Livro de semiologia médica by 16fernando. Semiologia Médica - Rocco 2. Uploaded by 16fernando Download as PDF or read online from Scribd. Flag for. Semiologia Medica (Em Portuguese do Brasil) Jose Rodolfo Rocco. A semiologia médica é a base do conhecimento para a prática médica, Semiologia Medica (Em Portuguese do Brasil) by Jose Rodolfo Rocco Free PDF d0wnl0ad, audio. Semiologia Medica (Em Portuguese do Brasil) Jose Rodolfo Rocco . to read online, online library, greatbooks to read, PDF best books to read, top books.
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Correspondence analysis found no association between parity and functional limitations. Conclusion The highest number of complaints was associated with movement activities and cesarean section postpartum. There was no relationship between functional limitations and parity in this study.
Keywords: Pain, Postpartum period, Woman's health, Physical therapy specialty, Activities of daily living Introduction The female body changes during the postpartum period returning the different body systems to the pre-pregnancy state as soon as possible. Women should receive special attention during this period because painful conditions may occur that may interfere with functional daily activities during puerperium, and therefore, with their quality of life.
The mode of birth is linked to a woman's recovery time and thus may contribute to functional limitations. Vaginal delivery may result in trauma and perineal discomfort. Parity i. However, there are discrepancies between the care model of health organizations and clinical reality.
The literature relates this discrepancy to a health professional's expertise based on the biomedical model and the ignorance of real needs during the puerperal period.
Maternal morbidity may be a temporary or permanent condition, and presents measurement difficulties because the perception of morbidity varies in different cultures. The puerperal pain has been addressed in the literature but without considering all of its dimensions.
Several descriptions of Job' "darkened skin" may correspond to hemorrhagic diathesis caused by defective platelet function in uremic patients. The "flood of water covering Job" There is clinical evidence that Job was a depressive kapusta ; his depression has been represented in paintings Figure. Although depression is frequent in uremia, the probable visual hallucinations and loss of sight b and c in results suggest an organic cause of psychiatric disturbances The so called "uremic amaurosis" is an acute loss of vision in uremic patients.
Recovery usually takes place within hours to a few days 26 , and it was probably described by Job result c. Anxiety, irritability, and psychosis are also frequent in uremic patients, and Job presented some of these symptoms result f.
Sexual abnormality, a part of uremic syndrome, was also partially described by Job result f. Sleep disturbances 27 and probable restless leg syndrome d and e described in the Book of Job are frequent in uremic patients, as symptoms compatible with peripheral neuropathy, mainly the "positive symptoms" result g. The digestive symptoms as vomiting, poor appetite, and halitosis results h.
Job' description My heart is in turmoil, and is never still, days of affliction come to meet me Job We have some doubts about this, but probably Job described the first hyponatremic diet in history Job 6: From the above considerations, we can add other findings to the previously described cutaneous Job syndrome; these are: We therefore wish to contribute to solving the Job conundrum: Davies PJ.
Mozart' illnesses and death. J Royal Soc Med ; Shedd RP. Vida Nova, Electroencephalogram before and after hemodialysis, peritoneal dialysis and renal transplantation: Arq Neuropsiquiatr Revised standard version, 2 nd ed, Bible Society - Stonehill Green: Swindon, Die Bibel.
Die ganze Heilige Schrift des alten un neuen Testaments. Amerikanischen Bibel-Gesellschaft, Lutherbibel Brenton LCL. The Septuagint with apochypha: Peabody, Friedman M. Bilder zur Bibel. Altes testament. Poseidon Press: Wien, Meyer K. Job as a patron of music. The Art Bulletin ; Bihn M, Bealings J.
The bible in pictures. The new bible symbols - old testament. The afflictions of Job. John A. London, Achenbaum WA, Orwoll L. Becoming wise: Int J Aging Hum Dev ; Renik O. The biblical book of Job: Psychoanal Q ; De Masi F. Intimidation at the helm: Procultura, In this separation, which can last for weeks or months, they are subject to a restricted diet based on pepper and flour and undergo intense instruction from older males on the myths and cultural regulations of their group.
Properly speaking, the above mentioned ritual lasts for around three days. During the ritual they are presented with the sacred flutes, their bodies are painted and ornamented with decorations and, for the first time, they participate in ritual, collective flogging, something in which all men participate throughout their lives Hugh-Jones, HUGH-JONES, S.
The palm and the pleiades: Cambridge University, This is, then, an essential moment in the construction of the indigenous person and body in the Upper Rio Negro region. As described, the myth of Jurupari plays a central role in the cosmology of these populations with regards to the cult of sacred flutes and male rites of passage which mediate the transition from childhood to adulthood.
Jurupari, a type of being belonging to the space-time of the primeval world, possessed flutes within his body, which even sang with the wind.
