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Este libro tiene como objetivo establecer un protocolo para la toma de muestras y datos de campo de la biota portuaria que garantice el estudio de la biodiversidad de anélidos poliquetos nativos en marinas y puertos de México y detectar las especies exóticas e invasoras en sitios prioritarios para su conservación, usando sistemática tradicional, códigos de barras de ADN (barcoding) y metabarcoding.

Pharmacogenomics (PGx) is considered an emergent field in developing countries. Research on PGx in the Latin American and the Caribbean (LAC) region remains scarce, with limited information in some populations. Thus, extrapolations are complicated, especially in mixed populations. In this paper, we reviewed and analyzed pharmacogenomic knowledge among the LAC scientific and clinical community and examined barriers to clinical application. We performed a search for publications and clinical trials in the field worldwide and evaluated the contribution of LAC. Next, we conducted a regional structured survey that evaluated a list of 14 potential barriers to the clinical implementation of biomarkers based on their importance. In addition, a paired list of 54 genes/drugs was analyzed to determine an association between biomarkers and response to genomic medicine. This survey was compared to a previous survey performed in 2014 to assess progress in the region. The search results indicated that Latin American and Caribbean countries have contributed 3.44% of the total publications and 2.45% of the PGx-related clinical trials worldwide thus far. A total of 106 professionals from 17 countries answered the survey. Six major groups of barriers were identified. Despite the region’s continuous efforts in the last decade, the primary barrier to PGx implementation in LAC remains the same, the “need for guidelines, processes, and protocols for the clinical application of pharmacogenetics/pharmacogenomics”. Cost-effectiveness issues are considered critical factors in the region. Items related to the reluctance of clinicians are currently less relevant. Based on the survey results, the highest ranked (96%–99%) gene/drug pairs perceived as important were CYP2D6/tamoxifen, CYP3A5/tacrolimus, CYP2D6/opioids, DPYD/fluoropyrimidines, TMPT/thiopurines, CYP2D6/tricyclic antidepressants, CYP2C19/tricyclic antidepressants, NUDT15/thiopurines, CYP2B6/efavirenz, and CYP2C19/clopidogrel. In conclusion, although the global contribution of LAC countries remains low in the PGx field, a relevant improvement has been observed in the region. The perception of the usefulness of PGx tests in biomedical community has drastically changed, raising awareness among physicians, which suggests a promising future in the clinical applications of PGx in LAC.

Este artículo propone una lectura analítica del derribo de monumentos denominados coloniales durante el paro nacional de 2021 en Colombia. A la luz de la idea de silencios de la historia y usos del pasado se analiza cómo la palabra colonial articula unas narraciones para desarticular otras. A su vez, acudiendo a la etnografía y a la entrevista, recorre algunos acontecimientos con el fin de identificar lecturas sobre historia, presente y las razones del derribo para intentar dilucidar el lugar presente de los usos del pasado para la emergencia de posibles sujetos colectivos contemporáneos. Se concluye que las formas de conectar y desconectar el pasado hacen posibles ciertos movimientos para hacer la historia en el presente.

Introduction: A real-world study was performed to describe the clinical characteristics of patients who received dapagliflozin to better understand differences when initiating dapagliflozin in various countries and different prescribing settings. Methods: We assessed pooled data from observational studies carried out in Italy (n = 2484), Spain (n = 564) and Greece (n = 87). The primary objective was to compare the clinical profile of patients initiating dapagliflozin in the three countries. We also evaluated the percentage of patients who received dapagliflozin in clinical practice who satisfied DECLARE-TIMI 58 enrolment criteria. Results: In Italy and Spain, around 90% of patients were receiving metformin vs. 66% in Greece (p < 0.0001). Patients in Greece had lower levels of estimated glomerular filtration rate and lower prevalence rates of retinopathy, prior stroke, acute myocardial infarction, peripheral arterial disease and atherosclerotic cardiovascular disease. Grouping the cohorts by prescribing setting (primary vs. specialist care), baseline HbA1c was lower in primary care (8.4 ± 1.7 vs. 8.7 ± 1.5, respectively; p < 0.0001). Significantly more patients were receiving other medications for concomitant conditions in specialist care. A total of 1416 patients (48%) did not meet DECLARE inclusion criteria, while 1561 (52%) patients met the criteria (Greece 41.05%, Italy 53.19%, Spain 51.35%). Conclusions: Significant differences were seen among patients initiating dapagliflozin in southern Europe. Our results suggest that dapagliflozin was being initiated at different stages of the disease according to the country and prescribing settings. Such geographic heterogeneity may have an impact upon effectiveness of dapagliflozin on glucose lowering, as well as cardiovascular and renal outcomes. © 2019, The Author(s).

