Under 2012 rapporterade GLOBOCAN (2012) att 1.67 miljoner kvinnor drabbats av bröstcancer världen över. Bröstcancer förekommer både i industriländer och utvecklingsländer och är den andra vanligaste cancerformen i världen. Forskning visar att kvinnor ofta beskriver en negativ upplevelse av livskvalitet vid bröstcancer. Samhället är idag mångkulturellt vilket innebär att sjuksköterskan möter kvinnor med olika bakgrunder och kulturer. Utifrån vad kvinnan upplever i relation till hur det påverkar hennes liv och livskvalitet är det av stor relevans att sjuksköterskan besitter kunskap om olika faktorer som kan påverka. Syftet med examensarbetet är att identifiera och belysa hur kvinnors upplevelse av bröstcancer påverkar kvinnans livskvalitet i relation till kulturell bakgrund ur ett globalt perspektiv. Examensarbetet är en integrerad litteraturstudie. Nio artiklar har analyserats, varav sju artiklar är kvalitativa och två artiklar är kvantitativa. Resultatet identifierar, belyser och presenterar hur  sex teman; Känslomässiga upplevelser, fysiska upplevelser, familj, kunskap/- kommunikation, socialt stöd samt andlighet och religion påverkar kvinnors livskvalitet vid bröstcancer. Kvinnornas kulturella bakgrund kan i vissa fall spegla upplevelsen av livskvalitet vid bröstcancer men skillnader kan även förekomma utan att den kulturella bakgrunden kan identifieras som betydande. En kunskap som kan appliceras inom sjuksköterskans yrkesprofession. / In 2012 GLOBOCAN (2012) reported 1.67 million women was affected of breast cancer. Breast cancer exist both in the more developed countries as well as in the developing countries and is the second most common cancerform around the world. There are reports from women worldwide that confirms that breast cancer generates a negative impact on their quality of life. Today’s society consists of many cultures and the nurse will meet women with different cultural backgrounds. The aim of this study was to identify and illustrate how women’s experience of breast cancer impacts on their quality of life in a relation to their cultural background in a global perspective. This study is an integrated literature review which consists of nine analyzed articles. Seven qualitative articles and two quantitative articles worldwide to identify woman’s experience of breast cancer in relationship to their cultural background. The result shows six identified themes that can present women’s experience of breast cancer. The themes are; Emotional experience, Physical experience, Family, Knowledge/- Communication, Social support, Spirituality and Religion. These themes can express the impact on life and quality of life of women living with breast cancer. Culture may have a great impact on women’s experience of quality of life and it also shows the culture may shape women’s experience of breast cancer which is a knowledge that can be applied within the nursing profession.

O objetivo deste estudo é apresentar as múltiplas experiências humanas e subjetivas das pessoas surdas, e seus modos singulares de viver, sentir e refletir a vida. Para responder à questão norteadora, como os surdos observam e interpretam o mundo?, subdividi em quatro temas as narrativas advindas das entrevistas: 1) Família; 2) Comunidade Surda; 3) Educação e 4) Representação Social da Surdez e dos Surdos. E das anotações de campo, os temas: 1) Cultura Surda; 2) Acessibilidade; e 3) Corpo que Sinaliza. Nesta composição, busquei apoio teórico em Lane (1992) por descrever e refletir a cultura surda americana, servindo de comparação à cultura surda brasileira. Participaram das entrevistas cinco interlocutores surdos. Como método, optei por usar as narrativas, Benjamin (1985) das experiências de vida dos interlocutores, cedidas por meio das entrevistas e das anotações no diário de campo. Para transcrever/traduzir as entrevistas, Brito (1995) apresentou-se como uma importante interlocutora do campo da Linguística, para fundamentar sobre o sistema de transcrição dos enunciados da Língua de Sinais. As considerações finais foram elaboradas a partir dos campos da Antropologia (Augé, 1997; 1999); Sociologia (Bauman, 2003; 2005); Psicanálise (Safra, 2006; 2009) e Estudos Surdos (Strobel, 2009; Quadros, 2007). As formações subjetivas; as heterogêneas experiências de vida; o mundo de relações com o outro; as premissas culturais que conduzem suas vidas; aspectos particulares e universais de sua historicidade; o contato com a arte, a