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Cities around the world are responding to aging populations and equity concerns for older people by developing age-friendly communities plans, following the World Health Organization's guidelines. Such plans, however, often fail to account for the wide diversity of older people in cities, with the result that some older people, including Indigenous older people, do not see their needs reflected in age-friendly planning and policies. This article reports on a study involving 10 older First Nations and Métis women in the city of Prince George, Canada, comparing the expressed needs of these women with two age-friendly action plans: that of the city of Prince George, and that of the Northern Health Authority. Four main categories were raised in a group discussion and interview with these women at the Prince George Native Friendship Centre: availability of health care services, accessibility and affordability of programs and services, special roles of Indigenous Elders, and experiences of racism and discrimination. There are many areas of synergy between the needs expressed by the women and the two action plans; however, certain key areas are missing from the action plans; in particular, specific strategies for attending to the needs of Indigenous and other older populations who often feel marginalized in health care and in age-friendly planning.

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Background. The Truth and Reconciliation Commission of Canada outlines the need for health care professionals to create more welcoming spaces for Indigenous Peoples. The scope of occupational therapy is continually expanding-yet the profession itself is grounded in and derived from a dominant Eurocentric worldview, and practice is designed to serve a homogenous Western populace. Purpose. To critically examine the Canadian Model of Client-Centered Enablement (CMCE) for its value within Indigenous contexts. Key Issues. The CMCE is positioned as a client-centered model, however there is a clear hierarchical client-professional relationship threaded throughout. Concepts such as enable, advocate, educate, coach, and coordinate demonstrate paternalistic authority, lacking reciprocity, knowledge-sharing, and power redistribution. Implications. Reimagining health care relationships as entrenched in social interconnectedness demands critical reflection and action. A model of practice that endorses social change and actively addresses colonial power inequities must root its paradigmatic foundations in postcolonial views of health care as a social relationship.

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O objetivo deste artigo é problematizar as experiências de indígenas no contexto universitário, tomando a noção de colonialidade como articuladora da análise. Para tanto, o artigo analisa duas cenas que ocorreram em uma universidade brasileira. A partir da ideia de campo-tema, a produção das informações deu-se no cotidiano universitário em diferentes ocasiões e em distintas atividades junto a estudantes indígenas, finalizando com uma roda de conversa em torno da experiência na universidade. Os resultados apontam que, por um lado, essas/es estudantes têm vivenciado uma formação colonizada e colonizadora, que invisibiliza suas experiências, saberes e modos de vida; por outro lado, eles/elas (re)existem produzindo fissuras de descolonização, objetivando-se em diálogos interculturais, que produzem novos caminhos e alternativas à colonialidade cotidiana.

This paper aims to problematize the experiences of indigenous people in the university context, taking the notion of coloniality as an articulator of the analysis. Therefore, it analyzes two scenes that occurred in a Brazilian university. From the idea offield-theme, the production of the information occurred in the university 's daily life on different occasions and in different activities together with indigenous students, ending with a round of conversation around the experience in the university. The results show that, on one hand, these students have experienced a colonized and colonizing formation, making their experiences, knowledge and ways of life invisible. On other hand, they (re)exist producing fissures of decolonization, aiming at intercultural dialogues, which produce new paths and alternatives to everyday coloniality.

El objetivo de este artículo es problematizar las experiencias de indígenas en el contexto universitario, tomando la noción de colonialidad como articuladora del análisis. Por lo tanto, analiza dos escenas que ocurrieron en una universidad brasilena. Por la idea de campo-tema, la producción de las informaciones se dio en el cotidiano universitario en diferentes ocasiones junto a los estudiantes indígenas, finalizando con una rueda de conversación en torno a la experiencia en la universidad. Los resultados apuntan que, por un lado, estes estudiantes han vivido una formación colonizada y colonizadora, invisibilizando sus experiencias, saberes y modos de vida. Por otro lado, ellos (re)existen produciendo fisuras de descolonización, objetivándose en diálogos interculturales, que producen nuevos caminos y alternativas a la colonialidad cotidiana.

L 'objectif de cet article est de problématiser les expériences des peuples autochtones dans le contexte universitaire, en prenant la notion de colonialité comme articulateur de l'analyse. Pour cela, l'article analyse deux scènes qui se sont déroulées dans une université brésilienne. A partir de l'idée de thème de terrain, la production de l'information s'est produite dans la routine de l'université à différentes occasions et dans différentes activités aux côtés des étudiants autochtones, se terminant par une série de discussions autour de l'expérience vécue à l'université. Les résultats montrent que, d'une part, ces étudiants ont connu une formation colonisée et colonisatrice qui rend leurs expériences, leurs connaissances et leurs modes de vie invisibles; d'autre part, ils (ré) existent, en créant des fissures de décolonisation, en visant des dialogues interculturels, qui donnent lieu à de nouvelles voies et alternatives à la colonialité quotidienne.

