Análise do desenvolvimento socioespacial da praia do Batoque - CE, ante a transformação em reserva extrativista

Pós-graduação em Geografia - IGCE

A dança e o ventre: aparência corporal na contemporaneidade

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

A festa do Bumba-meu-boi da Maioba na configuração do estilo de vida e lazer

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Avaliação da qualidade de vida dos pacientes idosos em tratamento hemodialítico na cidade de Avaré/SP

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Os artefatos e mentefatos nos ritos e cerimônias do Danhono: por dentro do octógono sociocultural A'uwẽ/Xavante

Pós-graduação em Educação Matemática - IGCE

Sindicato de Mágicos: uma história cultural da Igreja Universal do Reino de Deus (1977-2006)

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Efeito dos componentes obtidos de qualea multiflora sobre modelo tumoral mamário murino e sua influência no sistema imunológico

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

A mística do MST: mediação da práxis formadora de sujeitos históricos

Pós-graduação em Ciências Sociais - FCLAR

Fontes para o estudo do Neopentecostalismo brasileiro: O caso da Igreja Universal do Reino de Deus

Denomina-se Neopentecostalismo o movimento religioso que se configurou no Brasil, na década de 1970, como uma ramificação do chamado Pentecostalismo clássico, surgido nos Estados Unidos da América, no início do século XX. Para a pesquisa do tema proposto, adotam-se como principais fontes as literaturas neopentecostais, matérias jornalísticas da mídia impressa, depoimentos de líderes e fiéis, observações presenciais e programas veiculados pela mídia. Utilizam-se como referencial teórico-metodológico, parâmetros da Nova História Cultural, priorizando-se os conceitos de apropriação, circulação cultural, habitus, imaginário e longa duração. Da análise aqui empreendida, constata-se que a leitura da Bíblia exerce um papel preponderante nas práticas deste segmento religioso ao orientar o comportamento coletivo e configurar um fertilíssimo passado cultural. Na magia dos ritos e na riqueza símbólica ali adotados, percebe-se um substrato cultural legado das crenças afro e da religiosidade popular católica, o qual é sincreticamente re-significado a partir de elementos da tradição evangélica.

Ivermectina e abamectina em diferentes doses e vias de aplicação contra larvas de Cochliomyia hominivorax em bolsas escrotais de bovinos recém-castrados, provenientes da região sudeste do Brasil

The preventive efficacy of ivermectin and abamectin administered in different routes (subcutaneous, intramuscular and pour-on) and doses (200 and 500mcg kg(-1)) against Cochliomyia hominivorax in the scrotal sac of cattle after castration, was evaluated. Animals from six different farms, in the state of Sao Paulo and Minas Gerais, Brazil were used. For each study, 3045 uncastrated bulls, depending on the number of groups, were selected. On day zero of the study, the procedure was carried out by the method of bloody castration and the animals were treated after this process. The efficacy of ivermectin and abamectin administered via the pour-on (500mcg kg(-1)), subcutaneous (200mcg kg(-1)) as well as the efficacy of abamectin intramuscularly (200mcg kg(-1)) were evaluated. In each experiment, one group of animals was kept as control. The animals were evaluated from the 3rd to the 14th day after castration process/treatment. The efficacy values for both active principles were <= 30% the next day 10 post-treatment (PT), and in five experiments, both ivermectin and abamectin, regardless of the route of administration, were ineffective (0.0%) on the day 10th PT. Based on the results found in this study, conducted in different properties from southeastern Brazil, both ivermectin and abamectin, when used the protocol presented, were considered ineffective in preventing scrotal myiasis in bulls, irrespective of the route of administration and dose used.

