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src="https://0.academia-photos.com/4540483/1878303/2229427/s200_cristiana.bastos.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Cristiana Bastos</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://lisboa.academia.edu/">Universidade de Lisboa</a>, <a class="u-tcGrayDarker" href="https://lisboa.academia.edu/Departments/Instituto_e_Ci%C3%AAncias_Sociais/Documents">Instituto e Ciências Sociais</a>, <span class="u-tcGrayDarker">Faculty Member</span></div><div><a class="u-tcGrayDarker" href="https://google.academia.edu/">Google</a>, <a class="u-tcGrayDarker" href="https://google.academia.edu/Departments/SCIEMP_the_Sciences_and_Empires_Commission_DHST_IUHPS_/Documents">SCIEMP - the Sciences and Empires Commission (DHST/IUHPS)</a>, <span class="u-tcGrayDarker">Alumna</span></div><div><a class="u-tcGrayDarker" href="https://mpiwg-berlin-mpg.academia.edu/">Max Planck Institute for the 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data-section-name="Conference-Presentations" data-toggle="tab" href="#conferencepresentations" role="tab" style="border: none;"><span>1</span> Conference Presentations</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Cristiana Bastos</h3></div><div class="js-work-strip profile--work_container" data-work-id="128137133"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137133/Unseen_Diasporas_Portuguese_Labor_Migrants_in_Colonial_Plantations"><img alt="Research paper thumbnail of Unseen Diasporas: Portuguese Labor Migrants in Colonial Plantations" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Unseen Diasporas: Portuguese Labor Migrants in Colonial Plantations</div><div class="wp-workCard_item"><span>Liverpool University Press eBooks</span><span>, Dec 30, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Re-centering Luso-diasporas, or, the Elephant in the Lusophone Studies Room M y central argument ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Re-centering Luso-diasporas, or, the Elephant in the Lusophone Studies Room M y central argument in this chapter is that there is a contradiction between Portuguese historiography and the history of the Portuguese. While the former is centered on themes of empire building, the latter is mostly concerned with moving away from empire and building lives somewhere else. Mainstream historiography shapes representations of imperial Portugueseness for internal and external uses. Even the diasporic communities neglected by empire mirror themselves in monuments that celebrate empire-like caravels, maps of colonial conquest, poles with coats of arms, and others (Bastos, &amp;quot;Plantation Memories&amp;quot;; Fernandes, &amp;quot;Oh Famous Race!&amp;quot;). More recently, the geographies of empire have been replaced by those of post-empire, as in the imagined Lusophonic Commonwealth of the CPLP (Comunidade dos Países de Língua Portuguesa). New flags are appended to the old picture, ex-colonies are replaced by new nations like Angola, Mozambique, Guinea-Bissau, Cape Verde, and São Tomé in Africa, plus Brazil in South America, the two Asian enclaves of Goa and Macao, and the eastern half of the South Sea island of Timor. Beneath a commonality that replicates the shape of empire, each flag stands for very different linguistic, political, cultural, and historical realities. In the meantime, those maps, or imagined communities, leave aside the hundreds of thousands of people of Portuguese descent in North America, the Caribbean, non-CPLP Africa, Asia, South America and the Pacific. The invisibility of diasporic communities is situational and relative. Like the elephant in the Lusophone studies room, diasporic lives remain out of focus in the mainstream, empire-inclined narratives of Lusophony. That happens despite the fact those lives are the biggest share of the worldwide Lusophone experience, and despite the fact that there is no</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137133"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137133"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137133; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137133]").text(description); $(".js-view-count[data-work-id=128137133]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137133; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137133']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137133]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137133,"title":"Unseen Diasporas: Portuguese Labor Migrants in Colonial Plantations","translated_title":"","metadata":{"abstract":"Re-centering Luso-diasporas, or, the Elephant in the Lusophone Studies Room M y central argument in this chapter is that there is a contradiction between Portuguese historiography and the history of the Portuguese. 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Depois de ter sido alvo de condenações sumárias, mas também de apologias complacentes, a obra de Gilberto Freyre vem sendo objeto de discussão e reavaliação dentro e fora do Brasil, sobretudo a partir do centenário de seu nascimento2.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c687efa8c160ddea1c521e289e0b592" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764961,"asset_id":128137132,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764961/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137132"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137132"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137132; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137132]").text(description); $(".js-view-count[data-work-id=128137132]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137132; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137132']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1c687efa8c160ddea1c521e289e0b592" } } $('.js-work-strip[data-work-id=128137132]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137132,"title":"Aventura e rotina: um livro de meio de percurso revisitado","translated_title":"","metadata":{"publisher":"Editora da Universidade de São Paulo","grobid_abstract":"Gilberto Freyre ( 1 900-1987), escritor e cientista social que ficou conhe- cido como reinventor ou intérprete da sociedade brasileirar, produziu uma obra multifacetada que sempre suscitou leituras polarizadas. 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Partindo de uma imagem de baixa resolução que retrata um modelo tridimensional de "hospital-senzala", o artigo analisa o objecto representado, as circunstâncias políticas em que foi produzido, exibido, ignorado e patrimonializado, contextualizando-o na intenção trazer o hospital às populações indígenas através de uma imitação das suas estruturas habitacionais -tal como formularam alguns dos médicos coloniais dos anos 1920. PALAVRAS-CHAVE: colonialismo, saúde, hospitais, África, medicina tropical. The hut-hospital as a colonial project  This article addresses colonial hospitals in Angola and Mozambique in the context of the contemporary discussions on colonial mimesis. Starting with a low-resolution image of a 3D model for a "hut-hospital", in which the colonial infirmaries mimic indigenous shelters, the author analyzes the model as an object and as an outcome of political and cultural circumstances in which the model was produced and showcased in the 1950s, the political background in which it developed and the rationale for adopting elements of African cultures in colonial medicine as formulated in the 1920s.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="30937b785a0889bcc86003c0bacdd00c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764992,"asset_id":128137131,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764992/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137131"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137131"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137131; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137131]").text(description); $(".js-view-count[data-work-id=128137131]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137131; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137131']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "30937b785a0889bcc86003c0bacdd00c" } } $('.js-work-strip[data-work-id=128137131]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137131,"title":"“No género de construções cafreais”: o hospital-palhota como projecto colonial","translated_title":"","metadata":{"publisher":"Centro em Rede de Investigação em Antropologia","grobid_abstract":"Este artigo contribui para as discussões sobre mimetismos coloniais analisando alguns projectos de equipamentos de saúde propostos para Angola e Moçambique no século XX. 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Starting with a low-resolution image of a 3D model for a \"hut-hospital\", in which the colonial infirmaries mimic indigenous shelters, the author analyzes the model as an object and as an outcome of political and cultural circumstances in which the model was produced and showcased in the 1950s, the political background in which it developed and the rationale for adopting elements of African cultures in colonial medicine as formulated in the 1920s.","publication_date":{"day":1,"month":2,"year":2014,"errors":{}},"publication_name":"Etnográfica","grobid_abstract_attachment_id":121764992},"translated_abstract":null,"internal_url":"https://www.academia.edu/128137131/_No_g%C3%A9nero_de_constru%C3%A7%C3%B5es_cafreais_o_hospital_palhota_como_projecto_colonial","translated_internal_url":"","created_at":"2025-03-11T04:56:49.767-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":121764992,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121764992/thumbnails/1.jpg","file_name":"3396.pdf","download_url":"https://www.academia.edu/attachments/121764992/download_file","bulk_download_file_name":"No_genero_de_construcoes_cafreais_o_hos.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121764992/3396-libre.pdf?1741695738=\u0026response-content-disposition=attachment%3B+filename%3DNo_genero_de_construcoes_cafreais_o_hos.pdf\u0026Expires=1743252452\u0026Signature=ORZQFo03tcO3aYY47ArMl7dedoyKX876hYjcETOngx0h0pknwF~zgoplYcArt9IBRd4tyOqr6rGS2SeLF2NOt81gUaTusPfLvLwN-H9bwrKDDaw9e5A2A8PndIk1p56v2HX9GZs6gP3K6rFafF7wvzcv4ixzWzYjpVNlm5jBh3c~Rsi-8vuFOm1DsAlbFGtaK60AoHT16XhO25UWiI~dbys3955RBu7MyNLYhxYE6FoPxlRPtpo78wWyhSIKvcoQXFXAkxFNmPM36AAnAwxwMlFigTXnb3v4aw36Kb-7rdnpJ-jDAA~eMWL7b5lnaFfLYTcas-gCZwdBlir8wt-QnA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_No_género_de_construções_cafreais_o_hospital_palhota_como_projecto_colonial","translated_slug":"","page_count":25,"language":"pt","content_type":"Work","summary":"Este artigo contribui para as discussões sobre mimetismos coloniais analisando alguns projectos de equipamentos de saúde propostos para Angola e Moçambique no século XX. 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Starting with a low-resolution image of a 3D model for a \"hut-hospital\", in which the colonial infirmaries mimic indigenous shelters, the author analyzes the model as an object and as an outcome of political and cultural circumstances in which the model was produced and showcased in the 1950s, the political background in which it developed and the rationale for adopting elements of African cultures in colonial medicine as formulated in the 1920s.","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[{"id":121764992,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121764992/thumbnails/1.jpg","file_name":"3396.pdf","download_url":"https://www.academia.edu/attachments/121764992/download_file","bulk_download_file_name":"No_genero_de_construcoes_cafreais_o_hos.