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Self-care is necessary for psychotherapists to prevent burnout and to provide ethical services for clients. Counselling students often recognize the need for self-care, but neglect to implement it, preventing them from building the necessary practices to endure hardships related to practicing psychotherapy. Previous research, such as Butler and colleague’s work (2017), has examined the importance of self-care in counselling education, but has not examined how it is applied in practice. Therefore, this project’s research questions included: 1) How do novice therapists engage in professional self-care? 2) How do novice therapists bridge the gap between conceptual knowledge and practice of professional self-care? 3) What are the barriers to self-care? Thematic Analysis (TA) was used to distil meaning from common experiences of participants. Four psychotherapists with an average of 1.5 years of experience were interviewed using an in-depth semi-structured interview protocol. Eighteen subthemes were generated from the data, further categorized under four themes: (1) obstacles to self-care; (2) work-life balance; (3) pathways to self-care; and (4) effects of self-care. Implications of this research include structured self-reflection in counsellor training programs, integration of flexibility and self-care provisions in workplace cultures, and a strong policy emphasis on the need for counsellor self-care and improving professional guidelines to allow for counsellor self-care practices.

Made available in DSpace on 2014-12-17T13:54:54Z (GMT). No. of bitstreams: 1 francimarioVS.pdf: 1346865 bytes, checksum: 810543738183e622bbb82dcd04dc6143 (MD5) Previous issue date: 2007-03-23 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / The present Master?s dissertation aims to study the practices of the rezadeiras, Brazilian women healers, through an anthropological perspective. Special attention will be given to the understanding of these practices as a dynamic process in relation to those women who heal in Cruzeta (Serid?, Rio Grande do Norte), where is located our ethnographic research. For this research, twenty four rezadeiras were contacted and colaborated with our work plan. Among them, two were pentecostal rezadeiras and another one was member of the Jurema cult, an afro-brazilian religious cult. Similarities among these women healers were perceived in the research process, mostly in terms of their learning process and the use of certain objects and ritual techniques. However, apparent differences among them gave us the chance for understanding and reflecting on the actual heterogeneity of this world of specialists. Furthermore, i tried to capture the relations between the rezadeiras and the therapeutic practices from health professionals or the religious practices of religious leaders (Catholic, pentecostal, etc). It is possible to ascertain about the complementarity between therapeutic practices from different cultural logics. This complementarity is also perceived through the religious interchanges and transits among different healers, including those who have different religious beliefs. In this work, rituals are also described and they are a crucial factor to the understanding of this particular religious and therapeutic practice conducted by women. Following these ideas, our basic aim is to understand how the rezadeiras make interpretations about health and illness, specially those ones which are particular associated with their practices, the so called "doen?as de rezadeiras" / A presente disserta??o aborda as pr?ticas das rezadeiras a partir de uma perspectiva antropol?gica, cuja aten??o estar? voltada para a compreens?o desta pr?tica como um processo din?mico, tendo Cruzeta (Serid?, RN) como contexto de pesquisa etnogr?fica. Para a realiza??o da pesquisa, contei com a colabora??o de vinte e quatro rezadeiras. Dentre elas, duas eram rezadeiras evang?licas e uma outra que era adepta do culto da jurema. As semelhan?as existentes entre as rezadeiras eram vis?veis, sobretudo em rela??o ao processo de aprendizagem e ao uso de certos objetos e t?cnicas rituais. No entanto, as diferen?as existentes possibilitaram a realiza??o de uma reflex?o acerca da pr?pria heterogeneidade do universo de especialistas. Al?m disso, tentei captar a rela??o das rezadeiras com as pr?ticas terap?uticas dos profissionais da biomedicina e as pr?ticas religiosas do padre e do pastor evang?lico. Pode-se constatar a complementaridade entre pr?ticas terap?uticas com l?gicas diferentes. Essa complementaridade tamb?m ? percebida a partir dos tr?nsitos religiosos compartilhados pelas rezadeiras evang?licas. Presente neste trabalho, a descri??o dos rituais tamb?m ? um fator primordial para a compreens?o das pr?ticas religiosa e terap?utica realizadas por estas mulheres. Diante do exposto, o nosso objetivo ? procurar entender como as rezadeiras interpretam a sa?de e a doen?a, sobretudo levando em considera??o as doen?as ditas de rezadeiras

The purpose of this research is to piece together proven techniques for injury prevention and rehabilitation in runners and use this information to outline the best techniques to make invulnerable the body of a runner and maximally enhance his or her performance. This review will cover the specific muscles that, when strengthened or stretched, are closest linked to improved performance when running. Furthermore, shared characteristics of specific running injuries will be made, as well as examinations of debates for effective running injury rehabilitation strategies. By doing this, an understanding of running related injuries, and the studied exercises and techniques that can treat them, can be created. In order to prevent injury and improve the efficiency of a runner’s body, it is vital to piece together unique contemporary beliefs and disprove or uphold certain old views on which exercises work to build specific muscles involved in running mechanics within a variety of populations.

