Ayahuasca, Personality and Acute Psychological Effects in Neo-Shamanic and Religious Settings in Uruguay.

This study is an interdisciplinary research into Uruguayan ayahuasca users belonging to one neo-shamanic and one Santo Daime group. The study involved the chemical analysis of ayahuasca samples, an ethnographic description of the two traditions and rituals, and the application of psychometric scales to measure personality differences, and the acute psychological effects during an ayahuasca ritual. Personality measurements showed lower scores for Santo Daime in Neuroticism-Anxiety, Dependence, Low Self-Esteem, Anger and Restlessness. These differences may be related to the presence of participants under treatment in the neo-shamanic group and/or to the protective effects of a church religion such as Santo Daime. Regarding acute effects, the neo-shamanic group showed higher scores in Somesthesia and Perception, which can be related to the high-arousal ritual setting. Chemical analysis for the ayahuasca samples showed a typical composition of alkaloids. No adulterants were found. The sample from the neo-shamanic group displayed a higher ß-carbolines:DMT ratio compared to the Santo Daime sample, which could be related to the higher effects observed for Somesthesia for the neo-shamanic group. Significant positive correlations between some personality traits and acute effects were found only in the neo-shamanic group, which may be related to the more individualistic approach of this tradition.

Prevalence and psychopathology features of mental rituals in patients with obsessive-compulsive disorder: A descriptive exploratory study of 1001 patients.

INTRODUCTION: Mental rituals (MR) are compulsions with no overt behavioural or motoric signs. It is presently unclear whether MR found in obsessive-compulsive disorder are associated with a distinctive clinical profile. OBJECTIVES: The main objectives of this paper were to assess the prevalence and psychopathological correlates of mental rituals in a large sample of OCD patients. METHODS: This exploratory case-control study compared 519 patients with versus 447 without MR in terms of sociodemographics, presence and severity of obsessive-compulsive symptoms, psychiatric comorbidities, sensory phenomena, suicidality, and insight. RESULTS: Current MR were found in 51.8%, while lifetime MR were found in 55.4% of the sample. The multiple logistic regression model determined that the most relevant clinical factors independently associated with current MR in OCD patients were the absence of any sensory phenomena and the presence of lifetime suicide ideation. CONCLUSION: Due to its relation to OCD clinical aspects, MR are a frequent feature among OCD patients. It also seems to be associated with a range of features that are probably relevant for treatment, especially sensory phenomena and suicidality.

Teatro popular y duelo colectivo en Bojayá (Chocó-Colombia)

El valor del arte popular, particularmente del teatro, es relevante en los procesos de elaboración del duelo colectivo de comunidades afectadas por el conflicto armado colombiano, en especial los derivados de la masacre del 2002 en Bojayá. Lo primero que permite comprender es que las diversas manifestaciones de la violencia vividas en el territorio, en especial la masacre y el desplazamiento, tuvieron un impacto disruptivo que desestructuró profundamente la vida cotidiana, la identidad y el mundo de supuestos de los habitantes. En concreto, causó pérdidas múltiples de orden material y simbólico, cuyos duelos han sido muy complejos por las dinámicas de la guerra colombiana que impidieron los rituales funerarios tradicionales para despedir a sus más de ochenta muertos y fragmentó a la comunidad dispersándola en otros municipios.

The value of popular art, particularly theater, is relevant in the processes of elaboration of collective mourning of communities affected by the Colombian armed conflict, especially those derived from the 2002 massacre in Bojayá. The first idea to understand is that the various manifestations of violence experienced in the territory, especially the massacre and displacement, had a disruptive impact that profoundly deconstructed the daily life, identity, and the world of assumptions of the inhabitants. Specifically, it caused multiple losses of material and symbolic order, whose mourning has been very complex due to the dynamics of the Colombian war that prevented the traditional funeral rituals to say goodbye to the more than eighty dead and fragmented the community, by dispersing it in other municipalities.

Ayahuasca Ritual, Personality and Sociality: Observational Research Conducted in a Substance Use Disorder Rehabilitation Center in Uruguay.

The current article presents a mixed qualitative-quantitative observational study of the effect of ayahuasca ritual on subjective experiences and personality traits on participants of a center specialized in the treatment of substance use disorder in Uruguay. When comparing the psychological traits of ayahuasca participants to a control group, quantitative results using the Zuckerman-Kuhlman-Aluja Personality Questionnaire showed statistically significant higher scores in Impulsive Sensation Seeking, Boredom Susceptibility, and Social Warmth scales. Qualitative analysis of ayahuasca experiences resulted in five main categories: emotional experiences (including social emotions such as love and empathy), corporal experiences, spiritual/transcendental experiences, personal experiences, and visions. Last, qualitative descriptions provide support for the importance of social interactions in the phenomenological manifestations of the psychedelic experience. Both quantitative and qualitative results suggest that the combination of social interactions and the pharmacological action of ayahuasca could facilitate the manifestation of social emotions during the ritual, and may contribute to the long-term increase of empathic and social aspects of personality.

