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)

Uma diversão entre a ciência e o ocultismo: os espetáculos de mágica no Rio de Janeiro do século XIX (décadas de 1840- 1880) / An entertainment between the science and the occultism: the magic shows in the 19th century Rio de Janeiro (1840S1880S)

Este estudo objetiva lançar um olhar sobre os espetáculos de artes mágicas promovidos no Rio de Janeiro do século XIX, sugerindo que, por suas características, podem nos permitir perceber algumas peculiaridades nacionais do processo de adesão ao ideário e imaginário da modernidade. Como fontes, foram utilizados revistas e jornais publicados na cidade entre as décadas de 1840 e 1880, período em que mágicos mais amiúde ocuparam os palcos de teatros fluminenses, observando-se um auge e regressão da popularidade desse tipo de divertimento. Na análise/interpretação, consideramos as três dimensões que marcaram, no Brasil e no mundo, os discursos e dinâmicas dessas apresentações: a ciência, o ocultismo, a diversão.

This study aims to take a look at the magical arts spectacles promoted in the 19th century Rio de Janeiro, suggesting that, due to their characteristics, they can allow us to perceive some national peculiarities of the adherence process to the ideals of modernity. As sources, they were used magazines and newspapers published in the city between the 1840s and 1880s, a period in which magicians more often occupied the stages of Rio de Janeiro theatres, with an upswing and regression of this type of entertainment in terms of popularity. For analysis/interpretation, we considered the three dimensions that marked, in Brazil and in the world, the discourses and dynamics of these exhibitions: science, occultism, entertainment.

"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.

Metaphors and cultural narratives on adaptive responses to severe adversity: A field study among the Indigenous Pitaguary community in Brazil.

The expressions resilience and posttraumatic growth represent metaphorical concepts that are typically found in Euro-American contexts. Metaphors of severe adversity or trauma and the expressions of overcoming it vary across cultures-a lacuna, which has not been given much attention in the literature so far. This study aimed to explore the metaphorical concepts that the Indigenous Pitaguary community in Brazil uses to talk about adaptive and positive responses to severe adversity and to relate them to their socio-cultural context. We carried out 14 semi-structured interviews during field research over a one-month period of fieldwork. The data were explored with systematic metaphor analysis. The core metaphors included images of battle, unity, spirituality, journeys, balance, time, sight, transformation, and development. These metaphors were related to context-specific cultural narratives that underlie the Pitaguary ontological perspective on collectivity, nature, and cosmology. The results suggest that metaphors and cultural narratives can reveal important aspects of a culture's collective mindset. To have a contextualized understanding of expressive nuances is an essential asset to adapt interventions to specific cultures and promote culture-specific healing and recovery processes.

Culturally shared metaphors expand contemporary concepts of resilience and post-traumatic growth: contrasting an indigenous Brazilian community and a Swiss rural community.

The metaphorical concepts resilience and post-traumatic growth (PTG) reflect the contemporary Western understanding of overcoming highly challenging life events. However, it is known that across different cultures, a broad range of metaphorical idioms for describing adaptive responses to severe adversity exists. This study aimed to explore and contrast two distinct cultural groups' culturally shared metaphors for overcoming severe adversities. Fieldwork was conducted in two rural communities: an indigenous Brazilian community that has experienced severe collective adversity and a mountain village in Switzerland that has survived a natural disaster. We carried out separate qualitative metaphor analyses of semistructured interview data from each community. There were some similarities in the metaphorical narratives of the two cultural groups, for example, in metaphors of balance, changed perspective, collective cohesion and life as a journey The main variations were found in metaphors of magical thinking, equilibrium and organic transformation used by the Brazilian group and metaphors of work, order and material transformation used by the Swiss group. Results from this study suggest that the Western-devised concepts of resilience and PTG can be further expanded, which is highlighted by the variety of culturally shared metaphors. Metaphorical idioms for overcoming severe adversity may be determined by the type of trauma as well as by the sociocultural and historical context. Our findings indicate potential approaches to the cultural adaptation of psychological interventions.

