Australia's population as estimated at 30 June 1997 was 18.5 million of which 23.3 percent were born overseas. People from non-English speaking countries account for 14.2 percent of the Australian population. The 1996 Census shows that 2.6 million in Australia speak a language other than English at home. Therefore, no one can deny that Australia's society is characterised by cultural and linguistic diversity. In this context, migrant health services, and policies and the needs of people from different cultural backgrounds in the area of health have been addressed since the early 1980s. This thesis draws attention to the concept of 'health' as a fundamental dimension embedded in the area of health care and its related policies, services, programs, and health instruments. This current study questions the idea of universality in the concept of 'health' which suggests that a certain meaning and construction of health can be applied to any culture and society. For this purpose, a qualitative study was designed to explore the concept of health within a group of Iranians in Australia and to examine the appropriateness of the aspects and constructs of health identified in the SF-36, a self-report health status questionnaire developed in the United States, for an Iranian population. The methodology used in this research sought to collect qualitative data with a sample of 21 Iranians- 10 females, and 11 males. The NUD.IST program was used to organise and manage the data for the first time in the Persian language. Findings from the research provided evidence of the ways a sample of Iranians understood health and its embedded dimensions. The themes that emerged from the transcripts as significantly reflecting participants' conceptualisation of health included harmony, health as a concept which is both emotional and physical; integrated, spiritual aspect of health; tranquillity, physical and emotional aspects of health; social and familial relationships; and absence of disorder. Using these themes, a framework consisting of the components of health was developed. The components of the framework include holistic, spiritual, dualistic, social, operational, oppositional, and comparative and relative dimensions. Findings provide evidence which supports the assumption that a group of Iranians have certain views of 'concepts of health'. The results from the research provided evidence that some of the items and constructs relating to health included in the SF-36 seem to be problematic when administered to an Iranian population. The findings of the thesis suggest that a qualitative inquiry into Iranians' discourse of health and its dimensions should be made with an Iranian group before administering an instrument such as the SF-36. Analysis of findings suggests a number of recommendations and modifications when the SF-36 is translated from English into Persian and administered to a group of Iranians.

Analisamos a possibilidade de oferta de ações integrais em saúde em um serviço de Atenção Primária na região oeste do município de São Paulo. Esse serviço atende à uma comunidade indígena da etnia Pankararu, residente na favela Real Parque no bairro do Morumbi, através de uma equipe específica da Estratégia Saúde da Família (ESF). Verificamos em que medida o exame de relatos de profissionais e usuários indígenas deste serviço básico de saúde poderia identificar a atenção integral às necessidades de uma comunidade específica. Utilizamos a metodologia qualitativa e examinamos 05 entrevistas realizadas a sujeitos chave, contendo profissionais e usuários indígenas, liderança indígena e profissionais não indígenas. Estas entrevistas foram realizadas por pesquisadores da pesquisa \"Caminhos da Integralidade\" e sua utilização foi autorizada para nosso estudo. Na análise e interpretação dos dados utilizamos a análise de conteúdo segundo BARDIN. Classificamos o material em quatro categorias pré-definidas segundo os sentidos atribuídos à noção de Integralidade: 1) como boa Medicina, 2) como modo de organizar as práticas de saúde, 3) como demandas específicas e 4) como construção de projetos de felicidade. Identificamos nos relatos expressões favoráveis e desfavoráveis para uma atenção integral à saúde em cada categoria. Destacamos como variáveis favoráveis: o acesso \"diferenciado\" dos indígenas aos serviços de saúde; a importância da formação profissional e o interesse individual de aproximação com a cultura indígena; e a possibilidade de articulação entre serviços de atendimento ao indígena nos diferentes níveis de atenção. Como variáveis desfavoráveis: a equipe de saúde indígena tomada como \"privilégio\"; a falta de abertura para expressões culturais no encontro entre profissional e usuário indígena e na relação entre profissionais indígenas e não indígenas; a falta de conhecimento sobre a etnia assistida; dificuldades entre as especificidades da equipe indígena e os protocolos seguidos pela equipe Estratégia Saúde da Família. Constatamos um paradoxo essencial em nossa pesquisa: a presença da equipe de saúde indígena facilitou o acesso dos Pankararu às ações de saúde, mas nem sempre, os profissionais consideraram a diversidade cultural na abordagem individual/coletiva ou a inclusão do sistema tradicional indígena de cura (Encantados) na assistência a esse grupo étnico. Percebemos também que os profissionais dessa equipe não dispunham de protocolos e de uma padronização específica da rotina de trabalho para a atenção ao indígena. Defendemos que identificar variáveis que apontam distanciamento das práticas de saúde da ideia de integralidade é essencial para investirmos nas mudanças necessárias para uma boa prática em saúde. Concluímos que a integração e a coordenação de diferentes saberes é um bom caminho para construir projetos de