Influence of harvest method on proximate composition, texture profile and protein oxidation of beef from grain-fed Nellore cattle

The influence of harvest method on proximate composition, protein oxidation, and texture profile of beef from Nellore cattle were investigated. Longissimus lumborum (LL) muscles were obtained from twelve grain-fed Nellore carcasses. The animals were slaughtered after stunning (STU; n=6) or without stunning (WST; n=6) and after 24 hours postmortem, the LL was sliced into 2.54-cm steaks, packed under aerobic conditions, and stored at 4°C for nine days. Proximate composition was analyzed on day 0, whereas protein oxidation (carbonyl content) and texture profile (hardness, chewiness, cohesiveness, and springiness) were evaluated on days 0, 3, 6, and 9. STU and WST steaks exhibited similar proximate composition, hardness, and chewiness (p > 0.05). WST steaks exhibited greater protein oxidation and lower cohesiveness than their STU counterparts on day 0 (p < 0.05). Concerning the storage period, WST steaks demonstrated a decrease in springiness and a more pronounced increase in cohesiveness than their STU counterparts (p < 0.05). These results indicated that the harvest method influenced LL protein oxidation and texture profile from Bos indicus cattle.(AU)

Um encontro entre psicodrama e psicologia analítica: ritual e mitopoese / An encounter between psychodrama and analytical psychology: ritual and mythopoesis / Un encuentro entre psicodrama y psicología analítica: ritual y mitopoesis

RESUMO O encontro entre Jung e Moreno tem sido objeto de estudo de muitos psicodramatistas contemporâneos. Este artigo efetua uma revisão narrativa de propostas na interface entre psicodrama e psicologia analítica, no objetivo de elaborar uma proposta de aproximação. Foram encontrados autores nos seguintes países: Argentina, Brasil, Suíça, Espanha, Itália, Alemanha, França e Estados Unidos. Baseando-se nesta revisão, foram elaboradas duas categorias consideradas representativas do encontro entre Jung e Moreno: ritual e mitopoese. Propõe-se o símbolo como conceito central para um encontro entre psicodrama e psicologia analítica efetuado na experiência fenomenológica.

ABSTRACT The bridge between Jung and Moreno has been an object of study to many contemporary psychodramatists. This article performs a narrative review of proposals at the interface between psychodrama and analytical psychology with the objective of developing a proposal for bringing psychodrama and analytical psychology closer together. Authors were found in the following countries: Argentina, Brazil, Switzerland, Spain, Italy, Germany, France and the United States. Based on this review, two categories which were found to be representative of the bridge between Jung and Moreno were elaborated: ritual and mythopoesis. The symbol is proposed as a central concept for an encounter between psychodrama and analytical psychology carried out in phenomenological experience.

RESUMEN El encuentro entre Jung y Moreno ha sido objeto de estudio por muchos psicodramatistas contemporáneos. Este artículo realiza una revisión narrativa de proposiciones en la interfaz entre psicodrama y psicología analítica, con el fin de desarrollar una propuesta de aproximación. Se encontraron autores en los siguientes países: Argentina, Brasil, Suiza, España, Italia, Alemania, Francia y Estados Unidos. A partir de esta revisión se elaboraron dos categorías representativas del encuentro entre Jung y Moreno: ritual y mitopoesis. El símbolo se propone como concepto central para un encuentro entre psicodrama y psicología analítica llevado a cabo en la experiencia fenomenológica.

Migration and maize in the Virú Valley: Understanding life histories through multi-tissue carbon, nitrogen, sulfur, and strontium isotope analyses.

OBJECTIVES: Stable isotope analysis can provide crucial insight into the function and development of early state-level societies on the north coast of Peru. MATERIALS AND METHODS: Multi-tissue (bone collagen, tooth enamel, hair, nail, skin, and tendon) stable isotope analyses (carbon, nitrogen, sulfur, and strontium) were conducted for 13 individuals from the lower Virú Valley. RESULTS: Non-seasonal changes in a predominantly C4 -based terrestrial diet, with minimal inputs of marine foods were identified. One individual (Burial 5), however, had a stable isotope signature unlike any previously found on the north coast of Peru, indicating both a large contribution of C3 -terrestrial resources to their diet and an 87 Sr/86 Sr value suggestive of highland residence during childhood. DISCUSSION: This research provides the first strong stable isotope evidence of a highland individual within a coastal burial in northern Peru, new insight into the ritual killing event at Huaca Santa Clara during the late middle horizon and supporting evidence of the importance of C4 terrestrial resources to the developing Virú polity during the early intermediate period.