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121764992/3396-libre.pdf?1741695738=\u0026response-content-disposition=attachment%3B+filename%3DNo_genero_de_construcoes_cafreais_o_hos.pdf\u0026Expires=1743252452\u0026Signature=ORZQFo03tcO3aYY47ArMl7dedoyKX876hYjcETOngx0h0pknwF~zgoplYcArt9IBRd4tyOqr6rGS2SeLF2NOt81gUaTusPfLvLwN-H9bwrKDDaw9e5A2A8PndIk1p56v2HX9GZs6gP3K6rFafF7wvzcv4ixzWzYjpVNlm5jBh3c~Rsi-8vuFOm1DsAlbFGtaK60AoHT16XhO25UWiI~dbys3955RBu7MyNLYhxYE6FoPxlRPtpo78wWyhSIKvcoQXFXAkxFNmPM36AAnAwxwMlFigTXnb3v4aw36Kb-7rdnpJ-jDAA~eMWL7b5lnaFfLYTcas-gCZwdBlir8wt-QnA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities"},{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"},{"id":4527,"name":"Africa","url":"https://www.academia.edu/Documents/in/Africa"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism"},{"id":8241,"name":"Tropical Medicine","url":"https://www.academia.edu/Documents/in/Tropical_Medicine"},{"id":14406,"name":"Health","url":"https://www.academia.edu/Documents/in/Health"},{"id":37772,"name":"Hospitals","url":"https://www.academia.edu/Documents/in/Hospitals"},{"id":53340,"name":"Colonialismo","url":"https://www.academia.edu/Documents/in/Colonialismo"},{"id":146311,"name":"Saúde","url":"https://www.academia.edu/Documents/in/Sa%C3%BAde"},{"id":459103,"name":"África","url":"https://www.academia.edu/Documents/in/%C3%81frica"},{"id":1110733,"name":"Medicina Tropical","url":"https://www.academia.edu/Documents/in/Medicina_Tropical"},{"id":1962506,"name":"Hospitais","url":"https://www.academia.edu/Documents/in/Hospitais"}],"urls":[{"id":47128969,"url":"https://doi.org/10.4000/etnografica.3396"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137131-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137130"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/128137130/The_Hut_Hospital_as_Project_and_as_Practice"><img alt="Research paper thumbnail of The Hut-Hospital as Project and as Practice" class="work-thumbnail" src="https://attachments.academia-assets.com/121764990/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/128137130/The_Hut_Hospital_as_Project_and_as_Practice">The Hut-Hospital as Project and as Practice</a></div><div class="wp-workCard_item"><span>Berghahn Books</span><span>, Jun 16, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article analyzes one kind of colonial equipment designed in the early twentieth century for ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article analyzes one kind of colonial equipment designed in the early twentieth century for the purpose of providing medical assistance to the indigenous populations of Angola and Mozambique. I will refer to it as a 'hut-hospital', although it had several forms and designations. The layout of hut-hospitals consisted of a main building and a number of hut-like units that were supposedly more attractive to the indigenous population and therefore more efficient than the large, rectangular buildings of the main colonial hospitals. Using different sources, including three-dimensional plaster models of hut-hospitals, photographs, legal documents, and 1920s conference papers and articles, I will investigate the relatively obscure history of this colonial artifact while exploring the use of imitation as part of the repertoire of colonial governance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0653a25f5d83873718152583221b0b2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764990,"asset_id":128137130,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764990/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137130"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137130"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137130; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137130]").text(description); $(".js-view-count[data-work-id=128137130]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137130; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137130']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0653a25f5d83873718152583221b0b2" } } $('.js-work-strip[data-work-id=128137130]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137130,"title":"The Hut-Hospital as Project and as Practice","translated_title":"","metadata":{"publisher":"Berghahn Books","grobid_abstract":"This article analyzes one kind of colonial equipment designed in the early twentieth century for the purpose of providing medical assistance to the indigenous populations of Angola and Mozambique. 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Je propose de m&#x27;intéresser à l&#x27;absence ou à l&#x27;atrophie d&#x27;un des sens (comme la ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137129"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137129"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137129; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137129]").text(description); $(".js-view-count[data-work-id=128137129]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137129; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137129']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137129]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137129,"title":"Lisbonne sans les sens : traversées de la ville par des handicapés","translated_title":"","metadata":{"abstract":"Cet article porte sur un thème qui m\u0026#x27;a semblé approprié pour parler de la ville sensible à partir de l\u0026#x27;anthropologie et pour contribuer à une ethnographie de Lisbonne qui réponde à l\u0026#x27;évocation des sens. 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Susan Resnik","translated_title":"","metadata":{"publisher":"University of Chicago Press","publication_date":{"day":1,"month":3,"year":2001,"errors":{}},"publication_name":"Isis"},"translated_abstract":null,"internal_url":"https://www.academia.edu/128137121/Blood_Saga_Hemophilia_AIDS_and_the_Survival_of_a_Community_Susan_Resnik","translated_internal_url":"","created_at":"2025-03-11T04:56:46.549-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Blood_Saga_Hemophilia_AIDS_and_the_Survival_of_a_Community_Susan_Resnik","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":null,"owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":310,"name":"Demography","url":"https://www.academia.edu/Documents/in/Demography"},{"id":26327,"name":"Medicine","url":"https://www.academia.edu/Documents/in/Medicine"},{"id":185157,"name":"Isis","url":"https://www.academia.edu/Documents/in/Isis"}],"urls":[{"id":47128960,"url":"https://doi.org/10.1086/385156"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137121-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137120"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137120/12_Cravado_na_pele_o_hospital"><img alt="Research paper thumbnail of 12 Cravado na pele, o hospital" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">12 Cravado na pele, o hospital</div><div class="wp-workCard_item"><span>Corpo Presente</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Não vamos teorizar sobre o corpo. Ancorando a narrativa nas discussões e saberes correntes atravé...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Não vamos teorizar sobre o corpo. Ancorando a narrativa nas discussões e saberes correntes através do artifício das notas, podemos pragmática e livremente dar corpo de letra à voz densa, por vezes rarefeita, múltipla, visceral, espástica, que se gera na fronteira física do organismo em tempos de sida e de experimentação médica. Etnografia densa e em fuga para a transcrição da narrativa pessoal, compósita e resultado de observações sobrepostas e variadas, este texto empírico gravita em torno d..</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137120"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137120"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137120; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137120]").text(description); $(".js-view-count[data-work-id=128137120]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137120; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137120']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137120]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137120,"title":"12 Cravado na pele, o hospital","translated_title":"","metadata":{"abstract":"Não vamos teorizar sobre o corpo. 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Etnografia densa e em fuga para a transcrição da narrativa pessoal, compósita e resultado de observações sobrepostas e variadas, este texto empírico gravita em torno d..","internal_url":"https://www.academia.edu/128137120/12_Cravado_na_pele_o_hospital","translated_internal_url":"","created_at":"2025-03-11T04:56:46.259-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"12_Cravado_na_pele_o_hospital","translated_slug":"","page_count":null,"language":"pt","content_type":"Work","summary":"Não vamos teorizar sobre o corpo. Ancorando a narrativa nas discussões e saberes correntes através do artifício das notas, podemos pragmática e livremente dar corpo de letra à voz densa, por vezes rarefeita, múltipla, visceral, espástica, que se gera na fronteira física do organismo em tempos de sida e de experimentação médica. Etnografia densa e em fuga para a transcrição da narrativa pessoal, compósita e resultado de observações sobrepostas e variadas, este texto empírico gravita em torno d..","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[],"research_interests":[{"id":38132,"name":"Soc","url":"https://www.academia.edu/Documents/in/Soc"},{"id":215977,"name":"SIMBOLISMO","url":"https://www.academia.edu/Documents/in/SIMBOLISMO"},{"id":612373,"name":"Antropologia Do Corpo","url":"https://www.academia.edu/Documents/in/Antropologia_Do_Corpo"},{"id":724793,"name":"Symbolisme","url":"https://www.academia.edu/Documents/in/Symbolisme"},{"id":1019146,"name":"Visual Anthropology and Sociology","url":"https://www.academia.edu/Documents/in/Visual_Anthropology_and_Sociology"},{"id":1613072,"name":"Anthropologie du corps","url":"https://www.academia.edu/Documents/in/Anthropologie_du_corps"},{"id":1849000,"name":"Comunicação não verbal","url":"https://www.academia.edu/Documents/in/Comunica%C3%A7%C3%A3o_n%C3%A3o_verbal"},{"id":2205759,"name":"Communication Non Verbale","url":"https://www.academia.edu/Documents/in/Communication_Non_Verbale"},{"id":3905541,"name":"Técnicas Corporais","url":"https://www.academia.edu/Documents/in/T%C3%A9cnicas_Corporais"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137120-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137119"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137119/Antropologia_da_biosseguran%C3%A7a"><img alt="Research paper thumbnail of Antropologia da biossegurança" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Antropologia da biossegurança</div><div class="wp-workCard_item"><span>Horizontes Antropológicos</span><span>, Jun 30, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organiz...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137119"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137119"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137119; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137119]").text(description); $(".js-view-count[data-work-id=128137119]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137119; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137119']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137119]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137119,"title":"Antropologia da biossegurança","translated_title":"","metadata":{"abstract":"No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…","publisher":"Horizontes Antropológicos","publication_date":{"day":30,"month":6,"year":2020,"errors":{}},"publication_name":"Horizontes Antropológicos"},"translated_abstract":"No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…","internal_url":"https://www.academia.edu/128137119/Antropologia_da_biosseguran%C3%A7a","translated_internal_url":"","created_at":"2025-03-11T04:56:45.953-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Antropologia_da_biossegurança","translated_slug":"","page_count":null,"language":"pt","content_type":"Work","summary":"No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[],"research_interests":[{"id":1472222,"name":"Public Healh","url":"https://www.academia.edu/Documents/in/Public_Healh"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137119-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137118"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137118/Behavior_as_social_variable_and_social_variables_as_behavior_Lessons_from_the_AIDS_epidemic"><img alt="Research paper thumbnail of Behavior as social variable and social variables as behavior: Lessons from the AIDS epidemic" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Behavior as social variable and social variables as behavior: Lessons from the AIDS epidemic</div><div class="wp-workCard_item"><span>PsycEXTRA Dataset</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137118"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137118"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137118; 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Port. de Antropologia e …</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Para quem calcorrear o Nordeste Algarvio, deixando as estradas principais e penetrando nas «carre...