RESUMEN
RESUMO Objetivo Analisar os rituais de consolidação da figura de Anna Nery como enfermeira brasileira, heroína da Guerra do Paraguai, durante a trasladação de seus restos mortais à cidade de Cachoeira (BA). Método Estudo histórico-social em fontes documentais impressas e fotográficas, pertencentes aos acervos do Centro de Documentação da Escola de Enfermagem Anna Nery da Universidade Federal do Rio de Janeiro, da Escola de Enfermagem da Universidade Federal da Bahia e da Hemeroteca Digital Brasileira da Biblioteca Nacional. Análise de informações impressas com base em Bardin, e na iconologia para as fontes imagéticas. Resultados Revelam-se dois aspectos fulcrais, a legitimação de uma enfermeira heroína pelo Estado e o processo trasladatório com suas interfaces e aspectos históricos, políticos, econômicos e sociais. Destaca-se a construção de um ícone feminino, cívico e herói atrelada à efervescência da discussão de gênero que contribui para forjar a identidade profissional no ensino de enfermagem. Conclusão e implicações para a prática o estudo permite compreender os determinantes e implicações dos fatos históricos na biografia de Anna Nery para a Enfermagem e Enfermeiras, revelando os rituais do traslado de seus restos mortais e suas influências na construção da imagem social da mulher e da mulher enfermeira.
RESUMEN Objetivo Analizar los rituales de consolidación de la figura de Anna Nery como enfermera brasileña, heroína de la Guerra del Paraguay, durante el traslado de sus restos a la ciudad de Cachoeira (BA). Método Estudio histórico-social en fuentes documentales impresas y fotográficas, pertenecientes a las colecciones del Centro de Documentación de la Escuela de Enfermería Anna Nery de la Universidad Federal de Río de Janeiro, la Escuela de Enfermería de la Universidad Federal de Bahía y la Biblioteca Digital Brasileña de la Biblioteca Nacional. El análisis de la información impresa se basó en Bardin y en la iconología para las fuentes de imágenes. Resultados Se revelan dos aspectos clave, la legitimación de una enfermera heroína por parte del Estado y el proceso de transferencia con sus interfaces y aspectos históricos, políticos, económicos y sociales. Se destaca la construcción de un ícono femenino, cívico y heroico vinculado a la efervescencia de la discusión de género que contribuye a forjar la identidad profesional en la educación de la enfermería. Conclusión e implicaciones para la práctica El estudio permite comprender los determinantes e implicaciones de los hechos históricos en la biografía de Anna Nery para la Enfermería y Enfermeras, revelando los rituales del traslado de sus restos y sus influencias en la construcción de la imagen social de las mujeres y las enfermeras.
ABSTRACT Objective To analyze the rituals of consolidation of the character of Anna Nery as a Brazilian nurse, the heroine of the War of Paraguay, during the transfer of her remains to the city of Cachoeira (BA). Method Socio-historical study in printed and photographic documentary sources, belonging to the collections of the Anna Nery Nursing School Documentation Center of the Federal University of Rio de Janeiro, Nursing School of the Federal University of Bahia and the Brazilian Digital Library of the National Library. Analysis of printed information was based on Bardin, and iconology for imagery sources. Results Two key aspects are revealed, the legitimacy of a heroin nurse by the State and the transfer process with its interfaces and historical, political, economic, and social aspects. It highlights the construction of a female, civic, and hero icon linked to the effervescence of the gender discussion that contributes to shaping professional identity in nursing education. Conclusion and implications for practice The study allows to understand the determinants and implications of historical facts in Anna Nery´s biography for Nursing and Nurses, revealing the rituals of the transfer of her remains and their influences in the construction of the social image of women and nurse women.
