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The process of ethnization has led since the 1980s to the most important political victories of Black social movements in Colombia's Pacific region. Scholars who study this process have highlighted the notable role played by sectors of the local Catholic church in the historical formation and consolidation of these movements. These entanglements between ethnicity and an inculturated popular catholicism, have mostly been analyzed from a strategic perspective: within a juridically oriented activism this ethnic identification became crucial for the traction of Black communities' demands in national and international liberal juridical frames. Less attention has been paid to the theological and ecclesiological perspective from which the pastoral work of the local church in this region understood the need of inculturation in Black peoples' circumstances and struggles, and its embeddedness in the materiality of their territorial rootedness and social practices. Elaborating on the notion of incarnation that is crucial in this theology, this article attempts to unearth a distinctive, non-secular ontology of the social that is performed in this historical experience. The way in which this distinctive onto-theo-logy of the social conceives the materiality of collective life is put into dialogue with other important interventions in the study of popular religiosities in Latin America, which have pondered the spatial experience of the divine in ethnic communities' relation to land, or the forms of sociality among human and more than human agencies in a cosmopolitical field. Resumen: Desde los años 1980 un proceso de etnización ha llevado a las victorias políticas más importantes de los movimientos sociales afrodescendientes en el pacífico colombiano. Las investigaciones sobre este proceso resaltan el papel notable de sectores de la iglesia católica de la región en la formación de algunos de estos movimientos. Allí, los análisis de los entrelazamientos entre la etnicidad afro y un catolicismo popular insubordinado tienden a resaltar su dimensión estratégica: en un activismo orientado hacia lo jurídico esta identificación étnica se tornó necesaria para que las demandas de las comunidades negras tuvieran tracción en los marcos jurídicos nacionales e internacionales. Pero menos atención se le ha prestado a la perspectiva teológica y eclesiológica desde la cual el trabajo pastoral de la iglesia enraizada en esta región comprendió la necesidad de su inculturación en los trasegares y luchas del pueblo negro, y de su inmersión en la materialidad de su arraigo territorial y sus prácticas sociales. Este artículo elabora sobre la noción de \"encarnación\" que es crucial en esta teología, con el fin de desenterrar una ontología de lo social distintiva, no secular, que se dramatiza en esta experiencia histórica. La concepción de la materialidad de la vida en común en esta onto-teo-logía la abre a diálogos con otras intervenciones importantes en torno a las religiosidades populares en América Latina. Aquellas que han reflexionado sobre la experiencia espacial de la divinidad en la relación con la tierra de comunidades étnicas, o en las formas de sociabilidad entre agencias humanas y más que humanas en un campo cosmopolítico.

Arboviral diseases are one of the most common causes of acute febrile illness (AFI) and a significant health problem in South America. In Peru, laboratory etiologic identification of these infections occurs in less than 50% of cases, leading to underdiagnoses of important emerging arboviruses. To assess the prevalence of the Dengue (DENV), Oropouche (OROV), Chikungunya (CHIKV), Mayaro (MAYV) and Zika (ZIKV) viruses in patients with acute febrile illness from Puerto Maldonado (Peru). Serum samples were obtained from patients with AFI during January 2016 to March 2016. A total of 139 specimens were analyzed for the presence of DENV, OROV, CHIKV, MAYV, and ZIKV using polymerase chain reaction (PCR). CHIKV in 9.4% and OROV in 8.6% were the most prevalent arboviruses, followed by DENV and ZIKV, with a prevalence of 6.5% and 5%, respectively. Among all patients, the most common symptoms accompanying fever were headaches 79.9%, muscle pain 65.5% and joint pain 63.3%. During this short 3-month period, 4 arboviruses were detected by PCR, CHIKV and OROV being the most common arboviruses in Puerto Maldonado (Peru). Thus, it is crucial to include OROV detection in the national health surveillance. Furthermore, the etiologic clinical diagnosis of arboviral infections is not possible due to the low specificity of symptoms; therefore an increase of cases confirmed by molecular diagnostic methods will enhance arboviral surveillance in Peru.

