Saracura-Mirá, a Proposed Brazilian Amazonian Adaptogen from Ampelozizyphus amazonicus

The Amazon Forest is known all over the world for its diversity and exuberance, and for sheltering several indigenous groups and other traditional communities. There, as well as in several other countries, in traditional medical systems, weakness, fatigue and debility are seen as limiting health conditions where medicinal plants are often used in a non-specific way to improve body functions. This review brings together literature data on Ampelozizyphus amazonicus, commonly known in Brazil as “saracura-mirá” and/or “cerveja de índio”, as an Amazonian adaptogen, including some contributions from the authors based on their ethnographic and laboratory experiences. Topics such as botany, chemistry, ethnopharmacological and pharmacological aspects that support the adaptogen character of this plant, as well as cultivation, market status and supply chain aspects are discussed, and the gaps to establish “saracura-mirá” as an ingredient for the pharmaceutical purposes identified. The revised data presented good scientific evidence supporting the use of this Amazonian plant as a new adaptogen. Literature data also reveal that a detailed survey on natural populations of this plant is needed, as well as agronomical studies that could furnish A. amazonicus bark as a raw material. Another important issue is the lack of developed quality control methods to assure its quality assessment.

Archaeology, Indigenous erasure, and the creation of white public space at the California missions

This paper explores how the materiality of the past has been mobilized to simultaneously erase Indigenous presence and create white public space at Spanish mission sites in California. As the site of present-day Santa Clara University, Mission Santa Clara de Asís presents an important case study. The documentary record associated with more than a century of archaeology at the mission reveals its intersections with heritage-making, particularly the maintenance of public memory that privileges and valorizes whiteness. These same records further detail how the university and local residents effectively erased the heritage of the thousands of Ohlone people and members of neighboring Indigenous groups who lived, worked, and died at Mission Santa Clara. Recognizing how archaeology has contributed to the current heritage landscape at Santa Clara and other California mission sites is a necessary first step in the creation of new archaeological and heritage practices that center the experiences and persistence of Native Californian communities.

Contested Indigeneities: “Adivasi” Politics Historically and in Contemporary Times

This article focuses on the development and transformations of adivasi political identity and its articulations with indigenous consciousness in India since the advent of colonial capitalism. The apogee of adivasi politics and the “politics of indigeneity” since the 1970s has coincided with the networking among indigenous groups within the United Nations. The history of such politics will be traced in order to illustrate the forms in which social identities appear over a long historical process. In other words, the changing character of the antagonistic contradictions between the hegemon and different sections of the oppressed will be illustrated, including the articulation of “indigeneity” and “ adivasi” consciousness. Methodologically, the article promotes a dialectical interpretation of the phenomenon and counters a metaphysical analysis of identity politics.

Ethnic Tension of the Bangladeshi Santal

This chapter aims to do a critical discourse analysis (CDA) of ethnic tension in Bangladesh and the constitutional provisions on the Santal Indigenous community in establishing social justice. First, why are Indigenous groups instead ethnic groups in Bangladesh, and how many are groups? This chapter then tries to answer who is justifying whose social justice in ethnic tension, and, essentially, what is the guiding philosophy. This chapter picks education policy and the constitutional provision of state inventions policy on ethnic groups in Bangladesh the Santal's space in it. Along with CDA, the argument leans on bio-politics, historical ontology (Foucault), Indigenous research paradigm. The findings show that this community is historically subjugated under ontological guidance and understanding. So, it recommends adopting Santal Indigenous standpoint for establishing a right-based harmonized society.

The Earth

The Earth is both our home and our provider. It’s meaning for us depends on how we interpret our human, social, and civic relationships with it. All humans exist as participants in the earth’s dynamics, from breathing its air to consuming its provisions. Our social relations with the Earth span the range from indigenous groups who see the Earth as sacred to some modern groups who see it as a commodity. We are dwellers on the Earth and our dwellings exist as homes in a natural and urban environment and yet they can be treated as nothing but real estate. Still, since Earth Day in 1972, there have been “environmental victories” in preserving the Earth’s vitality, and yet today as citizens we face a stark alternative between a stable or “hot house” Earth. Making the right choice depends on breaking through the climate of injustice that now prevents us from both repairing our relationships with each other and from restoring the Earth as a habitat for all living things.

