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Made available in DSpace on 2015-09-25T12:23:04Z (GMT). No. of bitstreams: 1 MerciaMariaPaivaGaudencio.pdf: 1144653 bytes, checksum: f0d6c0e8db35907fc305c12615b0f453 (MD5) Previous issue date: 2002-11-22 / The care/cared relations, even as old as men, remain current and central to the comprehension of the senses attributed to the health/diasease process. On this perspective and in conjunction with the factors related to the population aging, in the demented illness and about the necessary care, it arises the problem of the demented old people family care-talcer. One of the sides of this problem was investigated with the purpose of characterizing the care and the old people, as well as aprehend and analyze the care/cared representation elaborated by this group of subjects. So, the Social Representation Theory was the support and guarantee of a quanti-qualitative approach of multidiscipline charater. The method used resulted in the organization of a coupus compounded by discursive material collecled with the help of twenty care-takers who live in the city of Campina Grande, PB. To collect data it was used a free-association test, semi-structured interview and a quiz to characterize the care-takers and the old sick people. To analyze it was uied a descriptive statistic treatment of the qualilied data and the technique of the collected speech content thematic analysis. Such procedures resulted in the characterization and context of the care-takers and old people and on the identification of 4 categories of care/cared: pragmatic manifestation, afective, philosophical aspect and temporal manifestation. These categories are representatives poles around cuhich articulate and structure representations that show the transformation of the strange, that the dement pictures involve, into a family. It indicales, yet, the results toward the social silence aroud the problem of the old demented people care-takers, and, simultaneously, toward to the necessity of carry on investigations about a theme so close to us, but still so invisible / As relações de cuidar/cuidado, embora tão antigas quanto o homem, permanecem atuais e centrais para a compreensão dos sentidos atribuídos ao processo saúde/doença. Ao refletirmos sobre esta perspectiva e associa-la aos fatores envolvidos no processo de envelhecimento comprometido por uma patologia, no caso a doença demencial, emergiu a problemática do cuidador familiar. Uma das faces deste problema foi investigada, objetivando caracterizar os cuidadores e os idosos, bem como apreender e analisar as representações do cuidar/cuidado elaboradas por este grupo de sujeitos. Para tanto, a Teoria das Representações Sociais foi suporte e garantia de uma abordagem quanti-qualitativa de caráter multidisciplinar. O percurso metodológico empreendido resultou na organização de um corpus constituído por material discursivo coletado junto a vinte cuidadores, residentes na cidade de Campina Grande, PB. Para a coleta de dados foram utilizados um teste de associação-livre, entrevista semi-estruturada e questionário para a caracterização dos cuidadores e dos idosos. Para a análise, recorreu-se ao tratamento estatístico descritivo e à técnica da análise temática de conteúdo. Tais procedimentos possibilitaram a caracterização dos cuidadores e dos idosos, e viabilizaram a identificação de quatro categorias do cuidar/cuidado: manifestações pragmáticas, afetivas, de cunho filosófico e manifestações da temporalidade. Essas categorias são pólos representacionais em torno dos quais se articulam e se estruturam representações que indicam a transformação do estranho, que os quadros demenciais comportam, em familiar. Apontam, ainda os resultados, para o silêncio social em torno da problemática do cuidador de idosos demenciados, e, simultaneamente para a necessidade de se empreender investigações sobre uma temática tão próxima de todos nós, mas ainda tão invisível

Thesis (Ph.D. (Nursing))--North-West University, Potchefstroom Campus, 2006.

This paper discusses the conflicts between some cultural practices of the Midzichenda (i. e. divination, healing and witchcraft) and the Kenyan Law. For decades, diviners and healers have been misconceived and condemned wholesale as `witchdoctors´, `wizards´ or `witches´. This misconception has seen many innocent diviners and healers mercilessly arrested, hurriedly arraigned in court, heavily fined and (or) eventually imprisoned, and their paraphernalia confiscated and finally destroyed by the state. The paper calls for proper understanding of the intricate belief in and practise of divination and healing vis-a-vis witchcraft and proposes ways which could help solve the conflicts.

