<p><font face="Times New Roman">This study explored the lived experience of spouses living with depressed partners. A qualitative phenomenological,&nbsp / exploratory study design was used to explore the lived experience of the spouses, identifying the coping strategies and challenges that they face as they live with the depressed partners. A purposive sample of seven spouses living with their depressed partners who were being treated in outpatient department were recruited to participate in the study.</font></p> <p align="left">In-depth, face-to-face interviews were conducted, audiotaped with the participants&rsquo / permission and transcribed verbatim. The data from the transcripts, field notes, and demographic questionnaires was organized ready for analysis. Thematic data analysis was used to code the data, and group the codes to form categories. The categories were further regrouped to form themes. The themes were conceptualized and contextualized to uncover the meaning that the spouse carers attached to the lived experience.</p> <p align="left">It emerged that most of the spouses described their partners and the relationship negatively due to the burden of care. The male carers as compared to the female carers expressed the negativity more and it impacted on the quality of care they were providing to the depressed partners. It was revealed that inadequate professional support was linked with the ineffective coping strategies employed by the spouse carers. Hence, most of the spouse carers presented with symptoms of depression and were at the stage of impoverishment according to the adaptive potential assessment model. A recommendation to involve spouse carers in the treatment plan and improve the support system to the spouse carers was made to the stakeholders of health service providers at the primary health level.</p>

This study investigated the differences between descriptions of the lived experiences of painful loneliness and comfortable aloneness. Loneliness, is documented as a modern-day social problem, associated with psychic pain and suffering and myriad mental and physical health problems. Uncomplicated, comfortable or neutral aloneness, is scarce in the literature, with allusions to the possibility that people may never feel lonely. The 'essences' of the experience ofpainfol loneliness have been gathered from the literature, while the 'essences' of the experience of comfortable aloneness have been gathered interviews with five people who are comfortable or ambivalent about their aloneness. The qualitative methods of heuristic and phenomenological research have been used to interpret and make sense of the raw data generated. It was found that the subjective experiences of aloneness and loneliness are fundamentally different, and that the thoughts, meanings and realities associated with either state are similarly disparate. / Psychology / M.A. (Clinical Psychology)

Made available in DSpace on 2014-12-17T14:36:44Z (GMT). No. of bitstreams: 1 JulianoCPB_DISSERT.pdf: 4080491 bytes, checksum: 382059540d976c58be16c4b75594ee1c (MD5) Previous issue date: 2013-03-06 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / Monoculture of mind This idea, presented by Vandana Shiva, reflects the phase that we have experienced in the world: a notion of civilization that, since many decades, characterized by a technocratic big trend, has been shown as dominant and hegemonic. Based on a thinking and acting, felling and whishing standardization, this wave ends implying in what can be called of humanity?s crisis at civilizational process. Destruction of simpler and more harmonious lifestyles with nature, human relations increasingly distant, values embrittlement, as respect, goodness and love, are some consequences of that behavioral homogenization. In the other hand, appears an archipelago of cultural and cognitive resistance against this devastating wave. Edgar Morin and Cei?a Almeida refer to this archipelago as a South Thought , what is not just a geographic question. Report, therefore, to some places, peoples, island that keep ancient costumes and knowledge, orally transmitted, for instance, from elders to younger, or vice versa, in an almost constant flow. Particular ways of experiencing the world around themselves, the men, animals, plants, rocks, or even not alive beings, masters or enchanted, spiritual guides. Next to a logic of sensitive, as Claude Levi-Strauss proposes, this reading, which is a more attentive, observer and wiser posture of surroundings, is based on touching, smelling, eating, seeing, and, I would add, felling. In light of this, I try to expatiate about certain experiences that I had the pleasure of living in some of these islands of resistance. Talks, perceptions, observations, sensations Stories, prose, poetries, music, photos, graphics