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Resumo A proposta deste artigo é refletir sobre os instrumentos de sopro Jurupari tocados na região do alto rio Negro, tomando como ponto de partida a etnografia realizada junto ao povo Yuhupdeh. O foco da discussão é sobre a associação entre esses instrumentos e os processos de (re)produção dos corpos. Mais especificamente, procura-se abordar a associação dos instrumentos Jurupari e a fertilidade para além da questão sexual-genital, analisando a relação não a partir da noção de reprodução, mas da noção de geração e engendramento. Propõe-se aqui a abordagem dos instrumentos Jurupari não mais como uma metáfora masculina sobre o poder reprodutivo feminino, mas como uma biotecnologia andrógena de inseminação artefatual, que não só fabrica os corpos, como também os destrói, ao modo de uma farmacologia.

Official history affirms that the West directly inherited the cultural legacy of Greece and Rome. But if most of the Greek and Latin manuscripts they were destroyed at the sacking of the Library of Alexandria in 391, the archives of Rome were devastated in several occasions between 410 and 476 by Visigoths and Heruls, and the little classic vestiges that were in Athens were devastated by Justinian I in 529, which was the connection that managed to transmit that Literature and could be taken advantage of it in a period previous to the Renaissance? The salvation of the literary masterpieces was made during eight hundred years of active and responsible task of compilation by the Arabs during the line of time that oscillates between 6504450 in that were rescued, translated and relayed towards the four cardinal points. The Arab scientists, like Archimedes or Heron, never separated of the empirical knowledge, on the contrary, they deepened it. The Arab scientific movement not only interpreted the knowledge of the old ones but it developed the new science where the reason sustained the faith and vice versa. This was the essential base that allowed to construct to the Renaissance and the Illustration, 'that made possible Modernity as well. In this context, it was of capital importance the translation to the Arab of the work of Dioscorides since it was not only very useful for the pharmacology and medicine in the Muslim world but that through this one the recipes of the Greek physician of Nero turned back to Latin Europe where were received like a panacea.

La historia oficial afirma que Occidente heredó directamente el legado cultural de Grecia y Roma. Pero si la mayoría de los manuscritos griegos y latinos fueron destruidos a partir del saqueo de la Biblioteca de Alejandría en 391, los archivos de Roma fueron devastados en sendas ocasiones entre 410 y 476 por visigodos y hérulos, y los escasos vestigios clásicos que quedaban en Atenas fueron arrasados por Justiniano I en 529, ¿cuál fue la conexión que logró transmitir esa literatura y pudo ser aprovechada en un período anterior al renacimiento? La salvación de las piezas literarias se realizó durante ochocientos afios de activa y responsable tarea de recopilación por parte de los árabes durante la línea de tiempo que oscila entre 650-1450 en la que fueron rescatados, traducidos y retransmitidos hacia los cuatro puntos cardinales. Los científicos árabes, al igual que Arquímedes o Herón, nunca se separaron del saber empírico, por el contrario, lo profundizaron. El movimiento científico árabe no sólo interpretó el saber de los antiguos sino desarrolló una nueva ciencia donde la razón sustentaba a la fe y viceversa. Esta fue la base esencial que permitió construir el Renacimiento y la Ilustración, que a su vez posibilitaron la Modernidad. En este contexto, fue de capital importancia la traducción al árabe de la obra de Dioscórides ya que no sólo fue de gran utilidad para la farmacología y medicina en el mundo musulmán sino que a través de éste las recetas del médico griego de Nerón reingresaron a la Europa latina donde fueron recibidas como una panacea.Official history affirms that the West directly inherited the cultural legacy of Greece and Rome. But if most of the Greek and latin manuscripts they were destroyed at the sacking of the Library of Alexandria in 391, the archives of Rome were devastated in several occasions between 410 and 476 by Visigoth and heruls, and the little classic vestiges that were in Athens were devastated by Justinian in 529, which was the connection that managed to transmit that Literature and could be taken advantage of it in a period previous to the Renaissance? The salvation of the literary mastepieces was made during eight hundred years od active and responsible task of compilation by the Arabs during the time line that oscillates between 650-1450 in that were rescued, translated and relayed towards the four cardinal points. The Arab scientists, like Archimedes or Hero, never separated of the empirical knowledge, on the contrary, they deepened it. The Arab scientific movement not only interpreted the knowledge of the old ones but it developed the new science where the reason sustained the faith and vice versa. This was the essential base that allowed to construct to the Renaissance and the Illustration, that made possible Modernity as well. In this context, it was of capital importance the translation to the Arab of the work of Dioscorides since it was not only very useful for the pharmacology and medicine in the Muslim World but that through this one the recipes of the Greek physician of Nero turned back to latin Europe where were received like a panacea.

O presente artigo enfoca a singularidade do pensamento médico de Arnaldo de Vilanova em comparação com o que prevalecia entre seus contemporâneos no continente europeu no século XIII. Outrossim, aventa ser sua peculiaridade fruto da influência árabe que este pensador cristão recebeu na juventude em sua Valência natal, e que continuou a prevalecer até depois de seus estudos na Escola de Medicina de Montpellier. Daí a preocupação deste estudo em, primeiro, delinear o universo cultural e científico de Valência e, em seguida, esmiuçar aspectos bem conhecidos da medicina vilanovana que patenteiam a duradoura preponderância do ambiente valenciano mesmo na maturidade de Arnaldo de Vilanova.The present article focuses attention on the singularity of Arnau de Vilanova's medical thought in comparison with that predominating among his thirteenth-century contemporaries on the European continent. Moreover, it propounds that such peculiarities were a result of Arabic influences upon this Christian thinker during his youth, in his native city of Valencia, and which continued to prevail even after his studies at the Montpellier School of Medicine. That is why the study first draws a sketch of Valencia's cultural and scientific universe, and then goes on to analyze well-known aspects of Arnau de Vilanova's medical ideas, where the enduring preponderance of the Valencian environment is evident, even in his later years.