felicidade e encontros interativos em serviços de saúde. / In this study we analyzed the possibility of offering comprehensive healthcare in a primary healthcare service in the western area of São Paulo city. This service assists an indigenous community of the Pankararu ethnicity residing in Real Parque slum, in Morumbi neighborhood. We analysed the extent to which the assessment of reports given by health professionals and indigenous users of a basic healthcare center may identify the comprehensive attention dedicated to the needs of a specific community. We used qualitative methods and analyzed five interviews given by key subjects, namely professionals and indigenous users, indigenous leaders and non-indigenous professionals. Those interviews were conducted by a research group called \"Paths to Comprehensiveness, which has authorized the use of their material for this study. We used a content analysis method known as BARDIN to interpret the data. In doing so, we classified the material in four pre-defined categories, which relate to the meanings attributed to the notion of comprehensiveness: (1) as good practice of Medicine; (2) as a way of organizing healthcare practices; (3) as specific demands; and (4) as the development of happiness projects. We identified in the reports both favorable and unfavorable attitudes towards a comprehensive healthcare assistance for each category. We highlight as favorable variables: the \"differentiated\" access to indigenous users to the healthcare services; the importance of the professional\'s background and their personal interest in the indigenous population; and the possibility of communication among service providers specialised in indigenous users in different degrees of attention. As unfavorable variables: the indigenous health team seen as a\"privilege; the lack of communication channels for cultural concerns during meetings between a professional and an indigenous user and in the relationships between indigenous and non-indigenous professionals; the lack of knowledge about the assisted ethnical group; and difficulties between the specialties of the indigenous team and the protocols followed by the Health Strategy of the Family team. We found an essential paradox in our research: the presence of the indigenous healthcare team facilitated the access of the Pankararus to healthcare services, but the professionals did not always take into consideration the cultural diversity in the process of providing individual or collective care; neither did they consider the inclusion of the traditionally indigenous system of cure (the Enchanted) when assisting that ethnic group. We further noticed that the professionals of that team did not use any protocols or a specific standardization of their practices when assisting the indigenous. We defend the notion that identifying variables that broaden the gap between healthcare practices and the idea of Comprehensiveness is essential for us to invest in the changes that will be necessary for good healthcare practices. Our conclusion is that the integration and the coordination of different knowledge is a good way to build projects of happiness and integrative encounters in healthcare services.

Analisamos a possibilidade de oferta de ações integrais em saúde em um serviço de Atenção Primária na região oeste do município de São Paulo. Esse serviço atende à uma comunidade indígena da etnia Pankararu, residente na favela Real Parque no bairro do Morumbi, através de uma equipe específica da Estratégia Saúde da Família (ESF). Verificamos em que medida o exame de relatos de profissionais e usuários indígenas deste serviço básico de saúde poderia identificar a atenção integral às necessidades de uma comunidade específica. Utilizamos a metodologia qualitativa e examinamos 05 entrevistas realizadas a sujeitos chave, contendo profissionais e usuários indígenas, liderança indígena e profissionais não indígenas. Estas entrevistas foram realizadas por pesquisadores da pesquisa \"Caminhos da Integralidade\" e sua utilização foi autorizada para nosso estudo. Na análise e interpretação dos dados utilizamos a análise de conteúdo segundo BARDIN. Classificamos o material em quatro categorias pré-definidas segundo os sentidos atribuídos à noção de Integralidade: 1) como boa Medicina, 2) como modo de organizar as práticas de saúde, 3) como demandas específicas e 4) como construção de projetos de felicidade. Identificamos nos relatos expressões favoráveis e desfavoráveis para uma atenção integral à saúde em cada categoria. Destacamos como variáveis favoráveis: o acesso \"diferenciado\" dos indígenas aos serviços de saúde; a importância da formação profissional e o interesse individual de aproximação com a cultura indígena; e a possibilidade de articulação entre serviços de atendimento ao indígena nos diferentes níveis de atenção. Como variáveis desfavoráveis: a equipe de saúde indígena tomada como \"privilégio\"; a falta de abertura para expressões culturais no encontro entre profissional e usuário indígena e na relação entre profissionais indígenas e não indígenas; a falta de conhecimento sobre a etnia assistida; dificuldades entre as especificidades da equipe indígena e os protocolos seguidos pela equipe Estratégia Saúde da Família. Constatamos um paradoxo essencial em nossa pesquisa: a presença da equipe de saúde indígena facilitou o acesso dos Pankararu às ações de saúde, mas nem sempre, os profissionais consideraram a diversidade cultural na abordagem individual/coletiva ou a inclusão do sistema tradicional indígena de cura (Encantados) na assistência a esse grupo étnico. Percebemos também que os profissionais dessa equipe não dispunham de protocolos e de uma padronização específica da rotina de trabalho para a atenção ao indígena. Defendemos