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A partir de entrevistas y conversaciones a profundidad con cinco enfermeros técnicos de los pueblos Yine y Shipibo-Konibo que laboran en establecimientos de salud en la Amazonía de Ucayali en Perú, este estudio muestra que las prácticas desplegadas para atender a los enfermos con síntomas de Covid-19 hicieron uso de terapias y nociones biomédicas e indígenas. Dichas prácticas reflejaron su formación en salud intercultural y su capacidad para adecuar las normas establecidas por el Ministerio de Salud. En función de los síntomas observados en los pacientes, los enfermeros indígenas usaron una variedad de prácticas: vaporaciones, masajes, baños, infusiones y remedios. Las nociones de salud y enfermedad que los enfermeros técnicos indígenas comparten con sus pacientes fueron la base para interpretar el Covid-19 y estuvieron presentes en las atenciones brindadas. Esto se nutrió de la existencia de un sistema de cuidado familiar bastante articulado que fue tejiéndose y siendo negociado en función de los síntomas y las terapias aplicadas. Sus prácticas demuestran la creatividad en los pueblos indígenas. En ese sentido, el sector salud necesita repensar su mirada sobre la medicina indígena, a la que denomina "tradicional" y nos muestra la necesidad de repensar las ideas sobre adecuación de los servicios para la población indígena para colocar en el centro del debate el significado de interculturalidad en salud desde la perspectiva indígena.

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Indigenous governance of health care has increasingly been advocated among Indigenous peoples in many countries. However, there is limited research that has empirically examined its benefits. In 2020/21, we conducted a survey of 2113 Indigenous Wayuu individuals in Colombia who received services from the Indigenous Wayuu led health care insurance organization Anas Wayuu and its network of service providers, and Wayuu individuals who received services from non-Indigenous health insurance organizations. We compared their health care utilization and perception of quality of care. A main finding of the study was that Anas Wayuu enrollees were more than twice as likely to access health care than enrollees from non-Indigenous health insurance organizations, even when controlling for the demographic and health characteristics. The study provided compelling evidence suggesting that Anas Wayuu, being an Indigenous led health organization improves access to, and quality of care, among Indigenous health service recipients.

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Ethnobotany approached through ethnoeducation allows for the preservation of the cultural heritage of indigenous communities. In this way, the ethnobotanical knowledge of primary school students from the Paniquita Indigenous Community was recognized, regarding the cultural knowledge of medicinal plants and their significance in the conservation of the biocultural heritage. This research had a qualitative, ethnographic approach. The sample consisted of ten students who were part of a focus group, ethnobotanical walks, and participatory workshops with drawings since they stimulate students' creative and dynamic thinking and strengthen interculturality. Twenty-one plants were reported, which are used to relieve sore throats, headaches, and stomach aches, as well as to treat diarrhea and fever, to prevent flu, and as a purgative. All the medicinal plants mentioned grow in the community and are either cultivated or wild, which also shows the students' knowledge of the ir territory. These findings reflect the importance of ethno-education and ethnobotany at school and how historical reconstruction processes are generated from these settings, where indigenous ancestral knowledge is made visible.

La etnobotánica abordada desde la etnoeducación permite mantener el legado cultural de los pueblos originarios. De esta manera, se reconoció el conocimiento etnobotáni co de los estudiantes de primaria de la Comunidad Indígena Paniquita, sobre el conocimiento cultural de las plantas medicinales y su importancia para la conservación del patrimonio biocultural. La investigación tuvo un enfoque cualitativo y etnográfico. La muestra estuvo conformada por diez estudiantes que formaron parte de un grupo focal, caminatas etnobotánicas y talleres participativos con dibujos, ya que estimulan el pensamiento creativo y dinámico de los estudiantes y fortalecen la interculturalidad. Se reportaron 21 plantas que se utilizan para aliviar dolores de garganta, cabeza y estómago, así como para tratar la diarrea y la fiebre, para prevenir la gripe y como purgante. Todas las plantas medicinales mencionadas crecen en la comunidad y son cultivadas o silvestres, lo que también demuestra el conocimiento que los estudiantes tienen de su territorio. Estos hallazgos reflejan la importancia de la etnoeducación y la etnobotánica en la escuela y cómo se generan procesos de reconstrucción histórica desde estos escenarios, donde se visibiliza el conocimiento ancestral indígena.

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In the indigenous peoples Tu'un savi and Mé'pháá of the mountain region of guerrero, allopathic medicine and traditional herbal medicine are used, due to this, we consider that dialogues of knowledge should be established between the practitioners of both medicines. We collaborated with 46 individuals to discuss the forms of using medicinal species, preparing treatments, and using allopathic medicine. Through semi-structured and in-depthinterviews, 121 plant species were recorded, with which more than 40 diseases are treated, which are distributed in the digestive, muscular, respiratory, and urinary systems:chronic-degenerative and cultural diseases. The dialogue of knowledge between specialists in traditional medicine and allopathic doctors could contribute to the development of their own health project, with which a regional ethnodevelopment plan could be created.

