Indígenas tristes y degenerados: la mirada psiquiátrica de Hermilio Valdizán sobre la diferencia racial en Perú, 1910-1925 / Sad and degenerate indigenous: the psychiatric view of Hermilio Valdizán on racial difference in Peru, 1910-1925

Resumen Hermilio Valdizán publicó numerosos trabajos sobre lo que se denominó folklor psiquiátrico, entendido como las formas de comprender y tratar las enfermedades mentales por parte de los indígenas, tanto del pasado colonial y prehispánico como del presente del autor. En este artículo analizamos los textos de Valdizán sobre las características psiquiátricas y psicológicas de los indígenas peruanos. Desde la perspectiva de este psiquiatra, los indígenas contemporáneos eran restos arqueológicos del antiguo imperio inca, ruinas en proceso de degeneración. En un contexto marcado por el indigenismo donde se buscaba integrar al indio, la psiquiatría desempeñó un papel conservador y racista que reprodujo modelos evolucionistas del siglo XIX.

Abstract Hermilio Valdizán published several papers on what was called psychiatric folklore, understood as the ways of understanding and treating mental illnesses by indigenous people, both from the colonial and pre-Hispanic past and from the author's present. In this article, we analyze Valdizán's texts on the psychiatric and psychological characteristics of indigenous Peruvians. From the perspective of this psychiatrist, contemporary indigenous people were archaeological remains of the ancient Inca empire, ruins in the process of degeneration. In a context marked by indigenism, in which it was sought to integrate the Indians, psychiatry played a conservative and racist role that reproduced evolutionary models of the nineteenth century.

Sangue e fígado: a persistência das imagens simbólicas sobre a lepra a partir do mito do Papa-Figo / Blood and liver: the persistence of the leprosy symbolic images considering the Papa-Figo myth / Sangre e hígado: la persistencia de las imágenes simbólicas de la lepra a partir del mito de Papa-Figo

Este artigo volta-se para os processos simbólicos que, frente à iminência do adoecimento e da morte, fazem emergir no imaginário poderosas narrativas que se dinamizam em mitos. Elege, para isso, as imagens simbólicas sobre a lepra que circundam o mito do Papa-Figo ­ criatura fantástica, ele é representado por ricos e poderosos que, contaminados, fariam de tudo para recuperar sua saúde; inclusive consumir vísceras de crianças sequestradas. Em um percurso sincrônico e diacrônico, relacionamos relatos históricos e folclóricos com narrativas contemporâneas: vídeos de exploração à casa da 'viúva Papa-Figo'. Nesta leitura simbólica, exploramos a recorrência dos símbolos de sangue, fígado, poço, poder, dinheiro e de um Outro misterioso, mostrando que o medo da doença e suas consequências físicas e sociais nos movimentam arquetipicamente, despertando relações ancestrais que nos conectam com o plano da experiência humana.

This article is focused on the symbolic processes that, in the face of the imminence of illness and death, make powerful narratives emerge in the imaginary, which are symbolized by myths. For this purpose, we center on the symbolic images on leprosy that surround the Brazilian myth of the Papa-Figo - a fantastic creature represented by the rich and powerful people which were contaminated and would do anything to recover from the illness and back to their health; including consuming the entrails of kidnapped children. In a synchronic and diachronic journey, we related historical and folkloric reports to contemporary narratives: urban exploration videos exploring the abandoned house of the 'Papa-Figo widow'. In this symbolic reading, we explore the recurrence of symbols linked to blood, liver, well, power, money and the mysterious Other, showing that the fear of disease and its physical and social consequences move us archetypically, awakening ancestral relationships that connect us to the experience human level.