To achieve appropriate glycaemic control, postprandial and baseline hyperglycaemia should be reduced. Various epidemiological studies have suggested an association between fluctuations in postprandial blood glucose and cardiovascular risk. However, studies of interventions performed to date have not shown that selective control of postprandial hyperglycaemia is associated with cardiovascular benefits. Accordingly, an appropriate combination of drugs that control both baseline and postprandial hyperglycaemia (individually based on each patient's characteristics) is the best strategy for achieving good glycaemic control. This review seeks to impart to clinicians the concept of postprandial hyperglycaemia, analysing its causes, how to measure it, its prevalence, its consequences and, ultimately, the available therapeutic strategies for the preferential control of the postprandial hyperglycaemia along with baseline hyperglycaemia.

Resumen El presente artículo pretende mostrar la profunda interrelación entre el Misterio, el silencio, la experiencia espiritual y el arte. Con ello se busca subrayar el requisito de la representación perteneciente a la experiencia espiritual a través del símbolo. El acontecer del Misterio y su acogida por parte del ser humano implica, en sí mismo, la necesidad del silencio y la contemplación. Estas dos características son elementos indispensables para identificar la autenticidad del ser humano espiritual. Aunque el silencio y la contemplación parezcan hablar sobre la «pasividad» de lo humano, el dinamismo que se genera en la vivencia de esta experiencia impulsa al sujeto a expresar de diversas formas una realidad que lo trasciende y fascina. La vía más adecuada de esta expresión es el símbolo, el cual busca representar una vivencia que comunica y transforma. La fuerza de la creación y transformación constante de este proceso permite descubrir, en la obra de arte, el signo visible de la auto-revelación del Misterio Santo. Ante el bullicio del mundo contemporáneo, que no da lugar al recogimiento, esta reflexión se presenta como una alternativa para profundizar sobre la necesidad de la espiritualidad en la configuración de lo humano. Abstract This article aims to show the profound interrelationship between the Mystery, silence, spiritual experience and art; in an intent to trace the requirement of the spiritual experience representation through the symbol. The mystery and its welcoming by the human being, implies in itself the need for silence and contemplation. These two features are essential elements to identify the human being’s spiritual authenticity. Although silence and contemplation seem to talk about the human ‘passivity’, the dynamism generated by living this experience encourages the subject to express a reality that transcends and fascinates him in various ways. The most suitable way for this expression is the symbol, which seeks to represent an experience that communicates and transforms. The creative and constantly transformative force of this process, allows you to discover in the work of art, the visible sign of the Holy Mystery self-revelation. In facing the hustle and bustle of the contemporary world, which does not give a seclusion space; this reflection is an alternative to deepen into the need for spirituality in the human being’s configuration.

The article aims to account for the meaningful connection between mystical experience and aesthetic experience. The conceptual basis of the article is found in the philosophical thought of Gabriel Marcel. His unsystematic philosophy from the standpoint of aesthetics and mysticism– offers a particular perspective that makes possible to propose an alternative philosophical-theological reflection, which might come into contact with the concerns of the contemporary human being. The secular era reveals an individual who is generally unavailable to establish relationships with the Other/other, that what is constantly inviting the individual to an encounter. The aesthetical and mystical experiences, by resisting the mechanistic fantasy of the world, invite us to a subjective reflection of the existence that is always available. The availability proposed by both forms of experience is translated into a real human presence. According to this viewpoint, the human being is able to participate in a permanent dialogue with the world without ignoring or destroying the possibility of mystery. Therefore, the availability of the individual as an incarnate being who actually participates in the world makes his or her existence more satisfactory.

