O jovem e a educação indígena Tremembé de Almofala no Ceará / The young and the Tremembé of Almofala indigenous education in Ceará / El jóven y la educación indígena Tremembé de Almofala en Ceará

O presente artigo objetiva narrar a experiência da comunidade Indígena Tremembé, na constituição da educação na Escola Maria Venância, assim como o surgimento do Magistério Indígena Tremembé (Emit), e do Magistério Indígena Tremembé Superior (Mits), levando em consideração a participação dos jovens indígenas daquela comunidade na implementação dessa educação. A pesquisa, de natureza qualitativa, teve como técnica principal a observação participante, optando-se pela realização de entrevistas, registros no diário de campo, rodas de conversas e participação em eventos nas comunidades indígenas. A compreensão dos fatos se deu a partir das percepções dos próprios indígenas, pois eles fizeram parte desse processo de modo direto e ativo. Incluem-se, nas análises aqui empreendidas, as contribuições de estudiosos como Grabner (2006), Alarcão (2008), Grupioni (2001), bem como as leituras de documentos oficiais como o Parecer 14/99 (CNE, 1999), entre outros, e, sobretudo, as falas e análises dos jovens da aldeia sobre como eles percebem a relevância da conquista da educação indígena Tremembé.

The present article objectives to narrate the experience of the Tremembé Indigenous Community, in the education's constitution at the School Maria Venância, as the emergence of the Tremembé Indigenous Mastership (Emit), and of the Superior Tremembé Indigenous Mastership (Mits), taking into consideration the participation of the young indigenous of that community in the implementation of this education. The research, of qualitative nature, had as main technic the participative observation, choosing for the realization of interviews, registers in the field diary, conversation wheels and the participation in events in the indigenous communities. The comprehension of the facts it was made by the perceptions of the indigenous themselves, because those made part of this process in a direct and active way. It includes, in the reviews here undertaken, the contributions of scholars as Grabner (2006), Alarcão (2008), Grupioni (2001), as the reading of the officials documents as Parecer 14/99 (CNE, 1999), among others, and, above all, the speaks and analysis of the young in the village about how they perceived the relevance of the conquest of the Tremembé indigenous education.

El presente artículo objetiva narrar la experiencia de la comunidad indígena Tremembé, en la constitución de la educación en la Escuela Maria Venância, así como el surgimiento del Magisterio Indígena Tremembé (Emit), y del Magistério Indígena Tremembé Superior (Mits), teniendo en cuenta la participación de los jóvenes indígenas de aquella comunidad en el implemento de esa educación. La pesquisa, de naturaleza cualitativa, tuvo como técnica principal la observación participante, eligiéndose por la realización de entrevistas, registros en el diario de campo, ruedas de charlas y participación en eventos en las comunidades indígenas. La comprensión de los factos se dio a partir de las percepciones de los propios indígenas, pues estos hacían parte del proceso de manera directa y activa. Incluyese, en los análisis acá emprendidos, las contribuciones de estudiosos como Grabner (2006), Alarcão (2008) Grupioni( (2001), así como de lecturas de documentos oficiales como lo Parecer 14/99 (CNE, 1999), entre otros, y, especialmente, las palabras y análisis de los jóvenes de la aldea sobre como ellos perciben la relevancia de la conquista de la educación indígena Tremembé.

Influencias culturales en el régimen alimentario del venezolano / Cultural influences in the diet of venezuelans

La historia de la alimentación es el estudio del origen, la formación, la vigencia y los cambios del o de los regímenes alimentarios de una sociedad. El régimen es un modelo cultural cuya formación, vigencia, decadencia y transformación se dan históricamente a un ritmo lento. La tecnología, el desarrollo cultural y las costumbres higiénico-sanitarias de los grupos sociales influyen en la conformación del régimen alimentario. En la sociedad humana los intercambios son tan frecuentes que sería casi imposible hablar de autarquía alimentaria. La alimentación como proceso biocultural es el resultado de la interacción entre necesidades y conductas; por esa razón se produjo una penetración de nuevos alimentos en la dieta de los pobladores autóctonos del territorio venezolano pero también los europeos incorporaron nuevos rubros a su dieta. Sin embargo, los alimentos de los conquistadores siempre fueron vistos con supremacía sobre los comestibles indígenas y originaron todo un cambio alimentario en el régimen criollo. Posterior a la conquista, las distintas olas de inmigrantes aportaron aspectos particulares que contribuyeron al incremento de la variedad gastronómica y a la diversidad en los hábitos de consumo del venezolano. Las modificaciones en el ámbito alimentario afectaron el régimen en términos de producción y consumo. En este sentido, las inmigraciones constituyeron vasos comunicantes que fomentaron los cambios alimentarios. El acogimiento de un pueblo de los rasgos alimentarios de otro se conoce como transculturación alimentaria. En el país, eso ha sido una constante. Algunos cambios fueron temporales pero otros calaron profundamente fusionándose con lo propio para generar nuevos modelos y culturas. Además incidieron en los actores de los distintos componentes que conforman el sistema agroalimentario nacional. La transculturación, entendida como un proceso inevitable del mundo multipolar, representa una fuente para expandir los límites del régimen alimentario...

Nutrition history studies the origin, development, validity and changes in the dietary habit(s) of a society. Technology, cultural development and hygienic habits of social groups have a big influence in shaping the dietary customs. Exchanges in human society are so frequent that it would be almost impossible to consider dietary habits in isolation. There was a penetration of new foods in the diet of Venezuelan indigenous inhabitants but also Europeans introduced new items to their diet. However, the foods of the conquerors were dominant over the indigenous foods causing a change that directly influenced the new dietary habits. After the conquest, the various waves of immigrants contributed with particularities that increased the Venezuelan gastronomic variety. Changes in the food sector affected production and consumption. In this sense, immigration represents a link that promotes dietary changes. The adoption of foreign dietary habits is known as alimentary transculturation and in the country this process has been a constant. Some changes have had only a temporary effect but others have merged to generate new models. These changes have been able to influence the agents that integrate the national agroalimentary system. Based on the history it can be argued that alimentary transculturation, understood as an inevitable process in a multipolar world, represents a way to expand the boundaries of diet. However, recovery of national values, within the context of cultural diversity, must be the goal to consolidate a country identity that does not deepen the differences, but on the contrary, nourishes from them.

Contraceptive practice of the tribal women in tea garden area of North Bengal.

A total of 860 tribal tea garden women in the Jalpaiguri district were surveyed by means of detailed questionnaires to obtain information of their contraceptive knowledge and practices and also to see the literacy rate among themselves. Analysis was done of their literacy level, family planning awareness, access to information and communication, methods of contraception adopted and utilisation of healthcare facilities. Majority (85%) of the tea garden women including all the age groups were illiterate. The overall contraceptive prevalence was 40.2% but most of the current users (22.6%) subjected to tubal sterilisation for family planning, couples were not enthusiastic about using the reversible methods; 59.7% women had lack of adequate information regarding various contraceptives. Contraceptive practice, as birth spacing method, needs to be given tremendous emphasis in order to improve the reproductive health of the tribal women. Education, information, choices and rights for decision-making only can achieve this.