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Copyright of Journal of Latin American & Caribbean Anthropology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dialogos (14159945) is the property of Universidade Estadual de Maringa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La Exposición Iberoamericana de Sevilla de 1929 constituyó un escenario estratégico para el hispanismo latinoamericano del siglo XX. En ella confluyeron distintas perspectivas aportadas por los gobiernos de los países concurrentes, que, con fines demagógicos, promovieron su exaltación como base del progreso de la nación, orientando el estilo de los pabellones representativos y su ornamentación así como los contenidos de las exposiciones artísticas. Este artículo se centra en el análisis de las diferentes interpretaciones nacionalistas que convergieron en Sevilla, unas enfatizando la raza hispana (Argentina y Perú) y otras sus acepciones americanistas, encauzadas hacia la exaltación de las razas indígenas (México y Colombia) o de la raza mestiza (México, Perú y Chile). Abstract The Ibero-American Exposition in Seville in 1929 constituted a strategic scenario for 20th-century Latin Hispanicism. Different perspectives, brought by the governments of the participating countries, converged on this exposition, whereby, for demagogic reasons, its acclaim was promoted as the basis of the progress of the nation, guiding both the style and ornamentation of the representative pavilions, and the contents of art exhibitions. This article focuses on the analysis of the different nationalist interpretations that converged in Seville, some stressing the Hispanic race (Argentina and Peru) and others their Americanist meanings, channeled towards the praise of indigenous races (Mexico and Colombia) or of mestizos (Mexico, Peru and Chile).

This essay tries to shed light on six open debates about sumak kawsay, its meaning, translation, origin, cultural referent, relation with development, and destination. Such debates are analyzed from the premise that the authors who participate in them do so from different cultural paradigms (Andean worldview, modernism, or post-modernism) and from different schools of thought (socialist and statist, indigenist and pachamamista, or ecologist and post-developmentalist).

Copyright of Palobra is the property of Universidad de Cartagena and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Justicia (0124-7441) is the property of Universidad Simon Bolivar and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ars & Humanitas is the property of Ars & Humanitas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article argues for a rejection of approaches to school discipline which are rooted in behaviourism and Humean notions of causality. An alternative approach is called for, one that draws upon critical realism to sustain an interdisciplinary depth-realism explanation of the causal mechanisms at play in Indigenous students' struggles for emancipation. The critical realist metaReality approach to spirituality (secular or religious) – suggests a deeper reality in which we are all intimately connected. As such, the freedom of each is necessarily dependent on the freedom of all. This provides us with an alternative way for students and staff to interact which should be seriously considered by schools and their communities. We argue that metaReality, and a respect for the virtues of Indigenous culture, rooted as it is in spirituality, offers the potential to avoid many of the recalcitrant problems of discipline in Indigenous education. [ABSTRACT FROM AUTHOR]

Although Indigenous scholars have been documenting Indigenous research methodologies, little has been written on the practical considerations of doing research across Indigenous/Settler contexts. As a small social work research team (two Cree researchers and one Settler) exploring Indigenous aging, our work crossed several contexts: academic and community, social locations within the team, and epistemes. Centering the research on an Indigenist, anti-colonial framework allowed us to highlight and correct for colonial power dynamics throughout the project. By enacting Indigenism together, we found that Indigenous and Settler researchers can create a space of deep learning and knowledge co-creation with communities. However, this work was challenging, risky, and at times difficult. Learning to navigate some of these complexities required ongoing attention to our relational accountabilities. We detail lessons learned from each of our perspectives, concluding with implications, community obligations, and directions for future research. [ABSTRACT FROM AUTHOR]

Beaver impoundments modify the structure of river reaches and lead to changes in ecosystem function and biogeochemical processes. Here, we assessed the changes in dissolved organic matter (DOM) quality and the biodegradation patterns in a set of beaver systems across Sweden. As the effect of beaver impoundments might be transient and local, we compared DOM quality and biodegradability of both pond and upstream sections of differentially aged beaver systems. Newly established dams shifted the sources and DOM biodegradability patterns. In particular, humic-like DOM, most likely leached from surrounding soils, characterized upstream sections of new beaver impoundments. In contrast, autochthonous and processed compounds, with both higher biodegradation rates and a broader spectrum of reactivities, differentiated DOM in ponds. DOM in recently established ponds seemed to be more humic and less processed compared to older ponds, but system idiosyncrasies determined by catchment particularities influenced this ageing effect. [ABSTRACT FROM AUTHOR]