Whatever could serve to portray even a bit of the reflections and forms to understand (ourselves) and produce knowledge, such as from a formation/Education to life, was well used at this ethnographic work. Space to the subjectivity and emotions I had, have, and will have a lot Everything for the dear reader may fell traveling around the world of tradition, resistance / Monocultura da mente... Essa id?ia, apresentada por Vandana Shiva, reflete bem a fase em que temos vivido no mundo: uma no??o de civiliza??o que, desde algumas d?cadas, caracterizada por uma forte onda tecnocr?tica, tem-se mostrado dominante e hegem?nica. Baseada numa padroniza??o de pensar e agir, sentir e desejar, essa onda acaba implicando no que se pode chamar da crise no processo civilizat?rio da humanidade. Destrui??o de modos de vida mais simples e harm?nicos com a natureza, rela??es humanas cada vez mais distantes, fragiliza??o de valores, como o respeito, a bondade e o amor, s?o algumas das conseq??ncias dessa homogeneiza??o comportamental. Observa-se, por outro lado, um arquip?lago de resist?ncia cultural e cognitiva frente a essa onda devastadora. Edgar Morin e Cei?a de Almeida fazem alus?o a esse arquip?lago referindo-se ao Pensamento do Sul , o que n?o se trata de uma quest?o meramente geogr?fica. Referem-se, pois, a alguns lugares, pessoas, ilhas que mant?m costumes e saberes antigos, passados oralmente ou pelo exemplo, dos mais velhos aos mais novos, ou vice-versa, num fluxo quase constante. Formas particulares de sentir o mundo ao seu redor, os homens, os animais, as plantas, as rochas, at? seres n?o-viventes, mestres ou encantados, guias espirituais. Pr?xima a uma l?gica do sens?vel, como prop?e Claude L?vi-Strauss, essa leitura, postura mais atenta, observadora e s?bia do meio, baseia-se no tocar, no cheirar, no comer, no ver, e, acrescento, no sentir. Diante disso, procuro discorrer acerca de certas experi?ncias que tive o prazer de vivenciar em algumas dessas ilhas de resist?ncias. Conversas, percep??es, observa??es, sensa??es... Hist?rias, prosas, poesias, m?sicas, fotografias, desenhos... o que pudesse servir para retratar um pouco das reflex?es e formas de se (auto)conhecer e produzir conhecimento, bem como de uma forma??o/Educa??o para a vida, foi bem utilizado nesta obra etnogr?fica. Espa?o para a subjetividade e emo??es tive/tenho/terei bastante... tudo para que o amigo leitor possa se sentir viajando pelo mundo da tradi??o, da resist?ncia...

O presente estudo enfoca o trabalho tradutório de Franz Rosenzweig, que esse autor considerava um dos melhores exemplos de aplicação prática do sistema filosófico apresentado em sua obra maior, A Estrela da Redenção. Entender de que forma uma prática de tradução pode constituir-se em aplicação de uma filosofia tão densa e carregada de noções teológicas, bem como compreender de que maneira o minimalismo das inovadoras técnicas de tradução de Rosenzweig (que chegam a levar em conta aspectos de nível fisiológico do leitor) pode propiciar que sejam alcançados objetivos tão grandiosos quanto o preservar-se na tradução o potencial de Revelação do texto original, são alguns dos objetivos deste estudo. Na busca de superar-se uma dicotomia que é, indevidamente, pouco notada na obra de Rosenzweig, e também para se dar conta de uma certa confusão de categorias teológico-filosóficas com categorias lingüísticas, confusão essa que dificulta o trabalho de quem está voltado primordialmente a aspectos de seu trabalho de tradução, Rosenzweig é posto em diálogo principalmente com Bakhtin e Benjamin, mas também com Meschonnic. Assim, o enigmático potencial de Revelação do texto original a ser preservado na tradução vai sucessivamente se aclarando através de noções tais como a responsividade do enunciado em Bakhtin, a palavra que é resposta e a tempestividade na enunciação no próprio Rosenzweig, e o ritmo ou a oralidade do texto em Meschonnic. O passo decisivo que nos leva a concluir que o que está em jogo nessa tradução dialógica de Rosenzweig é um traduzir de vivências na língua, é dado através da noção de intensividade na linguagem [ou, na(s) língua(s)] que é aqui reconhecida e desenvolvida a partir da grande proximidade entre as filosofias de Bakhtin, Rosenzweig e Benjamin. Essa proximidade central e profunda entre as filosofias desses três autores, e que talvez não tenha sido devidamente aquilatada até aqui, é igualmente apresentada e argumentada neste trabalho. Finalmente, essas técnicas tradutórias que se voltam para vivências autorizam ainda duas conclusões, uma acerca desse traduzir, a outra acerca da natureza da linguagem e das línguas: 1) a atitude tradutória de Rosenzweig configura um bartheano writerly turn in translation; 2) é no plano da intensividade na linguagem (e não no da referência), ou seja, é a partir de vivências