West Nile virus lineage 2 (WNV-L2) emerged in Europe in 2004; since then, it has spread across the continent, causing outbreaks in humans and animals. During 2017 and 2020, WNV-L2 was detected and isolated from four northern goshawks in two provinces of Catalonia (north-eastern Spain). In order to characterise the first Spanish WNV-L2 isolates and elucidate the potential overwintering of the virus in this Mediterranean region, complete genome sequencing, phylogenetic analyses, and a study of phenotypic characterisation were performed. Our results showed that these Spanish isolates belonged to the central-southern WNV-L2 clade. In more detail, they were related to the Lombardy cluster that emerged in Italy in 2013 and has been able to spread westwards, causing outbreaks in France (2018) and Spain (2017 and 2020). Phenotypic characterisation performed in vitro showed that these isolates presented characteristics corresponding to strains of moderate to high virulence. All these findings evidence that these WNV-L2 strains have been able to circulate and overwinter in the region, and are pathogenic, at least in northern goshawks, which seem to be very susceptible to WNV infection and may be good indicators of WNV-L2 circulation. Due to the increasing number of human and animal cases in Europe in the last years, this zoonotic flavivirus should be kept under extensive surveillance, following a One-Health approach.

This paper presents a methodology to estimate the multidimensional poverty index using spatial data at the street block level. The data used in this study were obtained from Open Street Maps and ESA’s land use cover, which are freely available sources of spatial information. The study employs five machine-learning algorithms, including Catboost, Lightboost, and Random Forest, to estimate the multidimensional poverty index with spatial granularity. The results indicate that these models achieve promising performance in predicting poverty levels in Medellín, Colombia. The results showed that the Random Forest algorithm achieved the highest performance, with an MAE of 0.07504. Furthermore, the spatial distribution of the multidimensional poverty estimate was highly correlated with the true values of the distribution. This work contributes to predicting multidimensional poverty by demonstrating the potential of machine learning algorithms to utilize accessible spatial data. By providing evidence of the feasibility of estimating poverty levels at a granular spatial level, this methodology offers a powerful tool for policymakers to make poverty social interventions with low-cost evidence. Furthermore, this study has important implications for poverty eradication efforts in developing countries, where access to reliable data remains challenging.

This article analyzes the political reach and effects that diverse religious discourses and practices are having in Colombia’s current “peacebuilding” historical juncture. Examining two specific case studies of entanglements of the religious and the juridical, it traces pragmatically differential ways in which the complexes relations between religiosity, statecraft and violence can be played out in Colombia’s “post-agreement” historical epoch. It argues that our analysis of these case studies should move away from secularism, as a normative stance and an interpretative grid, towards a conceptualization of different forms of effective imbrication between the religious, the political and the juridical, that the understanding of the theologico-political in the works of Schmitt, Derrida and Foucault, might help us to think through. In this way we could better evaluate the contrasting political rationalities of diverse pastoral practices oriented by different figures of the theologico-political, and their social and political effects. Este artículo analiza los alcances y efectos políticos que diversos discursos y prácticas religiosas están teniendo en la actual coyuntura histórica de la “construcción de paz” en Colombia. Examina dos estudios de caso específicos de imbricaciones entre lo religioso y lo jurídico para trazar desde allí modos pragmáticamente diferenciados en los cuales pueden darse las complejas relaciones entre religiosidad, estatalidad y violencia en la Colombia del “post-acuerdo”. Se argumenta que nuestros análisis de estos casos deben ir más allá del secularismo, como marco normativo y esquema interpretativo, y moverse hacia una conceptualización más cuidadosa de las diferentes formas de entrecruzamiento entre lo religioso, lo político y lo jurídico. Para avanzar en esta dirección se propone examinar los esfuerzos por parte de Schmitt, Derrida y Foucault de caracterizar una configuración teológico-política que aún persistiría en el marco de los Estados que se pretenden seculares. De esta manera, podríamos entender y evaluar mejor diversas prácticas pastorales marcadamente diferentes, que se orientan por figuras de lo teológico-político no sólo distintas sino incluso antagónicas, y los efectos e implicaciones sociales y políticos de estas prácticas. Este artigo analisa os alcances e efeitos políticos que diversos discursos e práticas religiosas têm na atual conjuntura histórica da “construção de paz” na Colômbia. Examinam-se dois estudos de caso específicos de imbricações entre o religioso e o jurídico para traçar, a partir disso, modos pragmaticamente diferenciados nos quais podem ocorrer as complexas relações entre religiosidade, estatalidade e violência na Colômbia do “pós-acordo”. Argumenta-se que nossas análises desses casos devem ir além do secularismo, como contexto normativo e esquema interpretativo, e mover-se em direção a uma conceitualização mais cuidadosa das diferentes formas de entrecruzamento do religioso, do político e do jurídico. Para avançar nesse sentido, propõe-se examinar os esforços por parte de Schmitt, Derrida e Foucault em caracterizar uma configuração teológico-política que ainda persistiria no contexto dos Estados que se pretendem seculares. Dessa maneira, poderíamos entender e avaliar melhor diversas práticas pastorais marcadamente diferentes, que se orientam por figuras do teológico-político não somente distintas como, inclusive, antagônicas, e os efeitos e implicações sociais e políticos dessas práticas.

