Esta tese buscou explorar, por meio da análise das narrativas pró-direito ao aborto no Brasil, os níveis meso e macro do narrative policy framework (NPF), bem como testar as possíveis contribuições das técnicas de text mining para as análises de narrativas de políticas públicas. Foram analisados documentos pró-direito ao aborto elaborados por ativistas feministas entre 1976 e 1988 e documentos de organizações feministas, projetos de leis e documentos de políticas públicas sobre aborto referentes ao período de 1989 a 2016. Foi feita uma análise de conteúdo dos dois conjuntos de documentos usando o software OpenLogos. Os resultados da pesquisa revelam que as feministas fizeram uma escolha estratégica por uma narrativa de saúde pública de modo a expandir a coalizão pró-direito ao aborto por meio da inclusão de atores da área da saúde. A aliança com a saúde levou a conquistas para a coalizão, com a criação de serviços de aborto legal e a inclusão da anencefalia entre os casos em que o aborto é permitido. A narrativa de saúde pública foi, assim, institucionalizada, tornando-se tanto a principal narrativa da coalizão quanto a principal narrativa contida nos documentos de políticas públicas. Essa institucionalização é um objetivo da atuação das coalizões de militância, mas também impõe limites (constraints) à sua atuação futura, já que seu abandono pode colocar em risco a coalizão, ao mesmo tempo em que demandas futuras têm de ser elaboradas a partir da estrutura de políticas públicas já existente. A análise da institucionalização de narrativas é uma contribuição ao NPF, explorando seu nível macro, ainda menos desenvolvido. A tese revela ainda que as feministas, em resposta à percepção de derrota, buscaram contrair o escopo da disputa em torno do aborto, restringindo-a às áreas técnicas da saúde e ao Supremo Tribunal Federal, o que contraria as hipóteses do NPF. Por fim, a tese apresenta contribuições possíveis de técnicas de text mining para a análise de narrativas de políticas públicas. / framework (NPF) through an analysis of pro-abortion rights narratives in Brazil. It also sought to test possible applications of text mining techniques to policy narrative analyses. I analyzed pro-abortion rights documents from feminist activists from 1976 to 1988 and documents from feminist organizations, law proposals and policy documents regarding abortion from 1989 to 2016. I carried out a content analysis of these documents using the OpenLogos software. Results show that feminists strategically opted for a public health narrative so as to expand the pro-abortion rights advocacy coalition through the inclusion of actors from the health field. The alliance with health sectors led to victories for the coalition, with the creation of legal abortion services and the inclusion of anencephaly among the exceptions to the abortion ban. The public health narrative thus became institutionalized: it became both the main narrative used by the coalition and the main narrative contained in policy documents. Coalitions seek to have narratives institutionalized, but this also constrains future action: abandoning an institutionalized narrative may threaten the coalition, while any future demands must be formulated within the framework of exiting policies. This dissertation further reveals that feminists, in response to perceived losses, sought to contract the scope of the dispute surrounding abortion, restricting it to technical health areas and to the Supreme Court. This contradicts NPF hypotheses. Finally, the dissertation also presents possible applications of text mining techniques to policy narrative analyses.