na língua tais como, p. ex., a da percepção do que há de polissêmico numa homofonia, que se dá o sentimento de pertença de uma língua (nativa ou não). É a partir disso que uma língua se torna para mim uma língua minha, e para uma comunidade ou para um povo uma língua nossa. / This study examines the translation work of Franz Rosenzweig (1886-1929), which he considered to be one of the best examples of a practical application of the philosophy expounded in his major work, The Star of Redemption (1921). Some of the aims of this study are to understand how a translation practice may constitute an application of such a dense philosophy so much loaded with theological concepts, and also to make sense of how the minimalism of Rosenzweigs innovative translation techniques (some of which take into account aspects that involve the physiological level of the reader) manage to reach objectives of such grandeur as the preserving, in translation, of the Revelation potentially present in the original text. Furthermore, in order to overcome a not much noticed dichotomy in Rosenzweigs thought, and also to surmount a certain confusion of theological-philosophic categories with linguistic categories which makes difficult the job of someone mainly focused in his translation work, Rosenzweig is here put in dialogue, mainly with Bakhtin and Benjamin, but also with Meschonnic. In this way, the enigmatic Revelation potential of the original text, that must be kept in translation, is clarified by a series of notions such as the respondibility of speech in Bakhtin, the word-and-response and the due-time speech in Rosenzweig himself, and the rhythm and the orality of the text in Meschonnic. The decisive step that allows us to conclude that what is here at issue is a translation of experiences lived in a language, is given via the notion of intensiveness in language (or in the languages) which we here recognize and develop. This is done by starting from key concepts in Bakhtin, Rosenzweig and Benjamin, concepts that prove to be very close to each other. This close proximity of the philosophies of these three authors is a factas far as we know not fully noted up to nowwhich we also argue for in the present work. Finally, this translation of experiences lived in a language into experiences lived in another language allows for two further conclusions to be reached in the present work, one concerning the nature of such a translation, the other concerning the nature of language: 1) Rosenzweigs attitude as translator may be understood as a Barthean writerly turn in translation; 2) it is within intensiveness (and not reference) in language, i. e., it is via experiences such as, for example, the perceiving of the polisemic potential of a homophony, that one feels that a language (native or not) belongs to him or her. It is via this kind of experiences lived in a language that this language becomes for me (one of) my language(s). Thus it becomes, for a community or a people, our language.

Cette étude a cherché à explorer les significations socio-culturelles de la mort provoquée par le VIH / SIDA parmi les Abagusii du Kenya. Façonnée par l’ontologie sociale constructiviste et l’approche épistémologique, l’étude a spécifiquement cerné les significations socio-culturelles de la mort causé par le VIH / SIDA, les expériences vécues de la mort du VIH / SIDA et comment ces expériences vécues influencent l’action préventive au niveau individuel et collectif au regard du VIH/SIDA. L'étude a utilisé des données recueillies à partir d'entretiens conversationnels approfondis et de l'observation participante de 50 personnes séropositives pour le VIH qui étaient sélectionnées à travers la méthode de saturation et sélectionnées par des techniques d'échantillonnage en boule de neige et d'analyse raisonnée. Des données supplémentaires ont également été obtenues à partir de neuf informateurs clés choisis à dessein en utilisant un guide d'entretiens .Les données provenant d'entretiens approfondis et d'entretiens avec des informateurs-clés ont été enregistrées sur bande, transcrites ad verbatim et analysées thématiquement. Les résultats de l'étude ont montré qu'au niveau individuel, mourir du VIH / SIDA était une perturbation biographique, forçant ainsi les personnes infectées par le VIH à subir une réorientation existentielle en faisant de nouveaux arrangements et des quêtes pour leur nouvelle vie afin d’acquérir une sorte d’appartenance culturelle, sociale et morale à leurs réseaux sociaux culturels. Au niveau communautaire, la mort par le VIH/sida a été érigée en «mauvaise mort» par rapport aux discours traditionnels et chrétiens sur les croyances religieuses régissant la vie, la mort et l’après la vie. En conséquence, une telle mort était perçue comme une menace pour l'identité et la solidarité