Made available in DSpace on 2016-07-27T13:46:25Z (GMT). No. of bitstreams: 1 GENIVALDA ARAUJO CRAVO DOS SANTOS.pdf: 1008027 bytes, checksum: 44ca94b2f45590ced1c5ee3e026ddd04 (MD5) Previous issue date: 2011-06-21 / This research proposes to investigate the non-conventional therapeutic practices and life quality to check whether these practices promote development in people´s life or not. The general objective will be to analyse in which aspects the modern social life reflexibility re-configures the meanings related to health and life quality, and how these aspects articulate to this re-configuration of offers and searches related to these questions. In this investigation, the methodology to be used is the qualitative one and the oral, thematic and biographic history and the discourse of the collective subject as research on the opinion about the non-conventional therapeutic practices and life quality. This research is divided into three chapters. In the first one, the theoretical basis with the exposure of concepts, categories and methods are presented as basis to the comprehension of the incidence of this reflexibility on modern social life to self perception of the individuals who participated on this research. In the second chapter, it is exposed how these individuals perceive themselves as part on the non-conventional therapeutic practices nowadays. In the third chapter it is shown how the individuals see the relation between health, quality of life and non-conventional therapeutic practices nowadays, as well as it is presented the results of these therapeutic practices which were well succeeded or failed. In the conclusion, it is presented the non-conventional therapeutic practices which promote health and life quality on their users. / Esta pesquisa se propõe a investigar sobre práticas terapêuticas não convencionais e qualidade de vida para averiguar se essas práticas promovem melhora de vida para as pessoas que as buscam. O objetivo geral será analisar de que forma os impactos da reflexividade da vida social moderna reconfiguram os significados conferidos à saúde e à qualidade de vida, e como se articulam a essa reconfiguração as ofertas e as procuras em relação a tais questões. Nesta investigação utilizar-se-á a metodologia qualitativa e empregar-se-á a história oral, temática e biográfica; e o discurso do sujeito coletivo como pesquisa de opinião sobre as práticas terapêuticas não convencionais e a qualidade de vida. Este estudo está dividido em três capítulos. No primeiro, é apresentada a fundamentação teórica com a exposição de conceitos, categorias e métodos como embasamento para a compreensão da incidência da reflexividade da vida social moderna pela autopercepção dos sujeitos participantes da pesquisa. No segundo, é exposto como esses sujeitos se percebem como partícipes das práticas terapêuticas não convencionais na atualidade. No terceiro, é evidenciado como os sujeitos percebem a relação entre saúde, qualidade de vida e práticas terapêuticas não convencionais hoje em dia, bem como foi feito um levantamento sobre o êxito e o fracasso dessas práticas terapêuticas. Na conclusão, apresenta-se que as práticas terapêuticas não convencionais promovem saúde e qualidade de vida aos seus usuários.