El duelo en cuestión / The mourning revisited: a critical revision

El trabajo expone los resultados de la primera etapa del proyecto de investigación titulado "El estatuto del duelo en la clínica actual" cuyo objetivo general es indagar la incidencia de la época en los procesos de duelo. Las situaciones de pérdida suelen desencadenar lo que se conoce como estados de duelo. Este proceso se encuentra enmarcado por determinados ritos, ceremonias y regulaciones que ofrece la cultura y que ayudan a la elaboración del dolor. ¿Qué vías encuentra hoy el doliente frente a una sociedad que ya no le brinda los tradicionales rituales funerarios? Se realizó una búsqueda, revisión y análisis de la bibliografía relacionada con la problemática. Se han podido identificar cuatro ejes que organizan los desarrollos conceptuales encontrados: una dimensión intrapsíquica, una dimensión sobre los factores que dificultan el duelo, una dimensión vincular y una dimensión sociocultural. En términos generales se observa una considerable reiteración de ideas, conceptos y autores citados. Asimismo se destaca la escasez de nuevos desarrollos basados en la experiencia clínica. Puede pensarse que la subjetividad de nuestra época encuentra, a pesar de sus dificultades, nuevas vías de procesamiento del dolor

This paper exposes partial results of the investigation entitled ¨The statute of the mourning in the current clinic whose general aim is to examine the incidence of the mourning process, actually. The lost situation implies what we acknowledge such as mourning. This process which is being implemented by religious rituals, ceremonies and regulations that different culture offers, helps in the elaboration of the pain. If the Society doesn´t provide funeral rites, instead, which way we think that the grieving person could find? We search and make a revision from the bibliography related with this problematic. It could be able to identify four main axes which developer the concepts that we found: an intrapsychic dimension, a dimension about the factors that difficult the mourning, a vincular dimension and a sociocultural dimension. In general terms we notice the same ideas and concepts from the different authors. We emphasize the absence of new development bases on the clinical experience. It could think that subjectivity of this times, finds in spite of difficulties, new ways of processing the pain

What's in a name? Revisiting medicinal and religious plants at an Amazonian market.

BACKGROUND: In spite of an increasing number of ethnobotanical market surveys in the past decades, few studies compare changes in plant species trade over time. The open-air market Ver-o-Peso (VOP) in Belém, located near the mouth of the Amazon River in the state of Pará, Brazil, is known for its wide variety of medicinal plants. A survey of VOP was published in 1984, but it remains unknown to what extent its botanical composition changed over 34 years. Furthermore, in northern Brazil, little attention has been given to the origins of the vernacular names of these plants. Our aim is to give an up-to-date overview of the VOP medicinal plant market, concentrating on changes in species composition and vernacular names over time. METHODS: We collected medicinal plants and vernacular names at VOP in August 2018. We identified most plants at the Museo Paraense Emilio Goeldi Herbarium, where we also deposited vouchers and specimen labels. We compared our species composition data to the 1984 inventory by Van den Berg. Furthermore, we investigated the etymologies of the vernacular plant names. RESULTS: We recorded 155 plant specimens and 165 corresponding vernacular names, and collected 146 specimens from the medicinal and ritual stalls of VOP reporting 86 species formerly not recorded at this market. Vernacular names had mostly Portuguese roots, followed by Tupi and African ones. We found 30 species also documented in 1984, and vernacular names that overlapped between both surveys were used for the same botanical species or genus, indicating that vernacular names have changed little in the past decades. Lastly, we found 26 more introduced species sold at VOP compared to 1984. CONCLUSIONS: Forest degradation and deforestation, prevalence of diseases, and methodological factors may play a role in the differences we found in our survey compared to 1984. Of the plants that did overlap between the two surveys, vernacular names of these plants were hardly different. Lastly, the lingual origins of the vernacular names in our survey and the origins of the plant species reflect the history of the intricate syncretism of medicinal plant practices of indigenous, Afro-Brazilian and European origins in Belém.

Evaluación del aprendizaje del tema componentes invariantes del dato científico en la asignatura metodología de la investigación / Assessment of the learning of the topic 'invariant components of scientific data' in research methodology teaching

Resumen Se evaluó el aprendizaje del tema componentes invariantes del dato científico en el examen final de estudiantes que rindieron la asignatura Metodología de la investigación en la carrera de Medicina Veterinaria de la Universidad Nacional de Rosario. Se utilizó un instrumento especialmente diseñado, conformado por un enunciado consistente en un texto que incluye los elementos vinculados con cada uno de los componentes invariantes del dato científico (entidad, propiedad, estado y procedimiento), una consigna de trabajo y una tabla para completar por parte del estudiante como respuesta. De los 57 estudiantes evaluados el 38,6% respondió correctamente. El 26,3% reconoció la entidad y de ellos el 13,3 % también reconoció la propiedad y su valor, pero no el procedimiento y el 86,7% identificó el procedimiento y el estado, pero no la propiedad. En el 35,1% de los casos correspondientes a estudiantes que no identificaron correctamente la entidad, el 35,0 % identificó la propiedad y el 65,0%, sin reconocer ni la entidad ni la propiedad, indicó correctamente el estado y el procedimiento. Estas inconsistencias ponen de manifiesto la atomización del proceso de razonamiento frente al desafío del problema a abordar, a la vez que evidencian un conocimiento frágil.