Aspectos históricos da alquimia / Historic aspects of alchemy / Aspectos históricos de la alquimia

O autor realiza um passeio pelas origens da alquimia e por sua existência em diferentes culturas e em diferentes épocas. Reconhece a alquimia como originando-se de técnicas mágico-míticas, que surgiram com o despertar da consciência. As diferentes alquimias incorporam diferentes sabedorias, que buscam compreender as relações cósmicas do homem com a matéria. A alquimia precedeu no nível objetivo a química e no subjetivo a psicologia. Toda matéria tem sua alma, que é perene. Os corpos, porém, são formas transmutáveis. Acentua que a física moderna, também como a alquimia, admite a transmutação da matéria. A leitura que Jung fez da simbólica alquímica, como projeção de vivências inconscientes pessoais e arquetípicas, trouxe uma compreensão psicológica para o complexo simbolismo alquímico. O autor acentua que o psicólogo moderno deve saber que, em termos científicos, só pode descrever o processo psicológico, uma vez que a natureza real da psique transcende a consciência como um mistério da vida ou da própria matéria (AU)

The author describes the origins of alchemy and shows that it was present in several cultures and in different times in history. It is acknowledged that alchemy originated from magical-mythical techniques, which arose from the emerging consciousness. Alchemy seeks to understand various aspects of the cosmic relationship of man to matter, and each different school of alchemical thought has its own wisdom and brings light to valuable elements of this relationship. Objectively, alchemy preceded chemistry, and subjectively, it preceded psychology. Matter also has a soul, which is perennial. But, in its physical aspect, matter is transmutable. In this paper, it is emphasized that modern physics, like alchemy, admits the transmutation of matter. Jung's comprehension of the symbology of alchemy, as a projection of personal and archetypal unconscious experiences, brought a psychological understanding to the complex alchemical symbolism. The author emphasizes that, in the field of science, the modern psychologist can only describe the psychological process, since the real nature of the psyche transcends consciousness because it is one of life's mysteries as well as one of the mysteries of matter itself (AU)

El autor realiza un paseo por los orígines de la alquimia y su existencia, en diferentes culturas y en diferentes épocas. Reconoce la alquimia como originaria de técnicas mágico-míticas que surgieron con el despertar de la conciencia. Las diferentes alquimias incorporan diferentes sabidurías que buscan comprender las relaciones cósmicas del hombre con la materia. Respecto a lo objetivo, la alquimia precedió a la química, y a lo subjetivo, a la psicología. Toda materia tiene un alma que es perenne. Los cuerpos, sin embargo, son formas transmutables. La física moderna, tal como la alquimia, admite la transmutación de la materia. La lectura que Jung hizo de la simbólica alquímica, como proyección de vivencias inconscientes personales y arquetípicas, posibilitó una comprensión psicológica del complejo simbolismo alquímico. El autor señala que una vez que la naturaleza real de la psique trasciende la conciencia, el psicólogo moderno debe saber que solo se puede describir el proceso psicológico como un misterio de la vida o de la propia materia (AU)

La magia o ilusionismo con fines terapéuticos en la relación psicólogo-paciente de la población pediátrica / The magic with therapeutic aims in the psychologist-patient relationship of the pediatric population

La relación médico paciente es un elemento esencial en el diagnóstico y tratamiento de las personas con problemas de salud, pero muchas veces esta comunicación se ve afectada porque se le brinda más importancia a los resultados de los exámenes con las tecnologías más actuales. A tales efectos se analizan algunos aspectos relacionados con la introducción de la magia como expresión artística en la relación psicólogo-paciente pediátrico, lo cual favorece una mejor adherencia terapéutica y mayor motivación por el tratamiento psicológico(AU)