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O estudo do desenvolvimento humano se faz necessário nos diversos contextos socioculturais, pois a partir dele é possível identificar as variáveis que influenciam no ciclo da vida. O contexto para realização da pesquisa foi a aldeia indígena Tenetehar-Tembé, localizada na Terra Indígena do Alto Rio Guamá (TIARG), na Amazônia brasileira. Realizou-se uma pesquisa qualitativa, com utilização de instrumentos de observação participante e diário de campo, que permitiram a descrição do contexto físico e social dessa comunidade. Houve a participação do cacique, das lideranças e dos professores indígenas da aldeia Sede. Objetivou-se com este estudo relatar a estruturação física e sociocultural da aldeia Sede, onde residem os Tenetehar-Tembé, à luz da Teoria do Nicho Desenvolvimental, com enfoque no subsistema denominado de Contexto Físico e Social. Os dados coletados foram sistematizados em eixos temáticos para melhor compreensão e análise, a saber: a aldeia como lugar de todos os indígenas; espaço social da aldeia sede; ambientes sagrados da aldeia; e o tempo na aldeia. Tais categorias revelaram o conceito que os indígenas têm sobre ambiente físico e social, do lugar que eles habitam e o respeito que possuem dos lugares sagrados em determinados horários. Práticas que abrangem desde crianças até as pessoas idosas da aldeia, o que exerce influência direta no curso desenvolvimental. Entende-se ser necessário refletir sobre a maneira como os cuidadores tratam suas crianças e no que acreditam ser adequado ao cuidado delas, correlacionando com o ambiente em que são cuidadas, uma vez que essa relação se configura e é construída no meio sociocultural em que estão inseridos.

The study of human development becomes necessary in the different sociocultural contexts, because from there it is possible to identify the variables that influence the cycle of life. The context for the realization of the investigation was the indigenous Tenetehar-Tembé, located on the Indigenous Land of Alto Rio Guamá (TIARG), in the Brazilian Amazon. A qualitative survey was carried out, such as the use of participatory observation instruments and the field diary, which allowed us to describe the physical and social context of this community. There was the participation of the cacique (village chief), of the leaders and the indigenous professors of the Headquarters district. It was aimed here to report the physical and sociocultural structure of the village headquarter, where the Tenetehar-Tembé live, in the light of the Developmental Niche Theory, with an approach in the so-called Physical and Social Context subsystem. The collected data were systematized in thematic areas for better understanding and analysis, namely: the village as a place for all indigenous people; social space of the headquarters village; sacred environments of the village; and the time in the village. These categories have revealed the concept that indigenous peoples have about physical and social environment, the place they inhabit and the respect we have of sacred places in certain hours. Practices that ranges from children to the elderly people in the village which has a direct influence on the developmental course. It is understood to be necessary to reflect on the manner in which caregivers treat their breeding and in what they prove to be appropriate for their care, correlating how the environment in which they are taken care of, once the relationship is configured and is built in the socio-cultural medium in which they are inserted.

El estudio del desarrollo humano es necesario para los distintos contextos socioculturales, porque por él es posible identificar las variables que influyen en el ciclo de la vida. El contexto para realización de la investigación fue el pueblo indígena Tenetahar- Tembé, ubicado en la Tierra Indígena del Alto Río Guamá (TIARG), en la Amazonia brasileña. Una investigación cualitativa fue realizada con la utilización de equipos de observación participante y diario de campo, que permitieron la descripción del contexto físico y social de esa comunidad. Hubo la participación del cacique, de los líderes y de los profesores indígenas del pueblo Sede. El objetivo de este trabajo es informar la estructuración física y sociocultural del pueblo Sede, dónde viven los Tenetahar-Tembé, a la luz de la Teoría del Nicho de Desarrollo, con enfoque en el subsistema nombrado Contexto Físico y Social. Los datos fueron sistematizados en ejes temáticos para mejor comprensión y análisis, es decir: el pueblo como lugar de todos los indígenas; espacio social del pueblo; ambientes sagrados del pueblo; y el tiempo en el pueblo. Estas categorías muestran el concepto que los indígenas tienen sobre ambiente físico y social, del lugar donde viven y el respeto que poseen de los lugares sagrados en determinados horarios. Prácticas que envuelven desde niños hasta los mayores del pueblo influyen directamente el curso del desarrollo. Se entiende ser necesario reflexionar sobre la forma como los cuidadores tratan a sus niños y en qué creen ser adecuado a los cuidados con ellos, relacionando con el ambiente en el que son cuidados, una vez que esa relación se constituye y es construida en el medio sociocultural en que están metidos.