En los pueblos indígenas Tu'un savi y Mé'pháá de la montaña de Guerrero se utiliza la medicina alopática y la medicina tradicional herbolaria, debido a ello, consideramos que deberían establecerse diálogos de saberes entre los practicantes de ambas medicinas. Se trabajó con 46 colaboradores, con los cuales se dialogó acerca de las formas de uso de las especies medicinales, preparación de los tratamientos y utilización de l a medicina alopática. A través de entrevistas semiestructuradas y a profundidad se registraron 121 especies de plantas, con las que se tratan más de 40 enfermedades, las cuales están distribuidas en los sistemas digestivo, respiratorio y urinario; también se atienden enfermedades crónico - degenerativas y culturales. El diálogo de saberes entre especialistas de la medicina tradicional y médicos alópatas podría contribuir a la elaboración de un proyecto de salud propio, con el cual se podría crear un plan de e tnodesarrollo regional

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Each culture has unique health care related values, habits, perceptions, expectations, norms, etc., that makes cultural competence an important attribute to be developed by healthcare professionals, to ensure they provide effective treatment. Intercultural sensitivity (IS) is the affective dimension of cultural competence. The objective of this study is to explore the self-perceived level of IS in first and last year students of three health sciences professions (i.e., Dentistry, Medicine, and Nursing) at the Universidad de la Frontera, Temuco, Chile. This study adopted a cross-sectional design and a group comparison (e.g., year of study). 312 students completed the Intercultural Sensitivity Scale (ISS). Findings showed that overall ISS scores ranged from 1.83 to 4.94, with a mean score of 4.11 (s.d. 0.43). Group comparison between first and final year students showed statistically significant differences (4.18 vs. 4.00; p < 0.001). Medical and nursing students had a significantly higher overall mean IS score compared to dental students (4.21 and 4.16, respectively vs. 4.02; p < 0.01). There were also significant differences between three factors (interaction engagement; interaction confidence; and interaction enjoyment) by healthcare profession. These findings allow for discussion of the need for explicit incorporation and development of cultural competence in on health care professional curricula. Longitudinal research is needed to explore how IS changes over time, along with generating qualitative data from the student populations IS experiences and exposure.

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OBJECTIVE: To identify cultural topics with clinical implications to be incorporated into the dentistry curriculum to develop Intercultural Competence. METHODS: Systematic review with PRISMA criteria that exported 216 articles from the Web of Science, Scopus, and SciELO databases from 2012 to 2022, of which 40 were selected. The inclusion criteria were theoretical and empirical scientific articles, of quantitative, qualitative, or mixed methods nature, on cultural topics. RESULTS: The data analysis allowed the organization of information into four cultural topics: Development of professional intercultural self-awareness, Individual, family, and cultural implications, Construction of intercultural therapeutic relationships, and Specific clinical aspects, each with particular contents to be developed in the dentistry curriculum. However, some clinical issues have yet to be explored in-depth, leaving research possibilities open to all disciplines in dentistry. Additionally, it is necessary to analyze the cultural bias in the discussion and conclusion of some reviewed articles, as they were conducted from an ethnocentric perspective. Thus, peer reviewers of scientific journals and researchers in these topics must have appropriate training in Intercultural Competence. CONCLUSIONS: This review provides a guide and pedagogical sequence of the cultural topics that should be incorporated into the dentistry curriculum to achieve Intercultural Competence, it also highlights a wide range of relevant aspects to consider in establishing an adequate therapeutic relationship. Explicit accreditation criteria contribute to the establishment of Intercultural Competence in the curricula; however, in countries that lack regulations, there is a moral and ethical duty to incorporate the subject so that the future professional can manage and establish inclusive healthcare.

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Resumen El valor espiritual atribuido a la muerte, para los guardianes del corazón del mundo en la Sierra Nevada de Santa Marta, Colombia, como en otras culturas indígenas, integra una preparación social, física, ética, ecológica y emocional para hacer un acompañamiento saludable a la vida después de la muerte. Su importancia va mucho más allá de una visión relacionada con hechos espectaculares o la desmitificación de su cosmovisión como "pobre o vulnerable". A través de una reflexión situada de los procesos de salud, enfermedad y cuidado en el contexto indígena del final de la vida, proponemos considerar el sentido de las ocupaciones en la tríada vida - muerte - renacimiento, para garantizar el derecho a una muerte segura y culturalmente adecuada. La dimensión ocupacional, como agente de construcción e interpretación de los significados colectivos de las comunidades indígenas a través de la espiritugogía precedida por su ancestralidad, puede ofrecer otras perspectivas interculturales de cuidados paliativos milenarios y un seguimiento diferenciado y respetuoso por parte de los sistemas de salud.