The relationship patient doctor is an essential element for the diagnosis and treatment of persons with health problems, but many times the care is focused on the results of the laboratory exams with the most advanced technologies. To such effects some aspects are analyzed on the introduction of the magic as artistic expression in the interrelation psychologist - patient of the children population, which favors a better therapeutic adherence and higher motivation due to the psychological treatment(AU)

Verso e avesso da sombra: tessitura de profanação sensível (pensartecorpo na experiência de bioética e aionética)

Tratou-se de um experimento Mítico-Erótiko no suporte da BioÉtica-AionÉtica-Éticada-Vidapor meio de uma cultura da Skótos (Sombra) em solução abstrato-teóricofilosófica(vide procedimentos em Giorgio Agamben) onde se desenvolveram cepashíbridas de idiopaticidade e de criptogenicidade que foram inoculadas no galo-deSócrates-para-Asclépioem vias de administração da oralidade, do rito, daespiritualidade, da filosofia, das humanidades e das artes (dança-Butô, teatro,performance, música, cinema, pintura, fotografia, literatura epistolar, poética,biográfica) com o propósito de observar uma sintomatologia do Contemporâneo e seuspossíveis efeitos adversos (Contra-Temporâneos) nos corpos da potência, diferença,sensações e afetos. Ao descrever os processos de mutações que se efetivaram nesseprotocolo, constatou-se que o próprio campo da Linguagem empreendeu uma curvaendógena (experiência sobre si mesmo), em dobraduras que resistiram às configuraçõesfixadas para um uso da gramática e/ou da finalidade identitária. Nessa zona limítrofelaboratorialdas variáveis no Pensamento e na Linguagem (Fora), enquanto aSubjetividade e os Saberes dos Modernos espargiram-se nas intensidades da imanência,persistiu uma estrutura expelida da Pólis arcana, uma arké da feiticeira no Sertão,outrora marginal ao tratamento que o Discurso-Verdade recebe na poesia (das Musas) ena filosofia (do Lógos), nos termos da Lei (Nómos) e da Ordem (Kósmos). A análisepara a coleta dos dados restritos ao presente sugere a multiplicidade de novos estudos apartir da intersecção de metodologias de conhecimento tácito em camadas distintas davirtualidade. Por fim, esse trabalho declara conflito de interesses às problemáticas dasua época, atinente às influências dos Pós-Modernos, dos Pós-Estruturalistas e dosContemporâneos no pensamento da Saúde e do Cuidado.

A Mythical-Erotic experiment in BioEthics-AionEthics-Life Ethics as substantiated by aculture of Skotos (Darkness) in an abstract-theoretical-philosophical solution (seeprocedures in Giorgio Agamben) within which hybrid strains of idiopathy andcryptogenicity were developed and inoculated in Socrates‘s Cock-for-Asclepius duringthe process of administration, of orality, of the rite, of spirituality, of philosophy, of thehumanities and of the arts (Butoh dance, theater, performance, music, cinema, painting,photography, epistolary literature, poetics, biography), with the aim of observing asymptomatology of the Contemporary and its possible adverse affects (CounterTemporaries)upon the bodies of potency, difference, sensations and facts. In describingthe processes of mutations that took place within that protocol, it became clear that thefield of Language itself had performedan endogenous curve (experience of oneself) infolds that resisted fixed configurations for grammar and/or identity purposes. Whereas,in this coterminous laboratorial zone of variables in Thought and Language (Outside),Subjectivity and the Knowledge of the Moderns spread throughout the intensities ofimmanence, one structure that had been expelled from the arcane Polis lives on – anarche of witchcraft in the Sertão, once marginal to the treatment that Truth-Discoursegiven to poetry (by the Muses) and to philosophy (by the Logos), in terms of Law(Nomos) and Order (Kósmos). The analysis of data collection restricted to the presentsuggests the multiplicity of new studies based on the intersection of methodologies oftacit knowledge in distinct layers of virtuality. Finally, this thesis declares a conflict ofinterests with the problems of its age, pertaining to the influence of the Postmoderns,the Poststructuralists and the Contemporaries upon Health and Care thinking.

