Perspectivism and shamanism in the Jungian clinic: the jaguar as an archetypal image of the Latin American cultural unconscious.

Amerindians, living in a perspective of synchronicity, attribute to symmetry a negative value that produces an understanding of unstable dualism cosmologies, in a continuous and dynamic imbalance, in a notion of complementarity between conscious and unconscious. These notions are in line with the view of synchronicity proposed by Jung (1952/1972) and Cambray (2013), a view that expands temporal, acausal boundaries, within a perspective of interconnection, resonance and correspondence. Amerindian epistemologies break-up the discontinuity between animals and humans. By establishing a parallel with the Jungian concept of the relationship between unconscious and conscious, we reach a dimension of personification of both, a continuous and permanent flow of meaning. We introduce the jaguar as a symbol of Amerindian cultures and as an archetypal image of the numinosum that activates the unconscious, in asymmetrical and symmetrical movements. This is a qualitative contribution of indigenous mythologies to the understanding of the relationship between unconscious and conscious. Through perspectivism and Amerindian shamanism, we reflect on the archetypal image of the jaguar, as a mythological Latin American knowledge, which contributes to an understanding of the human being in the world, in an instinctive and spiritual integration. Recognizing this cosmos expands the ability to observe and access another point of view, in which the human being is seen in the jaguar, a personification or psychification of his unconscious. In clinical practice, it means finding the humanity that was left behind by that human who became an animal. The shaman, as a therapist, takes on the role of an active interlocutor in the exchange of human and non-human subjectivities, in an amplification process.

Les Amérindiens, vivants dans une perspective de synchronicité, attribuent à la symétrie une valeur négative, qui produit une compréhension des cosmologies du dualisme instable, dans un déséquilibre continu et dynamique, avec la notion de complémentarité entre conscient et inconscient. Ces notions sont en cohérence avec la vision de synchronicité proposée par Jung (1952/1972) et Cambray (2013), une vision qui élargit les frontières temporelles et acausales, dans une perspective d'interconnexion, de résonnance et de correspondance. Les épistémologies amérindiennes cassent la discontinuité entre les animaux et les humains. En établissant un parallèle avec le concept de relation entre inconscient et conscient, nous atteignons la dimension de personnification des deux, un flux permanent de sens. Nous introduisons le jaguar en tant que symbole des cultures amérindiennes et image archétypale du numineux qui active l'inconscient, dans des mouvements asymétriques et symétriques. Il s'agit là d'une contribution qualitative des mythologies indigènes à la compréhension de la relation entre inconscient et conscient. A travers le perspectivisme et le chamanisme amérindien, nous réfléchissons à l'image archétypale du jaguar, en tant que savoir mythologique Amérindien, qui contribue à la compréhension de l'être humain dans le monde, dans une intégration instinctive et spirituelle. Reconnaitre ce cosmos élargit notre capacité à observer et à avoir accès à un autre point de vue, dans lequel l'être humain est vu dans le jaguar, une personnification ou psychification de son inconscient. Dans la pratique clinique, cela signifie de trouver l'humanité qui a été abandonnée par l'humain qui est devenu animal. Le chamane, en tant que thérapeute, prend le rôle d'un interlocuteur actif dans l'échange de subjectivités humaines et non-humaines, dans un processus d'amplification.

Los indios americanos, habitando en una perspectiva de sincronicidad, atribuyen a la simetría un valor negativo dando lugar a una comprensión sobre las cosmologías de un dualismo inestable, en un desbalance continuo y dinámico, y en una noción de complementariedad entre consciente e inconsciente. Estas nociones son similares con la mirada sobre sincronicidad propuesta por Jung (1952/1972) y por Cambray (2013), una mirada que expande las fronteras temporales, acausales, dentro de una perspectiva de interconexión, resonancia y correspondencia. Las epistemologías amerindias rompen con la discontinuidad entre animales y humanos. Al establecer un paralelismo con el concepto Junguiano de la relación entre inconsciente y consciente, alcanzamos una dimensión en la cual se personifica a ambos, en un constante y permanente fluir de sentidos. Introducimos el yaguar como símbolo de las culturas amerindias y como imagen arquetípica de lo numinoso que se activa en el inconsciente, en movimientos asimétricos y simétricos. Es una contribución cualitativa de las mitologías indígenas a la comprensión de la relación entre inconsciente y consciente. A través del perspectivismo y del shamanismo amerindio, nos proponemos reflexionar sobre la imagen arquetípica del yaguar, como conocimiento mitológico latinoamericano, el cual contribuye a una comprensión del ser humano en el mundo, en una integración instintiva y espiritual. Reconocer este cosmos expande la habilidad para observar y acceder a otro punto de vista, en el que el ser humano es visto en el yaguar, como una personificación o psiquización de su inconsciente. En la práctica clínica, significa encontrar la humanidad que fue dejada atrás por aquel humano devenido en animal. El/la shaman/a como terapeuta, toma el rol de un interlocutor activo en el intercambio de subjetividades humanas y no-humanas, en un proceso de amplificación.