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Para quem calcorrear o Nordeste Algarvio, deixando as estradas principais e penetrando nas «carreteiras» que cruzam os «montes» (1), há um fenómeno que salta à vista: um pouco por toda a parte se vêem construções com cruzes de cal pintadas. É absolutamente inútil perguntar o que são, para que servem, que significado têm: encolhem-se os ombros e desvia-se a conversa. Mas na verdade elas estão lá, repetem-se, incidem mais nuns sítios que noutros, e geralmente assinalam currais de gado (primeira pista). Se tivermos disponibilidade e persistência para nos estabelecermos junto da população e, sobretudo, não tivemos o inquérito como propósito explícito principal, viremos a saber mais qualquer coisa: as cruzes são ali pintadas pelos donos do gado, não propriamente para adorno mas com uma função de defesa. Com um pouco de paciência e entre muitos silêncios e evasivas, saberemos de quem se pretende defender o gado: é precisamente das bruxas. Mas, evidentemente, não convém pronunciá-lo. Pode ser perigoso. Convém ignorá-lo, apesar de se ter a certeza, de se conservar o medo, de se continuar a renovar as cruzes de cal, não apenas nas malhadas, mas também nas casas</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e6b23450668d0f32508ea976e3b27654" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764989,"asset_id":128137117,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764989/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137117"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137117"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137117; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137117]").text(description); $(".js-view-count[data-work-id=128137117]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137117; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137117']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e6b23450668d0f32508ea976e3b27654" } } $('.js-work-strip[data-work-id=128137117]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137117,"title":"Bruxas E Bruxos No Nordeste Algarvio: Algumasrepresentações Da Doença E Da Cura","translated_title":"","metadata":{"grobid_abstract":"Para quem calcorrear o Nordeste Algarvio, deixando as estradas principais e penetrando nas «carreteiras» que cruzam os «montes» (1), há um fenómeno que salta à vista: um pouco por toda a parte se vêem construções com cruzes de cal pintadas. 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Under the terms of the licence agreement, an individual user may print out a single article for personal use (for details see Privacy Policy and Legal Notice" class="work-thumbnail" src="https://attachments.academia-assets.com/118271605/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123955292/Printed_from_Oxford_Research_Encyclopedias_African_History_Under_the_terms_of_the_licence_agreement_an_individual_user_may_print_out_a_single_article_for_personal_use_for_details_see_Privacy_Policy_and_Legal_Notice">Printed from Oxford Research Encyclopedias, African History. Under the terms of the licence agreement, an individual user may print out a single article for personal use (for details see Privacy Policy and Legal Notice</a></div><div class="wp-workCard_item"><span>Oxford Research Encyclopedias, African History</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lusotropicalismo, or Lusotropicalism, was officially coined in 1951 by Gilberto Freyre when deliv...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Lusotropicalismo, or Lusotropicalism, was officially coined in 1951 by Gilberto Freyre when delivering an invited talk in Goa, India, during his visit to the Portuguese colonies in Africa and Asia. Freyre did not invent the concept on the spot: it evolved from his earlier analysis of Brazilian society and colonial history as a tale of three peoples (Europeans, Africans, and Indigenous)-a tale in which the Portuguese were portrayed in a positive manner, with a tendency to mix and mingle that ultimately resulted from their own history of mixtures and mingling. Albeit controversial, Freyre's sympathetic portrayal of the Portuguese in tropical lands was valued by some intellectuals of Portugal and African colonies since the 1930s. In the 1950s, the Portuguese government invited him to visit the colonies and write about them. While claiming total independence, Freyre wrote about the Portuguese colonial endeavor with sympathy and strengthened his depiction of their overseas encounters as more fluid and benign than those of other colonizers. His views would ultimately become official doctrine of the Portuguese regime in the 1960s, precisely when other colonial regimes collapsed. Transmitted in textbooks, media, official documents, and a number of propaganda channels, Lusotropicalist ideas became deeply ingrained and naturalized under the colonial regime, which lasted until 1975. They influenced popular representations of colonial history, interracial harmony, and cultural exchanges in ways that outlasted the regime and entered the 21st century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6f82ba5ed988cc5a649544ab30f2d9c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118271605,"asset_id":123955292,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118271605/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123955292"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123955292"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123955292; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123955292]").text(description); $(".js-view-count[data-work-id=123955292]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123955292; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123955292']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a6f82ba5ed988cc5a649544ab30f2d9c" } } $('.js-work-strip[data-work-id=123955292]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123955292,"title":"Printed from Oxford Research Encyclopedias, African History. 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Freyre did not invent the concept on the spot: it evolved from his earlier analysis of Brazilian society and colonial history as a tale of three peoples (Europeans, Africans, and Indigenous)-a tale in which the Portuguese were portrayed in a positive manner, with a tendency to mix and mingle that ultimately resulted from their own history of mixtures and mingling. Albeit controversial, Freyre's sympathetic portrayal of the Portuguese in tropical lands was valued by some intellectuals of Portugal and African colonies since the 1930s. In the 1950s, the Portuguese government invited him to visit the colonies and write about them. While claiming total independence, Freyre wrote about the Portuguese colonial endeavor with sympathy and strengthened his depiction of their overseas encounters as more fluid and benign than those of other colonizers. His views would ultimately become official doctrine of the Portuguese regime in the 1960s, precisely when other colonial regimes collapsed. Transmitted in textbooks, media, official documents, and a number of propaganda channels, Lusotropicalist ideas became deeply ingrained and naturalized under the colonial regime, which lasted until 1975. They influenced popular representations of colonial history, interracial harmony, and cultural exchanges in ways that outlasted the regime and entered the 21st century.","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[{"id":118271605,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118271605/thumbnails/1.jpg","file_name":"Bastos_Castelo_Lusotropicalismo_.pdf","download_url":"https://www.academia.edu/attachments/118271605/download_file","bulk_download_file_name":"Printed_from_Oxford_Research_Encyclopedi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118271605/Bastos_Castelo_Lusotropicalismo_-libre.pdf?1726605500=\u0026response-content-disposition=attachment%3B+filename%3DPrinted_from_Oxford_Research_Encyclopedi.pdf\u0026Expires=1743313916\u0026Signature=VNFZFz~myuwOOatrz2yK8zGRzhT8YxD8eS9WBYGzU2hUK89B7XdxfAoEtCunNd~Tj0PVQa6XBv1YO2PWUykUG8CpZSWit030nNkrl9G9UULN3SHiEn7mExHJ9BcuhqAxvzeC1Df0u6B0~YvhrXICdHu~r1T9JJaZ0M6n41Ml0-r~AFMpKbpee6C3xcB~UKaaBoT9J4pRHLQLRGQgzAkPyP0YTMyeOXHIbntxsirWC-RgKK0~C4BFWP5O0uGvVlB16o9uXgQ3C2wwH-LMYkbSt189Y2NmbIazxOklqB75FRk3nRRwFEqY-zelxviDbbFhCy2wxTHIYV265AxT6DRBKA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":11215,"name":"Empires","url":"https://www.academia.edu/Documents/in/Empires"},{"id":21366,"name":"Angola","url":"https://www.academia.edu/Documents/in/Angola"},{"id":37681,"name":"Portugal (History)","url":"https://www.academia.edu/Documents/in/Portugal_History_"},{"id":101928,"name":"Gilberto Freyre","url":"https://www.academia.edu/Documents/in/Gilberto_Freyre"},{"id":495141,"name":"Portuguese colonialism in Africa","url":"https://www.academia.edu/Documents/in/Portuguese_colonialism_in_Africa"},{"id":1190863,"name":"Lusotropicalismo","url":"https://www.academia.edu/Documents/in/Lusotropicalismo"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-123955292-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="123955290"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123955290/A_circula%C3%A7%C3%A3o_do_conhecimento_medicina_redes_e_imp%C3%A9rios"><img alt="Research paper thumbnail of A circulação do conhecimento: medicina, redes e impérios" class="work-thumbnail" src="https://attachments.academia-assets.com/118271613/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123955290/A_circula%C3%A7%C3%A3o_do_conhecimento_medicina_redes_e_imp%C3%A9rios">A circulação do conhecimento: medicina, redes e impérios</a></div><div class="wp-workCard_item"><span>ICS. Imprensa de Ciências Sociais eBooks</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Neste artigo estudamos a circulação dos conhecimentos biomédicos nos espaços coloniais luso-asiát...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Neste artigo estudamos a circulação dos conhecimentos biomédicos nos espaços coloniais luso-asiáticos e luso-africanos da segunda metade do século XIX. Menos que um efeito de difusão a partir de centros europeus de produção de conhecimento para periferias remotas que os consomem em diferido e cópia diluída, encontramos um complexo de redes onde ocorre o trânsito e a produção de saberes, práticas, certezas, dúvidas, polémicas, programas, subjugações. Nesse contexto, diversos agentes de saúde colonial produzem documentos que se articulam com fluxos maiores sobre as questões prementes para a biopolítica nas colónias-seja na preservação da vida dos europeus, seja na gestão das populações locais. Dando maior atenção às discussões oitocentistas sobre ares, lugares e aclimatação dos corpos, abordaremos diversas personagens a que propomos chamar autores/anónimos-não para os trazermos do anonimato do arquivo à celebridade da publicação, mas para realçar a posição estrutural nas amplas teias que constroem e os constroem.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7c8e849acf77063648173249f5edf39d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118271613,"asset_id":123955290,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118271613/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123955290"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123955290"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123955290; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123955290]").text(description); $(".js-view-count[data-work-id=123955290]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123955290; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123955290']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7c8e849acf77063648173249f5edf39d" } } $('.js-work-strip[data-work-id=123955290]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123955290,"title":"A circulação do conhecimento: medicina, redes e impérios","translated_title":"","metadata":{"publisher":"ICS. 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Those waters were traditionally known as a´guas santas (holy waters) and believed to have redemptive healing powers. In the seventeenth century, the Catholic church took control of the place, refashioned the bathing rituals, developed infrastructures and provided assistance to the patients, granting free treatment to the poor. In the nineteenth century, the state replaced the church and imposed that treatments should be provided by professionals trained in the scientific principles of medical hydrology. Secular and scientific as they were, clinical logbooks still allowed for the account of patients that embodied miracle-like redemptive cures 'at the third bath'. People went to Monchique both for its magic and its medicine, bringing in the body ailments achieved in their lives of hard labour. They also went there for a socialising break while healing. From mendicants to rich landowners, coming mostly from the Algarve and neighbouring Alentejo, they crowded the place in summertime. In the twentieth century, as in other places in continental Europe, the spa evolved into a highly medicalised place that qualified for medical expenses reimbursements, which implied the eclipsing-at least from representation-of its leisure component. In the twenty-first century, a new trend of consumer-centred, market-based, postwater balneology with an emphasis on wellness and leisure reinvented the spa as place for lush and diversified consumption. This article argues that the seemingly contradictory systems (markets and medicine) coexist much in the same way that magic, religion and medicine coexisted in the old water sites. The new SPAs, rather than putting an end to the old spas, have enabled them to survive by reinventing thermal sites as places of attraction and leisure.