Trata-se nesta pesquisa de uma análise das relações entre religião e esfera pública, pensada aqui como um espaço de interações discursivas que se configura na medida em que algumas práticas cotidianas ganham visibilidade por meio de produção de controvérsias. Tendo como ponto de partida o posicionamento de alguns líderes da Igreja Universal do Reino de Deus (IURD) acerca da legalização do aborto, passo a examinar algumas práticas dos fiéis, circundando, especificamente, dispositivos referentes a uma \"razão pedagógica\" que tem como eixos centrais o cuidado de si e a conjugalidade. A Igreja Universal (IURD) sempre aparece como uma importante agência produtora de práticas relacionadas à Teologia da Prosperidade (TP), que tem no dinheiro o centro de sua produção ritual. Apresento como foco deste texto a análise de um programa disciplinar baseado nos direitos reprodutivos, permitindo-nos pensar que as práticas de prosperidade na IURD não se restringem apenas ao âmbito financeiro representado pelo dinheiro ou seja, o dinheiro não é o único mediador-ritual da prosperidade , e ainda, que as noções de prosperidade e de vida em abundância podem ser praticadas, e consequentemente reformuladas, em todas as instancias da vida, sendo a família a principal delas. Segundo essa lógica, a prática abortiva, comumente relacionada à clandestinidade e a ilegitimidade, aparece como uma recomendação diretamente ligada à disciplina familiar rumo à prosperidade. / This research analyzes the relations between religion and public sphere, seen here as a space of discursive interactions which shape itself as some daily practices earn visibility through the production of controversies. As a starting point, I analyze the point of view of some leaders of the Universal Church from the Kingdom of God concerning the abortion legalization, and the faithful practices, encircling specifically devices encompassing a \"pedagogical reason\" whose aims are the care of oneself and the connubiality. The Universal Church always appears as a important agency producing practices related to the Theology of Prosperity that has the money as the center of its ritual production. The focus of this research is the analysis of a disciplinary program based on reproductive rights allowing us to think not only that the prosperity practices of the Universal Church are not restricted to the financial scope represented by the money in other words, the money is not the only ritual mediator of prosperity , but also that the notions of prosperity and a prosperous life can be practiced, therefore reformulated, in every aspect of life, the family being the most important aspect of it. According to this, the abortion, which is related to illegality and illegitimacy, emerges as a recommendation directly associated to family discipline heading towards prosperity.

As mulheres em situação de abortamento vivem um momento de dor existencial e física e associado aos fatores de risco é frequente a depressão. Percebendo essa ligação e sendo problema de saúde pública, o presente estudo procura associação de indicadores sociodemográficos e clínicos com o abortamento. Objetivos: identificar e avaliar a presença de sintomas sugestivos de depressão em mulheres com abortamento, correlacionando-os com indicadores clínicos e socioculturais, autoestima e fatores resilientes. Metodologia: Foram entrevistadas 120 mulheres internadas em um hospital público, seguindo o fluxo de chegada com diagnóstico de abortamento, utilizando: Questionário com informações sociodemográficas, clínicas e questões relacionadas à resiliência; Inventário de Beck; e Escala de Autoestima. Após aprovação do Comitê de Ética, as mulheres foram entrevistadas. Os dados foram coletados de agosto de 2008 a setembro de 2009, sendo realizada análise estatístico-descritiva dos dados e correlacionado depressão com as demais variáveis. Resultados e Discussão: Das 120 mulheres, maioria branca (71%), idade entre 16 e 44 anos, 63% são solteiras, 72% vivem com o companheiro, 87% têm religião, 67% com ensino médio e 51% não têm fonte de renda. Mais da metade tem casa própria, no entanto não a consideram agradável nem segura; 49% estavam na primeira ou segunda gestação; 33% já tinham tido abortos anteriores, sendo 67% o primeiro aborto; 77% tiveram aborto incompleto e 75%, aborto natural. Apesar de a maioria considerar a relação com o companheiro ótima e boa (85%), mais da metade (75%) não planejou a gravidez; mesmo assim, não faziam uso de métodos contraceptivos (75%). A maioria nega hábitos adversos. Das 120 mulheres, 57% apresentavam sinais indicativos de depressão (33 distimia, 22 moderada e 13 grave). Dentre as mulheres sem sinais de depressão, a maioria é solteira (56%), 60% trabalham, tendo 40 ou mais anos de idade, 67% têm alguma religião. Os fatores de proteção para depressão que se mostraram significativos para a análise estatística foram: \"ter parceiro\", \"trabalho\", \"religião\", \"situação financeira\" e \"apoio familiar\". Estudos mostram que a situação de abortamento pode ter relação com depressão antes e após a ocorrência e mesmo a longo prazo, com diferenças de acordo com a natureza do aborto. Quanto à autoestima, 109 mulheres apresentaram média estima pessoal. Os indicativos de resiliência encontrados neste estudo mostram que quando as mulheres estão felizes ajudam as pessoas, contam mais piadas, sentem-se