Made available in DSpace on 2016-04-25T20:20:56Z (GMT). No. of bitstreams: 1 Rafael Lopez Villasenor.pdf: 2961728 bytes, checksum: 14c4c78a691970b02ee01fc9cc8bd655 (MD5) Previous issue date: 2013-05-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis has as its object of study and research analyzing people with no religious belief in the cyberspace through the virtual communities, mainly within Orkut, for being the social network used by most Brazilians as a means of disseminating ideas and defend these ones in virtual space. The research questions are: How does the changing from Brazilian religious hegemony to pluralism happen and develop? What are its causes and effects? Is the current religious situation a crisis or a new institutional enhancement? How is cyberspace used by a non-institutional religion? What is God s interface on the Orkut social network? What comprehension can we have about the postings of no religious Internet users on Orkut? The main hypothesis shows that people with no religious belief are a heterogeneous group but not necessarily marked by disbelief, these ones can be classified as: No religion syncretic people, people who move from one church to another, skeptic people about the institution, the agnostics and the atheists. The cyberspace enables a social, cultural and religious reconfiguration of the same ones with a religious breaking within the traditional and no institutional religious system, but the religiosity is still maintained. The first part of thesis analyses the Brazilian religious changes that led to the emerging of people who have no religious belief, that is, the transition of the religious hegemony to the pluralism. Religious changes were worked, which led from the catholic supremacy to the religious pluralism until the emerging of people who have no religious belief in the postmodernity situation process. The second of thesis research part studies people who have no religious belief in the virtual communities, as Orkut in a special way, to understand the action of this social network / Esta tese tem como objeto de pesquisa avaliar os depoimentos dos "sem religião" no ciberespaço, através das comunidades virtuais, especificamente dentro do Orkut, por ter sido a rede digital social mais usada pelos brasileiros, como meio de difundir ideias e defender teses no espaço virtual. As questões da pesquisa são: Como acontece e se desenvolve a passagem da hegemonia religiosa brasileira ao pluralismo, suas causas e efeitos? A encruzilhada religiosa atual é crise ou nova vitalidade institucional? Como o ciberespaço é usado pela religião desinstitucionalizada? Como funcionam as comunidades virtuais na rede social Orkut? Quais são as interfaces de Deus reveladas nas comunidades virtuais dos "sem religião" na rede social Orkut? Que interpretação podemos dar às postagens dos internautas "sem religião" no Orkut? O trabalho mostra que os "sem religião" são categoria heterogênea mas não necessariamente marcada pela descrença. Os depoimentos postados foram agrupados em: "sem religião" sincréticos; "sem religião" em mobilidade e transito religioso; "sem religião" céticos da instituição; "sem religião" agnósticos; "sem religião" ateus. O ciberespaço possibilita uma reconfiguração social, cultural e religiosa evidenciado uma religiosidade de ruptura com os sistemas religiosos tradicionais e institucionais e ao mesmo tempo ratificando manifestações de religiosidade. A primeira parte da tese analisa as transformações socioculturais e religiosas brasileiras que levaram ao surgimento dos "sem religião" e à passagem da hegemonia religiosa para o pluralismo. Trabalhamos as mudanças religiosas, que levaram da supremacia católica para o pluralismo religioso até o aparecimento dos "sem religião" no processo da encruzilhada do paradigma da pósmodernidade. A segunda parte da tese apresenta os "sem religião" nas comunidades virtuais do Orkut. Procuramos entender o funcionamento desta rede social. Analisamos a partir das postagens as crenças, práticas e procedência dos "sem religião" e nos deparamos com sua diversidade de crenças