Resumo O valor espiritual atribuído à morte, pelos guardiões do coração do mundo na Serra Nevada de Santa Marta, Colômbia, como em outras culturas indígenas, integra uma preparação social, física, ética, ecológica e emocional para fazer um acompanhamento saudável para a vida após a morte. Sua importância vai muito além de uma visão relacionada a eventos espetaculares ou a desmistificação de sua visão de mundo como "pobres ou vulneráveis". Por meio de uma reflexão situada dos processos de saúde, doença e cuidado no contexto indígena do final da vida, propomos considerar o significado das ocupações na tríade vida - morte - renascimento, para garantir o direito a uma morte segura e culturalmente apropriada. A dimensão ocupacional, como agente de criação e interpretação dos significados coletivos das comunidades indígenas por meio da espiritugogía precedida por sua ancestralidade, pode oferecer outras perspectivas interculturais de cuidados paliativos milenares e um acompanhamento diferenciado e respeitoso pelos sistemas de saúde.

Abstract The spiritual value attributed to death, by the guardians of the heart of the world in Sierra Nevada de Santa Marta, Colombia, as in other indigenous cultures, integrates a social, physical, ethical, ecological, and emotional preparation to make a healthy accompaniment to life after death. Its importance goes far beyond a vision related to spectacular events or the demystification of the indigenous worldview as being considered "poor or vulnerable". Through a situated reflection of the health, illness and care processes within an indigenous context at the end of life, we propose to consider the meaning of occupations in the triad of life - death - rebirth, to ensure a compliance with the right of one that alludes to the meaning of a safe and culturally appropriate death. The occupational dimension, as an agent for creating and interpreting the collective meanings of indigenous communities through the espiritugogía preceded by their ancestry, can offer other intercultural perspectives of ancient palliative care and differentiated and respectful support by health systems.

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Introducción: La Facultad Preparatoria posee un universo estudiantil heterogéneo, compuesto por diversas nacionalidades, edades, géneros, religiones, ideologías, pensamientos, influencias educativas y axiológicas, lo que merece especial atención en la determinación de los modos de actuación. Objetivo: Proponer ideas rectoras que sustenten el plan de convivencia intercultural para los estudiantes de la Facultad Preparatoria de Ciencias Médicas de La Habana. Posición de los autores: Por las características de la matrícula de la Facultad Preparatoria, con un contexto histórico-cultural diverso, se hace necesario un Plan de convivencia intercultural sustentado en ideas rectoras, que responda a esa diversidad y la labor educativa se encamine a la educación en valores, el conocimiento de las normativas para ejercer los derechos y cumplir con los deberes, y dar tratamiento educativo a los conflictos del día a día. Estas ideas rectoras del Plan de Convivencia Intercultural como recurso educativo contienen acciones y estrategias de capacitación, asociadas a la educación en valores, la interculturalidad, la aceptación a la diversidad cultural y la inclusión. Conclusiones: Las ideas rectoras propuestas tienen la finalidad de orientar aspectos concretos que sustentan el Plan de Convivencia Intercultural de la Facultad Preparatoria, que guían el accionar educativo, desde del enfoque integrador para el cumplimiento de las normativas, la educación en valores y la resolución de conflictos de forma educativa. Todo ello se logra con acciones y estrategias de capacitación planificadas en un contexto donde los estudiantes tienen una gran diversidad cultural, de modo que se contribuye a elevar la calidad de la educación(AU)

Introduction: The preparatory school has a heterogeneous student universe, made up of diverse nationalities, ages, genders, religions, ideologies, thoughts, as well as educational and axiological influences, which deserves special attention in determining the modes of action. Objective: To propose guiding ideas that support the intercultural coexistence plan for the students from Facultad Preparatoria de Ciencias Médicas de La Habana. Authors' position: Due to the characteristics of the enrollment within this preparatory school, with a diverse historical and cultural context, it is necessary to have an intercultural coexistence plan based on guiding ideas, which responds to this diversity, while the educational work is aimed at values education, knowledge of regulations to exercise rights and fulfill duties, as well as to give educational treatment to day-to-day conflicts. These guiding ideas of the intercultural coexistence plan as an educational resource contain capacity building strategies and actions, associated with values education, interculturality, acceptance of cultural diversity, and inclusion. Conclusions: The proposed guiding ideas have the purpose of orienting concrete aspects that support the intercultural coexistence plan of this preparatory school, which guide the educational actions, from the integrative approach for compliance with regulations, values education and conflict resolution in an educational way. All this is achieved with capacity building strategies and actions planned in a context in which students have a great cultural diversity, thus contributing to raise the quality of education(AU)

