Por uma pesquisa e escrita parafusos: pulos, rodopios e invenções de si / For research and writing screws: jumps, twirls and inventions of self / Para tornillos de investigación y escritura: saltos, giros e autoinvenciones

O artigo parte da aposta na pesquisa como uma prática em movimento, na composição de territórios do ato de pesquisar como uma experiência. Inspiradas(os) na força disruptiva do torcer-retorcer dos Parafusos (folguedo sergipano, derivado de práticas de resistência à escravidão dos povos pretos), propomos um método-pensamento de inventar modos de ver, dizer e narrar a partir daquilo que está ao nosso redor, uma posição em relação ao mundo e a si mesmo, engendrando a ideia de que este mundo não é um dado, mas um efeito de nossas práticas. A partir dessa perspectiva, intentamos interpelar as próprias práticas discursivas e não discursivas da Psicologia, em favor de abrir trilhas nas quais esse saber possa refundar sua própria história, acentuando suas descontinuidades e heterogeneidades e, com isso, uma atitude de fazer frente às tendências colonialistas, agora em suas versões neoliberais. Esse modo de pesquisar se faz por: operar uma ideia-método genealógico-cartográfica e uma escrita polifônica; produzir máquinas de guerras nômades, minoritárias, pós-identitárias, decoloniais; e inventar com aquilo que está ao nosso redor em favor de saberes e fazeres das redes locais, que, tais como a planta mangabeira, não se deixam domesticar.(AU)

The article starts from the research as a moving practice; in the composition of territories of the act of researching as an experience. Inspired by the disruptive force of the twisting-twining of the Screws (revelry from Sergipe, derived from practices of resistance to the slavery of black people), we propose a thought-method of inventing ways of seeing, saying, and narrating from what is around us, a position in relation to the world and itself, engendering the idea that this world is not a given, but an effect of our practices. From this perspective, we try to question the very discursive and non-discursive practices of Psychology, in favor of opening trails, in which this knowledge can refund its own history, accentuating its discontinuities and heterogeneities and, thus, an attitude of facing the colonialist tendencies, now in their neoliberal versions. This way of searching is done by: operating a genealogical-cartographic idea-method and polyphonic writing; producing nomadic, minority, post-identity, decolonial war machines; and inventing with what is around us, in favor of knowledge and practices of local networks, which, like the mangabeira plant, do not allow domestication.(AU)

Este artículo parte de la investigación como práctica en movimiento, en la composición de territorios del acto de investigar como experiencia. Inspirándonos en la fuerza disruptiva de torsión-retorsión de los Tornillos (juerga de Sergipe, derivada de prácticas de resistencia a la esclavitud de los negros), proponemos un método de pensamiento para inventar formas de ver, decir y narrar a partir de lo que nos rodea, una posición en relación con el mundo y con él mismo, el cual constituye la idea de que este mundo no es un hecho, sino un efecto de nuestras prácticas. Desde esta perspectiva, pretendemos cuestionar las prácticas discursivas y no discursivas de la Psicología en favor de abrir caminos, en las cuales este conocimiento pueda refundar su propia historia, acentuando sus discontinuidades y heterogeneidades y, así, una actitud de hacer ante las prácticas colonialistas, ahora desde una perspectiva neoliberal. Este modo de investigación se realiza mediante: el funcionamiento de un método-idea de escritura genealógica, cartográfica y polifónica; la producción de máquinas de guerra nómadas, minoritarias y posidentitarias; y la composición con el tema que nos rodea a favor del conocimiento y las redes locales que no puede ser domesticada, como el árbol mangabeira.(AU)

O cuidado em saúde promovido pelas religiões afro-brasileiras / Health care promoted by afro-brazilian religions / El cuidado en salud promovido por las religiones afrobrasileñas

No decorrer da história, sempre foram infindáveis os casos em que os sujeitos recorriam a centros espíritas ou terreiros de religiões de matrizes africanas em decorrência de problemas como doenças, desempregos ou amores mal resolvidos, com o objetivo de saná-los. Por conta disso, este artigo visa apresentar os resultados da pesquisa relacionados ao objetivo de mapear os processos de cuidado em saúde ofertados em três terreiros de umbanda de uma cidade do litoral piauiense. Para isso, utilizamos o referencial da Análise Institucional "no papel". Os participantes foram três líderes de terreiros e os respectivos praticantes/consulentes dos seus estabelecimentos religiosos. Identificamos perspectivas de cuidado que se contrapunham às racionalidades biomédicas, positivistas e cartesianas, e faziam referência ao uso de plantas medicinais, ao recebimento de rezas e passes e à consulta oracular. A partir desses resultados, podemos perceber ser cada vez mais necessário, portanto, que os povos de terreiros protagonizem a construção, implementação e avaliação das políticas públicas que lhe sejam específicas.(AU)