Este artículo se centra en los procesos simbólicos que, en vista de la inminencia de la enfermedad y de la muerte, hacen que surjan narrativas poderosas en el imaginario simbolizadas en mitos. Para este propósito, elegimos las imágenes simbólicas sobre la lepra que rodean el mito brasileño llamado Papa-Figo, una criatura fantástica representada por personas ricas y poderosas que, contaminadas con la enfermedad, harían cualquier cosa para recuperar su salud; incluyendo el consumo de las entrañas de niños secuestrados. En un camino sincrónico y diacrónico, relacionamos los relatos históricos y folclóricos con narrativas contemporáneas: vídeos de exploración urbana a la casa de la 'viuda Papa-Figo'. En esta lectura simbólica exploramos la recurrencia de símbolos vinculados a la sangre, al hígado, al pozo, al poder, al dinero y al Otro misterioso, mostrando que el miedo a la enfermedad y sus consecuencias físicas y sociales nos mueven arquetípicamente, despertando relaciones ancestrales por las cuales nos conectamos con el plano de la experiencia humana.

Some Famous Folklore Claims Of Gandhamardan Hill Tribals, Nrusinghanath, Odisha

The use of medicinal plants is a fundamental component of Indian traditional healthcare system. It is the oldest and most used health care system among all therapeutic systems. In many parts of India and specifically here in Odisha this traditional system of healing is the mainstay healthcare system. These undocumented but locally proven system has a potential for research for the benefit of human race which is all most at end point of contemporary healthcare system. The present article deals with the database usage of nearly 14 species of medicinal plants found around Gandhamardhan hills, Nrusinghnath forest areas in odisha and its important folklore claims.

Shift from Wicked Stepmother to Stepmother in Eastern and Western Fairy Tales

OBJECTIVE: The image of the wicked stepmother has created a prejudice against stepmothers, which makes it difficult for them to adjust to their stepfamilies. This study compared fairy tales from different cultures to reestablish the nature of stepmothers.METHODS: Grimms’ Fairy Tales (GFT) was used to represent Western culture, with stepmother characters appearing in 15 out of 210 tales. “The Collection of Korean Traditional Fairy Tales” (KFT) was used to represent Eastern culture, with stepmother characters featured in 14 out of 15,107 tales. We examined the relationships between stepmothers and stepchildren in GFT and KFT.RESULTS: Daughters were abused more often than sons in both genres. In GFT, jealousy spurred the abuse in 12 of 15 cases, while in KFT greed was predominant in 12 of 14 cases.CONCLUSION: The fairy tale portrayals of wicked stepmothers may be associated with the stigma children place on their stepmothers, which needs to be overcome.

O fandango de chilenas e suas transformações no tempo / The fandango of Chileans and their transformations over time

RESUMO O fandango de chilenas é um dos três tipos de fandangos que classificamos como "fandangos caipiras". Esses foram ignorados pela maioria dos principais folcloristas brasileiros. Como consequência disso, não houve, além do trabalho de Rossini Tavares de Lima (1954) sobre os fandangos de chilenas, pesquisas relevantes do ponto de vista social ou musical sobre essas manifestações. Mostramos aqui a principal causa dessa lacuna bibliográfica e apresentamos uma breve descrição tanto do fandango de chilenas quanto das transformações que ocorreram com o passar do tempo, desde a última vez em que se falou dele com pertinência, a década de 1950.

ABSTRACT The fandango de chilenas [fandango with spurs] is one of the three types of fandangos that we classify as "caipira" fandangos and which were ignored by most leading Brazilian folklorists. As a consequence, no relevant social or musical research on these manifestations has been done, other than the work of Rossini Tavares de Lima (1954) on fandangos de chilenas. We will show here the main cause of this bibliographical gap, as well as a brief description of fandango de chilenas and the transformations that have occurred over time, since it was last mentioned pertinently in the 1950s.

