon, Lazaneo, 2012; Bairon, Batistella, Lazaneo, 2017; Lazaneo, 2012) os indígenas não se diferenciam como objetos de pesquisa, mas sim como sujeitos de pesquisa. Essa integração parte de uma concepção pós-humana de inclusivismo situado (Ferrando, 2013; Braidotti, 2013), em relação às mudanças simbólicas culturais, nas quais, o coletivo e o singular possam ser incluídos, sem perdas culturais.Palavras-chave: Mural. Experiência Estética. Produção partilhada do conhecimento. Pós-humanismo.AbstractThe aim of this project is to create a real and/or virtual mural composition as a collective aesthetic experience with the Kaingang indigenous group from Palmas (PR). The production of scientific knowledge is put into question in a sense of reviewing the forms in which the Western, white and European world represented and represents the other/Other equal to me and different than me. The form the aesthetic experience (Dewey, 1980; Gadamer, 1999; Heidegger, 2000) can influence the meaning and the production of artistic "representation" or "presentation" of the indigenous ethnicity on the mural made by the Kaingang themselves is examined. From the production methodology shared by knowledge (Bairon, Lazaneo, 2012; Bairon, Batistella, Lazaneo, 2017; Lazaneo, 2012), the indigenous people do not distinguish themselves as research objects, but as research subjects. Such integration is made under the post-human idea of situated inclusivism (Ferrando, 2013; Braidotti, 2013), related to the symbolic cultural changes in which the collective and individual dimensions can be combined without cultural losses.Key-words: Mural. Aesthetic Experience. Shared production of knowledge. Post-humanism.

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Freitas, Ana Elisa De Castro, Antônio Augusto Bueno, and Jaciele Nyg Kuitá Fidelis. "TRAÇO: PULSO PRIMORDIAL IMAGENS EM MOVIMENTO ENTRE CAVERNAS E GALERIAS." ILUMINURAS 19, no. 46 (December 22, 2018). http://dx.doi.org/10.22456/1984-1191.85263.

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RESUMO: O ensaio focaliza o traço gráfico enquanto pulso primordial do ato criativo, acidente atemporal, célula-síntese de imaginários plurais e em movimento. O relato narra o encontro entre imagens rupestres - impressas há milhares de anos nas paredes de abrigos de pedra, pelos primeiros habitantes dos Campos Gerais do Paraná - e gravuras de arte contemporânea, e seu deslocamento para as paredes de uma galeria de arte em Londrina. Palavras-Chave: Arte Contemporânea; Arte Indígena; Kaingang; Interculturalidade TRACE: PRIMORDIAL PULSE ABSTRACT: The essay focuses on the graphic line as the primordial pulse of the creative act, also as atemporal accident and cell-synthesis of moving plural notions. The account narrates the encounter of rock painting images - printed thousands of years ago on the walls of stone shelters by the first inhabitants of the Campos Gerais of Paraná - with engravings of contemporary art and their displacement to the walls of an art gallery in Londrina. Key-words: Contemporary Art; Indigenous Art; Kaingang; Interculturality

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Barbosa, Daniele, Edmundo Oderich, and Angela Camana. "Kaingang indigenous, family farmers and soy in southern Brazil: new old conflicts over land." Oxford Development Studies, August 17, 2021, 1–14. http://dx.doi.org/10.1080/13600818.2021.1956446.

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Bernardi, Lucí Teresinha Marchiori dos Santos, and Bruna Larissa Cecco. "A dimensão sociopolítica da matemática: em foco os processos formativos do professor indígenaThe sociopolitical dimension of mathematics: in focus the formative processes of the indigenous teacher." Educação Matemática Pesquisa : Revista do Programa de Estudos Pós-Graduados em Educação Matemática 21, no. 2 (September 2, 2019). http://dx.doi.org/10.23925/1983-3156.2018v21i2p202-215.