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="646b3871bf7e06afe402fd3ffe4fb3f7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118271599,"asset_id":123955289,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118271599/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123955289"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123955289"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123955289; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123955289]").text(description); $(".js-view-count[data-work-id=123955289]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123955289; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123955289']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "646b3871bf7e06afe402fd3ffe4fb3f7" } } $('.js-work-strip[data-work-id=123955289]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123955289,"title":"From sulphur to perfume: spa and SPA at Monchique, Algarve","translated_title":"","metadata":{"publisher":"Taylor \u0026 Francis","ai_title_tag":"Monchique's Evolving Spa Culture and Practices","grobid_abstract":"In the thermal village of Monchique, Algarve, different streams of waterrelated knowledge and practices coexisted for centuries. Those waters were traditionally known as a´guas santas (holy waters) and believed to have redemptive healing powers. In the seventeenth century, the Catholic church took control of the place, refashioned the bathing rituals, developed infrastructures and provided assistance to the patients, granting free treatment to the poor. In the nineteenth century, the state replaced the church and imposed that treatments should be provided by professionals trained in the scientific principles of medical hydrology. Secular and scientific as they were, clinical logbooks still allowed for the account of patients that embodied miracle-like redemptive cures 'at the third bath'. People went to Monchique both for its magic and its medicine, bringing in the body ailments achieved in their lives of hard labour. They also went there for a socialising break while healing. From mendicants to rich landowners, coming mostly from the Algarve and neighbouring Alentejo, they crowded the place in summertime. In the twentieth century, as in other places in continental Europe, the spa evolved into a highly medicalised place that qualified for medical expenses reimbursements, which implied the eclipsing-at least from representation-of its leisure component. In the twenty-first century, a new trend of consumer-centred, market-based, postwater balneology with an emphasis on wellness and leisure reinvented the spa as place for lush and diversified consumption. This article argues that the seemingly contradictory systems (markets and medicine) coexist much in the same way that magic, religion and medicine coexisted in the old water sites. The new SPAs, rather than putting an end to the old spas, have enabled them to survive by reinventing thermal sites as places of attraction and leisure.","publication_date":{"day":1,"month":4,"year":2011,"errors":{}},"publication_name":"Anthropology \u0026 Medicine","grobid_abstract_attachment_id":118271599},"translated_abstract":null,"internal_url":"https://www.academia.edu/123955289/From_sulphur_to_perfume_spa_and_SPA_at_Monchique_Algarve","translated_internal_url":"","created_at":"2024-09-17T13:33:14.155-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":118271599,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118271599/thumbnails/1.jpg","file_name":"ICS_CBastos_From_ARI.pdf","download_url":"https://www.academia.edu/attachments/118271599/download_file","bulk_download_file_name":"From_sulphur_to_perfume_spa_and_SPA_at_M.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118271599/ICS_CBastos_From_ARI-libre.pdf?1726605491=\u0026response-content-disposition=attachment%3B+filename%3DFrom_sulphur_to_perfume_spa_and_SPA_at_M.pdf\u0026Expires=1743313916\u0026Signature=g7COVJFRLRlsbPlELNdjHFOhF87I8j38hooLAT4llZQpNkZRPJWqDB~b5fmSMqPswfRr7s0jEfVEYg7Y2WfVDiPFwCn1L-2scjry2uV15FVj~WjwS6a4uzy37HTw-kPbA71Lp-Cn4zwjGlmKsx5~BwwgxACEeOMIjiHS3M4Exm8XN9L-SSHlU5K3ud~6L-O14g1hbo8i502bj0HORXJBpOY30lhGx9n5L4zKuyD~N7pD1kAGfzD~Z9TQwW~mpGuuLVmSTS58AaTTloxTK2SJKzckTXU3tid6VBqa9499y~p2jCtb7-JY-cg6ehR~f5VJ5~b2rSQ-YDO12gVis3thng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"From_sulphur_to_perfume_spa_and_SPA_at_Monchique_Algarve","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"In the thermal village of Monchique, Algarve, different streams of waterrelated knowledge and practices coexisted for centuries. Those waters were traditionally known as a´guas santas (holy waters) and believed to have redemptive healing powers. In the seventeenth century, the Catholic church took control of the place, refashioned the bathing rituals, developed infrastructures and provided assistance to the patients, granting free treatment to the poor. In the nineteenth century, the state replaced the church and imposed that treatments should be provided by professionals trained in the scientific principles of medical hydrology. Secular and scientific as they were, clinical logbooks still allowed for the account of patients that embodied miracle-like redemptive cures 'at the third bath'. People went to Monchique both for its magic and its medicine, bringing in the body ailments achieved in their lives of hard labour. They also went there for a socialising break while healing. From mendicants to rich landowners, coming mostly from the Algarve and neighbouring Alentejo, they crowded the place in summertime. 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The new SPAs, rather than putting an end to the old spas, have enabled them to survive by reinventing thermal sites as places of attraction and leisure.","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[{"id":118271599,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118271599/thumbnails/1.jpg","file_name":"ICS_CBastos_From_ARI.pdf","download_url":"https://www.academia.edu/attachments/118271599/download_file","bulk_download_file_name":"From_sulphur_to_perfume_spa_and_SPA_at_M.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118271599/ICS_CBastos_From_ARI-libre.pdf?1726605491=\u0026response-content-disposition=attachment%3B+filename%3DFrom_sulphur_to_perfume_spa_and_SPA_at_M.pdf\u0026Expires=1743313916\u0026Signature=g7COVJFRLRlsbPlELNdjHFOhF87I8j38hooLAT4llZQpNkZRPJWqDB~b5fmSMqPswfRr7s0jEfVEYg7Y2WfVDiPFwCn1L-2scjry2uV15FVj~WjwS6a4uzy37HTw-kPbA71Lp-Cn4zwjGlmKsx5~BwwgxACEeOMIjiHS3M4Exm8XN9L-SSHlU5K3ud~6L-O14g1hbo8i502bj0HORXJBpOY30lhGx9n5L4zKuyD~N7pD1kAGfzD~Z9TQwW~mpGuuLVmSTS58AaTTloxTK2SJKzckTXU3tid6VBqa9499y~p2jCtb7-JY-cg6ehR~f5VJ5~b2rSQ-YDO12gVis3thng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":118271598,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118271598/thumbnails/1.jpg","file_name":"ICS_CBastos_From_ARI.pdf","download_url":"https://www.academia.edu/attachments/118271598/download_file","bulk_download_file_name":"From_sulphur_to_perfume_spa_and_SPA_at_M.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118271598/ICS_CBastos_From_ARI-libre.pdf?1726605493=\u0026response-content-disposition=attachment%3B+filename%3DFrom_sulphur_to_perfume_spa_and_SPA_at_M.pdf\u0026Expires=1743313916\u0026Signature=O-MBywXodelA7eQESzUsj6TTAHPuJk8lPw1sYccGoHytdGVYe8FIc54F1v2D~XPGnOJeMRaDdJj~lA4RQDC1f9qlSFZj3wh5W1TYn776ReVDsJWLwQsuiFjbCtFm4X28E5cswOIYtnsQJhsPzRPqVIFwKSaGgC1VVFPCUoDdMVCBc4QMPhi8Pz5adC~bE8~mhc-0gYVJs-bGEDPPSRPV~nm9PUNF~~UwMrub2RIRcMSHKLuE8GZEZPYo2fPt6RVGrC8uDGDu4eDsmn26Q4CVnwv8ywdhFAtH4ZKOvNjbdfhvcUCLUNCajBhu2sYYDSM8NNOGsdMewiXwbTyv5qUG9w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History"},{"id":2215,"name":"Water","url":"https://www.academia.edu/Documents/in/Water"},{"id":9372,"name":"Professional Training","url":"https://www.academia.edu/Documents/in/Professional_Training"},{"id":24768,"name":"Nineteenth Century","url":"https://www.academia.edu/Documents/in/Nineteenth_Century"},{"id":26327,"name":"Medicine","url":"https://www.academia.edu/Documents/in/Medicine"},{"id":44510,"name":"Portugal","url":"https://www.academia.edu/Documents/in/Portugal"},{"id":73802,"name":"Travel Medicine","url":"https://www.academia.edu/Documents/in/Travel_Medicine"},{"id":158211,"name":"Anthropology of Medicine","url":"https://www.academia.edu/Documents/in/Anthropology_of_Medicine"},{"id":165489,"name":"Bathing","url":"https://www.academia.edu/Documents/in/Bathing"},{"id":187353,"name":"Healing","url":"https://www.academia.edu/Documents/in/Healing"},{"id":228473,"name":"Miracle","url":"https://www.academia.edu/Documents/in/Miracle"},{"id":263078,"name":"Health Resorts","url":"https://www.academia.edu/Documents/in/Health_Resorts"},{"id":285012,"name":"Sulfur","url":"https://www.academia.edu/Documents/in/Sulfur"},{"id":410370,"name":"Public health systems and services research","url":"https://www.academia.edu/Documents/in/Public_health_systems_and_services_research-1"},{"id":690358,"name":"Balneology","url":"https://www.academia.edu/Documents/in/Balneology"},{"id":1135590,"name":"Thermo-mineral Waters","url":"https://www.academia.edu/Documents/in/Thermo-mineral_Waters"}],"urls":[{"id":44712518,"url":"https://repositorio.ul.pt/bitstream/10451/20064/1/ICS_CBastos_From_ARI.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-123955289-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="569656" id="papers"><div class="js-work-strip profile--work_container" data-work-id="128137133"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137133/Unseen_Diasporas_Portuguese_Labor_Migrants_in_Colonial_Plantations"><img alt="Research paper thumbnail of Unseen Diasporas: Portuguese Labor Migrants in Colonial Plantations" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Unseen Diasporas: Portuguese Labor Migrants in Colonial Plantations</div><div class="wp-workCard_item"><span>Liverpool University Press eBooks</span><span>, Dec 30, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Re-centering Luso-diasporas, or, the Elephant in the Lusophone Studies Room M y central argument ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Re-centering Luso-diasporas, or, the Elephant in the Lusophone Studies Room M y central argument in this chapter is that there is a contradiction between Portuguese historiography and the history of the Portuguese. While the former is centered on themes of empire building, the latter is mostly concerned with moving away from empire and building lives somewhere else. Mainstream historiography shapes representations of imperial Portugueseness for internal and external uses. Even the diasporic communities neglected by empire mirror themselves in monuments that celebrate empire-like caravels, maps of colonial conquest, poles with coats of arms, and others (Bastos, &amp;quot;Plantation Memories&amp;quot;; Fernandes, &amp;quot;Oh Famous Race!&amp;quot;). More recently, the geographies of empire have been replaced by those of post-empire, as in the imagined Lusophonic Commonwealth of the CPLP (Comunidade dos Países de Língua Portuguesa). New flags are appended to the old picture, ex-colonies are replaced by new nations like Angola, Mozambique, Guinea-Bissau, Cape Verde, and São Tomé in Africa, plus Brazil in South America, the two Asian enclaves of Goa and Macao, and the eastern half of the South Sea island of Timor. Beneath a commonality that replicates the shape of empire, each flag stands for very different linguistic, political, cultural, and historical realities. In the meantime, those maps, or imagined communities, leave aside the hundreds of thousands of people of Portuguese descent in North America, the Caribbean, non-CPLP Africa, Asia, South America and the Pacific. The invisibility of diasporic communities is situational and relative. Like the elephant in the Lusophone studies room, diasporic lives remain out of focus in the mainstream, empire-inclined narratives of Lusophony. That happens despite the fact those lives are the biggest share of the worldwide Lusophone experience, and despite the fact that there is no</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137133"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137133"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137133; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137133]").text(description); $(".js-view-count[data-work-id=128137133]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137133; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137133']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137133]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137133,"title":"Unseen Diasporas: Portuguese Labor Migrants in Colonial Plantations","translated_title":"","metadata":{"abstract":"Re-centering Luso-diasporas, or, the Elephant in the Lusophone Studies Room M y central argument in this chapter is that there is a contradiction between Portuguese historiography and the history of the Portuguese. While the former is centered on themes of empire building, the latter is mostly concerned with moving away from empire and building lives somewhere else. Mainstream historiography shapes representations of imperial Portugueseness for internal and external uses. Even the diasporic communities neglected by empire mirror themselves in monuments that celebrate empire-like caravels, maps of colonial conquest, poles with coats of arms, and others (Bastos, \u0026amp;quot;Plantation Memories\u0026amp;quot;; Fernandes, \u0026amp;quot;Oh Famous Race!