[Time and space in the care pathways of women suffering from breast cancer]. / Temps et espaces dans les parcours de soins de femmes souffrant d'un cancer du sein.

Facing breast cancer, women in precarious situations are more likely to be diagnosed at an advanced stage, and when detected at the same stage, they are more to die as well as faster. In this paper, we analyze a corpus of 40 semi-structured interviews conducted in six cancer services in hospitals of the Paris area on the care pathways of women with breast cancer. The analysis focuses on the beginning of the pathways (until the first treatments) and concentrates on their spatial and temporal dimension in the light of precariousness. Depending on the women's situations with regard to precariousness, the spatial and temporal organization of the pathways differs. There are socially differentiated latency periods that delay diagnosis (prior to meeting a medical professional) or the beginning of treatment (in relation to rights, the responsiveness of the health care system, and the interactions between women and the system). Spatially, the geometry of the pathways is variable and reflects different expectations of health institutions and medical staff according to the social profiles of the women. However, a detailed analysis of the pathways allows us to nuance these differences in terms of precariousness. The women's capacity to be autonomous, their network of contacts, the accessibility and responsiveness of the health care system, as well as the sensitive and emotional dimension of this stressful event affect the pathways both in terms of time and space.

[Éric de Rosny, an astonishing man and an original career]. / Éric de Rosny, un homme étonnant et un parcours original.

Éric de Rosny's decentralized approach is of particular interest today for any caregiver who has to deal with people from cultures different from his own. He demonstrates the value of traditional care as a complement to techno-scientific medicine.

[Identity and its trance]. / L'identité et sa transe.

Identity is a widely debated topic. The fact that human beings want to change sex and gender poses a fundamentally societal question. Long marginalized, this reality has become a phenomenon with varying degrees of media coverage. The definition and place of sex, gender, its acceptance and transformation are anthropologically characteristic of the human race and its very nature. The question is that of the limits of the body, of biology and anatomy. We are entering a process of transition through transgenderism, its medicalization and change of civil status. Things can be seen as a trajectory, not a state.

[Challenges in accessing treatment for chronic hepatitis B in Madagascar : A qualitative study of caregivers and patients]. / Enjeux et difficultés de l'accès aux traitements pour la prise en charge de l'hépatite B chronique à Madagascar : étude qualitative auprès des soignants et personnes atteintes.

OBJECTIVES: Madagascar faces many difficulties in accessing diagnosis and treatment of hepatitis B. The prevalence of chronic hepatitis B infection is estimated at 6.9%. The costs associated with screening and treatment are high and not easily accessible. This article proposes a reflection on the challenges and difficulties of access to diagnosis and treatment for patients with chronic hepatitis B. METHOD: The "Neo Vac" study aimed to document the life paths of people living with chronic hepatitis B, their difficulties and their perceptions of HBV. Twenty-three semi-structured interviews were conducted in 2019 in Antananarivo with patients and gastroenterologists. RESULTS: The study describes the numerous obstacles that mark the therapeutic pathways of chronic HBV patients. The first result indicates lack of knowledge of the disease by chronic HBV patients and the varied circumstances in which the disease is discovered. None of the persons interviewed had been screened on their own initiative, the screening having taken place during prenatal consultations or emergency hospitalizations or during a morbidity episode. The care pathway was characterized by doubt and anxiety due to lack of knowledge about the possible disease outcome and concern about the costs of care. DISCUSSION: Little known by the population and health professionals, hepatitis B is rarely the subject of voluntary screening and is most often detected during an apparently unrelated health event. The exorbitant cost of treatment for patients, the cost of medical analyses and secondary costs, and the unavailability of follow-up tests outside the capital constitute barriers to access to care that are insurmountable for the majority of the Malagasy population. CONCLUSIONS: This first qualitative study on the experiences of HBV-infected persons in terms of access to care and treatment in Madagascar underlines the extent to which access to treatment remains limited, due to the absence of a national policy for the prevention, screening and management of hepatitis B, which remains a highly neglected and unrecognized disease in Madagascar as well as internationally.