bem. Entretanto, muitas mulheres referem que se isolam, se calam e choram quando sentem raiva e algumas gritam. Conclusões: A maioria das mulheres deste estudo é jovem, solteira e com relacionamento estável, católica, com poucas atividades de lazer, sem fonte de renda própria, casa própria, com residência fixa há mais de um ano, não tem problemas de relacionamento e de violência na gravidez. Entretanto, as que tiveram problemas, relataram uso de álcool e drogas na família. Houve associação também de violência familiar e aborto provocado. Metade da amostra pontuou algum nível de depressão e baixa a média estima pessoal. É preciso estimular a enfermagem a reconhecer as necessidades de implementar os cuidados e reforçar aspectos resilientes dessas mulheres. / Women experiencing an abortion live a moment of existential and physical pain in which depression, associated with risk factors, is frequent. Perceiving this connection and because it is a public health problem, this study seeks association of sociodemographic and clinical indicators with abortion. Objectives: to identify and evaluate symptoms that suggest depression in women experiencing an abortion and correlate them with clinical and socio-cultural indicators, self-esteem and resilient factors. Method: A total of 120 women hospitalized in a public hospital were interviewed, according to their arrival and abortion diagnosis, through: a questionnaire addressing socio-demographic and clinical information and issues related to resilience; Beck Inventory; and a self-esteem scale. Women were interviewed after the Research Ethics Committee\'s approval. Data were collected between August 2008 and September 2009 and analyzed through descriptive statistics, correlating depression with the remaining variables. Results and Discussion: Most of the 120 women were white (71%), aged between 16 and 44 years, 63% single\\, 72% lived with a partner, 87% were religious, 67% had secondary school and 51% had no income. More than half had their own house though did not consider it cozy or safe; 49% were in the first or second pregnancy; 33% had already have previous abortions; for 67%, it was the first abortion; 77% had incomplete abortions and 75% spontaneous abortions. Even though the majority considered their affective relationship great or good (85%), more than half (75%) had not planned the pregnancy; though they did not use contraceptive methods (75%). Most denied adverse habits. Of the 120 women, 57% presented signs of depression (33 dysthymia, 22 moderate and 13 severe). Among those without signs of depression, the majority was single (56%), 60% worked and were 40 years or older, 67% had a religion. The protection factors for depression that were most significant for statistical analysis were \"having a partner\", \"work\", \"religion\", financial situation\" and \"family support\". Studies show that an abortion might be related with depression before and after it occurs and even in the long term with differences according to the nature of the abortion. A total of 109 women presented regular selfesteem. The resilience indicators found in this study show that when women are happy they help people, tell more jokes, and feel well. However, many women reported they isolate themselves, fall silent and cry when they feel angry and some shout. Conclusions: Most of the women in this study were young, single, with stable relationships, catholic, with few leisure activities, with no personal income, own house, with fixed residence for more than one year, had no problems of relationship or violence during pregnancy. However, those who had problems reported the use of alcohol and drugs in the family. Domestic violence and induced abortion were associated. Half of the sample presented some level of depression and low to regular self-esteem. Nurses need to be encourage to recognize the need to implement care and reinforce resilient aspects in these women.

A presente pesquisa tem como tema central o aborto. Para proceder a investigação, adotamos a história oral como base teórica e procedimental. A partir de entrevistas de história de vida realizadas com mulheres e homens que vivenciaram a experiência de abortos induzidos, pretendemos abordar aspectos como gênero, classe social e geração. Além disso, buscamos dialogar com diferentes áreas da produção de conhecimentos, tais como a Saúde, o Direito e a Religião, entendendo a relevância de tais elementos na constituição de concepções acerca das interrupções voluntárias da gravidez. O corpus documental analisado é elaborado a partir do conceito de transcriação e envolve procedimentos éticos e estéticos que buscam atender ao trato com a subjetividade. / This research is focused on the abortion theme. In order to conduct it, we have adopted the theoretical and procedural basis of oral history. From life history interviews with women and men who experienced induced abortions, we aim to address issues such as gender, social class and generation. Besides, we also seek to dialogue with different areas of knowledge production, such as health, law and religion, understanding the importance of these aspects in the formation of voluntary interruptions of pregnancy´s conception. The document corpus which has been analyzed is drawn from the concept of transcreation and involves ethical and aesthetic procedures aimed to deal with subjectivity.

