The topic of disability permeates medical literature. Yet, while disability as a medical condition is a focus of research and discussion, this research and discussion occurs often in neglectful ignorance of the total life experience of the individual person. This research is grounded in interpretive phenomenology. The philosophical grounding for the study draws on the works of Heidegger and Merleau-Ponty. The methodological structure of the research used van Manen’s (1990) hermeneutic phenomenology to guide a deeper understanding of the human experiences surrounding physical disability. Nine men and women living in different rural communities participated in a series of audiotaped, in-depth, unstructured interviews. The study suggests that living with disability encompasses a complex multidimensional phenomenon to be found within the context of a person’s life. Defined by physical and social barriers, living with disability denotes an interaction between impairment, activity limitation, and restricted participation. Four themes emerged that explicate the experience: (1) The Everyday Life of the Body; (2) Valuing a Rural Life; (3) Relationships in Life; and (4) Relating Time to Life. Disability was understood as a life-changing experience that entails complex time-consuming and energy-depleting processes and is defined by personal, family and social development. For the participants in this study, the lived experience of disability can be characterised by the expression: “life is not the same”. The understanding of the essential nature of this lived experience that emerged from this study has implications for health practice. The practice of disability intervention, based solely on impairment, may be inadequate to facilitate optimal health outcomes for rural people. Instead, physiotherapists can assist these people in discernment of priorities, maintaining existing relationships, advocation of rights, and finding the balance to encounter physical and societal adversity. Thus, the study suggests that health professionals need a broad conceptualisation of what constitutes legitimate knowledge for practice and a recognition that disability is an ongoing journey rather than a final destination.

Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-15T14:35:51Z No. of bitstreams: 1 Dissertacao Afonso Camposseg.pdf: 381651 bytes, checksum: 350392b70a1f15a37381a7862dee7031 (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-26T10:55:44Z (GMT) No. of bitstreams: 1 Dissertacao Afonso Camposseg.pdf: 381651 bytes, checksum: 350392b70a1f15a37381a7862dee7031 (MD5) / Made available in DSpace on 2013-05-26T10:55:44Z (GMT). No. of bitstreams: 1 Dissertacao Afonso Camposseg.pdf: 381651 bytes, checksum: 350392b70a1f15a37381a7862dee7031 (MD5) Previous issue date: 2005 / Nossa proposta de pesquisa traz como intenção discutir, no horizonte do pensamento heideggeriano, o que ele denominou de “nada”, evidenciando o modo em que Dasein entra em relação direta com o ente humano pela via deste nada, tornando-se, assim, tema decisivo para a compreensão da questão do ser em seu esquecimento histórico. O nada, afirma Heidegger, é o que revela o homem na sua existência, ou seja, na ultrapassagem da realidade atual em direção às possibilidades. A tonalidade afetiva do tédio profundo nos revela o nada apenas de forma indireta, através de uma experiência do ente em sua totalidade, mantendo, no entanto, oculto o nada autêntico que se procura. Na disposição da angústia, porém, o dasein fica finalmente suspenso no nada e torna-se possível entrar em relação com o homem como ser-no-mundo. “Estar suspenso no nada” é possibilidade de revelação ou desocultação do Dasein. Por isso, o Dasein precisa estar em suspenso dentro do nada para que lhe seja revelado o ente que ele mesmo é, ou seja, a partir de uma decisão autêntica, cumprir seu projeto mais essencial que é ser si mesmo. / Salvador