poesia, a espiritualidade e com as diversas possibilidades de expressão humana, entre outros, são indicativos que nos levam a compreender o modo singular que cada um dos interlocutores observa e interpreta o mundo / The aim of this study is to demonstrate the multiple subjective and human\'s experiences of deaf people and their singular ways of living, feeling and reflecting life. To answer the guiding question \"how do deaf people observe and interpret the world?, I have subdivided the interviews narratives into four topics: 1) Family; 2) Deaf Community; 3) Education; 4) Social Representation of Deafness and Deaf People. And the notes taken from the field material, the following topics: 1) Deaf Culture; 2) Accessibility; 3) Body Language. In this structure I have sought theoretical support from Lane (1992) based on his description and reflection on american deaf culture, serving as comparison to the brazilian deaf culture. Five deaf interlocutors have participated in the interviews. As the chosen method, I decided to use the narratives, Benjamin (1985) from the interlocutors\' life experiences, obtained from the interviews and the notes taken from the field material. To transcribe/translate the interviews, Brito (1995) presented herself as an important interlocutor in the field of the Linguistic, in order to substantiate the transcription of the system set out in Sign Language. The final considerations have been elaborated based on the field s of A nthropology ( Augé, 1997; 1999) ; Sociology ( Bauman, 2003; 2005); Psychoanalysis ( Safra, 2006; 2009) and Deaf Studies ( Strobel, 2009; Quadros, 2007) . The subjective development ; the diverse lifes experience; the world of relationships with other s ; the different cultural precepts that lead their lives ; individual and universal aspects of their stories ; the contact with art, poetry , spirituality and with the different possibilities of human expression , among others things , are indicative that lead us to understand the singular way that each one of the interlocutors observe and interpret the world

Made available in DSpace on 2016-04-27T17:27:26Z (GMT). No. of bitstreams: 1 Paulo Eduardo Rodrigues Alves Evangelista.pdf: 781323 bytes, checksum: 7ad511b312139c0c2e42d4ac44e9ff8a (MD5) Previous issue date: 2008-12-11 / The publication of Martin Heidegger´s Complete Works has been offering new elements for students to consider his intelectual trajectory. In the early 1920´s, he shares Husserl´s perception that philosophy is [CONFUSÃO MIXED UP] and can only be phenomenology. He disagrees that phenomenology must be limited to the description of the consciousness. It is the explicitation of factical life experience (faktische Lebenserfahrung). In his theological studies, Heidegger discovered the questionability of each one´s concrete life. Theoretical knowledge, which drives contemporary philosophy and, according to him, has its beginning in greek philosophy, is unable to describe it. Factical life experience is not objective, thus a new method is necessary to describe it. Phenomenology is such method. This study focuses on the lecture course called Introduction to the Phenomenology of Religion, taught in the 1920-21 winter semester. The lessons show contemporary philosophy´s inability to access the factical life experience of primal christianity found on Saint Paul´s Epistles. Phenomenology allows such proto-christian religious experience to show itself. It is a way of living one´s life in which one figts against the tendency to seek ilusionary security in daily experiences. For the christian, the end of time is already present since conversion. And conversion is always actualized. Heidegger discovers a temporality that is different and inaccessible to theory, which only know chronological time. It is factical life experience´s kairological time. Metaphysics is thus a way of seeking security. In this study, the lesson course is contextualized within Heidegger´s historical moment. Philosophy and life are implicated. Next, Heidegger´s way of demonstrating factical life experience´s originality and philosophy´s need of returning to such origin are shown. To do so, are presented 1) a brief description of factical life experience , 2) the formal indication as the phenomenological concept able to describe it, and 3) philosophy and the sciences as its possibilities. At last, Heidegger´s interpretation of Saint Paul´s Epistles is followed in order to understand