The process for the incorporation, integration or collaboration of traditional healers into the National Health Care Delivery System of South Africa was marred by an array of mixed attitudes from all the parties concerned, namely traditional healers, patients, biomedical personnel, and the policy makers. The variety of approaches for inclusion of the traditional healers into the National Health Care System of South Africa was a further indication of the complexity of the situation. The possibility of functioning together between traditional healers and biomedical personnel existed before 1990 when the two groups met in Johannesburg in 1986 to discuss ways by which functioning together can be established. A series of meetings and discussions followed after which came the promulgation of the Chiropractors Homeopaths and Allied Health Services Professionals Act of 1996, which gives traditional healers their due recognition but does not include them as part of health care providers. The process of functioning together is a recommendation made by the World Health Organization and the most used terms for this functioning together is, incorporation, integration and collaboration. The process of incorporation can be realised by ensuring that both biomedical personnel and traditional healers remain autonomous, not controlling each other, respecting the existence of one another, as well as each other's own methods of healing. Integration was another method whereby the two health care systems can function together, even though integration differs in context from incorporation. Integration means that the traditional healers will have to function within the health care system under the directions of the biomedical personnel, whereby the patient receives a combination of both treatment methods depending on the problem or diagnosis. The third modality of getting the two health care systems to function together could be by collaboration. Collaboration was seen as a two sided effort whereby the healing methods of one are brought to fore and the most effective one is chosen to cure the patient's identified problem at that time. For the process of functioning together to be meaningful, it was necessary to get the government to review licensing the traditional healer's practices, so as to identify the healing techniques that are of value and use these to treat the patients. It was not really possible to clearly separate the three approaches because they all addressed the issue of having the two health care systems function together to increase health care services and fulfil the patients' health needs. For the purpose of this research the word incorporation was used. In South Africa the traditional healer is identified as the health care choice of 80-9036 of the black population. If this large number of black people uses traditional healing, then it becomes necessary to investigate the manner in which the traditional healer can be utilized effectively in the National Health Care Delivery System of South Africa to render the services that the patient needs for his/her health needs. It is for this reason that the researcher aimed at investigating the existing models of incorporation of traditional healers, the perceptions and attitudes of the traditional healers, biomedical personnel, patients and the policy makers regarding incorporation, their views on how this incorporation should be achieved, as well as how the incorporation of traditional healers into the National Health Care Delivery System of South Africa could be realised. A qualitative research design and theory generating approach was followed, and the research was conducted in two stages. In stage one qualitative research, participants were traditional healers, biomedical personnel, patients and policy makers, selected by means of non-probable purposive voluntary sampling. Data was collected by means of conducting semi-structured interviews with all the participants in the three identified provinces of South Africa. Field notes were recorded after each interview session. Data analysis was achieved by open coding. A co-coder and the researcher analysed the data independently after which consensus discussions took place to finalise the analysed data. Ethical principles were applied according to the guidelines of the Democratic Nurses Organisation of South Africa and the Department of Health. The second stage which was a theory generation approach, was used to formulate a model for the incorporation of the traditional healers into the National Health Care Delivery System of South African. / Thesis (Ph.D. (Nursing))--North-West University, Potchefstroom Campus, 2006

The process for the incorporation, integration or collaboration of traditional healers into the National Health Care Delivery System of South Africa was marred by an array of mixed attitudes from all the parties concerned, namely traditional healers, patients, biomedical personnel, and the policy makers. The variety of approaches for inclusion of the traditional healers into the National Health Care System of South Africa was a further indication of the complexity of the situation. The possibility of functioning together between traditional healers and biomedical personnel existed before 1990 when the two groups met in Johannesburg in 1986 to discuss ways by which functioning together can be established. A series of meetings and discussions followed after which came the promulgation of the Chiropractors Homeopaths and Allied Health Services Professionals Act of 1996, which gives traditional healers their due recognition but does not include them as part of health care providers. The process of functioning together is a recommendation made by the World Health Organization and the most used terms for this functioning together is, incorporation, integration and collaboration. The process of incorporation can be realised by ensuring that both biomedical personnel and traditional healers remain autonomous, not controlling each other, respecting the existence of one another, as well as each other's own methods of healing. Integration was another method whereby the two health care systems can function together, even though integration differs in context from incorporation. Integration means that the traditional healers will have to function within the health care system under the directions of the biomedical personnel, whereby the patient receives a combination of both treatment methods depending on the problem or diagnosis. The third modality of getting the two health care systems to function together could be by collaboration. Collaboration was seen as a two sided effort whereby the healing methods of one are brought to fore and the most effective one is chosen to cure