Abstract Learning evaluation of the topic "invariant components of scientific datum" in a Research methodology course. The learning of the topic invariant components of scientific datum was evaluated in the final exam of students who regularized the subject Methodology of research in the career of Veterinary Medicine of the National University of Rosario. A specially designed instrument was used, consisting of a text that includes the elements linked to each of the invariant components (entity, property, state and procedure), a work slogan and a table to complete by student's responses. Of the 57 students evaluated, 38.6% responded correctly. 26.3% recognized the entity and 13.3% of them also recognized the property and its value, but not the procedure and 86.7% identified the procedure and the state, but not the property. In 35.1% of the students who did not identify correctly the entity, 35.0% identified the property and 65.0%, without recognizing either the entity or the property, correctly indicated the status and the procedure. These inconsistencies show the atomization of the reasoning process in face of the challenge of the problem to be addressed, and at the same time evince the existence of fragile knowledge.

El lumbalú y las mujeres tejedoras de lo espiritual y comunitario / O lumbalú e as mulheres tecelantes do espiritual e comunitário / The lumbalú and the weaving women of the spiritual and community

Resumen Este artículo, de naturaleza teórica, aborda el Lumbalú, una práctica fúnebre de matriz africana en San Basilio de Palenque (Colombia). Se trata de una forma de grupalidad curadora, como potencial terapéutico con el que cuentan algunas comunidades para contener la experiencia emocional; ámbito de estudio en el que se enmarca el presente artículo. El Lumbalú es expresión de la resistencia afrodiaspórica, que conecta con lo sagrado y donde las mujeres son las hiladoras del tejido espiritual y comunitario. Invitamos a las disciplinas psicológicas y a las Ciencias Sociales y Humanas a la apertura epistemológica y descolonial hacia otras formas comunitarias de comprensión de la muerte, en contextos de guerra, violencia política, neoliberalismo y racismo, en Améfrica.

Resumo Este artigo, de natureza teórica, é sobre Lumbalú, uma prática funerária da matriz africana em San Basilio de Palenque (Colômbia). É uma forma de grupalidade curadora, como potencial terapêutico que algumas comunidades têm para conter a experiência emocional; campo de estudo em que este artigo está enquadrado. O Lumbalú é expressão da resistência afrodiaspórica, que se conecta com o sagrado e na qual as mulheres são quem fiam o tecido espiritual e comunitário. Convidamos as disciplinas psicológicas e as Ciências Sociais e Humanas à abertura epistemológica e descolonial em direção a outras formas comunitárias de compreensão da morte, em contextos de guerra, violência política, neoliberalismo e racismo, na Améfrica.

Abstract This article, of a theoretical nature, is about Lumbalú, a funerary practice of African matrix in San Basilio de Palenque (Colombia). It is a form of Curator grupality, as a therapeutic potential that some communities have to contain emotional experience; scope of study in which this article is framed. The Lumbalú is an expression of afro-diasporic resistance, which connects with the sacred and where women are the spinners of the spiritual and community fabric. We invite the psychological disciplines and the Social and Human Sciences to epistemological and decolonial opening towards other community forms of understanding death, in contexts of war, political violence, neoliberalism and racism, in Amefrica.

Capuchin monkey rituals: an interdisciplinary study of form and function.

Many white-faced capuchin monkey dyads in Lomas Barbudal, Costa Rica, practise idiosyncratic interaction sequences that are not part of the species-typical behavioural repertoire. These interactions often include uncomfortable or risky elements. These interactions exhibit the following characteristics commonly featured in definitions of rituals in humans: (i) they involve an unusual intensity of focus on the partner, (ii) the behaviours have no immediate utilitarian purpose, (iii) they sometimes involve 'sacred objects', (iv) the distribution of these behaviours suggests that they are invented and spread via social learning, and (v) many behaviours in these rituals are repurposed from other behavioural domains (e.g. extractive foraging). However, in contrast with some definitions of ritual, capuchin rituals are not overly rigid in their form, nor do the sequences have specific opening and closing actions. In our 9260 h of observation, ritual performance rate was uncorrelated with amount of time dyads spent in proximity but (modestly) associated with higher relationship quality and rate of coalition formation across dyads. Our results suggest that capuchin rituals serve a bond-testing rather than a bond-strengthening function. Ritual interactions are exclusively dyadic, and between-dyad consistency in form is low, casting doubt on the alternative hypothesis that they enhance group-wide solidarity. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

"The plants have axé": investigating the use of plants in Afro-Brazilian religions of Santa Catarina Island.

