Myth and origin of the Karitiana ethnicity.

This paper presents the narrative of vice-chief Meireles Karitiana, with the participation of chief-shaman Cizino Karitiana, who discusses the Karitiana people's origin myth, particularly in relation to the tension between God and Orá, his brother - a tension between good and evil. The paper describes what can be understood of ancestral life, and the value of connecting life and earth today, especially the forest. It highlights some aspects of the myth related particularly to consumption, domination, anthropocentricity, and the transcendent emergence of a third energy from the tension between the 'good' God and his 'bad' brother; this is related to Jungian thinking.

Cet article traite du récit du vice-chef Meireles Karitiana - avec la participation du chamane-chef Cizino Karitiana - qui aborde le mythe d'origine du peuple Karitiana, particulièrement en ce qui concerne la tension entre Dieu et Ora, son frère - une tension entre le bien et le mal. L'article décrit ce que l'on peut comprendre de la vie ancestrale, et l'importance de mettre en lien la vie et la terre aujourd'hui, et tout particulièrement la forêt. L'article souligne certains aspects du mythe, particulièrement ceux qui se rapportent à la consommation, la domination, l'anthropocentricité, et l'émergence transcendante d'une troisième énergie à partir de la tension entre le 'bon' Dieu et son 'mauvais' frère. Ceci est mis en lien avec la pensée Jungienne.

El siguiente trabajo presenta la narrativa del vice-jefe Meireles Karitiana con la participación del chamán Cizino Karitiana, quienes debaten acerca del mito de origen de la población Karitiana, particularmente con relación a la tensión entre Dios y Orá, su hermano - una tensión entre el bien y el mal. El trabajo describe la comprensión que podemos ganar de la vida ancestral, y el valor de conectar la vida y la tierra hoy, especialmente la selva. Destaca algunos aspectos del mito relacionados particularmente al consumo, la dominación, el antropocentrismo, y la emergencia trascendente de una tercera energía a partir de la tensión entre el 'buen' Dios y su hermano 'malo', lo cual se relaciona con el pensamiento Junguiano.

Este artigo apresenta a narrativa do vice-chefe Meireles Karitiana, com a participação do xamã-chefe Cizino Karitiana, que discute o mito de origem do povo Karitiana, particularmente em relação à tensão entre Deus e Orá, seu irmão - uma tensão entre o bem e o mal. O artigo descreve o que pode ser entendido sobre a vida ancestral e o valor de conectar a vida e a terra hoje, especialmente a floresta. Ele destaca alguns aspectos do mito relacionados particularmente ao consumo, dominação, antropocentricidade e ao surgimento transcendente de uma terceira energia da tensão entre o Deus "bom" e seu irmão "ruim" isso está relacionado ao pensamento junguiano.

Shared decision-making in Canada: Update on integration of evidence in health decisions and patient-centred care government mandates.

In Canada, government mandates for patient-centred care (PCC) vary across the 10 provinces and three territories. Although basic medical and hospital services are provided for all, health care options for patients also depend on having private insurance. Thus, the current design of the Canadian healthcare system has several implications for PCC and shared decision-making (SDM). Since 2007, this is our fourth update on SDM in Canada. The aim of this paper is to provide an update on the current state of SDM and patient and public involvement in Canada. Overall, we still observed the difficulty of implementing any sort of national strategy partly because of the decentralized nature of the healthcare system. Second, national professional education programs are complicated by licensure and scope of practice variations across jurisdictions. Third, there are variations in the availability of different options covered by universal healthcare. Canada has experienced some favorable development as PCC is now explicitly articulated in the policies of most provinces and territories and there are increased efforts to give patients more access to their electronic health records. However, patient and public engagement (PPE) reform in health programs and governance remains an exception, and continuing centralization of governance structures may reduce their responsiveness to patient priorities. In a 2018 survey, 47.2% of respondents reported that they were not told by their health professional that they had a choice about treatment. Nonetheless, decision aids and decision coaching are increasingly available for health-related decisions and the Ottawa Hospital Research Institute's decision aid inventory has ensured continued leadership in this area. Diverse jurisdictions are starting to embed decision aids into care pathways, with some decision aids being included in clinical practice guidelines. The COVID-19 pandemic may have had a negative impact on SDM by removing decision choices due to emergency public health mandates, but stimulated new research and decision aids. Canada continues to assign health research funding to SDM and PCC, and a program dedicated to patient-oriented research is central to this effort. Guides and frameworks are increasingly available for planning and evaluating PPE. Finally, various initiatives are attempting to involve and empower Indigenous peoples through PPE and SDM.

Perspectivism and shamanism in the Jungian clinic: the jaguar as an archetypal image of the Latin American cultural unconscious.

Amerindians, living in a perspective of synchronicity, attribute to symmetry a negative value that produces an understanding of unstable dualism cosmologies, in a continuous and dynamic imbalance, in a notion of complementarity between conscious and unconscious. These notions are in line with the view of synchronicity proposed by Jung (1952/1972) and Cambray (2013), a view that expands temporal, acausal boundaries, within a perspective of interconnection, resonance and correspondence. Amerindian epistemologies break-up the discontinuity between animals and humans. By establishing a parallel with the Jungian concept of the relationship between unconscious and conscious, we reach a dimension of personification of both, a continuous and permanent flow of meaning. We introduce the jaguar as a symbol of Amerindian cultures and as an archetypal image of the numinosum that activates the unconscious, in asymmetrical and symmetrical movements. This is a qualitative contribution of indigenous mythologies to the understanding of the relationship between unconscious and conscious. Through perspectivism and Amerindian shamanism, we reflect on the archetypal image of the jaguar, as a mythological Latin American knowledge, which contributes to an understanding of the human being in the world, in an instinctive and spiritual integration. Recognizing this cosmos expands the ability to observe and access another point of view, in which the human being is seen in the jaguar, a personification or psychification of his unconscious. In clinical practice, it means finding the humanity that was left behind by that human who became an animal. The shaman, as a therapist, takes on the role of an active interlocutor in the exchange of human and non-human subjectivities, in an amplification process.