The purpose of this article is to discuss the relationship between Marxist theory and the anthropology of Native North America. This includes a brief history of the origins, development, and application of Marxist theory in the anthropology and ethnohistory of Native North America, as well as a discussion of the theoretical and ideological tensions between Marxism, postmodernism, and indigenism in this regional context. That builds to a discussion of Rata's (2000) concept of neotribal capitalism as an application of and innovation on Marxist theory to settler-colonial situations, and its superiority over postmodern/indigenist-derived theory and analysis in actually understanding and explaining the processes (re)shaping Native North America. The article concludes by emphasizing the need for Marxist theory and analysis for properly understanding contemporary situations within Native North American societies. [ABSTRACT FROM AUTHOR]

Language attitudes have become more relevant than ever as a result of the considerable number of immigrant students enrolled in the Catalan educational system and the challenges this entails in terms of promoting social integration and language learning. Therefore, the objective of the study is to increase our understanding of language attitudes formation by analysing how origin (autochthonous or immigrant) influences (a) the attitudes towards Catalan and Spanish and (b) the effects of several demographic and sociopsychological variables on these attitudes. Additionally, it aims to identify the most important determinants of these language attitudes. For this purpose, 1156 secondary education students from 10 schools across Catalonia completed a language attitudes questionnaire, a sociolinguistic survey, and two language competences tests. The results showed that, generally, self-identifications and language uses were the most influential. Furthermore, origin moderated the relationships between attitudes and their determinants, indicating that the models traditionally used to explain the attitudes held by autochthonous students need to be revised to take into account the particularities of the immigrant population. [ABSTRACT FROM PUBLISHER]

The question of the Congolese-speaking Kinyarwanda (Rwandophones) citizenship in the Democratic Republic of Congo has been the subject of debate and a source of conflict. The opposition against Rwandophones draws upon the autochthony discourse, linking identity and space in assertions of whom is to be considered the original inhabitant and a son of the soil. According to the popular discourse in the Congo in relation to the autochthony discourse, Rwandophones do not belong to the Congo. Today little is known about how Rwandophones themselves legitimise their belonging to the Congo. Based on original field data collected among Rwandophones in North Kivu and in Rwanda between July 2011 and February 2014, this article analyses the narratives in which Rwandophones speak about and legitimise their belonging to the Congo. The article demonstrates ambivalence in relation to the autochthony discourse: while Congolese Rwandophones on the one hand embrace it, referring to their connection with Congolese soil as a way of legitimising their right to citizenship, they also challenge this discourse by arguing that belonging to the nation state does not require being tied to the soil. [ABSTRACT FROM AUTHOR]

Agriculturist rainmaking is significant in archaeological studies of interaction with hunter-gatherers. Scholars draw inspiration from the Mpondomise use of Bushman rainmakers in the nineteenth and early twentieth centuries, and apply this example to other contexts across space and time. The evidence shows that Mpondomise rainmaking was similar in principle to that of other Nguni speakers between the uPhongolo and Great Fish rivers, and indeed of all ranked societies in southern Africa. The Mpondomise use of Bushman specialists was, however, distinctive, and a logical consequence of a political appeal to autochthony. Their rainmaking work annually reinforced the autochthonous authority of the ruling line. This arrangement probably dates from the early to mid-1700s. [ABSTRACT FROM AUTHOR]

Copyright of Estudos Ibero-Americanos is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Estudos Ibero-Americanos is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bolivian Studies Journal is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Justicia (0124-7441) is the property of Universidad Simon Bolivar and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Boletin de Antropologia is the property of Universidad de Antioquia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Botanica Serbica is the property of University of Belgrade, Institute of Botany & Botanical Garden Jevremovac and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Botanica Serbica is the property of University of Belgrade, Institute of Botany & Botanical Garden Jevremovac and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Connection with ancestral land is a central tenet of indigenous identity claims. In a departure from constructivist approaches to the role ancestral land in identity politics, this article focuses on the discursive and experiential manifestations of Mapuche theories of emplacement, according to which land is actively involved in the making of selves. By drawing upon the notion oftuwün, a term roughly translatable as place of origin, I argue that ancestral land acts as a potentiality of selfhood through the articulation of sameness and otherness within Mapuche society and with canonical others (winka). The ethnographic analysis of the relation between landscape and memory will illustrate how ancestral land works to situate the present between two poles of alterity, namely past dwellers and winka. Such a focus allows us to acknowledge the significance of ancestral land without resorting to genealogical and essentialist interpretations of indigenous subjectivity. [ABSTRACT FROM PUBLISHER]

