Mental health of indigenous school children in Northern Chile

Caqueo-Urízar, Alejandra; Urzúa, Alfonso; Munter, Koen De

doi:10.1186/1471-244x-14-11

Cited by 24 publications

(29 citation statements)

References 35 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Human population in the study area has declined by >95% over the last 30 years. We witnessed abandonment of communities at least seasonally, and a decline in traditional agricultural practices and neglected livestock, as reported previously (Grebe 1986;Gundermann & González 2008;Caqueo-Urízar et al 2014). But we also found Aymara responding to changing human demographic patterns by changing methods, such as hiring unrelated guards (non-kin) for livestock, while owners were away (Gundermann 1984;Gavilán 2002).…”

Section: Discussionsupporting

confidence: 79%

Relationship between rural depopulation and puma-human conflict in the high Andes of Chile

2015

View full text Add to dashboard Cite

SUMMARYRural depopulation has different effects on biodiversity and ecosystems in many regions of the world. For large carnivores such as pumas (Puma concolor) the effects are uncertain. An analysis of relationships between patterns of rural depopulation and perceptions of the risk posed by pumas among Aymara people in the altiplano region of Chile examined perceived risk, as well as self-reported losses, in relation to livestock husbandry, sociodemographic variables (age, household size, and residency status), and reported self-sufficiency. There was no evidence that rural depopulation elevated perceived risk, or the level of self-reported losses of livestock blamed on pumas. Indeed, many respondents, including older respondents and those with smaller households, reported a decline in perceived risk over the preceding five years. These perceptions of risk were not associated with self-reported losses to pumas in the previous year. An increase in perceived risk was associated with the use of guards for livestock, suggesting livestock owners accommodated their absences from herds by using guards. Absolute numbers of livestock lost increased with the distance from households to where livestock were grazed or gave birth. A cost-effective verification system for puma attacks is recommended, and further human dimensions research is required to identify the owners who complained and the costs and benefits of different wildlife species. Further interventions to prevent either livestock losses or retaliation against pumas can then be targeted more precisely.

show abstract

Section: Discussionsupporting

confidence: 79%

Relationship between rural depopulation and puma-human conflict in the high Andes of Chile

2015

View full text Add to dashboard Cite

show abstract

“…La reflexión antropológica respecto del convivir, considerado en su plena dimensión relacional-ecológica, nos lleva, en la segunda mitad de este texto, a un comentario de un ejemplo concreto de prácticas sociales. Ahí se verá cómo, en la heterogénea y dinámica tradición aymara 2 (Caqueo et al 2014;De Munter 2007, 2016a, las familias visitan y conmemoran a los muertos y cómo, haciendo esto, se habilitan para relacionarse con los procesos de vida en general. Al mismo tiempo, esta experiencia antropológica particular con familias aymara inspira la teorización general del convivir en relación con el estando-vivo.…”

Section: Vida Social Y Ecología Sintienteunclassified

Ontología Relacional Y Cosmopraxis, Desde Los Andes: Visitar Y Conmemorar Entre Familias Aymara

Munter

2016

Chungará (Arica)