Les Amérindiens, vivants dans une perspective de synchronicité, attribuent à la symétrie une valeur négative, qui produit une compréhension des cosmologies du dualisme instable, dans un déséquilibre continu et dynamique, avec la notion de complémentarité entre conscient et inconscient. Ces notions sont en cohérence avec la vision de synchronicité proposée par Jung (1952/1972) et Cambray (2013), une vision qui élargit les frontières temporelles et acausales, dans une perspective d'interconnexion, de résonnance et de correspondance. Les épistémologies amérindiennes cassent la discontinuité entre les animaux et les humains. En établissant un parallèle avec le concept de relation entre inconscient et conscient, nous atteignons la dimension de personnification des deux, un flux permanent de sens. Nous introduisons le jaguar en tant que symbole des cultures amérindiennes et image archétypale du numineux qui active l'inconscient, dans des mouvements asymétriques et symétriques. Il s'agit là d'une contribution qualitative des mythologies indigènes à la compréhension de la relation entre inconscient et conscient. A travers le perspectivisme et le chamanisme amérindien, nous réfléchissons à l'image archétypale du jaguar, en tant que savoir mythologique Amérindien, qui contribue à la compréhension de l'être humain dans le monde, dans une intégration instinctive et spirituelle. Reconnaitre ce cosmos élargit notre capacité à observer et à avoir accès à un autre point de vue, dans lequel l'être humain est vu dans le jaguar, une personnification ou psychification de son inconscient. Dans la pratique clinique, cela signifie de trouver l'humanité qui a été abandonnée par l'humain qui est devenu animal. Le chamane, en tant que thérapeute, prend le rôle d'un interlocuteur actif dans l'échange de subjectivités humaines et non-humaines, dans un processus d'amplification.

Los indios americanos, habitando en una perspectiva de sincronicidad, atribuyen a la simetría un valor negativo dando lugar a una comprensión sobre las cosmologías de un dualismo inestable, en un desbalance continuo y dinámico, y en una noción de complementariedad entre consciente e inconsciente. Estas nociones son similares con la mirada sobre sincronicidad propuesta por Jung (1952/1972) y por Cambray (2013), una mirada que expande las fronteras temporales, acausales, dentro de una perspectiva de interconexión, resonancia y correspondencia. Las epistemologías amerindias rompen con la discontinuidad entre animales y humanos. Al establecer un paralelismo con el concepto Junguiano de la relación entre inconsciente y consciente, alcanzamos una dimensión en la cual se personifica a ambos, en un constante y permanente fluir de sentidos. Introducimos el yaguar como símbolo de las culturas amerindias y como imagen arquetípica de lo numinoso que se activa en el inconsciente, en movimientos asimétricos y simétricos. Es una contribución cualitativa de las mitologías indígenas a la comprensión de la relación entre inconsciente y consciente. A través del perspectivismo y del shamanismo amerindio, nos proponemos reflexionar sobre la imagen arquetípica del yaguar, como conocimiento mitológico latinoamericano, el cual contribuye a una comprensión del ser humano en el mundo, en una integración instintiva y espiritual. Reconocer este cosmos expande la habilidad para observar y acceder a otro punto de vista, en el que el ser humano es visto en el yaguar, como una personificación o psiquización de su inconsciente. En la práctica clínica, significa encontrar la humanidad que fue dejada atrás por aquel humano devenido en animal. El/la shaman/a como terapeuta, toma el rol de un interlocutor activo en el intercambio de subjetividades humanas y no-humanas, en un proceso de amplificación.

Os ameríndios, vivendo em uma perspectiva de sincronicidade, atribuem à simetria um valor negativo que produz uma compreensão das cosmologias instáveis do dualismo, em um desequilíbrio contínuo e dinâmico, em uma noção de complementaridade entre consciente e inconsciente. Essas noções estão de acordo com a visão de sincronicidade proposta por Jung (1952/1972) e Cambray (2013), uma visão que expande as fronteiras temporais e acausais, dentro de uma perspectiva de interconexão, ressonância e correspondência. Epistemologias ameríndias rompem a descontinuidade entre animais e humanos. Estabelecendo um paralelo com o conceito junguiano da relação entre inconsciente e consciente, alcançamos uma dimensão de personificação de ambos, um fluxo contínuo e permanente de significado. Apresentamos a onça-pintada como um símbolo das culturas ameríndias e como uma imagem arquetípica do numinoso que ativa o inconsciente, em movimentos assimétricos e simétricos. Esta é uma contribuição qualitativa das mitologias indígenas para a compreensão da relação entre inconsciente e consciente. Através do perspectivismo e do xamanismo ameríndio, refletimos sobre a imagem arquetípica da onça-pintada, como um conhecimento mitológico latino-americano, que contribui para uma compreensão do ser humano no mundo, em uma integração instintiva e espiritual. Reconhecer esse cosmos expande a capacidade de observar e acessar outro ponto de vista, no qual o ser humano é visto na onça-pintada, uma personificação ou ou psiqueificação de seu inconsciente. Na prática clínica, significa encontrar a humanidade que foi deixada para trás por aquele humano que se tornou um animal. O xamã, como terapeuta, assume o papel de interlocutor ativo na troca de subjetividades humanas e não humanas, em um processo de amplificação.

O Unheimliche brasileiro / The Brazilian Unheimliche / El Unheimliche brasileño / L'Unheimliche brésilien

Há 10 anos era proferida e publicada a palestra antinarcísica de Viveiros de Castro. Mais que mera síntese dos pontos centrais de seu perspectivismo ameríndio, o texto é explicitamente um manifesto pela descolonização do pensamento antropológico e, implicitamente, psicanalítico. Aceitando essa provocação, os autores sugerem posicionar o indígena como o estranho familiar brasileiro. Ao longo dos séculos até o presente, nota-se um esforço contínuo de recalcamento dos povos originários como um dos eixos da formação da identidade nacional. Com base nessa hipótese, os autores lançam duas perguntas: quais atributos do indígena desencadeiam tamanho esforço de recalque? Qual a função da psicanálise nessa operação? Para tal investigação, propõem um diálogo entre a antropologia de Viveiros de Castro e o conceito freudiano de Unheimliche. Apoiados nesses alicerces teóricos, argumentam que o Brasil é um país fundado sobre a experiência unheimlich e buscam rastrear esse movimento de prefixação de familiar para infamiliar do indígena brasileiro.