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O câncer de colo de útero é uma neoplasia comum e letal para mulheres no Brasil, com uma estimativa de 17 mil novos casos entre 2023 e 2025. A região Norte apresenta as maiores taxas de incidência e mortalidade, refletindo desigualdades no acesso a serviços de saúde. A detecção precoce e a vacinação são essenciais para a prevenção, mas a cobertura é insuficiente quando se trata de povos indígenas. Trata-se de um estudo descritivo que busca analisar a proporção de exames citopatológicos em mulheres indígenas de 25 a 64 anos, considerando dois triênios, de acordo com as recomendações da Organização Mundial de Saúde (OMS), com base nos dados do Sistema de Informação do Câncer. Os dados foram obtidos a partir de dados populacionais do Distrito Especial de Saúde Indígena do Amapá e Norte do Pará. No primeiro triênio (2018-2020), a proporção de exames foi de 3,37% no DSEI AMP e 0% em Pedra Branca do Amapari, município de referência do povo wajãpi. No segundo triênio (2021-2023), essas proporções aumentaram para 21,95% e 52,38%, respectivamente. A melhora significativa nos indicadores de realização de exames junto aos Wajãpi, é atribuída ao Projeto de Rastreamento de Câncer do Colo do Útero, realizado pelo Instituto de Pesquisa e Formação Indígena (Iepé) em cooperação com o DSEI AMP. Ainda que a colaboração entre as comunidades wajãpi, Iepé e DSEI AMP tenha produzido uma melhoria nos índices, os desafios permanecem, especialmente em relação à cobertura e à qualidade da assistência à saúde fornecida aos povos indígenas.

Cervical cancer is a common and lethal neoplasm for women in Brazil, with an estimated 17 thousand new cases between 2023 and 2025. The North region has the highest incidence and mortality rates, reflecting inequalities in access to health services . Early detection and vaccination are essential for prevention, but coverage is insufficient when it comes to indigenous peoples. This is a descriptive study that seeks to analyze the proportion of cytopathological exams in indigenous women aged 25 to 64 years, considering two three-year periods, in accordance with the recommendations of the World Health Organization (WHO), based on data from the Information System of Cancer. The data were obtained from population data from the Special Indigenous Health District of Amapá and Norte do Pará. In the first three years (2018-2020), the proportion of exams was 3.37% in DSEI AMP and 0% in Pedra Branca do Amapari, a reference municipality for the Wajãpi people. In the second three-year period (2021-2023), these proportions increased to 21.95% and 52.38%, respectively. The significant improvement in indicators for testing among the Wajãpi is attributed to the Cervical Cancer Tracking Project, carried out by the Institute of Indigenous Research and Training (Iepé) in cooperation with the DSEI AMP. Although the collaboration between the Wajãpi, Iepé and DSEI AMP communities has produced an improvement in rates, challenges remain, especially in relation to the coverage and quality of health care provided to indigenous peoples.

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Resumen: El resguardo indígena de Nasa Wesx, al sur del Tolima, ha sido reconocido por su capacidad para establecer diálogos y acuerdos de paz locales con el grupo gue rrillero FARC, a pesar de tener profundas diferencias étnicas, territoriales y onto- lógicas. A pesar de esto, lograron reconocer que la violencia no era una alterna tiva viable para su pueblo, y superaron una confrontación armada de más de 36 años. Para comprender este proceso, es importante dar cuenta de los contextos étnicos y la etnografía como experiencia de conocimiento que analiza la parti cipación de las comunidades indígenas en el conflicto armado y en la construc ción de paz. Al centrarse en la relación crítica entre la comunidad Nasa Wesx y el conflicto armado en Colombia, se destaca cómo esta comunidad ha sido tanto participante del conflicto como agente de Lucha y reconciliación.

Abstract: The Nasa Wesx indigenous reservation in southern Tolima has been recognized for its ability to establish dialogues and local peace agreements with the FARC guerrilla group, despite profound ethnic, territorial, and ontological differences. Despite this, they managed to recognize that violence was not a viable alterna tive for their people, and they were able to overcome an armed confrontation of more than 36 years. To understand this process, it is important to account for ethnic contexts and ethnography as a knowledge experience that analyzes the participation of indigenous communities in the armed conflict and in peace building. By focusing on the critical relationship between the Nasa Wesx com munity and the armed conflict in Colombia, it highlights how this community has been both a participant in the conflict and an agent of struggle and recon ciliation.

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Introducción: Hoy en día, dadas las transformaciones de la sociedad, existe una necesidad de generar una formación de profesionales de la salud con nuevas competencias, por lo que se les entrega otras herramientas para la atención en salud, que incluye, especialmente, la perspectiva basada en la interculturalidad. Esta representación se hace imprescindible debido a la configuración de sociedades más heterogéneas, marcadas por los procesos migratorios y la visibilización de grupos que, hasta hace pocos años, estaban al margen del sistema de salud. Objetivo: Analizar los referentes teóricos de interculturalidad, interculturalidad en salud, competencia intercultural y la competencia interculturalidad en la formación de los profesionales de salud. Métodos: Se realizó una revisión narrativa. Desarrollo: Se abordaron los conceptos de interculturalidad, interculturalidad en salud, competencia cultural/competencia intercultural, y cómo estos conceptos y atributos se pueden enseñar en la formación de las nuevas generaciones de profesionales de la salud. Conclusiones: Es necesario que el futuro profesional observe, escuche, pregunte aquello que desconoce de la cultura. Hay que evitar los estereotipos, garantizar el respeto y comprender sin juzgar; además, desarrollar el autoconocimiento, antes de llegar a la aplicación integral de la competencia intercultural. Se ha de conseguir realizar un encuentro intercultural adecuado para garantizar una asistencia de calidad a los usuarios(AU)