the patient's identified problem at that time. For the process of functioning together to be meaningful, it was necessary to get the government to review licensing the traditional healer's practices, so as to identify the healing techniques that are of value and use these to treat the patients. It was not really possible to clearly separate the three approaches because they all addressed the issue of having the two health care systems function together to increase health care services and fulfil the patients' health needs. For the purpose of this research the word incorporation was used. In South Africa the traditional healer is identified as the health care choice of 80-9036 of the black population. If this large number of black people uses traditional healing, then it becomes necessary to investigate the manner in which the traditional healer can be utilized effectively in the National Health Care Delivery System of South Africa to render the services that the patient needs for his/her health needs. It is for this reason that the researcher aimed at investigating the existing models of incorporation of traditional healers, the perceptions and attitudes of the traditional healers, biomedical personnel, patients and the policy makers regarding incorporation, their views on how this incorporation should be achieved, as well as how the incorporation of traditional healers into the National Health Care Delivery System of South Africa could be realised. A qualitative research design and theory generating approach was followed, and the research was conducted in two stages. In stage one qualitative research, participants were traditional healers, biomedical personnel, patients and policy makers, selected by means of non-probable purposive voluntary sampling. Data was collected by means of conducting semi-structured interviews with all the participants in the three identified provinces of South Africa. Field notes were recorded after each interview session. Data analysis was achieved by open coding. A co-coder and the researcher analysed the data independently after which consensus discussions took place to finalise the analysed data. Ethical principles were applied according to the guidelines of the Democratic Nurses Organisation of South Africa and the Department of Health. The second stage which was a theory generation approach, was used to formulate a model for the incorporation of the traditional healers into the National Health Care Delivery System of South African. / Thesis (Ph.D. (Nursing))--North-West University, Potchefstroom Campus, 2006

This study examines the literary texts of the Ligurian writer Giuseppe Conte published between 1972 and 2005. In Part One, the reasons are considered which justify this research on Giuseppe Conte. This author is discussed in the context of the literary movements of the second half of the 20th century in Italy, with special reference to his approach to literature, which proposes a modern rewriting of myth. Conte is in fact a co-founder of "Mitomodernismo". "Mitomodernismo" is a literary movement, established in 1994 and currently still active, which aims to revive modern society through a spiritual rebirth promoted by a recovery of basic human values, as these appear within the boundaries already suggested by myth since antiquity. The Mitomodernisti propose an alternative which could assist contemporaries to overcome the obstacles created by modern "maladies", particularly in the West, whether these be socio-cultural, ecological, or religious. Throughout Conte's entire æuvre one clearly perceives this strong desire for rebirth which for the author is concretised in "Fare Anima", that is, a way to reconnecting with the universe, of rising towards the "light". This tension towards rebirth could be compared metaphorically to the quest for the Graal, which involves suffering as a way to redemption. The artist's visionary work is comparable to the extrasensory journey undertaken by the shaman during his trance. For this reason, in Part One of this study the figure of the shaman will also be examined in a socio-cultural context, in order to transfer it better to the literary context. The whole of Part Two is dedicated to an analysis of Conte's æuvre - poetry, novels and also, but only indirectly, essays and articles - in the light of his fundamental themes, which metaphorically turn the writer into a "shaman". The analysis is based on some concepts put forward by the Swiss psycho-analyst Carl Gustav Jung, such as the function and symbolism of myth in literature from a psychoanalytical perspective. RIASSUNTO In questo studio vengono prese in esame le opere dello scrittore ligure Giuseppe Conte, pubblicate dal 1972 al 2005. Nella Parte Prima vengono considerate le ragioni che giustificano questa ricerca su Giuseppe Conte. L'autore viene discusso nel contesto dei movimenti letterari del secondo Novecento in Italia, ed in particolare il suo approccio alla letteratura che propone una riscrittura del mito in chiave moderna. Lo scrittore è infatti uno dei cofondatori del "Mitomodernismo". Il "Mitomodernismo" è un movimento letterario che vide la luce nel 1994 e che è ancora attivo alla data attuale. Esso si prefigge di risanare la società moderna mediante una rinascita spirituale promossa dalla ripresa dei valori umani di base, simili a quelli suggeriti dal mito fin dai tempi antichi. A tutto ciò i Mitomodernisti propongono un'alternativa che aiuti l'uomo contemporaneo a superare gli impedimenti creati da queste "malattie" moderne, particolarmente nell'ambito occidentale, siano queste socioculturali, ecologiche, religiose, o altre. Attraverso tutta l'opera di Conte si percepisce chiaramente questo desiderio di rinascita che per lo scrittore si concretizza nel "Fare Anima", vale a dire in un modo di ricollegarsi al cosmo, di innalzarsi verso la "luce". Questa tensione verso la rinascita può venire metaforicamente comparata alla ricerca del Graal attraverso la sofferenza che redime. L'opera visionaria dell'artista è paragonabile al viaggio extrasensoriale intrapreso dallo sciamano durante la sua trance. Per questo motivo nella Prima Parte di questo studio si esamina la figura dello sciamano anche in ambito socioculturale per poterla poi meglio trasferire in quello letterario. La Parte Seconda è completamente dedicata all'analisi dell'opera contiana - poesie, romanzi e, trasversalmente, i saggi e gli articoli alla luce dei suoi temi portanti, che dello scrittore fanno metaforicamente uno "sciamano". L'analisi viene condotta basandosi su alcuni concetti elaborati dallo psicoanalista svizzero Carl Gustav Jung, quali la funzione ed il simbolismo del mito in letteratura da una prospettiva psicoanalitica. / Classics & Mod Euro Lang / D. Lit. et Phil.