Doença de feitiço, ações terapêuticas e os percursos de cura nos terreiros de umbanda e candomblé em Macapá-AP / Spell disease, therapeutic actions and healing pathways in umbanda and candomblé terrariums in Macapá-AP

Esta etnografia trata de uma modalidade de adoecimento físico-psíquico conhecido como doença de feitiço. Tem por objetivo compreender a dinâmica desse modo de adoecer a partir das narrativas de pessoas que se dizem afetadas por esse mal e de que modo os curandeiros concebem e tratam a doença a partir de suas experiências espirituais de acordo com uma lógica própria centrada nos terreiros de umbanda e candomblé na cidade de Macapá-AP. Proponho uma análise das diversas formas de manifestação desse fenômeno tomando como chave de leitura analítica a concepção cosmológica do universo amazônico seus itinerários terapêuticos e os tipos de rituais de cura acionados no decorrer do tratamento. O material etnográfico aqui descrito e analisado foi obtido durante a pesquisa de campo (entrevistas em profundidade e observação participante) no período entre 2013 e 2015 na cidade de Macapá- AP. Verifica-se que a crença no feitiço está no cerne de um sistema cosmológico que admite a atuação de forças ocultas em suas diferentes formas de agir na vida cotidiana individual ou coletiva. Meus dados etnográficos indicam que o feitiço é uma crença reguladora da vida amazônica e que mesmo diante das demandas da vida moderna impelida pela racionalidade médico-cientifica seu poder de interferência no cotidiano é gerido pela crença na existência de doenças não naturais não explicadas pela ciência médica. Não obstante o intenso fluxo de informações preventivas e a implementação de modelos curativos e de cuidados em saúde capazes de responder às diversas doenças presente da vida moderna não foram suficientes para suprimir as ideias e os valores culturais desses indivíduos que adotam as concepções e práticas tradicionais de cura associadas ou não aos novos métodos mesmo no contexto urbano.(AU)

This ethnography deals with a form of physical-psychic illness known as spell disease. Its purpose is to understand the dynamics of this way of getting sick from the narratives of people who are said to be affected by this evil and how the healers conceive and treat the disease from their spiritual experiences according to their own logic centered in the terreiros of Umbanda and candomblé in the city of Macapá-AP. I propose an analysis of the various forms of manifestation of this phenomenon taking as a key analytical reading the cosmological conception of the Amazonian universe its therapeutic itineraries and the types of healing rituals triggered during the treatment. The ethnographic material described and analyzed here was obtained during field research (in-depth interviews and participant observation) in the period between 2013 and 2015 in the city of Macapá-AP. It turns out that belief in the spell is at the core of a cosmological system that admits the performance of hidden forces in their different ways of acting in daily life individual or collective. My ethnographic data indicate that the spell is a regulating belief in Amazonian life and that even in the face of the demands of modern life impelled by medical-scientific rationality, its power of interference in daily life is governed by the belief in the existence of unnatural diseases not explained by medical science . Despite the intense flow of preventive information and the implementation of curative and health care models capable of responding to the various diseases present in modern life they were not enough to suppress the ideas and cultural values ​​of these individuals adopting the traditional.(AU)

The use of Amerindian charm plants in the Guianas.