Ten years ago, the anti-narcissistic essay by Viveiros de Castro was published. More than a mere synthesis of the central points of his Amerindian perspectivism, the text is explicitly a manifesto for the decolonization of anthropological and, implicitly, psychoanalytic thinking. Accepting the author's provocation, the present work suggests positioning the indigenous people as the Brazilian uncanny. Over the centuries to the present, the continuous effort to repress the original inhabitants became a cornerstone of the national identity. From this hypothesis, we pose two questions: What attributes of the indigenous people trigger such a repression effort? What is the role of psychoanalysis in this operation? For such investigation, we propose a dialogue between Viveiros de Castro's anthropology and the Freudian concept of Unheimliche. Supported by these theoretical foundations, we will argue that Brazil is a country founded on the unheimlich experience, and we will seek to track this movement of prefixing the Brazilian indigenous people from familiar to uncanny.

Hace diez años se dio y se publicó la conferencia anti narcisista de Viveiros de Castro. Más que una mera síntesis de los puntos centrales de su perspectivismo amerindio, el texto es explícitamente un manifiesto para la descolonización del pensamiento antropológico e, implícitamente, psicoanalítico. Aceptando la provocación del autor, el presente trabajo sugiere posicionar al indígena como el siniestro brasileño. A lo largo de los siglos hasta el presente, ha habido un esfuerzo continuo para reprimir a los pueblos originales como uno de los ejes de la formación de la identidad nacional. Desde esta hipótesis, planteamos nuestra doble pregunta: ¿qué atributos de los pueblos indígenas desencadenan tal esfuerzo de represión? ¿Cuál es el papel del psicoanálisis en esta operación? Para tal investigación, proponemos un diálogo entre la antropología de Viveiros de Castro y el concepto freudiano de Unheimliche. Con el apoyo de estos fundamentos teóricos, argumentaremos que Brasil es un país fundado en la experiencia unheimlich.

Il y a dix ans, la conférence anti-narcissique de Viveiros de Castro a été donnée et publiée. Plus qu'une simple synthèse des points centraux de sa perspective amérindienne, le texte est explicitement un manifeste pour la décolonisation de la pensée anthropologique et, implicitement, psychanalytique. En acceptant la provocation de l'auteur, le présent ouvrage suggère de positionner l'indigène comme l'étrange familier brésilien. Au cours des siècles jusqu'à nos jours, il y a eu un effort continu pour réprimer les peuples originaux comme l'un des axes de la formation de l'identité nationale. À partir de cette hypothèse, nous posons notre double question : quels attributs des indigènes déclenchent un tel effort de répression ? Quel est le rôle de la psychanalyse dans cette opération ? Pour une telle enquête, nous proposons un dialogue entre l'anthropologie de Viveiros de Castro et le concept freudien d'Unheimliche. Soutenus par ces fondements théoriques, nous soutiendrons que le Brésil est un pays fondé sur l'expérience unheimlich.

Evaluation of the lignite biotransformation capacity of Fusarium sp. NF01 cultured on different growth substrates.

The screening and studying the lignite solubilization/degradation capacities of indigenous microorganisms are key to exploring the in-situ biotransformation of lignite. Herein, a fungus was isolated from in-situ lignite samples and identified as Fusarium sp. NF01. This isolate was then cultured on four different carbon sources to evaluate its lignite-transformation capacity. When cultured on a solid agar medium containing sodium gluconate or sodium glutamate, Fusarium sp. NF01 completely liquefied 0.5 g of lignite within 6 days, and when cultured in a liquid medium containing sodium gluconate, the weight of lignite decreased by 28.4% within 7 days. Elemental analysis showed that the rate of lignite biodegradation was inversely proportional to the C:O ratio of the residual lignite samples. Additionally, a 5.9% biodesulfurization rate was achieved when Fusarium sp. NF01 was cultured in the presence of sodium gluconate. Finally, Fourier-transform infrared analysis of the residual lignite samples revealed relatively weak signal intensities of the signature peaks representing the following: aromatic ring side chains; ether, ester, and alcohol bonds; aromatic ring carbon-carbon double bonds; and aliphatic methyl and methylene. The results show that Fusarium sp. NF01 degrades lignite in a carbon-dependent manner and could be thus used for the bioconversion of subsurface coalbeds.

High Frequency of Pre-Existing Type 2 Diabetes in a Series of Pregnant Women Referred for "Gestational Diabetes" in a Large Canadian Indigenous Community.

We examined the referral processes and true diagnostic classifications for diabetes complicating pregnancy in a series of 62 pregnant women consecutively referred to a diabetes education and treatment centre in a large Indigenous community in Alberta, Canada. The referrals were made over a 5-year period (2010 to 2015). The main findings of this analysis were the high frequency (38.7%) of pre-existing type 2 diabetes and previously undiagnosed or unrecognized overt diabetes and the deficiencies in early testing and recognition.

Best Practices for the Prevention and Management of Diabetes and Obesity-Related Chronic Disease among Indigenous Peoples in Canada: A Review.