Estilo e temática do conjunto de folclore internacional "Os Gaúchos" (1959-1966) / Style and topics of the international folklore group "Os Gaúchos" (1959-1966) / Estilo y temática del conjunto folclórico internacional "Os Gaúchos" (1959-1966)

O objetivo deste artigo é analisar a temática e o estilo de dança adotado pelo Conjunto de Folclore Internacional Os Gaúchos fundamentalmente no início de sua formação (1959-1966). Está fundamentado na História Cultural e utiliza como ferramentas metodológicas as entrevistas de História Oral e análise documental. A identidade do grupo foi sendo produzida a partir da tematização da cultura latino-americana e do estilo "moderno". Percebemos o quão complexas são as dinâmicas visto permitirem, simultaneamente, a produção de algo oriundo de um contexto específico e sua recriação e ressignificação(AU)

The aim of this paper is to analyze the topics and the dance style adopted by the International Folklore Group Os Gaúchos, specially at the beginning of its activities (1959-1966). It is based on cultural history and uses oral history interviews and document analysis as its methodological tools. The group's identity was gradually built from Latin American culture and "modern" dance. We found that the dynamics are highly complex since they allow both the production of something coming from a specific context and its recreation and reinterpretation(AU)

El objetivo de este trabajo es analizar el tema y el estilo de baile adoptados por el Conjunto Folclórico Internacional Os Gaúchos, principalmente al comienzo de su formación (1959-1966). Se basa en la historia cultural y utiliza como herramientas metodológicas las entrevistas de historia oral y el análisis documental. La identidad del grupo se fue produciendo a partir de la tematización de la cultura latinoamericana y del estilo "moderno". Percibimos hasta qué punto son complejas las dinámicas, puesto que permitieron, simultáneamente, la producción de algo oriundo de un contexto específico y su reconstrucción y resignificación(AU)

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).

Explicações médicas para o mito do vampirismo / Medical explanations for the myth of vampirism

A figura mítica dos vampiros é, sem dúvida, uma das mais intrigantes, sedutoras e horripilantes da cultura popular atual. Esses personagens já habitam há centenas de anos a crença de muitos indivíduos - sendo lembrados pela sua inesgotável sede de sangue e pelo medo que desencadeiam nas pessoas. Durante os anos, tornaram-se figuras presentes em várias representações gráficas, literárias e cinematográficas. Esse fenômeno histórico ganhou diversas teorias nas quais se tentou dissecar a verdadeira origem das lendas sobre esses seres da noite. Este artigo, por meio de uma revisão de literatura, apresenta as tentativas de explicação da origem do vampirismo por meio de abordagem científica...

The mythical figure of the vampire is undoubtedly one of the most intriguing, seductive, and horrifying in current popular culture. For hundreds of years, these characters have inhabited the belief systems of many individuals and are remembered for their insatiable blood lust and the fear they trigger in people. Over the years they have been present inseveral pictorial, literary, and cinematic representations. This historical phenomenon has generated several theories that try to dissect the true origin of the legends regarding these creatures of the night. This article is a literature review presenting the attempts to explain the origin of vampirism through a scientific approach...

A study on ethnomedicinal plants of Kalavai, Vellore District, Tamil Nadu, India.

A qualitative ethanobotanical survey was carried out among the local Irula tribals of Kalavai village, Vellore district, Tamil Nadu, to study the various medicinal plants that are used by the people for the treatment of common ailments such as fever, cold, cough, diabetes, jaundice, diarrhea, rheumatism, snake bite, and headache, in order to evaluate the potential medicinal uses of local plants. 250 respondents were interviewed. A total of 50 species of plants used by the local tribes of Kalavai are described in this study based on questionnaire, interviews and discussions with the local people. Several plants were found to be effective in curing asthma, skin disease, headache, wound healing, cough, cancer, fever, cold, rheumatism, hepatitis, diarrhea, paralysis, dyspepsia, ulcers, dysentery, tumors, some viral infections and scorpion bite. Conservation and cultivation of these plants is essential for sustaing the medicinal and cultural resource of mankind.