BACKGROUND: Magical charm plants to ensure good luck in hunting, fishing, agriculture, love and warfare are known among many Amerindians groups in the Guianas. Documented by anthropologists as social and political markers and exchangeable commodities, these charms have received little attention by ethnobotanists, as they are surrounded by secrecy and are difficult to identify. We compared the use of charm species among indigenous groups in the Guianas to see whether similarity in charm species was related to geographical or cultural proximity. We hypothesized that cultivated plants were more widely shared than wild ones and that charms with underground bulbs were more widely used than those without such organs, as vegetatively propagated plants would facilitate transfer of charm knowledge. METHODS: We compiled a list of charm plants from recent fieldwork and supplemented these with information from herbarium collections, historic and recent literature among 11 ethnic groups in the Guianas. To assess similarity in plant use among these groups, we performed a Detrended Component Analysis (DCA) on species level. To see whether cultivated plants or vegetatively propagated species were more widely shared among ethnic groups than wild species or plants without rhizomes, tubers or stem-rooting capacity, we used an independent sample t-test. RESULTS: We recorded 366 charms, representing 145 species. The majority were hunting charms, wild plants, propagated via underground bulbs and grown in villages. Our data suggest that similarity in charm species is associated with geographical proximity and not cultural relatedness. The most widely shared species, used by all Amerindian groups, is Caladium bicolor. The tubers of this plant facilitate easy transport and its natural variability allows for associations with a diversity of game animals. Human selection on shape, size and color of plants through clonal reproduction has ensured the continuity of morphological traits and their correlation with animal features. CONCLUSIONS: Charm plants serve as vehicles for traditional knowledge on animal behavior, tribal warfare and other aspects of oral history and should therefore deserve more scientific and societal attention, especially because there are indications that traditional knowledge on charms is disappearing.

The relationships between patients' and caregivers' beliefs about the causes of schizophrenia and clinical outcomes in Latin American countries.

Beliefs about the causes of schizophrenia are thought to impact treatment outcomes. We investigated 3 theoretically opposing belief systems (biological, psychosocial, magical-religious) in relation to the severity of positive and negative symptoms and to attitudes towards medications. We recruited 253 patients with schizophrenia and their primary caregivers from public mental health clinics in Bolivia, Chile, and Peru. We assessed patients' and caregivers' beliefs about the causes of schizophrenia, which were used as predictors of symptom severity and medication attitudes in linear regression analyses. Patients' scores on biological, psychosocial, and magical-religious beliefs were positively correlated with one another, indicating that these domains were not, as anticipated, "opposing". Patients with higher levels of biological and psychosocial beliefs had significantly lower levels of positive and negative symptoms; in contrast, higher levels of magical-religious beliefs were associated with increased positive symptoms and less favorable attitudes towards medications. Patients' belief systems are significant predictors of symptom severity and medication attitudes. Research is needed on the extent to which psychotherapeutic treatments for schizophrenia should bolster patients' beliefs in the biological and psychosocial domains and weaken beliefs in the magical-religious domain; this research should also attend to the ethical considerations involved in intervening on belief systems cross-culturally.

[Infinite metamorphosis: witches, spirits and apuntes in Havana]. / Metamorfose infinita: sobre brujos, espíritos e apuntes em Havana.

This article offers an alternative reading of Hampa afro-cubana: los negros brujos, by the Cuban Fernando Ortiz y Fernandes, and discusses the need to make the different ideas expounded by the author more complex. For this reason, it disputes the interpretations of some commentators influenced by his work. The article suggests some clues with regard to what Ortiz y Fernandes understood as forces capable of acting and manifesting themselves in the "bodies" of persons affected by the activities of those accused of being involved with magical practices and objects. It examines the creation of witches - as described by Ortiz y Fernandes - as an epistemic phenomenon and discusses the arguments and the practices and knowledge required for this purpose.

Obeah-illness versus psychiatric entities among jamaican immigrants: cultural and clinical perspectives for psychiatric mental health professionals.

