La Alhambra de Manguinhos: islamofilia y función ornamental en el Castelo Mourisco de Río de Janeiro / The Manguinhos Alhambra: islamophilia and ornamental function in the Castelo Mourisco in Rio de Janeiro

Resumen El llamado Castelo Mourisco constituye un modelo exacto de la función elevada que corresponde a la arquitectura. Más interesante todavía cuando se trata de la sede de un instituto de ciencias biomédicas de prestigio mundial, cuyo cuidado diseño evidencia el compromiso humanista de Oswaldo Cruz, su impulsor. Solo gracias a la impecable alianza entre promotor y proyectista pueden lograrse realizaciones arquitectónicas como ésta, donde se traspasan los límites constructivos hasta simbolizar la fusión de ciencia, historia y arte. El análisis de los variados recursos estilísticos utilizados en el edificio justifica su elección y vigencia, pues desde hace un siglo no solo ocupa el corazón del campus de Manguinhos, sino que también actualiza el espíritu de la institución que alberga.

Abstract The so-called Castelo Mourisco provides an accurate model of the elevated function of architecture. It is all the more interesting because it is the headquarters of an internationally-renowned institute of biomedical sciences, and its meticulous design reveals the humanist ideals of Oswaldo Cruz, its founder. Only through a faultless alliance between founder and designer can architectural creations like this one arise; it transcends the limits of construction to symbolize the fusion of science, history and art. Analysis of the various stylistic resources used in the building justifies their selection and continued relevance, since for a century it has not only occupied the heart of the Manguinhos campus, but also continued to express the modern spirit of the institution it harbors.

Representações europeias sobre controle de natalidade e aborto em sociedades islâmicas e haréns no período moderno / European representations of birth control and abortions in Islamic societies and harems in the modern period

Resumo Ao longo do período moderno, as mulheres islâmicas, residentes em palácios ou em casas comuns, recorriam a medidas para prevenir a concepção ou, quando a gravidez ocorria, para induzir o aborto. Para tanto, faziam uso de ervas, drogas abortivas ou contavam com o auxílio de outras mulheres para interromper uma gestação indesejada. Os registros sobre tais práticas eram feitos por europeus - em alguns casos, médicos - que viajaram para as regiões islâmicas e que retrataram esse cenário em suas narrativas. Além dos abortos, também se noticiava o infanticídio nos palácios imperiais. Discute-se aqui como tais fontes descreviam o controle de natalidade, e como problematizavam o harém lascivo - tópos recorrente na literatura orientalista - a partir da óptica médica.

Abstract Throughout the modern period, Islamic women (whether they lived in palaces or normal houses) resorted to measures to prevent conception or to induce abortion when pregnancy occurred. They used herbs and abortifacient drugs or relied on help from other women to eliminate unwanted pregnancies. Such practices were recorded by Europeans - in some cases, doctors - who traveled to Islamic regions and described these scenes in their narratives. In addition to abortions, infanticide was also observed in the imperial palaces. Here we discuss how these sources described birth control, and how they investigated the lascivious harem, a recurring trope in orientalist literature, from a medical perspective.

The Perception of Ginseng in England and America, 1600-1800 / 의사학

This paper aims to redress serious imbalances in the research on ginseng. Most accounts of ginseng treat it as an exclusively East Asian commodity, and are dominated by the natural sciences. Ginseng, however, was much discussed in England and America in the early modern period: the discussion encompassed not only botanical and medical interests, but also discourses on the commercial marketability of ginseng; ginseng was also an item that embodied European prejudices, symbolizing perceived 'differences' between the West and East. As such, ginseng was an 'indigenous' item of 'the East' that was much discussed in 'the West', but one that resisted assimilation into its systems of knowledge.

Migrantes, pós-colonialismo e fundamentalismo: enlaces entre Oriente e Ocidente e a questão do Islã / Migrants, post-colonialism and fundamentalism: links between East and West and the issue of Islam / Les Migrants, le postcolonialisme et le fondamentalisme: liens entre l'Orient et l'Occident et la question du Islam / Migrantes, poscolonialismo y fundamentalismo: enlaces entre el Oriente y Occidente y la cuestión del Islam

Neste artigo foi abordado o enlace entre Oriente e Ocidente nas questões sociais e geopolíticas do século XX e início do XXI. Realiza-se uma breve análise sobre o colonialismo europeu e a sua construção considerando o mundo árabe e islâmico, os fluxos migratórios para os países centrais e a origem do fundamentalismo no Ocidente. As questões atuais se desdobram a partir da construção do orientalismo, da dominação política e econômica que levou à formação de estereótipos e preconceitos com o árabe e o islã. O objetivo é apresentar elementos para uma reflexão a respeito da migração dos árabes e muçulmanos no contexto das guerras e conflitos do século XX e início deste século. Também visa esclarecer a origem dos estereótipos e reforçar a necessidade do conhecimento do outro para que o diálogo e a coexistência estejam no centro do debate...

In this article, the link between East and West in social and geopolitical issues of the twentieth and early twenty-first centuries was approached. A brief analysis of European colonialism and its construction considering the Arab and Islamic world, migration to the central countries and the rise of orientalism was conducted. Current issues unfold from the construction of orientalism, the political and economic domination that led to the formation of stereotypes and prejudices towards the Arab and Islam. The goal is to provide elements for a reflection on the migration of Arabs and Muslims in the context of wars and conflicts of the twentieth century and beginning of this century. It also aims to clarify the origin of stereotypes and reinforce the need for knowledge of the other so that dialogue and coexistence are at the center of the debate...