the apostle´s factical life according to how it shows itself, instead of taking as point of departure previously conceived theories. In doing so, it is human life which unveals itself. That is the task of phenomenology / A publicação das Obras Completas de Martin Heidegger tem oferecido aos estudiosos novos elementos para que se considere sua trajetória intelectual. Esta começa na teologia e desemboca na filosofia. No começo da década de 1920, ele compartilha com Husserl que a filosofia, que se encontra enredada em confusão com as ciências objetivas, só pode ser fenomenologia. Diverge de seu mestre, entretanto, em que a fenomenologia não se limita à descrição da consciência. Ela é explicitação da experiência de vida fáctica (faktische Lebenserfahrung). Nos estudos de cunho teológico, Heidegger descobrira a questionabilidade da vida concreta de cada qual. O conhecimento teórico, que anima a filosofia de sua contemporaneidade e cuja origem ele encontra na filosofia grega, mostra-se incapaz de tematizá-la. A experiência de vida fáctica não é objetiva, de modo que necessita de um novo método para ser tematizada. A fenomenologia é esse método. No presente estudo, destaca-se o curso ministrado no semestre de inverno de 1920-21, intitulado Introdução à Fenomenologia da Religião , no qual Heidegger demonstra a incapacidade da filosofia contemporânea de acessar a experiência de vida fáctica do cristão primitivo contida nas Epístolas Paulinas. Com a fenomenologia, a experiência religiosa protocristã pode mostrar-se. Trata-se de um modo de viver pelo qual se luta contra a tendência a encontrar ilusório asseguramento nas experiências quotidianas. O cristão é aquele para quem o fim dos tempos já se faz presente desde a conversão; esta sendo sempre atualizada. Heidegger encontra nisso uma temporalidade diferente e inacessível à teoria, que só conhece o tempo cronológico. É a temporalidade kairológica, própria da experiência de vida fáctica. A metafísica revela-se, assim, um modo de buscar asseguramento. Neste estudo, contextualiza-se o curso no momento histórico de vida de Heidegger, pois filosofia e vida imbricam-se. Em seguida, apresenta-se o exercício que ele realiza para demonstrar a originalidade da experiência de vida fáctica e a necessidade de a filosofia ser capaz de retornar a essa sua origem. Para isso, mostra-se 1) uma breve descrição da experiência de vida fáctica , 2) a indicação formal como conceito fenomenológico capaz de tematizá-la e 3) a filosofia e as ciências como possibilidades dela. Por fim, realiza-se com Heidegger a interpretação das Epístolas Paulinas, a fim de compreender a vida fáctica do apóstolo tal como se apresenta a partir dele, e não de teorias previamente concebidas. Com isso, é a vida humana que se desvela. Essa é a tarefa da fenomenologia

Studier visar att många patienter som befinner sig i livets slutskede väljer att få vara hemma och avsluta sina liv bland familjen. Den vård, som dessa patienter får, oavsett var de befinner sig, kallas för palliativ vå rd. För att kunna ge en god omvårdnad i hemmet till patienter som befinner sig i livets slutskede, är det viktigt som sjuksköterska att ta reda på patientens upplevelser om vad som inger trygghet, vilket inte har upp-märksammats tillräckligt. Syftet med studien är att beskriva patientens upplevelser av vad som inger trygghet i samband med palliativ vård i det egna hemmet. Vi har gjort en litteraturstudie och utgått från Evans (2003) analysmodell. Studierna analyserades ge-nom upprepad läsning och nyckelord identifierades. Resultatet presenteras i tre huvud-teman: sjuksköterskans förhållningssätt, patientens delaktighet, patientens upplevelse av säkerhet och osäkerhet samt subteman. I resultatdelen beskrivs de upplevelser som vi kom fram till om vad som inger trygghet hos patienterna, vilka befinner sig i livets slut-skede i det egna hemmet. I diskussionen diskuteras det som vi anser vara de mest vä-sentliga och diskutabla frågorna i vår studie. Här resoneras kring sjuksköterskans för-hållningssätt gentemot patienten, patienternas förväntningar och önskningar i förhållan-de till den vård och behandling denne får under sin sista tid i hemmet, dessutom förs det ett resonemang kring begreppet död och döendet. Avslutningsvis beskrivs de mest vä-sentligaste faktorer som har betydelse för vårdandet av patienter vilka befinner sig i livets slutskede. / <p>Program: Sjuksköterskeutbildning</p><p>Uppsatsnivå: C</p>