Recent reports of Zika virus (ZIKV) isolates from Culex species mosquitoes have resulted in concern regarding a lack of knowledge on the number of competent vector species for ZIKV transmission in the new world. Although observations in the field have demonstrated that ZIKV isolation can be made from Culex species mosquitoes, the detection of ZIKV in these mosquitoes is not proof of their involvement in a ZIKV transmission cycle. Detection may be due to recent feeding on a viremic vertebrate, and is not indicative of replication in the mosquito. In this study, susceptibility of recently colonized Culex species mosquitoes was investigated. The results showed a high degree of refractoriness among members of Culex pipiens complex to ZIKV even when exposed to high-titer bloodmeals. Our finding suggests that the likelihood of Culex species mosquitoes serving as secondary vectors for ZIKV is very low, therefore vector control strategies for ZIKV should remain focused on Aedes species mosquitoes. Our demonstration that Culex quinquefasciatus from Vero Beach, FL, is refractory to infection with ZIKV is especially important and timely. Based on our data, we would conclude that the autochthonous cases of Zika in Florida are not due to transmission by C. quinquefasciatus, and so control efforts should focus on other species, logically Aedes aegypti and Aedes albopictus. [ABSTRACT FROM AUTHOR]

This article questions the transformations of Americanist anthropology and analyzes concrete examples situated in Mexico and Colombia. More than a reference to the French «founding fathers» of Americanism, it deals with differences and misunderstandings between Americanist and American anthropology. Beyond the oposition between an enchanted vision of the «discovery» of the New World and the charge corresponding to a colonialist proyect, the purpose is to examine through Americanism in practice, the links between anthropological study and political and scientific domination.

The article discusses how the actions of health care were planned by the Brazilian Serviço de Proteção aos Índios (SPI). The period analyzed covers the years from 1942, when the SPI Studies Section was founded, nowadays recognized as the beginning of important changes in this institution with the enhancement of social sciences in its administrative structure, to 1956, when the anthropologist Darcy Ribeiro left the direction of Studies Section. In this context, we analyze the plans for the SPI Medical and Sanitary Service, which suggest a link between medical and anthropological knowledge in promoting sanitation improvements to indigenous groups.

Book Review / Reseña

This paper analyzes a pioneering novel in the literary tradition of the Colombian Caribbean: Ingermina, published by Juan José Nieto during his exile to Jamaica in 1844, and practically forgotten for a century and a half, until it was reedited in 1998. Ingermina tells of the conquest of the Kingdom of Calamar and its conversion into the colonial Cartagena of the New Granada. The text revolves around the love between an Indian woman and a Spanish colonist. In contrast to other stories (such as the Mexican Malinche, Iracema in Brazil, etc.), Nieto’s novel offers a notably diverse view of the indigenous population, which is divided between radical and moderate anti-colonialists. My article analyzes the subsumption made by Nieto, of a political antagonism under a moral antagonism. Firmly planted within the context of Colombia in the 19th century, I refer this subsumption to the limits of Nieto’s liberalism, one of the most radical of his time.

RESUMO: Se a presença indígena nas cidades brasileiras – um fenômeno antigo –, não passou despercebida aos olhos dos(as) antropólogos(as), é apenas em anos recentes que começam a aparecer os primeiros trabalhos sobre a questão. Este artigo tem como objeto esse“silêncio antropológico”, num duplo sentido: a primeira parte do texto é uma digressão sobre os ditos “índios urbanos” no indigenismo no Brasil – idéias que, perpassando, em algum grau, a antropologia, influenciaram a falta de produção sobre a questão; a segunda (e principal) é uma tentativa de pensar a presença indígena nas cidades de uma perspectiva mais familiar ao pensamento ameríndio. Este artigo é uma proposta de abordagem analítica sobre o tema.ABSTRACT: If the anthropologists have not been unaware of the presense of the indigenous peoples in the brazilian cities – an old phenomenon –, it is just in recent years that the first works on this matter have been written. This paper has this “athropological silence” as object, in a double sense: its first part is a comment about the “urban indians” in indigenism in Brasil – ideas that have influenced this lack of production I have mentioned; its second and main part is an attempt of thinking the indigenous presence in cities from a perspective more familiar to amerindian thought. This paper suggests an analytical approach over this matter.