Resumen El presente artículo pretende profundizar en las raíces y com ponentes de la relación entre mística y alteridad, así como en su pertinencia e implicaciones en el mundo de hoy. La necesidad radica en que estamos ante un nuevo emerger de preguntas existenciales enmarcadas por la complejidad y diversidad de comprensiones y posturas sobre la experiencia humana de la mística. En primer lugar, se realiza una aproximación a la experiencia humana y religiosa para penetrar luego en la experiencia mística como experiencia teologal, de modo que se pueda articular dicha experiencia con la experien cia humana, en cuanto la mística le provee sentido. En un segundo momento, desde la experiencia de alguien que ha sido testigo, se aborda la relación mística y alteridad; su posibilidad, sus rasgos y sus implicaciones, tomando como referencia algunos apartes del relato personal e itinerario espiritual de Etty Hillesum1. Abstract With the emergence of existential questions that arise amidst the complexity and diversity of comprehension and postures regarding the mystical human experience, the following article aims to deepen into the roots and components of the otherness and mystical relationship, taking into account its relevance and implications in today's world. The first approach is made through a human and religious experience, so that afterwards we can go deeper into the mystical experience as a theologian experience, and articulate it with the human experience, with the mystical providing meaning. Afterwards, the possibility, characteristics and implications are addressed from the experience of someone who has witnessed the otherness and mystical relationship. These references will come from some excerpts of the personal narrative and spiritual journey of Etty Hillesum.

El presente artículo explora las implicaciones biopolíticas de las intervenciones humanitarias de los organismos de Naciones Unidas sobre las mujeres indígenas «acusadas» de practicar la «ablación». Mediante el estudio de los documentos producidos por el Fondo de Poblaciones de las Naciones Unidades y, someramente, algunas producciones de los medios de comunicación se discute cómo la construcción de la vulnerabilidad de las niñas indígenas, la asignación de marcas de corporales y morales a las mujeres madres produce re-racializaciones. El trabajo concluye cómo las lecturas desde el horrorismo a ciertas prácticas adjudicadas a grupos determinados visibilizan el despliegue de dispositivos biopolíticos de selección de poblaciones en medio del conflicto armado.

Resumen El presente artículo busca dar cuenta de la profunda conexión entre la experiencia mistica y la experiencia estética como experiencias propias del sujeto encarnado. Las categorías centrales de este texto tienen como fuente el itinerario filosófico de Gabriel Marcel. Su filosofía asistemática brinda una perspectiva particular que nos permite proponer, desde la estética y la mística, una reflexión filosófica-teológica alternativa capaz de dialogar con las inquietudes del ser humano contemporáneo. La era secular nos revela a un individuo generalmente indisponible para entrar en relación con lo Otro/otro, con aquello que lo invita constantemente a encontrarse y a constituirse en un ser nosotros. La experiencia estética y la experiencia mística, resistiendo a la fantasía mecanicista del mundo, nos invitan a una reflexión subjetiva de la existencia que es siempre disponible. La disponibilidad que proponen ambas experiencias se traduce en presencia real humana. Según esta perspectiva, el ser humano es capaz de participar en un diálogo constante con el mundo sin ignorar o anular la posibilidad del misterio. De este modo, su disponibilidad como ser encarnado que participa verdaderamente en el mundo hace su existencia más plena y viva. Abstract The article aims to account for the meaningful connection between mystical experience and aesthetic experience. The conceptual basis of the article is found in the philosophical thought of Gabriel Marcel. His unsystematic philosophy -from the standpoint of aesthetics and mysticism- offers a particular perspective that makes possible to propose an alternative philosophical-theological reflection, which might come into contact with the concerns of the contemporary human being. The secular era reveals an individual who is generally unavailable to establish relationships with the Other/other, that what is constantly inviting the individual to an encounter. The aesthetical and mystical experiences, by resisting the mechanistic fantasy of the world, invite us to a subjective reflection of the existence that is always available. The availability proposed by both forms of experience is translated into a real human presence. According to this viewpoint, the human being is able to participate in a permanent dialogue with the world without ignoring or destroying the possibility of mystery. Therefore, the availability of the individual as an incarnate being who actually participates in the world makes his or her existence more satisfactory. Resumo O presente artigo busca dar conta da profunda conexão a entre experiência mistica e a experiência estética como experiências próprias do sujeito encarnado. As categorias centrais deste texto têm como fonte o itinerário filosófico de Gabriel Marcel. Sua filosofia assistemática oferece uma perspectiva particular que nos permite propor, desde a estética e a mistica, uma reflexão filosófico-teológica, alternativa capaz de dialogar com as inquietações do ser humano contemporâneo. A era secular revela um individuo geralmente indisponível para entrar em relação com o Outro/outro, com aquilo que o convida constantemente a se encontrar e constituir em um ser nós. A experiência estética e a experiência mistica, resistindo à fantasia mecanicista do mundo, convidam-nos a uma reflexão subjetiva da existência que é sempre disponível. A disponibilidade que propõem ambas as experiências se traduz em presença real humana. Segundo esta perspectiva, o ser humano é capaz de participar em um diálogo constante com o mundo sem ignorar ou anular a possibilidade do mistério. Deste modo, sua disponibilidade como ser encarnado que participa verdadeiramente no mundo faz sua existência mais plena e viva.

