Local actors in the coastal side of Chimaltenango, Guatemala regularly characterize fincas (plantations) as “private property” to explain that they function as independent social spaces, with its inner-functions considered matters between owners and workers, not of concern to society. I argue that locally employed explanations of fincas as private areas support a common sense finca ideology that has placed the basic human and social needs of workers and their families at the discretion of landowners who stand to benefit directly from their marginalization. My major finding is that a finca ideology has privatized the social suffering of resident families who are forced to respond as individuals to constant pressures to their survival. Their agency to respond and possibilities for actions rooted in social solidarity have been restricted within the finca. I conclude that this ideology needs to be delegitimized so that the social and human needs of families are not dependent on the decision of landowners and so that they are empowered take action as individuals and as part of a community to redress the conditions that cause their suffering. / text

Chronic pain has been identified as a major and underestimated health care problem, with extensive individual, social and economic ramifications. It has been estimated that the annual economic cost of chronic pain in Australia exceeds AU$34 billion. The available epidemiological evidence suggests chronic pain is a relatively common health problem in Australia which is a significant public health issue. Chronic pain is a complex phenomenon which is not easily defined. However, it is important to consider the ways in which chronic pain is conceptualised, as this can have significant implications for the individual in terms of how they think about their pain, and the way they are treated within the health care system and the broader society. In the late nineteenth and early twentieth centuries, pain was predominantly considered a symptom of a biological problem in the body. Absence of physical disease was thought to indicate pain was the result of aberrant psychological processes. However, chronic pain proved resistant to this ‘mind-body’ approach, and the lack of efficacy of many biomedical interventions, combined with an apparently increasing prevalence of chronic pain, pointed to the inadequacy of purely biomedical approaches to pain treatment. The latter part of the twentieth century saw the recognition of pain as a multidimensional experience influenced by the interaction of numerous biological, psychological and social factors. Consequently, the biopsychosocial model of health, which emphasised such a ‘holistic’ perspective, gained substantial recognition in the pain management domain, and was endorsed as the preferred model of pain management. This has contributed to the development of new approaches to chronic pain treatment, particularly in the area of cognitive behavioural therapy and the establishment of multidisciplinary pain centres. There is evidence, however, that the ‘promise’ of the multidimensional conceptualisation and treatment of chronic pain has not been realised in the daily lives of people with chronic pain. Review of the literature indicates a tendency for research and practice to focus on the biological and psychological aspects of chronic pain, while minimising social environmental factors, such as the health care system and cultural belief systems regarding pain, which may also be significant. This thesis proposes that in order to more comprehensively respond to the complex phenomenon of chronic pain, it is necessary to further develop the social domain of the biopsychosocial model. A study was conducted to explore and describe individual experiences of living with chronic pain, as a basis for improving knowledge about the influence of the social environment on the individual. The thesis focuses not only on the individual descriptions of living with chronic pain, but also on the inter-relatedness between the individual and their social environment. Further, this thesis uses a process of critical interpretive analysis to identify aspects of the social environment which can exert a constraining or enabling effect on the individual with chronic pain. The thesis draws on critical realism theory, particularly the morphogenetic approach developed by Archer (1995), to guide the analysis process and to develop potential strategies for addressing identified social disadvantages. The integration of the individual stories of living with chronic pain with an interpretive analysis process, and the underlabouring philosophical perspective of critical realism, provided the framework to investigate the influence of the social environment on individual experience of living with chronic pain. In this thesis, a journey metaphor is used as an overarching framework to tie together the three principal themes identified through the analysis of the interview transcripts. The themes focused on the biomedical, psychological and cultural paths that participants followed in search of understanding and cure for their pain; the social suffering they experienced through lack of understanding and legitimation of their condition; and the identification and development of strategies for living with chronic pain. The thesis highlights the critical importance of focusing not only on the individual with chronic pain but also on the social environment within which the individual lives, and the ways in which these domains intersect and influence each other. The social environment was found to condition the individual and others in society, including health care practitioners, in relation to how they think and behave regarding pain, which in turn can have enabling or constraining consequences for the individual with pain. In particular, cultural beliefs about ‘normal’ pain, and the material structures of the health care system and employment and work places, were found to have a potentially negative impact on the individual with pain. It is concluded that these aspects of society will continue to exert constraining influences on people’s lives until the focus of policy and practice is expanded to include not just the individual with pain, but also the social environment in which they live. To address this, a number of policy and practice improvements are suggested.