Indigenism and Pragmatism in Mexico : the educative experience of Carapan by Moisés Sáenz Garza. The objective of this article is to shed light on the use and diffusion of certain pragmatist theses concerning the methods of the philosopher John Dewey’s instrumentalism in relation to indigenous issues in the first half of the 20th century. In my view, speaking of « use » does not imply an exercise whose purpose consists in copying and reproducing Dewey’s thoughts on the topic of education and moving them from one place to another but, rather, an attempt by Mexicans to interpret this ideology and to put it in motion in a specific reality and terrain. In other words, speaking of « Mexican indigenist pragmatism » tends to reveal how the ideas of Dewey’s pragmatism, linked to the relationship between democracy and education, have been continuously recreated during Mexico’s indigenist experience. I focus this general hypothesis concretely on the account of the implementation of a pilot project that was carried out in the Purhépecha region called La Cañada de los Once Pueblos, in the state of Michoacán, Mexico, from June 1932 to January 1933. That experience, coordinated by the pedagogue Moisés Sáenz Garza (1888-1941) – author of the aforementioned – must be understood as one of the important periods in the conformation of the indigenist policy of Mexico’s revolutionary state.

Viajeros foráneos exploran el Perú en la segunda mitad del siglo XIX registrando impresiones de lo indio. En Lima, en forma simultánea, fotógrafos peruanos y extranjeros consolidan un mercado de la imagen. A comienzos del siglo XX y durante cuatro décadas, en Cusco, el movimiento indigenista disputa por afianzarse. Este proceso de revalorización, donde lo étnico se reposiciona y jerarquiza, es materia interpeladora de las artes. Es así como las letras y otras expresiones estéticas se vieron implicadas por las ideas indigenistas, atravesándolas para surgir nutridas desde ese ideario. El pasaje a través de este espacio y su incidencia en el cuerpo de la imagen fotográfica, es el tema que intenta explorar este artículo, considerando distintos momentos de la fotografía andina y sus artífices.Foreign travelers explore Peru during the second half of the XIX century, capturing impressions of the Indian culture; simultaneously in Lima, Peruvian photographers and those from abroad strengthen a market of images. At the be-ginning of the XX century and for four decades, the Indigenist movement struggled for consolidation. This revaluation process, where the ethnic repositions itself and its hierarchy, is a questioned matter in the Arts. As well as Liberal Arts, other aesthetical expressions were implicated by indigenous ideas, going through them so that they could emerge nourished from those principles. The passage throughout this space and its impact on the body of the photographic image, become the subject this work intends to explore, considering diverse moments of the Andean photography and its artificers.

En esta trabajo se sostiene que el fenómeno más importante que ha ocurrido en América Latina en las dos últimas décadas ha sido la Emergencia Indígena. Se señala que el primer ciclo de este proceso de reconstrucción de las identidades étnicas ha comenzado a agotarse y a dar paso a un segundo ciclo. Esta nueva fase está marcada fuertemente por la experiencia del Gobierno de Evo Morales en Bolivia y los municipios indígenas que surgen en muchos países, en que los líderes de las organizaciones indígenas han tomado las instituciones del Estado a nivel local. Esta nueva situación cuestiona el anterior concepto de autonomía, como no pertenencia plena a la comunidad nacional, y plantea el desafío de una nueva ciudadanía de los indígenas, en que ser ciudadano de la nación y miembro del pueblo indígena no plantea contradicción. En esta nueva fase de descolonización, los indígenas buscarán apropiarse como ciudadanos étnicos de los instrumentos e instituciones del Estado y no retraerse a sus comunidades originarias en una suerte de repliegue o de "auto apartheid".Nesta apresentação argumenta-se que o fenômeno mais importante que tem acontecido na América Latina nas últimas duas décadas é a Emergência Indígena. Assinala-se que o primeiro ciclo desse processo de reconstrução das identidades étnicas começou a se esgotar dando início a um segundo ciclo. A nova fase está muito marcada pela experiência do governo do Evo Morales na Bolívia, e das prefeituras indígenas que surgem em muitos países nos que as lideranças das organizações indígenas tem assumido a administração das instituições do Estado no nível local. Essa nova situação questiona o conceito anterior de autonomia, o qual assinalava a não pertença plena na comunidade nacional e coloca o desafio de uma nova cidadania dos indígenas na qual os termos cidadão da Nação e membro do Povo Indígena não são contraditórios. Na nova fase de descolonização, os indígenas buscaram se apropriar como cidadãos étnicos dos instrumentos e instituições do Estado e não retrair-se nas suas comunidades originarias numa sorte de "auto apartheid".In this work we sustain that the Indigenous Emergency has been the most important phenomenon in Latin America during the last two decades. We indicate that the first cycle of this process of ethnical identity reconstruction has begun to exhaust and to give way to a second cycle. This new phase is strongly marked by the experience of Evo Morales´s government in Bolivia and the indigenous municipalities that have surged in many countries, where the indigenous organization leaders have taken the local public institutions. This new situation debates the previous concept of autonomy, as not full belonging to the national community, and pose the challenge of a new indigenous citizenship, where to be a national citizen and a member of indigenous people do not cause a contradiction. In this new descolonization, the indigenous will search to appropriate of state instruments and institutions as ethnic citizen, but not to retire to their natives communities in a kind of withdrawal or "auto apartheid".