Cette thèse s'inscrit dans le champ de la psychologie transculturelle du bébé, une clinique de la créolisation du pays Martinique. Cette recherche part du problème du devenir mère et de la souffrance du bébé qui se trouve au centre de deux sortes de discours, de deux systèmes de soin. D'une part, le discours populaire, discours porté par la tradition sur les conceptions de la maladie qui affectent le tout petit, la façon de guérir et /ou soigner l'enfant et les techniques appropriées. Ce discours est porté par la grand-mère, voire l'arrière-grand-mère lorsque cette dernière est encore en vie, et par les anciens. D'autre-part, le discours médico-social porté par les psychologues et les pédopsychiatres, où le sens donné à la souffrance du bébé et des mères ne tiendra pas compte des croyances et de la culture. Les jeunes mères consultent dans une errance entre la médecine occidentale, une médecine «visible», et le système de soin du guérisseur, appelé "doktè fey", une médecine «invisible». Notre hypothèse repose sur l'idée que le "doktè fey" représenterait une partie de la mère, il la rendrait compétente, lui permettrait de se réapproprier son enfant, car, par ses conseils et ses actes, il réaffirmerait l'unité mère-enfant en les inscrivant dans la transmission des générations. Nous analysons ces deux conceptions concernant la souffrance et la prise en charge du bébé au niveau des différents modèles du soin, des différentes logiques sociétales et des conflits entre les différents points de vue sur l'enfant. Pour ce faire, nous avons développé une démarche transculturelle et ethna-­clinicienne auprès des familles et de leurs bébés, des guérisseurs et des psychologues. Les outils utilisés sont le questionnaire, les entretiens semi directifs, le recueil d'observations de techniques de bain traditionnel et des études de cas. Les résultats mettent en évidence d'une part la difficulté pour les jeunes mères d'adhérer aux modalités du traitement proposé par la médecine «visible», lorsqu'elles sont confrontées à la mort potentielle de leur bébé porteur de pathologies spécifiques, c'est-à-dire culturellement codées, d'autre part le sens du recours à la médecine «invisible». Pour conclure, on ne peut comprendre le désordre psychique dans les pays comme la Martinique sans tenir compte de la culture, c'est à dire des croyances, des langues et des pratiques, qui ont cours dans l'histoire et dans la construction de l'univers créole. Cette recherche met ainsi l'accent sur les liens et les ponts possibles à trouver entre ces deux médecines. / The aim of this study is to investigate the distress in early motherhood/infancy which is at the center of two forms of discourse and two systems of care ln Martinique. On the one hand, the popular approach and, on the other hand, the medical and social approach supported by child psychiatrists and psychologists, which disregards beliefs and culture. A popular discourse borne out of a traditional conception of illness related to toddlers puts an emphasis on how to cure rather than to treat. This discourse is carried out by the grandmother as weil as the great grandmother, when still alive, and eiders of the community. Women in early motherhood have an erring commitment to consult in bath Western medicine, «visible » medicine, and the traditional health care system of the healer, known as the doktè fey, «invisible» medicine. Our hypothesis is based on the idea that doktè fey represent part of the mother and makes her competent to perform her role as a mother and as such she is able to reclaim her child. By his advice and acts, the dokté fey reaffirms the mother-child unit registering in the transmission of generations. We analyses these two conceptions which concern the distress on, as weil as the care of the baby. Addressing various models of care, diverse logical and societal conflicts of different perspectives on the child. To do this a cross-cultural and ethno-clinical approach was employed with families and their baby, healers and psychologists. Tools used are a questionnaire, semi-structured interviews, observations of traditional bath11 techniques and case studies. Results highlights firstly the difficulty that women experience in early motherhood to adhere to the terms of a proposed treatment by « visible » medicine when faced with the potential death of their baby when he is carrier of specifie pathologies, is culturaly encoded and secondly the sense of using the « invisible » medicine. To conclude we cannot understand psychological disorder in Martinique, without regard to the culture, i.e. beliefs, languages and practices that exist in a Creole environment. This research also puts emphasis on the links and bridges that it may be possible to find between the two health care systems