Os ameríndios, vivendo em uma perspectiva de sincronicidade, atribuem à simetria um valor negativo que produz uma compreensão das cosmologias instáveis do dualismo, em um desequilíbrio contínuo e dinâmico, em uma noção de complementaridade entre consciente e inconsciente. Essas noções estão de acordo com a visão de sincronicidade proposta por Jung (1952/1972) e Cambray (2013), uma visão que expande as fronteiras temporais e acausais, dentro de uma perspectiva de interconexão, ressonância e correspondência. Epistemologias ameríndias rompem a descontinuidade entre animais e humanos. Estabelecendo um paralelo com o conceito junguiano da relação entre inconsciente e consciente, alcançamos uma dimensão de personificação de ambos, um fluxo contínuo e permanente de significado. Apresentamos a onça-pintada como um símbolo das culturas ameríndias e como uma imagem arquetípica do numinoso que ativa o inconsciente, em movimentos assimétricos e simétricos. Esta é uma contribuição qualitativa das mitologias indígenas para a compreensão da relação entre inconsciente e consciente. Através do perspectivismo e do xamanismo ameríndio, refletimos sobre a imagem arquetípica da onça-pintada, como um conhecimento mitológico latino-americano, que contribui para uma compreensão do ser humano no mundo, em uma integração instintiva e espiritual. Reconhecer esse cosmos expande a capacidade de observar e acessar outro ponto de vista, no qual o ser humano é visto na onça-pintada, uma personificação ou ou psiqueificação de seu inconsciente. Na prática clínica, significa encontrar a humanidade que foi deixada para trás por aquele humano que se tornou um animal. O xamã, como terapeuta, assume o papel de interlocutor ativo na troca de subjetividades humanas e não humanas, em um processo de amplificação.

Examining the Intersection between Gender, Community Health Workers, and Vector Control Policies: A Text Mining Literature Review.

Gender intersects with healthcare systems; this is equally true for arboviral vector control efforts. However, there is as yet no comprehensive analysis as to how vector control is gendered. Hence, our objective is to provide the first thematic scoping and spatial distribution of the literature on gender, community health workers, and vector control. The authors use a systematic review approach to collect the academic literature on gender, community health workers, and vector control in Web of Science, Scopus, and PubMed (7,367 articles). After applying the exclusion criteria, 2,812 articles were analyzed using machine learning techniques: text mining and quantitative text analysis. The authors use topic modeling to assess the thematic scope of the literature and analyze the spatial distribution of themes. Our results show that the literature's spatial scope is strongly represented by the global south as research was conducted mainly in Latin America, Africa, and Asia, places with greater incidence of vector-borne disease and with health systems, which incorporate community healthcare workers. However, there are significant spatial heterogeneities in where and how research is conducted. The topic analysis reveals that the literature predominantly considers issues of sex (e.g., pregnancy) and gender as it relates motherhood. Gendered considerations occur upon implementation of vector control policies, rather than being mainstreamed into their development and delivery. There is a need to deepen the analysis to allow for gendered aspects to be understood beyond binary sex differences and/or reproductive health.

How do community health workers institutionalise: An analysis of Brazil's CHW programme.

Community health workers (CHWs) are framed as the link between communities and the formal health system. CHWs must establish trusting relationships with the community and with the broader health service. How to find the optimal balance between the various strands of work for CHWs, and how to formalise this, has been the focus of different studies. We performed an extensive documentary analysis of federal legislation in Brazil to understand the institutionalisation of the CHW workforce in Brazil over the last 3 decades. The paper offers three contributions to the literature: the development and application of an analytical framework to consider the institutionalisation process of CHWs; a historical analysis of the professional institutionalisation of CHW in Brazil; and the identification of the paradoxes that such institutionalisation faces: firstly, institutionalisation focused on improving CHW remuneration created difficulties in hiring and paying these professionals; when CHW are incorporated within state bureaucracy they start to lose their autonomy as community agents; and that the effectiveness of CHW programmes depends on the improvement of clinical services in the most deprived areas.

A 76-year-old man with a right lung adenocarcinoma and invasive Aspergillosis.

A 76-year-old male with adenocarcinoma on the right lung underwent five cycles of chemotherapy with pemetrexed disodium, cisplatin, and dexamethasone. Imaging studies of control showed a node in a cavitary lesion on the left lung, and the main hypothesis was Aspergillus infection. PCR was utilized and contributed to establish the early diagnosis in this patient with invasive aspergillosis. Furthermore, the species Aspergillus fumigatus was characterized by its growing at 50 °C but not at 10 °C, typical culture features, and presence of subclavate vesicles. Diagnosis criteria for Aspergillus pulmonary infection include characteristic clinical and imaging findings, elevated C-reactive protein and erythrocyte sedimentation rate, positive specific serological test, and isolation of Aspergillus from bronchoalveolar cultures. Molecular methods, as PCR, have been useful to complement the conventional microbiological investigations in immunocompromised people with invasive fungal infections. The patient was successfully treated with a schedule of voriconazole 4 mg/kg intravenous infusion every 12 h for 21 days and then switched to oral administration of 200 mg twice a day. He has been comfortable, maintaining normal vital signs, and the results of the periodical microbiologic tests of control are negative. Pathogenesis of invasive aspergillosis in patients with lung cancer is not completely understood. Case studies may contribute to a better knowledge about Aspergillus infection in this setting.