Naturologia no Brasil e a Naturopatia no mundo: uma breve abordagem entre semelhanças e diferenças / Naturology in Brazil and Naturopathy wordlwide: a broef study on resemblances and differences

O presente estudo discorre sobre a Naturologia no Brasil e Naturopatia no mundo. Inicialmente aborda as terapias, práticas e recursos não convencionais em saúde dentro de um contexto geral, seguido por uma apresentação ampla e particular da Naturopatia e da Naturologia e, por fim sugere comparações entre estas, sendo possível verificar diversos pontos de equivalência entre as duas profissões, sejam eles relacionados à história ou diretamente na atuação profissional, bem como algumas divergências encontradas atualmente. O objetivo deste texto é contribuir para as discussões sobre a possibilidade de tais profissões serem ou não equivalentes, não tendo como meta finalizar as discussões sobre o assunto.(AU)

The present study discuss on Naturology in Brazil and therapies, practices and non-conventional resources in a general context, followed by a wide presentation on concepts of naturology and naturopathy, end in a suggestive comparison between those, analyzing divergent points and equivalent points on both fields, relating those points to both history or professional work. The objective of this assay is to contribute to discussions about varied possibilities of referencied fields being or not alike, however not intending to present conclusions or ending the subject.(AU)

Sebastian Kneipp and the Natural Cure Movement of Germany: Between Naturalism and Modern Medicine.

This study discusses the historical significance of the Natural Cure Movement of Germany, centering on the Kneipp Cure, a form of hydrotherapy practiced by Father Sebastian Kneipp (1821-1897). The Kneipp Cure rested on five main tenets: hydrotherapy, exercise, nutrition, herbalism, and the balance of mind and body. This study illuminates the reception of the Kneipp Cure in the context of the trilateral relationship among the Kneipp Cure, the Natural Cure Movement in general, and modern medicine. The Natural Cure Movement was ideologically based on naturalism, criticizing industrialization and urbanization. There existed various theories and methods in it, yet they shared holism and vitalism as common factors. The Natural Cure Movement of Germany began in the early 19th century. During the late 19th century and the early 20th century, it became merged in the Lebensreformbewegung (life reform movement) which campaigned for temperance, anti-tobacco, and anti-vaccination. The core of the Natural Cure Movement was to advocate the world view that nature should be respected and to recognize the natural healing powers of sunlight, air, water, etc. Among varied natural therapies, hydrotherapy spread out through the activities of some medical doctors and amateur healers such as Johann Siegmund Hahn and Vincenz Prie ßnitz. Later, the supporters of hydrotherapy gathered together under the German Society of Naturopathy. Sebastian Kneipp, one of the forefathers of hydrotherapy, is distinguished from other proponents of natural therapies in two aspects. First, he did not refuse to employ vaccination and medication. Second, he sought to be recognized by the medical world through cooperating with medical doctors who supported his treatment. As a result, the Kneipp cure was able to be gradually accepted into the medical world despite the "quackery" controversy between modern medicine and the Natural Cure Movement. Nowadays, the name of Sebastian Kneipp remains deeply engraved on the memories of German people through various Kneipp spa products, as well as his books such as My water Cure and Thus Shalt Thou Live! Wörishofen, where Kneipp had served as catholic priest as well as hydrotherapist for 42 years from 1855, changed its name to "Bad Wörishofen" ("Wörishofen Spa" in German). The Kneipp Cure and the Natural Cure Movement became a source of ecologica l thought which is currently gaining more and more sympathy from German people. It is regarded as a lieu de mémoire (site of memory) reflecting the collective identity of German people.

The legacy of Sebastian Kneipp: linking wellness, naturopathic, and allopathic medicine.

Sebastian Kneipp (1821-1897) is seen as a vital link between the European nature cure movement of the 19th century and American naturopathy. He promoted a holistic treatment concept founded on five pillars: hydro- and phytotherapy, exercise, balanced nutrition, and regulative therapy. Kneipp attempted to bridge the gap with allopathic medicine, and many modern treatments that are based on his methods indeed blend wellness elements with naturopathic medicine and biomedicine. Because Kneipp's approach to health and healing today are mainly covered in German literature, this paper aims to provide a broader international audience with insights into his life and his treatment methods and to highlight the profound influence Kneipp has had to this day on natural and preventive medicine. The paper emphasizes in particular the continued popularity of Kneipp's holistic approach to health and well-being, which is evident in the many national and international Kneipp Associations, the globally operating Kneipp Werke, postgraduate qualifications in his treatment methods, and the existence of more than 60 accredited Kneipp spas and health resorts in Germany alone.

[Academization of naturopathy and complementary medicine in the German language area]. / Die Akademisierung von Naturheilkunde und Komplementärmedizin im deutschsprachigen Raum.