Made available in DSpace on 2016-04-28T20:39:29Z (GMT). No. of bitstreams: 1 Raquel Furgeri de Oliveira.pdf: 926385 bytes, checksum: 41cc9a1a7b7b35cd22d81d477a3ff7c5 (MD5) Previous issue date: 2007-06-22 / This work has the intention of questioning the terms in which the approach of the analyst-patient relationship is given, in psychoanalysis. The proposition is that is it possible for the analyst to listen to the patient and to be permitted to use sensibility as part of the technical heritage, without taking refuge in a previous theoretical framework to orient his or her listening. The Wounded Centaur serves the text as key-metaphor in this relationship, given that, according to this ancestral myth, the very disciple that had wounded Quiron/analyst (by imploding the supposed knowledge), is also the one who facilitated the cure (providing the insight that untangles the setting). Chapter I presents by means of a paradigmatic case-analysis situations that lead to the questioning of some common places of psychoanalytic theory. Chapter II introduces, in the light of the Multiple Fields Theory, the principal concepts with which to confront the impasses of clinical practice. Chapter III shows these concepts in action in the referred case-analysis, to reach a conclusion pertaining to the interaction between analyst (wounded healer) and patient (disciple that wounds). With that, it is hoped to demonstrate the viability of taking up again the prime Freudian posture, restoring patient and his or her discourse, at the center of the analysis / Este trabalho tenciona questionar os termos em que se dá, na psicanálise, a abordagem da relação analista-paciente. Propõe ser possível ao analista ouvir seu paciente e se permitir usar de sensibilidade como parte do cabedal técnico, sem se refugiar em um prévio enquadramento teórico para orientar a escuta. O Centauro Ferido serve ao texto como metáfora-chave dessa relação, uma vez que, segundo este mito ancestral, o próprio discípulo que ferira Quíron/analista (ao implodir seu suposto saber), é também aquele que facilitou sua cura (proporcionando-lhe o insight que desembaraça o setting). O capítulo I apresenta, por meio de um caso clínico paradigmático, situações que levaram ao questionamento de alguns lugares-comuns da teoria psicanalítica. O capítulo II nos introduz, à luz da Teoria dos Campos, nos principais conceitos com os quais enfrentar os impasses da prática clínica. O capítulo III mostra esses conceitos em ação no referido caso clínico, para chegar a uma conclusão acerca da interação entre analista (curador ferido) e paciente (discípulo que fere). Com isso, espera-se demonstrar a viabilidade de se retomar a postura freudiana dos primórdios, recolocando no centro da análise o paciente e seu discurso

Healing in education is both an ancient and an emerging idea. Approaching students as whole beings with a need for balance and health of their mental, emotional, spiritual and physical selves is not a common teaching practice in North American educational systems, but one which has had some success and demanded research.<p> This research study examined one teacher's approach to working with at risk students in an integrated school-linked services collegiate. It documented her practices and beliefs about teaching at-risk students, and explored the interactions and strategies she used with these students.<p> This was a qualitative case study, a tradition which allowed the researcher to observe the natural teaching conditions of the teacher participant, selected by the researcher for her superior reputation of working with at-risk students. The study, conducted by one researcher, took place in an urban Saskatchewan high school during five weeks in May and June of 2002. The methods used to collect that data were semistructured interview, classroom observation and document analysis. Use of these methods served to triangulate the data. A reflective journal was also kept by the researcher. Data analysis was done inductively, through a search and discovery of themes in the written records, data were then reduced, organized and a description of the case written.<p> Based on the findings of the study, the researcher concluded that the teacher participant used a healing approach to teaching and endeavoured to make her classroom a place of learning and healing. Her emphasis on students as whole people combined with her unique character, beliefs, practices, and talents harmonized into practicing this approach with her students. Extending love and showing care to interact and form relationships with students was the basis of her practice. A variety of teaching strategies were employed to reach and help heal students. Building a safe and caring classroom and establishing a sense of community in the classroom and school for her students supported the healing approach. Accessing on-site human support services for students through referrals was a great asset to the teacher. The healing approach was underpinned by the teacher participant's belief in holistic teaching and the necessity for hope, honesty and respect in her students and herself.<p> The study allows for increased understanding about healing and its potential for use in public education. A number of recommendations for teacher practice were made as a result of the findings of the study.