[The experience of pain: cultural representations to give meaning]. / L'expérience de la douleur : les représentations culturelles pour donner du sens.

The pain center of the Armand-Trousseau hospital in Paris receives children and adolescents for a multidisciplinary management of their pain. From all cultural backgrounds, these young people have different representations of suffering. The aim here is not to highlight cultural differences in the sensory experience of pain, but to analyze the representations of the experience of chronic pain. To do this, we will use the clinical case of Kayla, aged 15.

O Unheimliche brasileiro / The Brazilian Unheimliche / El Unheimliche brasileño / L'Unheimliche brésilien

Há 10 anos era proferida e publicada a palestra antinarcísica de Viveiros de Castro. Mais que mera síntese dos pontos centrais de seu perspectivismo ameríndio, o texto é explicitamente um manifesto pela descolonização do pensamento antropológico e, implicitamente, psicanalítico. Aceitando essa provocação, os autores sugerem posicionar o indígena como o estranho familiar brasileiro. Ao longo dos séculos até o presente, nota-se um esforço contínuo de recalcamento dos povos originários como um dos eixos da formação da identidade nacional. Com base nessa hipótese, os autores lançam duas perguntas: quais atributos do indígena desencadeiam tamanho esforço de recalque? Qual a função da psicanálise nessa operação? Para tal investigação, propõem um diálogo entre a antropologia de Viveiros de Castro e o conceito freudiano de Unheimliche. Apoiados nesses alicerces teóricos, argumentam que o Brasil é um país fundado sobre a experiência unheimlich e buscam rastrear esse movimento de prefixação de familiar para infamiliar do indígena brasileiro.

Ten years ago, the anti-narcissistic essay by Viveiros de Castro was published. More than a mere synthesis of the central points of his Amerindian perspectivism, the text is explicitly a manifesto for the decolonization of anthropological and, implicitly, psychoanalytic thinking. Accepting the author's provocation, the present work suggests positioning the indigenous people as the Brazilian uncanny. Over the centuries to the present, the continuous effort to repress the original inhabitants became a cornerstone of the national identity. From this hypothesis, we pose two questions: What attributes of the indigenous people trigger such a repression effort? What is the role of psychoanalysis in this operation? For such investigation, we propose a dialogue between Viveiros de Castro's anthropology and the Freudian concept of Unheimliche. Supported by these theoretical foundations, we will argue that Brazil is a country founded on the unheimlich experience, and we will seek to track this movement of prefixing the Brazilian indigenous people from familiar to uncanny.

Hace diez años se dio y se publicó la conferencia anti narcisista de Viveiros de Castro. Más que una mera síntesis de los puntos centrales de su perspectivismo amerindio, el texto es explícitamente un manifiesto para la descolonización del pensamiento antropológico e, implícitamente, psicoanalítico. Aceptando la provocación del autor, el presente trabajo sugiere posicionar al indígena como el siniestro brasileño. A lo largo de los siglos hasta el presente, ha habido un esfuerzo continuo para reprimir a los pueblos originales como uno de los ejes de la formación de la identidad nacional. Desde esta hipótesis, planteamos nuestra doble pregunta: ¿qué atributos de los pueblos indígenas desencadenan tal esfuerzo de represión? ¿Cuál es el papel del psicoanálisis en esta operación? Para tal investigación, proponemos un diálogo entre la antropología de Viveiros de Castro y el concepto freudiano de Unheimliche. Con el apoyo de estos fundamentos teóricos, argumentaremos que Brasil es un país fundado en la experiencia unheimlich.