Orientador: Rosana Teresa Onocko Campos / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciencias Medicas / Made available in DSpace on 2018-08-11T00:32:05Z (GMT). No. of bitstreams: 1 Surjus_LucianaTognideLimaeSilva_M.pdf: 762600 bytes, checksum: 2604a16ebae38f92dc51fc9b7dbed4bc (MD5) Previous issue date: 2007 / Resumo: O presente trabalho de pesquisa se propõe a analisar os CAPS (Centros de Atenção Psicossocial) de Campinas, segundo a ótica de seus usuários, com o objetivo de verificar se a prática assistencial desenvolvida nestes serviços tem promovido transformações efetivas em suas trajetórias de vida. Percorrendo rapidamente o percurso de institucionalização da loucura e de destituição do poder de fala do louco e de sua significação, buscamos recuperar o início do processo de desconstrução destes saberes e da conformação de uma nova lógica no entendimento e na proposição/invenção de formas de atenção no campo da saúde mental. Reconhecendo uma dimensão política tanto na clínica quanto no ato de pesquisar, convidamos usuários dos serviços em análise a construírem conosco avaliação dos arranjos e dispositivos dos CAPS potentes na construção de existências singulares. Para a coleta de dados, foram realizados grupos focais, como instrumentos que favorecem a segurança e o 'empoderamento¿ dos usuários, na tarefa de refletir e avaliar, possibilitando assim, a construção de novos olhares sobre si e os serviços onde se inserem. Para a análise e interpretação dos dados, propôs-se a construção de narrativas, com o objetivo de compreender como se formam novos referenciais, valorizando a experiência, realizando e produzindo o pensamento político. Esta pesquisa faz parte da ¿Pesquisa Avaliativa de uma rede de Centros de Atenção Psicossocial: entre a Saúde Coletiva e a Saúde Mental¿, que propõe a aproximação empírica das áreas da saúde mental e da saúde coletiva, avaliando os modelos assistenciais (clínica), a gestão, a formação de pessoal e outras questões eventualmente identificadas pelos profissionais e usuários ligados aos CAPS do município de Campinas. Os sujeitos da pesquisa Avaliativa são, além dos usuários dos CAPS, seus familiares, o colegiado municipal de saúde mental, os coordenadores e trabalhadores destes serviços / Abstract: The present research aims at analyzing the CAPS (Psychosocial Care Centers) of the city of Campinas from the point of view of their users to find out if the support offered by those services actually promoted efficient transformation of the life path of users. By quickly reviewing the course of the institutionalization of madness and the invalidation of the power of the speech of the mad and its meaning, we seek to retrieve the beginning of the deconstruction process of those knowledges and of the conformation of a new logic in the understanding and the proposal/invention of forms of attention in the field of mental health. We recognized a political dimension in both the clinic and the research act and invited users of the analyzed services to set up, together with us, an evaluation of CAPS¿ arrangements and devices used to build individual existences. Data collection was carried out by creating focal groups which were instruments used to foster the safety and the empowerment of users in their task of reflecting on and evaluating the services. This enabled them to form new opinions on themselves and the services in which they were inserted. To analyze and interpret the data, we suggested to build narratives to understand how new referentials are formed, so as to value experience, become aware of and produce political thinking. The present research is part of the ¿Evaluative Research of a network of Psychosocial Care Centers: between Collective Health and Mental Health¿ which suggests an empirical approximation of mental health and collective health by evaluating care models (clinic), management, staff education, and other questions that may be identified by professionals and users linked to the CAPS of the city of Campinas. In addition to CAPS users, the subjects of the evaluative research further include their relatives, the community council for mental health, as well as the coordinators and employees of these services / Mestrado / Mestre em Saude Coletiva