O objetivo deste estudo é apresentar as múltiplas experiências humanas e subjetivas das pessoas surdas, e seus modos singulares de viver, sentir e refletir a vida. Para responder à questão norteadora, como os surdos observam e interpretam o mundo?, subdividi em quatro temas as narrativas advindas das entrevistas: 1) Família; 2) Comunidade Surda; 3) Educação e 4) Representação Social da Surdez e dos Surdos. E das anotações de campo, os temas: 1) Cultura Surda; 2) Acessibilidade; e 3) Corpo que Sinaliza. Nesta composição, busquei apoio teórico em Lane (1992) por descrever e refletir a cultura surda americana, servindo de comparação à cultura surda brasileira. Participaram das entrevistas cinco interlocutores surdos. Como método, optei por usar as narrativas, Benjamin (1985) das experiências de vida dos interlocutores, cedidas por meio das entrevistas e das anotações no diário de campo. Para transcrever/traduzir as entrevistas, Brito (1995) apresentou-se como uma importante interlocutora do campo da Linguística, para fundamentar sobre o sistema de transcrição dos enunciados da Língua de Sinais. As considerações finais foram elaboradas a partir dos campos da Antropologia (Augé, 1997; 1999); Sociologia (Bauman, 2003; 2005); Psicanálise (Safra, 2006; 2009) e Estudos Surdos (Strobel, 2009; Quadros, 2007). As formações subjetivas; as heterogêneas experiências de vida; o mundo de relações com o outro; as premissas culturais que conduzem suas vidas; aspectos particulares e universais de sua historicidade; o contato com a arte, a poesia, a espiritualidade e com as diversas possibilidades de expressão humana, entre outros, são indicativos que nos levam a compreender o modo singular que cada um dos interlocutores observa e interpreta o mundo / The aim of this study is to demonstrate the multiple subjective and human\'s experiences of deaf people and their singular ways of living, feeling and reflecting life. To answer the guiding question \"how do deaf people observe and interpret the world?, I have subdivided the interviews narratives into four topics: 1) Family; 2) Deaf Community; 3) Education; 4) Social Representation of Deafness and Deaf People. And the notes taken from the field material, the following topics: 1) Deaf Culture; 2) Accessibility; 3) Body Language. In this structure I have sought theoretical support from Lane (1992) based on his description and reflection on american deaf culture, serving as comparison to the brazilian deaf culture. Five deaf interlocutors have participated in the interviews. As the chosen method, I decided to use the narratives, Benjamin (1985) from the interlocutors\' life experiences, obtained from the interviews and the notes taken from the field material. To transcribe/translate the interviews, Brito (1995) presented herself as an important interlocutor in the field of the Linguistic, in order to substantiate the transcription of the system set out in Sign Language. The final considerations have been elaborated based on the field s of A nthropology ( Augé, 1997; 1999) ; Sociology ( Bauman, 2003; 2005); Psychoanalysis ( Safra, 2006; 2009) and Deaf Studies ( Strobel, 2009; Quadros, 2007) . The subjective development ; the diverse lifes experience; the world of relationships with other s ; the different cultural precepts that lead their lives ; individual and universal aspects of their stories ; the contact with art, poetry , spirituality and with the different possibilities of human expression , among others things , are indicative that lead us to understand the singular way that each one of the interlocutors observe and interpret the world

<p>Finns det någonting att vinna på att lämna skolan ett par år mellan gymnasiet och det att en högskoleutbildning påbörjas och finns det något värde i de erfarenheter en student eventuellt har från livet utanför skolan? Ser studenter och lärare inom musiklärarutbildningen någon nytta med dessa värden och ser även rektorer inom den kommunala kultur- och musikskolan att dessa värden har någon betydelse? Jag har i denna undersökning valt att intervjua aktörer inom musikhögskolan och den kommunala musik och kulturskolan för att ta reda på hur de ser på värdet av tidigare erfarenheter. Det resultat som jag slutligen kommit fram till visar att detta ämne är komplext och det är svårt att ge ett riktigt svar efter en undersökning som löper över enbart ett halvår. Dock visar de intervjuades svar att det är viktigt att dessa frågor diskuteras eftersom de flesta är överens om att det finns värden i tidigare erfarenheter.