Orientadores: Ricardo Barini, Isabela Nelly Machado / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade deCiências Médicas / Made available in DSpace on 2018-08-23T23:40:05Z (GMT). No. of bitstreams: 1 Vicentini_MicheleCintra_M.pdf: 1969247 bytes, checksum: 8feeac5ffde929aca61789b3a8170ccb (MD5) Previous issue date: 2013 / Resumo: Introdução: O sucesso da gestação envolve mecanismos aloimunes, sendo o feto alogênico considerado um aloenxerto bem sucedido. A imunização com leucócitos paternos têm se apresentado como uma eficiente opção terapêutica para os casos de abortamento recorrente, induzindo a produção de anticorpos anti-paternos pelo sistema imune materno durante a gestação. Atualmente, o método de Prova Cruzada por citometria de fluxo (FCXM) vem sendo utilizada para auxílio na avaliação de pacientes com Aborto Espontâneo de Repetição (AER). Objetivos: Avaliar o resultado do FCMX em mulheres com antecedente de AER que engravidaram após tratamento com ILP de acordo com o resultado gestacional. Material e Métodos: 85 pacientes foram selecionadas para o estudo tendo como critérios de inclusão: mulheres com dois ou mais AER, FXCM inicial negativo contra os maridos e mulheres de AER primário. As mulheres divididas em 2 dois grupos 1) Sucesso Gestacional (SG) 2) Perda Gestacional (PG). Após um FCXM inicial negativo (FCXM pré) as pacientes foram imunizadas com doses de ILP e após 30 dias da última ILP um novo FCXM (FCXM pós) foi realizado, a mediana da intensidade de fluorescência (MIF) foi calculada nos 2 momentos e comparada nos 2 grupos. Resultados: Calculando a razão da Intensidade de Fluorescência (IF FCXM pós / IF FCXM pré) para linfócitos T e B analisamos que não houve diferença significativa entre os dois grupos SG e PG, onde linfócito T apresentou p = 0,119 e linfócito B apresentou p = 0,109. Conclusão: Não houve associação entre a variação da razão da MIF nos 2 grupos: SG e PG. Sendo assim, essa variação (razão da MIF), não pode ser usada como parâmetro laboratorial para avaliar o sucesso da ILP quanto ao resultado ("desfecho") das gestações após o tratamento imunológico / Abstract: Introduction: Pregnancy is totally involved with mechanisms alloimmunes, which is considered as a successful allograft: the allogeneic. The immunization therapy with paternal allogeneic lymphocytes (PLI) has been exposed as an efficient therapeutic option for recurrent abortion cases (RSA). Currently, the method of Flow Cytometry Crossmatch (FCXM) has been used to assist in the evaluation of women with RSA. Objective: Evaluate the FCXM results in women with previous RSA, who became pregnant after treatment with PLI according to the pregnancy outcome Material and Methods: 85 women were selected for this study, the inclusion criteria were: women with two or more RSA, FXCM initial negative against their partners and women of primary RSA. They were divided into two groups 1) Success Outcome (SO) 2) Miscarriage (M). After an initial negative FCXM (first FCXM) patients were immunized with doses of PLI and after 30 days of the last PLI FCXM a new (post FCXM) was performed, the median fluorescence intensity (MFI) was calculated in 2 moments and compared into 2 groups. Results: Calculating the ratio of the Fluorescence Intensity (FCXM post IF / IF first FCXM) for T and B lymphocytes there was no significant difference between the two groups SO and M, where T lymphocytes showed a value P = 0.119 and B-lymphocytes showed a value P = 0.109. Conclusion: There was no association between the variation of the ratio of MFI in 2 groups: SO and M. Thus, this variation (ratio of MFI) cannot be used as laboratory parameter to evaluate the success of the outcome of PLI of pregnancies after immunological treatment / Mestrado / Saúde Materna e Perinatal / Mestra em Tocoginecologia

Orientador: José Guilherme Cecatti / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas / Made available in DSpace on 2018-08-19T08:19:53Z (GMT). No. of bitstreams: 1 Santana_DaniellyScaranelloNunes_M.pdf: 8275928 bytes, checksum: b0b5d344bc32e81d7b8afbc6614f8bce (MD5) Previous issue date: 2011 / Resumo: Introdução: O aborto ainda hoje se relaciona a altas taxas de morbidade e mortalidade materna. O near miss materno, que segundo a OMS (Organização Mundial da Saúde) corresponde aquela mulher que quase morreu, mas sobreviveu a complicações durante a gestação, parto ou até 42 dias após o término da gestação, é entendido atualmente como importante marcador de saúde. Porém