Dans la perspective de réhabiliter la stylistique herméneutique, L’emploi du Temps dans L’Emploi du temps de Butor cherche à montrer comment le style non seulement permet d’entrevoir les Visions du Monde passées ou présentes mais contribue à mieux comprendre le monde et offre même des pistes éthiques aidant à dépasser crises et impasses.Puisque ramenant constamment aux mêmes faiscsèmes (sèmes inhérents à plusieurs stylèmes et se retrouvant à des niveaux d’analyse différents), les stylèmes des architextes, énonciations, récit, histoire et écriture de L’Emploi du temps révèlent en effet qu’au Temps linéaire traditionnel issu du judéochristianisme, de la pensée bourgeoise et de lamécanique classique, Butor substitue non pas comme certains de ses contemporains un Temps labyrinthique et absurde mais un Temps stratifié, un Temps rendant compte à la fois des acquis de la pensée mythique et de certaines des conceptu-alisations philosophiques de Kierkegaard, Bergson, Husserl, Heidegger, Sartre et Bachelard.Dépassant ces penseurs, prenant doublement à contre-pied Bergson, illustrant certaines des remarques d’Heidegger sur l’art, Butor en arrive même à mettre peu à peu en place, par le jeu complexe des stylèmes associés en faiscsèmes, un Temps structuré, spatial et musical. En découle un « emploi du Temps » bien moins anxiogène et tyrannique que celuique nous subissons depuis l’avènement de la révolution industrielle, un emploi du Temps qui aide à passer de l’inauthentique à l’authentique, donne épaisseur et poids aux actes, est source d’unification et de liberté, musicalise et poétise le réel, en un mot, permet de toucher du doigt monde, être et éternité / With a view to rehabilitating hermeneutic stylistics, L’emploi du Temps dans L’Emploi du temps de Butor seeks to show how style not only offers glimpses of past and present world views, but also enhances understanding of the world, even providing ethical pointers to help get over crises and deadlocks. Since they constantly bring us back to the same “faiscsèmes” (“asemeblies” ?) (semes inherent to several stylemes, found at different levels of analysis), the stylemes of the architexts, enunciations, accounts, story and writing of L’emploi du Temps reveal that instead of the traditional linear Time that comes from the Judeo-Christian view, bourgeois thinking and the classical physics/mecanics, Butor proposes, not like some of his contemporaries an absurd, labyrinthine Time, but a stratified Time, a Time reflecting both the experiences of mythical thought and some of the philosophical conceptualisations of Kierkegaard, Bergson, Husserl, Heidegger, Sartre and Bachelard. Going further than these thinkers and doubly opposing Bergson, illustrating certain comments made by Heidegger on art, Butor even comes gradually to install a structured, spatial and musical Time through a complex interplay of stylemes combined into sembeams. This gives rise to a much less stressful and tyrannical use of time than has been imposedsince the industrial revolution, a use of time that helps us move from the unauthentic to the authentic, gives substance and weight to actions, is a source of unification and freedom, makes reality musical and poetic, in a word, brings us closer to a full grasp of world, being and eternity

There are an estimated 5 million family caregivers supporting persons suffering from advanced heart failure (AHF) which constitutes the final stage of cardiovascular disease and is the primary cause of death for 1 in 8 Americans. AHF caregivers are instrumental in monitoring symptoms, promoting adherence, communicating with healthcare providers and making treatment choices for their care recipients (CRs) at the end of life. What little is known about the AHF caregiver experience comes from surveys, instruments and structured interviews and tends to exclude caregivers of CRs with advanced disease. The purpose of this interpretive phenomenology was to elicit the meaning of caring for a spouse with AHF and is the first of its kind in the US. Seven older spouses caring for persons with NYHA class III-IV HF recruited by the Advance Practice RN of a large regional hospital participated in 3 reflective interviews over the course of 2 months. Grounded in the Philosophy of Ethics by Paul Ricoeur and using a method based on his Theory of Interpretation, their reflections revealed the essence of the caregiver experience as "being fearfully vigilant, at the mercy of the disease while worrying about that which remains unspoken". Separate inquiries invited participants to explore the meaning of symptom interpretation which was likened to "a walk in the fog on the rocky shore by a treacherous river"; and communication which illuminated caregivers' ethical intention in caring for themselves and their loved ones. The fourth and final research question explored caregivers' meaning making in the experience, symptom interpretation and communication over time which uncovered several missed opportunities for advance care planning. Findings support and add to recent models in palliative care, shared care and advance care planning in AHF. This study gives healthcare providers insight into the challenges to respect, self esteem and autonomy encountered by aging couples in the context of AHF. Participants identified personal learning needs related to being a caregiver, symptom interpretation, and managing clinical and emotional manifestations of AHF. Naming specific barriers in communication with their CRs as well as with healthcare providers they called for relationship counseling for the CG-CR dyad, and to be respected as part of the team by healthcare providers. Participants gave moving examples of how current models of care failed to meet their needs, with urgent implications for coordinated care by an interdisciplinary team of healthcare providers. This study identified the need for more phenomenological inquiry to understand (1) implications of CR's cognitive fluctuations on decision making for preferences of care, (2) CRs' personality changes attributed to an awareness of death being near, (3) the need to retain a purpose in living both as individuals and as a couple, and (4) how CRs reconcile daily choices in illness management and adherence with preferences for care at the end of life.

