Scholars of the Old Testament affirm that the book of Joshua through 2nd Kings is collectively called the deuteronomistic history. The literary unit of Joshua 7:1-5 is one the Locus Classicus of Old Testament. Obedience to God's instruction underscores the theological intentionality expressed in this unified segment of Old Testament literature. This ancient Israelite literary exposition exposes inter-alia the misfortune that besets the entire people of Israel as a result of Achan's moral transgression. The consequence of Achan's antisocial behaviour was so contagious that it spread across to the entire populace of Israel as they were humiliated and defeated in a battle by the warriors of Ai. This pericope has been studied in various perspectives by commentators and scholars of the Old Testament; however, a survey of available literature shows that it has not been explored by scholars from the orbit of social contagion liability. Therefore, this article intends to engage the literary unit, employing the lens of social contagion liability. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This study engaged the literary unit of Joshua 7:1-5 from the orbit of social contagion liability. It argues that Achan's anti-social behaviour spread to the entire populace of Israel and got them contaminated and exposed to misfortune because it has the characteristics of social contagion liability. The study contributed to Old Testament Exegesis, sociology and social contagion study.

SUMMARY: The spread of the idea that the human body should be learned from cadavers, especially under the leadership of Vesalius, and the strong support of this idea among surgeons and medical students of that period, led to the emergence of anatomy theatres, particularly in the rich centres of Western Europe. Anatomy theatres have become prestigious places that make contributions to financial income for the cities they are located in. They have contributed to the importance of universities with the students they attract. Anatomy has become a more visual and international science because of the spread of anatomical drawings in scientific medical books, the newly invented printing press making it easier to print more books and the increasing interest of the people of the period. Learning medicine has become easier with the spread of visual anatomy books and cadaver studies. Cadaver studies and anatomy theatres, which started to become widespread under the leadership of brave science warriors such as Vesalius, who lived in the Renaissance period, became the subject of the paintings of painters of the period such as Rembrandt under the name anatomy activities. It is beneficial and necessary for society to keep in memory what this period brought to the world of anatomy and the present with its historical processes.

RESUMEN: La difusión de la idea de que el cuerpo humano se debe aprender a partir de cadáveres, especialmente bajo el liderazgo de Vesalius, y el fuerte apoyo de esta idea entre los cirujanos y estudiantes de medicina de ese período, condujo al surgimiento de las salas de anatomía, particularmente en los ricos centros de Europa Occidental. Las salas de anatomía se han convertido en lugares de prestigio que contribuyen a los ingresos económicos de las ciudades en las que están ubicados y han contribuido a la importancia de las universidades con los estudiantes que atraen. La anatomía se ha convertido en una ciencia más visual e internacional debido a la difusión de los dibujos anatómicos en los libros médicos científicos, la imprenta recién inventada que facilita la impresión de libros y el creciente interés de la gente de la época. Aprender medicina se ha vuelto más fácil con la difusión de libros de anatomía visual y estudios de cadáveres. Los estudios de cadáveres y las salas de anatomía, que comenzaron a generalizarse bajo el liderazgo de valientes guerreros de la ciencia como Vesalius, que vivió en el Renacimiento, se convirtieron en el tema de las pinturas de artistas de la época como Rembrandt bajo el nombre de actividades de anatomía. Es beneficioso y necesario que la sociedad guarde en la memoria lo que este período trajo al mundo de la anatomía y el presente con sus procesos históricos.

Resumen. El ritual del Tinku, celebrado en San Pedro de Macha, Potosí, Bolivia, alude al Día de la Cruz desde la cosmovisión quechua, en articulación con el ciclo agrícola andino y con una tradición de combate. Se abordan diferentes momentos del encuentro con el objetivo de mostrar que éste es más que una mera confrontación física. Desde la antropología procesual y el concepto de matriz agraria, el Tinku es analizado como encuentro festivo y ritual a través del conflicto y las alianzas interayllus. Mediante el registro etnográfico se da cuenta de otros elementos de la interacción entre los ayllus del valle y la puna, que implican brindar a la tierra circulación de productos agrícolas, reafirmación de territorio y nuevos vínculos familiares entre las comunidades. A la vez, el tema es situado en su relación con el Estado y sus instituciones y, desde lo local, se contemplan las implicaciones derivadas de esta relación y la adaptación quechua.