Made available in DSpace on 2016-07-27T13:47:49Z (GMT). No. of bitstreams: 1 GENIVALDA ARAUJO CRAVO DOS SANTOS.pdf: 1008027 bytes, checksum: 44ca94b2f45590ced1c5ee3e026ddd04 (MD5) Previous issue date: 2011-06-21 / This research proposes to investigate the non-conventional therapeutic practices and life quality to check whether these practices promote development in people´s life or not. The general objective will be to analyse in which aspects the modern social life reflexibility re-configures the meanings related to health and life quality, and how these aspects articulate to this re-configuration of offers and searches related to these questions. In this investigation, the methodology to be used is the qualitative one and the oral, thematic and biographic history and the discourse of the collective subject as research on the opinion about the non-conventional therapeutic practices and life quality. This research is divided into three chapters. In the first one, the theoretical basis with the exposure of concepts, categories and methods are presented as basis to the comprehension of the incidence of this reflexibility on modern social life to self perception of the individuals who participated on this research. In the second chapter, it is exposed how these individuals perceive themselves as part on the non-conventional therapeutic practices nowadays. In the third chapter it is shown how the individuals see the relation between health, quality of life and non-conventional therapeutic practices nowadays, as well as it is presented the results of these therapeutic practices which were well succeeded or failed. In the conclusion, it is presented the non-conventional therapeutic practices which promote health and life quality on their users. / Esta pesquisa se propõe a investigar sobre práticas terapêuticas não convencionais e qualidade de vida para averiguar se essas práticas promovem melhora de vida para as pessoas que as buscam. O objetivo geral será analisar de que forma os impactos da reflexividade da vida social moderna reconfiguram os significados conferidos à saúde e à qualidade de vida, e como se articulam a essa reconfiguração as ofertas e as procuras em relação a tais questões. Nesta investigação utilizar-se-á a metodologia qualitativa e empregar-se-á a história oral, temática e biográfica; e o discurso do sujeito coletivo como pesquisa de opinião sobre as práticas terapêuticas não convencionais e a qualidade de vida. Este estudo está dividido em três capítulos. No primeiro, é apresentada a fundamentação teórica com a exposição de conceitos, categorias e métodos como embasamento para a compreensão da incidência da reflexividade da vida social moderna pela autopercepção dos sujeitos participantes da pesquisa. No segundo, é exposto como esses sujeitos se percebem como partícipes das práticas terapêuticas não convencionais na atualidade. No terceiro, é evidenciado como os sujeitos percebem a relação entre saúde, qualidade de vida e práticas terapêuticas não convencionais hoje em dia, bem como foi feito um levantamento sobre o êxito e o fracasso dessas práticas terapêuticas. Na conclusão, apresenta-se que as práticas terapêuticas não convencionais promovem saúde e qualidade de vida aos seus usuários.

Spinal manipulative therapy (SMT) is a therapeutic procedure employed by various healthcare practitioners for alleviating acute and chronic musculoskeletal complaints. This form of treatment is also delivered to enhance the performance and augment the rehabilitation of athletes. However, despite research findings alleging the strength-modulating effects of SMT alongside numerous professional athletes’ positive anecdotal claims concerning its results, the physiological processes to explain its effects remain largely unexplained. Therefore, the purpose of this work was to investigate the effects of SMT in a college-aged sample population with two experiments. The first study examined the effect of SMT targeting the lumbosacral region on concentric force production of the knee extensors and flexors. A randomized, controlled, single-blind crossover design was utilized with 21 subjects. Isometric and isokinetic peak torques (Nm) were recorded during maximal voluntary isometric contractions (MVIC) or maximal voluntary contractions (MVC) post-treatment of either SMT or a sham manipulation. The second study incorporated the same experimental design with 20 subjects to examine the effects of SMT on central nervous system (CNS) excitability. This was accomplished by assessing postactivation potentiation (PAP), measured with the Hoffmann Reflex (H-reflex). PAP is an enhanced neuromuscular response to prior contractile activity, and the H-reflex is the electromyographic (EMG) recording of submaximal electrical stimulation of the Ia monosynaptic reflex pathway. Subsequent to SMT and/or a plantar flexion MVIC, EMG amplitudes and isometric twitch torque generation of the gastrocnemius and soleus muscles were recorded during tibial nerve stimulations. The results of the first study indicate that SMT did not produce a significant strength-modulating effect during isometric and isokinetic contractions of neither knee extension nor flexion. Similarly, the second study revealed that SMT immediately preceding the MVIC to induce PAP did not significantly increase H-reflex EMG amplitudes of either muscle or the simultaneous isometric twitch torque generation compared to the MVIC only. These data from both investigations suggest that SMT does not enhance strength or PAP. The positive anecdotal claims of athletes who utilize SMT may be due to other factors, such as the clinical efficacy of the treatment in addressing musculoskeletal injuries or a placebo effect.