OBJECTIVES: To carry out a systematic review of interventions that have aimed at improving screening, treatment, prevention and management of type 2 diabetes and obesity-related chronic disease in Indigenous communities in Canada from 2008 to 2014, with the aim of identifying current best practices. METHODS: A comprehensive literature review was carried out through an electronic database search using Medline, EMBASE, PubMED and Google scholar. RESULTS: We identified 17 publications, comprising 13 evaluated interventions. Of them, 7 were school-based programs focused on children, 5 focused on adults, and 1 included both adults and children. Most interventions aimed at encouraging behaviour change, especially dietary change, but did little to address the underlying context of systemic marginalization and colonialism experienced in many Indigenous communities. Interventions focused on improving fitness were more effective than those aimed at dietary change. Overall, we found a range of successes among these interventions. Those that met with limited success reported that complex social issues and poverty presented challenges to effective intervention work in these communities. Participatory action research methods and community ownership of the intervention were found to be essential for project success. CONCLUSIONS: Diabetes-focused intervention research in Indigenous communities appears to be a low priority for Canadian funders and policymakers. More intervention research is urgently needed in these communities. To be effective, this work must take an approach that is historically deep and sufficiently broad as to enable the ideologic, policy and institutional changes necessary in order to achieve true equity. This will involve addressing colonialism, racism and social exclusion as broader determinants of health.

Agreement of Point-of-Care Capillary Glycated Hemoglobin Levels with Conventional Screening Tests for Diabetes Mellitus in a Canadian First Nations Population.

OBJECTIVES: 1) How closely do capillary glycated hemoglobin (A1C) levels agree with venous A1C levels? 2) How well do venous A1C levels agree with plasma glucose for diagnosis of diabetes in this population? METHODS: The Seabird Island mobile diabetes clinic screened people not known to have diabetes by using finger-prick capillary A1C levels with point-of-care analysis according to the Siemens/Bayer DCA 2000 system. Clients then went to a clinical laboratory for confirmatory testing for venous A1C levels, fasting plasma glucose (FPG) and plasma glucose 2 hours after 75 g oral glucose load (2hPG). A reference laboratory compared the DCA 2000 and the clinical laboratory's Roche Integra 800CTS system to the National Glycohemoglobin Standardization Program Diabetes Control and Complications Trial (DCCT) reference. RESULTS: 1) In the reference laboratory, DCA 2000 and Integra 800CTS both agreed very closely with the DCCT standard. In the field, capillary glycated hemoglobin percent (A1C) % was biased, underestimating venous A1C % by a mean of 0.19 (p<0.001). The margin of error of bias-adjusted capillary A1C % was ±0.36 for 95% of the time, compared to ±0.27 for venous A1C%. 2) By linear regression, we found FPG 7.0 mmol/L and 2hPG 11.1 mmol/L predicted mean venous A1C levels very close to 6.5%, with no significant bias. CONCLUSIONS: Point-of-care capillary A1C did not perform as well in the field as in the laboratory, but the bias is correctible, and the margin of error is small enough that the test is clinically useful. In this population, venous A1C levels ≥6.5% agree closely with the FPG and 2hPG thresholds to diagnose diabetes; ethnic-specific adjustment of the venous A1C threshold is not necessary.

Alteración del concepto de etnicidad desde la experiencia de las tejedoras mapuche del sur de Chile / Alteração do conceito de etnicidade a partir da experiência das tecedoras mapuche do sul do Chile / Alteration of the concept of ethnicity from the experience of the Mapuche weavers in southern Chile / L'altération du concept d'éthnicité à partir de l'expérience des tisseuses "mapuche" au sud du Chili

El caso de tejedoras mapuche de la IX Región de Chile nos permite reconsiderar los fenómenos de identidad cultural y etnicidad a la luz de las tensiones y procesos de subjetividad que median la construcción de memoria cultural. Se analiza tanto un escenario microgenético de los trabajos de identidad - como un escenario macrogenético, donde los procesos identitarios, las técnicas comerciales y religiosas del contexto mapuche se relacionan entre sí en permanente transmutación. Se discute el concepto de etnicidad con el fin de contribuir a ahondar en un fenómeno que está lejos de manifestarse como simple homogeneidad. Se realiza una discusión dando cuenta de la multiplicidad de tomas de posición en la experiencia de las tejedoras, enfatizando una mirada a la etnicidad como un proceso en permanente devenir, donde la memoria social del grupo reconduce una selección interesada de tradiciones orientando la construcción de una identidad potencial de cara al porvenir.(AU)

O caso das tecedoras mapuche da 9a Região do Chile nos permite reconsiderar os fenômenos de identidade cultural e etnicidade à luz das tensões e dos processos de subjetividade que medeiam a construção da memória cultura. São analisados tanto o cenário microgenético dos trabalhos de identidade quanto um cenário macrogenético, nos quais os processos identitários, as técnicas comerciais e religiosas do contexto mapuche se relacionam em permanente transmutação. Discute-se o conceito de etnicidade com o objetivo de aprofundar a compreensão de um fenômeno que está longe de manifestar-se como uma simples homogeneidade. A discussão procura abordar a multiplicidade de tomadas de posição na experiência das tecedoras, enfatizando um olhar para a etnicidade como um processo em permanente devir, no qual a memória social do grupo reconduz uma seleção interessada de tradições orientando a construção de uma identidade potencial face ao porvir.(AU)

The case of Mapuche weavers from the IX Region of Chile allows us to reconsider the phenomenon of cultural identity and ethnicity in light of the tensions and subjectivity processes that mediate the construction of cultural memory. We analyze both a microgenetic scenario of identity works and a macrogenetic scenario where identity processes and commercial and religious techniques of Mapuche context relate to each other in constant transmutation. The concept of ethnicity is discussed to contribute to shed light into a phenomenon that is far from manifest itself as a simple homogeneity. A discussion is made considering the multiplicity of position statements on the experience of the weavers, emphasizing a look at ethnicity as a process in constant development, in which the social memory of the group shapes a biased selection of traditions that guides the building up of a potential identity facing the future.(AU)