Introduction: Nowadays, given the transformations in society, there is a need to train health professionals with new competences; therefore, they are provided with other tools for health care, which includes, especially, the perspective based on interculturality. This representation is essential due to the configuration of more heterogeneous societies, marked by migratory processes and the visibility of groups that, until a few years ago, were on the margins of health systems. Objective: To analyze the theoretical references of interculturality, interculturality in health, intercultural competence and the competence of interculturality itself in the training of health professionals. Methods: A narrative review was conducted. Development: The concepts of interculturality, interculturality in health and cultural competence/intercultural competence were addressed, together with how such concepts and attributes can be taught in the training of new generations of health professionals. Conclusions: It is necessary for future professionals to observe, listen to and ask what they do not know about culture. It is necessary to avoid stereotypes, to guarantee respect and to understand without judging; in addition, to develop self-knowledge, before reaching the comprehensive application of intercultural competence. Adequate intercultural encounters must be achieved in order to guarantee quality healthcare provision for the users(AU)

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Chile es un país culturalmente diverso cuya población debe enfrentar dificultades relacionadas con la salud. Este ensayo tiene por objetivo reflexionar en torno a las competencias interculturales desde un enfoque ético intercultural, en la formación inicial de profesionales en ciencias de la salud. Se constata una salud carente y descontextualizada de la realidad cultural en la formación inicial en ciencias de la salud. Para evolucionar en esta área, se requiere imperiosamente formar a los profesionales en competencias interculturales desde un enfoque ético intercultural. Ello contribuirá al reconocimiento y comprensión de la otredad desde su propia cultura, a partir de la relación e intercambio de experiencias, conocimientos, saberes, entre otros. Para ello se requiere del diálogo intercultural entre profesionales y expertos pertenecientes a distintos sistemas de salud, con el fin de coconstruir desde la salud y enfermedad, para responder de forma oportuna y adecuada a las demandas de salud, y brindar un cuidado en salud digno y de calidad. En efecto, mitigará las desigualdades e injusticias, a la vez que proporcionará una vida más plena a las personas que conviven en una sociedad culturalmente diversa.

Chile is a culturally diverse country, and this population must face difficulties related to health. This essay aims to reflect on intercultural competencies from an intercultural ethical approach, in the initial training of professionals in health sciences. The initial training in health sciences shows that health is lacking and decontextualized from the cultural reality. In order to evolve in this area, it is imperative to train professionals in intercultural competencies from an intercultural ethical approach. This will contribute to the recognition and understanding of otherness from their own culture, based on the relationship and exchange of experiences, knowledge, wisdom, among others. This requires intercultural dialogue between professionals and experts belonging to different health systems, in order to co-construct from health and disease. This will allow a timely and adequate response to health demands. It will also provide quality and dignified health care and attention. In effect, it will mitigate inequalities and injustices, while providing a fuller life to people living in a culturally diverse society.

O Chile é um país culturalmente diverso, essa população deve enfrentar dificuldades relacionadas à saúde. Este ensaio tem como objetivo refletir sobre as competências interculturais a partir de uma abordagem ética intercultural, na formação inicial de profissionais em ciências da saúde. A saúde carente e descontextualizada da realidade cultural é verificada na formação inicial em ciências da saúde. Para evoluir nesta área, é imperativo formar profissionais em competências interculturais a partir de uma abordagem ética intercultural. Isso contribuirá para o reconhecimento e compreensão da alteridade a partir da própria cultura, do relacionamento e troca de experiências, saberes, saberes, entre outros. Para isso, é necessário o diálogo intercultural entre profissionais e especialistas pertencentes a diferentes sistemas de saúde; a fim de co-construir a partir da saúde e da doença. Isso permitirá uma resposta oportuna e adequada às demandas de saúde. Da mesma forma, prestará cuidados e atenção à saúde dignos e de qualidade. Com efeito, atenuará as desigualdades e as injustiças, ao mesmo tempo que proporcionará uma vida mais plena às pessoas que vivem numa sociedade culturalmente diversa.