Nowadays, it seems evident that natural and complementary medicine is represented amongst medical faculties. This was not always the case. Especially in the German speaking countries, more than 100 years of history were necessary. A short history of those academic developments that explicitly led to present day activities in naturopathy and complementary medicine is given by descriptions of persons and institutions. At present, 8 professorships dedicated to either naturopathy or complementary medicine or both could be identified in German speaking countries, thus representing academic medicine at its highest levels. Naturopathy and complementary medicine had received a strong reception in academic medicine. However, the vast majority of present day activities is financed by non-profit organizations and thus depends on their economic development.

Medicina natural, complementariedades terapéuticas y estrategias de atención en la población peruana asentada en Buenos Aires / Natural medicine, therapeutic complementarities and care strategies in the Peruvian population based in Buenos Aires

El presente trabajo indaga sobre los contenidos de conciencia culturales que experimentan los migrantes de Perú asentados en el Área Metropolitana sobre los procesos de salud y enfermedad. La población seleccionada desarrolla diferentes estrategias sobre la base de los significados acerca de la salud-enfermedad, las mismas son construidas social y culturalmente en circunstancias determinadas y a partir de éstas desarrollan distintas respuestas frente a los padecimientos. Analizar estos fenómenos nos permite conocer las significaciones que los sujetos otorgan a sus enfermedades, las explicaciones en torno a las mismas, los procesos de curación y los "traslapos" de medicinas que realizan para tal fin, en un contexto histórico y social particulares. Se parte de la idea que la población atiende su salud a partir del traslapo entre la biomedicina, las medicinas tradicionales, las medicinas religiosas, las medicinas alternativas y el autotratamiento. En esta oportunidad vamos a referirnos a la medicina natural más conocida en la actualidad como Naturopatía. En el relato de los itinerarios terapéuticos aparecen las concepciones que se enmarcan en los fundamentos de la medicina natural. Médicos europeos sobretodo alemanes de la Orden de los Capuchinos y sus discípulos en nuestros países (Argentina, Chile y Perú) trajeron las ideas de la medicina natural (con sus recetarios) al Nuevo Mundo, ello ha impactado en las creencias, representaciones, concepciones y prácticas de la población peruana acerca de la salud y la enfermedad. Consideramos que estas ideas tienen raigambre en la medicina humoral europea que fue folklorizada en Latinoamérica (Foster 1994 e Idoyaga Molina 1999b/2000). También se dará cuenta a través de un análisis a partir de una metodología cualitativa como operan sus percepciones en los procesos de curación. Asimismo realizan rituales para curar enfermedades tradicionales como el susto y el mal de ojo, y la tirisia son enfermedades que revelan etiologías sociales y emocionales.

[Reference relationships between human and animal in Hildegard von Bingen]. / Referenzbeziehungen zwischen Mensch und Tier bei Hildegard von Bingen.

In "De animalibus", the 7th book in the "Liber simplicis medicinae", Hildegard von Bingen describes the characteristics of four-footed land animals. Some of these have a special relationship with humans in that they embody moral qualities. An explanation for this is already given in the preface, which states that human intelligence recognizes these qualities, declaring that "You are this or that sort of creature". Since the relationship that animals have with nature shares a degree of similarity with that of man's, they can be regarded as symbolic representatives for particular human traits and characteristics. The article at hand presents Hildegard von Bingen's descriptions of the monkey, the lion, the bear, the rabbit, the dog, the cat, the wolf, the lynx, and the donkey. While the monkey just mimics man's behaviour and is imperfect in both settings, the lion embodies will power. The bear on the other hand stands for unbridled sexual desire, while in the rabbit the gentleness of a sheep is united with the bounce of a deer. The lynx is regarded as hedonistic, the donkey as stupid, and the wolf as surrounded by dangerous sylphs. In Hildegard's depictions, exotic and native animal species display rather extraordinary behavioural traits, and the medieval Christian world view of the author conveys unexpected relationships between humans and animals. In addition to empirical observation and experience, Hildegard also relies on folkloristic beliefs and magical practices related to explanatory models of her time. She allows largely unknown sources into her animal lore but never strays from her ultimate goal of having it serve to instruct people. In doing so, Hildegard removed herself far from the common tradition of medieval animal portraits.

[Sanatoria for tourists, drugs at home, healers on demand: healing cultures in the Duchy of Gotha (1850-1950)]. / Sanatorien füir Touristen--Medikamente für zu Hause--Heilkundige nach Bedarf: Heilkulturen im Herzogtum Gotha (ca. 1850-ca. 1950).

Up to 1920 Thuringia was separated into many territories some of which were known for their unorthodox pharmaceutical industries. Gotha was the only famous duchy because one of its princes had married the Queen of England in 1840. The country was backward and the state administration was incapable of solving health issues. It was due to the interest of some physicians that the fragile balance between homeopathy, naturopathy, physicians and pharmacists broke down after 1900. But the state bureaucracy was unable to convince the people of its new healthcare approaches that were just based on scientific medicine.

[Images of gender and gender-specific therapies in German homoeopathic and naturopathic guidebooks (c. 1870-1930)]. / Geschlechterbilder und geschlechtsspezifische Therapien in deutschsprachigen Patientenratgebern der Homöopathie und Naturheilkunde (ca. 1870-1930).

