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)

Folklore and food habits.

The folklore surrounding food habits developed from uncertainty and fear in mankind's quest for food. In an attempt to gain control of his destiny, man developed various magical practices which would perhaps assure an abundance of food. The practice and beliefs did not develop haphazardly, but, on examination, reveal a type of "folk logic" explained by Sir James Frazer's concepts of contagious and homeopathic magic. The "logic" was extended to specific practices in preparing foods, eating of foods on special days, the use of food in curing certain diseases, and forbidding foods at certain times. The folk were attempting to coordinate the phenomena of their world according to cause and effect much the same as modern Americans coordinate their world. However, the basic assuptions were different.

The frightening borderlands of Enlightenment: the vampire problem.

Between 1724 and 1760, in the frontier area of the Habsburg empire waves of a hitherto unknown epidemic disease emerged: vampirism. In remote villages of southeastern Europe, cases of unusual deaths were reported. Corpses did not decay and, according to the villagers, corporeal ghosts were haunting their relatives and depriving them of their vital force. Death occurred by no later than three to four days. The colonial administration, alarmed by the threat of an epidemic illness, dispatched military officers and physicians to examine the occurrences. Soon several reports and newspaper articles circulated and made the untimely resurrection of the dead known to the perplexed public, Europe-wide. "Vampyrus Serviensis", the Serbian vampire, became an intensively discussed phenomenon within academe, and thereby gained factual standing. My paper depicts the geopolitical context of the vampire's origin within the Habsburg states. Secondly, it outlines the epistemological difficulties faced by observing physicians in the field. Thirdly, it delineates the scholarly debate on the apparent oxymoron of the living dead in the era of enlightened reason. Fourthly, the early history of vampirism shows that ghosts and encounters with the undead are not superstitious relics of a pre-modern past, or the Enlightenment's other, but intimate companions of Western modernity.

A relic of medieval folklore: Corpus Christi Octave herbal wreaths in Poland and their relationship with the local pharmacopoeia.

ETHNOPHARMACOLOGICAL RELEVANCE: Herbal wreaths are blessed all over Poland on the eighth day of the Corpus Christi Octave (usually in June). They used to contain many species of aromatic and medicinal plants, both collected from the wild and cultivated. The aim of this study was to document the present composition of wreaths using photographs (etic perspective) and questionnaires (emic perspective) and compare it with the local pharmacopoeia, the composition of Assumption Day bouquets (blessed in August) and historical data on the composition of the wreaths. MATERIALS AND METHODS: The study was carried out in SE Poland (near Krosno). Photographs of 245 wreaths were taken and 133 questionnaires concerning the blessed plants and their medical use were obtained. RESULTS: On average a photographed wreath contained over five species of plants and an average informant listed six species. The frequency of species in photos and questionnaires was similar. Several medicinal plants which used to be the key elements of the wreaths (e.g. Sedum acre, Asarum europaeum, Matricaria recutita, Thymus pulegioides, Alchemilla spp.) are now less frequently seen, mainly due to vegetation transformations. Nowadays only about a quarter of species in the wreaths are medicinal plants, the remaining are mainly ornamental flowers. Only a part of the local pharmacopoeia is represented in the blessed wreaths and bouquets. The wreaths were often used in fumigation practices (whole wreaths or single species taken out) for a whole continuum of purposes: from purely ritual to medicinal. Nowadays they serve a mainly apotropaic function, but help to preserve traditional ethnomedicinal knowledge. CONCLUSION: The blessing of herbal wreaths in Poland seems to be the last relic of a more widespread custom found in medieval times throughout northern and central Europe originally associated with summer solstice.

Traditional use of the Andean flicker (Colaptes rupicola) as a galactagogue in the Peruvian Andes.

This paper explores the use of the dried meat and feathers of the Andean Flicker (Colaptes rupicola) to increase the milk supply of nursing women and domestic animals in the Andes. The treatment is of preColumbian origin, but continues to be used in some areas, including the village in the southern Peruvian highlands where I do ethnographic research. I explore the factors giving rise to and sustaining the practice, relate it to other galactagogues used in the Andes and to the use of birds in ethnomedical and ethnoveterinary treatments in general, and situate it within the general tendency in the Andes and elsewhere to replicate human relations in the treatment of valuable livestock. The bird's use as a galactagogue appears to be motivated by both metaphorical associations and its perceived efficacy, and conceptually blends human and animal healthcare domains.