In history, there have always been endless cases of people turning to spiritual centers or terreiros of religions of African matrices due to problems such as illnesses, unemployment, or unresolved love affairs. Therefore, this article aims to present the research results related to the objective of mapping the health care processes offered in three Umbanda terreiros of a city on the Piauí Coast. For this, we use the Institutional Analysis reference "on Paper." The participants were three leaders of terreiros and the respective practitioners/consultants of their religious establishments. We identified perspectives of care that contrasted with biomedical, positivist, and Cartesian rationalities and referred to the use of medicinal plants, the prescript of prayers and passes, and oracular consultation. From these results, we can see that it is increasingly necessary, therefore, that the peoples of the terreiros lead the construction, implementation, and evaluation of public policies that are specific to them.(AU)

A lo largo de la historia, siempre hubo casos en los cuales las personas buscan en los centros espíritas o terreros de religiones africanas la cura para sus problemas, como enfermedades, desempleo o amoríos mal resueltos. Por este motivo, este artículo pretende presentar los resultados de la investigación con el objetivo de mapear los procesos de cuidado en salud ofrecidos en tres terreros de umbanda de una ciudad del litoral de Piauí (Brasil). Para ello, se utiliza el referencial del Análisis Institucional "en el Papel". Los participantes fueron tres líderes de terreros y los respectivos practicantes / consultivos de los establecimientos religiosos que los mismos conducían. Se identificaron perspectivas de cuidado que se contraponían a las racionalidades biomédicas, positivistas y cartesianas, y hacían referencia al uso de plantas medicinales, al recibimiento de rezos y pases y a la consulta oracular. Los resultados permiten concluir que es cada vez más necesario que los pueblos de terreros sean agentes protagónicos de la construcción, implementación y evaluación de las políticas públicas destinadas específicamente para ellos.(AU)

"This isn't a fairy tale we're talking about; this is our real lives": Community-orientated responses to address trans and gender diverse homelessness.

Globally, trans and gender diverse people contend with day-to-day exclusion, discrimination, and marginalisation, often culminating in experiences of poverty and homelessness. In this discussion article, we outline a bricolage research orientation rooted in liberation and Indigenous approaches brought into dialogue with the broader cannon of community psychology for meaningful research with homeless trans and gender diverse people. Such an approach transcends rigid disciplinary divides and shapes a framework for collaborative action, advocacy, and social change. We argue that scholar-activism, social justice, and relationality and collaboration should inform every stage of the research process and beyond when engaging with minoritized communities.

Spinning straw into gold: The fairy tale of disaster cost recovery.

Globally, disasters appear to be growing in frequency, intensity and cost. While national governments provide varying levels of assistance to affected populations and regions, are local agencies doing what they can to prepare for the next disaster? This article discusses what can be done, sometimes at minimal cost, to be better prepared to recover economically from the next disaster.

Ethnomedicinal plant diversity in Thailand.

ETHNOPHARMACOLOGICAL RELEVANCE: Plants have provided medicine to humans for thousands of years, and in most parts of the world people still use traditional plant-derived medicine. Knowledge related to traditional use provides an important alternative to unavailable or expensive western medicine in many rural communities. At the same time, ethnomedicinal discoveries are valuable for the development of modern medicine. Unfortunately, globalization and urbanization causes the disappearance of much traditional medicinal plant knowledge. AIM OF THE STUDY: To review available ethnobotanical knowledge about medicinal plants in Thailand and to estimate its diversity. METHODS: Information about ethnomedicinal uses of plants in Thailand was extracted from 64 scientific reports, books, and theses produced between 1990 and 2014. Plant identifications in the primary sources were updated to currently accepted names following The Plant List website and the species were assigned to family following the Angiosperm Phylogeny Website. Use Values (UV) were calculated to estimate the importance of medicinal plant species (UVs) and families (UVf). Medicinal use categories, plant parts used, preparations of the medicine, and their applications were noted for each use report. RESULTS: We found 16,789 use reports for 2187 plant species in 206 families. These data came from 19 ethnic groups living in 121 villages throughout Thailand. The health conditions most commonly treated with medicinal plants were in the categories digestive system disorders, infections/infestations, nutritional disorders, muscular-skeletal system disorders, and genitourinary system disorders. Plant families with very high use values were Fabaceae, Asteraceae, Acanthaceae, Lamiaceae, and Zingiberaceae and species with very high use values were Chromolaena odorata (L.) R.M.King & H.Rob., Blumea balsamifera (L.) DC., and Cheilocostus speciosus (J.Koenig) C.D.Specht. Stems and leaves were the most used plant parts, but also other parts of the plants were used in medicinal recipes. The most common way of using the medicinal plants was as a decoction in water. CONCLUSION: We found 2187 plant species that were used in traditional medicine in Thailand. Of these a few hundred had high use values, suggesting that they may produce bioactive compounds with strong physiological effects.