Asunto(s)
Humanos , Femenino , Historia del Siglo XIX , Historia del Siglo XX , Historia de la Enfermería , Conflictos Armados/historia , Ritos Fúnebres/historia , Enfermeras y EnfermerosRESUMEN
Although extensive deposits of disarticulated, commingled human bones are common in the prehispanic Northern Frontier of Mesoamerica, detailed bioarchaeological analyses of them are not. To our knowledge, this article provides the first such analysis of bone from a full residential-ceremonial complex and evaluates multiple hypotheses about its significance, concluding that the bones actively represented interethnic violence as well as other relationships among persons living and dead. Description of these practices is important to the discussion of multiethnic societies because the frontier was a context where urbanism and complexity were emerging and groups with the potential to form multiethnic societies were interacting, possibly in the same ways that groups did before the formation of larger multiethnic city-states in the core of Mesoamerica.
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Huesos/fisiología , Muerte , Etnicidad , Violencia , Antropología , Arqueología , Canibalismo , Características Culturales , Femenino , Ritos Fúnebres/historia , Geografía , Historia Antigua , Humanos , Masculino , México , Prácticas Mortuorias/historia , Características de la Residencia , Cráneo/fisiología , Clase SocialRESUMEN
El trabajo recuerda a los Tracios, pueblos de la antig³edad desarrollados desde el tercer milenio antes de Cristo y extendidos en una amplia área que comprendía la parte oriental de la Península de los Balcanes hasta zonas costeras del Asia Menor.La herencia dorada de Homero, Hesiodo y Heródoto, nos permiten conocer el antiguo pueblo que en sentido étnico, hablaba ôtracioö, una rama de la familia de las lenguas indoeuropeas. Los mitos griegos que han enriquecido la literatura universal y que colaboran con los hallazgos arqueológicos, nos permiten describir la medicina y los ritos funerarios tracios(AU)
This work reminds the people from Thrace and all the other people included under that name, that covered different regions. They developed from the third millenium before Christ. They extended from the oriental part of the Peninsula of Balkan until the costal región of Minor Asia. The golden heritage of Hesiodo, Homero and Herodoto, let us know the old popolution that, in ethnic sense used to talk of ôtracioö, an old brank of the family of indoeuropean languages The greek miths that have enriched universal literatura and that used to cooperate in the archeological find. They allow us to describe the tracios medicine and the funeral rites(AU)
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Humanos , Masculino , Femenino , Historia Antigua , Ritos Fúnebres , Ritos Fúnebres/historia , GreciaRESUMEN
El trabajo recuerda a los Tracios, pueblos de la antigüedad desarrollados desde el tercer milenio antes de Cristo y extendidos en una amplia área que comprendía la parte oriental de la Península de los Balcanes hasta zonas costeras del Asia Menor.La herencia dorada de Homero, Hesiodo y Heródoto, nos permiten conocer el antiguo pueblo que en sentido étnico, hablaba tracio, una rama de la familia de las lenguas indoeuropeas. Los mitos griegos que han enriquecido la literatura universal y que colaboran con los hallazgos arqueológicos, nos permiten describir la medicina y los ritos funerarios tracios
This work reminds the people from Thrace and all the other people included under that name, that covered different regions. They developed from the third millenium before Christ. They extended from the oriental part of the Peninsula of Balkan until the costal región of Minor Asia. The golden heritage of Hesiodo, Homero and Herodoto, let us know the old popolution that, in ethnic sense used to talk of tracio, an old brank of the family of indoeuropean languages The greek miths that have enriched universal literatura and that used to cooperate in the archeological find. They allow us to describe the tracios medicine and the funeral rites
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Humanos , Masculino , Femenino , Historia Antigua , Grecia , Ritos Fúnebres , Ritos Fúnebres/historiaRESUMEN
Instalados na América portuguesa desde o final do século XVI, os monges beneditinos tinham como lema ter a morte sempre à vista. Neste artigo, são apresentados os diversos desdobramentos em torno da morte em um mosteiro no Rio de Janeiro setecentista. Com ênfase nas atuações performáticas, e fazendo uso de documentação depositada no próprio mosteiro, são analisadas as hierarquizações envolvidas, as formas de representação do tema e a sociabilidade gerada nas ocasiões de sepultamentos. Com enfoque nas relações estabelecidas, incluindo as reciprocidades inventadas e reinventadas ao longo dos rituais, demonstra-se que tais ocasiões forneciam subsídios para a distinção dos eclesiásticos em uma sociedade regida, em parte, por lógicas do Antigo Regime.