Le cas des tisseuses "mapuche" de la IX Région du Chili nous permet de reconsidérer les phénomènes de l'identité culturelle et de l' éthnicité à la lumière des tensions et des processus de subjectivité qui médiatisent la construction d'une mémoire culturelle. On analyse une scène microgénétique des travaux d'identité aussi bien que la scène macrogénétique où les processus identitaires, les techniques commerciales et religieuses du contexte "mapuche" se rapportent entre eux dans une transmutation permanente. On débat le concept d'éthnicité pour contribuer à l'approfondissement dans un phénomène complexe qui est loin de se manifester comme une simple homogénéité. Pour reconnaître la densité des nuances et de la multiplicité de choix à l'expérience des tisseuses, la discussion réalisée suggère qu'il faut souligner le regard sur l'éthnicité comme processus en évolution constant, où la mémoire sociale d'un groupe reconduit à une sélection intéressée des traditions pour orienter la construction d'une identité potentielle à l'attente du futur.(AU)

Alteración del concepto de etnicidad desde la experiencia de las tejedoras Mapuche del sur de Chile / Alteração do conceito de etnicidade a partir da experiência das tecedoras Mapuche do sul do Chile / Alteration of the concept of ethnicity from the experience of the Mapuche weavers in southern Chile / L'altération du concept d'éthnicité à partir de l'expérience des tisseuses "Mapuche" au sud du Chili

El caso de tejedoras mapuche de la IX Región de Chile nos permite reconsiderar los fenómenos de identidad cultural y etnicidad a la luz de las tensiones y procesos de subjetividad que median la construcción de memoria cultural. Se analiza tanto un escenario microgenético de los trabajos de identidad - como un escenario macrogenético, donde los procesos identitarios, las técnicas comerciales y religiosas del contexto mapuche se relacionan entre sí en permanente transmutación. Se discute el concepto de etnicidad con el fin de contribuir a ahondar en un fenómeno que está lejos de manifestarse como simple homogeneidad. Se realiza una discusión dando cuenta de la multiplicidad de tomas de posición en la experiencia de las tejedoras, enfatizando una mirada a la etnicidad como un proceso en permanente devenir, donde la memoria social del grupo reconduce una selección interesada de tradiciones orientando la construcción de una identidad potencial de cara al porvenir.

O caso das tecedoras mapuche da 9a Região do Chile nos permite reconsiderar os fenômenos de identidade cultural e etnicidade à luz das tensões e dos processos de subjetividade que medeiam a construção da memória cultura. São analisados tanto o cenário microgenético dos trabalhos de identidade quanto um cenário macrogenético, nos quais os processos identitários, as técnicas comerciais e religiosas do contexto mapuche se relacionam em permanente transmutação. Discute-se o conceito de etnicidade com o objetivo de aprofundar a compreensão de um fenômeno que está longe de manifestar-se como uma simples homogeneidade. A discussão procura abordar a multiplicidade de tomadas de posição na experiência das tecedoras, enfatizando um olhar para a etnicidade como um processo em permanente devir, no qual a memória social do grupo reconduz uma seleção interessada de tradições orientando a construção de uma identidade potencial face ao porvir.

The case of Mapuche weavers from the IX Region of Chile allows us to reconsider the phenomenon of cultural identity and ethnicity in light of the tensions and subjectivity processes that mediate the construction of cultural memory. We analyze both a microgenetic scenario of identity works and a macrogenetic scenario where identity processes and commercial and religious techniques of Mapuche context relate to each other in constant transmutation. The concept of ethnicity is discussed to contribute to shed light into a phenomenon that is far from manifest itself as a simple homogeneity. A discussion is made considering the multiplicity of position statements on the experience of the weavers, emphasizing a look at ethnicity as a process in constant development, in which the social memory of the group shapes a biased selection of traditions that guides the building up of a potential identity facing the future.

Le cas des tisseuses "mapuche" de la IX Région du Chili nous permet de reconsidérer les phénomènes de l'identité culturelle et de l' éthnicité à la lumière des tensions et des processus de subjectivité qui médiatisent la construction d'une mémoire culturelle. On analyse une scène microgénétique des travaux d'identité aussi bien que la scène macrogénétique où les processus identitaires, les techniques commerciales et religieuses du contexte "mapuche" se rapportent entre eux dans une transmutation permanente. On débat le concept d'éthnicité pour contribuer à l'approfondissement dans un phénomène complexe qui est loin de se manifester comme une simple homogénéité. Pour reconnaître la densité des nuances et de la multiplicité de choix à l'expérience des tisseuses, la discussion réalisée suggère qu'il faut souligner le regard sur l'éthnicité comme processus en évolution constant, où la mémoire sociale d'un groupe reconduit à une sélection intéressée des traditions pour orienter la construction d'une identité potentielle à l'attente du futur.

Faire et défaire les frontières indigènes: Terres et Corumbiara / Fazer e desfazer fronteiras indígenas: Terres e Corumbiara / Doing and undoing indigenous borders: Terres and Corumbiara / Hacer y deshacer fronteras indígenas: Terras y Corumbiara

Le présent article analyse et compare deux films brésiliens contemporains dans l'intention d'approfondir la réflexion à propos de différentes manières dont le cinéma s'est emparé des frontières amazonienne situées dans des régions habitées par des peuples indigènes. Dans le documentaire intitulé Terres, dont la plasticité est originale et minutieuse, les frontières sont vouées à être oblitérées par des interactions à la fois humaines et environnementales. Sa "poétique de l'imbrication" semble, toutefois, renier les tensions géopolitiques présentes dans l'histoire des lieux représentés dans le film. À son tour, le film Corumbiara subordonne le souci esthétique à l'engagement vis-à-vis des droits des populations indigènes, mobilisant les outils cinématographiques afin d'imposer une frontière aux avancées des propriétaires fonciers vers les terres habitées par des populations autochtones. Le cinéma, de Terres à Corumbiara, est affirmé comme l'un des agents qui constituent le territoire, plus précisément celui des terres indigènes en Amazonie. (AU)