Il y a dix ans, la conférence anti-narcissique de Viveiros de Castro a été donnée et publiée. Plus qu'une simple synthèse des points centraux de sa perspective amérindienne, le texte est explicitement un manifeste pour la décolonisation de la pensée anthropologique et, implicitement, psychanalytique. En acceptant la provocation de l'auteur, le présent ouvrage suggère de positionner l'indigène comme l'étrange familier brésilien. Au cours des siècles jusqu'à nos jours, il y a eu un effort continu pour réprimer les peuples originaux comme l'un des axes de la formation de l'identité nationale. À partir de cette hypothèse, nous posons notre double question : quels attributs des indigènes déclenchent un tel effort de répression ? Quel est le rôle de la psychanalyse dans cette opération ? Pour une telle enquête, nous proposons un dialogue entre l'anthropologie de Viveiros de Castro et le concept freudien d'Unheimliche. Soutenus par ces fondements théoriques, nous soutiendrons que le Brésil est un pays fondé sur l'expérience unheimlich.

[A socio-anthropological look at food, from identity to care]. / De l'identité au soin, regard socio-anthropologique sur l'alimentation.

Long relegated to the background of modern medicine, food is now a major public health issue echoing to the old idea that what we eat is potentially a cure, or a poison. But, beyond its nutritional dimension, food takes on a set of facets that make up our unique identities that should not be overlooked in the context of care.

[From domination to violence]. / De la domination à la violence.

While human life continues thanks to the difference between sexes, women carry alone the fruit of reproduction. This female power arouses in male progenitors a need to dominate which can go as far as violence and murder. The institution, instead of representing a third party helping to facilitate exchange and transfer, proposes separating the sexes through the possibility of intervening medically in the species' reproduction process.

Blood, perceptions, resource and ownership: When transfusion illustrates the complexity.

Blood is apart from the rest of the tissues as this fluid is overseen by basic and applied life and humanistic sciences. Blood is the essence of human functioning. It is the object of one of the most commonly known cancers, leukemia. It is life-saving in transfusion - a property that also gives blood a special credit and questions blood as a valuable merchandise or as no ones' property but common good. But blood is also scandalous after the tainted blood affair in the 1980s and 1990s. Blood is further inseparable from most religious practices, both forefront and hidden (magic cults). It is frightening as it is versed in legitimate and illegitimate combats; it is poured to compensate offenses or debts in many civilizations. Any time blood comes forefront, rationale science leaves it to irrational digressions. Even the very same life-saving transfusion, is beaten by groups of opponents on religious grounds. Further, at a time blood cells and molecules are scrutinized, no one can claim having a complete understanding of what blood is, off the vasculature, as - to study it - one has to alter it. The study of blood is fascinating for all colleges of an academy and not many topics can share this property: chemists, physicists, geneticists, physiologists, medical doctors, philosophers, ethicists, theologians, artists, historicists, anthropologists, sociologists, etc. have all contributed to depict different, specific, aspects of blood. The present review aims at merging different aspects of blood to give pathophysiologists a platform to better understand fears and hopes related to this special tissue, when dealing with patients of theirs.

[The Causes of Harm: Ethnography of Representations of the Emergence during the 9th Ebola Outbreak in DRC (Equateur Province, 8 May-24 July 2018)]. / Les causes du mal : ethnographie des représentations de l'émergence de la 9e épidémie d'Ebola en RDC (province de l'Équateur, 8 mai-24 juillet 2018).

The article focuses on describing the different causal models of misfortune and their social constructions in the context of the Ebola virus disease which emerged in Equateur Province, Democratic Republic of Congo, in May 2018. Based on a corpus of qualitative data collected during three weeks of fieldwork, this article details the explanatory models relating to the chains of contamination and their hybridization between biomedical models and sorcery and/or political logic. By also addressing the impacts of discourse on the animal origin of the virus, this article contributes to an analysis of the gap between the different understandings and responses to the epidemic phenomenon and the scale of the response.