Health beliefs regarding pediatric cerebral palsy among caregivers in Botswana: A qualitative study.

BACKGROUND: Cerebral palsy (CP) is the most common motor disability worldwide with an incidence of 2.5 per 1,000 births globally. Health beliefs among caregivers may be major drivers of health-related behaviours and service utilization, but little is known regarding health beliefs around CP in Africa. METHODS: Between July 2013 and September 2015, children with CP were identified in Gaborone, Botswana, and their caregivers were invited to participate in a qualitative study utilizing semistructured in-person one-on-one interviews. Interview questions addressed their understanding of CP, challenges of caring for a handicapped child, and community response to children with CP. RESULTS: Sixty-two caregivers participated in the study. Common themes elicited were variable knowledge about CP, financial and physical burden, lack of therapies and educational resources, and the impact of stigma. Caregivers in Botswana generally subscribed to a biomedical explanation of CP but expressed concerns regarding more stigmatizing folks beliefs expressed in the community. CONCLUSION: Health beliefs regarding CP in Botswana likely have a significant impact on utilization of healthcare resources. Information from this study should inform future educational interventions for caregivers of children with CP.

Dispelling the nice or naughty myth: retrospective observational study of Santa Claus.

OBJECTIVE:  To determine which factors influence whether Santa Claus will visit children in hospital on Christmas Day. DESIGN:  Retrospective observational study. SETTING:  Paediatric wards in England, Northern Ireland, Scotland, and Wales. PARTICIPANTS:  186 members of staff who worked on the paediatric wards (n=186) during Christmas 2015. MAIN OUTCOME MEASURES:  Presence or absence of Santa Claus on the paediatric ward during Christmas 2015. This was correlated with rates of absenteeism from primary school, conviction rates in young people (aged 10-17 years), distance from hospital to North Pole (closest city or town to the hospital in kilometres, as the reindeer flies), and contextual socioeconomic deprivation (index of multiple deprivation). RESULTS:  Santa Claus visited most of the paediatric wards in all four countries: 89% in England, 100% in Northern Ireland, 93% in Scotland, and 92% in Wales. The odds of him not visiting, however, were significantly higher for paediatric wards in areas of higher socioeconomic deprivation in England (odds ratio 1.31 (95% confidence interval 1.04 to 1.71) in England, 1.23 (1.00 to 1.54) in the UK). In contrast, there was no correlation with school absenteeism, conviction rates, or distance to the North Pole. CONCLUSION:  The results of this study dispel the traditional belief that Santa Claus rewards children based on how nice or naughty they have been in the previous year. Santa Claus is less likely to visit children in hospitals in the most deprived areas. Potential solutions include a review of Santa's contract or employment of local Santas in poorly represented regions.

Review - Glycyrrhiza glabra L. (Liquorice).

Medicinal plants are being used for treating various diseases. According to World Health Organization 80% of the world population depends on indigenous medicinal plant remedies. Herbal medicine employs fruits, vegetables, as dry materials or their extracts for the treatment of different diseases and health maintenance. Glycyrrhiza glabra (Liquorice) has been used in Europe since prehistoric times. It is well documented in written form starting with the ancient Greeks. Glycyrrhizin is the major active constituent obtained from liquorice roots, one of the most widely used in herbal preparations for the treatment of liver complaints. The plant is used as anti-inflammatory, spasmolytic, laxative, anti-depressive, anti-ulcer and anti-diabetic. The present review focuses Glycyrrhiza glabra distribution, ethno botany, ethno pharmacology, chemical constituents, medicinal uses, cultivation and trade. Plant requires a lot of attention as it has been reduced in population due to over-use in Baluchistan. The plant conservationists should consider this herb as priority species and should start its cultivation on the commercial scale to fulfill the requirements of the local markets and pharmaceutical industries as well as reduce the pressure on the wild plants.