O presente artigo analisa e coteja dois filmes brasileiros contemporâneos, com o intuito de adensar a reflexão sobre as diferentes formas como o cinema se apropriou e interferiu em fronteiras amazônicas situadas em regiões habitadas por populações indígenas. No documentário intitulado Terras, cuja plasticidade é original e minuciosa, as fronteiras estão fadadas a serem obliteradas por interações tanto humanas quanto do próprio meio-ambiente. Sua "poética da imbricação" parece desconsiderar, entretanto, as tensões geopolíticas que marcaram a história do local retratado pelo filme. O filme Corumbiara, por sua vez, subordina a preocupação estética à defesa dos direitos das populações indígenas, mobilizando o aparato cinematográfico para impor uma fronteira ao avanço de latifundiários em direção a terras habitadas por povos autóctones. O cinema, de Terras a Corumbiara, se afirma como um dos agentes constituintes do território, no caso aquele balizado por fronteiras indígenas na região amazônica. (AU)

This article analyses and compares two contemporary Brazilian films with a view to deepening reflection on ways cinema has portrayed the Amazonian borders located in areas inhabited by indigenous people. In the documentary called Terras, in which plasticity is original and thorough, borders are doomed to be obliterated, both by human and environmental interactions. However, its "aesthetic of entanglement" seems to ignore the geopolitical tensions of the history of the places depicted in the film. By contrast, aesthetic care in Corumbiara is subordinated to a commitment vis-à-vis the rights of indigenous populations. Cinematic apparatus is mobilized here to impose a border limit to the landowners' invasions of the indigenous territory. Thus the film takes sides within the unequal forces that have been constantly reshaping the concerned territory. From Terras to Corumbiara, cinema represents an agent that constitutes the territory of indigenous people in Amazonia. (AU)

El presente artículo analiza y coteja dos películas brasileras contemporáneas, con el intuito de adensar la reflexión acerca de las diferentes maneras como el cine se apropió e interfirió en las fronteras amazónicas ubicadas en las regiones habitadas por poblaciones indígenas. En el documentario intitulado Terras, cuya plasticidad es original y minuciosa, las fronteras están predestinadas a ser obliteradas por interacciones tanto humanas cuanto del propio medio ambiente. La película Corumbiara, a su vez, subordina la preocupación estética a la defensa de los derechos de las poblaciones indígenas, movilizando el aparato cinematográfico para imponer una frontera al avanzo de los terratenientes en dirección a tierras habitadas por nuevos pueblos autóctonos. Tratase de tomar partido en el seno de las desproporcionales líneas de fuerza que reconfiguran incesantemente el territorio abordado. El cine, de Terras a la Corumbiara, se afirma un agente que constituye el territorio de las poblaciones indígenas de la región de Amazonía. (AU)

Changes in the clinical and epidemiological features of group A streptococcal bacteraemia in Australia's Northern Territory.

OBJECTIVE: Invasive group A streptococcus (iGAS) disease is an important cause of mortality globally. The incidence of iGAS in Australia's tropical Northern Territory (NT) has been previously reported as 32.2/100 000 in Indigenous people for the period 1991-1996. We aimed to measure the incidence and severity of iGAS disease in the NT since this time. METHODS: We collected demographic data for all GAS blood culture isolates over a 12-year period (1998-2009) from the three hospital laboratories serving the tropical NT. We then collected detailed clinical information from hospital records and databases for the subset of these patients who were admitted to Royal Darwin Hospital during 2005-2009. RESULTS: There were 295 confirmed cases of GAS bacteraemia over the study period, with a mean (SD) age of 42.1 (22.0) years, and 163 (55.0%) were male. The annual age-adjusted incidence was 15.2 (95% CI 13.4-16.9)/100 000 overall and 59.4 (95% CI 51.2-67.6) in Indigenous Australians. For 2005-2009, there were 123 cases with the most common focus of infection being skin/soft tissue [44 (35.6%)]; 29 patients (23.6%) required intensive care unit admission and 20 (16.3%) had streptococcal toxic shock syndrome. Antecedent sore throat or use of non-steroidal anti-inflammatory drugs was rare, but current or recent scabies, pyoderma and trauma were common. CONCLUSION: The incidence and severity of iGAS are high and increasing in tropical northern Australia, and urgent attention is needed to improve surveillance and the social determinants of health in this population. This study adds to emerging data suggesting increasing importance of iGAS in low- and middle-income settings globally.

Faire et défaire les frontières indigènes: Terres et Corumbiara / Fazer e desfazer fronteiras indígenas: Terres e Corumbiara / Doing and undoing indigenous borders: Terres and Corumbiara / Hacer y deshacer fronteras indígenas: Terras y Corumbiara

Le présent article analyse et compare deux films brésiliens contemporains dans l'intention d'approfondir la réflexion à propos de différentes manières dont le cinéma s'est emparé des frontières amazonienne situées dans des régions habitées par des peuples indigènes. Dans le documentaire intitulé Terres, dont la plasticité est originale et minutieuse, les frontières sont vouées à être oblitérées par des interactions à la fois humaines et environnementales. Sa "poétique de l'imbrication" semble, toutefois, renier les tensions géopolitiques présentes dans l'histoire des lieux représentés dans le film. À son tour, le film Corumbiara subordonne le souci esthétique à l'engagement vis-à-vis des droits des populations indigènes, mobilisant les outils cinématographiques afin d'imposer une frontière aux avancées des propriétaires fonciers vers les terres habitées par des populations autochtones. Le cinéma, de Terres à Corumbiara, est affirmé comme l'un des agents qui constituent le territoire, plus précisément celui des terres indigènes en Amazonie.

O presente artigo analisa e coteja dois filmes brasileiros contemporâneos, com o intuito de adensar a reflexão sobre as diferentes formas como o cinema se apropriou e interferiu em fronteiras amazônicas situadas em regiões habitadas por populações indígenas. No documentário intitulado Terras, cuja plasticidade é original e minuciosa, as fronteiras estão fadadas a serem obliteradas por interações tanto humanas quanto do próprio meio-ambiente. Sua "poética da imbricação" parece desconsiderar, entretanto, as tensões geopolíticas que marcaram a história do local retratado pelo filme. O filme Corumbiara, por sua vez, subordina a preocupação estética à defesa dos direitos das populações indígenas, mobilizando o aparato cinematográfico para impor uma fronteira ao avanço de latifundiários em direção a terras habitadas por povos autóctones. O cinema, de Terras a Corumbiara, se afirma como um dos agentes constituintes do território, no caso aquele balizado por fronteiras indígenas na região amazônica.