Benedictine monks, who settled in Portuguese America in the late sixteenth century, made it their tenet to always have death in mind. The article describes diverse aspects of the Benedictine approach towards death as displayed at an eighteenth-century monastery in Rio de Janeiro. Relying on documentation stored at the monastery and highlighting performance-like activities, the article analyzes hierarchical arrangements, the ways death was represented, and the forms of sociability manifested at the time of burials. Focusing on the relations that were established, including the reciprocities that were invented and re-invented throughout the rituals, it is demonstrated that these events provided a basis for the distinction earned by clerics in a society ruled in part by the logics of the Ancién Regime. .
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Humanos , Historia del Siglo XVI , Historia del Siglo XVII , Historia del Siglo XVIII , Entierro/historia , Causas de Muerte , Muerte , Monjes , Religión , Brasil , Historia del Siglo XVI , Historia del Siglo XVII , Historia del Siglo XVIII , Ritos Fúnebres/historiaRESUMEN
INTRODUCTION: The skull cult is a cultural tradition that dates back to at least Neolithic times. Its main manifestations are trophy heads, skull masks, moulded skulls and shrunken heads. The article reviews the skull cult in both pre-Columbian America and the ethnographic present from a neuro-anthropological perspective. DEVELOPMENT: The tradition of shaping and painting the skulls of ancestors goes back to the Indo-European Neolithic period (Natufian culture and Gobekli Tepe). In Mesoamerica, post-mortem decapitation was the first step of a mortuary treatment that resulted in a trophy head, a skull for the tzompantli or a skull mask. The lithic technology utilised by the Mesoamerican cultures meant that disarticulation had to be performed in several stages. Tzompantli is a term that refers both to a construction where the heads of victims were kept and to the actual skulls themselves. Skull masks are skulls that have been artificially modified in order to separate and decorate the facial part; they have been found in the Templo Mayor of Tenochtitlan. The existence of trophy heads is well documented by means of iconographic representations on ceramic ware and textiles belonging to the Paraca, Nazca and Huari cultures of Peru. The Mundurucu Indians of Brazil and the Shuar or Jivaroan peoples of Amazonian Ecuador have maintained this custom down to the present day. The Shuar also shrink heads (tzantzas) in a ritual process. Spanish chroniclers such as Fray Toribio de Benavente 'Motolinia' and Gaspar de Carvajal spoke of these practices. CONCLUSIONS: In pre-Columbian America, the tradition of decapitating warriors in order to obtain trophy heads was a wide-spread and highly developed practice.
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Conducta Ceremonial , Decapitación/historia , Cabeza , Indígenas Centroamericanos/historia , Indígenas Sudamericanos/historia , Antropología Cultural , Arte/historia , América Central , Decapitación/etnología , Ritos Fúnebres/historia , Historia del Siglo XV , Historia del Siglo XVI , Historia del Siglo XXI , Historia Antigua , Humanos , Magia/historia , Magia/psicología , Mandíbula , Máscaras/historia , Preservación Biológica/métodos , Cráneo , América del Sur , GuerraRESUMEN
Em mayo de 1808, médicos criollos, autoridades eclesiásticas y oficiales del gobierno irrupieron en nombre de la salud pública, como nunca se había hecho antes, en las prácticas religiosas y en la vida ritual de la cultural y éticamente diversa población de Lima. Citando una serie de decretos reales emitidos en Madrid y que no eran cumplidos en Lima, y una creciente y novedosa literatura médica sobre los riesgos de continuar permitiendo los entierros al interior de las iglesias, las autoridades virreinales construyeron un cemiterio público en los extramuros de la ciudad de Lima. Más aún, demandaron que las prácticas funerarias y los entierros acataran estríctas pautas que fueron acordes con la higiene pública.