Abstract. The Tinku ritual, celebrated in San Pedro de Macha, Potosí, Bolivia, alludes to the day of the cross from the Quechua worldview in articulation with the Andean agricultural cycle and a tradition of combat. Different moments of the meeting are addressed with the aim of showing that this is more than physical confrontation. From processual anthropology and the concept of agrarian matrix, the Tinku is analyzed as a festive and ritual encounter through interayllus conflict and alliances. Through the ethnographic record, an account of other elements of the interaction between the ayllus of the valley and the puna is given, which imply giving to the land, circulation of agricultural products, reaffirmation of territory and new family ties between the communities. At the same time, the theme is located in its relationship with the State and its institutions, where the derived implications and the Quechua adaptation are contemplated from the local.

Resumo O artigo discute o conceito de polícia, em abordagem crítica à posição tradicional dos estudos de policiamento que tomam a possibilidade do uso da força como elemento definidor. Considerando as evidências sobre a violência policial e a existência empírica das mentalidades propostas pela moldura “guerreiro-guardião”, indicamos outro caminho conceitual e alguns dos desafios para a construção de um novo perfil de policiamento. polícia definidor guerreiroguardião, guerreiroguardião guerreiro guardião , “guerreiro-guardião” “guerreiro-guardião

Abstract The article discusses the concept of police, in a critical approach to the traditional position of policing studies which identify the possibility of the use of force as a defining element. Considering the evidence on police violence and the empirical existence of the mentalities proposed by the “warrior-guardian” framework, we indicate another conceptual path and some of the challenges for the construction of a new policing profile. element warriorguardian warrior guardian “warrior-guardian framework profile

RESUMO: Partindo de uma postura transdisciplinar e transperiférica sobre a produção e circulação de conhecimento, esse texto busca, a partir da obra musical de uma artista negra, independente e periférica, refletir sobre o papel da memória como instrumento tático de resistência e ressignificação do povo negro – mais especificamente da mulher negra – na sociedade brasileira. Tendo como perspectivas teóricas e analíticas autoras como Leda Martins (2003) e Lélia Gonzalez (1984), procuro mostrar como a música, por meio da interpretação, da letra e do gênero sonoro, possibilita a mobilização dessa memória por meio de performances periféricas insurgentes diante de lógicas de opressão marcadas pelo racismo e o sexismo. Essas performances constroem-se dentro de um cronotopo periférico em contraposição a cronopolítica racista. Por fim, o texto reflete sobre como o resultado dessa dinâmica possibilita a construção de saberes dentro de uma agenda socialmente engajada de pesquisa e de produção de conhecimento.

ABSTRACT: Starting from a transdisciplinary and transperipheral stance on the production and circulation of knowledge, this text seeks to reflect on the role of memory as a tactical instrument of resistance and resignification of black people – more specifically black women – in Brazilian society, based on the musical work of a black, independent and peripheral artist. Taking as theoretical and analytical perspectives authors such as Leda Martins (2003) and Lélia Gonzalez (1984), I try to show how music, through interpretation, lyrics and sound genre, makes it possible to mobilise this memory through insurgent peripheral performances in the face of logics of oppression marked by racism and sexism. These performances are constructed within a peripheral chronotope in opposition to racist chronopolitics. Finally, the text reflects on how the result of this dynamic enables the construction of knowledge within a socially engaged agenda of research and knowledge production.