</p> / <p>Is there something to gain when leaving the academic world a few years between secondary high school and a higher education? And is there a value in the experiences a student might have gained from life outside the academic world? Do teachers and students within colleges of music and headmasters for local music schools, see that these experiences have any practical value?In this essay I have interviewed students, teachers and headmasters from both colleges of music and local music schools to hear their views regarding the value of earlier experiences. My result is that it is a very complex area and it is difficult to give a conclusive answer within the limits of this study, which spanned over six months. This notwithstanding, all of the persons interviewed in this study agreed that it is important to discuss these questions, and that there is a value in earlier experiences.</p>

Finns det någonting att vinna på att lämna skolan ett par år mellan gymnasiet och det att en högskoleutbildning påbörjas och finns det något värde i de erfarenheter en student eventuellt har från livet utanför skolan? Ser studenter och lärare inom musiklärarutbildningen någon nytta med dessa värden och ser även rektorer inom den kommunala kultur- och musikskolan att dessa värden har någon betydelse? Jag har i denna undersökning valt att intervjua aktörer inom musikhögskolan och den kommunala musik och kulturskolan för att ta reda på hur de ser på värdet av tidigare erfarenheter. Det resultat som jag slutligen kommit fram till visar att detta ämne är komplext och det är svårt att ge ett riktigt svar efter en undersökning som löper över enbart ett halvår. Dock visar de intervjuades svar att det är viktigt att dessa frågor diskuteras eftersom de flesta är överens om att det finns värden i tidigare erfarenheter. / Is there something to gain when leaving the academic world a few years between secondary high school and a higher education? And is there a value in the experiences a student might have gained from life outside the academic world? Do teachers and students within colleges of music and headmasters for local music schools, see that these experiences have any practical value?In this essay I have interviewed students, teachers and headmasters from both colleges of music and local music schools to hear their views regarding the value of earlier experiences. My result is that it is a very complex area and it is difficult to give a conclusive answer within the limits of this study, which spanned over six months. This notwithstanding, all of the persons interviewed in this study agreed that it is important to discuss these questions, and that there is a value in earlier experiences.

Made available in DSpace on 2014-12-17T14:13:25Z (GMT). No. of bitstreams: 1 StefaniaCP_pre_textuais_ate_introducao.pdf: 60895 bytes, checksum: acb9bea599ae52da79657483a2c4640e (MD5) Previous issue date: 2008-08-08 / The aim of this study was to follow the daily routine of elderly individuals residing at the Vila Vicentina J?lia Freire (VVJF) nursing home in Jo?o Pessoa, Brazil, observing and analyzing as much as possible, the way in which they live in a group and how they deal, through personal experiences, with their own body image and with that of others. The results were obtained from information considered relevant, according to the perspectives of the residents themselves, contained in narratives of their history and related to their quality of life. Our interest lays in how they coped with changes in their bodies at old age and adapted to the challenges of this new phase. To obtain this information, with significant expressions, we used the Narrative Interview (NI) as a research tool in order to redeem their life experience and develop an understanding of their impressions about the life experience at the current nursing home. We selected, among the housed, ten subjects - actors - to appear as a sample of the group together. The design of our sample had a hybrid model, combining two types: random sample (probability) and an intentional sample (not probability). After recording transcripts and ensuring that all the subjects showed common interests that were relevant to the group, we chose three categories for analysis as follows: a. the elderly as seen by themselves and by others; b. religiosity as a moral factor; c. intimacy and relationships. Our choice was based