The introduction to this special issue, \"Subversive Religion and More-than-Human Materialities in Latin America,\" conceptualizes the transformative force of practices often gathered under the rubric of \"popular religion,\" including Indigenous, Black, and campesino ritual as well as vernacular Catholicism and Pentecostalism. Rather than treating these practices as manifesting an essential alterity to either the modern state or the \"West,\" we frame them as struggles to build a new world order both against and otherwise than frameworks. Exploring the materiality of these struggles across several dimensions—of the earth, of religious objects and rituals, and of the sovereign body—we describe the constitution of what we call the \"flesh of justice\" and probe its subversive effects. Drawing on the distinctive tradition of Latin American Marxism to contest the separation of the subaltern \"otherwise\" from the domain of modern politics, we offer two analytics for engaging with the flesh of justice in Latin America: subversive cosmopolitics and theopolitics. Resumen: La introducción a este número especial sobre \"Religión subversiva y materialidades más-que-humanas en América Latina\" conceptualiza la fuerza transformadora de prácticas muchas veces nombradas como \"religión popular\", incluyendo rituales indígenas, negros o campesinos, así como catolicismos o pentecostalismos vernáculos. En lugar de tratar estas prácticas como manifestaciones de una alteridad esencial frente al estado moderno o al \"Occidente\", las entendemos como luchas para construir un nuevo orden mundial en contra de y también de otro modo que esos marcos. Al explorar la materialidad de estas luchas en varias dimensiones—de la tierra, de los objetos y rituales religiosos, y del cuerpo del soberano—describimos la constitución de lo que llamamos la \"carne de la justicia\" e indagamos en sus efectos subversivos. Recurriendo a la tradición distintiva del marxismo latinoamericano para rechazar la segregación de la \"otredad\" subalterna de la política moderna, ofrecemos dos analíticas para aprofundizar en la carne de la justicia en América Latina: la cosmopolítica subversiva y la teopolítica.

Background: The Gyr breed is widely used in Colombian low tropic dairy production systems. During the last 10 years, the Asociación Colombiana de Criadores de Ganado Cebú† - ASOCEBU, has been leading a dairy milk control program which led to the creation of a dataset that permits to carry out the first analysis of milk yield in Gyr cattle in the country using records from several herds. Objectives: To study milk production dynamics of Gyr cattle in the Colombian low tropic through the estimation of lactation curves and four derived production parameters: total milk yield between 5 and 305 days (TMY305), peak milk yield (PMY), days at peak (DP) and persistency (P). Methods: 13,798 daily milk yield records from 1,510 cows performing in 103 herds were used; the total number of lactations was 2,480. Four models were considered: Wood, Wiltmink, Papajcsik & Bordero, and a second-degree polynomial. Mean square error, mean absolute error, mean square error of prediction, Akaike and Bayesian information criteria were used to select the model better describing each lactation using the majority rule, that is, the model selected by most criteria was the chosen one. The shape of each fitted lactation curve was checked using basic results from calculus which permitted the classification of the estimated curves into two groups: typical and atypical; only typical functions were used to compute the four aforementioned production parameters. Results: The second-order polynomial was the model most frequently selected, while the Papajcsik & Bordero model had the lowest frequency. Average TMY305, PMY, DP and P were 3,489.86 kg, 17.28 kg, 57.17 days, and 0.83, respectively, with coefficients of variation: 0.27, 0.21, 0.41, and 0.16. Conclusions: This study permitted to identify individuals with outstanding phenotypic performance. To the best of our knowledge, this is the first study of this kind involving thousands of lactations from Gyr cows performing in several regions of Colombian low tropic.