Evaluation of anti-bacterial and anti-oxidant potential of andrographolide and echiodinin isolated from callus culture of Andrographis paniculata Nees

Objective: To evaluate the anti-bacterial and anti-oxidant activity of andrographolide (AND) and echiodinin (ECH) of Andrographis paniculata. Methods:In this study, an attempt has been made to demonstrate the anti-microbial and anti-oxidant activity of isolated AND and ECH by broth micro-dilution method and 2,2-diphenyl-2-picryl-hydrazyl (DPPH) assay, respectively. Structure elucidation was determined by electro-spray ionization-MSD, NMR (1H and 13C) and IR spectra. Results: AND was effective against most of the strains tested including Mycobacteriumsmegmatis, showing broad spectrum of growth inhibition activity with Minimum inhibitory concentration values against Staphylococcus aureus (100 μg/mL), Streptococcus thermophilus (350 μg/mL) Bacillus subtilis (100 μg/mL), Escherichia coli (50 μg/mL), Mycobacterium smegmatis (200 μg/mL), Klebsiella pneumonia (100 μg/mL), and Pseudomonas aeruginosa (200 μg/mL). ECH showed specific anti-bacterial activity against Staphylococcus aureus, Escherichia coli, Bacillus subtilis and Pseudomonas aeruginosa at a concentration higher than 225 μg/mL. Both AND and ECH were not effective against the two yeast strains, Candida albicans and Saccharomyces cerevisiae tested in this study. Conclusion:This preliminary study showed promising anti-bacterial activity and moderate free radical scavenging activity of AND and ECH, and it may provide the scientific rationale for its popular folklore medicines.

Pharmacognosy of Enicostemma littorale：A review

Traditional medicine system of India comprised varieties of plants which are playing a significant role in curing diseases from ancient times. Among them, Enicostemma littorale blume (E. littorale) a perennial herb of the family Gentianaceae is cosmopolitan in occurrence in India. The bittery natured plant acts as a laxative, helps in curing fever, rheumatism, skin diseases, abdominal disorders, snake bite, obesity and helps to regulate blood sugar levels. The plant constituents have been reported for possessing antimicrobial, antioxidant, antiulcer, antiinflammatory, hypolipidaemic, hepatoprotective and hypoglycemic properties. This review provides a bird’s eye view about geographical distribution, physicochemical parameters, phytoconstituents and pharmacological properties of E. littorale.

Pharmacognosy of Enicostemma littorale: a review

Traditional medicine system of India comprised varieties of plants which are playing a significant role in curing diseases from ancient times. Among them, Enicostemma littorale blume (E. littorale) a perennial herb of the family Gentianaceae is cosmopolitan in occurrence in India. The bittery natured plant acts as a laxative, helps in curing fever, rheumatism, skin diseases, abdominal disorders, snake bite, obesity and helps to regulate blood sugar levels. The plant constituents have been reported for possessing antimicrobial, antioxidant, antiulcer, antiinflammatory, hypolipidaemic, hepatoprotective and hypoglycemic properties. This review provides a bird's eye view about geographical distribution, physicochemical parameters, phytoconstituents and pharmacological properties of E. littorale.

A comparison of the chemical constituents of Barbadian medicinal plants within their respective plant families with established drug compounds and phytochemicals used to treat communicable and non-communicable diseases / Una comparación de los elementos constitutivos químicos de las plantas medicinales Barbadenses dentro de sus respectivas familias de plantas, con los compuestos medicinales convencionales y los fitoquímicos usados para tratar las enfermedades comunicables y las no comunicables

OBJECTIVE: Barbados has a strong base in the practice of folklore botanical medicines. Consistent with the rest of the Caribbean region, the practice is criticized due to lack of evidence on the efficacy and safety testing. The objectives of this review article are i) to categorize and identify plants by their possible indications and their scientific classification and ii) to determine if the chemical constituents of the plants will be able to provide some insight into their possible uses in folklore medicine based on existing scientific research on their chemical constituents and also by their classification. METHOD: A review of the folklore botanical medicines of Barbados was done. Plants were primarily grouped based on their use to treat particular communicable and non-communicable diseases. Plants were then secondarily grouped based on their families. The chemical profiles of the plants were then compared to established drug compounds currently approved for the conventional treatment of illnesses and also to established phytochemicals. RESULTS: The extensive literature review identified phytochemical compounds in particular plants used in Barbadian folklore medicine. Sixty-six per cent of reputed medicinal plants contain pharmacologically active phytochemicals; fifty-one per cent of these medicinal plants contain phytochemicals with activities consistent with their reported use. CONCLUSION: Folklore botanical medicine is well grounded on investigation of the scientific rationale. The research showed that fifty-one per cent of the identified medicinal plants have chemical compounds which have been identified to be responsible for its associated medicinal activity. To a lesser extent, approved drug compounds from drug regulatory bodies with similar chemical structure to the bioactive compounds in the plants proved to validate the use of some of these plants to treat illnesses.