pouco se sabe sobre a associação do near miss com o aborto. Objetivos: avaliar a ocorrência do aborto espontâneo e induzido e da morbidade materna grave associada ao aborto, referida por mulheres em um inquérito populacional; avaliar a ocorrência de complicações maternas graves associadas ao aborto em um estudo de vigilância prospectiva de casos de complicações obstétricas graves em centros brasileiros de referência. Métodos: Um primeiro estudo foi realizado através da análise secundária da PNDS (Pesquisa Nacional de Demografia e Saúde) do Brasil de 2006, com informações de entrevistas sobre a experiência do abortamento espontâneo e induzido, fatores associados e complicações decorrentes do parto e aborto. Avaliou-se a ocorrência de morbidade materna grave associada ao abortamento e realizou-se análise múltipla por regressão logística foi utilizada para identificar os fatores independentemente associados com os dois tipos de aborto. Um segundo estudo de corte transversal multicêntrico, com vigilância prospectiva dos casos de CPAV (condição potencialmente ameaçadora da vida), NMM (near miss materno) e MM (morte materna) avaliou as complicações obstétricas decorrentes do aborto, as características socio-demográficas e obstétricas das mulheres, as condições de segurança do aborto e procedimentos médicos utilizados. Estimou-se a razão de prevalência ajustada pelo efeito de cluster do desenho e seus respectivos IC95%; uma análise múltipla por regressão logística foi utilizada para identificar os fatores independentemente associados à maior gravidade. Resultados: no inquérito epidemiológico obteve-se num total de 15542 mulheres uma prevalência de aborto espontâneo de 13,3% e de aborto induzido de 2,3% para todo o Brasil, estando ambos associados a um maior risco de morbidade materna grave. Os fatores relacionados ao maior risco de complicações foram a idade entre 40 e 49 anos, o número de filhos e de partos até um. As complicações mais comuns foram as hemorrágicas e infecciosas. No estudo multicêntrico, do total de 9555 mulheres, 2,5% apresentaram complicações secundárias ao aborto; dessas, 81,9% apresentaram CPAV, 15,2% NMM e 3% MM. A causa infecciosa foi a mais frequentemente associada ao aborto inseguro dentre os casos de CPAV. Os critérios de manejo foram mais importantes no aborto inseguro para os casos de NMM e MM. Na análise multivariada associaram-se à maior gravidade a presença de alguma demora e a ausência de companheiro. Conclusão: No Brasil o aborto é responsável por uma pequena porcentagem das complicações da gestação, porém as gestações terminadas em aborto apresentaram maior risco de complicações mais graves que aquelas terminadas em parto. Portanto há maior risco dessas complicações evoluirem desfavoravelmente para NMM ou MM / Abstract: Introduction: Still today abortion is associated with high rates of maternal morbidity and mortality. The maternal near miss, according to WHO (World Health Organization) it corresponds that woman who almost died but survived a complication during pregnancy, delivery or until 42 days postpartum, is currently understood as an important health indicator. However little is known on the association of near miss with abortion. Objectives: to evaluate the occurrence of spontaneous and induced abortion and its associated severe maternal morbidity, as referred by women in a population survey; to evaluate the occurrence of severe maternal complications associated with abortion in a study of prospective surveillance of cases of severe maternal morbidity in Brazilian referral centers. Methods: A first study was performed with a secondary analysis of data from the 2006 Brazilian DHS (Demographic Health Survey), with information from interviews on the experience of women on spontaneous and induced abortion, associated factors and complications corresponding of delivery and abortion. The occurrence of severe maternal morbidity associated with abortion was evaluated and a multiple analysis by logistic regression was used to identify the factors independently associated with both types of abortion. A second multicenter cross sectional study, with prospective surveillance of all cases of PLTC (potentially life threatening condition), MNM (maternal near miss) and MD (maternal death), evaluated the obstetric complications due to abortion, the socio-demographic characteristics of the women, safety for abortion and medical procedures used. The prevalence ratio adjusted by the cluster effect of the