Bolivian Indigenous Groups’ Legal Agency: What does it Entail?

The uniquely novel constitutional setting in Bolivia establishes the recognition of indigenous collective rights, indigenous jurisdictions, and indigenous institutions. However, many indigenous groups are uncomfortable with this judicial machinery, which portrays them as vulnerable groups before the legal system. This article highlights the Bolivian indigenous groups’ dissatisfaction and proposes a conceptual framework to address the apparent legal inequality from a socio-legal approach.

“I Had to Rediscover Our Healthy Food”: An Indigenous Perspective on Coping with Type 2 Diabetes Mellitus

Type 2 Diabetes Mellitus (T2DM) is disproportionally prevalent among the Bedouin minority in Israel, with especially poor treatment outcomes compared to other indigenous groups. This study uses the perspective of the Bedouins themselves to explore the distinct challenges they face, as well as their coping strategies. The study is based on an interpretive interactionist analysis of 49 semi-structured interviews with Bedouin men and women. The findings of the analysis include three themes. First, physical inequality: the Bedouin community’s way of coping is mediated by the transition to a semi-urban lifestyle under stressful conditions that include the experience of land dispossession and the rupture of caring relationships. Second, social inequality: they experience an inaccessibility to healthcare due to economic problems and a lack of suitable informational resources. Third, unique resources for coping with T2DM: interviewees use elements of local culture, such as religious practices or small enclaves of traditional lifestyles, to actively cope with T2DM. This study suggests that there is a need to expand the concept of active coping to include indigenous culture-based ways of coping (successfully) with chronic illness.

Overview

Guatemala and Nicaragua are countries located in Central America along with Belize, El Salvador, Honduras, Costa Rica, and Panama. A thin strip of land in the southernmost region of the continent North America, the isthmus was formed approximately three million years ago by collisions of the earth’s tectonic plates, an instability that contributes to the consistent threat of earthquakes and volcanic eruptions. Before colonization began in the 1500s, the region was inhabited by Indigenous groups, most notably the Maya....

Contextual Bible reading and intercultural Bible reading: Four Colombian experiences

Contextual Bible Reading (CBR) and Intercultural Bible Reading (IBR) have enabled the cooperation between socially engaged scholars and marginalised groups to find new resources in biblical texts to interpret their contexts and fight against the surrounding violence. As the use of these two methods has not been the object of a comparative study based on concrete experiences, this article presents them through four cases of Christian communities in Colombia. This comparative study not only illustrates the differences between these two methods of Bible reading, but also shows how they open new hermeneutic and liberation perspectives in the struggle for social justice and the search for reconciliation. The article depicts the CBR of the story of the Levite’s concubine (Jdg 19:1–30) by a group of women living in vulnerable conditions as well as the CBR of the parable of the father and his two sons (Lk 15:11–32) by a group of violence victims’ relatives. It also depicts the IBR of the story of the widow and the judge (Lk 18:1–8) by four groups of Caribbean readers as well as the IBR of the garden story (Gn 2:4b–25) by two Andean indigenous groups. Ordinary readers’ central role as interpreters of biblical texts let them recognise their own capabilities to transform their contexts in an emancipatory way and challenge biblical scholars and theologians. Even though CBR and IBR pursue different hermeneutical goals, they converge in giving a central role to the community as the subject of counter-hegemonic interpretations that open new horizons starting from reality and triggering liberation processes.Contribution: Beyond their differences and tensions, CBR and IBR are inclusive and dialogical methods intended for liberation that should be used to transcend the limits of dominant interpretations of biblical texts as well as the isolation of marginalised ordinary readers.