BACKGROUND: Cultural and religious practices of African origin have decisively influenced traditional health practices in the Americas since the African diaspora. Plants are core elements in the religions of African origin. Compared with other parts of Brazil where the Afro-Brazilian presence is widely recognized, in Southern Brazil, these cultural practices are often socially invisible. Yet, there are several terreiros of three Afro-Brazilian religions: Candomblé, Umbanda, and Ritual deAlmas e Angola. We hypothesize that the importance of plants in Afro-Brazilian religions is linked not only to spiritual and magical issues but also to the medicinal properties of these plants. We seek to answer the following questions: (a) Which plants are used in the terreiros and what are their indications for use?; (b) Are there plants that stand out culturally in these religious groups?; and (c) What is the importance of the adaptive maintenance and replacement process in the use of plants in these religions, considering the Neotropical and African plants? METHODS: We performed a census of the existing terreiros on the Island of Santa Catarina to collect information on the knowledge and use of plants. In all terreiros that consented to participate in the research, we collected data through semi-structured interviews, guided tours for plant collection, and participant observation. We identified the botanical species through expert consultations and botanical literature. RESULTS: We interviewed 27 spiritual leaders, who cited 93 plants belonging to 86 botanical species. We identified 14 categories of use, with emphasis on liturgical ritual use (59%), general and unspecified diseases (32%), and digestive diseases (27%). In most liturgics uses, direct contact between plant and patient occurs, as in the case of bathing and the cleansing use of smoke. Sixteen plants were cited in all terreiros, configuring a set of species that can be considered as culturally important plants for these religious groups. CONCLUSIONS: These groups have extensive knowledge about a highly consensual set of therapeutic plants that should be further investigated pharmacologically to understand the effect of their external use. Also, we emphasize the importance of recognizing and valuing this ancestral Afro-Brazilian knowledge and learning also from these people about their broader vision of health which also adds more spirituality in health care.

Evaluation of Quality and Safety Attributes of Slaughtered Versus Dead Chicken Birds Meat

The adulteration of dead chicken meat with halal meat is a concern in Pakistan that can harm safety of meat as well as religious beliefs of the Muslims. Accordingly, the present study was conducted to evaluate slaughtering methods (Islamic and decapitation) with dead chicken meat on composition, quality and safety attributes. Purposely, (n=24) birds were slaughtered and (n=12) dead birds samples were collected and subjected to proximate, mineral and quality analysis including pH, color (L*, a*, b*), cooking loss, texture, as well as thiobarbituric acid reactive substances (TBARS), peroxide value (PV), haem and non-haem iron. The results indicated ash content, minerals and oxidation parameters including TBARS, PV affected significantly (p 0.05). The highest Iron (Fe) and Magnesium (Mg) levels reported in dead bird meat were 14.21±0.99 and 959.62±2.11 whereas, the lowest in halal slaughtered birds meat were 10.09±1.10 and 870.48±2.11, respectively. However, Manganese (Mn) was only detected in halal slaughtered bird meat. Likewise, pH of dead chicken meat was lowest among treatments however, L* was highest in halal slaughtered bird meat. Additionally, the lowest lipid oxidation and haem iron values reported in halal slaughtered meat were 0.32±0.02 and 2.32±0.21, lower than in decapitated and dead bird meat. Our findings draw lines between slaughtering methods and mineral analysis could be used for the differentiation of halal slaughtered meats with dead chicken meat.

Evaluation of Quality and Safety Attributes of Slaughtered Versus Dead Chicken Birds Meat

The adulteration of dead chicken meat with halal meat is a concern in Pakistan that can harm safety of meat as well as religious beliefs of the Muslims. Accordingly, the present study was conducted to evaluate slaughtering methods (Islamic and decapitation) with dead chicken meat on composition, quality and safety attributes. Purposely, (n=24) birds were slaughtered and (n=12) dead birds samples were collected and subjected to proximate, mineral and quality analysis including pH, color (L*, a*, b*), cooking loss, texture, as well as thiobarbituric acid reactive substances (TBARS), peroxide value (PV), haem and non-haem iron. The results indicated ash content, minerals and oxidation parameters including TBARS, PV affected significantly (p 0.05). The highest Iron (Fe) and Magnesium (Mg) levels reported in dead bird meat were 14.21±0.99 and 959.62±2.11 whereas, the lowest in halal slaughtered birds meat were 10.09±1.10 and 870.48±2.11, respectively. However, Manganese (Mn) was only detected in halal slaughtered bird meat. Likewise, pH of dead chicken meat was lowest among treatments however, L* was highest in halal slaughtered bird meat. Additionally, the lowest lipid oxidation and haem iron values reported in halal slaughtered meat were 0.32±0.02 and 2.32±0.21, lower than in decapitated and dead bird meat. Our findings draw lines between slaughtering methods and mineral analysis could be used for the differentiation of halal slaughtered meats with dead chicken meat.(AU)

Ayahuasca en el tratamiento de adicciones: Estudio de cuatro casos tratados en IDEAA, desde una perspectiva interdisciplinaria / Ayahuasca in the treatment of addictions: Study of four cases treated in IDEAA, using an interdisciplinary perspective