In order to provide culturally authentic healthcare, psychiatric-mental health nurses and other professionals must familiarize themselves with the culture-specific syndromes, idioms of distress, beliefs and practices that may present among the diverse patient groups with whom they work. Psychiatric conditions relating to the Jamaican belief in "Obeah" are specific, culturally-interpreted phenomena that psychiatric nurses may encounter among Jamaican patients. This paper describes the phenomenon of Obeah and its influences on the worldview of life, health, illness; psychiatric conditions in the form of culture-bound syndromes; and help-seeking behaviors throughout Jamaican cultural communities. Inability to understand the obeah-illness concept from a culturally-interpreted perspective may be constrictive and result in less-than-optimal care. Armed with the knowledge of the concept of Obeah from a core belief perspective, how it influences psychiatric presentations, and embracing its significance to the Jamaican health belief model will assist in building a workable, caring, best-practice framework aimed toward a clinical and practice paradigm for this unique folk-health belief system.

Metamorfose infinita: sobre brujos, espíritos e apuntes em Havana / Infinite metamorphosis: witches, spirits and apuntes in Havana

O artigo oferece uma leitura alternativa de Hampa afro-cubana: los negros brujos, do cubano Fernando Ortiz y Fernandes, e discute a necessidade de problematizar as diferentes ideias expostas pelo autor. Para isso, contesta leituras de alguns comentadores influenciados por sua obra. O artigo sugere algumas pistas acerca do que Ortiz y Fernandes entendia como forças capazes de agir e manifestar-se nos "corpos" de sujeitos afetados pela agência dos acusados de envolvimento com práticas e objetos mágicos. Debruça-se sobre a criação dos brujos - conforme descritos por Ortiz y Fernandes - como um objeto epistêmico e discute os argumentos e práticas de conhecimento necessários à sua fabricação.

This article offers an alternative reading of Hampa afro-cubana: los negros brujos, by the Cuban Fernando Ortiz y Fernandes, and discusses the need to make the different ideas expounded by the author more complex. For this reason, it disputes the interpretations of some commentators influenced by his work. The article suggests some clues with regard to what Ortiz y Fernandes understood as forces capable of acting and manifesting themselves in the "bodies" of persons affected by the activities of those accused of being involved with magical practices and objects. It examines the creation of witches - as described by Ortiz y Fernandes - as an epistemic phenomenon and discusses the arguments and the practices and knowledge required for this purpose.

El programa de investigación propuesto por Jacques lacan en el año 1966: de la verdad como causa para el sujeto / The research program proposed by Jacques Lacan in 1966: on truth as cause to the subject

En el año 1966, el psicoanalista Jacques Lacan publica sus Écrits marcando un antecedente a largo de su enseñanza. Consideramos que este antecedente deja una propuesta muy específica para el psicoanálisis y un campo desde dónde el psicoanalista puede hacer posible su práctica: la verdad como causa para el sujeto. Sin embargo, Lacan nos advierte que en cuánto a sujetos de la ciencia psicoanalítica, debemos de resistir a otros modos de relación con la verdad como causa. Así, a partir de su obediencia científica y mediante una definición estructuralista, Lacan aborda otros marcos por fuera de la jurisdicción del psicoanálisis: magia, religión y ciencia.

In 1966, the psychoanalyst Jacques Lacan publishes Écrits setting an antecedent for his teachings. We consider that this antecedent leaves a very specific proposal for psychoanalysis and a field where the psychoanalyst can make its practice possible: truth as a cause to the subject. However, Lacan warns, from a psychoanalytical science perspective, that we must resist other ways of relationship with truth as a cause. Thus, from his scientific obedience and through a structuralist definition, Lacan also approaches other fields outside the jurisdiction of psychoanalysis: magic, religion, and science.

En 1966, le psychanalyste Jacques Lacan publie ses Écrits, marquant ainsi un antécédent tout au long de son enseignement. Cet antécédent suggère, selon nous, une approche très spécifique à la psychanalyse, ainsi qu’un champ dans lequel le psychanalyste peut rendre possible sa pratique: la vérité comme cause pour le sujet. Lacan nous averti cependant que, en tant que sujets de la science psychanalytique, nous devons résister à d’autres modes de relation avec la vérité comme cause. Ainsi, à partir de son obéissance scientifique et grâce à une définition structuraliste, Lacan aborde d’autres sphères en dehors du domaine de la psychanalyse : magie, religion et science.