Cet article s'attache à décrire les différents modèles de causalité du malheur et leurs constructions sociales suite à l'émergence de la neuvième épidémie de la maladie à virus Ebola dans la province de l'Équateur, en République démocratique du Congo en mai 2018. Fondé sur un corpus de données qualitatives collecté lors de trois semaines de terrain, l'article détaille les modèles explicatifs ayant trait aux chaînes de contaminations et leur hybridation entre modèle biomédical et logique mystique et/ou politique. En traitant également de la réception du discours scientifique sur l'origine animale du virus, cet article contribue à une analyse du fossé existant entre les différentes compréhensions et réactions locales et biomédicales face au phénomène épidémique et à l'ampleur de la riposte.

A lógica da falta ou a falta da lógica: como responder ao desafio de compreender o suicídio? / The logics of absence or the absence of logics: how to answer the challenge of understanding suicide? / La lógica de la falta o la falta de lógica: ¿cómo responder al desafío de entender el suicidio? / La logique du manque ou le manque de logique: comment répondre au défi de comprendre le suicide?

Neste artigo, discuto como a proposta de uma compreensão filosófica sobre o suicídio é um desafio e como um viés teórico multidisciplinar, aqui proposto por meio de um breve contraponto entre antropologia e psicanálise, apresenta potenciais heurísticos e epistemológicos no desvelamento do fenômeno. Apresento também a narrativa de um caso de pesquisa etnográfica para incorporar alguns elementos na discussão sobre o suicídio.

In this paper, I discuss how challenging it is to propose a philosophical understanding on suicide and how a theoretical and multidisciplinary bias, here as a concise counterpoint between the Anthropology and the Psychoanalysis, has heuristic and epistemological potential to unveil the phenomenon. I also introduce the narrative of a case from an ethnographic research to incorporate elements in the discussion about suicide.

En este artículo, discuto cómo la propuesta de una comprensión filosófica sobre el suicidio es un desafío y cómo un enfoque teórico multidisciplinario, propuesto aquí a través de un breve contrapunto entre Antropología y Psicoanálisis, presenta potenciales heurísticos y epistemológicos para desvelar el fenómeno. También presento la narración de un caso de investigación etnográfica para incorporar algunos elementos en la discusión sobre el suicidio

Dans cet article, je discute comment la proposition d'une compréhension philosophique sur le suicide est un défi et comme un biais théorique multidisciplinaire, ici proposé par un bref contrepoint entre l'anthropologie et la psychanalyse, présente des potentiels heuristiques et épistémologiques dans le dévoilement du phénomène. J'expose aussi la narrative d'un cas d'une recherche ethnographique pour incorporer certains éléments dans la discussion concernant le suicide.

O conceito de "homem sem inconsciente" de Massimo Recalcati / The concept of "man without the unconscious" of Massimo Recalcati / El concepto de "hombre sin inconsciente" de Massimo Recalcati / Le concept de "l'homme sans l'inconscient" de Massimo Recalcati

Este artigo se propõe a apresentar as ideias de Massimo Recalcati, psicanalista italiano da atualidade, que faz uma proposta baseada na teoria lacaniana e na metapsicologia freudiana do que seriam as patologias do homem da hipermodernidade.

The article proposes to present the ideas of Massimo Recalcati, current Italian psychoanalyst, who makes a proposal based on Lacanian theory and Freudian metapsychology, of what would be the pathologies of the man of hypermodernity.

El artículo se propone presentar las ideas de Massimo Recalcati, psicoanalista italiano de la actualidad, que hace una propuesta basada en la teoría lacaniana y en la metapsicología freudiana, de lo que serían las patologías del hombre de la hipermodernidad.

L'article propose de présenter les idées de Massimo Recalcati, psychanalyste italien actuel, qui fait une proposition basée sur la théorie lacanienne et la métapsychologie freudienne, de ce que seraient les pathologies de l'homme d'hypermodernité.

Red cell groups and Basque population(s): From anthropology to public health.