OBJETIVO: Barbados tiene una sólida base en la práctica de las medicinas botánicas del folklore De conformidad con el resto de la región caribeña, la práctica se critica debido a la falta de evidencia sobre la eficacia y la seguridad. Los objetivos de este artículo de revisión son (i) categorizar e identificar las plantas por sus posibles indicaciones y su clasificación científica, y (ii) determinar si los elementos constitutivos químicos de las plantas podrían proporcionar algún entendimiento de sus posibles usos en la medicina de folklore, a partir de la investigación científica existente sobre sus elementos químicos constitutivos, y también de su clasificación. MÉTODO: Se realizó una revisión de las medicinas botánicas folklóricas de Barbados. Las plantas fueron agrupadas principalmente a partir de su uso para tratar enfermedades comunicativas y no comunicativas específicas. Se agruparon entonces secundariamente sobre la base de sus familias. Se procedió entonces a comparar los perfiles químicos de las plantas con los compuestos medicinales establecidos, aprobados corrientemente para el tratamiento convencional de enfermedades. Igual procedimiento se realizó con los fitoquímicos establecidos. RESULTADOS: La extensa revisión de la literatura identificó compuestos fitoquímicos en plantas específicas usadas en la medicina folklórica de Barbados. Sesenta y seis por ciento de las plantas medicinales que gozan de reputación contienen elementos fitoquímicos farmacológicamente activos; el cincuenta y un por ciento de estas plantas medicinales contiene fitoquímicos con principios activos correspondientes al uso reportado. CONCLUSIÓN: La medicina botánica folklórica está bien cimentada en la investigación de los principios científicos. La investigación mostró que el cincuenta y un por ciento de las plantas medicinales identificadas tienen compuestos químicos que han sido identificados como responsables de la actividad medicinal asociada. En menor grado, los compuestos medicinales aprobados - provenientes de las instituciones que regulan los medicamentos con estructuras químicas similares a los compuestos bioactivos de las plantas - han servido como pruebas que validan el uso de algunas de estas plantas en el tratamiento de ciertas enfermedades.

Notas sobre o bicho-da-seda no folclore Chinês

Notas sobre o bicho-da-seda no folclore chinês. Duas lendas sobre o bicho-da-seda (Bombyx mori Linnaeus, 1758) no folclore chinês são apresentadas: uma sobre a sua origem, a outra sobre os gatos como protetores do bicho-da-seda e da sericultura.

Notes about the silkworm in Chinese folklore. Two legends about the silkworm (Bombyx mori Linnaeus, 1758) in Chinese folklore are presented: one about its origin, the other about cats as protectors of silkworms and sericulture.

O papel do folclore na motivação para atividades físicas de idosas / The role of folklore in the motivation for physical activity of elderly

Existem muitos relatos sobre os benefícios biológicos da atividade física em idosos. Porém, o número de praticantes ainda não é satisfatório. Esse ponto controverso foi usado no presente artigo. Pesquisou-se sobre o uso do folclore local como um mecanismo educacional e motivacional útil no aumento da prática de atividades físicas para idosas. Foram entrevistadas idosas do Clube da Amizade em Caetité - BA, que foram motivadas e estimuladas pela dança. Este artigo também usou as reflexões de Paulo Freire, que admite o uso da cultura e contexto de vida pessoal como o mais importante meio de motivação e de educação. Os resultados provaram que é positivo o uso deste citado processo motivacional em estimular idosas nas suas aulas de educação física. Elas relataram que se sentem muito motivadas durante as aulas de dança enquanto podem escutar músicas que as fazem lembrar de seu passado, cultura e valores morais.