Escherichia coli O157:H7 como importante patógeno veiculado em produtos cárneos de origem bovina

Escherichia coli O157:H7 is a foodborne pathogen associated with enteritis in humans, ranging from a mild to bloody diarrhea to hemolytic uremic syndrome, thrombotic thrombocytopenic purpura and even death. Large E. coli O157:H7 outbreaks have been reported worldwide and are frequently associated with consumption of undercooked beef. Cattle are a major reservoir of the pathogen, which is found in the intestinal tract of the animal. The carcasses can be contaminated with feces during the slaughter and production process. Ground beef remains the most common vehicle. The purpose of this study was to determine the E. coli O157:H7 importance associated to human illness and productivity losses to the meat industry, as well as identifying mechanisms of contamination related to beef and strategies to improve the safety of beef products

Estudo morfométrico do canal do hipoglosso

The hypoglossal nerve (HN) is responsible for the intrinsic and extrinsic muscles of the tongue. Knowledge of this is extremely important because this nerve is responsible for tongue movement. HN paralysis can be associated to the disease itself in various zones in which the NH travels, mainly the hypoglossal canal (HC). Variations in shape of the hypoglossal canal have been pointed to as the cause of HN paralysis in several studies. Four hundred dried intact human skulls without sex or race identification, belonging to the Discipline of Anatomy of ICTSJC – UNESP were studied. Each canal was classified into types: type I (without division in the HC), type II (HC with low bone spike), type III (HC more than two projections bone), type IV (presence of complete bony bridge without dividing HC into two distinct canals) and type V (presence of bone bridge by dividing into two HC canals). HC was found in 100% of skulls studied in both side. Regarding types, we found 538 (67.25%) hypoglossal canal of type I (34%, right side and 33.25%, left side), 108 (13.5%) of type II (7.38%, right side, and 6.13%, left side), 60 (7.5%) hypoglossal canal of type III (3.5%, right side and 4.0%, left side) 84 (10.5%) of type IV (4.75%, right side and 5.75%, left side) and 5 (0.63%) of the type V (0.13%, right side and 0.5%, left side). We found 5 (0,63%) different HC and classified ourselves in type VI, VII and VIII. The average angle was 51,3º on right side and 50,25º on left side. Detailed knowledge of the anatomy of the CH supports professionals in interventions of bloody skull base and also in giving the correct diagnosis of the probable causes of paralysis of the hypoglossal nerve

Vasculhando baús de memórias do nazismo por imagens: olhares e possibilidades diversos

Pós-graduação em Educação - IBRC

Ser ou não ser (de santo)?: aspectos do campo religioso afro-brasileiro na peça teatral Balbina de Iansã, de Plínio Marcos

To be or not to be (of candomblé)? – aspects of Afro-Brazilian religious field in the theater play Balbina de Iansã, by Plínio Marcos. In 1970, the playwright born in Santos-SP Plínio Marcos writes and directs the spectacle Balbina de Iansã, an adaptation (in form of a musical) from Romeo and Juliet, by Shakespeare. The action happens in a candomblé yard, managed authoritatively by a Mãe-de Santo, who tries to prevent the young protagonist couple’s love. This study analyzes the representation of some rites and principles of Afro-Brazilian religion in the play, especially concerning the critique of the relations of power that exist in the yards of São Paulo.

O reino Visigodo: catolicismo e permanências pagãs

What became accustomed to call “paganism” is undoubtedly one of the most significant forms of what is designated as “popular religiosity”. This expression, which seems useful when a generalization is required, shows all its weakness when a more precise and objective observation of a particular religion is attempted. Would the official visigothic kingdom’s “conversion” to Catholicism, with Recardo (586-601) at the Council of Toledo of 589 have effectively matched to the “conversion” of this kingdom’s population? Firstly, it is necessary to consider, in beyond the exalting intentions of the sources of that moment, that mass conversions do not imply a radical change in the convictions and religious practices of an entire people. Secondly, that “conversion” and “Christianization” are not synonymous. “Religiosity”, which includes the “conversion”, implies a fundamental religious attitude, which can simply be interior and personal. On the other hand, “religion”, in which “Christianization” is included, would correspond to a public aspect, institutionalized, which elaborates a set of techniques aiming, as in the case of “religiosity”, the guarantee of the supernatural Thus, elevated to the position of “official religion,” Catholic Christianity would live with a series of rites, rituals, devotions, from the previous “religiosity” that, through its ecclesiastical perspective, would be reprehensible, considered marginal and something that would lead to error. However, on the eve of the Muslim invasion in 711, not only among the laity but even in ecclesiastical segments, the manifestations of the “paganism” still were aim of coactive condemnation in the Catholic kingdom of Toledo’s councils.