Abstract The therapeutic arsenal for veterinary pharmacotherapy includes both medicines for exclusive veterinary use and human medicines prescribed off-label for animals. Unlike medicines for exclusive veterinary use, the package inserts of human medicines detail the qualitative composition of the excipients in these products. Some excipients may cause adverse reactions in specific animal populations, necessitating that healthcare professionals identify and avoid administering medicines containing these excipients to susceptible animals. In this study, we analyzed 120 package inserts for human medicines prescribed for animals and, identified 14 excipients of concern for this population: 10 in liquid products, 6 in semi-solid products, and 5 in solid products. The identified excipients include ethyl alcohol, benzyl alcohol, benzalkonium chloride, mannitol, sodium metabisulfite, sodium lauryl sulfate, propylene glycol, polyethylene glycol, polysorbate, and ethoxylated castor oil. Although off-label use of human medicines in veterinary practice is permitted, the study suggests that regulatory agencies and professional councils should raise awareness among veterinary prescribers and pharmacists regarding these excipients. This unprecedented study highlights the urgent need to address this issue, aiming to encourage research on excipient safety in animal populations and strengthen veterinary pharmacovigilance services. offlabel off label products 12 1 population semisolid semi alcohol chloride mannitol metabisulfite sulfate glycol polysorbate oil permitted issue services

RESUMO Uso o relato de ‘Abd al-Raḥmān al-Baghdādī, imã otomano que visitou o Brasil (1866-69), como guia para discutir sua pregação a comunidades afro-muçulmanas no país. Esse relato, conhecido há quase três décadas pela historiografia especializada, proporciona uma visão interna da comunidade africana adepta do Islã no Brasil oitocentista, com detalhes só superados pelos documentos da Revolta dos Malês em 1835. Além de repassar o que o imã percebeu da vida devocional dos malês nas três cidades por ele visitadas (Rio de Janeiro, Salvador e Recife), o artigo mobiliza outras fontes e bibliografia para dissentir ou discutir algumas de suas informações e interpretações da situação do Islã e de seus adeptos no Brasil oitocentista. Assim, interessam não apenas as tensões envolvidas na relação entre o imã e seus discípulos, mas também entre estes e a sociedade ao redor, tal como definidas pelo viajante. Abd alRaḥmān al Raḥmān alBaghdādī, alBaghdādī Baghdādī, Baghdādī al-Baghdādī 186669, 186669 1866 69 , (1866-69) afromuçulmanas afro muçulmanas país especializada oitocentista 1835 Rio Janeiro Recife, Recife Recife) Assim discípulos redor viajante 18666 186 6 (1866-69 183 18 (1866-6 1 (1866- (1866 (186 (18 (1 (

ABSTRACT We use the account of ‘Abd al-Raḥmān al-Baghdādī, an Ottoman imam who visited Brazil (1866-69), as a guide to discuss his preaching to Afro-Muslim communities in the country. This account, known for nearly three decades by specialized historiography, provides an insider’s view of the African Muslim community in nineteenth-century Brazil, with details only surpassed by documents of the Malê Revolt in 1835. In addition to reviewing what the Imam perceived of the devotional life of the Malês in the three cities he visited (Rio de Janeiro, Salvador, and Recife), the article mobilizes other sources and bibliography to dissent or discuss some of his information and interpretations of the situation of Islam and its adherents in 19th century Brazil. Thus, we are interested not only in the tensions involved in the relationship between the imam and his disciples but also between the latter and the surrounding society, as defined by the traveler. Abd alRaḥmān al Raḥmān alBaghdādī, alBaghdādī Baghdādī, Baghdādī al-Baghdādī 186669, 186669 1866 69 , (1866-69) AfroMuslim Afro country historiography insiders insider s nineteenthcentury nineteenth 1835 Rio Janeiro Salvador Recife, Recife Recife) th Thus society traveler 18666 186 6 (1866-69 183 18 (1866-6 1 (1866- (1866 (186 (18 (1 (

Resumo O artigo discute a biografia de Manoel Joaquim Ricardo, africano haussá que desembarcou na Bahia no início do século XIX como cativo e morreu em 1865 como forro e rico. Sua vida no Brasil permite perceber as possibilidades e limitações à ascensão social dos africanos sob a escravidão e em liberdade. Entre os mecanismos de mobilidade, como era de praxe na época, Ricardo investiu em escravos desde a época em que, ele próprio, ainda era escravo, um fenômeno raramente abordado pela historiografia. Mas também adquiriu e alugou imóveis, negociou (fez mesmo o tráfico transatlântico e interno de escravos), emprestou a juros, entre outras atividades. Outras dimensões de sua trajetória aqui abordadas são, a vida familiar e religiosa, incluindo sua rede de compadrio e relações com gente do Candomblé. O artigo propõe o conceito de ladinização para entender a experiência de africanos como Ricardo, mesmo que não tão bem sucedidos como ele no mundo material.

Abstract The article discusses Manuel Joaquim Ricardo's life trajectory, an African of Hausa origin who disembarked in Bahia in the early nineteenth century as slave and died there as a rich freedman in 1865. His life in Brazil allows us to understand the possibilities and limitations to the Africans' social mobility under slavery and in freedom. Among the mechanisms towards mobility, as was the usual thing to do then, Ricardo invested in slaves since the time when he was a slave himself, a phenomenon that is rarely covered by the historiography. He also acquired and rented real state property, negotiated with food and slaves (in both the transatlatic and internal trades) loaned money for interest, among other business activities. Other dimensions of his trajectory covered here are his family and religious life, which included his compadrio network and his dealings with candomblé people. The article sugests the concept of ladinization as a tool to understand the life experience of Africans like Ricardo, even those who did not succeed in the material world as he did.

As rebeliões escravas que ocorreram na Bahia na primeira metade do século XIX tiveram significativa participação de africanos escravizados trazidos do Sudão Central, região que desde o começo do Oitocentos se tornara cenário de conflitos políticos de base religiosa, iniciados com o jihad de 1804 liderado por Usuman dan Fodio. Milhares de vítimas dessas guerras abasteceram embarcações negreiras que deixavam a Costa da Mina com destino à Bahia. Foram africanos trazidos dessa região, sobretudo haussás adeptos de vários tipos de devoção islâmica, os protagonistas de diversas conspirações e revoltas entre 1807 e 1816, a mais séria das quais aconteceu em fevereiro de 1814, e envolveu escravos de Salvador e subúrbios litorâneos. Esta revolta é aqui analisada com base no acórdão de sentença dos réus e outros documentos. O artigo discute o papel da religião (Islã), da identidade étnica (haussá) e de outras experiências africanas em ambos os lados do Atlântico, quanto a liderança, organização, mobilização, táticas e objetivos da revolta.

The slave rebellions that happened in the first half of nineteenth-century Bahia counted with a significant number of Africans brought from the Central Sudan, a region that had been the scenario of religion-based political conflicts since the 1804 Jihad led by Usuman dan Fodio. Thousands of victims of such wars supplied slave ships that left the Slave Coast bound to Bahia. Africans brought from this region, mainly Hausas adept to various forms of Islam, promoted several conspiracies and revolts between 1807 and 1816, the most serious of which occurred in February 1814, and involved slaves in Salvador and its coastal suburbs. Based on the final court decision and other documents, the article discusses the role of religion (particularly Islam), ethnicity (namely Hausa), and other African experiences on both sides of the Atlantic, in terms of leadership, organization, mobilization, tactics, and goals of the 1814 revolt.