There are many reports about the biological benefits of the physical activity in older individuals. However the number of physically active elderly is still not satisfactory. This controversial point was used in the present article. It searches if the use of the local folklore as an educating and motivating mechanism was useful for increasing physical activity practices in older individuals. Individuals from "Clube da Amizade" in Caetité city, Bahia (Brazil) were interviewed to assess how folkloric dance was used to motivate them in physical education classes. This article also uses the Paulo Freire reflections that admit the use of regional cultural aspects and the life context as the most import strategy to teach and motivate the participants. The results indicated that is positive to use this referred motivational process to stimulate old ladies in the physical education classes. The interviewed ladies reported that they feel very stimulate during dance classes while they listen to music that makes them to remember past times, culture and moral values.

As escolas de samba paulistanas: participação popular ou institucionalização regulamentar? / The paulistanas samba schools: popular participation or regulatory institutionalization?

É notável que os desfiles carnavalescos paulistanos passaram por uma institucionalização regulamentar decalcada no modelo carioca, realizada pela Secretaria de Turismo da Prefeitura de São Paulo em 1968. Portanto, nossas indagações buscam desvelar esse momento historicamente situado, objetivando evidenciar as transformações carnavalescas paulistanas após esse período. O estudo apresenta combinação de pesquisa bibliográfica e documental. Enfim, constata-se que o poder público paulistano, a partir de 1968, limitou-se a compreender o carnaval de uma perspectiva unilateral, ou seja, instituindo regulamentos aos desfiles das Escolas de Samba num primeiro momento e, posteriormente, hipervalorizando-as, eximindo de qualquer auxílio, incentivo ou subvenção às demais manifestações carnavalescas como os blocos e cordões, berço cultural do Carnaval Paulistano.

It is noteworthy that the São Paulo carnival parades passed through an institutionalized regulatory model modeled in Rio de Janeiro, held by the Secretariat of Tourism of the Municipality of Sao Paulo in 1968. So our questions seek to reveal that time situated in history, aiming to highlight the transformations from Sao Paulo carnival after this period. The study presents a combination of bibliographic and documentary research. Anyway, it appears that the government in São Paulo, since 1968, now comprises the carnival of a unilateral perspective, i.e. establishing regulations to parades of the Samba Schools at first, and then it was over valued to them, releasing any assistance, encouragement or grant other events like the popular carnival celebrations, cultural origin of the Carnival in São Paulo.

Folclore e medicina popular na Amazônia / Folklore and popular medicine in the Amazon

Discute as relações entre folclore e medicina popular na Amazônia, tendo como referencial de análise o conto "Filhos do boto", de Canuto Azevedo. Aponta que os contos folclóricos estão saturados de elementos da realidade cultural e podem ser utilizados como testemunhos históricos que expressam embates entre diferentes tradições. Os registros folclóricos são fruto do diálogo muitas vezes conflituoso entre folcloristas, cientistas sociais, médicos, pajés e seus seguidores, e sua análise deve ser acompanhada de reflexão sobre as condições de sua produção. Neste caso específico, trata-se de refletir, com base no imaginário de sedução e cura em torno do boto, sobre a possibilidade de ampliar o conhecimento sobre a medicina popular praticada na Amazônia, região de forte presença da pajelança cabocla.