design was estimated together with their respective 95%CI, and a multiple analysis by logistic regression was used to identify the factors independently associated to higher severity. Results: in the epidemiological survey, from the total 15542 women, the prevalence of spontaneous abortion was 13.3% and of induced abortion was 2.3% for Brazil, and both were associated with a higher risk of severe maternal morbidity. The factors associated with the higher risk of complications were maternal age between 40 and 49 year and the number of children and deliveries until one. The commonest complications were hemorrhage and infection. In the multicenter study, from the total 9555 women, 2.5% had complications due to abortion; among them, 81.9% had PLTC, 15.2% MNM and 3% MD. Infection was the most frequent cause of unsafe abortion among cases of PLTC. The management criteria were more important for unsafe abortion among cases of MNM and MD. In the multivariate analysis the presence of any delay and the absence of a partner were associated with the higher severity of maternal morbidity. Conclusion: In Brazil abortion is responsible for a small percentage of complications of pregnancy, however those finished in abortion represent a higher risk of complications more severe than those finished in delivery. Therefore there is a higher risk of these complications having an unfavorable evolution to MNM or MD / Mestrado / Saúde Materna e Perinatal / Mestre em Ciências da Saúde

M.A. / The focus of this dissertation is based on the Biblical and Pauline perspectives of life and death. If the Christian is to believe abortion is wrong, he should do so for sound Biblical reasons. Scripture places a deep personal concern toward human beings. The Judeo-Christian tradition has always held that all men and women are created in God's image and that every life is to be considered of value. The Bible does not place less value on people who are of a lower standard or age because it does not question their right to live and this is the main reason the church can never become anything else but pro-life. Of importance is also the fact that the innocent human life needs to be protected and if it is not, this would be inviting God's judgement. Man has no right to take another person's life because this would be failing to acknowledge God as Creator of life. Death is seen in Scripture as an enemy and the Bible says there is hope for deliverance in the face of death. With the coming of Christ, the power of God's reign on earth can be experienced in "new life" as described by Paul. Looking at what Scripture had to say about when does human life begin, it was discovered that Scripture places a high value on conception. It was also evidenced that conception is a gift from God and a fulfilment of His promises found in Scripture. A fundamental unity exists between body and soul and death is not an alternative even in the face of suffering. No Scripture supports abortion; on the contrary, God is viewed as overseeing all of life from the moment of conception. By examining the five major faiths in South Africa, namely Buddhism, Islam, Judaism, Hinduism, and Christianity, it was realised that all five of these faiths take the unborn child into consideration. Only in extreme circumstances do some of these faiths allow abortion, e.g. rape, incest. It must also be said that these circumstances are in an abnormal situation and are not regarded as regular practices. It was necessary to discuss the application and effects of abortion in the final chapter in order to determine what happens in an abortion. Medical facts were presented about abortion and this was helpful in order to deal with the moral questions more intelligently. A description was given of the more common procedures used in performing abortions. It was evidenced that the medical staff participating in the performance of abortions are affected psychologically and recognise that abortions are destructive and violent. From all the specialised medical equipment available and all the modern medical advances being made daily, abortion is seen as unnecessary. Even the "hard cases" such as rape, incest and genetic defects did not permit support for abortion. Ethical considerations were also taken into account with more value being placed on innocent human lives. A number of questions were then addressed concerning the role of the law and abortion. The South African Abortion and Sterilisation Act of 1975 was discussed