The particular distribution of blood groups in Basques was initially described during the first half of the 20th century especially regarding the ABO and Rhesus systems. We report herein the largest synthesis published so far on the distribution of blood groups in this population using serological or molecular methods. These characteristics are to be discussed in the light of evolutive forces acting in population genetics i.e. drift, peopling history and natural selection. The Basque population is of very ancient descent, has remained relatively unmixed through the ages and demonstrates some degree of heterogeneity. The possible impact of this hemotypology profile for public health is also discussed here.

Notes on the Evolution of the Relationship between Guilt and Shame in Psychoanalysis and Anthropology / Nota sobre evolução da relação entre culpa e vergonha em psicanálise e antropologia / Note sur l'évolution de la relation entre culpabilité et honte en psychanalyse et en anthropologie / Nota sobre la evolución de la relación entre culpa y vergüenza en psicoanálisis y antropología

The author examines evolution of the relationship between the concepts of shame and guilt in anthropology and in psychoanalysis between 1900 and 1980. He finds that three periods have succeeded; in a first period guilt was presented as more essential in symptom-construction than shame in occidental societies; in anthropology shame was mainly viewed as germane of primitive or non-occidental societies, and guilt was seen as an "occidental" feeling. He shows that this view has been criticized in the 1960ies, and that nowadays shame is recognized to be much more pervasive in occidental cultures and guilt is also present in non-occidental settings

O autor estuda a evolução da relação entre culpa e vergonha em psicanálise e antropologia entre 1900 e 1980. Devem-se distinguir três períodos: no primeiro, a culpa foi apresentada como mecanismo essencial na construção do sintoma nos indivíduos ocidentais e a vergonha, como prevalente nos não ocidentais. Essa concepção foi criticada nos anos 1960, e agora se reconhece que o sentimento de vergonha está muito mais prevalente do que se acreditava nos ocidentais, e que os sentimentos de culpa têm um significado importante nos sujeitos não ocidentais.

L'auteur examine l'évolution de la relation entre les concepts de honte et culpabilité en psychanalyse et en anthropologie entre 1900 et 1980. Trois périodes se sont succédées. Dans la première la culpabilité était vue comme plus essentielle que la honte pour la construction des symptômes en milieu occidental; en anthropologie, la honte était vue comme fréquente dans les sociétés non-occidentales «primitives¼. Cette notion a été critiquée dans les années 1960; actuellement on reconnaît que la honte est beaucoup plus présente dans les cultures occidentales et la culpabilité est également fréquente dans les milieux non-occidentaux.

El autor estudia la evolución de la relación entre los conceptos de culpa y vergüenza en psicoanálisis y en antropología, entre los años 1900 y 1980. El autor distingue entre tres periodos: en el primero, la culpa fue presentada como un factor más relevante que la vergüenza en la construcción del síntoma en sociedades occidentales; en la antropología la vergüenza fue vista, principalmente, como parte integrante de las sociedades primitivas o no occidentales, y la culpa fue vista como un sentimiento "occidental". El autor muestra que esta visión ha sido criticada en los años 1960, y que hoy en día se reconoce que la vergüenza está mucho más presente en las culturas occidentales y que la culpa también está presente en configuraciones no occidentales.

Der Verfasser analysiert in diesem Artikel die Entwicklung der Beziehung zwischen Scham- und Schuldgefühle in der Psychoanalyse und der Anthropologie zwischen 1900 und 1980, wobei zwischen drei Perioden unterschieden wird. In der Ersten wird angenommen, dass das Schuldgefühl in westlichen Gesellschaften viel stärker zur Symptombildung beiträgt als das Schamgefühl. Anderseits ordnet die Anthropologie das Schamgefühl hauptsächlich primitiven oder nicht-westlichen Gesellschaften zu, wobei das Schuldgefühl als „westliches" Gefühl eingestuft wurde. Diese Auffassung wurde in den 1960er Jahren revidiert und heutzutage wird anerkannt, dass das Schamgefühl auch in westlichen Gesellschaften weit verbreitet ist und dass Schuldgefühle auch in nicht-westlichen Gesellschaften zu finden sind.