In the second half of the nineteenth and early twentieth century sex and gender became crucial categories not only in the medical discourse of German speaking countries. At the very centre of this discourse was the idea of women as the weaker sex. Because of the paradigm shift in the history of medicine (due to the discovery of the cytopathology) the principle of a weaker sex seemed to be corroborated by scientific research, a fact which impacted on medical practice in many ways. "Nervous" disease evolved as the major threat "of our times," with urban girls, young women and "weak" young men being most at risk. At the same time homoeopaths and naturopaths challenged modern medicine, offering alternative health practices, cures and drugs for people who could not afford the help of physicians or distrusted them. An analysis of several alternative medical guidebooks printed between c. 1870 and 1930 showed that homoeopaths and naturopaths shared the "sexualization" of medical discourse and practice only to an extent. On the one hand they believed that disorders such as hysteria, masturbation, chorea Sydenham and anaemia were nervous in nature and that the chances of curing them were poor. With the exception of masturbation these "deadly" threats were considered to be typically female. The general approach of alternative physicians, on the other hand, was unisex. The cures they offered to the public used unisex scales of constitutional characters. They even ignored the gender specificity of sick headaches. Gender-specific problems such as difficult deliveries and childbed fever were treated as "natural" and mild cures were favoured. The conclusion is that the influences of upper and middle class discourse on common health practices should not be overestimated.

[Position hopeless lost--Heinrich Dreuw's lonely struggle against syphilis and Salvarsan]. / Auf verlorenem Posten--der einsame Kampf des Heinrich Dreuw gegen Syphilis und Salvarsan.

The invention of Salvarsan (Triaminotrihydroxy-arsenobenzol) in 1910 meant a revolution in the medical treatment. Chemotherapy was born and its founder Paul Ehrlich is still famous for his experimental work. In medical history mostly successes, not widespread discussions about misuse or failing of the new drug were. The Berlin doctor Heinrich Dreuw was a key figure in these debates. He and his colleagues presented evidence that Salvarsan was not an effective drug and just an expensive placebo, which helped pharmaceutical trusts earning more money. Dreuw even attacked state medical branches for infringement against patients. At last doubts about Salvarsan never disappeared.

[The admirable effects of panaceas: ideas between antiquity and early modern times]. / Die wunderbaren Wirkungen von Allheilmitteln: Vorstellungen zwischen Antike und Früher Neuzeit.

Panaceas, i. e. medicines that can cure many or almost all diseases, were used throughout the history from antiquity until modern times. The paper focuses on ideas developed to explain the admirable actions of these medicines. In antiquity such actions seem to be related to the large number of ingredients as well as to the presence of materials connected to potent poisons (e. g. viper flesh). Later, with the advent of alchemy, the alchemical preparation is regarded to produce medicines with such properties, the most pregnant example being lapis philosophorum. Such explanations are underpinned by the correspondences with higher astral influences as espoused by Paracelsus, as well as by van Helmont's idea that both disease and cure depend exclusively on the state of the 'spirit of life'. At the same time Galenic-like ideas survive, in the sense that panaceas are something like universal purifiers. Besides curing diseases panaceas were used to ensure long living, permanent health as well as for achieving rejuvenation. In this respect, they show an affinity to the so-called 'healing power of nature'.

[Discovering truth. Garcia da Orta and 'discussions of simple healing remedies' (Goa 1563)]. / Die Wahrheit entdecken. Garcia da Orta und die 'Gespräche uber die einfachen Heilmittel' (Goa 1563).

The 'Colloquies on the simples and drugs of India' by Garcia da Orta, published in Goa in 1563, are an inquiry into South Asian materia medica and an important Portuguese contribution to Renaissance herbal literature. The dialogue indicates a fundamental interest in the quest for truth, emphasizing the separation of true from false or vague statements in the description of various plants and vegetable, animal and mineral products of the East Indies. As lectures on the writings of Aristotle and his commentators formed the bases of education at Spanish universities in the 16th century, the current scholar concept of truth at that time derived from Aristotelian philosophy in which scientific truth is taken to arise mainly from syllogistic proof, definition and noetic intuition. Simultaneously another notion of truth emerged, referring to itself in terms of 'discovery' and 'experience'. The abundance of unknown phenomena and the strangeness of the exotic flora and fauna had demonstrated that the ability to make true statements in the field of natural history depended largely on sense perception and the collection of information. Both of these two ways to knowledge are required to characterize, compare and classify new objects or processes by differentiating them into their accidental, specific and diagnostic properties. This kind of truth gains its validity from authentic and documentated observation of individual beings; it has to be detected by research on nature's morphological diversity and by application of heuristic methods. After giving an outline of Orta's life, the structure of the 'Colloquies' and their reception in Europe, the article tries to identify the plants and drugs discussed and finally concentrates on an exposition of the Aristotelian and the discovery-oriented concept of scientfic truth.