In this thesis, I argue that clinical law teaching requires a theoretical analysis and pedagogical framework to address law students encounters with social suffering in clinical law contexts. A critical pedagogy of suffering, I argue, would take at its starting point an acknowledgement of the importance of the law student-client encounter as a deeply important pedagogical site - a place where certain views about lawyering, law, and justice are played out, and therefore a place that ought to be the subject of close attention by clinical law scholars and teachers. I argue that a critical pedagogy of suffering would focus specifically on the presence of human suffering in many of these encounters. Such a pedagogy would seek to distill the ways in which larger social and systemic forces produce and distribute social suffering, and how the dominant legal gaze and dominant legal practice are too often incapable of assessing or responding to these forces. It would also work to challenge notions that emotions and suffering are apolitical and unrelated to progressive legal practice, and to build a conception that engaged, critical witnessing of social suffering by lawyers and law students might lead to passionate and thoughtful lawyering for social justice in clinical law settings.

In this thesis, I argue that clinical law teaching requires a theoretical analysis and pedagogical framework to address law students encounters with social suffering in clinical law contexts. A critical pedagogy of suffering, I argue, would take at its starting point an acknowledgement of the importance of the law student-client encounter as a deeply important pedagogical site - a place where certain views about lawyering, law, and justice are played out, and therefore a place that ought to be the subject of close attention by clinical law scholars and teachers. I argue that a critical pedagogy of suffering would focus specifically on the presence of human suffering in many of these encounters. Such a pedagogy would seek to distill the ways in which larger social and systemic forces produce and distribute social suffering, and how the dominant legal gaze and dominant legal practice are too often incapable of assessing or responding to these forces. It would also work to challenge notions that emotions and suffering are apolitical and unrelated to progressive legal practice, and to build a conception that engaged, critical witnessing of social suffering by lawyers and law students might lead to passionate and thoughtful lawyering for social justice in clinical law settings.

A partir de 2004, quando o Exército Brasileiro foi para o Haiti, atendendo aos apelos da ONU e aos interesses diplomáticos e políticos internos, aquele país passou a ser um meio para o Brasil se posicionar no contexto das Relações Internacionais, atuando como pacificador em situações de conflito. Desde a chegada das tropas brasileiras ao Haiti, surgiu uma \'ponte\' entre os dois países, abrindo um caminho para os haitianos que não contemplavam nenhuma possibilidade de construção de uma vida digna em seu país migrarem para outro. O Brasil, para eles, tornava-se um destino, no movimento migratório, cheio de idealizadas afinidades culturais, com grande número de negros, festivo, receptivo e àquela época, aparentemente próspero. Apesar da ´ponte´ entre os dois países, os imigrantes, ao chegarem ao Brasil, não encontram nada que idealizaram previamente à sua saída. A cidade de São Paulo, a maior cidade da América Latina poderia ser, em tese, o destino perfeito, com grandes oportunidades de trabalho e uma vida digna Há inúmeras barreiras que esses imigrantes transpõem até chegar à metrópole. Na própria legislação brasileira, que normatiza a condição de imigrante, se verifica resquícios que impedem de atender aos princípios básicos dos Direitos Humanos. No cenário, o objetivo geral desta pesquisa é o registro do fato de como os imigrantes haitianos se relacionam com as características da Capital paulista e da cultura nacional, enfrentando toda ordem de dificuldades e sofrimento social que uma trajetória sem planejamento ou estudo pode oferecer a seus protagonistas. Para consolidar estes objetivos adota-se uma metodologia lastreada no método qualitativo de pesquisa, bem como a etnografia, que humaniza o presente trabalho científico, com relatos reais dos personagens que compõem este cenário. Por fim, em concatenação ao registrado, descreve-se o cenário atual deste fenômeno sociológico. / From 2004, when the Brazilian Army went to Haiti, in response to the appeals of the UN and to the internal diplomatic and political interests, that country became a means for Brazil to position itself in the context of International Relations, acting as a peacemaker in situations of conflict. Since the arrival of Brazilian troops in Haiti, a \"bridge\" has emerged between the two countries, opening a way for Haitians who did not contemplate any possibility of building a decent life in their country to migrate to another. Brazil, for them, became a destination in the migratory movement, full of idealized cultural affinities, with large numbers of blacks, festive, receptive and at that time, apparently prosperous. In spite of the \'point\' between the two countries, immigrants, when arriving in Brazil, find nothing they had idealized prior to their departure. The city of São Paulo, the largest city in Latin America could be, in theory, the perfect destination, with great work opportunities and a dignified life There are numerous barriers that these immigrants transpose until reaching the metropolis. In the Brazilian legislation itself, which regulates the status of immigrant, there are remnants that prevent compliance with the basic principles of Human Rights. In the scenario, the general objective of this research is to record the fact that Haitian immigrants are related to the characteristics of the capital of São Paulo and of the national culture, facing any order of difficulties and social suffering that a trajectory without planning or study can offer its protagonists. To consolidate these objectives, a methodology based on the qualitative method of research is adopted, as well as the ethnography, which humanizes the present scientific work, with real reports of the characters that make up this scenario. Finally, in concatenation to the registered, the current scenario of this sociological phenomenon is described.