Made available in DSpace on 2016-04-26T14:54:05Z (GMT). No. of bitstreams: 1 Rafael Lopez Villasenor.pdf: 2961728 bytes, checksum: 14c4c78a691970b02ee01fc9cc8bd655 (MD5) Previous issue date: 2013-05-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis has as its object of study and research analyzing people with no religious belief in the cyberspace through the virtual communities, mainly within Orkut, for being the social network used by most Brazilians as a means of disseminating ideas and defend these ones in virtual space. The research questions are: How does the changing from Brazilian religious hegemony to pluralism happen and develop? What are its causes and effects? Is the current religious situation a crisis or a new institutional enhancement? How is cyberspace used by a non-institutional religion? What is God s interface on the Orkut social network? What comprehension can we have about the postings of no religious Internet users on Orkut? The main hypothesis shows that people with no religious belief are a heterogeneous group but not necessarily marked by disbelief, these ones can be classified as: No religion syncretic people, people who move from one church to another, skeptic people about the institution, the agnostics and the atheists. The cyberspace enables a social, cultural and religious reconfiguration of the same ones with a religious breaking within the traditional and no institutional religious system, but the religiosity is still maintained. The first part of thesis analyses the Brazilian religious changes that led to the emerging of people who have no religious belief, that is, the transition of the religious hegemony to the pluralism. Religious changes were worked, which led from the catholic supremacy to the religious pluralism until the emerging of people who have no religious belief in the postmodernity situation process. The second of thesis research part studies people who have no religious belief in the virtual communities, as Orkut in a special way, to understand the action of this social network / Esta tese tem como objeto de pesquisa avaliar os depoimentos dos "sem religião" no ciberespaço, através das comunidades virtuais, especificamente dentro do Orkut, por ter sido a rede digital social mais usada pelos brasileiros, como meio de difundir ideias e defender teses no espaço virtual. As questões da pesquisa são: Como acontece e se desenvolve a passagem da hegemonia religiosa brasileira ao pluralismo, suas causas e efeitos? A encruzilhada religiosa atual é crise ou nova vitalidade institucional? Como o ciberespaço é usado pela religião desinstitucionalizada? Como funcionam as comunidades virtuais na rede social Orkut? Quais são as interfaces de Deus reveladas nas comunidades virtuais dos "sem religião" na rede social Orkut? Que interpretação podemos dar às postagens dos internautas "sem religião" no Orkut? O trabalho mostra que os "sem religião" são categoria heterogênea mas não necessariamente marcada pela descrença. Os depoimentos postados foram agrupados em: "sem religião" sincréticos; "sem religião" em mobilidade e transito religioso; "sem religião" céticos da instituição; "sem religião" agnósticos; "sem religião" ateus. O ciberespaço possibilita uma reconfiguração social, cultural e religiosa evidenciado uma religiosidade de ruptura com os sistemas religiosos tradicionais e institucionais e ao mesmo tempo ratificando manifestações de religiosidade. A primeira parte da tese analisa as transformações socioculturais e religiosas brasileiras que levaram ao surgimento dos "sem religião" e à passagem da hegemonia religiosa para o pluralismo. Trabalhamos as mudanças religiosas, que levaram da supremacia católica para o pluralismo religioso até o aparecimento dos "sem religião" no processo da encruzilhada do paradigma da pósmodernidade. A segunda parte da tese apresenta os "sem religião" nas comunidades virtuais do Orkut. Procuramos entender o funcionamento desta rede social. Analisamos a partir das postagens as crenças, práticas e procedência dos "sem religião" e nos deparamos com sua diversidade de crenças