Self Cite

View full text Add to dashboard Cite

Este texto invita a repensar la pregunta antropológica central sobre qué es la "vida social" a partir de la obra reciente del antropó-logo británico Tim Ingold, quien propone liberarla de su antropocentrismo y concebir lo social como unas dinámicas y continuas líneas de vida que fluyen en medio de y en relación con los otros procesos o líneas de vida. Estas líneas corresponden unas con otras. En términos "sociales" (y ecológicos), los miembros de un grupo cultural determinado aprenden a estar atentos a esta ontología relacional a través de un constante proceso de co-participación en el que los más experimentados educan la atención de las y los aprendices y en el que todos se habilitan mutuamente. Este aprendizaje socioecológico -que implica tanto un crear como un "someterse" a los procesos de crecimiento del estando-vivo-se deja analizar en términos de una cosmopraxis, y no tanto de una cosmovisión. La exploración teórica se nutre y se ilustra con el ejemplo de las conmemoraciones de los muertos y en general de la praxis del "visitar" o tumpaña en familias aymara en la ciudad de El Alto, Bolivia.Palabras claves: ontología relacional, cosmopraxis, aymara, correspondencias, atención. (Ingold 2015:120). This article is an invitation to rethink the central anthropological question about what is social life -and what it means to be human-in dialogue with Tim Ingold's recent work, when he conceives social life -liberated from anthropocentrism-as a flux of continuous and open-ended "lines of life". These lines of life evolve amongst and along other lines of life, and correspond with them, in a relational world ("the life of lines"). As for "human correspondence", all members of a group are engaged in a process of education of attention where they learn to be attentive to the general meshwork of correspondences through a process of co-participation: novices and more experienced members co-participate in socio-ecological enskilment through their everyday or ritual practices. In our analysis, cosmopraxis prevails over cosmovision and doing partakes of a dance of animacy, so that anthropogenesis should always be seen as a "making-in-the-growing". This theoretical reflection about the lines of social life is inspired and illustrated by the important example of the commemorations of the dead and the praxis of "visiting" or tumpaña amongst Aymara families in Vida Social y Ecología SintienteEn el presente texto exploramos un abordaje antropológico de la vida social lato sensu, analizando lo social como prácticas y dinámicas de coparticipación a través de las cuales los humanos aprenden a relacionarse y se relacionan o conviven, no solamente con otros humanos, sino con otros seres vivos e integrantes de la vida, y en general, adoptando una noción central en la obra reciente de Tim Ingold, con otras "líneas de vida". "La vida" se concibe aquí como el "estando-vivo", como diferentes líneas de vida que se desenvuelven continuamente, relacionadas entre sí, en medio de una "ecología sintiente" 1 -sensibilidades y orientaciones que ...

show abstract

“…The CDI-S has been found to be similar to the original version with respect to its specificity and sensitivity to detect depression in hospitalized patients [10]. Furthermore, it has been shown to have a good internal consistency (Cronbach’s α ≥ 0.80) in studies with schoolchildren [11] and adolescents with fibromyalgia [12]. To our knowledge, however, no additional validation studies have been completed on the CDI-S, and no study has evaluated the psycho-metric properties of the CDI-S in samples of young people with physical disabilities.…”

Section: Introductionmentioning

confidence: 99%

Psychometric properties of the short form of the Children's Depression Inventory (CDI-S) in young people with physical disabilities

Vega

Racine

Sánchez‐Rodríguez

et al. 2016

Journal of Psychosomatic Research

View full text Add to dashboard Cite

Objective Depression is a significant issue for young people with physical disabilities. Efficient and reliable questionnaires are needed to evaluate and monitor the efficacy of depression treatments in this population. The aim of this study was to evaluate the reliability and validity of the 10-item version of the Children’s Depression Inventory (CDI-S) in a sample of young people with physical disabilities. Methods A convenience sample of young people with physical disabilities (N = 97) was recruited and interviewed. Reliability was evaluated using the Cronbach’s α and examining the item-total correlations. Validity was evaluated by computing Pearson correlations between scores on the CDI-S and measures of pain and psychological functioning (anxiety and depression). Results The CDS-I items loaded on a single factor. The internal consistency of the scale was good (Cronbach’s α = 0.84) and the CDI-S showed moderate significant correlations with pain intensity (r = 0.29), pain interference (r = 0.46) and psychological functioning (r = −0.57). Two of the items, however, did not perform well (i.e., item-total correlations <0.3, and Cronbach’s α improved when they were deleted). Conclusion The findings support the reliability and validity of the CDI-S scores for use in young people with physical disabilities. The measure’s psychometric properties should be studied in larger samples. In addition, there is a new brief version of the CDI (CDI-S 2) that needs to be evaluated in order to determine which of the two scales is better for assessing depression in young people with physical disabilities.

show abstract

Mental health of indigenous school children in Northern Chile

Cited by 24 publications

References 35 publications

Relationship between rural depopulation and puma-human conflict in the high Andes of Chile

Relationship between rural depopulation and puma-human conflict in the high Andes of Chile

Ontología Relacional Y Cosmopraxis, Desde Los Andes: Visitar Y Conmemorar Entre Familias Aymara

Psychometric properties of the short form of the Children's Depression Inventory (CDI-S) in young people with physical disabilities

Contact Info

Product

Resources

About