O mundo pós-fordista pode ser caracterizado pela mobilização para o trabalho das capacidades cognitivas, comunicacionais e afetivas. Além desse salto qualitativo, há, nos últimos trina anos, uma forte intensificação do labor. Essas mudanças resultam em um aumento do controle da força de trabalho, sendo que sua subsunção se dá, agora, mais pela dominação política do que pelas determinações econômicas. Procuramos analisar como o sofrimento social particularmente quando se manifesta na forma de depressão é inerente à configuração atual do mundo do trabalho e está estritamente vinculado às diversas ocupações, todas elas marcadas pela sobrecarga, pela desfiliação e pelo permanente estado de mobilização. Paradoxalmente à época da superestimação dos transtornos mentais e da medicação da sociedade, o sofrimento no trabalho é expulso do campo clínico, teórico e político. / The post-Fordian world can be characterized by the mobilization of the cognitive, communicational and affective capabilities to labour. In addiction to this qualitative leap, there has been a strong intensification of labour in the past thirty years. These changes have resulted in an increase in the control of the labouring forces, as now subsumption takes place more as a consequence of political than of economic factors. This study is intended to show in which ways social suffering particularly when it manifests as depression is inherent to the current configuration of the labour world and is strictly related to the variety of occupations, all of which marked by work overload, unaffiliation and a permanent state of mobilization. It is a curious paradox that, in a time of overestimation of mental disorders and the medicalization of society, suffering at work is expelled from the clinical, theoretical and political fields.

Esta dissertação é uma pesquisa qualitativa em Psicologia Social. Seu objetivo concentrou-se em investigar se a inserção de imigrantes portugueses, em espaços associativos lusitanos da cidade de São Paulo, pode ser visto como uma tentativa destes de resistirem aos processos de desenraizamento, ocasionados pela ruptura proveniente do ato de emigrar de seu país de origem. O método escolhido pautou-se na análise das histórias de vida transmitidas pelas narrativas orais. Desse modo, embarcamos nas vicissitudes da vida de seis portugueses, nascidos nas décadas de 1920 e 1930 e percorremos três tempos de suas biografias: tempos da infância, período de mudança e, por último, a vida no Brasil. O conceito de enraizamento e de desenraizamento, que rege o aporte teórico da pesquisa, foi extraído da obra da filósofa francesa Simone Weil, difundida no Brasil pela psicóloga social Éclea Bosi. Ademais, ao longo desta dissertação, dialogamos com estudiosos de diversos campos de conhecimento, como sociólogos, historiadores, filósofos e psicólogos, a fim de refletir a respeito da hipótese desta pesquisa, a saber se a participação em uma organização coletiva pode ser considerada um ponto favorável para que o sofrimento da ruptura biográfica não esfacele a memória do passado, preservando os vínculos e as lembranças destes portugueses. Por fim, apontamos que estas organizações foram criadas e mantidas como formas de enfrentar o sofrimento psicossocial gerado pela emigração. Constatamos que a inserção dos seis idosos portugueses nas entidades estudadas foi considerada como um movimento de ir ao encontro do familiar. Concluímos que, ao articular nesses espaços experiências do passado que os impulsionaram para o futuro, provendo ancoramento por meio do respaldo identitário, cultural e memorialístico, estes tiveram, novamente, a oportunidade se re-enraizar / This master thesis is a qualitative research in Social Psychology. Its aim was to investigate whether the insertion of portuguese immigrants into lusitanian associative spaces in the city of São Paulo can be seen as an attempt by these to resist the uprooting processes caused by the rupture resulting from the emigration of their country of origin. The method chosen was based on the analysis of the life histories transmitted by the oral narratives. In this way, we embark on the vicissitudes of the life of six portuguese, born in the 1920s and 1930s and go through three times of their biographies: childhood times, the period of change and, finally, life in Brazil. The concept of rooting and rootlessness, which governs the theoretical contribution of the research, was extracted from the work of the french philosopher Simone Weil, spread in Brazil by the social psychologist Éclea Bosi. Furthermore, throughout this dissertation, we have dialogues with researchers from different fields of knowledge, such as sociologists, historians, philosophers and psychologists, in order to reflect on the hypothesis of this research, to know if the participation in a collective organization can be considered a favorable point for what the suffering of the biographical rupture does not exclude the memory of the past, preserving the ties and the memories of these portuguese. Finally, we point out that these organizations were created and maintained as ways of facing the psychosocial suffering generated by emigration. We found that the inclusion of the six Portuguese elderly in the studied entities was considered as a movement to meet the familiar. We conclude that by articulating in these spaces past experiences that propelled them into the future, providing anchoring through the support of identity, culture and memorialism, they again had the opportunity to re-rooted

