Notas para decolonizar os estudos transpessoais no brasil: contribuições do pluriperspectivismo participativo / Notes for decolonizing transpersonal studies in brazil: contributions of participatory pluriperspectivism / Apuntes para la decolonización de los estudios transpersonales en brasil: aportes del pluriperspectivismo participativo

O campo dos estudos transpessoais tem avançado em diversas áreas no Brasil. Comemorou seus 40 anos com uma inserção ativa nas Instituições de Ensino Superior (IES) e uma ampliação de núcleos formativos e apoiadores de ensino, pesquisa e ações sociais, além de diálogos com o Sistema de Conselhos de Psicologia. Desafios são apresentados a partir do levantamento de uma série de questões importantes e ignoradas dentro da Psicologia Transpessoal no Brasil. Apresentamos o pluriperspectivismo participativo como possibilidade de decolonizar as matrizes eurocêntricas e estadunidenses, que dão suporte ao pensamento transpessoal brasileiro, buscando honrar nossas raízes históricas e incluir outras epistemologias e ontologias, que dão continuidade à crítica à lógica cartesiana moderna. Indicamos uma breve agenda de notas temáticas que carecem de um processo decolonizador no campo transpessoal: a) crítica às perspectivas de um pensamento hegemônico, em termos globais por meio da dominação Norte-Sul ou no campo das relações sociais; b) revisão das formas de "centrocentrismo"; c) questionamento da noção de universalismo das ciências e da ética; d) aprofundamento da análise crítica da supremacia restritiva da racionalidade formal técnico-científica em relação às formas de subjetividade, de vivências holísticas e integradoras e de valorização do corpo; e) revisão da noção de sujeito moderno desprovida da cocriação do humano com a comunidade, a história, a natureza e o cosmos.(AU)

The field of transpersonal studies has advanced in several areas in Brazil. It celebrated its 40th anniversary with an active insertion in Higher Education Institutions (HEI) and an expansion of training centers and supporters of teaching, research, and social actions, in addition to dialogues with the System of Councils of Psychology. Challenges are presented based on a survey of a series of important and ignored issues within Transpersonal Psychology in Brazil. We present participatory pluriperspectivism as a possibility to decolonize the Eurocentric and North American matrices that support Brazilian transpersonal thought, seeking to honor our historical roots and include other epistemologies and ontologies, which continue the critique of modern Cartesian logic. We indicate a brief agenda of thematic notes that lack a decolonizing process in the transpersonal field: a) criticism of the perspectives of a hegemonic thought, whether in global terms via North-South domination or in the field of social relations; b) review of the forms of "centrocentrism"; c) questioning of the notion of universalism of science and ethics; d) deepening of the critical analysis of the restrictive supremacy of the technical-scientific formal rationality in relation to the forms of subjectivity, of holistic and integrative experiences, and of valuing the body; e) review of the notion of the modern subject devoid of the co-creation of the human with the community, the history, the nature, and the cosmos.(AU)

El campo de los estudios transpersonales ha avanzado en varias áreas de Brasil. Se celebró su 40.º aniversario con una inserción activa en Instituciones de Educación Superior (IES) y una ampliación de los centros de formación y promotores de la docencia, la investigación y la acción social, además de diálogos con el Sistema de Consejos de Psicología. Los desafíos se presentan a partir de una encuesta de una serie de temas importantes e ignorados dentro de la Psicología Transpersonal en Brasil. Presentamos el pluriperspectivismo participativo como una posibilidad para decolonizar las matrices eurocéntrica y americana, que sustentan el pensamiento transpersonal brasileño, buscando honrar nuestras raíces históricas e incluir otras epistemologías y ontologías que continúan la crítica de la lógica cartesiana moderna. Indicamos una breve agenda de apuntes temáticos que carecen de un proceso decolonizador en el campo transpersonal: a) crítica de las perspectivas de un pensamiento hegemónico, ya sea en términos globales a través del dominio Norte-Sur o en el campo de las relaciones sociales; b) revisión de las formas de "centrocentrismo"; c) cuestionamiento de la noción de universalismo de la ciencia y la ética; d) profundización del análisis crítico de la supremacía restrictiva de la racionalidad formal técnico-científica en relación a las formas de subjetividad, de experiencias holísticas e integradoras y de valoración del cuerpo; e) revisión de la noción de sujeto moderno desprovisto de la cocreación de lo humano con la comunidad, la historia, la naturaleza y el cosmos.(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)

R.D. Laing's theological hinterland: the contrast between mysticism and communion.