Vouloir un enfant et de pas parvenir à en concevoir peut constituer pour le couple qui consulte en centre de procréation médicalement assistée (PMA) une véritable épreuve assimilable à une crise de vie voire même à un deuil, celui notamment de la fertilité naturelle. Selon que l'on soit une femme ou un homme, le vécu peut différer. La prise en charge en centre de PMA peut s'accompagner de sentiments ambivalents. Le couple peut débuter les tentatives avec beaucoup d'espoir puis, lorsqu'ils ne sont pas satisfaits, passer par des phases plus négatives. Des tensions peuvent apparaître dans la relation de couple, affectant la communication et le vécu individuel. Certaines études se sont intéressées au vécu de ceux qui consultaient en centre de PMA mais rares sont finalement celles qui, en France, ont sondé leur projet d'enfant de façon précise par le biais de questionnaires. Il en est de même pour leur vécu corporel qui semble souvent délaissé malgré l'impact que peuvent représenter l'infertilité et les traitements associés sur l'identité et l'image du corps, notamment, sur la satisfaction corporelle. Ce travail a donc eu pour objectif d'étudier de façon exploratoire le projet d'enfant ainsi que le vécu corporel des couples consultant en centre de PMA au moyen d'outils complets et récemment soumis à validation. Les individus (N=102, moyenne d'âge=36 ans) ont été rencontrés dans trois centres de PMA (Hôpital Jean Verdier de Bondy, Hôpital Bèclère de Clamart et Hôpital Pellegrin de Bordeaux) et invités à remplir les questionnaires qui leur ont été fournis. Certains couples ont aussi été observés et écoutés lors de leur entretien avec le psychologue de la structure afin de compléter les résultats issus des questionnaires. Ces résultats ont été comparés avec ceux du groupe témoin. Les résultats de cette étude suggèrent qu'il existe des différences de vécu en fonction du genre mais aussi entre le groupe clinique et le groupe contrôle. On note, par exemple, que les individus consultant en centre de PMA sont plus satisfaits de leur apparence corporelle que la population témoin, ce qui va à l'encontre des résultats attendus. Cette étude exploratoire a soulevé de nombreuses questions et montre l'intérêt qu'il y a à s'intéresser au vécu corporel et au projet d'enfant des couples consultant en centre de PMA. Elle offre des perspectives non seulement cliniques mais aussi préventives ainsi que pour des recherches futures en ce qui concerne la problématique infertile. / To will a child without success to get it is a difficult step for couple who consult in Medically Assisted Procreation (MAP) center. This step can be comparable to crisis, or even bereavement, notably the natural fertility mourning. As we are a woman or a man, the personal experience can be different. Ambivalent feelings can come along the coverage of couple in MAP center. Couple can start attempt with lot of hope then, when they are not satisfied, go through negative one. Tensions can appear in the couple relationship, affecting communication and personal experience. Some studies were interested on personal experience of those who consult on MAP center, but French studies assessing child project through questionnaire are scarce. Studies of body dissatisfaction of these peoples are often unaccounted-for despite the involvement of infertility and associated treatment on identity and body dissatisfaction. This work aimed to study, in an exploratory way, child project and physical personal experience of couple consulting in MAP center, through comprehensive and validated tools. Subjects (N=102, M age=36 y.o.) have been chosen in 3 MAP centers (Hospital Jean Verdier at Bondy, Hospital Bèclère at Clamart and Hospital Pellegrin at Bordeaux) and were invited to fill out questionnaires. To complete questionnaires results, some couples have been observed during interview with the psychologist from the hospital. These results have been compared with those from the control group. Results suggest there is a different personal experience according to the gender but also between control group and clinical one. Notably, couples consulting in AMP center are more satisfied of their body appearance than the control group, which is in opposite of expected results. This exploratory study raised numerous questions and shows the interest to study physical personal experience and the child project of couple consulting in AMP center. It gives clinical and precautionary measure prospects as well as future research on infertile problems.

Com a presente dissertação de mestrado, tivemos o objetivo de analisar o essencial das políticas destinadas ao Ensino Superior no Brasil, principalmente as implantadas no século XX e início do XXI, tendo em vista a persistência dos dilemas e desafios que permeiam os comportamentos e as ações sociais no país. Partimos da perspectiva de que o sistema de ensino enfrenta, de um modo geral, uma série de entraves institucionais, repercutindo na falta de qualidade da educação, na contenção e evasão dos estudantes, no baixo reconhecimento e remuneração dos profissionais da área, no oportunismo político que nada de positivo acrescenta ao país etc. Na metodologia, utilizamos pesquisas bibliográficas e documentais. Em termos bibliográficos, consideramos as áreas de contato entre a sociologia, a ciência política, a filosofia, a economia e a física; no que diz respeito às políticas públicas, a importância da sociedade civil organizada, o liberalismo, a ciência etc. No aspecto documental, por sua vez, utilizamos leis, decretos, relatos, enfim, registros que, quando observados conjuntamente, resultaram em evidências e hipóteses que se entrelaçam e que foram organizados em três momentos do trabalho. No primeiro, a consideração da \"realidade\" histórica, social, política e econômica em que as políticas para o Ensino Superior estão sendo implantadas, corroborando uma hierarquia social autoritária. No segundo, a necessidade de se conceituar as políticas públicas num contexto de relativo avanço democrático, revelando estratégias destinadas a limitar a participação social no que diz respeito à deliberação sobre a destinação dos fundos públicos. No terceiro momento, a análise do conjunto das políticas adotadas, tendendo a reafirmar uma sociedade excludente e desigual. Concluindo, o enfretamento das questões prementes para o Ensino Superior a partir do conjunto das políticas, que poderiam ser pensadas com a perspectiva da sociedade na qual estão inseridas, indicou uma continuidade de princípios e diretrizes, de cunho liberal, a ser superada. Sem a perspectiva de uma ruptura política profunda, pode-se considerar que a atualização, em termos de políticas educacionais, tem sido totalmente contrária às demandas que pautam o país. Na ausência de uma transformação ampla desse quadro, a lógica que tem pautado as políticas no Brasil continuará respondendo a um projeto de país subordinado, contrário aos interesses da sociedade e, portanto, de nada adiantando tal ou qual política sem a consideração da \"força das coisas\" na sua totalidade e a sua aceitabilidade interna. / With the present dissertation, we had the goal of analyze the essential of the policies addressed to higher education in the Brazil, mainly those implanted at XX and earlier XXI century, considering the persistence of dilemmas and challenges that permeate the human behavior and social actions in the country. We started from the perspective that, in a general way, the educational system faces a range of institutional bridles, rebounding on the lack of educational quality, on the students hold and school evasion, on the low recognition to and payment for the professionals of this area, on the political opportunism that nothing of positive adds to the country, and so on. At the methodology, we utilized bibliographic and documental researches. In terms of bibliography, the study considered contact areas between the sociology, the politic science, the philosophy, the economy, and the physics; what was concerned about public policy, the importance of organized civil society, the liberalism, the science and so on. At the documental aspect, for your turn, we utilized laws, decrees, accounts, in short, records that, when observed jointly, resulted in evidences and hypothesis that interlace themselves and that were organized in three moments of the work. At the first, the consideration of the historical, social, political and economical reality in what the policies for the higher education are been implanted, that corroborates an authoritarian social hierarchy. At the second, the necessity of making conception of the public policies in a context of relative democratic advance, revealing strategies destined for limiting the social participation concern decision about the destination of public founds. At the third moment, the analyses of the policies set adopted, tending to reaffirm an excluding and unequal society. Concluding, the confront of pressing questions to the higher education starting from the policies set, that could be thought with the perspective of society in whose they are insert, indicated a continuity of principles and guidelines, with liberal matrix, to be overcome. Without the perspective of a deep politic rupture, we can consider that the update, in terms of educational policies, has been totally contrary to the demands that rule the country. In the lack of a broad transformation of this frame, the logic that has ruled the policies at Brazil will keep responding to the subordinated country project, opposed to the society interests and, therefore, its not worth this or that policy without the consideration of the things power in its totality and its intern acceptability.