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This paper describes three case studies from an outpatient intercultural therapeutic program founded and run by Yaqui health professionals and traditional healers to serve members of the Yaqui tribe residing in Sonora, Mexico. This pilot therapeutic program has been designed specifically for Indigenous individuals, incorporating the ceremonial use of naturally derived psychedelics in addressing substance use disorders and other mental health issues. The program employs a community-based approach, integrating various traditional Indigenous healing practices like the sweatlodge (temazcal), medicinal plant preparations, and the ritualistic use of selected psychedelics from natural sources (such as ayahuasca, peyote, and secretions from Incilius alvarius). These approaches are complemented by culturally attuned group and individual psychotherapy sessions, as well as group sports, community meals, collaborative construction efforts for a permanent clinical infrastructure, and cultural engagements such as art, crafts, and collective music. To evaluate the program's efficacy, safety, and cultural implications, an ongoing observational study is being conducted by an international team of researchers. The preliminary results demonstrate therapeutic progress and improved psychometric outcomes observed in the three case studies presented, indicating promise for this intercultural therapeutic intervention.

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The objective of the study was to specify an abbreviated model of the school coexistence questionnaire for non-violence (CENVI) for students from 5th to 8th grade (9 to 14 years old), in order to determine the perception of violence and management of school coexistence, and the differences between Mapuche and non-Mapuche students. A total of 1870 students from schools in the city of Temuco (Chile) responded to the CENVI questionnaire. There were two samples: (1) Pandemic, with online, face-to-face and hybrid classes; and (2) Post-pandemic, with face-to-face classes. Sample 1 consisted of 848 students aged 9 to 15 years (M = 11.90; SD = 1.27). Sample 2 consisted of 1022 students aged 9 to 14 years (M = 11.46; SD = 1.14). The questionnaire was validated using expert inter-judgment and Confirmatory Factor Analysis. A good fit of the proposed model to the data and good internal consistency measured according to the composite reliability were found, and convergent validity was demonstrated. Mapuche students perceived more physical violence and social exclusion. Cut-off points were proposed for the interpretation of the results. In the data, the effect of Coexistence Management on School Violence was null. The discussion approaches the findings from the literature on education in spaces of socio-cultural diversity in a Mapuche context.

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La necesidad de desarrollar competencias interculturales no solo es un imperativo ético, en términos del respeto y comprensión de aquellas culturas diferentes, sino también un requisito técnico. Un profesional que pueda vincularse exitosamente con personas de diversas culturas probablemente logrará una interacción efectiva con usuarios y comunidades, un mayor nivel de confianza, que se traducirá en una mayor satisfacción con el cuidado y mejor adherencia terapéutica. En el presente artículo se analiza desde el punto de vista teórico la incorporación de la competencia intercultural en los currículos de las carreras de la salud. Se realizó una revisión bibliográfica de artículos y documentos relacionados con la competencia intercultural en la educación superior en bases de datos Pubmed y Scielo, y en páginas web de organizaciones ligadas con la temática de enseñanza y aprendizaje en educación superior, cultura y diversidad.

The need to develop intercultural competences is not only an ethical imperative, in terms of respect and understanding of those different cultures, but also a technical requirement. A professional who can successfully connect with people from diverse cultures will probably achieve effective interaction with users and communities, a higher level of trust, which will translate into greater satisfaction with care and better therapeutic adherence. This article analyzes from a theoretical point of view the incorporation of intercultural competence in the curricula of health careers. A bibliographic review of articles and documents related to intercultural competence in higher education was carried out in Pubmed and Scielo databases, and in web pages of organizations linked to the subject of teaching and learning in higher education, culture and diversity.

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El objeto de representación es motivo del desafío que existe por la reivindicación y reconocimiento de las características socioculturales en el sistema educativo, que históricamente ha sido invisibilizado por un sistema caracterizado por sus prácticas monoculturales. El objetivo de la investigación fue analizar los significados sobre la educación intercultural en Chile según las representaciones sociales de estudiantes y profesores de educación física. El método consistió en un enfoque mixto, con un diseño de estudio de casos múltiples, no experimental y transversal. Los participantes estuvieron compuestos por estudiantes y profesores de Pedagogía en Educación Física. Los resultados indican que, a pesar de que existe un porcentaje considerable de participantes que tiene experiencia laboral como profesores en contextos rurales con altos porcentajes de estudiantes indígenas, existe la necesidad de que las instituciones de educación superior formen a sus estudiantes para desenvolverse de la mejor manera en contextos rurales e indígenas. Se concluyó que, existe el desafío de que las instituciones universitarias que se sitúan en contextos de mayor prevalencia de personas indígenas descontinúen el discurso y episteme monocultural eurocéntrica, rescatando las epistemologías indígenas, para integrarlas al currículum y a los procesos de formación inicial docente. Lo anterior, con la finalidad de desarrollar un genuino diálogo de saberes desde la formación inicial docente hacia las prácticas pedagógicas de los profesores.

Representation is important for the vindication and recognition of socio-cultural characteristics in the educational system, which, historically, has been made invisible by a system characterized by its monocultural practices. The aim of this research was to analyze the meanings of intercultural education in Chile according to the social representations of physical education students and teachers. The method consisted of a mixed approach, with a non-experimental and cross-sectional multiple case study design. Participants were students and teachers in Physical Education Pedagogy. The results indicate that although there is a considerable percentage of participants who have work experience as teachers in rural contexts with high percentages of indigenous students, there is a need for higher education institutions to train their students to perform at their best in rural and indigenous contexts. It was concluded that there is a challenge for university institutions located in contexts with a higher prevalence of indigenous people to discontinue the Eurocentric monocultural discourse and episteme, rescuing indigenous epistemologies to integrate them into the curriculum and initial teacher training processes. The above, with the aim of developing a genuine dialogue of knowledge from initial teacher training to the pedagogical practices of teachers.