and it was necessary to look at two other countries with similar constitutions, namely Ireland and the United States of America, in order to see how they have ruled on abortion. Ireland has interpreted its constitution to favour the right to life of the unborn child while the Untied State of America preferred the right to privacy of the mother. A brief summary was given of the legal changes recommended by the Ad Hoc Select Committee on Abortion and Sterilisation with a number of figures being given on abortion in South Africa. A number of both surprising, and shocking facts were discovered about the New Constitution and its responses to the public. It was also necessary to refute a number of "pro-choice" arguments submitted to the Ad Hoc Select Committee on Abortion and Sterilisation as it seems the "pro-life" arguments were not even considered. A lengthy discussion was then given about the Post-Abortion Syndrome (PAS). It is evident that South Africa is not yet familiar with this term although many suffer from it already. The defence mechanisms were listed as well as the symptoms of this syndrome. The final chapter ended with a number of tasks of healing of the Post- Abortion Syndrome. It was concluded that the Bible is pro-life and that it does not seem that the New Constitution, which seems to be pro-choice, did not even consider Biblical morals in its deliberations. It is acknowledged that it is the task of the church , and even the other faiths in South Africa, that will need to continue in this battle to protect the life of the unborn and the mother.

M.Ed. / After the legalization of abortions (Number 92 of 1996), the question that arose was: How does the adolescent girl experience the abortion she underwent? This question is also seen against the background of the adolescent's developmental phase and development tasks. To ascertain the adolescent girls' experience I made use of a research design that is qualitative, explorative, descriptive and contextual of nature. This research took place in two phases: In Phase one, in depth phenomenological interviews were conducted. In Phase two, I made use of logical inference to generate guidelines for educational psycologists and healthworkers who were to counsel the girls who had undergone abortions. The experiences of the adolescent girls can be divided into three dimensions, namely the physical, psychological and spiritual dimension. The guidelines that were set, are as follow: Giving of information before, during and after the abortion; Counseling for lifeskills, namely decision making, management of conflict situasions and the verbalisation of emotions; Counseling adolescent girls to develop a more positive self-image and the handling of feelings of guilt.

Du début de la Troisième République au lendemain de la Grande Guerre, environ 3 000 enfants sont abandonnés chaque année à Paris et recueillis par l’Assistance publique. Dans la très grande majorité des cas, les parents qui se séparent de leur progéniture sont des femmes seules. Délaissées du père de l’enfant, soucieuses de cacher leur faute à leurs propres parents ou sommées par ceux-ci de réparer le déshonneur que leur maternité hors-mariage inflige à la famille, les filles-mères sont les abandonneuses emblématiques. Leur histoire est celle de la misère féminine et de l’opprobre social qui s’abat sur la maternité solitaire. À la Belle Époque, l’Assistance publique de Paris s’efforce de faciliter les abandons et d’en garantir l’anonymat, afin de dissuader les femmes désireuses de dissimuler une grossesse honteuse de recourir à des pratiques criminelles, avortement ou infanticide. Quant aux rejetons de la misère, l’administration parisienne les accueille volontiers, avec l’ambition de les arracher définitivement au milieu corrupteur qui les a vu naître, et rêve de les régénérer moralement et physiquement. Si elle ne peut que blâmer les parents qui abdiquent leurs devoirs, elle comprend pourtant de mieux en mieux leur détresse matérielle, notamment à la faveur de la grande dépression économique de la fin du XIXe siècle, et, soutenue par l’État providence naissant, elle diversifie ses politiques de prévention du délaissement d’enfants. Si, à l’aube des années 1920, elle parvient ainsi à contenir tant bien que mal les abandons de la misère, elle peine en revanche à juguler les abandons de la faute. / From the beginning of the Third Republic to the days following the Great War, about 3,000 children were abandoned each