ABSTRACT Introduction. Rheumatoid arthritis is a disease characterized by joint pain, fatigue, functional disability and contributes to the patient's depression. Objective. to evaluate the quality of life and functional capacity in patients diagnosed with rheumatoid arthritis of the members of the Association of Arthritis Warriors in the year 2022 in Paraguay. Methods. Observational cross-sectional analytical study that included 200 patients diagnosed with rheumatoid arthritis, selected with a non-probabilistic sampling. The measurement was made through the Spanish version of "quality of life (QOL-RA)" and "disability (HAQ)" questionnaires. Results. The instruments had a Cronbach's alpha of 0.842 and 0.972, respectively. The participants were mostly females (89.5%), mean age of 47.5 years and a mean duration of the disease 14.07 years. The subscales that most affected quality of life were pain, tension, health and arthritis and the highest quality of life was observed in help and interaction. In relation to functional capacity, less difficulty was observed in dressing and hygiene, and greater difficulty in grasping, walking and getting up. Patients presented a quality of life with a mean of 6.61. There was a moderate significant inverse correlation (r=0.598) between quality of life and functional capacity. Conclusion. Patients presented a good quality of life and slight disability. There was a moderate significant inverse correlation between quality of life and functional capacity.

RESUMEN Introducción. La artritis reumatoide consiste en una enfermedad caracterizada por dolores articulares, por fatiga, incapacidad funcional y contribuye en la depresión del paciente. Objetivo. Evaluar la calidad de vida y la capacidad funcional en pacientes con diagnóstico de artritis reumatoide de los miembros de la Asociación de Guerreros de la Artritis de Paraguay en el año 2022. Metodología. Estudio observacional analítico de corte transversal en el que se incluyó 200 pacientes diagnosticados con artritis reumatoide, seleccionados por conveniencia. La medición se realizó por medio de los cuestionarios en su versión española “calidad de vida (QOL-RA)” y “discapacidad (HAQ)”. Resultados. El coeficiente alfa de Cronbach de los instrumentos fueron 0,842 y 0,972, respectivamente. Hubo mayor porcentaje del sexo femenino (89,5%), la edad media fue de 47,5 años y la duración media de la enfermedad 14,07 años. Las subescalas que más incidieron en la calidad de vida fueron dolor, tensión, salud y artritis y la mayor calidad de vida se observó en ayuda e interacción. Con relación a la capacidad funcional se observó menor dificultad en vestirse e higiene, y mayor dificultad en prensión, caminar y levantarse. La calidad de vida de los participantes tuvo una media de 6,61. Existió correlación inversa significativa moderada (r=-0.598) entre la calidad de vida y la capacidad funcional. Conclusión. Los pacientes presentaron una calidad de vida buena, y discapacidad ligera. Hubo correlación inversa significativa moderada entre la calidad de vida y la capacidad funcional.

Abstract: In October 2019, the so-called ‘social outbreak’ took place in Chile, a major socio-political conflict that led to an unprecedented constitutional change in the country. Under this context, the feminist movement takes on a prominent role, not only because of the massiveness of its demonstrations but also because of its influence on the achievement of gender parity in the constitutional process.The experiences of the protests were captured in the countless graffiti that have propagated in urban spaces since the social outbreak and which, even today, abound in certain areas. The aim of this study is to analyse the conceptual metaphors expressed in graffiti related to the Chilean protest. The methodology includes three instances of analysis: (1) the identification of linguistic metaphors; (2) their semantic-discursive grouping; and (3) the conceptual analysis of the established groups, in which the ‘Basic Scene’ (Rivano, 1999) component is considered. As a result, the conceptual metaphor PROTEST IS WAR is proposed, which conceptualises Chileans as warriors fighting against an enemy, represented by the political institutionality, the economic model and the patriarchal system. It is concluded that the established metaphor sets out a cognitive dichotomy that highlights the opposition between the participants in the Chilean social conflict and the demonstrators’ discomfort with the current system, emphasising its commitment and unity with the reasons to protest.