One way of exploring musical identity, as a phenomenon, is to listen to the life stories of musicians. This research interpreted the narratives of undergraduate students of Western Art Music at a South African tertiary institution and described the experiences and the lives of these music students, and the meanings that they attribute to their identities. The participating music students described what they perceive as real-life experiences and defined their views on human self-definition with reference to their chosen study field. The research approach entails a philosophical framework of hermeneutic interpretivism. Such a non-positivist approach sees the lived experiences of the music students not on their own, but as depending on interpretation by the researcher to establish the meanings these students gave to musical identity. The methodology includes a qualitative approach which was done from a narrative perspective through personal storytelling and a thematic analysis of the data. Data triangulation ensures verification of findings by the author and individual participants agreed upon the interpretations of the researcher of their narrations. Participating music students confirmed that personal storytelling assisted them in understanding their musicianship in a better way, as well as gave them a clearer perspective on personal musical experiences. The influence of practising and performing on musical identity was described, but the interaction with music teachers was found to be a significant influential factor on musical identity. The perceptions of South African society in general, with reference to Western Art Music, were found to be detrimental to the musical identities of these students. Musical identities were found to be interwoven in relationships, embedded in the realities of the field of music education and existing deep in the inner selves of these music students. / Thesis (DMus)--University of Pretoria, 2019. / Music / DMus / Unrestricted

Experiencing the death of a loved one is often life changing, and learning ways to cope is an important part of the healing process. Such a change can be particularly difficult for late adolescents (individuals between 18 and 25 years of age) who are already going through significant life changes. Spirituality and mental health has received increasing scholarly attention in recent years, and the Association for Spirituality, Ethics, and Religious Values in Counseling has developed competencies for counselors to use when working with clients who wish to incorporate spirituality in their treatment. Despite increased interest in the field, there is little scholarly literature on the use of spirituality in counseling late adolescents who are experiencing grief and loss. The purpose of this hermeneutic phenomenological study was to explore the meaning and role of spirituality and spiritual practices in the grieving processes of late adolescents. Existential theory provided the framework for the study. Participants were recruited from a local grief center, college, and university as well as CESnet and ASERVIC listservs. Seven late adolescents took part in semistructured interviews regarding their grieving process. Lindseth and Norberg's phenomenological hermeneutical method was used to analyze the data consisting of naïve reading, structural analysis, and comprehensive understanding. Themes included experiences with death, surviving the loss, and changes. Findings indicated that spiritual practices were beneficial in helping grieving late adolescents cope with the death of a loved one. Results may provide counselors with additional ways to work with this population during their grieving process.

Indiana University-Purdue University Indianapolis (IUPUI) / While much has been written about the work of school counselors in urban schools, there remains a void of information about the unique experiences of Black female school counselors, particularly in relation to their work with Black adolescent girls in the urban middle school space. This qualitative study seeks to illuminate these experiences via the contributions of four Black female school counselors who have worked in this capacity serving Black girls. Three points of inquiry or Research Questions served as guideposts for this study: (1) What are the personal and professional experiences of Black female school counselors in their work with Black adolescent girls in urban middle schools?, (2) What are Black female school counselors’ perspectives on the ways in which they are supported or not supported in working with Black adolescent girls? and, (3) In what ways (if any) does the concept of “mothering” show up in the relationships and counseling practices involving Black female school counselors and Black adolescent girls in urban middle schools? Thus far, it appears that Black women’s voices and perspectives have been devalued and ignored in research relating to school counseling. To adequately represent the perspectives and experiences of Black women as a marginalized group, I employed a critical hermeneutic phenomenological methodology, along with a Black feminist framework. I engaged the participants in two semi-structured interviews, along with asking them to construct a reflective vision board, serving as a mosaic of their lifeworlds as school counselors working with Black adolescent girls. These actions, along with a review of literature on the schooling experiences of Black adolescent girls in urban schools enabled me to acquire data leading to seven overarching themes relating to the following: relationships and connections based on culture and conversation, the need for support from decision-makers on programming, the physical and emotional investment in the work, mentoring, and the marginalization of Black women in school spaces. Lastly, I present conclusions and implications for school systems, school administrators, and professional school counselor organizations to aid in establishing effective practices in serving Black female students and enhancing the overall school counseling profession.

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