During the last two decades of the 20th century, indigenous groups mobilised themselves in many countries in Latin America with the aim of calling for various rights based on their ethnic status. This phenomenon is the subject that the author tackles in this article. To this end, he places the emergence of these movements in context, describes their characteristics, analyses their proposals and discusses the prominence that indigenous movements have acquired in different national political arenas. He also presents the impact that certain indigenous demands have had –such as those of the self-determination of land, the use of their own resources and the implementation of ethno-development– on the way in which politics is carried out (and understood) in Latin American countries. Finally, the text analyses how indigenous movements have become important social actors for the new left, and the ways in which they have developed new ways of organisation and mobilisation through networks, alternative discourses and new repertories of collective action. In view of all of this, the author concludes that Latin America has become, once again, a fascinating laboratory that is deserving of the attention of scholars, both in the region itself and in other parts of the planet.

Recentemente, vozes do meio castrense brasileiro voltaram a insistir que as terras indígenas na Amazônia representam uma ameaça à soberania nacional. Nesse tipo de manifestação, que é em realidade um ataque retórico aos direitos indígenas estabelecidos sob o lastro de uma longa tradição indigenista, as críticas militares pretenderam, em nome da "segurança nacional", desqualificar a totalidade dessa política de Estado. Este artigo observa não apenas o anacronismo de tais críticas ante a tradição indigenista brasileira e sua filiação a uma tradição autoritária mais recente, mas também como os elementos discursivos desta última confrontam-se agora com novos debates sobre a regulação social, ante a noção de diferença e significado que, com relação a ela, podem ser postulados os direitos coletivos.Some Brazilian military voices have recently turned to condemn indigenous lands in Amazonia as a threat to national sovereignty. Under this manifestation (actually, a rhetorical attack to indigenous rights established by a large indigenist tradition), military criticism try to discredit the State indigenist politics as a whole. This article appreciates both the anachronism of these critics regarding the large Brazilian indigenist legal tradition and their affiliation with a more recent authoritarian tradition; but it also observes how discursive elements of this last one (the authoritarian tradition) face the new debate about social regulation, regarding the notion of difference and the meaning of collective rights concerned to it.

Numa revisão contextualizada no tempo e projetada pelos seus resultados, a obra do sertanista marechal Cândido Rondon (1867-1958) é avaliada positivamente pela dedicação à causa dos povos indígenas do Brasil, pela formação de uma ética de respeito do brasileiro para com os índios e pela institucionalização do dever do Estado brasileiro de proteger, assistir e ajudar os povos indígenas a manterem-se coesos e autônomos e ao mesmo tempo se projetarem no mundo mais amplo. A vida de Rondon é acompanhada desde a sua formação como cadete da Escola Militar, como membro da Igreja do Apostolado Positivista, como comandante da Expedição Rondon (1907-1930), que levou o telégrafo de Cuiabá a Porto Velho, e especialmente como criador e dirigente-mor do Serviço de Proteção aos Índios (SPI, 1910-1967). Rondon é o criador da expressão "Morrer se preciso for, matar nunca", que pautou a ação de indigenistas brasileiros que fizeram os primeiros contatos com muitos povos indígenas desde 1910. E muitos morreram seguindo essa norma, numa clara demonstração do novo espírito humanista criado pela atitude rondoniana. O indigenismo brasileiro implantado por Rondon teve altos e baixos ao longo de quase cem anos, que hoje prossegue pela Fundação Nacional do Índio (Funai). De fato, muitos povos indígenas perderam suas terras e muitos foram dizimados no século XX, mas os mais de 220 que sobreviveram vêm crescendo em número, obtendo suas terras (13% do território nacional) e conquistando novos espaços político-culturais no Brasil.This paper reviews the life and work of Brazilian Indianist Marshall Cândido Rondon. Rondon's life is marked by a profound dedication to the Brazilian Indian cause and to instilling in Brazilians a respect for Indian peoples. He influenced the Brazilian government in shaping a policy of protecting, assisting, and helping Indian peoples retain cohesive, self-determined societies. He also encouraged Indians to project their destinies onto a larger political context. The paper follows Rondon during his days as a cadet in the Military School; as a devout member of the Church of the Positivist Apostolate; as commander of the Rondon Expedition (1907-1930), which stretched the telegraph from Cuiabá to Porto Velho; and especially as the founder and leader of the Indian Protection Service (1910-1967). The Indian Protection Service is the precursor to today's National Indian Foundation (Funai), founded in 1967). Rondon is the creator of the expression "Die if you must, never kill" which, since 1910, has served as the motto for many of the Brazilian indianists who made the first contacts with Indian peoples. Many of them died in service for the Indian cause, demonstrating the high purpose of this new kind of humanistic vision. The Indian policy established by Rondon has experienced ups and downs throughout the last 100 years. Indeed, several Indian tribes became extinct and many lost their lands in the 20th Century. However, of the more than 220 tribes that survive today the vast majority are growing in numbers, have had most of their lands demarcated (amounting to 13% of the Brazilian territory) and are conquering space in the Brazilian cultural-political panorama.