Resumen: En octubre de 2019 se produce en Chile el denominado “estallido social”, conflicto socio-político de gran envergadura que dio paso a un cambio constitucional inédito en el país. En este escenario, el movimiento feminista adquiere un papel destacado, no solo por la masividad de sus manifestaciones sino también por su influjo en la consecución de la paridad de género en el proceso constitucional. Las vivencias de las protestas quedaron registradas en un sinfín de grafitis que proliferaron por los espacios urbanos desde la revuelta social y que, aún en la actualidad, abundan en ciertas zonas. El presente estudio tiene por objetivo analizar las metáforas conceptuales que se expresan en aquellos grafitis relacionados con la protesta chilena. La metodología incluye tres instancias de análisis: (1) la identificación de metáforas lingüísticas; (2) su agrupación semántico-discursiva; y (3) el análisis conceptual de los grupos establecidos, en el cual se considera el componente ‘Escena Básica’ (Rivano, 1999). Como resultado se propone la metáfora conceptual LA PROTESTA ES UNA GUERRA, la cual conceptualiza a los chilenos como guerreros que combaten contra un enemigo, representado por la institucionalidad política, el modelo económico y el sistema patriarcal. Se concluye que la metáfora establecida instala una dicotomía cognitiva que destaca la oposición entre los participantes del conflicto social chileno y el malestar de los manifestantes con el sistema vigente, además de relevar su compromiso y unión con los motivos de protesta.

Human-wildlife conflict in Kenya is a complex issue with environmental, social, and economic dimensions. Conservation education can raise awareness of environmental issues, by increasing knowledge, promoting positive attitudes, leading to pro-environmental behaviours. Educated youth can become 'conservation ambassadors' who help spread messages through the community. This qualitative study critically examined the extent to which this took place using the Wildlife Warriors Kids education programme, in areas of human-wildlife conflict in Kenya. Data were collected on students' knowledge, attitudes and practice in three primary schools in Maasai areas; in one of these school areas, interviews and a focus group were also held with Maasai community members. The influence on students was evident, regarding knowledge about wildlife, positive attitudes and an understanding of pro-environmental behaviours. The filtration of knowledge and pro-environmental behaviours to the community level was positive but limited. Culture and human wildlife conflict were the predominant factors influencing attitudes. It was evident there is a need to include intergenerational learning, and focus attention on cultural and environmental challenges, to enhance the filtration of conservation education to the community.

Resumo: O artigo analisa as repercussões e os sentidos implicados na divulgação jornalística dos encontros de cordões de boi-bumbá na primeira década após a Abolição da Escravidão na cidade de Belém. Encontros eram confrontos cantados e/ou físicos entre cordões nas ruas e praças da cidade, de modo ritualizado e com o objetivo de capturar o boi-artefato do grupo contrário. A nova ordem social marcada pelo trabalho livre, acompanhada pelo fim do Império e instituição da República, promoveu a redefinição da hierarquia entre setores dominantes e subalternos da sociedade. Nesse novo contexto, bumbás, sambas e batuques eram apresentados pela imprensa como casos de polícia e expressões da imoralidade e degeneração dos negros. O momento de mudança nesta conjuntura é marcado pela fundação do Boi Pai do Campo em 1908, que passou a receber atenção nos jornais como meio de entretenimento, junto a outras agremiações de sua época.

Abstract: This article deals with repercussions and senses related to announcements of the printing press concerning the clashes between boi-bumbá groups in Belém between the emancipation of slavery and 1908. These clashes were physical or chanted engagements between bands in procession through streets and squares in a ritual pattern, disposed to capture the ox-like-artifact owned by their challengers. The new social order defined by free labor, simultaneous to the decline the monarchy and the inauguration of the republic, endorsed the rearrangement of hierarchy regarding dominant and subordinate portions of the society. In this new context, bumbá troupes, samba and drumming events were disclosed by the press as police targets and examples of immorality and racial deterioration of black people. The changing moment in this situation was the creation of Boi Pai do Campo in 1908, which caught the press attention as an entertainment business, just as the other existing animals’ festive troupes.