La ayahuasca es una sustancia psicoactiva de origen amazónico, usada tradicionalmente con fines espirituales, médicos y religiosos. En la década de los ‘90 adquiere gran popularidad, tanto a través de las redes internacionales de espiritualidad y religiosidad, como en el denominado renacimiento de los estudios psicodélicos, donde se retoma la investigación y experimentación sobre los posibles usos clínicos de estas sustancias. El presente artículo tiene como objetivo la descripción y análisis de los procesos de cura de cuatro casos de adicciones tratados en el Instituto de Etnopsicología Amazónica Aplicada (IDEAA), un centro dedicado al tratamiento de adicciones, con pacientes españoles llevados al Amazonas de Brasil. El procedimiento ha implicado una metodología cualitativa del tipo biográfica, bajo una mirada interdisciplinaria que integra enfoques cognitivos y culturales. En los resultados, se describen el proceso de intervención utilizado en el centro y las narrativas biográficas de los casos estudiados. Se realiza una descripción de los distintos tipos de experiencias recurrentes durante los rituales de ayahuasca: revisiones biográficas, insights psicológicos, experiencias emocionales y/o trascendentales. Se analiza la importancia de la memoria de la experiencia, en tanto disparadora de nuevas reconfiguraciones en las narrativas biográficas de los sujetos, mostrándose la centralidad de dicha dinámica en el proceso terapéutico. Se analizan otros mecanismos específicos interviniendo en el proceso de cura de cada caso: psicosomáticos, simbólicos, de cognición social y psiconeuroinmunológicos. Se concluye sobre la relevancia terapéutica del contexto ritual, social y cultural, así como de las estrategias de integración de la memoria de la experiencia en las narrativas biográficas de los sujetos.

Ayahuasca is an Amazon psychoactive compound traditionally used for spiritual, religious, and medical purposes. In the 1990s the brew gains popularity, both through the transnational networks of religiosity/spirituality and the renaissance of psychedelic studies, where these kinds of substances are investigated for its possible clinical applications. The goal of the current article is to describe and analyze the therapeutic process of four cases from IDEAA, a center located in the Brazilian Amazon forest, dedicated to the treatment of addicts taken from Spain. An interdisciplinary perspective is proposed, combining cognitive and cultural insights from different fields (medical anthropology, cognitive science of religion, psychoneuroimmunology, qualitative sociology, cultural psychology). Ritual of ayahuasca will be considered as a way of producing a variety of experiences, and the memories of these experiences as ways of producing new biographic narratives. Biographic narratives are considered as a higher mental competence that includes functions related to self-knowledge, episodic memory, reflexivity, and psychosocial homeostasis. Under the appropriate set & setting, this process of narrative reconstruction helps the individual to cope with difficult situations, including addictions. The procedure used in this research consisted in a qualitative biographic methodology. The four cases described were treated in the period between 2000 and 2007. They started as poly drug users in the 1980s, at the end of the dictatorship period, when heroin made its entrance to Spain. The results describe the process of intervention used in the center, and the biographic narratives of each case. Most common types of experiences are mentioned: biographical revisions, psychological insights, emotional and transcendental experiences. Specific therapeutic mechanisms are also described. In the first case, a psychosomatic style of expression, where the subject describes strong embodied experiences of suffering his illnesses, and embodied expressions of coping with them. In the second case, a therapeutic process that includes the recognition of the former biographic narrative as a “lie”, and a symbolic way of producing new narratives of the self that spins around the presence of the jaguar. This animal acted as symbolic figure that triggered different meanings, useful for there covery of the patient. The third case is a subject who was involved in drug traffic, robberies, and violent activities. Experiences related to social cognition (e.g. empathy, shame, self-forgiveness) played a major role in his therapeutic process. Last, the narrative of a woman addicted to heroin is analyzed. Biographical remembrances and self-forgiveness played an importantrole, but also her symbolic experiences with the proximity of death, related to her medical conditions (addiction to heroin, hepatitis C, HIV). The case is also a good example of how the treatment had a positive psychoneuroimmunology impact in the HIV viral load of the patient. As we will analyze, the effect cannot be explained by ayahuasca itself (in fact, the scientific literature suggest a negative or neutral impact), but by the therapeutic strategy as a whole, with its various components. The article concludes addressing the importance of the “memory of the experience” of the ritual as catalyzer of new meanings in the biographic narratives of the patients. The new narratives can be considered assystem for self-regulation in the different, psychological, social, and cultural levels. Besides, it can also triggers different top-down psychoneuroimmunology and psychosomatic effects. The production of new narratives is related to what is usually called “integration”, and involves different psychological, social and cultural elements that are of great importance for a positive or negative therapeutic outcome.

