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In caring for Country, Indigenous Australians draw on laws, knowledge and customs that have been inherited from ancestors and ancestral beings, to ensure the continued health of lands and seas with which they have a traditional attachment or relationship. This is a reciprocal relationship, whereby land is understood to become wild/sick if not managed by its people, and in turn individuals and communities suffer without a maintained connection to Country. It is well understood by Indigenous people that if you 'look after country, country will look after you'. Indigenous knowledge systems that underpin the local care (including use and management) of Country are both unique and complex. These knowledge systems have been built through strong observational, practice-based methods that continue to be enacted and tested, and have sustained consecutive generations by adapting continually, if incrementally, to the local context over time. This paper describes a research partnership that involved the sharing and teaching of Ngan'gi Aboriginal ecological knowledge in order to reveal and promote the complex attachment of Ngan'gi language speakers of the Daly River, Australia, to water places. This engagement further led to the incremental co-development of an Indigenous seasonal calendar of aquatic resource use. The seasonal calendar emerged as an effective tool for supporting healthy Country, healthy people outcomes. It did this by facilitating the communication of resource management knowledge and connection with water-dependent ecosystems both inter-generationally within the Ngan'gi language group, as well as externally to non-Indigenous government water resource managers. The Indigenous seasonal calendar form has subsequently emerged as a tool Indigenous language groups are independently engaging with to document and communicate their own knowledge and understanding of Country, to build recognition and respect for their knowledge, and to make it accessible to future generations.

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BACKGROUND: To report a case of femtosecond laser-assisted removal of an intracorneal chestnut. CASE PRESENTATION: A chestnut was obliquely protruding to the stroma of cornea and it was localized at the paracentral region on the left eye of a 32-year-old man. The best-corrected visual acuity (BCVA, in decimal values) was 0.6 in the injured eye. The white ulcers with feathery edges or satellite infiltrates were not observed in the lesion, and the anterior chamber was deep and quiet. Anterior segment optical coherence tomography (AS-OCT) demonstrated that the original entry path of the foreign body had been sealed, spanning a thickness of approximate 152 µm. In view of location of the intraocular chestnut at the paracentral region, femtosecond laser was applied according to the procedures of IntraLase Enabled Keratoplasty (IEK) to create an anterior lamellar flap rapidly and precisely. The lamellar flap was easily separated with a flap lifter, and the chestnut was removed entirely using a pair of forceps. In 3 days after surgery, the patient complained of mild pain and blurred vision. These symptoms were relieved after treatment with the eyedrops. At three-month follow-up, the corneal wound was healed well, and the BCVA was greatly improved to 1.2 in the left eye. A dot-like haze was observed corresponding to the scar at the site of foreign body removal. No surgical induction of corneal astigmatism was found in the corneal topography. CONCLUSIONS: Without induction of a visually significant scar and corneal astigmatism, the IEK procedure of femtosecond laser is of particular interest as it provides a unique method for removal of intracorneal foreign bodies impinging on the visual axis.

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ResumoEste trabalho tem por objetivo construir um diálogo teórico entre a alienação do fetichismo da mercadoria, em Marx, e algumas categorias da psicanálise. A noção marxista clássica de ideologia, concebida como o desconhecimento e a distorção da consciência necessariamente produzidos pelas condições efetivas da realidade social, é criticada pelo filósofo esloveno Slavoj iek, ao trazer para o campo da ideologia a noção psicanalítica de fantasia. Entretanto, realizamos uma primeira problematização dessa elaboração do filósofo por dirigir a sua crítica a essa noção de ideologia, remetendo-a ao fetichismo da mercadoria. Mostramos que esse conceito de ideologia a que a sua crítica se dirige se adéqua justamente à noção de ideologia desenvolvida por Marx e Engels nA ideologia alemã, e não ao fetichismo da mercadoria, visto que o fetichismo comporta uma noção mais complexa que não se resume a um mero desconhecimento da realidade e a uma distorção socialmente necessária da consciência. Retornamos a O capital de Marx para mostrar as imbricações da fantasia no fetichismo da mercadoria e para mostrar que a sujeição que atinge os sujeitos sob a alienação fetichista é da ordem do inconsciente. No contexto da relação entre fetichismo da mercadoria e inconsciente, problematizamos também aquilo que denominamos uma generalização a que iek incorre, ao defender a tese de que a alienação fetichista teria se deslocado genericamente do saber para o fazer humano(AU)

This paper aims to build a theoretical dialogue amongst the alienation of commodity fetishism in Marx, and some categories of psychoanalysis. The classical Marxist notion of ideology, conceived as the ignorance and the distortion of consciousness necessarily produced by the actual conditions of social reality, is criticized by the Slovenian philosopher Slavoj iek, in bringing to the field of ideology the psychoanalytic notion of fantasy. However, we perform an initial questioning of his elaboration, for he addresses his critique to this notion of ideology, reporting it to the commodity fetishism. We show that this concept of ideology that his criticism is addressed precisely fits in the notion of ideology developed by Marx and Engels, in The German Ideology, and not in the commodity fetishism, since the fetishism involves a more complex notion that is not summed to a mere ignorance of reality and to a socially necessary distortion of conscious. We return to Marxs Capital to show the imbrications of fantasy in commodity fetishism and to show that the subjection, which reaches the subjects under the fetishist alienation is of the order of the unconscious. In the context of the relationship between commodity fetishism and unconscious, we also problematize what we call a generalization that iek incurs in defending the thesis that fetishist alienation would have generically shifted from the human knowing to the human making(AU)