O presente trabalho tem como objetivo investigar a experiência vivida por mulheres idosas. Justifica-se na medida em que há fortes indícios de que o envelhecimento da população feminina seja subjetivamente vivenciado como condição na qual se articulam, interseccionalmente, opressões de gênero, idade e classe social. Organiza-se metodologicamente como pesquisa qualitativa empírica com o método psicanalítico e caracteriza-se como estudo psicossocial, procurando investigar os modos pelos quais processos emocionais e sociais implicam-se mutuamente. Centra-se no estudo de casos selecionados dentre aqueles atendidos durante doze anos de trabalho em instituição de saúde pública especializada na atenção à saúde de idosos. Considerado à luz do método psicanalítico, esse material possibilitou a produção interpretativa de quatro campos de sentido afetivo-emocional, denominados: Sofrendo a Decadência do Corpo, Sofrendo por Ser Mulher, Sofrendo pela Solidão e Sofrendo na Cidade Grande. O quadro geral permite a proposição de que, apresentando-se fortemente marcada por sentimentos de desamparo, humilhação e injustiça, a experiência vivida pelas participantes deve ser compreendida não apenas como intimamente associada às mudanças corporais, características do processo de envelhecimento, mas também como sofrimento subjetivo socialmente determinado, demandando uma clínica compreensiva, que seja sensível ao padecimento e atenta às condições concretas de vida / The present study aims to investigate the lived experience of elderly women. It is justified in that there is strong evidence that the aging of the female population is subjectively experienced as a condition in which gender, age and social class are intersectionally articulated. It is organized methodologically as an empirical qualitative research with the psychoanalytical method and is characterized as a psychosocial study, seeking to investigate the ways in which emotional and social processes demand to be understood as always implicated in each other. It focuses on the study of selected cases among those attended during twelve years of work in a public health institution specializing in the health care of the elderly. Considered in the light of the psychoanalytical method, this material permit the interpretative production of four affective-emotional meaning field named: \"Suffering the Decay of the Body\", \"Suffering for Being a Woman\", \"Suffering for Solitude\" and \"Suffering in the Big City\". The general framework allows the proposition that being strongly marked by feelings of helplessness, humiliation and injustice, the participants\' emotional experience must be understood not only as closely associated with the body changes that characterize the aging process, but also as socially determined subjective suffering, demanding a comprehensive clinic that is sensitive to suffering and attentive to the concrete conditions of life