Caracterização do Xote e do Baião dançados no interior do Estado de São Paulo / Caracterización del Xote y del Baião bailados dentro del estado de São Paulo / Characterization of the Xote and Baião danced inside the São Paulo State

A Dança de Salão e o Forró fazem parte da cultura brasileira, e o Xote e o Baião fazem parte do Forró. O objetivo deste estudo foi diagramar as danças Xote e Baião no interior do Estado de São Paulo e descrever ritmicamente seus movimentos. Foram observados e filmados diversos casais universitários dançando Xote e Baião para análise e descrição discursiva e por meio de diagramas dos movimentos das danças. Identificam-se duas estruturas básicas que denominam-se “Passo Básico Lateral” e “Passo Básico Frente e Trás”, e as variações “Abertura” e “Troca de Lugar com Giro”, muito utilizadas pelos casais.

Ballroom dance and Forró are part of Brazilian culture, and Xote and Baião are part of Forró. The aim of this study was to diagramate the dances Xote and Baião they are danced inside São Paulo State and to describe rhythmly these movements. It was observed and filmed several college couples dancing Xote and Baião for analysis and description of the movements of the dances, by a discursive way and by diagrams. It was identified two basic structures (“Lateral Basic Step” and “Forward and Back Basic Step”), and variation steps “Open” and “Change of places with Turn”, very used by couples.

Baile de salón y Forró hacen parte de la cultura brasileña, y Xote y Baião, del Forró. El propósito de este estudio fue diagramar las danzas Xote y Baião bailados dentro del estado de São Paulo y describir rítmicamente los movimientos de las mismas. Para el análisis y la descripción de movimientos de Xote y Baião, de manera discursiva y con los diagramas, fueron observadas y filmadas varias parejas universitarias bailando dichas danzas. Fueron identificados “paso básico lateral” y “paso básico adelante y atrás”, y las variaciones “abertura” y “cambio de lugar con giro”, muy usadas por las parejas.

Sustancias folclóricas como causa de Intoxicación por sustancia Desconocida en Terapia Intensiva del "Hospital Pediátrico Manuel Asencio Villarroel " (2003 - 2008) / Folklore substances like reason of poisoning for substance not known in intensive therapy of the Pediatric Hospital Manuel Ascencio Villarroel

Las intoxicaciones son un problema de salud pública en la mayor parte de los países, se ubica entre la primeras diez causas de mortalidad y de morbilidad, especialmente en la edad infantil. La sustancia folklórica es definida por la OMS como “sustancias terapéuticas complementarias a la medicina occidental (siempre y cuando estén sometidas a controles sanitarios), útiles para alivianar diversas dolencias”. El propósito del estudio es conocer la incidencia de Intoxicación por sustancias folklóricas como causa de intoxicación por sustancias desconocidas en niños que ingresaron a Terapia Intensiva de Pediatría entre enero 2003 y diciembre del 2008 en el HNMAV, determinar la etiología de estas intoxicaciones, causa, comportamiento clínico, conducta seguida en estos casos. Es un estudio descriptivo transversal. Los datos se obtuvieron por revisión de historias Clínicas, se procesaron los datos con SPSS. En el Hospital que se llevo a cabo el estudio ingresaron 17337 pacientes en 5 años; 305 con Diagnostico de Intoxicación, de ellos 133 con intoxicación por sustancia desconocida, en 20 se comprobó la intoxicación por sustancia folklórica (6,5% de las intoxicaciones). En terapia intensiva se atendieron 1186 pacientes; las intoxicaciones en general fueron 7,3% de los ingresos; 2,86% de los cuales son por sustancias no conocidas. Fueron incluidos 24 casos y en 12 se confirmó la intoxicación por sustancias folklóricas (1,01%). En la mayoría de los casos se observaron alteraciones neurológicas, oftalmológicas y acido base (acidosis metabólicas con anión gap elevado), por lo que la presencia de las mismas fueron el puntal para el diagnostico. La conducta fue guiada por la clínica del paciente. Se observaron 2 decesos, con antecedente de ingesta de infusión de molle.