Desde la vuelta a la democracia se ha iniciado en Chile un proceso de redefinición de la relación del estado con los pueblos indígenas del país. A través de la implementación de un innovador y multimillonario programa de etnodesarrollo llamado Orígenes, del fomento de la participación comunitaria indígena y de la instalación de políticas interculturales en salud y educación, se busca conseguir la verdadera integración de las poblaciones originarias y caminar hacia la formación de una ciudadanía cultural. En este ensayo, examinamos la naturaleza política de este nuevo proyecto cultural nacionalizador llamado multiculturalismo a través de sus prácticas y representaciones cotidianas en sitios etnográficos específicos. Focalizamos nuestra atención sobre uno de los instrumentos más potentes del neoindigenismo chileno de la última década, a saber: El Programa de Desarrollo Integral de Comunidades Indígenas, conocido como Orígenes. Dentro de este Programa de etnodesarrollo concentramos nuestra mirada sobre la formación del campo etnoburocrático de la salud intercultural en el norte de Chile mediante el análisis de la primera consultoría en salud intercultural en la Comuna de San Pedro de Atacama, destacando la centralidad de la participación, principio político predilecto del ejercicio del nuevo poder de estado.Since the democratic restoration in 1990, the Chilean state has been concerned with its connectedness to the civil society and nowadays, participation and empowerment are political buzzwords that are omnipresent in politicians' debates and the marketing of democracy. An especially important issue in this regard is the emergence of the so-called multicultural citizenship and the widespread recognition of cultural diversity accompanied by the will to empower disadvantaged, discriminated against and marginalized indigenous peoples. Since the beginning of the 1990s, cultural diversity has become the new universal, and there is a novel interest in the indigenous community as a self-generating formation capable of governing itself. Nevertheless, it is worth observing that this will to improve the fate of the natives through new forms of citizen's participation, cultural dignifying and the implementation of an IDB-funded ethnodevelopment program called Origins, is intrinsically connected to the neoliberal agenda of the postcorporatist state and new forms of social domination. In this paper, we shall analyze the ways multiculturalism intersects with new modes of neoliberal governance through the study of the implementation of Intercultural Health in San Pedro de Atacama (II Region).

This essay continues the investigation of an earlier article, also published in this journal, by examining artistic representations of Cuauhtémoc in the post-revolutionary period, and especially after 1940, when the figure of the last Aztec king became widely and variously deployed as a political and cultural emblem. The essay will describe how in the post-revolutionary era internal contradictions, which were latent within the imagery, broke into the open and ignited controversy over the meaning and use of the Cuauhtémoc symbol.Este ensayo continúa la investigación realizada en un artículo anterior también publicado en esta revista, examinando las representaciones artísticas de Cuauhtémoc en el periodo posrevolucionario, especialmente después de 1940, cuando la imagen del último emperador azteca fue concebida como un símbolo nacional. Muestra la manera en la que en este periodo las contradicciones internas, que eran latentes dentro del imaginario, llevaron a una controversia abierta y encendida sobre el significado y el empleo del símbolo de Cuauhtémoc.