A antropologia contribui para a pesquisa em psicanálise? Sobre o perspectivismo e a experiência psicanalítica / L'anthropologie contribue-t-elle à la recherche en psychanalyse? Dialogues entre le perspectivisme et l'expérience psychanalytique / ¿Puede la antropología contribuir a la investigación en psicoanálisis? Trazando diálogos entre el perspectivismo y la experiencia psicoanalítica / Does anthropology contribute to research in psychoanalysis? Dialogues between perspectivism and psychoanalytic experience

Resumo O artigo visa discutir as implicações de certas questões colocadas pelo perspectivismo ameríndio para a experiência psicanalítica. Isso porque uma pergunta central do perspectivismo levantada por Viveiros de Castro pode ser deslocada para o campo psicanalítico, a saber: como criar condições para autodeterminação ontológica do outro quando todos nós temos nossos pressupostos ontológicos? Acompanhando a aposta do autor de que o antropólogo deve fazer uma descrição suficientemente boa, traça-se uma articulação com a experiência em psicanálise a partir de considerações suscitadas pela teoria winnicottiana. Por fim, para ilustrar as questões discutidas, apresenta-se um relato de experiência em pesquisa clínica a partir da psicanálise.

Résumé Cet article a l'objectif de discuter les implications des certaines questions posées par le perspectivisme amérindien sur l'expérience psychanalytique. En effet, une question centrale du perspectivisme soulevée par Viveiros de Castro peut être déplacée vers le domaine de la psychanalyse : comment créer des conditions pour l'autodétermination ontologique de l'autre lorsque nous avons tous nos présuppositions ontologiques? Suit à l'affirmation de l'auteur, selon laquelle l'anthropologue devrait faire une description suffisamment bonne, une articulation est tracée avec l'expérience en psychanalyse à partir des considérations soulevées par la théorie de Winnicott. Enfin, pour illustrer les problèmes discutés, on présente un rapport d'expérience en recherche clinique.

Resumen El artículo trata de discutir las implicaciones de ciertas indagaciones planteadas en el perspectivismo amerindio para la experiencia en psicoanálisis. La pregunta central del perspectivismo hecha por Viveiros de Castro puede ser desplazada al campo psicoanalítico: ¿cómo crear condiciones para la autodeterminación ontológica del otro cuando todos tenemos nuestros presupuestos ontológicos? A partir de la apuesta del autor de que el antropólogo debe hacer una descripción suficientemente buena, se desarrolla la experiencia en psicoanálisis fundamentada en la teoría de Winnicott. Por último, para ilustrar las cuestiones discutidas, se presenta un relato de experiencia en investigación clínica a partir del psicoanálisis.

Abstract This article intends to discuss the implications of certain questions posed by Amerindian perspectivism to psychoanalytical experience. That's because a central question of perspectivism raised by Viveiros de Castro can be transposed to the field of psychoanalysis: how to create conditions for ontological self-determination of the other when we all have our ontological presuppositions? Following the author's claim that the anthropologist should make a good enough description, an articulation is traced with the experience in psychoanalysis from considerations raised by Winnicott's theory. Finally, to illustrate the discussed issues, an experience report in clinical research is presented.

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.

[The myth of virgin cleansing: Latest news on an archaic magico-religious practice]. / Le mythe du nettoyage par les vierges : actualité d'un archaïsme magico-religieux.