Young African American men who have sex with men (AAMSM) are at greater risk of being infected with the human immunodeficiency virus (HIV) and less likely to seek HIV testing than are members of other demographic groups. This behavior results in a significant public health threat because young AAMSM with an unrecognized HIV infection are less likely to practice safer sex and, therefore, more likely to pass the infection on to their partners. This study is an examination of the social and personality factors that influence HIV testing rates among young AAMSM, using Aday's model of the social determinants of health and the Big Five model of personality as the theoretical frameworks. A cross-sectional design was employed, and social networks were used to recruit study respondents. Forty-three young AAMSM completed online questionnaires, and multiple regression techniques were used to examine relationships among the variables of interest. Statistical analysis indicated that neither the social risk factors derived from Aday's model nor the Big Five model predicted HIV testing. However, it is unknown whether these nonsignificant findings are attributable to a genuine lack of influence or the unique characteristics of the sample. Given the null results of this study and the mixed findings of prior research, further studies are required to draw conclusions regarding the influence of social and personality factors on HIV testing in this high-risk group. Additional research could be helpful in developing more effective strategies for encouraging HIV testing among young AAMSM. The potential for positive social change lies in slowing the spread of HIV through this vulnerable population and in engaging young AAMSM in the medical system to improve their long-term health prospects.

HIV-positive, Asian Pacific Islander (API) men who have sex with men (MSM) experience triple minority stigma including HIV, sexual orientation, and minority ethnicity. To date, there is no research that examines the influence of cultural factors, level of acculturation, social determinants of health, and other confounding variables (e.g., age, education, level of income, and length of time since diagnosis) on HIV-positive disclosure behaviors, attitudes, and intentions to casual sexual partners for API MSM. The theoretical framework for this study was based on Hofstede's original cultural values and Triandis's cultural dimensions. In this 2-phase, mixed methods, sequential explanatory study, 24 API MSM participants who are members of Fridae and other API organizations in the United States completed an anonymous online survey and 8 participants in Southern California completed in-depth semistructured phenomenological qualitative interviews. None of the regressions produced significant findings at the requested significance level (i.e., p < 0.5). The findings from the 2 phases of the study were integrated to facilitate a deeper, richer, and better understanding and explanation of those results than either approach alone. This mixed methods study was unique because it addressed an under-researched and poorly understood population of API MSM. The findings from this study have implications for positive social change for practitioners to incorporate culturally sensitive counseling strategies and for policymakers to develop or modify existing HIV preventive health education and health promotion programs for HIV-positive API MSM to negotiate safer sex behaviors, improve well-being, provide informed choice, and protect life that would promote competent quality care.