En este artículo se abordó el enlace entre Oriente y Occidente en las cuestiones sociales y geopolíticas del siglo XX y principios del XXI. Se realizó un breve análisis acerca del colonialismo europeo y su construcción considerando el mundo árabe e islámico, los flujos migratorios para los países centrales y la origen del fundamentalismo en el Occidente. Las cuestiones actuales se desdoblan a partir de la construcción del orientalismo, de la dominación política y económica que llevó a la formación de estereotipos y prejuicios hacia el árabe y el islam. El objetivo es la presentación de elementos para la reflexión acerca de la migración de los árabes y musulmanes en el contexto de guerras y conflictos del siglo XX y principios de este siglo. También tiene por objetivo aclarar la origen de los estereotipos y reforzar la necesidad del conocimiento del otro para que el diálogo y la coexistencia estén en el centro del debate...

To analyze the acceptance of traditional Chinese medicine in the western countries from the perspective of orientalism / 国际中医中药杂志

Since the modern times, traditional Chinese medicine (TCM) has been more widely spread in the western world. However, it becomes more difficult to be accepted or even be demonized. The perspective of oreintalism can help to accurately analyze the origin of TCM acceptance in the western countries. This acceptance follows the cognitive model of orientalism. The change of orentalism discourse system directly affects the TCM communication to the West in the modern times. To conclude this period of history will provide some useful inspiration to the further TCM communication to the West.

A Study on Horace N. Allen's Medicine and Recognition of Korean Body / 의사학

Je Jung Won was the first modern-style Government hospital built by the Korean King Ko-Jong in April 1885, and it was the medical missionary Horace Newton Allen(1858~1932) who made one of the greatest contributions to the establishment of the hospital. Allen was an American missionary. He graduated from Ohio Wesleyan University with a degree in theology in 1881, and completed one-yearcourse at Miami Medical College. In Korea and America he worked as a physician, a missionary, an American diplomatic minister to Korea and a Korean minister's secretary to America. While acting as a mediator between Korea and America, he knew and recorded the domestic and foreign situation of Korea during Gaehwagi(the civilized and enlightened age). Thus to study him is to understand Korea's Gaehwagi as well as to research American medical missionaries. During his stay in Korea(1884~1905), Allen steadily wrote diaries and letters about Korean politics, diplomacy, society, culture, and medicine. Thus his public/private record through diaries and letters(the quantity of these materials amounts to several thousands) supplements the Korean early modern era's historical record. However, until now these materials have received little scholarly attention from researchers except for a few historians of missionary work between Korea and America, or of Korean modern medicine. I intended to use these materials to suggest a new perspective on the study of Korean Gaehwagi. Allen, along with John W. Heron, who came to Seoul on June 21st 1885, treated about 10,460 Korean patients in the first year of the opening of JeJungWon. They made "the first annual report of the Korean Government Hospital". This report explained how Allen and Heron regarded and treated Korean patients. Allen's diaries, letters and other writings offer a realistic view of how the western people actually recognized the Korean people at that time. As a western doctor, Allen had an ambivalent attitude toward Korean medical concepts and systems. On the one hand, he thought that medical idea, some food and drug of Korean is valuable. He said that the native Korea faculty had some good ideas with regards to treatment. And he held Korean rice, ginseng, and so on in high regard. However, he did not rate Korean acupuncture and Korean traditional ointment at all. In addition, he sometimes cured Korean patients dangerously and with imprudence. The amputation of patients' body, no matter how little, must ask the permission of the patients themselves. Especially, the sense of Korean filial duty couldn't accept amputation of body at those times. The artificial change of body meant to hurt parents' body, because at those times Korean people thought that my body was my parent's possession. But Allen did it without enough explanation or persuasion. Moreover he didn't feel guilty for the behavior at all. Besides, he seemed to be proud of it in the above mention. Such careless or unethical behavior cannot be excused. On the other hand, he had made mistakes in treatment according to his record. He pulled out some healthy teeth of patients who had a bad toothache. But he didn't explain nor apologize the mistake. Besides, he refused treatment of patients until the hospital would be opened in order to push Korean government to prepare hospital quickly. Why or how did he do that? The first answer available to the question, he might be so confident of his medical knowledge and skill that he didn't feel the need to ask the patients' thought and will. However, as stated above, his medical study was just one year. And he worried about his inexperience of surgery. Thus the first assumption seems to be false. He wasn't confident of his medical knowledge. The fact that nevertheless Allen treated Korean patients at his will, is still blamable. The second assumption is that he regarded western modern medicine as the only correct and proper approach. He didn't have many experiences, but his west modern medicine made him proud of its achievement. After middle 19th century of modern times, Micheal Foucault said at The Birth of Clinics, western modern medicine believed itself scientific on the ground that west modern medicine could have pathology and surgery. Allen might also trust the scientific ability of western modern medicine. So he might think that he didn't need to explain 'modern and scientific' medicine of West to people in 'premodern and non-scientific' medicine of Korea. The third answer is his 'Orientalism'. He thought that Koreans were dirty, lazy, and barbarous and, therefore, he made a clear distinction between Caucasian and Korean. He set his affection on 'Cho-Seon' and made efforts to cure Korean patients and establish the first western Government hospital in Korea. However he, as a westerner, could not free himself from 'Orientalism' and 'Imperialism'. Thus, he might ride so roughshod Korean patients. In fact the 'Orientalism' was not only Allen's thought. Many western visitors thought Korean as an 'Orient'. The West regarded themselves as civilized and the East as uncivilized or barbarous, therefore the West thought that the East should be modernized with the help of the West. This thought rationalized their imperialism and colonialism toward the East. In addition, he seemed to have some ambition in politics and diplomatics. He wanted to be a high-ranking official, so his goal of his life was political or economical power rather than medical missionary.