\u0026amp;quot;). More recently, the geographies of empire have been replaced by those of post-empire, as in the imagined Lusophonic Commonwealth of the CPLP (Comunidade dos Países de Língua Portuguesa). New flags are appended to the old picture, ex-colonies are replaced by new nations like Angola, Mozambique, Guinea-Bissau, Cape Verde, and São Tomé in Africa, plus Brazil in South America, the two Asian enclaves of Goa and Macao, and the eastern half of the South Sea island of Timor. Beneath a commonality that replicates the shape of empire, each flag stands for very different linguistic, political, cultural, and historical realities. In the meantime, those maps, or imagined communities, leave aside the hundreds of thousands of people of Portuguese descent in North America, the Caribbean, non-CPLP Africa, Asia, South America and the Pacific. The invisibility of diasporic communities is situational and relative. Like the elephant in the Lusophone studies room, diasporic lives remain out of focus in the mainstream, empire-inclined narratives of Lusophony. 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Even the diasporic communities neglected by empire mirror themselves in monuments that celebrate empire-like caravels, maps of colonial conquest, poles with coats of arms, and others (Bastos, \u0026amp;quot;Plantation Memories\u0026amp;quot;; Fernandes, \u0026amp;quot;Oh Famous Race!\u0026amp;quot;). More recently, the geographies of empire have been replaced by those of post-empire, as in the imagined Lusophonic Commonwealth of the CPLP (Comunidade dos Países de Língua Portuguesa). New flags are appended to the old picture, ex-colonies are replaced by new nations like Angola, Mozambique, Guinea-Bissau, Cape Verde, and São Tomé in Africa, plus Brazil in South America, the two Asian enclaves of Goa and Macao, and the eastern half of the South Sea island of Timor. Beneath a commonality that replicates the shape of empire, each flag stands for very different linguistic, political, cultural, and historical realities. In the meantime, those maps, or imagined communities, leave aside the hundreds of thousands of people of Portuguese descent in North America, the Caribbean, non-CPLP Africa, Asia, South America and the Pacific. The invisibility of diasporic communities is situational and relative. Like the elephant in the Lusophone studies room, diasporic lives remain out of focus in the mainstream, empire-inclined narratives of Lusophony. 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New flags are appended to the old picture, ex-colonies are replaced by new nations like Angola, Mozambique, Guinea-Bissau, Cape Verde, and São Tomé in Africa, plus Brazil in South America, the two Asian enclaves of Goa and Macao, and the eastern half of the South Sea island of Timor. Beneath a commonality that replicates the shape of empire, each flag stands for very different linguistic, political, cultural, and historical realities. In the meantime, those maps, or imagined communities, leave aside the hundreds of thousands of people of Portuguese descent in North America, the Caribbean, non-CPLP Africa, Asia, South America and the Pacific. The invisibility of diasporic communities is situational and relative. Like the elephant in the Lusophone studies room, diasporic lives remain out of focus in the mainstream, empire-inclined narratives of Lusophony. That happens despite the fact those lives are the biggest share of the worldwide Lusophone experience, and despite the fact that there is no","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[],"research_interests":[{"id":261,"name":"Geography","url":"https://www.academia.edu/Documents/in/Geography"},{"id":1456,"name":"Portuguese","url":"https://www.academia.edu/Documents/in/Portuguese"},{"id":2222,"name":"Portuguese Studies","url":"https://www.academia.edu/Documents/in/Portuguese_Studies"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism"},{"id":13134,"name":"Labour Studies","url":"https://www.academia.edu/Documents/in/Labour_Studies"},{"id":14730,"name":"Migration Studies","url":"https://www.academia.edu/Documents/in/Migration_Studies"},{"id":20031,"name":"Migrant labour","url":"https://www.academia.edu/Documents/in/Migrant_labour"},{"id":30010,"name":"Empire","url":"https://www.academia.edu/Documents/in/Empire"},{"id":69224,"name":"Portuguese migration","url":"https://www.academia.edu/Documents/in/Portuguese_migration"},{"id":82108,"name":"Plantations","url":"https://www.academia.edu/Documents/in/Plantations"},{"id":108964,"name":"International Labour Migration","url":"https://www.academia.edu/Documents/in/International_Labour_Migration"},{"id":142812,"name":"Hawaii","url":"https://www.academia.edu/Documents/in/Hawaii-1"},{"id":149633,"name":"Hawaiian History","url":"https://www.academia.edu/Documents/in/Hawaiian_History"}],"urls":[{"id":47128971,"url":"https://doi.org/10.3828/liverpool/9781802070514.003.0002"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137133-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137132"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/128137132/Aventura_e_rotina_um_livro_de_meio_de_percurso_revisitado"><img alt="Research paper thumbnail of Aventura e rotina: um livro de meio de percurso revisitado" class="work-thumbnail" src="https://attachments.academia-assets.com/121764961/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/128137132/Aventura_e_rotina_um_livro_de_meio_de_percurso_revisitado">Aventura e rotina: um livro de meio de percurso revisitado</a></div><div class="wp-workCard_item"><span>Editora da Universidade de São Paulo eBooks</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gilberto Freyre ( 1 900-1987), escritor e cientista social que ficou conhe- cido como reinventor ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gilberto Freyre ( 1 900-1987), escritor e cientista social que ficou conhe- cido como reinventor ou intérprete da sociedade brasileirar, produziu uma obra multifacetada que sempre suscitou leituras polarizadas. Depois de ter sido alvo de condenações sumárias, mas também de apologias complacentes, a obra de Gilberto Freyre vem sendo objeto de discussão e reavaliação dentro e fora do Brasil, sobretudo a partir do centenário de seu nascimento2.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c687efa8c160ddea1c521e289e0b592" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764961,"asset_id":128137132,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764961/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137132"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137132"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137132; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137132]").text(description); $(".js-view-count[data-work-id=128137132]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137132; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137132']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1c687efa8c160ddea1c521e289e0b592" } } $('.js-work-strip[data-work-id=128137132]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137132,"title":"Aventura e rotina: um livro de meio de percurso revisitado","translated_title":"","metadata":{"publisher":"Editora da Universidade de São Paulo","grobid_abstract":"Gilberto Freyre ( 1 900-1987), escritor e cientista social que ficou conhe- cido como reinventor ou intérprete da sociedade brasileirar, produziu uma obra multifacetada que sempre suscitou leituras polarizadas. 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Partindo de uma imagem de baixa resolução que retrata um modelo tridimensional de "hospital-senzala", o artigo analisa o objecto representado, as circunstâncias políticas em que foi produzido, exibido, ignorado e patrimonializado, contextualizando-o na intenção trazer o hospital às populações indígenas através de uma imitação das suas estruturas habitacionais -tal como formularam alguns dos médicos coloniais dos anos 1920. PALAVRAS-CHAVE: colonialismo, saúde, hospitais, África, medicina tropical. The hut-hospital as a colonial project  This article addresses colonial hospitals in Angola and Mozambique in the context of the contemporary discussions on colonial mimesis. Starting with a low-resolution image of a 3D model for a "hut-hospital", in which the colonial infirmaries mimic indigenous shelters, the author analyzes the model as an object and as an outcome of political and cultural circumstances in which the model was produced and showcased in the 1950s, the political background in which it developed and the rationale for adopting elements of African cultures in colonial medicine as formulated in the 1920s.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="30937b785a0889bcc86003c0bacdd00c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764992,"asset_id":128137131,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764992/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137131"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137131"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137131; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137131]").text(description); $(".js-view-count[data-work-id=128137131]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137131; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137131']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "30937b785a0889bcc86003c0bacdd00c" } } $('.js-work-strip[data-work-id=128137131]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137131,"title":"“No género de construções cafreais”: o hospital-palhota como projecto colonial","translated_title":"","metadata":{"publisher":"Centro em Rede de Investigação em Antropologia","grobid_abstract":"Este artigo contribui para as discussões sobre mimetismos coloniais analisando alguns projectos de equipamentos de saúde propostos para Angola e Moçambique no século XX. Partindo de uma imagem de baixa resolução que retrata um modelo tridimensional de \"hospital-senzala\", o artigo analisa o objecto representado, as circunstâncias políticas em que foi produzido, exibido, ignorado e patrimonializado, contextualizando-o na intenção trazer o hospital às populações indígenas através de uma imitação das suas estruturas habitacionais -tal como formularam alguns dos médicos coloniais dos anos 1920. PALAVRAS-CHAVE: colonialismo, saúde, hospitais, África, medicina tropical. The hut-hospital as a colonial project  This article addresses colonial hospitals in Angola and Mozambique in the context of the contemporary discussions on colonial mimesis. Starting with a low-resolution image of a 3D model for a \"hut-hospital\", in which the colonial infirmaries mimic indigenous shelters, the author analyzes the model as an object and as an outcome of political and cultural circumstances in which the model was produced and showcased in the 1950s, the political background in which it developed and the rationale for adopting elements of African cultures in colonial medicine as formulated in the 1920s.","publication_date":{"day":1,"month":2,"year":2014,"errors":{}},"publication_name":"Etnográfica","grobid_abstract_attachment_id":121764992},"translated_abstract":null,"internal_url":"https://www.academia.edu/128137131/_No_g%C3%A9nero_de_constru%C3%A7%C3%B5es_cafreais_o_hospital_palhota_como_projecto_colonial","translated_internal_url":"","created_at":"2025-03-11T04:56:49.767-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":121764992,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121764992/thumbnails/1.jpg","file_name":"3396.pdf","download_url":"https://www.academia.edu/attachments/121764992/download_file","bulk_download_file_name":"No_genero_de_construcoes_cafreais_o_hos.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121764992/3396-libre.pdf?1741695738=\u0026response-content-disposition=attachment%3B+filename%3DNo_genero_de_construcoes_cafreais_o_hos.pdf\u0026Expires=1743252452\u0026Signature=ORZQFo03tcO3aYY47ArMl7dedoyKX876hYjcETOngx0h0pknwF~zgoplYcArt9IBRd4tyOqr6rGS2SeLF2NOt81gUaTusPfLvLwN-H9bwrKDDaw9e5A2A8PndIk1p56v2HX9GZs6gP3K6rFafF7wvzcv4ixzWzYjpVNlm5jBh3c~Rsi-8vuFOm1DsAlbFGtaK60AoHT16XhO25UWiI~dbys3955RBu7MyNLYhxYE6FoPxlRPtpo78wWyhSIKvcoQXFXAkxFNmPM36AAnAwxwMlFigTXnb3v4aw36Kb-7rdnpJ-jDAA~eMWL7b5lnaFfLYTcas-gCZwdBlir8wt-QnA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_No_género_de_construções_cafreais_o_hospital_palhota_como_projecto_colonial","translated_slug":"","page_count":25,"language":"pt","content_type":"Work","summary":"Este artigo contribui para as discussões sobre mimetismos coloniais analisando alguns projectos de equipamentos de saúde propostos para Angola e Moçambique no século XX. Partindo de uma imagem de baixa resolução que retrata um modelo tridimensional de \"hospital-senzala\", o artigo analisa o objecto representado, as circunstâncias políticas em que foi produzido, exibido, ignorado e patrimonializado, contextualizando-o na intenção trazer o hospital às populações indígenas através de uma imitação das suas estruturas habitacionais -tal como formularam alguns dos médicos coloniais dos anos 1920. PALAVRAS-CHAVE: colonialismo, saúde, hospitais, África, medicina tropical. The hut-hospital as a colonial project  This article addresses colonial hospitals in Angola and Mozambique in the context of the contemporary discussions on colonial mimesis. Starting with a low-resolution image of a 3D model for a \"hut-hospital\", in which the colonial infirmaries mimic indigenous shelters, the author analyzes the model as an object and as an outcome of political and cultural circumstances in which the model was produced and showcased in the 1950s, the political background in which it developed and the rationale for adopting elements of African cultures in colonial medicine as formulated in the 1920s.","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[{"id":121764992,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/121764992/thumbnails/1.jpg","file_name":"3396.pdf","download_url":"https://www.academia.edu/attachments/121764992/download_file","bulk_download_file_name":"No_genero_de_construcoes_cafreais_o_hos.