No description available.

The purpose of this study was to explore the processes of hope in informal caregivers of palliative patients. Interviews were conducted with caregivers who were living with and currently providing care to a palliative patient at home. Saturation was reached with 10 caregivers, five females and five males, from 2 cities in Saskatchewan, Canada. <p>The design of this qualitative study was Glasers (2001) grounded theory. Broad, unstructured face to face audio taped interviews were conducted in the participants homes. Interviews were transcribed verbatim and analyzed using constant-comparative method of analysis in order to identify the main concern of the participants related to hope, and the basic social processes used to resolve that concern. <p>Eroding hope was the main concern relating to hope during caregiving for a palliative patient. Eroding hope was a result of bad days, negative messages, and experiences with the health care system. The participants deal with eroding hope by using the basic social process of hanging on to hope. Hanging on to hope has 4 sub-processes: a)doing what you have to do, b)living in the moment, c)staying positive, and d)writing your own story. The support of friends, family, and health care professionals and connecting with something bigger and stronger were sub-processes of hanging on to hope that together directly affect the other sub-processes.<p>The findings of this study have direct application for the care and support of informal caregivers providing palliative care at home, as a basis for assessment and interventions that will assist caregivers to hang on to hope. Nurses and other health care professionals need to recognize and value the experience of hope for caregivers by addressing, teaching, and reinforcing the sub-processes and ways of hanging on to hope into their practice.

African-American and Latino men who have sex with men (MSM) bear a disproportionately large burden of the Human Immunodefiency Virus (HIV) epidemic in the United States. To further enhance HIV prevention efforts among men of color, a survey was conducted within New York City’s house ball community; a community largely comprised of racial and ethnic minority persons. Time-space sampling was adapted to recruit participants for the survey from venues frequented by members of the house ball community. Using logistic regression analysis, this study examined the effects of perceived stigma, enacted stigma, sense of community and self-esteem on unprotected anal intercourse (UAI) among a sub-sample of men in the survey. Both perceived and enacted stigma had a modest direct effect on engaging in UAI. The direct effect on UAI was significant even after controlling for covariates in the model. The magnitude of the effect on UAI did not vary by race/ethnicity or sexual identity. In addition, perceived and enacted stigma correlated negatively to both sense of community and self-esteem scores. Although sense of community did not buffer the effect of perceived or enacted stigma on UAI, both sense of community and self-esteem were protective against engaging in UAI. However, while the direct effect of sense of community on UAI remained after controlling for covariates in the model, the effect self-esteem had on UAI diminished after adding variables to the model. Further, self-esteem was negatively correlated with both perceived and enacted stigma, but it did not mediate perceived and enacted stigma’s effect on UAI. Implications for HIV prevention strategies given these findings are discussed. Implications include developing multilevel interventions, including structural interventions, to reduce the stigma that is perceived and experienced by men of color as well as building stronger communities for African American and Latino MSM.

The purpose of this study was to explore the processes of hope in informal caregivers of palliative patients. Interviews were conducted with caregivers who were living with and currently providing care to a palliative patient at home. Saturation was reached with 10 caregivers, five females and five males, from 2 cities in Saskatchewan, Canada. <p>The design of this qualitative study was Glasers (2001) grounded theory. Broad, unstructured face to face audio taped interviews were conducted in the participants homes. Interviews were transcribed verbatim and analyzed using constant-comparative method of analysis in order to identify the main concern of the participants related to hope, and the basic social processes used to resolve that concern. <p>Eroding hope was the main concern relating to hope during caregiving for a palliative patient. Eroding hope was a result of bad days, negative messages, and experiences with the health care system. The participants deal with eroding hope by using the basic social process of hanging on to hope. Hanging on to hope has 4 sub-processes: a)doing what you have to do, b)living in the moment, c)staying positive, and d)writing your own story. The support of friends, family, and health care professionals and connecting with something bigger and stronger were sub-processes of hanging on to hope that together directly affect the other sub-processes.<p>The findings of this study have direct application for the care and support of informal caregivers providing palliative care at home, as a basis for assessment and interventions that will assist caregivers to hang on to hope. Nurses and other health care professionals need to recognize and value the experience of hope for caregivers by addressing, teaching, and reinforcing the sub-processes and ways of hanging on to hope into their practice.