Dimensiones y alternativas del diagnosticar en la medicina y la psiquiatría: I parte / Dimensions and alternatives in the act of diagnose in medicine and psychiatry: part I

En esta primera de un trabajo concebido en dos partes, se indaga sobre el papel que la sugestión del médico tiene en el acto de diagnosticar, y en el ejercicio de la medicina. Lo que hoy llamamos sugestión será expuesto con más detalle en la segunda parte; en el actual se pretende asimilarla con los que los hipocráticos llamaban la magia, actitud frente a la medicina que repudiaron explícita y reiteradamente, lo que es aprehensible en los textos que nos legaron, porque el médico, y secundariamente el paciente, estaban, a su juicio, particularmente expuestos a caer en sus redes.

In this first, of a work conceived in two parts, it is investigated the role that have the suggestion in the physician in the act of diagnose and in the practice of medicine. What we now call suggestion will be presented in more detail in the second part; the current aims to assimilate with that the clubbing called the magic, attitude toward hipocratic medicine repudiated explicitly and repeatedly, what is apprehensible in the texts that we have bequeathed us, because the doctor, and secondarily secondarily the patient, were, in his view, particularly liable to fall into their networks.

Médicos, medicina popular e inquisição: a repressão das curas mágicas em Portugal durante o Iluminismo / Doctors, Folk Medicine and the Inquisition: The Repression of Magical Healing in Portugal during the Enlightenment

Este é um trabalho altamente original que combina fontes da história da Inquisição e da história da medicina (assim como muitas outras). Examina a enorme contradição de profissionais médicos treinados durante o Iluminismo português que utilizavam o aparato repressivo da Inquisição para eliminar seus competidores mais rústicos e (na sua maioria) iletrados: os curandeiros populares. Baseia-se em documentação de numerosos arquivos em Lisboa, Évora e Londres. O que está no cerne deste livro - e o distingue - é a análise da equação de interesses envolvidos na perseguição a curandeiros na Inquisição portuguesa. O autor demonstra que, por trás dessas perseguições, havia uma concorrência: de um lado, uma classe emergente de profissionais médicos formados; de outro, praticantes da cura nas comunidades. Sob a crescente influência dos primeiros, aumentam as hostilidades contra os segundos, aos quais são imputadas acusações e aplicados castigos

A zoological catalogue of hunted reptiles in the semiarid region of Brazil.

The variety of interactions between human cultures and herpetofauna is the subject matter of Ethnoherpetology, a subdivision of Ethnozoology. In the semi-arid region of Brazil, many reptiles interact with human communities because of their utility or because of the risks they represent. These interactions have obvious implications for the conservation of reptiles from this region. In this context, ethnoherpetology studies are crucial because they serve as subsidies for guiding strategies for the handling and conservation of reptiles. This paper presents ethnozoological and taxonomic informations of hunted reptiles in the semiarid region of Brazil and analyse the implications on conservation that are related to the interactions between people and reptiles in this region. Taxonomic keys to identifying recorded reptiles are provided. Records of humans interacting with 38 reptile species that belong to 31 genuses and 16 families have been found. The groups with the largest numbers of recorded species were snakes (18 species), and this group was followed in number by lizards (13), chelonians (4), and crocodilians (3). The reptiles that were recorded may be used for the following purposes: medicinal purposes (24 species), food (13 species), ornamental or decorative purposes (11 species), in magical/religious practices (10 species), and as pets (10 species). Some species (n = 16) may have multiple uses. Furthermore, more than half of the species (n = 19) are commonly killed because they are considered potentially dangerous. Strategies for conserving the reptiles of the Brazilian semi-arid region must reconcile and integrate human and conservation needs.