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/121764992/3396-libre.pdf?1741695738=\u0026response-content-disposition=attachment%3B+filename%3DNo_genero_de_construcoes_cafreais_o_hos.pdf\u0026Expires=1743252452\u0026Signature=ORZQFo03tcO3aYY47ArMl7dedoyKX876hYjcETOngx0h0pknwF~zgoplYcArt9IBRd4tyOqr6rGS2SeLF2NOt81gUaTusPfLvLwN-H9bwrKDDaw9e5A2A8PndIk1p56v2HX9GZs6gP3K6rFafF7wvzcv4ixzWzYjpVNlm5jBh3c~Rsi-8vuFOm1DsAlbFGtaK60AoHT16XhO25UWiI~dbys3955RBu7MyNLYhxYE6FoPxlRPtpo78wWyhSIKvcoQXFXAkxFNmPM36AAnAwxwMlFigTXnb3v4aw36Kb-7rdnpJ-jDAA~eMWL7b5lnaFfLYTcas-gCZwdBlir8wt-QnA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities"},{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"},{"id":4527,"name":"Africa","url":"https://www.academia.edu/Documents/in/Africa"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism"},{"id":8241,"name":"Tropical Medicine","url":"https://www.academia.edu/Documents/in/Tropical_Medicine"},{"id":14406,"name":"Health","url":"https://www.academia.edu/Documents/in/Health"},{"id":37772,"name":"Hospitals","url":"https://www.academia.edu/Documents/in/Hospitals"},{"id":53340,"name":"Colonialismo","url":"https://www.academia.edu/Documents/in/Colonialismo"},{"id":146311,"name":"Saúde","url":"https://www.academia.edu/Documents/in/Sa%C3%BAde"},{"id":459103,"name":"África","url":"https://www.academia.edu/Documents/in/%C3%81frica"},{"id":1110733,"name":"Medicina Tropical","url":"https://www.academia.edu/Documents/in/Medicina_Tropical"},{"id":1962506,"name":"Hospitais","url":"https://www.academia.edu/Documents/in/Hospitais"}],"urls":[{"id":47128969,"url":"https://doi.org/10.4000/etnografica.3396"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137131-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137130"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/128137130/The_Hut_Hospital_as_Project_and_as_Practice"><img alt="Research paper thumbnail of The Hut-Hospital as Project and as Practice" class="work-thumbnail" src="https://attachments.academia-assets.com/121764990/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/128137130/The_Hut_Hospital_as_Project_and_as_Practice">The Hut-Hospital as Project and as Practice</a></div><div class="wp-workCard_item"><span>Berghahn Books</span><span>, Jun 16, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article analyzes one kind of colonial equipment designed in the early twentieth century for ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article analyzes one kind of colonial equipment designed in the early twentieth century for the purpose of providing medical assistance to the indigenous populations of Angola and Mozambique. I will refer to it as a 'hut-hospital', although it had several forms and designations. The layout of hut-hospitals consisted of a main building and a number of hut-like units that were supposedly more attractive to the indigenous population and therefore more efficient than the large, rectangular buildings of the main colonial hospitals. Using different sources, including three-dimensional plaster models of hut-hospitals, photographs, legal documents, and 1920s conference papers and articles, I will investigate the relatively obscure history of this colonial artifact while exploring the use of imitation as part of the repertoire of colonial governance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0653a25f5d83873718152583221b0b2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764990,"asset_id":128137130,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764990/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137130"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137130"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137130; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137130]").text(description); $(".js-view-count[data-work-id=128137130]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137130; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137130']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0653a25f5d83873718152583221b0b2" } } $('.js-work-strip[data-work-id=128137130]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137130,"title":"The Hut-Hospital as Project and as Practice","translated_title":"","metadata":{"publisher":"Berghahn Books","grobid_abstract":"This article analyzes one kind of colonial equipment designed in the early twentieth century for the purpose of providing medical assistance to the indigenous populations of Angola and Mozambique. 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Je propose de m&#x27;intéresser à l&#x27;absence ou à l&#x27;atrophie d&#x27;un des sens (comme la ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137129"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137129"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137129; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137129]").text(description); $(".js-view-count[data-work-id=128137129]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137129; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137129']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137129]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137129,"title":"Lisbonne sans les sens : traversées de la ville par des handicapés","translated_title":"","metadata":{"abstract":"Cet article porte sur un thème qui m\u0026#x27;a semblé approprié pour parler de la ville sensible à partir de l\u0026#x27;anthropologie et pour contribuer à une ethnographie de Lisbonne qui réponde à l\u0026#x27;évocation des sens. 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Ancorando a narrativa nas discussões e saberes correntes atravé...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Não vamos teorizar sobre o corpo. Ancorando a narrativa nas discussões e saberes correntes através do artifício das notas, podemos pragmática e livremente dar corpo de letra à voz densa, por vezes rarefeita, múltipla, visceral, espástica, que se gera na fronteira física do organismo em tempos de sida e de experimentação médica. 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Etnografia densa e em fuga para a transcrição da narrativa pessoal, compósita e resultado de observações sobrepostas e variadas, este texto empírico gravita em torno d..","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[],"research_interests":[{"id":38132,"name":"Soc","url":"https://www.academia.edu/Documents/in/Soc"},{"id":215977,"name":"SIMBOLISMO","url":"https://www.academia.edu/Documents/in/SIMBOLISMO"},{"id":612373,"name":"Antropologia Do Corpo","url":"https://www.academia.edu/Documents/in/Antropologia_Do_Corpo"},{"id":724793,"name":"Symbolisme","url":"https://www.academia.edu/Documents/in/Symbolisme"},{"id":1019146,"name":"Visual Anthropology and Sociology","url":"https://www.academia.edu/Documents/in/Visual_Anthropology_and_Sociology"},{"id":1613072,"name":"Anthropologie du corps","url":"https://www.academia.edu/Documents/in/Anthropologie_du_corps"},{"id":1849000,"name":"Comunicação não verbal","url":"https://www.academia.edu/Documents/in/Comunica%C3%A7%C3%A3o_n%C3%A3o_verbal"},{"id":2205759,"name":"Communication Non Verbale","url":"https://www.academia.edu/Documents/in/Communication_Non_Verbale"},{"id":3905541,"name":"Técnicas Corporais","url":"https://www.academia.edu/Documents/in/T%C3%A9cnicas_Corporais"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137120-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137119"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137119/Antropologia_da_biosseguran%C3%A7a"><img alt="Research paper thumbnail of Antropologia da biossegurança" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Antropologia da biossegurança</div><div class="wp-workCard_item"><span>Horizontes Antropológicos</span><span>, Jun 30, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organiz...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137119"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137119"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137119; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137119]").text(description); $(".js-view-count[data-work-id=128137119]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137119; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137119']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=128137119]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137119,"title":"Antropologia da biossegurança","translated_title":"","metadata":{"abstract":"No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. 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É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…","internal_url":"https://www.academia.edu/128137119/Antropologia_da_biosseguran%C3%A7a","translated_internal_url":"","created_at":"2025-03-11T04:56:45.953-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4540483,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Antropologia_da_biossegurança","translated_slug":"","page_count":null,"language":"pt","content_type":"Work","summary":"No novo número temático de Horizontes Antropológicos, “Antropologia da Biossegurança”, os organizadores Jean Segata e Andrea Mastrangelo abordam os diversos entendimentos de biossegurança e a multiplicidade de antropologias possíveis a partir deles. Pesquisadores do campo da antropologia e das ciências da vida, eles procuraram reunir artigos de pesquisadores que estudam as emergências sanitárias e ambientais, ressaltando doenças vetoriais e zoonoses - como Leishmaniose, Chagas, Dengue, Febre Amarela, Zika, Chikungunya, Malária e Influenza – e epidemias, pandemias, desastres e contaminações ambientais e alimentares que estão no foco de ações de Estado para o controle, a prevenção ou a vigilância de humanos, animais, artefatos e ambientes. Jean Segata é professor do Programa de Pós-Graduação em Antropologia Social e do Programa de Pós-Graduação em Políticas Públicas da Universidade Federal do Rio Grande do Sul (UFRGS). Possui mestrado e doutorado em Antropologia Social pela Universidade Federal de Santa Catarina (UFSC) e realizou pós-doutorado na UFSC, no Centro Nacional de Diagnóstico e Investigación en Endemo-Epidemias (CEnDIE) do Ministério de Salud da Argentina e na Brown University. É líder do Grupo de Estudos Multiespécie, Microbiopolítica e Tecnossocialidade (GEMMTE) e coordenador do Núcleo de Estudos Animais, Ambientes e Tecnologias (NEAAT) do PPGAS-UFRGS. Andrea Mastrangelo é mestre e doutora em Antropologia Social pela Universidad Nacional Autónoma de México (UNAM), onde também realizou pós-doutorado. É chefe de trabalhos práticos do departamento de Humanidades Médicas da Facultad de Medicina da Universidad de Buenos Aires (UBA) e membra do Consejo Nacional de Investigaciones Cientificas y Técnicas da Argentina (CONICET). Para os dois pesquisadores, “políticas e práticas de biossegurança têm sido produzidas a partir de infraestruturas globais da ciência, da tecnologia e de suas corporações internacionais e ao mesmo tempo envolvem relações locais entre natureza, sociedade e poderes. Em alguns casos, essas políticas atuam como experimentos de ciência estendidos ao mundo, sem dialogar com saberes e práticas locais. Na maioria das vezes, sua implantação tem sido baseada em discursos que convertem natureza em ameaça à sociedade ou na associação perversa entre pobreza, risco e vulnerabilidade”. Com isso em vista, eles organizaram a publicação de forma que os textos compilados se inscrevessem em uma intersecção entre diferentes temas e campos que tratam de questões contemporâneas – e futuras – para a etnografia e para a teoria antropológica, como os de ambiente, risco e desastres e antropologia médica e da saúde. “A partir de uma perspectiva etnográfica, a interface com a saúde permite abordar densos enredamentos entre humanos e não-humanos, mediados por atores diversos, como mosquitos, venenos, armadilhas, antibióticos, transgênicos, vacinas entre outros, como também por modelos de diagnósticos, tratamentos, campanhas e ações de prevenção, controle