on the importance of the theme as a multidisciplinary topic in the quality of life of populations. The subjects, chosen as spokespersons for the VVJF, spoke, among other things, about the way in which they viewed the world, their own body and how they experienced the environment and their fellow residents, in an attitude of reflection and criticism that confirms the lucidity of an old age conditioned to an elderly institution. The method allowed us to investigate our subjects from a multidisciplinary point of view. We suggest other studies in assorted areas of the human sciences, having as principle, man at the center of all our scientific questionings. The paradigm that the elder is, necessarily, unhappy in his sheltered has been, in this job, broken through the testimonies collected, establishing multiple perspectives of the analyzed subjects by their respective narrative records. Involving the participation of researchers with major in Administration, Communication and Law, this study filled, in this aspect, the requirements of the multidisciplinarity of the Program of Pos-Graduation in Health Science / Esta pesquisa teve como prop?sito acompanhar o dia-a-dia dos idosos da institui??o asilar Vila Vicentina J?lia Freire, em Jo?o Pessoa PB -, Brasil, observando e analisando, no que se p?de, a forma como eles vivem em grupo e como lidam com a pr?pria imagem corporal e a dos outros, constru?das pelas experi?ncias pessoais. Os resultados conseguidos foram extra?dos do foco dado ?s informa??es consideradas relevantes, segundo as pr?prias perspectivas de mundo dos entrevistados, selecionadas nas narrativas de suas hist?rias, enquanto discurso de qualidade de vida. Nosso interesse de investiga??o recaiu sobre como eles convivem com as transforma??es dos seus corpos na velhice, encarando-as e adaptando-se, frente aos desafios dessa nova fase. Para que obtiv?ssemos as informa??es, com as express?es significativas encontradas, contamos com a Entrevista Narrativa EN, como m?todo de pesquisa, com o objetivo de resgatar a experi?ncia de vida e de conceber a compreens?o das impress?es passadas pelos informantes sobre a vida atual que vivenciam no albergue. Escolhemos, entre os albergados, dez sujeitos os atores -, para figurar como amostra do grupo acompanhado. O desenho da nossa amostragem teve um modelo h?brido, combinando dois tipos: amostra aleat?ria (probabil?stica) e amostra intencional (n?o-probabil?stica). Ap?s as transcri??es e percep??o de que o ponto de congru?ncia de todas as entrevistas despontava em assuntos comuns e relevantes ao grupo, elegemos tr?s categorias para an?lises, dentre os temas abordados em seus relatos: a. o idoso visto por si e pelo outro; b. a religiosidade como fator moral; c. intimidades e relacionamentos. A nossa escolha fundamentou-se na import?ncia dos temas, enquanto assunto multidisciplinar na categoria de qualidade de vida de popula??es. Nesse patamar, os entrevistados, escolhidos como porta-vozes da popula??o da VVJF, falaram, entre outras coisas, sobre a maneira como que eles encaram o mundo, o pr?prio corpo e com que olhar experimentam o ambiente e os parceiros em redor, em uma atitude de reflex?o e cr?tica que nos v?m confirmar a lucidez de uma velhice acondicionada a uma institui??o asilar. O m?todo nos proporcionou olhar o nosso entrevistado na vis?o multidisciplinar, como motivo e campo para outras pesquisas nas mais diversas ?reas das ci?ncias humanas, tendo, como princ?pio, o homem no centro de todos os nossos questionamentos cient?ficos. O paradigma de que o idoso ?, necessariamente, infeliz, na sua condi??o asilar, foi, neste trabalho, rompido por meio dos depoimentos coletados, estabelecendo m?ltiplas perspectivas dos sujeitos analisados pelos seus respectivos registros narrativos. Envolvendo a participa??o de pesquisadores com forma??o acad?mica nas ?reas de Administra??o, Comunica??o e Direito, o estudo realizado preencheu, neste aspecto, os requisitos da multidisciplinaridade do Programa de P?s-gradua??o em Ci?ncias da Sa?de