The poisonings are a problem of health it publishes in most of the countries, is located between the first ten reasons of mortality and of morbidity, specially in the infantile age. The folklore substance is defined by the WHO as " therapeutic complementary substance to the western medicine (always and when were submitted to sanitary controls), useful for decrease the aliments ". The intention of the study is know the incident of poisoning for folklore substances as reason of poisoning for substances unknown en children who joined to intensive Therapy of paediatrics between January, 2003 and December, 2008 the HNMAV, to determine the etiology of these poisonings, reason, clinical behavior, conduct according to these cases. It is a descriptive transverse study. The information was obtained by review of clinical histories, the information was tried by SPSS. In the hospital that I carry out the study 17337 patients deposited in 5 years, 305 with diagnosis of poisoning of them 133 with poisoning for unknown substance, in 20 comprobation the poisoning for substance folklore (6,5 % of the poisonings). In intensive therapy 1186 patients were attended; the poisonings in general were 7,3 % of the increase; 2,86 % of which they are for substances not known. 24 cases were included and in 12 I confirm to him the poisoning for folklore substances (1,01 %) In most cases were observed neurological, ophthalmological alterations and acid bases (metabolic acidose with anion gap higer), For what the presence of the same ones they were the prop parea the diagnosis. The conduct was guided by the clinical of the patient. 2 deceases were observed, with antecendete of ingestion of infusion of molle.

A função reguladora do transe e possessão ritual nos cultos espiritistas brasileiros

O autor considera neste trabalho as práticas de cura baseadas em cultos animistas bastante difundidos no Brasil. Esses cultos têm como princípio a conversão de seus líderes espirituais após serem curados por suposta intervenção de espíritos tutelares do culto. Estes líderes são, eles mesmos, exemplos do poder dos espíritos em sua comunidade e mediadores entre os membros e os espíritos. O autor considera que estes cultos de cura e conversão têm como base o fenômeno do transe e possessão, o qual, sendo controlado, tem propriedades dessensibilizantes, devolve o autocontrole e libera as forças criativas do indivíduo. Amplia ainda este conceito, considerando tal prática como a base de uma transeterapia inserida na cultura popular.

En este trabajo el autor considera las prácticas de cura basadas en los cultos animistas, bastantes difundidos en gran parte del Brasil. Estos cultos tienen como principio la conversión de sus líderes espirituales después de ser curados por supuesta intervención de espíritus tutelares del culto. Los líderes mencionados son ellos mismos ejemplos de la energía de los espíritus y también mediadores de los miembros de la comunidad con los espíritus. El autor considera que estos cultos de cura y conversión tienen como base el fenómeno del trance y posesión espiritual que, siendo controlada, tiene propiedades desensibilizadoras, puede restaurar el autocontrol del individuo, liberando sus fuerzas creativas. También amplía más el concepto considerando tal práctica como base de una terapia del trance insertada en la cultura popular.

L’auteur prend en compte dans ce travail les pratiques de cure dans le cadre de cultes animistes très répandus dans certaines communautés du Brésil. Ces cultes ont pour principe d’obtenir la conversion des chefs spirituels de ces communautés, après leurs guérisons attribuées aux interventions d’esprits tutélaires. Les chefs sont eux mêmes des exemples du pouvoir des esprits sur sa communauté et des médiateurs entre les individus et ces esprits. L’auteur considère que les cérémonies de cure et de conversion ont pour ressort essentiel le phénomène de transe et de possession, dont le contrôle produit des effets de désensibilisation, rend possible la reprise du self control et libère les forces créatrices de l’individu. Ainsi, de telles pratiques constitueraient la base d’une thérapie par la transe insérée dans la culture populaire.

In this work the author considers the practice of cure based upon animist cults that are largely disseminated throughout Brazil. These cults have as principles the conversion of their spiritual leaders after being cured by the supposed interventions of protective supernatural beings. The leaders mentioned are themselves examples of the power of the spirits in their communities and are also mediators between the community members and the spirits. The author considers the phenomenon of trance and spiritual possession as the base of the cults of cure, which, if kept under control, has desensitization proprieties, can restore one’s self control, freeing creative forces from within the individual. The concept is further enlarged to embrace such practices as the base of a trance therapy inserted in popular culture.