Contrasting elements in R.D. Laing's psychiatry can be traced to two kinds of Christian theology: mystical theology and corporate theology. On one hand, Laing's mystical theology combined with psychoanalytic theory, to provide a New Age psychotherapeutic account of the recovery of authentic selfhood via metanoia. On the other, his incarnational, corporate theology promoted social inclusion of the mentally ill, particularly via therapeutic communities. For Laing, as for other post-war British Christians, a turn inwards, to mysticism and the sacralization of the self, and a turn outwards, to social and political activism, were ways of negotiating with the decline of traditional Christianity.

Inca of the blood, Inca of the soul: embodiment, emotion, and racialization in the Peruvian mystical tourist industry.

In the context of the globalizing New Age movement and of the "turismo mistico" (mystical tourism) industry emanating from Peru, white and mestizo New Age practitioners and tourists fashion ideologies emphasizing the spiritual energy which supposedly resides in Quechua bodies, even as they freely appropriate Quechua cosmology and ritual for a hybridized New Age Andean spirituality. This case shows how racialized structural inequalities are expressed and experienced by tourists and New Age movement leaders through particular, essentialist representations of the body and through a common repertoire of emotional responses to inequality, commodification, and privilege. The paper provides an ethnographic account of how racialization may be perpetuated, negotiated, and resisted through religious systems, particularly through the work of constructing ideologies and experiences of the body and of emotional subjectivity.

Treading lightly: spirituality issues in mental health nursing.

Spirituality has been recognized as an important part of nursing practice since its early beginnings. However, debate continues about whether and how nurses and other mental health professionals should include spirituality within their daily work. This paper aims to contribute to the discussion of spirituality within mental health nursing, through considering findings from a Heideggerian phenomenological study conducted with six people with mental illness living in regional Australia. This study aimed to provide a greater understanding of the phenomenon of spirituality by answering a primary research question, 'What does spirituality mean for people with a mental illness?' Participants were interviewed and data analysed using an iterative approach. Findings emerged through multiple readings and meanings were gradually constructed from the data into themes. The themes describe that spirituality is experienced uniquely for the participants, and that spirituality became vitally important to them when they became mentally unwell. In addition, issues of interest to mental health nurses were raised but not completely addressed by the study. The issues relate to potential interactions about spirituality between nurses and their patients. Although participants wanted to discuss their experiences of spirituality with others, they raised concerns about whether their mental health care providers would be accepting of their beliefs. Spirituality was deemed to be a highly individual phenomenon; it could be experienced as a journey and it was life-sustaining. For these reasons, it is proposed that mental health professionals must be prepared to discuss patients' spiritual needs in the context of their health concerns.

Teresa Urrea: Mexican mystic, healer, and apocalyptic revolutionary.

This article is a study of the mystical and apocalyptic dimensions of Teresa Urrea. As explained in this article, Urrea's mystical experiences and visions are unique for their connection with a propheticapocalyptic and political worldview. This apocalyptic dimension is more than a communication of a hidden message or spiritual world; it also includes a reading of history that is catastrophic and discontinuous. The crisis and terror of history are given expression in Urrea's mystical and apocalyptic pronouncements. In particular, the chaotic and oppressive circumstances of Mexican society during the dictatorship of Porfirio Diaz was confronted and denounced in Urrea's mystical and apocalyptic ministry. This apocalyptic healer castigated those culpable or even complicit with the injustices affecting the indigenous communities of Mexico during the late nineteenth century. In the case of Urrea, the transformation and healing of Church and society was an important aspect of her spiritual, healing powers. Because Urrea possessed neither arms nor the weapon of the pen, her sole weapon became her mystical experiences and the insight and healing powers that flowed from them. People of Mexico­especially indigenous groups­began to flock to her hoping that she would bring God's presence to the troubled and chaotic circumstances of their lives. Her compassion and tenderness for the afflicted as well as the apocalyptic expectations that she stirred up among the indigenous groups of Northern Mexico were enough to get this mystical-political Mexican mestiza exiled from her homeland.