Resumen La encomienda del Temple de Barberà (Tarragona) fue una de las principales de la Corona de Aragón, gracias en parte a la colaboración de una de las “familias templarias” más notables de Catalunya: los Queralt-Timor de Santa Coloma. Desde el origen de la encomienda, últimas décadas del siglo s. XII, fueron sus principales benefactores y, más adelante, dieron a la Milicia caballeros de primer rango (Pere II de Queralt, Jaume de Timor, Arnau de Timor, Dalmau de Timor... Todos guerreros de vocación participaron activamente en las conquistas que llevó a cabo la monarquía en el siglo XIII. Pero además, la familia Queralt desarrolló una política matrimonial constante que la emparentaría con diferentes linajes principales del país, así mismo relacionados con el Temple: los Castellnou, los Anglesola, los Rocabertí... Este artículo se interesa particularmente por la vida y las actividades de estos personajes con intención reivindicativa y deseo de situarlos en el lugar que merecen en la historia del Temple.

Abstract The commandery of the Temple of Barbera (Tarragona) was one of the leading ones of the Crown of Aragon, thanks in part to the collaboration of one of the most notable ‘Templar families’: Queralt-Timor of Santa Coloma. From the beginning of this commandery in the last decades of the twelfth century, they had been its main benefactors and, later on, provided the Militia with knights of the first rank (Pere II de Queralt, Jaume de Timor, Arnau de Timor, Dalmau de Timor...). They were all professional warriors and took an active part in the conquests which the monarchy carried out in the thirteenth century. But in addition, the Queralt family developed a continuous matrimonial policy which linked it by marriage to the different main lineages of the country, also connected to the Temple: Castellnou, Anglesola, Rocaberti… This article is particularly interested in the life and activities of these individuals with the intention of re-evaluating their contribution and giving them the place they deserve in the history of the Temple.

In this article the impact of the Covid-19 virus will be used as a lens to read this Isaianic text. The collective threat of the corona-virus causes trauma on societies and communities on different levels: psychological, physical, existential and communal trauma. Isaiah 7:18-25 also tells us of an historic event which caused extreme trauma to its audience. Verse 18 describes the arrival of the Assyrian army. The prophet compares the Assyrian hosts to the flies "in the rivers of Egypt", and to the bees in Assyria; that is to say, the invaders will be the innumerable and speedy warriors of the Assyrian king. This portrayal is expanded stating that the flies and the bees will swarm all over the land, penetrate every corner and crack and it will be impossible to get rid of them. The plague of "flies" in the metaphor represents the large numbers, while the "bees" are clearly the aggressive and terrifying ones in this metaphor. Just as the Assyrians, who are about to appear as an unwanted and troublesome multitude of flies and bees from which Ahaz will be unable to free himself and his kingdom, the Covid-19 virus is causing havoc and wreckage to societies all over the world. CONTRIBUTION: This article reflects theologically on the immense psychological and existential damage of trauma caused by the terrifying and laming fear this virus has on the mental well-being of a society. The theological reflections will engage with a biblical text which also reflects on the traumatic effects of threat and fear that lamed a society

Abstract The caballeros villanos of the Castilian-Leonese Extremadura histórica are formed by peasants who adopt habits and behaviors corresponding to the nobility. Their war performance allows them to accumulate booties and enjoy some prerogatives, which they expect to be formally confirmed by the monarch. To achieve this, they elaborate the Crónica de la población de Ávila. Within that oeuvre, a particular chapter dedicated to Enalviello, presents distinctive features. The episode protagonized by this knight, little attended by historians, allows us to verify the discursive mechanisms from which a group of warriors of plebeian origin try to assert their differential position, appearing as courageous horsemen who, through violence, pretend to compensate his honor.

Resumen La caballería villana de la Extremadura histórica castellano-leonesa está formada por campesinos que adoptan hábitos y comportamientos que se corresponden con los del estamento nobiliario. Su desempeño bélico es lo que les permite acumular botines y gozar de algunas prerrogativas, las cuales esperan que sean formalmente confirmadas por el monarca. Para lograrlo, elaboran la Crónica de la población de Ávila. Dentro de esa obra, un capítulo en particular, el dedicado a Enalviello, presenta características distintivas. El episodio protagonizado por este caballero, poco trabajado sistemáticamente por los historiadores, permite constatar los mecanismos discursivos a partir de los cuales unos guerreros de origen plebeyo intentan afirmar su estatus diferencial, figurando como valerosos jinetes que, a través de la violencia, procuran resarcir su honor.