nÃo hà / A presente pesquisa buscou investigar o significado da arte como mÃtodo vivencial de facilitaÃÃo de grupos populares, contextualizada no Ãmbito de uma atuaÃÃo pautada na Psicologia ComunitÃria da LibertaÃÃo (GÃIS, 2008). O campo de investigaÃÃo configurou-se a partir de uma intervenÃÃo na comunidade do Marrocos, localidade situada no Bairro do Grande Bom Jardim, bairro da periferia de Fortaleza, desde a qual foi implantado um grupo de autoestima. A formaÃÃo desse grupo surgiu diante da necessidade de buscar realizar aÃÃes em saÃde mental nos moldes da Psicologia ComunitÃria (GÃIS, 2008), no sentido de adentrar e incidir sob as condiÃÃes concretas e psicossociais de opressÃo e sofrimento. O grupo utilizava uma metodologia de facilitaÃÃo dialÃgica- vivencial, de modo que integrava atividades artÃsticas tais como mÃsica, danÃa, pintura, calagens, dentre outras, como modo de deflagrar vivÃncias positivas e integradoras que facilitassem os processo de desenvolvimento humano e libertaÃÃo. A arte foi aqui concebida como um sistema simbÃlico, capaz de possibilitar um retorno à origem da consciÃncia, a dimensÃes prÃ-reflexivas, emocionais e vitais da identidade. Esta metodologia tambÃm foi referenciada no modelo teÃrico-metodolÃgico da BiodanÃa. Os objetivos especÃficos dessa investigaÃÃo foram compreender os sentidos dados pelos participantes Ãs atividades artÃsticas, relacionar esses sentidos construÃdos com o contexto sociocultural, assim como, analisar as repercussÃes das atividades artÃsticas nos modos de vida dos participantes do grupo. A metodologia elegida foi a etnografia e a fenomenologia, consideradas como possibilidade de adentrar tanto nas experiÃncias subjetivas dos participantes quanto da sua cultura. Os instrumentos de coleta de dados foram a observaÃÃo participante e a entrevista qualitativa coletiva. A anÃlise dos dados foi realizada de forma a articular continuamente teoria e realidade vivida, tendo tomado por referÃncia as etapas de tratamento e organizaÃÃo dos dados postulados na anÃlise de conteÃdo (MINAYO, 2008). Concluà que a arte, realizada como atividade comunitÃria, dentro de um contexto vivencial e grupal, pode revelar-se como uma possibilidade de desenvolvimento humano e comunitÃrio. Neste sentido, ela se mostra tanto como uma forma de conexÃo profunda com nÃcleo vital da identidade, a partir do sentimento de si, como uma possibilidade de conexÃo com a vida e suas infinitas possibilidades de realizaÃÃo, revestindo-se de sentidos emocionais, simbÃlicos, rituais e mitolÃgicos, religando os indivÃduos a uma dimensÃo transcendental da realidade. Desse modo, a atividade artÃstica pÃde ser afirmada no arcabouÃo teÃrico-metodolÃgico da Psicologia Social e ComunitÃria, a partir de um marco epistemolÃgico desde o qual se pode construir uma prÃxis de libertaÃÃo fundamentada na conexÃo com uma dimensÃo afetiva, emocional, instintiva e intuitiva da identidade: na vivÃncia. / The present research tried to investigate the meaning of art as a life experience method of facilitation of popular groups, contextualized in the field of an acting based on the communitarian psychology of freedom (GOIS, 2008). The field of investigation took place in an intervention in the Marrocos community, at the Grande Bom Jardim neighborhood, in the outskirts of Fortaleza, where a group of self esteem was implanted. The formation of this group arose from the need of actions in mental health in the shapes of communitarian psychology (GOIS, 2008), in a way to enter and take place under the psycho social and concrete conditions of oppression and suffering. The group used a dialogue and life experience facilitation methodology, integrating artistic activities, such as: music, dance, painting, collage, among others, as a way to deflagrate positive and integrating life experience, which could facilitate the process of human development and freedom. The art was here conceived as a symbolic system, capable of returning to the origin of conscience, the identity`s emotional and vital pre-reflexive dimensions. This methodology was also referred in the theoretical methodological model of Biodance. The specific goals of this investigation were to understand the meanings given by the participants to the artistic activities, relate these meanings built with the social cultural context, and also analyze the effect of the artistic activities in the ways of life of the group`s participants. The elected methodology was the ethnography and the phenomenology, considered as possibilities to enter the subjective experiences of the participants and their culture. The instruments of data collection were the participating observation and the qualitative collective interview. The analysis of data was made in a way to continually articulate the theory and reality lived, taking as reference the stages of treating and organization of the data postulated in