Asunto(s)
Humanos , Femenino , Niño , Artritis Juvenil/etiología , Enfermedad de Lyme/complicaciones , Pregnenodionas/administración & dosificación , Artritis Juvenil/diagnóstico , Artritis Juvenil/tratamiento farmacológico , Enfermedad de Lyme/diagnóstico , Antiinflamatorios no Esteroideos/administración & dosificación , Metotrexato/administración & dosificación , Naproxeno/administración & dosificación , Artralgia/etiología , Antirreumáticos/administración & dosificaciónRESUMEN
ABSTRACT A healthy 6-year-old boy presented with an erythematous macular exanthema, meningeal signs and fever, initially diagnosed with probable bacterial meningitis and treated with antibiotic and anti-inflammatory drugs. Enteroviral meningitis was confirmed, but the skin lesions continued to evolve and the patient was ultimately diagnosed with erythema dyschromicum perstans. The boy was followed during three years until the spontaneous resolution of the dermatosis.
Asunto(s)
Humanos , Masculino , Niño , Infecciones por Enterovirus/complicaciones , Eritema/virología , Meningitis Viral/complicaciones , Infecciones por Enterovirus/diagnóstico , Eritema/diagnóstico , Meningitis Viral/diagnósticoRESUMEN
Analisa papel de agentes de cura exercido pelos praticantes de magia e feitiçaria na sociedade mato-grossense do século XVIII. Observa que magia e feitiçaria foram desenvolvidas como concorrentes, alternativas ou associadas a outras formas de cura (oficiais e leigas). Aponta que tais papéis contribuíram no processo de sujeição de seus praticantes, em especial africanos, indígenas e seus descendentes, e foram apropriados como oportunidade de sobrevivência na sociedade colonial escravista. A visita pastoral realizada por Bruno Pinna em 1785 a Cuiabá e adjacências serviu como fonte principal para o conhecimento das práticas e dos praticantes de magia e feitiçaria.
The article analyzes the role of healing agents played by practitioners of magic and witchcraft in Mato Grosso society during the 17th century. It observes that magic and witchcraft were developed as competitors, alternatives or associated with other forms of healing (official and lay). It points out how such roles contributed to the process of subjugating its practitioners, especially Africans, Indians and their descendents, and were appropriated as an opportunity for survival in the colonial slave society. The pastoral visit made by Bruno Pinna in 1785 to Cuiabá and nearby areas served as the principal source of knowledge regarding the practices and practitioners of magic and witchcraft.