À partir de l’étude ethnographique de la maladie en milieu arakanais, cette thèse réfléchit sur le rapport individu-cosmos et sur le caractère pluriel, hybride et intégrateur de ce rapport. Une telle approche, innovatrice pour la Birmanie, s’éloigne de toute catégorisation et suggère en revanche que la médecine locale, la médecine d’origine occidentale, le bouddhisme Theravāda, l’astrologie, etc. forment un seul et même système de conceptualisation et de maîtrise de l’état de santé comme fruit du rapport au cosmos. La problématique développée s’appuie sur le postulat selon lequel la cohérence structurelle de l’ensemble – de son hybridité et de sa souplesse – réside dans le fait que les composantes sont liées entre elles par des rapports hiérarchiques et complémentaires. La hiérarchie, visible principalement dans l’hégémonie du référent bouddhique, est nuancée par le fait qu’aucune composante, y compris le bouddhisme, ne se suffit à elle même ; il y a toujours des restes qui échappent et qu’il revient à d’autres composantes de concevoir ou de gérer. Quant au caractère intégrateur du système, il est ici montré à travers l’exemple de la biomédecine dont l’intégration n’a été rendu possible qu’à travers de nécessaires adaptions du système lui-même. La thèse est organisée en cinq parties : la première est dédiée aux conceptions de la maladie ; la seconde partie est consacrée aux approches mises en œuvre par les villageois en vue de maintenir l’équilibre à tous les niveaux ; les troisième et quatrième parties portent sur la diversité des thérapeutes, de leurs formations et de leurs pratiques – aussi bien en termes de prévention que de soin – et de leur statut social ; la cinquième et dernière partie est quant à elle consacrée aux itinéraires multiples et complexes des malades. / Based on the author’s personal ethnographic research on sickness-related conceptions and practices in an Arakanese context, this thesis examines the relationship between the individual and the cosmos with particular emphasis on the plural, hybrid and integrating nature of such relationship.This approach, rejecting any form of categorisation, represents an innovation in the context of Burma and suggests that both Burmese and Western medicine, as well as Buddhism, astrology, spirit cult, etc. form a single system of conceptualisation and management of the state of health as a fruit of the relationship with the cosmos. The central point of this structure – its hybridity and plasticity – relies on the fact that the links between the various components are hierarchical and complementary. The hierarchy, notably the hegemony of Buddhism at various levels (conceptual, practical and of values) is counterbalanced by the fact that no component is enough to cope with all factors; there is always something missing, a remainder that other components can conceive and manage. The integrative nature of the system is showed through the example of western medicine, whose integration has produced some changes in the previous system.This thesis is structured in five parts : the first part is dedicated to sickness related conceptions, the second one to the practices the villagers rely upon in order to maintain the balance at all levels, while the third and the forth parts examine different kind of healers, their trainings, their (preventive and healing) practices and their social status; finally in the last one, health seeking behaviours of sick people are discussed.

