The legislation in that time didn't consider indigenous people to be responsible enough to decide for themselves, therefore SPI would be the official stance to make the decisions for the Indians. Among the years it evolved, becoming Funai in the sixties during the military dictatorship, until Brazil became once again a democracy in the late 1980s. Since then, Funai has worked through a more respectful and humanitarian approach, being its institutional mission to protect indigenous lands from perpetrators, provide aid in cases needed, auxiliate in accessing public policies and several any other activities that are demanded from the government by indigenous people. It is a notably under-funded institution who despite being part of the government, is constantly attacked by sectors of society such as illegal loggers, farmers, businessmen in general interested in the indigenous lands and all the politicians who represent these people. The current president of Brazil, Jair Bolsonaro, is well known for maintaining hostile and racist opinions towards indigenous and indigenist personalities and leaders, indigenous policy and notably indigenous land demarcation, and even towards the Funai itself, having said priorly that when elected, he would "put the scythe on Funai's neck". Besides Funai, there are several institutions dedicated to indigenism in Brazil, most of them being civil society organizations such as NGOs and OSCIPs. Most of them work executing the official indigenist policy, obtaining resources from different sources (government, donations, international funding, others) to develop sustainable activities with indigenous communities, being that some of them even work in partnership with the official indigenist organ Funai, sometimes backing up for the lack of resources (especially human resources) faced by the government institution. Several scholars, notably Alcida Rita Ramos, uses the term not only to refer to official policy, but to all social and political interactions between the state or mainstream society and indigenous peoples, whether initiated by the indigenous or by other parties. She, as an indigenist herself, advocates for a compromised and positive work, in which the interventions of the indigenist worker is qualified for positive results in obtaining social justice for societies under the violence of colonial states. Eva Marie Garroutte uses "Radical Indigenism" to mean an attitude towards scholarship on indigenous peoples that does not treat their culture as a curiosity, or of interest solely in order to study the individuals who practise the culture; instead she argues that indigenous people possess entire philosophies of knowledge capable of generating new knowledge through different models of inquiry from those used in Western philosophy. She presents it as a logical next step to post-colonial theories which seek to question Western "ways of knowing" but have not yet proposed alternatives.