Popular Medicine and Empirics in Greece, 1900-1950: An Oral History Approach.

Western literature has focused on medical plurality but also on the pervasive existence of quacks who managed to survive from at least the eighteenth to the twentieth century. Focal points of their practices have been their efforts at enrichment and their extensive advertising. In Greece, empirical, untrained healers in the first half of the twentieth century do not fit in with this picture. They did not ask for payment, although they did accept 'gifts'; they did not advertise their practice; and they had fixed places of residence. Licensed physicians did not undertake a concerted attack against them, as happened in the West against the quacks, and neither did the state. In this paper, it is argued that both the protection offered by their localities to resident popular healers and the healers' lack of demand for monetary payment were jointly responsible for the lack of prosecutions of popular healers. Moreover, the linking of popular medicine with ancient traditions, as put forward by influential folklore studies, also reduced the likelihood of an aggressive discourse against the popular healers. Although the Greek situation in the early twentieth century contrasts with the historiography on quacks, it is much more in line with that on wise women and cunning-folk. It is thus the identification of these groups of healers in Greece and elsewhere, mostly through the use of oral histories but also through folklore studies, that reveals a different story from that of the aggressive discourse of medical men against quacks.

Assessment of total phenolic compounds and in vitro free radical scavenging potentials of water extracts of ten selected species of Zingiberaceae rhizomes use in folkloric medicine.

The use of herbal medicine and traditional healing practices for diagnosis, treatment and prevention of illness and ailment continue to have more awareness among the scientific community due to their safety and also as a source of alternatives to synthetic products. This research assessed the total phenolic compounds and in vitro total antioxidant potentials of water extracts in selected species of Zingiberaceae rhizomes use as spice, drinks and medicine. DPPH and FRAP were used to determine the antioxidant capacity, total flavonoid, phenolic acids and polyphenol contents assays to evaluate the quality of the antioxidant activity and the control was ascorbic acid. The results showed that all extracts contain significant antioxidant activity with Zingiber officinale having the highest activity in all assays. DPPH (222.30mg/TE/g DW), FRAP (98.04mg/TE/g DW), Flavonoid (38.58mg/NGN/g DW) phenolic acid (10.78mg/GAE/g DW) and polyphenols (22.84mg/GAE/g DW). Significant and positive linear correlation were found in DPPH, FRAP and total flavonoid, phenolic acids and polyphenol contents. This study reveals some phytochemicals present in Zingiberaceae species, which might be responsible for their biological activities and reason for it use in folkloric medicine in Southeast Asia.

A literatura de cordel como instrumento didático-pedagógico na educação, motivação e promoção da saúde bucal / The cordel (folk literature) as pedagogical-didactic tool in education, motivation and promotion of the oral health

Introdução: A Literatura de Cordel configura-se, desde sua chegada de Portugal na era colonial, até os dias atuais no Brasil, em uma ferramenta comunicativa e interativa que tenta perpetuar a cultura folclórica. Objetivo: Analisar a efetividade do cordel como estratégia pedagógica na aprendizagem em saúde bucal. Metodologia: Utilizou-se um questionário autoaplicável para sondagem dos conhecimentos prévios de escolares de 8 a 13 anos socialmente desfavorecidos, matriculados numa instituição pública de ensino de Natal-RN sobre saúde bucal e uma entrevista aberta com duas perguntas geradoras. A partir dos conhecimentos emergentes, foram confeccionados cinco cordéis. Fez-se um recital durante cinco dias e após este, foi reaplicado o mesmo questionário para aferir se os conhecimentos prévios foram acrescidos ou modificados após a intervenção. Resultados: A diferença entre os acertos do antes e após a intervenção foi avaliada pelo Teste de Wilcoxon para um nível de confiança de 95%. A mediana do nível de acertos foi significativa passando de 5,00 (antes) para 8,50 (após) para um valor de p<0,001. Conclusão: O cordel mostrou-se efetivo enquanto estratégia pedagógica criativa e dinâmica, na divulgação de conhecimentos, motivação, educação e promoção da saúde bucal (AU).