e combate. A atenção antropológica orientada para a articulação entre saúde humana, animal e ambiental permite análises que atravessam e emaranham domínios de Estado-nação, fronteiras internacionais, economia, direitos e moralidades, a partir de campos de interesse diversos, como o da biopolítica e da microbiopolítica, das relações humano-animal e multiespécie, da etnologia indígena, da saúde global, da antropologia da ciência ou das novas tecnologias digitais”, destacam. Além do debate inicial sobre a biossegurança e suas antropologias, a publicação traz oito pesquisas inéditas, entre elas a do antropólogo francês Frédéric Keck, figura central para se pensar a constituição de uma antropologia da biossegurança. A trajetória de Keck remonta ao grupo que reuniu Stephen Collier, Andrew Lakoff, Stephen Hinchliffe, Carlo Caduff, entre outros, no Laboratório de Estudos do Contemporâneo, liderado por Paul Rabinow, em Berkeley, onde uma parte importante da agenda antropológica do campo se desenhou. No texto deste volume o autor se pergunta se os seres vivos são sentinelas uns dos outros tendo em mente três formas de atuação. Uma sentinela pode ser aquele animal que dá sinais como o caso do canário da mina de carvão, comumente empregado no século XIX. A presença de gases letais muitas vezes é imperceptível para os humanos, como é o caso do acúmulo de monóxido de carbono que resultava das explosões subterrâneas. Sensível ao aumento dos seus níveis, o canário morria, alertando que era preciso que os humanos saíssem em retirada. Mas a sentinela pode ser também um animal não vacinado em uma fazenda, como um porco, uma galinha ou uma vaca, que alerta o fazendeiro para a entrada de um vírus, adoecendo ou morrendo. Finalmente, células do nosso próprio organismo que alertam o sistema imune para que ele encontre respostas adequadas à presença de um desconhecido também são descritas como uma espécie de sentinelas. O autor critica o modo romantizado de se tratar os experts…","owner":{"id":4540483,"first_name":"Cristiana","middle_initials":"","last_name":"Bastos","page_name":"CBastos","domain_name":"lisboa","created_at":"2013-06-14T04:17:54.809-07:00","display_name":"Cristiana Bastos","url":"https://lisboa.academia.edu/CBastos"},"attachments":[],"research_interests":[{"id":1472222,"name":"Public Healh","url":"https://www.academia.edu/Documents/in/Public_Healh"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-128137119-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="128137118"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/128137118/Behavior_as_social_variable_and_social_variables_as_behavior_Lessons_from_the_AIDS_epidemic"><img alt="Research paper thumbnail of Behavior as social variable and social variables as behavior: Lessons from the AIDS epidemic" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Behavior as social variable and social variables as behavior: Lessons from the AIDS epidemic</div><div class="wp-workCard_item"><span>PsycEXTRA Dataset</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137118"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137118"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137118; 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Port. de Antropologia e …</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Para quem calcorrear o Nordeste Algarvio, deixando as estradas principais e penetrando nas «carre...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Para quem calcorrear o Nordeste Algarvio, deixando as estradas principais e penetrando nas «carreteiras» que cruzam os «montes» (1), há um fenómeno que salta à vista: um pouco por toda a parte se vêem construções com cruzes de cal pintadas. É absolutamente inútil perguntar o que são, para que servem, que significado têm: encolhem-se os ombros e desvia-se a conversa. Mas na verdade elas estão lá, repetem-se, incidem mais nuns sítios que noutros, e geralmente assinalam currais de gado (primeira pista). Se tivermos disponibilidade e persistência para nos estabelecermos junto da população e, sobretudo, não tivemos o inquérito como propósito explícito principal, viremos a saber mais qualquer coisa: as cruzes são ali pintadas pelos donos do gado, não propriamente para adorno mas com uma função de defesa. Com um pouco de paciência e entre muitos silêncios e evasivas, saberemos de quem se pretende defender o gado: é precisamente das bruxas. Mas, evidentemente, não convém pronunciá-lo. Pode ser perigoso. Convém ignorá-lo, apesar de se ter a certeza, de se conservar o medo, de se continuar a renovar as cruzes de cal, não apenas nas malhadas, mas também nas casas</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e6b23450668d0f32508ea976e3b27654" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121764989,"asset_id":128137117,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121764989/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="128137117"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="128137117"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128137117; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128137117]").text(description); $(".js-view-count[data-work-id=128137117]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128137117; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128137117']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e6b23450668d0f32508ea976e3b27654" } } $('.js-work-strip[data-work-id=128137117]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128137117,"title":"Bruxas E Bruxos No Nordeste Algarvio: Algumasrepresentações Da Doença E Da Cura","translated_title":"","metadata":{"grobid_abstract":"Para quem calcorrear o Nordeste Algarvio, deixando as estradas principais e penetrando nas «carreteiras» que cruzam os «montes» (1), há um fenómeno que salta à vista: um pouco por toda a parte se vêem construções com cruzes de cal pintadas. 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Under the terms of the licence agreement, an individual user may print out a single article for personal use (for details see Privacy Policy and Legal Notice" class="work-thumbnail" src="https://attachments.academia-assets.com/118271605/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123955292/Printed_from_Oxford_Research_Encyclopedias_African_History_Under_the_terms_of_the_licence_agreement_an_individual_user_may_print_out_a_single_article_for_personal_use_for_details_see_Privacy_Policy_and_Legal_Notice">Printed from Oxford Research Encyclopedias, African History. Under the terms of the licence agreement, an individual user may print out a single article for personal use (for details see Privacy Policy and Legal Notice</a></div><div class="wp-workCard_item"><span>Oxford Research Encyclopedias, African History</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lusotropicalismo, or Lusotropicalism, was officially coined in 1951 by Gilberto Freyre when deliv...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Lusotropicalismo, or Lusotropicalism, was officially coined in 1951 by Gilberto Freyre when delivering an invited talk in Goa, India, during his visit to the Portuguese colonies in Africa and Asia. Freyre did not invent the concept on the spot: it evolved from his earlier analysis of Brazilian society and colonial history as a tale of three peoples (Europeans, Africans, and Indigenous)-a tale in which the Portuguese were portrayed in a positive manner, with a tendency to mix and mingle that ultimately resulted from their own history of mixtures and mingling. Albeit controversial, Freyre's sympathetic portrayal of the Portuguese in tropical lands was valued by some intellectuals of Portugal and African colonies since the 1930s. In the 1950s, the Portuguese government invited him to visit the colonies and write about them. While claiming total independence, Freyre wrote about the Portuguese colonial endeavor with sympathy and strengthened his depiction of their overseas encounters as more fluid and benign than those of other colonizers. His views would ultimately become official doctrine of the Portuguese regime in the 1960s, precisely when other colonial regimes collapsed. Transmitted in textbooks, media, official documents, and a number of propaganda channels, Lusotropicalist ideas became deeply ingrained and naturalized under the colonial regime, which lasted until 1975. They influenced popular representations of colonial history, interracial harmony, and cultural exchanges in ways that outlasted the regime and entered the 21st century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6f82ba5ed988cc5a649544ab30f2d9c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118271605,"asset_id":123955292,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118271605/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123955292"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123955292"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123955292; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123955292]").text(description); $(".js-view-count[data-work-id=123955292]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123955292; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123955292']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a6f82ba5ed988cc5a649544ab30f2d9c" } } $('.js-work-strip[data-work-id=123955292]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123955292,"title":"Printed from Oxford Research Encyclopedias, African History. 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Imprensa de Ciências Sociais eBooks</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Neste artigo estudamos a circulação dos conhecimentos biomédicos nos espaços coloniais luso-asiát...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Neste artigo estudamos a circulação dos conhecimentos biomédicos nos espaços coloniais luso-asiáticos e luso-africanos da segunda metade do século XIX. Menos que um efeito de difusão a partir de centros europeus de produção de conhecimento para periferias remotas que os consomem em diferido e cópia diluída, encontramos um complexo de redes onde ocorre o trânsito e a produção de saberes, práticas, certezas, dúvidas, polémicas, programas, subjugações. Nesse contexto, diversos agentes de saúde colonial produzem documentos que se articulam com fluxos maiores sobre as questões prementes para a biopolítica nas colónias-seja na preservação da vida dos europeus, seja na gestão das populações locais. Dando maior atenção às discussões oitocentistas sobre ares, lugares e aclimatação dos corpos, abordaremos diversas personagens a que propomos chamar autores/anónimos-não para os trazermos do anonimato do arquivo à celebridade da publicação, mas para realçar a posição estrutural nas amplas teias que constroem e os constroem.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7c8e849acf77063648173249f5edf39d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118271613,"asset_id":123955290,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118271613/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123955290"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123955290"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123955290; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123955290]").text(description); $(".js-view-count[data-work-id=123955290]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123955290; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123955290']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7c8e849acf77063648173249f5edf39d" } } $('.js-work-strip[data-work-id=123955290]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123955290,"title":"A circulação do conhecimento: medicina, redes e impérios","translated_title":"","metadata":{"publisher":"ICS. 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Those waters were traditionally known as a´guas santas (holy waters) and believed to have redemptive healing powers. In the seventeenth century, the Catholic church took control of the place, refashioned the bathing rituals, developed infrastructures and provided assistance to the patients, granting free treatment to the poor. In the nineteenth century, the state replaced the church and imposed that treatments should be provided by professionals trained in the scientific principles of medical hydrology. Secular and scientific as they were, clinical logbooks still allowed for the account of patients that embodied miracle-like redemptive cures 'at the third bath'. People went to Monchique both for its magic and its medicine, bringing in the body ailments achieved in their lives of hard labour. They also went there for a socialising break while healing. From mendicants to rich landowners, coming mostly from the Algarve and neighbouring Alentejo, they crowded the place in summertime. In the twentieth century, as in other places in continental Europe, the spa evolved into a highly medicalised place that qualified for medical expenses reimbursements, which implied the eclipsing-at least from representation-of its leisure component. In the twenty-first century, a new trend of consumer-centred, market-based, postwater balneology with an emphasis on wellness and leisure reinvented the spa as place for lush and diversified consumption. This article argues that the seemingly contradictory systems (markets and medicine) coexist much in the same way that magic, religion and medicine coexisted in the old water sites. The new SPAs, rather than putting an end to the old spas, have enabled them to survive by reinventing thermal sites as places of attraction and leisure.