En este artículo se realiza un rastreo sobre la introducción de la noción de raza durante la institucionalización de la antropología en Colombia en la década los cuarenta, concretamente en la práctica antropológica de la primera generación de antropólogos dirigidos por Paul Rivet. Me interesa mostrar que las ideas de antropología de Rivet y su firme propósito de eliminar la verdad de la raza biológica impuesta en la Segunda Guerra Mundial reemplazaron la idea de raza por la de cultura, al tiempo que problematizo la forma en que la antropología étnica intercambió nominalmente raza por cultura. En este texto se adelanta una genealogía a través de los primeros trabajos antropológicos que sirvieron de fuente para Los orígenes del hombre americano. Con ello, se pretende evidenciar cómo la idea de cultura desracializó la discusión antropológica pero re-racializó los cuerpos indígenas. Al describir el modelo de estudio antropológico enseñado por Rivet a grupos sociales previamente marcados como indios, concluyo que la práctica antropométrica y etnográfica fue un violento camino epistémico de re-racialización de lo indio en Colombia. This article surveys the introduction of the notion of race during the institutionalization of anthropology in Colombia in the forties and more concretely, in the practice of anthropology by the first generation of anthropologist led by Paul Rivet. The author shows how the ideas of Rivet's anthropology aimed at eliminating the idea of biological race imposed during World War II replaced the notion of race by that of culture, as well as the manner in which ethnic anthropology nominally interchanged race with culture. This text presents a genealogy of the first anthropological works which served as a basis for Los orígenes del hombre americano (The Origins of American Man). This shows how the idea of culture deracialized the anthropological discussion but re-racialized indigenous bodies. Looking at the model of anthropological study taught by Rivet regarding social groups previously labeled as Indians, the author concludes that the anthropometric and ethnographic practice was a violent epistemic path to re-racialization of the indigenous in Colombia. Neste artigo, realiza-se um rastreamento sobre a introdução da noção de raça durante a institucionalização da antropologia na Colômbia na década de 1940, em específico na prática antropológica da primeira geração de antropólogos dirigidos por Paul Rivet. Interessa-me mostrar que as ideias de antropologia de Rivet e seu firme propósito de eliminar a verdade da raça biológica imposta na Segunda Guerra Mundial substituíram a ideia de raça pela de cultura, ao mesmo tempo que problematizo a forma em que a antropologia ética intercambiou nominalmente raça por cultura. Neste texto, realiza-se uma genealogia por meio dos primeiros trabalhos antropológicos que serviram de fonte para A origem do homem americano. Com isso, pretende-se evidenciar como a ideia de cultura desracializou a discussão antropológica, mas rerracializou os corpos indígenas. Ao descrever o modelo de estudo antropológico ensinado por Rivet a grupo sociais previamente marcados como índios, concluo que a prática antropométrica e etnográfica foi um violento caminho epistêmico e rerracialização do índio na Colômbia.

