The aim of this study was to investigate the epidemiological characteristics, antigenic profile, perceptions, attitudes and practices of individuals who have been systematically non-compliant in mass drug administration (MDA) campaigns targeting lymphatic filariasis, in the municipality of Olinda, State of Pernambuco, Northeastern Brazil. A pretested questionnaire was used to obtain information on socioenvironmental demographics, perceptions of lymphatic filariasis and MDA, and reasons for systematic noncompliance with treatment. A rapid immunochromatographic test (ICT) was performed during the survey to screen for filariasis. It was found that the survey subjects knew about filariasis and MDA. Filariasis was identified as a disease (86.2%) and 74.4% associated it with the presence of swelling in the legs. About 80% knew about MDA, and the main source of information was healthcare workers (68.3%). For men the main reasons for systematic noncompliance with MDA were that “the individual had not received the medication” (p=0.03) and for women “the individual either feared experiencing adverse reactions”. According to the ICT, the prevalence of lymphatic filariasis was 2%. The most important causes of systematic noncompliance were not receiving the drug and fear of side-effects. For successful implementation of MDA programs, good planning, educational campaigns promoting the benefits of MDA, adoption of measures to minimize the impact of adverse effects and improvement of drug distribution logistics are needed.

ResumoNa atual discussão sobre a importância de equilibrar a necessidade humana de intervir sobre a natureza com a nossa responsabilidade na preservação da vida no planeta, as chamadas religiões da terra ou religiões da natureza aportam uma contribuição fundamental. Visando explorar essas relações, este artigo discute o impacto causado pelo processo de dessacralização do mundo na percepção do homem em relação ao mundo natural. Nesta linha, contrapõe a atitude teísta (característica das chamadas "religiões do livro") à perspectiva cosmobiológica presente nas religiões da terra. Em seguida, o texto explora a concepção anímica de natureza e de mundo, compartilhada por essas últimas, destacando a sua concepção de uma natureza viva e a intuição de um parentesco entre o homem e os demais seres. Como exemplos desta postura, o texto apresenta algumas características presentes tanto nas religiões afro-brasileiras quanto nas tradições neo-pagãs. A guisa de conclusão apresenta uma reflexão sobre as relações entre religião e ambientalismo e sobre a possível contribuição que a cosmovisão presente nas religiões da terra pode trazer para o movimento ecológico.Palavras-chave: Religião; Natureza; Ecologia; Animismo. AbstractIn the present discussion on the importance of balancing the human need for intervening in Nature with our responsibility to preserve life on the Planet, the so-called Earth Religions or Nature Religions play a fundamental role. With a view to exploring these relationships, this paper discusses the impact caused by the process of desacralising the human beings perception of the world in relation to Nature. Along these lines, the theistic attitude (characteristic of the so-called Book Religions) is opposed to the cosmobiological perspective, present in the Earth Religions. Following on this, the paper explores the animistic concept of Nature and the World shared by these religions. Furthermore, this work addresses to the animic conception of nature and world, shared by the cosmobiologic perspective, highlighting its conception of a live nature and the feeling of a bond between all live been as well as humans. With some example, the work shows some characteristics shared by the afrobrazilian religions and neopaganist traditions. To conclude, we present a reflection on the relationship between Religion and Environmentalism and on the possible contribution that the cosmovision present in the Earth Religions may bring to the Ecology Movement.

Ainda que exista uma grande profusão de imagens associadas às religiões afro-brasileiras, são relativamente poucos os estudos que abordem o modo como estas tradições são representadas nas imagens produzidas a partir delas. Este artigo se debruça sobre o conjunto de imagens que compõem a coleção do fotógrafo e cineasta Rucker Vieira, disponíveis no acervo do Centro de Estudos da História Brasileira – CEHIBRA da Fundação Joaquim Nabuco. As fotografias apresentam imagens que registram a rotina do candomblé, da umbanda e de outras matrizes afro-religiosas. A metodologia adotada segue os princípios da mitocrítica, baseada na Teoria Geral do Imaginário, desenvolvida pelo antropólogo Gilbert Durand.