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="646b3871bf7e06afe402fd3ffe4fb3f7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118271599,"asset_id":123955289,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118271599/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123955289"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123955289"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123955289; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123955289]").text(description); $(".js-view-count[data-work-id=123955289]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123955289; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123955289']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "646b3871bf7e06afe402fd3ffe4fb3f7" } } $('.js-work-strip[data-work-id=123955289]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123955289,"title":"From sulphur to perfume: spa and SPA at Monchique, Algarve","translated_title":"","metadata":{"publisher":"Taylor \u0026 Francis","ai_title_tag":"Monchique's Evolving Spa Culture and Practices","grobid_abstract":"In the thermal village of Monchique, Algarve, different streams of waterrelated knowledge and practices coexisted for centuries. 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Clinica, Arte e Sociedade: A sifilis no hospital do Desterro e Saúde Pública. Introdução." class="work-thumbnail" src="https://attachments.academia-assets.com/45798209/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25480252/Bastos_Cristiana_2013_Clinica_Arte_e_Sociedade_A_sifilis_no_hospital_do_Desterro_e_Sa%C3%BAde_P%C3%BAblica_Introdu%C3%A7%C3%A3o">Bastos, Cristiana. 2013. Clinica, Arte e Sociedade: A sifilis no hospital do Desterro e Saúde Pública. 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A Circulação do Conhecimento: Medicina, Redes e Impérios. LIsboa: Imprensa de Ciências Sociais (edição preliminar em PDF, 2011)" class="work-thumbnail" src="https://attachments.academia-assets.com/38464880/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/14897826/Bastos_Cristiana_e_Renilda_Barreto_2013_A_Circula%C3%A7%C3%A3o_do_Conhecimento_Medicina_Redes_e_Imp%C3%A9rios_LIsboa_Imprensa_de_Ci%C3%AAncias_Sociais_edi%C3%A7%C3%A3o_preliminar_em_PDF_2011_">Bastos, Cristiana, e Renilda Barreto. 2013. A Circulação do Conhecimento: Medicina, Redes e Impérios. LIsboa: Imprensa de Ciências Sociais (edição preliminar em PDF, 2011)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://lisboa.academia.edu/CBastos">Cristiana Bastos</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ufmg.academia.edu/BetaniaFigueiredo">Betania Figueiredo</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/MariamanuelQuintela">Maria Manuel Quintela</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://iscte-iul.academia.edu/MonicaSaavedra">Monica Saavedra</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6449d361a1f5ae04e21959bcfe831073" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38464880,"asset_id":14897826,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38464880/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14897826"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14897826"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14897826; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14897826]").text(description); $(".js-view-count[data-work-id=14897826]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14897826; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14897826']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6449d361a1f5ae04e21959bcfe831073" } } $('.js-work-strip[data-work-id=14897826]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14897826,"title":"Bastos, Cristiana, e Renilda Barreto. 2013. 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O fenômeno pode ser analisado sob o olhar das ciências sociais em dis쨁줁ntos níveis, como por exemplo, a experiência dos afetados pela epidemia e suas vulnerabilidades sócio-ambientais, os aspectos programá쨁줁cos priorizados na resposta ou as implicações no plano da garan쨁줁a dos direitos sexuais e reprodu쨁줁vos.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="caea2c3080711e7da6b17baaea81ce52" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":49207557,"asset_id":28789174,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/49207557/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28789174"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28789174"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28789174; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28789174]").text(description); $(".js-view-count[data-work-id=28789174]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28789174; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28789174']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "caea2c3080711e7da6b17baaea81ce52" } } $('.js-work-strip[data-work-id=28789174]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28789174,"title":"Entrevista CLAM - História Social da Zika","translated_title":"","metadata":{"grobid_abstract":"principal | newsle⨁ers | contato | busca 29 | 9 | 201 ortuguês | español | english 14 Brasil A história social da Zika As respostas perante a emergência da epidemia de Zika nas Américas têm sido par쨁줁cularmente dinâmicas e mul쨁줁facetadas, com a mídia, a comunidade cien츁촁fica e as agências internacionais e governamentais inves쨁줁ndo na produção de evidências e de estratégias de con쨁줁ngência para conter tal cenário epidêmico. 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</div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5572944" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="27341930"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/27341930/ANATOM%C3%8DAS_URBANAS_por_J_Pardo_Tomas_post_sobre_as_ceras_dermatologicas_do_Desterro"><img alt="Research paper thumbnail of ANATOMÍAS URBANAS -- por J Pardo Tomas, post sobre as ceras dermatologicas do Desterro" class="work-thumbnail" src="https://attachments.academia-assets.com/47597237/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/27341930/ANATOM%C3%8DAS_URBANAS_por_J_Pardo_Tomas_post_sobre_as_ceras_dermatologicas_do_Desterro">ANATOMÍAS URBANAS -- por J Pardo Tomas, post sobre as ceras dermatologicas do Desterro</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://lisboa.academia.edu/CBastos">Cristiana Bastos</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://csic.academia.edu/JosePardoTomas">José Pardo-Tomás</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">note -- this is a post about a project, book and exhibit I coordinated, but I am not making claim...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">note -- this is a post about a project, book and exhibit I coordinated, but I am not making claims on authorship of the text, which is an excellent post on the blog ANATOMIAS URBANAS (it is just that academia.edu does not allow me to suppress my own name)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="676956f52999e2a8c2fc0bdd7bc8539d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47597237,"asset_id":27341930,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47597237/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper 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id="drafts"><div class="js-work-strip profile--work_container" data-work-id="35596648"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35596648/BUGS_THAT_BUG_US_NO_BOGUS_CRITICAL_ETHNOGRAPHIES_OF_BIOMEDICAL_KNOWLEDGE_AND_THE_LEGACY_OF_SHIRLEY_LINDENBAUM"><img alt="Research paper thumbnail of BUGS THAT BUG US, NO BOGUS: CRITICAL ETHNOGRAPHIES OF BIOMEDICAL KNOWLEDGE AND THE LEGACY OF SHIRLEY LINDENBAUM" class="work-thumbnail" src="https://attachments.academia-assets.com/55463576/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35596648/BUGS_THAT_BUG_US_NO_BOGUS_CRITICAL_ETHNOGRAPHIES_OF_BIOMEDICAL_KNOWLEDGE_AND_THE_LEGACY_OF_SHIRLEY_LINDENBAUM">BUGS THAT BUG US, NO BOGUS: CRITICAL ETHNOGRAPHIES OF BIOMEDICAL KNOWLEDGE AND THE LEGACY OF SHIRLEY LINDENBAUM</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ABSTRACT: Shirley Lindenbaum taught us that understanding and critical engagement with biomedica...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACT:  Shirley Lindenbaum taught us that understanding and critical engagement with biomedical knowledge does not require dismissing it as a tool for human wellbeing. Some of us had the privilege of learning it in her classes and supervision meetings. Her powerful knowledge is embedded or explicit in her work on kuru, cholera, AIDS, in her ability to connect care, humanity and major research questions -- some leading to notable achievements. I first met Shirley at a peak of the AIDS epidemic in New York City, when radical deconstructionism inspired part of us to dismiss the established apparatus of power-knowledge and the will to live inspired the other part (often within the same individuals and communities) to fight for a material rescue that might as well come from an alliance of corporation-produced pharmaceutical drugs and Foucauldian-gaze-based biomedical knowledge and clinical care. We were fortunate to receive Shirley’s key to address contradiction while staying engaged in ethnography-based critical work.  I carried her key while studying infectious disease and epidemics on different fronts, from multi-actor responses to AIDS in Brazil and the US to the entrenchments of empire and public health in colonial India and the production, transmission and handling of medical knowledge in changing contexts. Today, an academic preparing syllabi in medical anthropology and conducting a wide scope research on the embodied experience of displacement in plantation work, I still ask Shirley for counsel – what a blessing she is there for us.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0c0a54cbc0c0a879c0ff34b983d326d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55463576,"asset_id":35596648,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55463576/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35596648"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35596648"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35596648; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35596648]").text(description); $(".js-view-count[data-work-id=35596648]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35596648; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35596648']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0c0a54cbc0c0a879c0ff34b983d326d" } } $('.js-work-strip[data-work-id=35596648]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35596648,"title":"BUGS THAT BUG US, NO BOGUS: CRITICAL ETHNOGRAPHIES OF BIOMEDICAL KNOWLEDGE AND THE LEGACY OF SHIRLEY LINDENBAUM","translated_title":"","metadata":{"abstract":"ABSTRACT: Shirley Lindenbaum taught us that understanding and critical engagement with biomedical knowledge does not require dismissing it as a tool for human wellbeing. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="12716266" id="specialissues"><div class="js-work-strip profile--work_container" data-work-id="59882692"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/59882692/Mobile_labour"><img alt="Research paper thumbnail of Mobile labour" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Mobile labour</div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://kuleuven.academia.edu/NoelBSalazar">Noel B. Salazar</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://lisboa.academia.edu/CBastos">Cristiana Bastos</a></span></div><div class="wp-workCard_item"><span>Mobilities 16(2)</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Inspired by the rich literature on mobility and moved by our own interest in the labour-related p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Inspired by the rich literature on mobility and moved by our own interest in the labour-related production of difference, we used the concept of mobile labour as a catalyst for current, innovative, and ethnographic approaches to labour and mobility. That includes movements for labour (migrant trajectories, economic-induced displacements), movements as labour (highly mobile jobs), and movements of labour (labour-related geographical displacement and its different rhythms). It also includes the associated production and reproduction of ideologies, stereotypes, processes and conditions of exclusion, and the making of hierarchized, racialized inequalities. 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