El objeto del deseo en el ritual judicial: entre el discurso eficientista y el debido proceso / The object of desire in judicial ritual: between efficient speech and due process / O objeto do desejo no ritual judicial: entre a fala da eficiência e o devido processo

RESUMEN En 2016, dos abogados demandaron ante la Corte Constitucional la Ley que reformó el proceso judicial laboral al remplazar las tradicionales formas escritas por nuevas prácticas orales. Consideraban que esta reforma imponía "una rigurosa limitación de tiempo" a diferentes etapas del proceso, vulnerando así derechos fundamentales como el debido proceso y el acceso a la administración de justicia. Si bien la Corte resolvió declararla constitucional, las críticas por parte de jueces y abogados a las nuevas dinámicas procesales continúan. En este artículo analizo dicha problemática resignificando el proceso judicial al estudiarlo, más que como un esquema técnico-normativo, como un ritual ceremonial que expresa rasgos relevantes tanto de la cultura que lo concibe como de aquella que lo práctica. Para ello, realizo un análisis comparado de los símbolos que se protegen y aprecian en ambos esquemas procesales (escrito y oral), a la luz de la operacionalización que del concepto Tótem, del psicoanálisis Freudiano, realiza el jurista Daniel Marrani. A partir de estos referentes, analizo las entrevistas y datos obtenidos en el campo para finalmente exponer como los símbolos de ambas culturas se sincretizan en las prácticas y creencias cotidianas de jueces y abogados, dando lugar a diversas perspectivas sobre los aspectos fundamentales del proceso y, por tanto, a diversos rituales judiciales al interior del mismo Palacio de Justicia.

ABSTRACT In 2016, two lawyers sued before the Constitutional Court the law that reformed the labor judicial process, replacing the traditional written forms by new oral practices. They considered that this reform imposed "a strict time limitation" on different stages of the process, violating fundamental rights such as due process and to access the administration of justice. Although the Court decided to declare it constitutional, the criticisms by the judges and lawyers of the new procedural dynamics continue. In this article I analyze the problem resignifying the judicial process to study it, more than the normative technical scheme, as a ceremonial ritual that expresses the relevant features of the legal culture that conceives it and that practices it. For this, I perform a comparative analysis of the symbols that are protected and appreciated in both procedural schemes (written and oral) in light of the operationalization of Totem, Freudian psychoanalysis concept, carried out by the jurist Daniel Marrani. From these referents, I analyze the interviews and data obtained in the field to finally expose how the symbols of both cultures are syncretized in the daily practices and beliefs of judges and lawyers, giving rise to diverse perspectives of the fundamental aspects of the process and, therefore, to various judicial rituals within the Palace of Justice itself

RESUMO Em 2016, dois advogados processaram perante a Corte Constitucional a Lei que reformulou o processo judicial trabalhista, substituindo as formas tradicionais escritas por novas práticas orais. Eles consideraram que essa reforma impôs "uma rígida limitação de tempo" em diferentes estágios do processo, violando assim direitos fundamentais como o devido processo e o acesso à administração da justiça. Embora a Corte tenha decidido declará-lo constitucional, as críticas de juizes e advogados da nova dinâmica processual continuam. Neste artigo, analiso esse problema ressignificando o processo judicial ao estudá-lo, e não como um esquema técnico-normativo, como um ritual cerimonial que expressa características relevantes da cultura que a concebe e da prática. Para tanto, realizo uma análise comparativa dos símbolos que são protegidos e apreciados em ambos os esquemas processuais (escritos e orais), à luz da operacionalização do conceito de Totem da psicanálise freudiana, realizado pelo jurista Daniel Marrani. A partir desses referenciais, analiso as entrevistas e dados obtidos em campo para, finalmente, expor como os símbolos de ambas as culturas são sincretizados nas práticas e crenças cotidianas de juízes e advogados, dando origem a diversas perspectivas sobre os aspectos fundamentais do processo e, portanto, a vários rituais judiciais dentro do próprio Palácio da Justiça

Rituais Fúnebres no Processo do Luto: Significados e Funções / Funeral Rituals in The Process of Mourning: Meaning and Functions

RESUMO Os estudos acerca dos rituais humanos têm mostrado que as mudanças ao longo da vida, incluindo a morte de entes queridos, precisam ser marcadas, pontuadas, de forma que estes acontecimentos recebam a consideração necessária. Neste estudo, são abordados os significados e funções dos rituais fúnebres como benignos para a elaboração da perda por morte de uma pessoa significativa. Sustenta-se que o caráter expressivo dos rituais possibilita descrever o que não se consegue expressar em palavras, estimulando o trabalho de luto e desempenhando importante função de maturação social e psicológica diante da perda. Possibilita também a contextualização da experiência da perda, oferecendo à família enlutada o suporte de pertencer a uma cultura e a uma compreensão compartilhada sobre a morte.

ABSTRACT The studies about human rituals have shown that changes throughout life, including the death of loved ones, need to be marked, receiving the necessary consideration. In this study, the meanings and the functions of funeral rituals are approached as resources for the elaboration of the death of a significant person. It is sustained that the expressive character of the rituals allows to describe what we can not express in words, stimulating the work of mourning and exerting an important role to the social and psychological maturity at the loss. It also allows the contextualization the loss experience, while offering to the bereaved family the support to be part of the culture and a shared understanding of death.