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O presente trabalho, de cunho teórico, objetiva discutir o processo de formação inicial de professores Kaingang no Curso de Licenciatura Intercultural Indígena em Matemática e Ciências da Natureza. O estudo tem aporte teórico na Educação Matemática Crítica. Propomos pensar a formação de modo a potencializar o acadêmico indígena à luz do cenário de sua cultura, com uma educação matemática para o empowerment. Para ressaltar esse potencial, tratamos da matemacia. Destacamos a necessidade de pensar os critérios utilizados na construção dos conceitos matemáticos e superar a ideologia da certeza, dada em função do pensamento hegemônico acerca da universalidade da matemática.

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Mizetti, Maria do Carmo Ferreira, Ivan Renato Cardoso Krolow, and Maria do Rocio Fontoura Teixeira. "Access of indigenous peoples to formal education: science education: a challenge, a reality." Pro-Posições 31 (2020). http://dx.doi.org/10.1590/1980-6248-2017-0147.

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Abstract Faced with the refuted hypothesis of the reduction and the extinction of indigenous peoples in Brazil, new perspectives and demands have emerged. This research aimed to investigate the access of indigenous peoples to formal education, especially in relation to science education in the state of Rio Grande do Sul. The indigenous schools of the Kaingáng and the Guarani ethnic groups were contextualized from the perspective of spatialization considering the Mesoregions, the municipalities, and the respective Regional Education Coordinators. The aspects investigated include number of enrollments (from 2011 to 2015), number of science teachers and their respective ethnicities, and the contribution of the school libraries. Thus, it is understood that there is a great reflection and consequent application of financial resources, aiming at the inclusion of indigenous peoples. However, demands have been identified, such as the adoption of principles of interculturality and bilingualism, the lack of adequate libraries and collections, the lack of science teachers, and the lack of indigenous teachers.

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King, Henare. "Te Kainga Tupu." Te Kaharoa 11, no. 1 (February 14, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.199.

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The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter. I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara. This waiata demonstrates the simple lifestyle Te Aupouri had at Hauturu where everyone lived at peace with each other.

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C. Bangi, Juliet, Neyrma M. Neyra, and Flordeliza P. Candog. "Local Corpus and Praxis in Soil Management of the Manobo Tribe in Cotabato, Philippines." International Journal of Science and Management Studies (IJSMS), April 30, 2019, 44–59. http://dx.doi.org/10.51386/25815946/ijsms-v2i2p107.

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A study was conducted to document the local knowledge and practices in soil management of the Manobo tribe in Cotabato Province, Philippines. This is to determine the validity of the local corpus with the western knowledge. A total of 145 key informants were selected randomly from various Manobo groups using semi-structured survey questionnaires and field documentation. A prior informed consent (PIC) was sought by the researcher and followed by a consultation dialogue with the tribal leaders, elders and other key person of the study. Manobo tribes were located in the undulating areas of Arakan, Cotabato dominated by the sub- tribes Tinananen and Kulamanen. The Arumanen were in the distant area of Carmen and Libungan while the Obo Manobo and Kidapawanen sub-tribes were situated in Magpet and Makilala, Cotabato. About 32.41percent were tribal chieftains and farming was the prime source of living. Tribal women and children were involved in major farming activities. The farming information was obtained mostly from the tribal elders (88.97%), chieftains (71.72%), and co-tribesmen (54.48%). Most of the farms were marginalized and primarily planted with upland rice, corn and root crops. Farmers practiced rotational system of gathering food, kaingin and fallow period, “tudak” or dibble method of planting, “kompak” system (communal planting), and the use of perception and actual field observation in managing the soils through the biophysical indicators. Most of the informants (88.97%) used local corpus in farming and the 90.34 percent respondents wanted to continue the indigenous knowledge important to preserve the natural resources like water (96.95%), soil (89.31%), and forest trees (85.50%). Fallow period was the known local corpus and praxis of the 78.76 percent informants including the planting of leguminous crops. The identified indigenous corpus and praxis of the Manobo were found scientifically in agreement with modern knowledge hence, considered as relevant, valid and factual.

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Journal articles on the topic 'Kaingang indigenous'

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