El presente artículo explora las implicaciones biopolíticas de las intervenciones humanitarias de los organismos de Naciones Unidas sobre las mujeres indígenas «acusadas» de practicar la «ablación». Mediante el estudio de los documentos producidos por el Fondo de Poblaciones de las Naciones Unidas y, someramente, algunas producciones de los medios de comunicación se discute cómo la construcción de la vulnerabilidad de las niñas indígenas, la asignación de marcas de corporales y morales a las mujeres madres produce re-racializaciones. El trabajo concluye cómo las lecturas desde el horrorismo a ciertas prácticas adjudicadas a grupos determinados visibilizan el despliegue de dispositivos biopolíticos de selección de poblaciones en medio del conflicto armado. This paper examines some biopolitical implications of humanitarian interventions by UN organisms on indigenous women who are «charged» with practicing «ablation». By studying the documents produced by the United Nations Population Fund (UNFPA) and, briefly, several mass media productions, the discussion addresses how building vulnerability into indigenous girls, attributing body and moral marks to mothers results in re-racializations. This work finds that horrorism-focused readings on certain practices attributed to given groups make visible the display of biopolitical devices for population selection within armed conflict. O presente artigo explora as implicações biopolíticas das intervenções humanitárias dos organismos das Nações Unidas sobre as mulheres indígenas acusadas de praticar a ablação. Mediante uma pesquisa de documentos produzidos pelo Fundo de Populações das Nações Unidas e, em menor medida, algumas produções da mídia, discute-se como a construção da vulnerabilidade das meninas indígenas, a atribuição de marcas corporais e morais nas mulheres mães produz novas racializações. O trabalho conclui como as leituras do horrorismo sobre determinadas práticas atribuídas a determinados grupos visibilizam o desdobramento de dispositivos biopolíticos de seleção de populações no meio do conflito armado.

The aim of this study was to determine the frequency of renal abnormalities in HIV positive children hospitalized in one pediatric hospital in Chile.a cross sectional study was performed during April 2007.A total of 18 patients were evaluated, ten male and eight female ranging in age from 4 to 19 years. The average age at the time of HIV diagnosis and nephrologic evaluations were 2,69 and 10,7 years respectively. All patients had acquired HIV infection by vertical transmission. Uriñe samples of two children had microalbuminuria; two had monosymptomatic hematuria, and ten had ¿squamous? cells. Hypercalciuria was detected in one patient, renal lithiasis in another and two patients had abnormal renal ultrasonography. All 19 patients had normal blood pressures. Overall 7 patients (39%) had a renal abnormality.The relatively high incidence of renal abnormalities in our series support the need for a nation-wide screening program to assess the incidence of renal impairment in pediatric HIV positive patients.

El objetivo de este estudio fue evaluar la función renal de pacientes infectados con virus de inmuno-deficiencia humana (VIH) que se controlan en un hospital pediátrico chileno. Método: estudio de corte transversal. Resultados: Se evaluaron 18 pacientes, 10 varones y 8 mujeres; edad: entre 4 y 19 años, la edad promedio al diagnóstico de la infección por VIH y al momento de la evaluación fue 2,69 y 10,7 años, respectivamente. Todos nuestros pacientes adquirieron la infección vía vertical. Dos presentaron microalbuminuria y dos hematuria monosintomática. En 10 (55%) se encontraron células descamativas, en uno hiper-calciuria y en otro litiasis renal. Todos tuvieron presión arterial normal. La ecotomograña renal fue anormal en dos. Se han descrito varias anormalidades renales en pacientes con infección por VIH; en nuestro estudio, 7 pacientes (39%) tuvieron alteraciones en los exámenes de laboratorio. Conclusión: La alta frecuencia de afectación renal encontrada en pacientes pediátricos con infección por VIH hace necesario plantear un tamizaje nacional para determinar la incidencia de nefropatía asociada en nuestros pacientes. The aim of this study was to determine the frequency of renal abnormalities in HIV positive children hospitalized in one pediatric hospital in Chile. Method: a cross sectional study was performed during April 2007. Results: A total of 18 patients were evaluated, ten male and eight female ranging in age from 4 to 19 years. The average age at the time of HIV diagnosis and nephrologic evaluations were 2,69 and 10,7 years respectively. All patients had acquired HIV infection by vertical transmission. Uriñe samples of two children had microalbuminuria; two had monosymptomatic hematuria, and ten had ¿squamous? cells. Hypercalciuria was detected in one patient, renal lithiasis in another and two patients had abnormal renal ultrasonography. All 19 patients had normal blood pressures. Overall 7 patients (39%) had a renal abnormality. Conclusions: The relatively high incidence of renal abnormalities in our series support the need for a nation-wide screening program to assess the incidence of renal impairment in pediatric HIV positive patients.