Mística, ciencia y política en la construcción de sistemas de slaud. La experiencia de Chile / Inspiration, science, and politics in the creation of a health systems: The Chilean experience

Partiendo de la premisa de que la conjunción de mística, ciencia y política -escalones para un bien común destinado a la humanidad- potencia la resolución de objetivos socialmente planteados, el presente documento revisa una parte medular de la experiencia en el Sector Salud en Chile, cuyos procesos hacia la primera mitad del siglo XX, como el nacimiento del Servicio Nacional de Salud y el desarrollo de políticas de atención materno infantil, figuran como parteaguas del actual sistema de salud chileno. Luego de la catástrofe ocasionada por el sismo de 1939, el futuro presidente de la nación, doctor Salvador Allende, establece el Consejo Especial de Salubridad, que equilibra políticas e impulsa una reforma a la Seguridad Social que enfrentó obstáculos de financiamiento y el resquemor de los médicos opuestos a la socialización de la práctica médica. En 1951 se aprueba dicha reforma la cual amplía la cobertura a todos los obreros y a sus familias, separando la previsión de la seguridad en salud, enfatizando en la atención pediátrica preventiva, en la materno infantil y en salud reproductiva. Esta reforma postuló el derecho a la salud, la solidaridad y la equidad como principios sustanciales en cualquier formulación político-programática de salud. El autor se pregunta si los desarrollos posteriores de la seguridad social en salud en su país han sido consecuentes con estos principios. El texto completo en inglés de este artículo está disponible en: http://www.insp.mx/salud/index.html

[Sickness, Healing, and Health Services: social representations, practices, and demands among the Baníwa]. / Doença, cura e serviços de saúde. Representações, práticas e demandas Baníwa.

The research for this paper was conducted in São Gabriel da Cachoeira, in the northwestern Amazon, with the Baníwa indigenous people, in partnership with indigenous organizations, seeking to understand the relations among the group's cosmology, their system of representations of sickness and healing practices, and their transformation through inter-ethnic contact. The recording of myths showed the origin of the diseases and demonstrated the existence of several traditional categories of sickness, guiding traditional healing practices and the incorporation of biomedical knowledge. The Baníwa's cosmology operates like a reception system for biomedical information, which the people grasp according to the logic of mythical thought. Similar cognitive strategies are used to generate the demands that indigenous leaders submit to the Health Councils and Health Services.

Alternative medicine and common errors of reasoning.

Why do so many otherwise intelligent patients and therapists pay considerable sums for products and therapies of alternative medicine, even though most of these either are known to be useless or dangerous or have not been subjected to rigorous scientific testing? The author proposes a number of reasons this occurs: (1) Social and cultural reasons (e.g., many citizens' inability to make an informed choice about a health care product; anti-scientific attitudes meshed with New Age mysticism; vigorous marketing and extravagant claims; dislike of the delivery of scientific biomedicine; belief in the superiority of "natural" products); (2) psychological reasons (e.g., the will to believe; logical errors of judgment; wishful thinking, and "demand characteristics"); (3) the illusion that an ineffective therapy works, when actually other factors were at work (e.g., the natural course or cyclic nature of the disease; the placebo effect; spontaneous remission; misdiagnosis). The author concludes by acknowledging that when people become sick, any promise of a cure is beguiling. But he cautions potential clients of alternative treatments to be suspicious if those treatments are not supported by reliable scientific research (criteria are listed), if the "evidence" for a treatment's worth consists of anecdotes, testimonials, or self-published literature, and if the practitioner has a pseudoscientific or conspiracy-laden approach, or promotes cures that sound "too good to be true."