This article analyses and compares two contemporary Brazilian films with a view to deepening reflection on ways cinema has portrayed the Amazonian borders located in areas inhabited by indigenous people. In the documentary called Terras, in which plasticity is original and thorough, borders are doomed to be obliterated, both by human and environmental interactions. However, its "aesthetic of entanglement" seems to ignore the geopolitical tensions of the history of the places depicted in the film. By contrast, aesthetic care in Corumbiara is subordinated to a commitment vis-à-vis the rights of indigenous populations. Cinematic apparatus is mobilized here to impose a border limit to the landowners' invasions of the indigenous territory. Thus the film takes sides within the unequal forces that have been constantly reshaping the concerned territory. From Terras to Corumbiara, cinema represents an agent that constitutes the territory of indigenous people in Amazonia.

El presente artículo analiza y coteja dos películas brasileras contemporáneas, con el intuito de adensar la reflexión acerca de las diferentes maneras como el cine se apropió e interfirió en las fronteras amazónicas ubicadas en las regiones habitadas por poblaciones indígenas. En el documentario intitulado Terras, cuya plasticidad es original y minuciosa, las fronteras están predestinadas a ser obliteradas por interacciones tanto humanas cuanto del propio medio ambiente. La película Corumbiara, a su vez, subordina la preocupación estética a la defensa de los derechos de las poblaciones indígenas, movilizando el aparato cinematográfico para imponer una frontera al avanzo de los terratenientes en dirección a tierras habitadas por nuevos pueblos autóctonos. Tratase de tomar partido en el seno de las desproporcionales líneas de fuerza que reconfiguran incesantemente el territorio abordado. El cine, de Terras a la Corumbiara, se afirma un agente que constituye el territorio de las poblaciones indígenas de la región de Amazonía.

The long-term risks of end stage renal disease and mortality among First Nations and non-First Nations people with youth-onset diabetes.

OBJECTIVE: To compare the long-term risks of end stage renal disease and death among First Nations and non-First Nations people with youth-onset diabetes. METHODS: Using Saskatchewan Ministry of Health administrative databases covering the period between 1980 and 2005, we conducted a retrospective cohort study of end stage renal disease and death among youth with diabetes diagnosed before age 20. We developed Fine and Gray sub-distribution hazards models and cumulative incidence functions for the 2 outcomes by First Nations status and duration of diabetes. RESULTS: Incident cases of youth-onset diabetes were diagnosed in 352 First Nations and 2288 non-First Nations people. Mean ages at diabetes diagnoses were 11.7 and 11.2 years, respectively (p=0.13). Adjusted for sex and age at diabetes diagnosis, the risk for end stage renal disease was 2.59 (95% CI, 1.11-6.04) times higher, and the risk for death 2.64 (95% CI, 1.44-4.87) times higher for First Nations compared to non-First Nations people. After 25 years, the cumulative incidence of end stage renal disease was 12.3% for First Nations people compared to 4.3% in their non-First Nations counterparts. Corresponding mortality rates were 14.6% and 7.2%, respectively. CONCLUSIONS: First Nations people with youth-onset diabetes experience higher long-term risks for end stage renal disease and death than their non-First Nations counterparts. Early identification of type 2 diabetes and secondary prevention of diabetic nephropathy are feasible short-term goals for this high-risk group. More effective primary prevention initiatives and programs to delay diabetes onset are imperative to reverse current trends.

Estratégias de mudança identitária para acesso a bens e serviços sociais na Amazônia / Strategy of identity change for access of social goods and services in the Amazon / Estrategias de cambio identitario para acceso a bienes y servicios sociales en la Amazonía / Stratégies de changement d'identité pour l'accès aux biens et aux services sociaux en Amazonie

O objetivo deste artigo é apresentar um estudo de caso de mudança identitária ocorrido em uma comunidade ribeirinha de várzea no Alto rio Solimões, cujos moradores optaram transformarem-se de caboco amazonense para indígenas das etnias Kokama e Tikuna. A pesquisa realizada foi de cunho qualitativo, com viagens a campo entre 2006 e 2011 em períodos-chave, utilizando-se de pesquisa documental, entrevistas semiestruturadas e diário de campo. Para análise das entrevistas utilizou-se a análise de conteúdo. Apresentamos o processo pelo qual as questões indígenas passaram a ser pauta das discussões comunitárias e tendo como resultado a transformação identitária, destacando as implicações psicossociais dessa mudança. Debate-se que não é um caso de reaparição, reconstrução ou valorização das identidades indígenas, mas de uma estratégia política da comunidade para ter melhor acesso à cidadania. Na discussão final se aponta a desvalorização governamental e a falta de políticas públicas voltadas às comunidades de várzea como contexto impulsionador desse acontecimento.

The aim of this paper is to present a case of identity change occurred in a riverine community in the floodplain of the upper Solimões river, whose residents have chosen to transform their selves from Amazonian Caboco to indigenous of ethnicity Kokama and Tikuna. The research was qualitative, with fieldwork between 2006 and 2011 on key periods, using documentary research, semi structured interview and field diary. For the analysis of the interviews, we used the content analysis. We point out the process by which indigenous issues have become the agenda of community discussions resulting in the transformation of identity, highlighting the psychosocial implications of this change. We debate that is not a case of reappearance, rebuilding or recovery of indigenous identities, but a political strategy of the community to have better access to citizenship. In the final discussion, we indicate to the devaluation and lack of government public policy on the floodplain communities as booster context of this event.