the analysis of content (MYNAYO, 2008). I concluded that art, realized as a communitarian activity, inside a life experience and group context, can be revealed as a possibility of human and communitarian development. In this sense, it shows itself as a form of deep connection with the vital nucleus of identity, from the self feeling, and also as a possibility of connection and its infinite possibilities of realization, clothing with mythological, ritual, symbolic and emotional meanings, reuniting individuals in a transcendental dimension of reality. This way, the artistic activity could be affirmed in the communitarian and social psychology theoretical and methodological framework, from an epistemological mark, from which one can build a praxis of freedom based in the connection with an affective, emotional, instinctive and intuitive dimension of the identity: in the life experience.

In later life, the death of a family member occurs most often after a challenging time of family caring. It denotes a dramatic event in families’ lives, and involves intense feelings for all. To date, bereavement has mainly been investigated as an intrapersonal process from the perspective of family carers or widow/ers. Little is known about families’ experience when an adult member has died. A review of pertinent literature located only six adult family bereavement studies, which exposed the importance of family cohesion, communication and emotion, and found that family characteristics denote the background from which families make sense of the death. Despite these insights, a dearth of research exists about families’ lived relational world after a death late in life. Such knowledge is needed to better grasp bereaved families’ life-world and to discern their capacities and adversities, which shape their support needs. The purpose of this hermeneutic-phenomenological inquiry was to disclose meaning patterns and practices of families living with the loss of a close other. It included ten bereaved community-dwelling families, represented by widow/ers (mean age 80y), adult children, in-laws and grandchildren (n=30). Family was defined as a situated, relational involvement by those who feel close, and living with loss was seen as a process of changing relationships. A combination of in-depth family group (n=21) and solo interviews (n=16) were held six to 23 months after the death, and field-notes were written. The thematic and narrative analysis, embedded in a hermeneutic movement, involved reading, reflecting, and writing about gleaned data, fore-understandings, and emerging insights. Findings revealed that families’ life with loss is a world shared, and a world apart. Families collectively looked back to weave the death into their family narrative, and in so doing, constructed a story of a good death, compared-contrasted it with other deaths and events, and situated it within their multi-generational family context. Families lived with their loss by sharing-not sharing interpretations and daily lives. They connected via remembering, talking, spend-ing time, and enacting presence, but they disconnected for a variety of reasons. Families moved forward by continuing or reconstructing their family being and doing. While some families faced upheaval, others continued with little change. These findings need to be seen as situated, temporal constructs of prolonged researcher-participant engagements. They yield insights into families’ world based on the accounts of ten traditional families. Even so, this study adds a much needed empirical family perspective on bereavement. Family relations arose as interplay of different, contradicting forces at play, which moved members together and apart in their daily lives with loss. As such, it supports family models that emphasize the multivocal, relational, contextual, and continuously shifting nature of family health. It revealed that families hold an inherent capacity to make meaning of the death and enact family thereafter, and understand their relationships as resource. Thus, families may not need professional therapeutic interventions to redress their “functioning” or to avert “adverse” outcomes, but health promoting and relationship-strengthening care and services. Nurses can be helpful to families by facilitating meaning-making, strengthening family relations in a way that values multiple voices at play, and by supporting family transition and caring in light of present concerns.