sociale et collective, ainsi que pour la régénération de la communauté à travers la reproduction sociale. L'étude a également révélé que les actions sociales en faveur de la mort et du décès dues au VIH / SIDA ne reposaient pas sur des connaissances biomédicales, mais plutôt sur les relations sociales en particulier les relations de parenté comme défini collectivement dans les discours moraux et sociaux de la personnalité. En conclusion, l'étude soutient que les croyances culturelles et les valeurs régissant la vie et la mort devraient être prises en compte dans la prévention du risque de VIH / SIDA dans des contextes culturels particuliers. / This study sought to explore the socio-cultural meaning of death from HIV/AIDS among the Abagusii-Kenya. Shaped by the social constructivist ontology and interpretative epistemological approach, the study specifically investigated the socio-cultural meanings of death from HIV/AIDS, the lived experiences of dying from HIV/AIDS and how lived experiences of dying and death from HIV/AIDS influence HIV/AIDS preventive action at individual and community level. The study used data collected from in-depth conversational interviews and participant observation from 50 HIV seropositive people who were arrived at through saturation method and selected through snowball and purposive sampling techniques. Augmentative data was also obtained from purposively selected nine key informants using an interview guide. Data from in-depth conversational and key informant interviews were tape recorded, transcribed ad verbatim and thematically analyzed. Findings from the study showed that at individual level, dying from HIV/AIDS was constructed as a biographical disruption, thus forcing those infected with HIV to undergo existential reorientation by making new arrangements and quests for their new life as a way of achieving a sense of cultural, social and moral belonging to their cultural social networks. At community level, death from HIV/AIDS was constructed as “bad death” in relation to traditional and Christian religious belief discourses governing life, death and after life. As a consequence, such death was perceived as a threat to the corporate social identity and solidarity, and to the regeneration of the community through social reproduction. The study further found that social actions towards dying and death from HIV/AIDS was not based on biomedical knowledge alone but on social relationships especially kinship relations as collectively defined in moral and social discourses of personhood. In conclusion, the study argues that cultural beliefs and values governing life and death should be taken into account in dealing with HIV/AIDS risk prevention in particular cultural contexts.

Magister Artium - MA / Adolescent substance abuse is a widely researched area both internationally and nationally. It has been known to affect many problems which are prevalent in most low socioeconomic communities such as crime, school truancy and family fragmentation. It is of particular concern in low socioeconomic communities within the Cape Flats District which continues to be plagued with social ills such as gangsterism, adolescent criminal behaviour, and high rates of school dropout. The problem of adolescent substance abuse cannot be explored in isolation, but rather, in conjunction with all other spheres which it affects such as family relationships, dynamics and functioning. Parents fulfil an important role in managing their adolescent's addiction problem. These parents often feel helpless, hopeless, guilty, and angry, and are inclined to blame themselves for their child's delinquent behaviour. In some cases spouses blame one another for their being too permissive or too stern. However, there is a dearth in research of parents' lived experiences and the ways in which they attribute meaning to their situations. The aim of this study was to explore parents' lived experiences of their adolescent's substance abuse. More specifically the study explored parents' perceptions of the ways in which one family member's substance abuse affects the dynamics and the functioning of the family. At a theoretical level, this study aligned with Bowen's Family Systems theory, as it allowed the researcher to explore the ways in which family roles, dynamics and functioning are affected by a relative's substance addiction. The current study was conducted within the qualitative methodological framework, as the aim was to gain an in-depth understanding of parent's lived experiences of managing their adolescent's substance abuse. Furthermore, this study was positioned within the phenomenological epistemological framework as it aligns well with the aims of this study, which is to acquire an understanding of parents' lived experiences of their adolescent's substance abuse.