que identificar variáveis que apontam distanciamento das práticas de saúde da ideia de integralidade é essencial para investirmos nas mudanças necessárias para uma boa prática em saúde. Concluímos que a integração e a coordenação de diferentes saberes é um bom caminho para construir projetos de felicidade e encontros interativos em serviços de saúde. / In this study we analyzed the possibility of offering comprehensive healthcare in a primary healthcare service in the western area of São Paulo city. This service assists an indigenous community of the Pankararu ethnicity residing in Real Parque slum, in Morumbi neighborhood. We analysed the extent to which the assessment of reports given by health professionals and indigenous users of a basic healthcare center may identify the comprehensive attention dedicated to the needs of a specific community. We used qualitative methods and analyzed five interviews given by key subjects, namely professionals and indigenous users, indigenous leaders and non-indigenous professionals. Those interviews were conducted by a research group called \"Paths to Comprehensiveness, which has authorized the use of their material for this study. We used a content analysis method known as BARDIN to interpret the data. In doing so, we classified the material in four pre-defined categories, which relate to the meanings attributed to the notion of comprehensiveness: (1) as good practice of Medicine; (2) as a way of organizing healthcare practices; (3) as specific demands; and (4) as the development of happiness projects. We identified in the reports both favorable and unfavorable attitudes towards a comprehensive healthcare assistance for each category. We highlight as favorable variables: the \"differentiated\" access to indigenous users to the healthcare services; the importance of the professional\'s background and their personal interest in the indigenous population; and the possibility of communication among service providers specialised in indigenous users in different degrees of attention. As unfavorable variables: the indigenous health team seen as a\"privilege; the lack of communication channels for cultural concerns during meetings between a professional and an indigenous user and in the relationships between indigenous and non-indigenous professionals; the lack of knowledge about the assisted ethnical group; and difficulties between the specialties of the indigenous team and the protocols followed by the Health Strategy of the Family team. We found an essential paradox in our research: the presence of the indigenous healthcare team facilitated the access of the Pankararus to healthcare services, but the professionals did not always take into consideration the cultural diversity in the process of providing individual or collective care; neither did they consider the inclusion of the traditionally indigenous system of cure (the Enchanted) when assisting that ethnic group. We further noticed that the professionals of that team did not use any protocols or a specific standardization of their practices when assisting the indigenous. We defend the notion that identifying variables that broaden the gap between healthcare practices and the idea of Comprehensiveness is essential for us to invest in the changes that will be necessary for good healthcare practices. Our conclusion is that the integration and the coordination of different knowledge is a good way to build projects of happiness and integrative encounters in healthcare services.

This study is about young people (age 11-16) with diabetes. Based on fieldwork in a paediatric diabetes centre in Scotland, it describes the ways diabetes is lived and done by young people, their health carers and insulin pumps. This enactment is contrasted with other ways of doing diabetes, as observed on short fieldwork trips to paediatric centres in Brussels, Gothenburg and Boston. I explore the dynamics of diabetes care on two levels. I consider the interaction between health carers and patients. Comparative data from various paediatric centres make apparent how culturally and socially informed approaches towards adolescence, health and illness shape both care practices and patients' experiences, resulting in different medical outcomes. Concretely in the Scottish centre, a non-hierarchical holistic care approach by health carers emphasizing quality of life over health, informs the young people's perspective on diabetes. Being a free adolescent takes priority over managing diabetes, with the results of ill health and possible future complications. The existing dynamics in this care framework change as a third actor enters the scene: the insulin pump, a pager-sized technological device continuously attached to the body. I explore the balancing act between young people and their pumps. As the adolescents actively engage with their pumps not to search for better health but rather to pursue a better quality of life, the guiding question becomes: how can a technological device for insulin injection double as a tool towards a desired identity and a different illness? This work then, can be read as a concrete case study of how a uniform technological device is embedded and used in a specific cultural and social context. It can also be read as an argument for a re-orientation of paediatric diabetes care in the Scottish centre: care centred on collaboration and inclusion rather than focused on merely containing underlying conflict (between adults and adolescents, diabetes and life, health and quality of life). Centres in Brussels, Gothenburg and Boston, and the insulin pump concretely, show how collaboration can lead to good health and quality of life. To leave us to wonder: is 'doing diabetes differently' synonymous with 'doing a different diabetes'?