Darbe „Vyrų socialinis kentėjimas Lietuvoje: subjektyvios darbininkų patirtys“ siekiama išsiaiškinti kokios socialinio kentėjimo patirtys yra būdingos sunkų fizinį darbą dirbantiems vyrams Lietuvoje. Akademiniame diskurse skiriama nepakankamai dėmesio šiai temai, tačiau siekiant atpažinti naujus dominavimo ir kentėjimo šaltinius, kurie iškyla darbininkų klasės viduje, yra būtina išsiaiškinti procesus, lemiančius darbininkų socialinę atskirtį ir nelygybės patirtis. Įvairios dominavimo formos kuria naujas dominavimo formas ir taip produkuoja vis didesnę socialinę nelygybę, nerimą ir socialinį kentėjimą. Dėl šios priežąsties besikeičiančiame kapitalistinės visuomenės kontekste svarbu atverti paprastų žmonių kentėjimą, nes iškylančios naujos ir subtilesnės simbolinio smurto formos sąlygoja darbininkų ir kitų socialiai atskirtų visuomenės grupių nuskurdimą, kylantį dėl išaugusio nedarbo, žemų atlyginimų, saugumo bei stabilumo trūkumo. Darbe pristatomos pagrindinės socialinės atskirties sampratos, jos sąsajos su galios pasiskirstymu ir egzistuojan����iais dominavimo santykiais visuomenėje. Siekiant suprasti darbininkų kasdieninio gyvenimo patirtis daug dėmesio yra skiriama darbininkų klasės kultūrai, kalbai, lyties aspektui. Empirinėje dalyje psitatomi kokybinio darbininkų subjektyvių patirčių tyrimo rezultatai. Jie atskleidė, kad besikeičiantis visuomenės kontekstas ir sugriuvusi darbo kultūra sukuria didžiulę prarają tarp senosios ir naujosios kartos darbininkų. Vyresnieji... [toliau žr. visą tekstą] / The purpose of the thesis „Social suffering of male in Lithuania: subjective experience of workingmen” is to investigate experiences of social suffering of working class men in Lithuania. Social suffering of working class people remains largely untheorized and unexamined in Lithuania. However, to recognize new sources of domination and suffering inside the working class, it is essential to analyze the processes that produce social exclusion and social inequality of this group. Various forms of domination generate new forms of symbolic violence that, in their turn, produce negative daily experiences of ordinary people. It is important to make lives of working class people visible and recognisable in the changing context of capitalist society since its fragmentation and atomization lead to their social exclusion and negative self-esteem. This work presents the theoretical issues of social exclusion and its correlation with power and relations of domination. In order to understand daily experiences of the working class much attention is paid to the culture, language and gender of the working class. Empirical part of this study presents the results of the qualitative research. They demonstrate a big gap between the workers of the old and new generations. Workers of the old generation suffer bigger professional and personal crises because the modern culture of labour does not appreciate them as members of the group; they lack stimulation, closer relations to colleagues and... [to full text]

Este trabalho se propõe a analisar a intersecção entre o feminismo e o mundo virtual, a partir da análise qualitativa de um coletivo feminista que abrange uma lista de discussão online e um blog coletivo, denominado Blogueiras Feministas. Partindo do pressuposto de que a internet abre caminhos e novas possibilidades de sociabilidade, pretendendo avaliar o quanto esse aspecto foi aproveitado por este coletivo virtual a partir de suas discussões e produções textuais. Indo de encontro ao ideário propagado no senso comum e em alguns setores de que o feminismo já seria um movimento morto ou relegado ao próprio fracasso, inicia-se a análise a partir de referenciais teóricos feministas que foram encontrados em campo, em especial Susan Faludi e sua conceituação de backlash, abordando a forma como a internet propicia novas formas de enfrentamento a esse retrocesso percebido. Passando, então, para a perspectiva do Sofrimento Social, por meio da Antropologia da Experiência, pretende-se investigar como tal auto atribuição identitária e mobilização política se intercruzam nos meios online e offline, deixando entrever como a violência estrutural de gênero ainda permeia o compartilhamento de experiências; e como de determinada perspectiva inclusiva passa-se à formativa, de novos conhecimentos e formas de reivindicação. Finalizando, com a abordagem de novas pautas que emergem e são assimiladas por esse movimento cuja preocupação com a inclusão se mostra basilar. / This paper aims at analyzing the intersection between the feminist world and the virtual world, through a qualitative analysis of a feminist group that comprises an online discussion list, and a collective blog, called “Blogueiras Feministas”. Starting from the assumption that the internet opens paths and new sociability possibilities, intending to evaluate how much this virtual group took advantage of this aspect through its discussions and text productions. Going against the idea, spread by common sense and by some sectors of society, that feminism is already either dead or relegated to its own failure, the analysis starts from some feminist theoretical references that were found in field, specially Susan Faludi and her conceptualization of backlash, addressing the manner in which the internet allows new forms of facing this perceived throwback. Thereafter, the perspective of the Social Suffering is treated. Through the Antropology of the Experience it is investigated how such identity auto attribution and political mobilization meet in both online and offline environments, allowing a glimpse of how the structural gender violence still permeates the sharing of experiences; and how a certain inclusive perspective gives place to a formative one, of new knowledges and new means of claim. Finally, there is the approach of new agendas that are emerging and that are assimilated by this movement whose concern about inclusion is basic ground.