This research study explored the effects of a public servants‟ strike on psychiatric patients. This is achieved through investigating the subjective lived experiences of events prior to, during and ensuing a public servants' strike. In addition, strike action within the health care sector as a worldwide phenomenon is discussed. This provides a conceptual understanding of strike action within the health care sector, as well as critical issues raised around the use of strikes as a medium of communication. During the public servants' strike of August 2010, 446 patients were discharged from a specialized psychiatric facility in the greater Gauteng region. The sample for this research was taken from this population and comprises of three (n=3) psychiatric patients, two Afrikaans speaking males and one Sotho speaking male. At the time of the interview, all three participants had been hospitalized and received further psychiatric treatment. The researcher made use of Interpretive Phenomenological Analysis (IPA) as the method to gather and interpret the raw data. The data is discussed within three subordinate themes, namely the subjective experiences prior to, during and ensuing the strike. In addition global themes throughout the patient‟s subjective lived experiences are discussed without sequential significance. The results from this study support current literature that strikes have a direct impact on the treatment of psychiatric patients. In addition the subjective accounts of the patients did not indicate any significant deterioration in functioning during the strike. However in subsequent months following their discharge, all of the participants experienced some form of conflict which contributed to their rehospitalisation. Copyright / Dissertation (MA)--University of Pretoria, 2013. / Psychology / unrestricted

SJUKSKÖTERSKORS UPPLEVELSER OCH ERFARENHETER AV BRYTPUNKTSSAMTAL MED PATIENT I LIVETS SLUTSKEDELITTERATURSTUDIEHolgersson M, Johannesson J. Sjuksköterskors upplevelser och erfarenheter av brytpunktssamtal med patient i livets slutskede. Examensarbete i omvårdnad 15 högskolepoäng. Malmö Universitet: Fakulteten för Hälsa och samhälle, Institutionen för vårdvetenskap, 2020.Vid ett brytpunktssamtal har sjuksköterskorna en framträdande och viktig roll. Då patienten är i livets slutskede och vården går från botande till lindrande är det viktigt att det sker i rätt tid och på rätt sätt. Sjuksköterskors medverkan vid brytpunktssamtalet ska medföra en trygghet för patient och anhörig och genom sin kännedom om patienten kan sjuksköterskorna bidra till en bättre omvårdnad vid livets slut. Syfte: Syftet med studien var att undersöka sjuksköterskors upplevelser och erfarenheter runt brytpunktssamtal med patienter i livets slutskede. Metod: En litteraturstudie utfördes där tio artiklar med kvalitativ design som svarade upp mot syftet valdes ut. En innehållsanalys genomfördes där artiklarna granskades och syntetiserades ner till ett resultat. Resultat: Resultatet mynnade ut i fyra huvudteman: Kommunikation inom teamet och med patient och anhörig. Interaktionen i teamet och med patient och anhörig. Relationer och upplevelser i mötet med patient och anhörig och slutligen sjuksköterskors upplevelser och känslor i sitt arbete med patienten före, under och efter brytpunktssamtal. Sjuksköterskorna i studien efterlyste mer utbildning i att hantera sin roll vid brytpunktsamtal. Sjuksköterskorna har ofta vårdat patienten under en längre tid och har skapat en relation och lärt sig vad som är viktigt för just den patienten vilket är en stor tillgång under brytpunksamtalet för att tillgodose patientens önskemål och skapa förutsättningar för god omvårdnad. Konklusion: Kommunikation i teamet och förberedelser är viktigt i arbetet runt patient och anhörig vid brytpunktssamtal. Sjuksköterskorna behöver utbildning och erfarenhet av brytpunktssamtal för att känna sig trygg i sin roll för att utgöra ett bra och tydligt stöd för patient och anhörig i brytpunktssamtal. Nyckelord: Brytpunktssamtal, erfarenheter, palliativ vård, sjuksköterskor, upplevelser. / NURSÉS EXPERIENCES IN BREAKING BAD NEWS DIALOGUES WITH PATIENTS IN THE END OF LIFEA LITERATURE REVIEWHolgersson M, Johannesson J. Nursés experiences in breaking bad news dialogues with patients in the end of life. Degree Project in nursing 15 credit points, Malmö University: Faculty of Health and Society, Department of Care Science, 2020.The nurses has a prominent and important role in breaking bad news dialogues. As the patient is in the final stage of life and the care goes from curative to palliative, it is important that this is done at the right time and in the right way. The nurse´s participation in breaking bad news dialogues should bring a feeling of safety for both the patient and relatives and through the knowledge of the patient the nurses can contribute to a better care in the final stages of life. Purpose: The purpose with the study was to analyze nurses experience and knowledge about breaking bad news dialogues with patients in the final stages of life. Method: A literature study was conducted where ten articles of qualitative design that responded to the purpose were selected. A content analysis was done where the articles