Depuis la seconde moitié du 19e siècle, le paysage religieux guatémaltèque a subi d’importantes transformations. L’apparition et l’expansion phénoménale de nouveaux mouvements protestants ont entrainé une réorganisation progressive de l’espace religieux jusqu’alors homogène et déclenché l’affrontement idéologique de différents systèmes de croyances. Dans cette coexistence parfois tumultueuse, le chamanisme doit, à sa façon, lutter pour conserver une place de choix et éviter d’être relégué au passé. Par l’analyse de l’activité thérapeutique, ce mémoire vise la compréhension de la dynamique relationnelle chamanique/pentecôtiste. Le portrait du contexte religieux et l’historique des développements servent tout d’abord de base à l’étude des perceptions mutuelles entre chamanes, pasteurs et convertis. Cette dernière permet non seulement d’apporter un élément nouveau en se penchant sur la vision qu’ont développée curanderos et brujos à l’égard du pasteur pentecôtiste au sein du pluralisme médico-religieux guatémaltèque, mais permet également l’approfondissement et la compréhension de la perception dégradante et archaïsante de cette mouvance évangélique à l’égard des croyances ancestrales. Ce croisement des regards et l’observation des rituels curatifs respectifs m’amènent ainsi à considérer de près les prolongements entre ces deux univers à priori distincts alors que certaines continuations sur le plan thérapeutique sont perceptibles. L’enquête de terrain révèle finalement qu’en parallèle à ces opinions et concordances, des impacts négatifs sont engendrés sur les pratiques chamaniques, amenant les détenteurs du savoir traditionnel à opérer des modifications apparentes sur le plan de leurs propres pratiques rituelles et croyances en fonction du système de valeurs pentecôtiste. / Since the second half of the 19th century, the Guatemalan religious landscape has undergone important transformations. The advent and the exceptional expansion of new protestant movements have prompted the progressive reorganization of the religious space which was, until then, relatively homogenous and triggered ideological confrontations between the various belief systems. In this tumultuous coexistence, shamanism must struggle to preserve its pertinence and to avoid falling into oblivion. By analyzing the therapeutic activity, this thesis aims at elucidating the shamanic-pentecostal relational dynamic. The portrait of the religious context and the historical developments are used as a basis for the study of the mutual perceptions between shamans, pastors and converts. This approach allows us to shed some new light onto the curanderos and brujos’ perceptions of the pentecostal pastor within the guatemalan medico-religious pluralism. However, it also allows us to deepen our understanding of the degrading perception of ancestral beliefs within the pentecostal movement. These viewpoints and the observation of the respective curative rituals thus lead me to consider closely the connections existing between these two a priori distinct universes whereas certain continuations on the therapeutic level between the two belief systems can be perceived. The field investigation finally suggests that in parallel to these perceptions and similarities, the presence of the pentecostal movement have influenced shamanic practices, leading holders of traditional knowledge to operate apparent modifications into the plan of their own ritual practices, customs and beliefs according to the pentecostal system of values. / Desde la segunda mitad del siglo XIX, el paisaje religioso guatemalteco ha sufrido importantes transformaciones. La aparición y la extensión fenomenal de nuevos movimientos protestantes conllevaron una reorganización progresiva del espacio religioso hasta entonces homogéneo y han desencadenado la confrontación ideológica de distintos sistemas de creencias. En esta coexistencia, el chamanismo debe, a su manera, luchar para conservar un lugar destacado y evitar quedar relegado al pasado. Mediante el análisis de la actividad terapéutica, esta tesina se propone por objetivo comprender la dinámica de la relación entre el chamanismo y el pentecostalismo. El retrato del contexto religioso y la crónica de la evolución sirven en primer lugar de base al estudio de las percepciones mutuas entre chamanes, pastores y conversos. Este último permite no solamente aportar un nuevo elemento examinando la visión que desarrollaron curanderos y brujos respecto al pastor pentecostal en el seno del pluralismo médico-religioso guatemalteco, sino que también permite la profundización y la comprensión de la percepción arcaizante del evangelismo respecto a las creencias ancestrales. Este cruce de las miradas y la observación de los rituales curativos respectivos me llevan así a considerar de cerca las prolongaciones entre estos dos universos a priori distintos mientras que algunas continuaciones a nivel terapéutico son perceptibles. La investigación de campo revela finalmente que en paralelo a estas opiniones y concordancias, se generan impactos negativos sobre las prácticas chamánicas, llevando a los chamanes a realizar modificaciones aparentes en sus propias prácticas rituales y creencias en función del sistema de valores pentecostal.