RESUMEN ¿Son los dos sexos iguales ante el acto de verter la sangre? ¿En qué medida el género orienta las representaciones del acto de verter la sangre? Un primer análisis parece confirmar que la mujer aparece excluida del acto de verter la sangre, sea de manera concreta o simbólica. Los discursos y representaciones la excluyen de la guerra y de la caza o -en las normas y usos sociales todavía vigentes en la actualidad- de los actos de cortar la carne o servir el vino en la mesa. Perteneciente al "sexo débil", la mujer se presenta destinada a actividades percibidas como pacíficas: tareas domésticas, educación de los hijos. Por ello, las mujeres guerreras y violentas aparecen como monstruos o excepciones que deben su comportamiento a circunstancias excepcionales, como la muerte o la ausencia de figuras masculinas. Las barreras mentales que apartan a las mujeres de la efusión de sangre -guerra y caza en particular- se aplican asimismo al clero. ¿En qué medida, entonces, la pertenencia genérica determina en las representaciones el acto de verter la sangre?

ABSTRACT Are the two sexes equal with respect to the act of shedding blood? To what extent does gender guide representations of the act of shedding blood? An initial analysis seems to confirm that women are excluded from the act of shedding blood, whether concretely or symbolically. Discourses and representations exclude them from war and hunting, or -according to certain norms and social uses still prevailing today- from the acts of cutting meat or serving wine at the table As members of the "gentle sex", women appear to be meant for activities perceived as peaceful: household chores, or raising children. Consequently, female warriors and violent women are considered to be monsters or exceptions, whose behavior is due to exceptional circumstances, such as death or absence of male figures. The mental barriers that separate women from bloodshed -war and hunting, in particular- are also applied to clergymen. To what extent, then, does gender-belonging determine the representations of the act of spilling blood?

RESUMO Os dois sexos são iguais frente ao derramamento de sangue? Até que ponto o gênero orienta as representações do derramamento de sangue? Uma primeira análise parece confirmar que a mulher parece excluída do ato de derramar sangue, seja de forma concreta ou simbólica. Os discursos e as representações excluem a mulher da guerra e da caça ou -nas normas e usos sociais ainda em vigor hoje- dos atos de cortar carne ou servir vinho à mesa. Pertencentes ao "sexo frágil", à mulher foram delegadas atividades classificadas como pacíficas, como o trabalho doméstico e a educação dos filhos. Portanto, mulheres guerreiras e violentas aparecem como monstros ou exceções que devem seu comportamento a circunstâncias excepcionais, como a morte ou a ausência de figuras masculinas. As barreiras mentais que separam as mulheres do derramamento de sangue -guerra e caça em particular- também se aplicam ao clero. Até que ponto, então, a associação genérica determina o ato de derramar sangue?

Abstract: Raised agricultural fields in the delta of the Paicaví River in the Araucanía region of south-central Chile are described and considered preliminarily in terms of their social and economic implications for the Early Colonial Period. Archival material of the 16th-17th centuries suggests that this area, which was part of the Tucapel province of the Araucanian Estado, possibly supported the warriors from Purén- who more fiercely resisted the Spanish--by providing large quantities of food. The archaeological record of the raised fields in the area hypothetically supports this role, at least during times of warfare between the Spanish and Mapuche.

Resumen: Los campos agrícolas elevados (camellones) localizados en el delta del río Paicaví en la región de Araucanía, en el centro-sur de Chile, se describen y se consideran de manera preliminar en términos de sus implicancias sociales y económicas para el periodo Colonial Temprano. El material de archivo de los siglos XVI al XVII indica que esta área, que era parte de la provincia de Tucapel del denominado Estado de Arauco, posiblemente apoyó a los guerreros de Purén que resistieron con más fiereza a los españoles, proporcionando grandes cantidades de alimentos. El registro arqueológico de los campos elevados en el área apoya hipotéticamente este papel, al menos durante los tiempos de guerra entre los españoles y los mapuche.