were reviewed and synthesized down to a result. Result: The outcome resulted in four main themes. Communication within the team and with patient and relatives. The interaction in the team and with the patient and relatives. Relationships and experiences in the meeting with patient and relative and finally the nurse´s experiences and emotions in their work with the patient before, under and after breaking the bad news. The nurse has often cared for the patient during a longer period of time and has created a relationship and learned what is important for that particular patient which is a huge asset during the breakpoint dialogue to meet the patient´s wishes and create conditions for good nursing. Conclusion: Communication in the team and preparation are important in the work regarding patient and relatives in breaking bad news dialogues. The nurse need education and experience in breaking bad news dialogues to feel safe in her role to be a good and distinct support for patient and relative in breaking bad news dialogues. Keyword: Breaking bad news, life experiences, lived experiences, nurses, palliative care.

This dissertation presents the essence of the experience of instructional designers and instructors who have used alternate reality games (ARGs) and transmedia storytelling (TS) for teaching and learning. The use of game-like narratives, such as ARGs and TS, is slowly increasing. However, we know little about the lived experiences of those who have implemented such transmedia experiences in formal or informal learning. The data consists of written transcripts from interviews with 11 co-researchers in the United States and Europe. Phenomenology was the guiding methodology. The study begins by reviewing storytelling and the use of games in learning, leading up to exploring the tradition of using ARGs and TS in learning contexts. The analysis was one of reduction leading to codes, summary stories, themes, and the essence of the experience. Co-researchers used many techniques to enlighten their learners including problem-solving, critical thinking, collaboration, encouragement, disruption, and connection-making. When successful, connection-making facilitates learner agency development by providing learners with the power to act by their own initiative. Action came through the communicated narratives and games that closely tied to real-world problems. In the context of these efforts, this study's co-researchers emerged as educational life-world learning-coaches, "sensei", who were each using strategies and techniques to move students toward meaningful real-world learning and the ability to make a difference in the world. The dissertation closes by exploring implications of this study for instructional designers and instructors interested in using alternate reality games and transmedia storytelling for teaching and learning purposes.

November 2010. "Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Occupational Therapy Department, College of Allied Health and Nursing, Nova Southeastern University." This study explored the lived experiences of older mothers who continue to be the primary care providers for their adult children who have intellectual disabilities. This research study used the Person-Occupation-Environment model (Law et al., 1996) from occupational therapy and occupational science as the orienting framework. The broad question this study sought to answer was: What are the lived experiences of perpetual mothers who live with their adult child with intellectual disabilities? Other related questions were: How have mothers created and adapted daily routines and occupations for themselves and their children? What meaning and purpose evolves for perpetual mothers from their lifelong caregiver role? How do they describe this sense of meaning and purpose? The grounding of this study within occupational therapy and occupational science combined with the research questions led to implementation of a phenomenological research approach for this research. Specifically, the structure inherent in Interpretative Phenomenological Analysis (Smith, Larkin, & Flowers, 2009) was adopted as the guide to methodology. Participants were identified using purposive and snowball sampling and were interviewed using Seidman's (2006) three-interview structure. The five women who participated in this study ranged from 68 to 83 years old. The themes that emerged represent structures that articulate the core of their lived experiences as primary caregiving mothers of adults who have intellectual disabilities. The essential structures or themes of these women's lived experiences are mothers' actions to structure daily life for their sons, mothers' routines--engaged lives, mothers' expertise, and mothers' reflections on mothering a son with intellectual disabilities. The results of this study contribute a focus on maternal experiences to the body of literature about, and practice with, adults who have intellectual disabilities and their families. In addition, this study contributes to the body of literature about mothering occupations found in occupational therapy and occupational science. This dissertation discussed implications for occupational therapy practice and research.