O objecto de representação é uma razão para o desafio que existe para a reivindicação e reconhecimento das características socioculturais no sistema educativo, que historicamente tem sido invisibilizado por um sistema caracterizado pelas suas práticas monoculturais. O objectivo da investigação era analisar os significados da educação intercultural no Chile de acordo com as representações sociais dos estudantes e professores de educação física. O método consistia numa abordagem mista, com uma concepção de estudo de casos múltiplos, não experimental e transversal. Os participantes eram compostos por estudantes e professores de Pedagogia da Educação Física. Os resultados indicam que embora exista uma percentagem considerável de participantes que têm experiência de trabalho como professores em contextos rurais com elevadas percentagens de estudantes indígenas, existe a necessidade de as instituições de ensino superior formarem os seus estudantes para terem o melhor desempenho possível em contextos rurais e indígenas. Concluiu-se que existe um desafio para as instituições universitárias localizadas em contextos com maior prevalência de povos indígenas, no sentido de descontinuar o discurso e episteme monocultural eurocêntrico, resgatando as epistemologias indígenas de modo a integrá-las no currículo e nos processos de formação inicial de professores. O acima exposto, com o objectivo de desenvolver um verdadeiro diálogo de conhecimentos desde a formação inicial de professores até às práticas pedagógicas dos professores.

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El proceso formativo de estudiantes de ciencias de la salud se ve desafiado a responder ante una sociedad diversa. Las experiencias, las costumbres, las creencias, la religión y la cultura influyen en las decisiones del paciente ante un proceso de salud/enfermedad, lo que genera incertidumbre en el estudiantado. A nivel internacional, la capacitación en competencia intercultural en salud es requisito de acreditación; pero en Sudamérica no ocurre lo mismo. Lineamientos internacionales han instaurado el desarrollo de competencias transversales para adquirir habilidades que le permitan al individuo desenvolverse en el escenario mundial, lo cual podría constituirse en la base fundamental para adquirir competencia intercultural en salud. Los objetivos de este artículo son identificar cómo los lineamientos para desarrollar competencias transversales tributan al logro de competencia intercultural en salud en relación con cuatro modelos de competencia cultural en salud, y exponer estrategias didácticas que permiten desarrollar ambas competencias durante el proceso formativo del estudiantado de las ciencias de la salud. Se concluye que las competencias transversales permiten adquirir habilidades, valores y competencias que facilitarían lograr las características que los diferentes modelos de competencia cultural en salud indican. Diversas metodologías activas resultan apropiadas para concretar el desarrollo de ambas competencias; no obstante, deben acompañarse de debriefing para adquirir pensamiento crítico y reflexividad en el estudiantado, además de que este proceso no se realice bajo patrones etnocentristas. Por lo tanto, es necesario indagar cómo se está desarrollando la reflexividad en el proceso formativo del estudiantado de ciencias de la salud(AU)

The training process of health sciences students is challenged to respond to a diverse society. Experiences, customs, beliefs, religion and culture influence the patient's decisions in the face of a health/disease process, which causes uncertainty among students. Internationally, training in intercultural competence in health is a requirement for accreditation, but this is not the case in South America. International guidelines have established the development of cross-sectional competences for acquiring skills that allow the individual to practice an activity in the global scenario, which could become the fundamental basis for acquiring intercultural competence in health. The objectives of this article are to identify how the guidelines to develop cross-sectional competences contribute to the achievement of intercultural competence in health in relation to four models of cultural competence in health, as well as to expose didactic strategies that allow to develop both competences during the training process of health sciences students. It is concluded that cross-sectional competences allow to acquire skills, values and competences that would facilitate the achievement of the characteristics indicated by the different models of cultural competence in health. Different active methodologies are appropriate to concretize the development of both competences; however, they should be accompanied by debriefing for the students to acquire critical thinking and reflexivity, while this process should not be carried out under ethnocentric patterns. Therefore, it is necessary to investigate how that reflexivity is being developed in the training process of health sciences students(AU)

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In the Brazilian Amazon, deaths and disabilities from snakebite envenomations (SBEs) are a major and neglected problem for the indigenous population. However, minimal research has been conducted on how indigenous peoples access and utilize the health system for snakebite treatment. A qualitative study was conducted to understand the experiences of health care professionals (HCPs) who provide biomedical care to indigenous peoples with SBEs in the Brazilian Amazon. Focus group discussions (FGDs) were carried out in the context of a three-day training session for HCPs who work for the Indigenous Health Care Subsystem. A total of 56 HCPs participated, 27 in Boa Vista and 29 in Manaus. Thematic analysis resulted in three key findings: Indigenous peoples are amenable to receiving antivenom but not to leaving their villages for hospitals; HCPs require antivenom and additional resources to improve patient care; and HCPs strongly recommend a joint, bicultural approach to SBE treatment. Decentralizing antivenom to local health units addresses the central barriers identified in this study (e.g., resistance to hospitals, transportation). The vast diversity of ethnicities in the Brazilian Amazon will be a challenge, and additional studies should be conducted regarding preparing HCPs to work in intercultural contexts.