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Historia del Siglo XIX , Catolicismo/historia , Prácticas Mortuorias/historia , Ritos Fúnebres/historia , Salud Pública/historia , Entierro/historia , PerúRESUMEN
Artifacts of cold-hammered native gold have been discovered in a secure and undisturbed Terminal Archaic burial context at Jiskairumoko, a multicomponent Late Archaic-Early Formative period site in the southwestern Lake Titicaca basin, Peru. The burial dates to 3776 to 3690 carbon-14 years before the present (2155 to 1936 calendar years B.C.), making this the earliest worked gold recovered to date not only from the Andes, but from the Americas as well. This discovery lends support to the hypothesis that the earliest metalworking in the Andes was experimentation with native gold. The presence of gold in a society of low-level food producers undergoing social and economic transformations coincident with the onset of sedentary life is an indicator of possible early social inequality and aggrandizing behavior and further shows that hereditary elites and a societal capacity to create significant agricultural surpluses are not requisite for the emergence of metalworking traditions.
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Agua Dulce , Oro , Clase Social , Adulto , Agricultura/economía , Agricultura/historia , Huesos , Entierro , Niño , Ritos Fúnebres/historia , Sedimentos Geológicos , Oro/economía , Historia Antigua , Humanos , Perú , Factores de TiempoRESUMEN
Mixtec nobles are depicted in codices and other proto-historic documentation taking part in funerary rites involving cremation. The time depth for this practice was unknown, but excavations at the early village site of Tayata, in the southern state of Oaxaca, Mexico, recovered undisturbed cremation burials in contexts dating from the eleventh century B.C. These are the earliest examples of a burial practice that in later times was reserved for Mixtec kings and Aztec emperors. This article describes the burial contexts and human remains, linking Formative period archaeology with ethnohistorical descriptions of Mixtec mortuary practices. The use of cremation to mark elevated social status among the Mixtec was established by 3,000 years ago, when hereditary differences in rank were first emerging across Mesoamerica.
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Prácticas Mortuorias/historia , Arqueología , Ritos Fúnebres/historia , Historia Antigua , Humanos , México , Clase SocialRESUMEN
Trata sobre as violências contra os escravos mortos, praticadas em locais como o Cemitério dos Pretos Novos do Valongo e em cemitérios semelhantes que devem ter existido em outros portos de grandes desembraques de cativos, antes e depois de 1830. O cemitério destina-se ao sepultamento dos pretos novos, isto é, dos escravos que morriam após a entrada dos navios na Baía de Guanabara ou imediatamente depois do desembarque, antes de serem vendidos. Ele funcionou de 1772 a 1830 no Valongo, faixa do litoral carioca que ia da Prainha à Gamboa. Funcionara antes no Largo de Santa Rita, em plena cidade, próximo de onde também se localizava o mercado de escravos recém-chegados. O Valongo entrou, então, para a história da cidade como um local de horrores. Nele, os escravos que sobreviviam à viagem transatlântica recebiam o passaporte para a senzala. Os que não sobreviviam tinham seus corpos submetidos a enterros degradantes. O cemitério foi fechado em 1830 em decorrência de inúmeras reclamações dos moradores que aos poucos tinham povoado o local e do tratado de extinção do tráfico imposto pela Inglaterra, ratificado em 1827 para entrar em vigor três anos depois.
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Entierro/historia , Población Negra/historia , Prácticas Mortuorias/historia , Ritos Fúnebres/historia , Salud Pública/historia , Violencia/historia , BrasilRESUMEN
This paper examines relationships between the social structure of a community and the health of its members, based on analysis of human skeletal remains (N = 64) from Villa El Salvador XII (100 BC-AD 100), a prehistoric cemetery located in the lower Lurín Valley, Peru. The ambiguity of social status as conventionally inferred from archaeological context is among the principal complicating factors in such an inquiry. We use multidimensional scaling of skeletal markers to identify the presence of patterned health-based heterogeneity in our sample, without making a priori assumptions about underlying social structure at Villa El Salvador. This procedure situates every skeleton relative to all others in the sample on the basis of multiple health markers, eliciting health groups. Once recognized, the relevance of those groups to social structure can be evaluated by comparison with a broad range of presumptive archaeological status indicators. We test the hypothesis that the distribution of stress indicators in human skeletons covaries with archaeological indicators of social differentiation. Based on multivariate analysis of skeletal indicators, we conclude that the cemetery at Villa El Salvador was utilized by two social groups with different geographic affinities: one of local coastal origin, and the other probably from the upper Lurín Valley or adjacent higher altitudes. These groups differ in skeletal characteristics related to childhood health, probably reflecting systematic contrasts in the growth environments of the studied individuals. This same division is independently supported by the distribution of cranial deformation, a possible marker of ethnicity. We also document some inequality in the distribution of labor among male individuals, as reflected by the relative advancement of degenerative joint disease, and congruent with differences in the number and quality of associated funerary offerings.