Introduction: The "CORDEL (Folk Literature)" configures itself, since its arrived from Portugal in the colonial era, to the present day in Brazil in a communicative and interactive tool that tries to perpetuate the folk culture. Objective: To analyze the effectiveness of the string as a pedagogical strategy in oral health learning. Methods: We used a self-administered questionnaire survey of school of previous knowledge about 9 to 14 years socially disadvantaged, enrolled in a public institution of Natal-RN ducation on oral health and an open interview with two generating questions. From the emerging knowledge were made five twine. There was a recital for five days after it was re-applied the same questionnaire to assess whether the prior knowledge were added or modified after the intervention. Results: The difference between the correct answers before and after the intervention was evaluated by Wilcoxon test for a 95% confidence level. The median level was significant hit going from 5.00 (before) to 8.50 (after) to a value of p <0.001. Conclusion: The "Cordel" was effective as a creative and dynamic teaching strategy, dissemination of knowledge, motivation, education and promotion of oral health.in the colonial age, in an interactive and communicative tool that tries to perpetuate the folk culture (AU).

Apotropaic practices and the undead: a biogeochemical assessment of deviant burials in post-medieval poland.

Apotropaic observances-traditional practices intended to prevent evil-were not uncommon in post-medieval Poland, and included specific treatment of the dead for those considered at risk for becoming vampires. Excavations at the Drawsko 1 cemetery (17th-18th c. AD) have revealed multiple examples (n = 6) of such deviant burials amidst hundreds of normative interments. While historic records describe the many potential reasons why some were more susceptible to vampirism than others, no study has attempted to discern differences in social identity between individuals within standard and deviant burials using biogeochemical analyses of human skeletal remains. The hypothesis that the individuals selected for apotropaic burial rites were non-local immigrants whose geographic origins differed from the local community was tested using radiogenic strontium isotope ratios from archaeological dental enamel. 87Sr/86Sr ratios ( = 0.7112±0.0006, 1σ) from the permanent molars of 60 individuals reflect a predominantly local population, with all individuals interred as potential vampires exhibiting local strontium isotope ratios. These data indicate that those targeted for apotropaic practices were not migrants to the region, but instead, represented local individuals whose social identity or manner of death marked them with suspicion in some other way. Cholera epidemics that swept across much of Eastern Europe during the 17th century may provide one alternate explanation as to the reason behind these apotropaic mortuary customs, as the first person to die from an infectious disease outbreak was presumed more likely to return from the dead as a vampire.

[Popular wisdom and scientifism in "family health" strategy: complementarity ou exclusion?]. / Saberes populares e cientificismo na estratégia saúde da família: complementares ou excludentes?

The "Family Health" Strategy has been created to replace the traditional model of healthcare. It assumes the integration of subjective and social dimensions of users, overcoming the reduction of the health/disease process to pure technical-scientific limits. The scope of this article is to understand how the health professionals deal with popular wisdom of the Family Health Strategy users. The methodology is explanatory with a qualitative approach, using the focal group as a technique for the collection of data, and content analysis for interpretation of the results. The sample is formed by participants of the seven teams of the Family Health Strategy of the municipality of Campo Bom State if Rio Grande do Sul, chosen according to criteria of competences, totaling twelve members. The results present divergences between professionals about accepting or not accepting popular wisdom. Many do not consider the subjectivity and the social representations of popular culture in the health/disease process. Others only tolerate this knowledge as a strategy to make the users accept the proposed therapy. However a minority values this knowledge as complementary to the scientific universe, in the construction of a comprehensive approach.

Saberes populares e cientificismo na estratégia saúde da família: complementares ou excludentes? / Popular wisdom and scientifism in "family health" strategy: complementarity ou exclusion?

A Estratégia Saúde da Família foi criada para superar o modelo tradicional de assistência em saúde. Ela pressupõe a integração das dimensões subjetivas e sociais dos usuários, ultrapassando a redução do processo saúde/doença a puros limites técnico-científicos. O artigo tem por objetivo compreender como os profissionais da saúde lidam com os conhecimentos populares dos usuários da estratégia. A metodologia caracteriza-se como exploratória com abordagem qualitativa, a técnica para a coleta de dados foi grupo focal, e para interpretação dos resultados, a análise de conteúdo. Participam da amostra integrantes das sete equipes da Estratégia Saúde da Família do município de Campo Bom RS, escolhidos segundo critérios de competência, somando doze membros. Os resultados mostraram divergências entre os profissionais sobre como acolher ou não saberes populares. Muitos não consideram a subjetividade e as representações sociais da cultura popular no processo saúde/doença. Outros toleram estes saberes como mecanismo para que o usuário aceite a terapia proposta. Apenas uma minoria valoriza esses conhecimentos, como complementares ao universo científico, na construção da integralidade.