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Introducción: Se ha reconocido la importancia de los aspectos socioculturales de los individuos en la atención en salud para brindar cuidados centrados en las personas. En este sentido, los profesionales de salud requieren el desarrollo de competencia interculturales. Objetivo: Diseñar una estrategia didáctica a través de un recurso audiovisual para contribuir a la formación de competencia intercultural en salud en estudiantes de enfermería en la asignatura Fundamentos Socioantropológicos. Métodos: Se tuvo en cuenta un diseño no experimental, descriptivo y comparativo. Se elaboró una intervención educativa sobre la base de videos, acompañada de trabajo reflexivo y feedback de profesores, con medición pre- y posintervención, mediante la Escala de Capacidad Cultural. Resultados: Se obtuvo un total de 77 respuestas válidas; 91,2 por ciento del género femenino. El 56,1 por ciento no presentaba formación previa en diversidad cultural. Al realizar la evaluación de la competencia intercultural pre- y posintervención, los estudiantes tuvieron un mayor puntaje posintervención (p< 0,05), lo que implicó un aumento en la competencia intercultural de estos. Conclusiones: Es posible contribuir a la formación de competencia intercultural en estudiantes de enfermería mediante videos (AU)

Introduction: The importance of sociocultural aspects of individuals in healthcare has been recognized with respect to providing person-centered care. In this sense, health professionals require the development of intercultural competences. Objective: To design a didactic strategy through an audiovisual resource to contribute to the development of intercultural competences in healthcare in Nursing students in the subject Socioanthropological Foundations. Methods: A nonexperimental, descriptive and comparative design was used. An educational intervention was elaborated upon the basis of videos, accompanied by reflective work and feedback from professors, with pre- and postintervention measurement using the Cultural Capacity Scale. Results: Seventy-seven valid responses were obtained; 91.2 percent belonged to the female gender. 56.1 percent had no previous training in cultural diversity. When performing the pre- and postintervention intercultural competence assessment, the students had a higher postintervention score (p< 0.05), which meant an increase in their intercultural competence. Conclusions: It is possible to contribute to the formation of intercultural competence in Nursing students through videos (AU)

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RESUMEN Los pueblos indígenas continúan enfrentándose a diversas barreras de acceso a servicios de salud y nutrición y tienen poca representatividad e inclusión en los procesos de toma de decisiones sobre el tema. Las herramientas de educación alimentaria y nutricional (EAN) con las que cuenta el país no se adecúan a las realidades agroalimentarias de los pueblos indígenas del Vaupés. Este documento describe un proceso de co-construcción de materiales de EAN enfocados especialmente en gestantes, lactantes y niños y niñas menores de 2 años. El material se construyó con tres comunidades indígenas, un grupo de lideresas indígenas y las instituciones de salud locales del departamento del Vaupés. Se realizaron talleres y entrevistas y revisión documental. A partir de dicha información se construyó un rotafolio con 12 mensajes para fortalecer el inicio de la alimentación complementaria en los niños y las niñas con una visión intercultural y para apoyar los procesos de inducción y reinducción del personal que llega a trabajar al territorio. El material promueve las acciones contempladas por la legislación colombiana en las rutas integrales de atención, pero sobre todo las acciones de cuidado propias de los pueblos indígenas. Esta herramienta de EAN articula ambos saberes y aporta los elementos para promover la salud integralmente desde la perspectiva de las culturas locales.

ABSTRACT Indigenous peoples continue to face various barriers to accessing health and nutrition services, and they have little representation and inclusion in decision-making processes regarding these subjects. The food and nutrition education (FNE) tools currently available in the country are not adapted to the agro-food realities of the indigenous peoples of Vaupés. This document describes a process of co-constructing FNE materials focused on pregnant women, infants, and children under 2 years of age. The material was developed in collaboration with three indigenous communities, a group of indigenous leaders, and local health institutions in the department of Vaupés. The process included workshops, interviews, and documentary reviews. Based on this information, a flip chart with 12 messages was created to strengthen the initiation of complementary feeding in children with an intercultural vision and to support the training processes of health personnel who arrive to work in the territory. The material promotes health interventions that are contemplated by Colombian legislation in the comprehensive care routes, but above all, it prioritizes the health interventions of indigenous peoples. This FNE tool integrates both local knowledge and external expertise, providing the elements to promote a comprehensive approach to health that takes into account the local worldviews.