Depuis la seconde moitié du 19e siècle, le paysage religieux guatémaltèque a subi d’importantes transformations. L’apparition et l’expansion phénoménale de nouveaux mouvements protestants ont entrainé une réorganisation progressive de l’espace religieux jusqu’alors homogène et déclenché l’affrontement idéologique de différents systèmes de croyances. Dans cette coexistence parfois tumultueuse, le chamanisme doit, à sa façon, lutter pour conserver une place de choix et éviter d’être relégué au passé. Par l’analyse de l’activité thérapeutique, ce mémoire vise la compréhension de la dynamique relationnelle chamanique/pentecôtiste. Le portrait du contexte religieux et l’historique des développements servent tout d’abord de base à l’étude des perceptions mutuelles entre chamanes, pasteurs et convertis. Cette dernière permet non seulement d’apporter un élément nouveau en se penchant sur la vision qu’ont développée curanderos et brujos à l’égard du pasteur pentecôtiste au sein du pluralisme médico-religieux guatémaltèque, mais permet également l’approfondissement et la compréhension de la perception dégradante et archaïsante de cette mouvance évangélique à l’égard des croyances ancestrales. Ce croisement des regards et l’observation des rituels curatifs respectifs m’amènent ainsi à considérer de près les prolongements entre ces deux univers à priori distincts alors que certaines continuations sur le plan thérapeutique sont perceptibles. L’enquête de terrain révèle finalement qu’en parallèle à ces opinions et concordances, des impacts négatifs sont engendrés sur les pratiques chamaniques, amenant les détenteurs du savoir traditionnel à opérer des modifications apparentes sur le plan de leurs propres pratiques rituelles et croyances en fonction du système de valeurs pentecôtiste. / Since the second half of the 19th century, the Guatemalan religious landscape has undergone important transformations. The advent and the exceptional expansion of new protestant movements have prompted the progressive reorganization of the religious space which was, until then, relatively homogenous and triggered ideological confrontations between the various belief systems. In this tumultuous coexistence, shamanism must struggle to preserve its pertinence and to avoid falling into oblivion. By analyzing the therapeutic activity, this thesis aims at elucidating the shamanic-pentecostal relational dynamic. The portrait of the religious context and the historical developments are used as a basis for the study of the mutual perceptions between shamans, pastors and converts. This approach allows us to shed some new light onto the curanderos and brujos’ perceptions of the pentecostal pastor within the guatemalan medico-religious pluralism. However, it also allows us to deepen our understanding of the degrading perception of ancestral beliefs within the pentecostal movement. These viewpoints and the observation of the respective curative rituals thus lead me to consider closely the connections existing between these two a priori distinct universes whereas certain continuations on the therapeutic level between the two belief systems can be perceived. The field investigation finally suggests that in parallel to these perceptions and similarities, the presence of the pentecostal movement have influenced shamanic practices, leading holders of traditional knowledge to operate apparent modifications into the plan of their own ritual practices, customs and beliefs according to the pentecostal system of values. / Desde la segunda mitad del siglo XIX, el paisaje religioso guatemalteco ha sufrido importantes transformaciones. La aparición y la extensión fenomenal de nuevos movimientos protestantes conllevaron una reorganización progresiva del espacio religioso hasta entonces homogéneo y han desencadenado la confrontación ideológica de distintos sistemas de creencias. En esta coexistencia, el chamanismo debe, a su manera, luchar para conservar un lugar destacado y evitar quedar relegado al pasado. Mediante el análisis de la actividad terapéutica, esta tesina se propone por objetivo comprender la dinámica de la relación entre el chamanismo y el pentecostalismo. El retrato del contexto religioso y la crónica de la evolución sirven en primer lugar de base al estudio de las percepciones mutuas entre chamanes, pastores y conversos. Este último permite no solamente aportar un nuevo elemento examinando la visión que desarrollaron curanderos y brujos respecto al pastor pentecostal en el seno del pluralismo médico-religioso guatemalteco, sino que también permite la profundización y la comprensión de la percepción arcaizante del evangelismo respecto a las creencias ancestrales. Este cruce de las miradas y la observación de los rituales curativos respectivos me llevan así a considerar de cerca las prolongaciones entre estos dos universos a priori distintos mientras que algunas continuaciones a nivel terapéutico son perceptibles. La investigación de campo revela finalmente que en paralelo a estas opiniones y concordancias, se generan impactos negativos sobre las prácticas chamánicas, llevando a los chamanes a realizar modificaciones aparentes en sus propias prácticas rituales y creencias en función del sistema de valores pentecostal.