L'étude du développement humain est nécessaire dans plusieurs contextes socioculturels, parce qu'il est possible d'identifier les variables qui influencent le cycle de vie, à partir de ces études. Le contexte dans lequel se déroulait la recherche a été le village autochtone "Tenetehar-Tembé", situé dans le territoire autochtone Alto do Rio Guamá (TIARG), dans l'Amazonie brésilienne. Une recherche qualitative a été réalisée, à l'aide d'outils d'observation et de journaux de terrain, qui ont permit la description du contexte physique et social de cette communauté. Il y a eu la participation du chef tribal, des dirigeants et des enseignants indigènes du village siège. L'objectif de cette étude a été de rendre compte de la structure physique et socioculturelle du village siège, où résident les Tenetehar-Tembé, en utilisant la théorie de la niche développementale, en mettant en relief le sous-système appelé Contexte Physique et Social. Les données collectées ont été systématisées en axes thématiques pour les mieux comprendre et analyser. Les axes sont: le village comme lieu de tous les peuples autochtones; espace social du village siège; environnements sacrés du village; et le temps dans le village. Ces axes ont révélé le concept que les peuples autochtones ont d'environnement physique et social, du lieu où ils habitent et du respect qu'ils ont pour des lieux sacrés à certains moments . Il y a des pratiques qui incluent des enfants jusqu'aux personnes âgées du village. Cela a une influence directe sur le chemin du développement. Il faut, donc, réfléchir à la manière comme les soignants traitent les enfants, bien comme à ce que les soignants pensent être approprié pour eux. C'est important aussi faire une corrélation avec l'environnement où ils sont soignés, puisque cette relation est configurée et construite dans l'environnement socioculturel où ils sont.

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OBJECTIVE: To assess risk factors for nasopharyngeal carriage of potential pathogens in geographically isolated Warao Amerindians in Venezuela. METHODS: In this point prevalence survey, nasopharyngeal swabs were obtained from 1064 Warao Amerindians: 504 children aged 0-4 years, 227 children aged 5-10 years and 333 caregivers. Written questionnaires were completed to obtain information on demographics and environmental risk factors. Anthropometric measurements were performed in children aged 0-4 years. RESULTS: Carriage rates of Streptococcus pneumoniae, Staphylococcus aureus, Haemophilus influenzae and Moraxella catarrhalis were 51%, 7%, 1% and 13%, respectively. Crowding index, method of cooking and tobacco exposure were not associated with increased carriage. In multivariable analysis, an increase in height-for-age Z score (i.e. improved chronic nutritional status) was associated with decreased odds of S. pneumoniae colonisation (OR 0.76, 95% CI 0.70-0.83) in children aged 0-4 years. CONCLUSIONS: Better knowledge of demographic and environmental risk factors facilitates better understanding of the dynamics of colonisation with respiratory bacteria in an Amerindian population. Poor chronic nutritional status was associated with increased pathogen carriage in children <5 years of age. The high rates of stunting generally observed in indigenous children may fuel the acquisition of respiratory bacteria that can lead to respiratory and invasive disease.

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OBJECTIVES: The government of India is promoting and increasing investment in the traditional medicine systems of Ayurveda, Yoga, Unani, Siddha and Homeopathy (AYUSH) in the northeast region of India. But there are few empirical data that support this policy decision. This study estimates the awareness and use of the different medical systems in rural Meghalaya, a state in north-east India with a predominantly ethnic tribal population. METHOD: We conducted a cross-sectional multistage random sample household survey across all districts of Meghalaya. To enable appropriate estimates for the whole of rural Meghalaya, the data were weighted to allow for the probability of selection of households at each stage of the sampling process. RESULTS: Both local tribal medicine and biomedicine were widely accepted and used, but the majority (68.7%, 95% CI: 51.9-81.7) had not heard of AYUSH and even fewer had used it. Tribal medicine was used (79.1%, 95% CI 66.3-88.0), thought to be effective (87.5%, 95% CI: 74.2-94.1) and given in a variety of disorders, including both minor and major diseases. In the 3 months prior to the survey, 46.2% (95% CI: 30.5-62.8) had used tribal medicine. Only 10.5% (95% CI: 6.1-17.6) reported ever using any of the AYUSH systems. CONCLUSION: Our comparative estimates of the awareness and use of tribal medicine, different systems of AYUSH and of biomedicine among indigenous populations of India question the basis on which AYUSH is promoted in the northeast region of India and in the state of Meghalaya in particular.

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