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Ritos Fúnebres/historia , Arqueología , Huesos/anatomía & histología , Estado de Salud , Historia Antigua , Humanos , Perú , Clase SocialAsunto(s)
Actitud Frente a la Muerte , Cultura , Muerte , Antropología Cultural/historia , Actitud Frente a la Muerte/etnología , Conducta Ceremonial , Demografía , Ritos Fúnebres/historia , Ritos Fúnebres/psicología , Historia del Siglo XV , Historia del Siglo XVI , Historia del Siglo XVII , Historia del Siglo XVIII , Historia del Siglo XIX , Historia del Siglo XX , Historia Medieval , Medicina Tradicional/historia , Prácticas Mortuorias/historia , Religión y Medicina , Ciencia/historia , Conducta Social , Cambio Social/historia , Mundo Occidental/historiaRESUMEN
Evolutionary theory, in consort with Marxism and processualism, provides new insights into the interpretation of grave-good variation. Processual interpretations of burial sites in the American Southwest cite age, sex, or social rank as the main determinants of burial-good variation. Marxist theorists suggest that mortuary ritual mediates social tension between an egalitarian mindset and an existing social inequality. Evolutionary theory provides a supplementary explanatory framework. Recent studies guided by kin-selection theory suggest that humans grieve more for individuals of high reproductive value and genetic relatedness. Ethnographic examples also show that individuals mourn more intensively and, thus, place more social emphasis on burials of individuals of highest reproductive value (young adults). Analysis of grave goods from La Ciudad, a Hohokam site in the American Southwest, supports the hypothesis that labor value, reproductive value, and grief contributed to grave-good differentiation. At La Ciudad, individuals between the ages of 10 and 20 possessed more and higher-quality grave goods on average than any other age group. Grief at the loss of a young adult of high reproductive and labor value may facilitate explanation of mortuary variation at La Ciudad, as well as other sites in the greater Southwest and beyond.
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Ritos Fúnebres , Pesar , Indígenas Norteamericanos/historia , Indígenas Norteamericanos/psicología , Actitud Frente a la Muerte/etnología , Evolución Biológica , Ritos Fúnebres/historia , Ritos Fúnebres/psicología , Historia Antigua , Humanos , México , Prácticas Mortuorias/historia , Prácticas Mortuorias/métodos , Prácticas Mortuorias/tendencias , Sudoeste de Estados UnidosAsunto(s)
Conducta Ceremonial , Características Culturales , Diversidad Cultural , Ritos Fúnebres , Aniversarios y Eventos Especiales , Ritos Fúnebres/historia , Ritos Fúnebres/psicología , Historia del Siglo XVII , Prácticas Mortuorias/economía , Prácticas Mortuorias/educación , Prácticas Mortuorias/historia , Prácticas Mortuorias/legislación & jurisprudencia , Perú/etnología , Opinión Pública , Relaciones Públicas/economía , España/etnologíaRESUMEN
Los Servicios de anatomía Patológica se están viendo sorprendidos e impedidos de cumplir con su tarea por la firme oposición de los parientes para que se les practique autopsias en sus deudos. Esta disposición de las familias no es la habitual y contrasta con la templanza socrática que, en relación con estos asuntos, tradicionalmente han prevalecido en Chile. En este trabajo se explora y se discute como la práctica política de detener y desaparecer a las personas pudiera ser una causa explicativa de estos sucesos. Se repasan las costumbres funerarias desde la prehistoria y se analiza la contrapuesta actitud que, con respecto a la importancia de los sepelios, matuvieron Sócrates y Antígona