[Mystic, science, and politics in the development of health systems. The experience of Chile]. / Mística, ciencia y política en la construcción de sistemas de salud. La experiencia de Chile.

The combination of inspiration, science, and politics is a cornerstone precept for the common good of humanity, towards the fulfillment of social objectives. Based on this precept, this paper reviews core experiences of the Chilean Health Sector. Health sector key events taking place during the first half of the 20th century were the creation of the National Health Service and the development of mother and child healthcare policies. After the earthquake of 1939, the future President of Chile, Doctor Salvador Allende, set up the Special Sanitation Council, to balance policies. Also, he launched the Social Security reform process, which endured financing restrictions and the animosity of physicians opposing the socialization of medical care. In 1951 the reform was approved, to extend coverage to blue collar workers and their families; separate health provision from healthcare security; emphasize preventive pediatric care in mother's health, and reproductive health. The basic tenets of healthcare reform were the right to health, solidarity, and equity, as the pillars of policy-making and healthcare programming. The question of whether the evolution of social security in Chile has been consistent with the original healthcare reform tenets is raised by the author.

Abandoning biomedicine for alternate therapies: oncology patients' stories.

Little is known of the experiences of oncology patients who abandon biomedicine to use alternate therapies. This ethnography provides insights into the experiences of eight estranged informants. Six main themes emerging from the analysis are (a) expressed stress: emotions such as anger and fear, (b) taking control, (c) belief in a cure, (d) social group association, (e) cost considerations, and (f) mystical insights into health care. Conducted over 3 years, the study includes a network sample and longitudinal case study with one key witness. Individual interviews and one focus group were included. Insights are provided for health professionals who may encounter biomedical abandonment.

An assessment of contextual mediation in trance states of shamanic journeys.

30 experiences of shamanic journeys derived from Harner (1990) were analyzed based on a recent coding scheme for contextual variables proposed by Lange, Houran, Harte, and Havens. Consistent with previous research, the experiential content of the trances was quite consistent with the content of the available contextual variables, and embedded cues in particular (r = .68, p < .001). As predicted, trance states of shamanic journeys are sufficiently structured to suppress contextual effects on the modality of experience. The findings suggest that the contents of shamanic trance are not solely influenced by psychopathology, biochemical effects, or cultural influences.

Age differences in mystical experience.

Age differences are examined in reports of deja vu, ESP, clairvoyance, spiritualism, and numinous experience. According to the 1988 General Social Survey (N = 1481), these mystical experiences are somewhat more common now than in 1973, and deja vu, clairvoyance, and a composite mysticism score have increased with successively younger age cohorts. Further, private and subjective religiosity are positively related to overall mystical experience, while organizational religiosity is inversely related.

Contraindications to whooping-cough immunisation--myths or realities?

KIE: Since 1974 when a report on the neurological complications of whooping cough immunization received massive professional and public attention, there has been a loss of confidence in the vaccine's safety resulting in a drop of immunization rates and a sharp rise in whooping cough morbidity in Great Britain. Nicoll attributes this loss of confidence to ambiguities in official guidelines on contraindications to immunization which have led to professional uncertainty and fear of responsibility for possible vaccine injury, and to the persistence among health professionals and the public of myths about immunization. The author urges an aggressive official approach to affirm the efficacy of immunization by issuing clear, factual guidelines, including an acknowledgement and repudiation of the myths.^ieng

The consciousness disciplines and the behavioral sciences: questions of comparison and assessment.

In recent years a number of assessments of the non-Western consciousness disciplines have been undertaken by Western behavioral scientists. The author suggests that a variety of conceptual, methodological, experimential, and content inadequacies render the conclusions of these investigations of doubtful validity. He then describes the models of human nature postulated by these disciplines and the Western behavioral sciences, suggesting that comparing them results in a paradigm clash. The failure to recognize this clash seems to have resulted in inappropriate pathologizing interpretations. Attention is drawn to the relevance of recent findings in state-dependent learning, meditation studies, peak and transcendental experiences, transpersonal psychology, and quantum physics to an assessment of the consciousness disciplines, and suggestions for more adequate investigation are provided.