He was responsible for the rites of passage of the first youths in the complex mythical ritual of the cult of the sacred flutes. The process was marked by, among other aspects, dietary restrictions. Two youths under his care systematically disobeyed the restrictions. In reprisal, he swallowed them. Inside Jurupari, the youths, who were decaying, also planned how to escape.
Using a whole set of tricks, the youths fled and went to tell their parents what had happened. They decided to avenge themselves.
To do this, they drew up a plan consisting of inviting him to a caxiri a traditional fermented drink festival and, taking advantage of his drunkenness, kill him. A big drawback to the plan was that they did not know how to kill Jurupari. Moreover, Jurupari somehow knew of what was being plotted against him. Even so, he went to the festival. Finally, he accepted a type of caxiri. After this, they began tryinvg to kill him, but without success. Jurupari was contemptuous, saying that there was only one way to kill him, which only he knew.
After drinking caxiri for a while, Jurupari decided to reveal how he could be killed: Others said: So, Jurupari was thrown onto the bonfire. Soon after, a big bang was heard, as if his body had exploded.
To do this, looking back at the definition of suicide described above, we formulated the following questions: Did Jurupari want to die? However, to provide more consistency and breadth to the theoretical enterprise in question, and in recognition that it is not possible to speak of one single, universal indigenous symbolism, as there is great socio-cultural diversity in the Brazilian indigenous populations Coimbra Jr.
The first of these was to reformulate the questions specific to the context of the Jurupari myth, extending them: This procedure theoretically delineates the understanding that the formulated questions refer to important symbolic systems that, whilst keeping their specific features, can be applied to other indigenous socio-cultural contexts. The second was to seek the answers to these questions, promoting a dialogue between the ideas contained in the biomedical definition of suicide, the representations which permeate the myth of Jurupari and ethnographic findings on suicide among other Brazilian indigenous populations available in the literature.
Although it was necessary to conduct a review of the literature on indigenous suicide in Brazil, this text does not pretend to be a systematic or detailed review of the topic. These tribes were chosen as the most consistent academic research on indigenous suicide in the last 20 years was conducted with them. This tribe is recognized in the specialist literature for its high rates of suicide and for the profound internalization of suicide in its myth system.
Either way, this high value cannot but be regarded as a proxy of the impact of suicide on the already small population of this group. Nowadays, a large part of the population live in site border cities, such as Tabatinga, which now forms part of an international drug trafficking route.
In other words, was there an individual, conscious decision, made by the individual themselves, that led to the adoption of specific conduct culminating in their own death? The importance, in biomedical thinking, of evaluating intentionality lies in making the distinction between suicide and another cause of death, accidental. In the Jurupari myth, the act he performed that led to his own death was to reveal how he could be killed.
If they had not had access to that information, he would not have died. In the myth, as in many cases of suicide, there is no, at least not explicitly, access to the thoughts of those who kill themselves. It is only possible to access the opinions of third parties. In the case of the myth, the opinions are of the narrators, and they vary widely. Some support the hypothesis that he wanted to die, and that it was therefore an intentional act, others understand that consuming alcohol affected Jurupari to a certain extent, and that he unintentionally revealed his secret.
In the biomedical literature, there is a great deal of discussion concerning the intentionality of an act committed while under the influence of psycho-active substances Meleiro et al. Sigma-Farma, This difficulty in analyzing suicidal behavior in situations in which alcohol had been consumed becomes even more significant when we consider the fact that alcohol use among those who kill themselves is not uncommon Ponce et al.
A morte por jejuvy entre os Guarani do sudoeste brasileiro. On the other hand, when an anthropologic view is added to the discussion, the importance of conflicts between relatives in generating suicidal behavior can be verified, which seems to refer to the relational character of the person in the indigenous societies considered here.
Such aspects together demonstrate the difficulty of verifying, in indigenous contexts, whether the action which led to death in situations involving both alcohol and family conflicts was the result of a decision that was both conscious and individual, as is assumed to occur in non-indigenous contexts.
On the other hand, we must be aware that, beyond the difficulties related to transposing the concept of suicide in the indigenous context, the issue of alcohol consumption is possibly associated with a series of aspects that contribute, in a complex way, to different configurations of the phenomenon of suicide in specific indigenous communities.
Other situations are described in the biomedical literature as particularly problematic when analyzing intentionality. Among them, situations in which the supposed suicide has been committed by children stand out. It is asked, for example, whether a small child understands what it is to die, it being therefore impossible to determine whether it wants to kill itself or not. This question is also posed with subjects with psychotic symptoms, such as delirium or hallucinations Meleiro et al. Semiologia e psicopatologia dos transtornos mentais.
Thus, these two radically different situations call intention into question, but enter into the territory of different concepts of death, dying and the cosmos, leading us to the next question: It is essential, above all, to point out that we are not arguing that there is similarity between childish or psychotic thinking and that of a mentally sound indigenous adult, which would be prejudiced, as well as anachronistic.