Prática da vela: a questão dos ritos e riscos / Practice of sailing: the question of rites and risks / Práctica de vela: una cuestión de los ritos y riesgos

O estudo objetivou compreender o significado do rito na dimensão simbólica da prática da vela. A pesquisa etnográfica multisituada teve a participação de 19 velejadores da cidade de João Pessoa (Paraíba­Brasil), que foram entrevistados e observados antes, durante e após o velejo. Os resultados revelaram que os ritos na prática da vela consistem em três fases: i) passagem da terra para o mar, que caracteriza o afastamento da estrutura social; ii) fase limiar, a ação de velejar, que alcança o estado de comunhão; iii) passagem do mar para a terra, o reingresso à estrutura social, com a sensação de novo status. Conclui-se que os ritos na prática da vela colaboram para o velejador perceber a ressignificação da sua existência no mundo.

The study aimed to understand the meaning of the rite in the symbolic dimension of the practice of sailing. The research, multi-sited and ethnographic, was attended by 19 sailors from João Pessoa (Paraíba, Brazi)l, who were interviewed and observed before, during and after sailing. The results revealed that the rites in the sailing practice consist in three phases: i) transition from land to sea, which features the detachment of the social structure, ii) threshold phase, the action of sailing reaching the state of communion, iii) transition from sea to land, reentering in the social structure with a new sense of status. It was concluded that the sailing rites collaborate in order to make the sailor realize the new meaning of his existence in the world.

El estudio tuvo como objetivo comprender el significado del rito en la dimensión simbólica de la práctica de la vela. La investigación etnográfica multisituada, tuve participación de 19 practicantes de vela de la ciudad de João Pessoa, Paraíba, Brasil, donde fueran entrevistados y observados antes, durante y después de navegar. Los resultados revelaron que los ritos en la práctica de vela se consiste de tres fases: i) la transición de la tierra para el mar, que caracteriza el apartado de la estructura social; ii) fase inicial, la acción de practicar la vela, que alcanza el estado de comunión; iii) pasaje del mar para la tierra, el reingreso en la estructura social, con la sensación de nuevo status. Se concluye que los ritos en la práctica de vela colaboran para que el practicante vela percebe el resignificado de su existencia en el mundo.

O jaguar como signo de vida e morte / Jaguar as a sign of life and death / El jaguar como signo de vida y muerte

Há uma associação direta, em diferentes contextos socioculturais, entre o jaguar (ou onça-pintada) e a energia transformadora ligada aos ciclos da vida. Aspectos afetivos, cognitivos e simbólicos do felino articulam-se a configurações indígenas da vida e da morte, assim como ao ciclo das chuvas e à fertilidade. O pensamento conservacionista moderno, quando abordado nos termos de uma mi-toprática, pode revelar associações semelhantes. Com base nessa premissa, este artigo explora diferentes configurações possíveis de vida e morte. A referência são os processos intrinsecamente relacionados da extinção de espécies animais e da extinção de povos e culturas, a partir dos quais procuro refletir sobre a possibilidade de uma mitologia comparada envolvendo sistemas cosmológicos distintos.

In different social and cultural contexts, there is a direct association between the jaguar and the transformative energy associated with life cycles. Affective, cognitive, and symbolic features of felines relate to indigenous configurations of life and death, as well as with fertility and cycles of rain. The modern conservative thinking may reveal similar associations as we deal with terms of mythical practice. The paper starts from this premise in order to explore different and possible configurations of life and death. We use as reference the intrinsically related processes of the extinction of animal species and the extinction of peoples and cultures. These processes are the starting point for our reflections on the possibility of a comparative mythology that involves distinct cosmologic systems.

Existe una asociación directa, en diferentes contextos socioculturales, entre el jaguar y la energía transformadora relacionada con los ciclos de la vida. Aspectos afectivos, cognitivos y simbólicos del felino se articulan a configuraciones indígenas de la vida y la muerte, así como a los ciclos de las lluvias y a la fertilidad. El pensamiento conservacionista moderno, cuando se aborda en términos de mito-práctica, puede revelar asociaciones semejantes. Partiendo de esta premisa, este artículo explora las diferentes configuraciones posibles de vida y muerte. La referencia son los procesos intrínsecamente relacionados con la extinción de las especies animales y la extinción de pueblos y culturas, a partir de los cuales reflexiono sobre la posibilidad de una mitología comparada, vinculando sistemas cosmológicos distintos.

Il y a une association directe dans différents contextes socioculturels entre le jaguar (ou "onça pintada" en portugais) et l'énergie transformatrice liée aux cycles de vie. Des aspects affectifs, cognitifs et symboliques de ce félin s'articulent à des configurations indigènes de la vie et de la mort, ainsi qu'aux cycles des pluies et à la fertilité. La pensée conservatrice moderne, lorsqu'elle est abordé dans les termes d'une pratique des mythes, peut révéler des associations semblables. En partant de cette prémisse, cet article explore différentes configurations possibles de vie et de mort. La référence se trouve chez les processus intrinsèquement relationnés, liés à l'extinction d'espèces animales et de l'extinction de peuples et de cultures, à partir desquels je cherche à réfléchir sur la possibilité d'une mythologie comparée concernant des systèmes cosmologiques distinctes.