Carolina Da Silva

This article proposes a feminist and decolonial reading of elite sport through Gloria Anzaldúa’s concept of conocimiento. Focusing on the experiences of Latin American women Olympic athletes from Santa Catarina, Brazil, situated in contexts of gendered and colonial exclusions, it analyzes how their trajectories embody the seven stages of conocimiento: arrebato, nepantla, Coatlicue, call to action, Coyolxauhqui, the blow-up, and shifting realities. These stages, marked by rupture, ambiguity, pain, recomposition, conflict, and expanded consciousness, reveal that athletic identity is not a stable essence but a borderland process where body, spirituality, and resistance are inseparable. By engaging Anzaldúa’s autohistoria-teoría, the study approaches these narratives not merely as testimonies but as situated knowledge that unsettles normative assumptions of sport philosophy. In dialogue with Foucault’s technologies of the self and Markula’s feminist analyses, we argue that high-performance sport cannot be reduced to discipline or excellence but must be understood as a field where crises and exclusions generate critical knowledge. Philosophically, this article suggests three normative shifts: recognizing the body as a locus of thought and spirituality; incorporating feminist and decolonial perspectives to expose how gender, coloniality, and precarity structure sport; and valuing embodied narratives as sources of theory. The presence of Latin American women in the Olympic arena thus constitutes not only participation but a philosophical intervention, expanding the criteria of justice and excellence toward plural and transformative horizons.

Our goal was to explore self‐care practices among men who have sex with men in the context of Mpox in Brazil. This study used qualitative research methods, including interviews and thematic analysis, to collect and analyze data from male participants across the Brazilian territory. The narratives unveil men's perspectives on self‐care, risk reduction, and health beliefs during the Mpox pandemic. Our findings highlight a multifaceted approach to self‐care among men, encompassing hygiene, physical contact management, mask usage, skin lesion vigilance, and adherence to official guidelines. Men's attitudes toward sexual behaviors emphasize the importance of reducing sexual partners, practicing safe sex, and combating misinformation through accurate information dissemination. The development of these behaviors and self‐care practices can be facilitated by nurses guided by Dorothea Orem's Self‐Care Theory, supported by patient‐centered care, with strategies to address and confront the stigma associated with the disease and provide emotional support. Thus, the study underscores the pivotal role of self‐care in mitigating infection risks, especially in the context of emerging infectious diseases. It acknowledges the impact of socio‐cultural factors and healthcare policies on men's preventive measures. However, it also recognizes limitations, such as potential bias due to stigma concerns and a nonrepresentative sample. Ultimately, the research advocates for tailored education, promotion of gender equity, and healthcare empowerment to effectively manage health risks in such contexts.

The current environmental crisis can be approached, through many perspectives, as a civilizational crisis. Alternatives of human transcendence are identified in the Inca civilization to compensate for the malaise that characterizes the actual crisis. There is a multicultural dimension to the manifestations of Hoasca occurring in Amazonian countries. As employed by the Beneficent Spiritist Center União do Vegetal in a religious context, it can contribute to the reconstruction of buen vivir, which served as the principle of the civilizations that preceded the colonization of the Americas by Europeans. Today, the State openly confronts the manifestation of the constitutional principles of buen vivir, religious freedom, and the protection of this cultural heritage. Here, the implications of the civilizational crisis and ways of overcoming it are approached from the standpoint of deep ecology, but the implications also reflect the doctrinal vision of the UDV to which the authors are affiliated.