BACKGROUND: In the medical anthropology section of the Nanterre Hospital (France) for migrants and refugees, three cases were recorded of "virgin cleansing" in sub-Saharan African countries. PATIENTS AND METHODS: These consisted of sexual assaults (2 instances of rape and 1 of sexual interference) on sexually immature females (young girls) by patients with sexually transmitted infections (mainly HIV, syphilis) hoping they might thereby be cured. DISCUSSION: These particularly atrocious hetero-aggressive sexual practices based on magical arguments are unfortunately universal and are not limited to a specific culture. At the medical anthropology level, the belief in cleansing by virgins is based on the notion that the patient is dirty and impure. In the same way that emetics and/or laxatives are prescribed in the case of intestinal disorders (to "eliminate" the disease), some subjects use diuretics for urinary abnormalities or, literally, "clean vaginas (or anuses)" to purge their own miasma. The rising tide of population migrations (some of whom carry chronic infections), refugee camps, prolonged incarcerations, etc., makes observations of such phenomena increasingly frequent. Belief in cleansing by virgins (and the fatal consequences thereof) will be difficult to eradicate. The education of populations and health professionals should promote absolute respect for the body of children, and, more generally, of others, particularly since at this time of increasingly marked migratory flows, this problem sadly risks becoming widespread.

[Sudden death in Versailles: A review of a cardiovascular treatrise by Dionis (1710)]. / Les morts subites à Versailles : une relecture du traité de Dionis (1710).

In 1710, the surgeon Pierre Dionis publishes a Dissertation on sudden death. Echoing and expanding the work of his Roman colleague Jean Marie Lancisi, he describes and analyzes dozens of cases of sudden death observed by him. A large number of cases was followed by autopsies allowing clinicopathological confrontation. Are proposed causes of death (pulmonary embolism, myocardial infarction, hemorrhagic stroke, arterial rupture, etc.), pathophysiological mechanisms based on the ancient theory of humors, and preventive actions to avoid these unexpected deaths. In this article, we oppose these old data to those of current literature.

Guerra, tempo e memória: duas notas sobre a mortalidade juvenil brasileira / War, time and memory: two notes on the brazilian youth mortality / Guerra, tiempo y memoria: dos notas sobre la mortalidad juvenil brasileña / Guerre, le temps et la mémoire: deux notes sur la mortalité juvénile du Brésil

O artigo propõe duas notas para analisar a guerra entre os jovens no microtráfico ilícito de drogas, numa interface entre Psicanálise e Antropologia, a partir da noção entre tempo e memória. Na primeira nota, trabalhamos a hipótese de que a guerra teria a função de conectar passado e futuro, pois, através da vingança, haveria uma inscrição no tempo e uma marca cunhada na história, que se perpetua pela memória. A segunda nota trabalha o circuito das mortes no microtráfico, incluindo o saber que o jovem lança mão para lidar com o mecanismo de exclusão a que está submetido. Nesse sentido, trabalhamos a hipótese de que a morte desempenha uma função estrutural no sistema de vida desses jovens e comporta uma positividade, visto que escreve a presença desses sujeitos na cidade, ainda que às avessas. Ao serem nomeados pelos registros oficiais dos dispositivos de poder, os jovens ganham inscrição, ao mesmo tempo em que se apagam na escrita de um nome na história dos homens. Assim, colocando suas vidas em risco na guerra do tráfico, os jovens parecem almejar não a morte, mas a inscrição de uma escrita marginal, que não ganha registro na língua do Outro social.

The paper proposes two notes to analyze the rivalry among young people in the illicit drugs' micro-trafficking from an interface between psychoanalysis and anthropology. For this, we use the notion of time and memory. In the first note, we work the hypothesis that the rivalry would have the function of connecting past and future by the vengeance. Because through vengeance the teenagers could get an inscription in time and a brand coined in history, which is perpetuated through memory. The second note discuss the circuit of deaths in the micro-trafficking including the know how that the teenagers develop to treat the mechanism of exclusion in which they are. In this sense, our hypothesis is that the death plays a structural role in the life of these youngs' system and comprises a positivity. From it, with it, they can achieve lifestyles to write their presences in the city, although maintain the death on the horizon. Upon appointment by the official records of the power devices, young people gain a public registration, while cancel out themselves on writing their own names in the history of mankind. So, at risk of death in the drug war that they took part, young people seem to crave not death, but the inclusion of a marginal writing, which does not win record in the language of the Other social.