El objetivo de este artículo es presentar un estudio de caso de cambio identitario ocurrido en una comunidad ribereña de varzea del alto rio Solimões, donde los habitantes han decidido transformarse de caboco amazonense para indígenas de las etnias Kokama y Tikuna. La investigación fue de tipo cualitativo, con viajes a campo entre 2006 y 2011 en periodos clave, utilizándose investigación documental, entrevistas semi-estructuradas y diario de campo. Para el análisis de las entrevistas se usó la análisis de contenido. Presentamos el proceso por lo cual las cuestiones indígenas pasaron a ser discutidas en la comunidad y resultando en la transformación identitária, poniendo de relieve las implicaciones psicosociales de ese cambio. Se debate que no es un caso de reaparición, reconstrucción o valoración de las identidades indígenas, pero una estrategia política de la comunidad para lograr mejor acceso a la ciudadanía. En la discusión final se apunta la desvaluación gubernamental y la falta de políticas públicas hacia las comunidades de varzea, como contexto que llevó a ese ocurrido.

L'objectif de cet article est de présenter une étude de cas de changement d'identité survenu dans une communauté riveraine d'une plaine inondable sur la rivière Solimões, dont les habitants ont choisi de se transformer de caboco amazonienne pour les indigènes des ethnies Kokama et Tikuna. La recherche était qualitative, avec le travail de terrain entre 2006 et 2011 dans les périodes clés, en utilisant la recherche documentaire, entretiens semistructurés et sur le carnet de terrain. Pour l'analyse des entrevues nous avons utilisé l'analyse de contenu. Nous présentons le processus par lequel les questions indigènes sont devenus l'ordre du jour des discussions de la communauté et a abouti à la transformation d'identité, mettant en évidence les répercussions psychosociales de ce changement. Nous débattons que n'est pas un cas de réapparition, reconstruction ou valorisation des identités indigènes, mais une stratégie politique de la communauté d'avoir un meilleur accès à la citoyenneté. Dans la discussion finales nous faisons remarquer la dévaluation du gouvernement et l'absence de politiques publiques pour les communauté riveraine de plaines inondables comme le le contexte qui a poussé de cet événement.

Estratégias de mudança identitária para acesso a bens e serviços sociais na Amazônia / Strategy of identity change for access of social goods and services in the Amazon / Estrategias de cambio identitario para acceso a bienes y servicios sociales en la Amazonía / Stratégies de changement d'identité pour l'accès aux biens et aux services sociaux en Amazonie

O objetivo deste artigo é apresentar um estudo de caso de mudança identitária ocorrido em uma comunidade ribeirinha de várzea no Alto rio Solimões, cujos moradores optaram transformarem-se de caboco amazonense para indígenas das etnias Kokama e Tikuna. A pesquisa realizada foi de cunho qualitativo, com viagens a campo entre 2006 e 2011 em períodos-chave, utilizando-se de pesquisa documental, entrevistas semiestruturadas e diário de campo. Para análise das entrevistas utilizou-se a análise de conteúdo. Apresentamos o processo pelo qual as questões indígenas passaram a ser pauta das discussões comunitárias e tendo como resultado a transformação identitária, destacando as implicações psicossociais dessa mudança. Debate-se que não é um caso de reaparição, reconstrução ou valorização das identidades indígenas, mas de uma estratégia política da comunidade para ter melhor acesso à cidadania. Na discussão final se aponta a desvalorização governamental e a falta de políticas públicas voltadas às comunidades de várzea como contexto impulsionador desse acontecimento.(AU)

The aim of this paper is to present a case of identity change occurred in a riverine community in the floodplain of the upper Solimões river, whose residents have chosen to transform their selves from Amazonian Caboco to indigenous of ethnicity Kokama and Tikuna. The research was qualitative, with fieldwork between 2006 and 2011 on key periods, using documentary research, semi structured interview and field diary. For the analysis of the interviews, we used the content analysis. We point out the process by which indigenous issues have become the agenda of community discussions resulting in the transformation of identity, highlighting the psychosocial implications of this change. We debate that is not a case of reappearance, rebuilding or recovery of indigenous identities, but a political strategy of the community to have better access to citizenship. In the final discussion, we indicate to the devaluation and lack of government public policy on the floodplain communities as booster context of this event.(AU)

El objetivo de este artículo es presentar un estudio de caso de cambio identitario ocurrido en una comunidad ribereña de varzea del alto rio Solimões, donde los habitantes han decidido transformarse de caboco amazonense para indígenas de las etnias Kokama y Tikuna. La investigación fue de tipo cualitativo, con viajes a campo entre 2006 y 2011 en periodos clave, utilizándose investigación documental, entrevistas semi-estructuradas y diario de campo. Para el análisis de las entrevistas se usó la análisis de contenido. Presentamos el proceso por lo cual las cuestiones indígenas pasaron a ser discutidas en la comunidad y resultando en la transformación identitária, poniendo de relieve las implicaciones psicosociales de ese cambio. Se debate que no es un caso de reaparición, reconstrucción o valoración de las identidades indígenas, pero una estrategia política de la comunidad para lograr mejor acceso a la ciudadanía. En la discusión final se apunta la desvaluación gubernamental y la falta de políticas públicas hacia las comunidades de varzea, como contexto que llevó a ese ocurrido.(AU)

L'objectif de cet article est de présenter une étude de cas de changement d'identité survenu dans une communauté riveraine d'une plaine inondable sur la rivière Solimões, dont les habitants ont choisi de se transformer de caboco amazonienne pour les indigènes des ethnies Kokama et Tikuna. La recherche était qualitative, avec le travail de terrain entre 2006 et 2011 dans les périodes clés, en utilisant la recherche documentaire, entretiens semistructurés et sur le carnet de terrain. Pour l'analyse des entrevues nous avons utilisé l'analyse de contenu. Nous présentons le processus par lequel les questions indigènes sont devenus l'ordre du jour des discussions de la communauté et a abouti à la transformation d'identité, mettant en évidence les répercussions psychosociales de ce changement. Nous débattons que n'est pas un cas de réapparition, reconstruction ou valorisation des identités indigènes, mais une stratégie politique de la communauté d'avoir un meilleur accès à la citoyenneté. Dans la discussion finales nous faisons remarquer la dévaluation du gouvernement et l'absence de politiques publiques pour les communauté riveraine de plaines inondables comme le le contexte qui a poussé de cet événement.(AU)