Choose, write and circle 10 verbs that you are going to find in the Reading. Then make 5 sentences with the verbs that you found.?
They are the women of the Indigenous Peoples in South America, subject that day by day, they fight more and more actively for the defense of their political, social, economic, cultural rights; for the respect to the collective and individual Rights that as women they have; for the challenge to power structures; for social transformation with gender equality. More and more participants in various political spaces in the search for equal conditions, indigenous women come together to critically question and fight against colonialism, patriarchy, capitalism, to end inequalities, with practices of violence, impunity, discrimination, denial, invisibility, repression, persecution and violation of Human Rights, who daily live in different South American territories.
In this sense, the struggles of resistance and rebellion of indigenous women who propose the liberation of women, propose Good Living as a paradigm and ruling principle and especially as an alternative to the capitalist development model. Therefore, the organization, the resistance strategies, the community, the articulation, the solidarity and the support networks emerge. Thus, they critically question the States and the policies that judicialize and criminalize the various struggles for autonomy and self-determination of Indigenous Peoples and that, as is widely known, systematically deny their rights. In turn, the extractivist model is strongly criticized and, with it, national and transnational industries and companies that, through the implementation of invasive projects against nature -such as mining, hydroelectric, forestry, salmon, oil, among others, affect seriously to the environment, generating negative socio-cultural consequences against the Peoples, thereby particularly damaging indigenous women, who in general are even more affected in South America due to their status as women, indigenous and in many cases impoverished.
This is how women, in general, and indigenous people, in particular, suffer problems associated with violence, be it systemic, physical, economic and patrimonial, psychological, sexual, androcentrism - flagellation and oppression widely present in pubsymbolic, and in turn, experience problems associated with racism and classism. that extends beyond all borders. Along these lines, machismo and lic and private spaces - are accentuated by colonialism and neoliberalism and are reproduced and deepened through public policies and traditional means of communication that respond to interests dominant politicians.
Under the current model in South America, on many occasions it is indigenous women who must assume the responsibilities of the home and the family, being marginalized and reduced to the private space of the home, in raising children. Despite this, their role is not passive, but on the contrary, increasingly, they assume the urgency of participating in collective spaces of political organization for the defense of their rights.
They are the women of the Indigenous Peoples in South America, subject that day by day, they fight more and more actively for the defense of their political, social, economic, cultural rights; for the respect to the collective and individual Rights that as women they have; for the challenge to power structures; for social transformation with gender equality. More and more participants in various political spaces in the search for equal conditions, indigenous women come together to critically question and fight against colonialism, patriarchy, capitalism, to end inequalities, with practices of violence, impunity, discrimination, denial, invisibility, repression, persecution and violation of Human Rights, who daily live in different South American territories.
In this sense, the struggles of resistance and rebellion of indigenous women who propose the liberation of women, propose Good Living as a paradigm and ruling principle and especially as an alternative to the capitalist development model. Therefore, the organization, the resistance strategies, the community, the articulation, the solidarity and the support networks emerge. Thus, they critically question the States and the policies that judicialize and criminalize the various struggles for autonomy and self-determination of Indigenous Peoples and that, as is widely known, systematically deny their rights. In turn, the extractivist model is strongly criticized and, with it, national and transnational industries and companies that, through the implementation of invasive projects against nature -such as mining, hydroelectric, forestry, salmon, oil, among others, affect seriously to the environment, generating negative socio-cultural consequences against the Peoples, thereby particularly damaging indigenous women, who in general are even more affected in South America due to their status as women, indigenous and in many cases impoverished.
This is how women, in general, and indigenous people, in particular, suffer problems associated with violence, be it systemic, physical, economic and patrimonial, psychological, sexual, androcentrism - flagellation and oppression widely present in pubsymbolic, and in turn, experience problems associated with racism and classism. that extends beyond all borders. Along these lines, machismo and lic and private spaces - are accentuated by colonialism and neoliberalism and are reproduced and deepened through public policies and traditional means of communication that respond to interests dominant politicians.
Under the current model in South America, on many occasions it is indigenous women who must assume the responsibilities of the home and the family, being marginalized and reduced to the private space of the home, in raising children. Despite this, their role is not passive, but on the contrary, increasingly, they assume the urgency of participating in collective spaces of political organization for the defense of their rights.
Respuesta:
john pemberton didn t invent coca cola