year in Paris and taken in by the public care services (Assistance publique). In the vast majority of cases, the parents who gave up their off-spring were single mothers. Forsaken by the father of their child, they were keen on hiding their shame from their own parents or sternly ordered to redeem the dishonour their out-of-wedlock pregnancies had visited on their own families; unmarried mothers epitomized abandonment. Their stories are those of feminine misery and the social infamy attached to single motherhood. Throughout the Belle Epoque (1870-1914), the Assistance publique services strove to facilitate abandonments and to guarantee their anonymity in order to keep the women willing to hide their shameful pregnancies to resort to criminal practices (abortion or infanticide). As for the progeny of misery, the Parisian child welfare authorithy willingly took them in as a means to the avowed goal of removing them from the corrupting milieu where they were born; and with the express dream of regenerating them both morally and physically. The Assistance publique services could not but blame the parents who shirked their duties, still they took into better account their dire straits – especially during the great economic depression of the end of the 19th century – and, supported by the budding welfare state, they varied their policies towards the prevention of child-abandonment. If, at the dawn of the 1920s, they more or less managed to contain the numbers of misery-induced abandonments, they failed to curb those induced by guilt

Cette thèse porte sur le rôle du compromis politique dans des conflits liés à la pluralité religieuse. Comment prendre une décision collective lorsque le désaccord touche aux convictions religieuses de certains groupes ? Le compromis est défini comme une procédure de prise de décision collective reposant sur des concessions réciproques. Nous en proposons une analyse conceptuelle ainsi qu’une défense de type procédural que nous illustrons par des cas précis de disputes mobilisant des acteurs religieux, en particulier les controverses françaises sur l’objection de conscience au service militaire et sur l’avortement. L’intérêt de réfléchir au compromis en relation avec la pluralité religieuse est l’antithèse supposée entre religion et compromis. Tandis que la politique est souvent décrite comme « l’art du compromis », le religieux est perçu comme le domaine de l’absolu et de l’intransigeance. Notre argument n’a pas pour objectif de confirmer cette assertion ou de l’infirmer : il ne s’agit pas de démontrer que les personnes religieuses sont plus ou moins conciliantes que leurs homologues séculiers. Nous soulignons, en revanche, la valeur procédurale du compromis notamment lors de disputes opposant des acteurs à religieux à une loi de l’État libéral et séculier. Si la politique est bien « l’art du compromis », elle ne se réduit pas au seul marchandage des intérêts. De même, si la religion touche au sacré et au non-négociable, la coexistence et la coopération dans une société plurielle ne se font pas sans concessions. / This dissertation deals with the role of political compromise in conflicts stemming from religious diversity. How can a collective decision be made when disagreement affects the religious convictions of some groups? Compromise is defined as a decision-making procedure based on reciprocal concessions. I propose a conceptual analysis and a procedural defense of compromise which I illustrate with cases of disputes that have mobilized religious actors, especially the French controversies on conscientious objection to military service and on abortion. Reflecting on compromise in relation to religious diversity is interesting because of the putative antithesis between religion and compromise. While politics is often described as the “art of compromise,” religion is perceived as the realm of the absolute and the intransigent. My argument is not intended to confirm or to invalidate this assertion. I do not demonstrate that religious people are more or less conciliatory than their secular counterparts. I emphasize, however, the procedural value of compromise particularly in disputes opposing religious actors and the law of the liberal and secular state. If politics is “the art of compromise,” it can not be reduced to a mere bargaining of interests. Similarly, if religion touches the sacred and the non-negotiable, coexistence and cooperation in a plural society are not achieved without concessions.