The "Family Health" Strategy has been created to replace the traditional model of healthcare. It assumes the integration of subjective and social dimensions of users, overcoming the reduction of the health/disease process to pure technical-scientific limits. The scope of this article is to understand how the health professionals deal with popular wisdom of the Family Health Strategy users. The methodology is explanatory with a qualitative approach, using the focal group as a technique for the collection of data, and content analysis for interpretation of the results. The sample is formed by participants of the seven teams of the Family Health Strategy of the municipality of Campo Bom State if Rio Grande do Sul, chosen according to criteria of competences, totaling twelve members. The results present divergences between professionals about accepting or not accepting popular wisdom. Many do not consider the subjectivity and the social representations of popular culture in the health/disease process. Others only tolerate this knowledge as a strategy to make the users accept the proposed therapy. However a minority values this knowledge as complementary to the scientific universe, in the construction of a comprehensive approach.

[Equivocal quintessence. Spiritual alchemy and counterfeit money in 16th-century Spain]. / Equívoca quintaesencia. Alquimia espiritual y moneda falsa en la España del siglo XVI.

One of the main obsessions of the early modern era was that of determining the notions of true and false, in order to apply them to various fields of knowledge and thus establish the divide between the lawful and unlawful. This trend was to have a particular impact on the fields of religion and science, where it became necessary to distinguish not only between true and false spirits, relics or miracles, but also between genuine and fake astrologers and alchemists. Situated in the middle ground between idealism and materialism, alchemy was prime territory for such tensions, as was demonstrated by a trial held in 1593 at the Jeronymite monastery of Santa Enracia in Saragossa, whose prior accused a friar of making "silver out of smoke and jewels from goblins".

La sonrisa de Fiorella. Cuento / Fiorella's smile. Tale

La presente publicación dedicado a los trabajadores de la administración pública en general y en particular a los trabajadores del sector salud, que en todo el país; con inteligencia, entusiasmo y honradez, brindan sus mejores esfuerzos para contrarrestar las enfermedades y promocionar la salud, contribuyendo de éste modo a elevar la calidad de vida de los peruanos, sin distinción de ninguna índole. Y, en especial, a los trabajadores que están organizados en el Sindicato Único de Trabajadores de la Administración Central SUTAC del MINSA, base de la Federación Nacional de Trabajadores del Sector Salud - FENUTSSA quienes luchan por sus reivindicaciones y el bienestar de sus agremiados. También dedico mi historia social a la señorita FIORELLA ORDOÑEZ RODRIGUEZ estudiante del último ciclo de la Escuela de Trabajo Social de la Facultad de Ciencias Sociales de la Universidad Nacional de Trujillo - La Libertad. Con "La Sonrisa de Fiorella", le agradezco en forma especial su oportuna, entusiasta y destacada participación en la fonomímica "La Malagueña" que hiciera al gran tenor Plácido Domingo, en la velada artística celebrada en el marco del desarrollo del IV Congreso Nacional y II Internacional de Estudiantes de Trabajo Social: "Ética y democracia: Un camino para la excelencia humana en Trabajo Social", desarrollado en la Universidad de Trujillo, del 02 al 06 de noviembre del 2010

From (b)edouin to (a)borigine: the myth of the desert noble savage.

This article examines the myth of the supposed superiority of the desert noble savage over civilized man. With the Bedouin of Arabia and the Aborigines of Australia as its two prime examples, the article argues that two versions of this myth can be traced: one in which the desert noble savage is valorized due to his valour, physical prowess and martial skill (Bedouin); and another, later version, where the desert noble savage is valorized as a pacifist, an ecologist and a mythmaker/storyteller (Aborigines). The article concludes by examining the way in which this turn from one type of desert noble savage to another reflects the manner in which western modernity has shifted its values from Cartesian dualities and Enlightenment rationalism to that of networks, potentialities, ecology and myth.