El documento propone dos notas para analizar la guerra entre los jóvenes de lo microtráfico ilícito de drogas en una interfaz entre el Psicoanálisis y la Antropología, a partir de la noción de tiempo y de memoria. En la primera nota, se trabaja la hipótesis de que la guerra tiene la función de conectar el pasado y el futuro, porque a través de la venganza sería una inscripción en el tiempo y una marca acuñado en la historia, que se perpetúa a través de la memoria. La segunda nota se analizan el circuito de muertes en el microtráfico de drogas, incluyendo el saber de que el joven va a tratar el mecanismo de exclusión a los que son sometidos. En este sentido, nuestra hipótesis de trabajo es que la muerte juega un papel estructural en la vida de estos jóvenes como un sistema y comprende una positividad. Esta positividad es efectivada por la escritura de la presencia de estas personas en la ciudad, al tiempo que conserva la muerte en el horizonte. Al ser nombrado por los registros oficiales de los dispositivos de potencia, los jóvenes adquieren el registro simbolico, aunque queda suprimido como un nombre propio en la historia de la humanidad. Por lo tanto, en el riesgo de muerte en la guerra entre entre los traficantes de drogas, los jóvenes parecen desear no la muerte, pero la inclusión de una escritura marginal, que no record de victorias en la lengua del Otro social.

Le document propose deux notes pour analyser la guerre chez les jeunes dans le micro trafic de drogues illicites dans une interface entre la psychanalyse et l'anthropologie. Pour cela, nous utilisons les notions de temps et de mémoire. Dans la première note, nous travaillons l'hypothèse que la guerre aurait pour fonction de relier le passé et l'avenir, en utilisant la vengeance comme une inscription dans le temps et une marque inventé dans l'histoire, qui se perpétue à travers la mémoire. La deuxième note discute le circuit de décès dans le micro trafic des drogues illicites, y compris le savoir que les jeunes hommes établissent face au mécanisme d'exclusion auquel ils sont soumis. En ce sens, notre hypothèse est que la mort joue un rôle structurel dans le système de vie de ces jeunes, qui comprendre une positivité. Il s'agit d'une écriture publique dans la ville, même s'il compris la mort à l'horizon. Sur rendez-vous par les documents officiels des dispositifs de puissance, les jeunes acquièrent l'enregistrement publique, tout en etant effacés comme nom propre dans l'histoire de l'humanité. Donc, au risque de décès dans la guerre du trafic de drogues qu'ils établissent, les jeunes semblent solliciter pas la mort, mais l'inclusion d'une écriture marginale, qui ne gagne pas fiche dans la langue de l'Autre social.

["Palimpsest scar" lesions in a context of torture (Darfur, Sudan)]. / Cicatrices « palimpsestes ¼ en contexte de torture (Darfour, Soudan).

BACKGROUND: As a result of the current exponentially growing refugee population from the Middle-East and East Africa (Sudan, Darfur, Eritrea), clinicians (including forensic pathologists) are seeing atypical skin lesions, mainly of a traumatic nature, but in some cases associated with long-standing lesions related to ethnic practices. PATIENTS AND METHODS: A case of torture sequelae is presented herein in a patient originally from Darfur (Sudan): cutaneous incisions were made on old scars several times using a knife. DISCUSSION: The clinical presentation of scarification lesions and that of atypically healed wounds (presumably an effect of inflammation induced by the introduction of irritating foreign bodies such as sand, salt, etc.) are completely different: in all cases they indicate a relative timeframe of the facts, which the clinician should not overlook in reconstructing the patient's course and the injuries to which he has been subjected (hence the proposed designation of "palimpsest scar", in the sense that a palimpsest is a manuscript on a parchment that previously contained writing but has been scratched clean to be overwritten). Thus, a "palimpsest scar" constitutes a fresh scar on top of and hiding another (ritual) scar in a context of ethnic cleansing. The diagnostic and clinical significance comes from the importance of differentiating between ethnic-type lesions and those induced by physical violence and abuse in a context of war.