Ethnic differences in etiological factors linked to body image dissatisfaction and eating disorders were examined. In addition, the interaction of acculturation and body image dissatisfaction in influencing minority women's relationships with their parents was investigated. Participants consisted of 302 undergraduates from three ethnic groups: Caucasian, Hispanic American, and African American women who were administered self-report measures. Differences were not found between the groups in body image dissatisfaction. Low self-esteem, internalization of the thin ideal, and family emphasis on weight and appearance were all related to more body image dissatisfaction for each of these groups; however, differences in degree of endorsement were also noted between the ethnic groups on these factors. Based on the interaction findings (body image x acculturation) separation from one's mother was found in the area of attitudes and emotions for the Hispanic sample but not for the African American sample on any of the parent scales. Areas for future research and implications for diagnosis and treatment of minority populations are also discussed.

Made available in DSpace on 2017-06-01T18:09:02Z (GMT). No. of bitstreams: 1 Thalita Cavalcanti.PDF: 988553 bytes, checksum: 4a70202b2c7980685599723f66b92993 (MD5) Previous issue date: 2007-03-15 / The history tells the peculiarity of the roll attributed to women in society. Through out the centuries this roll has been transformed along with the new ways of thinking and representing the world and the gender relations. For a long period of time the dominant representation was the religious one to be more precise, in the western culture, the Jewish and Christian. We continue to receive influences from this specific view of world, but in a very particular way considering the changes and the new social, economical and cultural context of post-modernity. As we become subjects in a cultural and social context of which religion is part, the following question arises: What is the possibility of thinking about the feminine identity having the religious experience as a starting point. Therefore, the present study searched to apprehend the representation of Feminine Identity presented by evangelical women, living in the metropolitan area of Recife, by analyzing how they comprehend the roll of woman in family, public space and the influences of the religious Christian protestant code. For this, fifteen women pertaining to the average sociocultural layer, with age between 20 and 35 years, created in a protestant Christian home and that has been currently congregating in Historical Churches (Baptist; Presbyterian and Episcopal) participated in this study. The social pointers taken in consideration to define the social class were: instruction degree, profession, place of residence and monthly income. We carried out half-structuralized interviews, in the schedule and place of convenience of the participants, by asking the following starting question: What it means, for you, to be woman? . To analyze the supplied material, we transcribed the participant s speeches, and guided by the objectives of the research, we made use of the Analysis of the Content. We identified two main groups: Gender relations: in the family, at work and at church and Women of other times and of nowadays . We loaned from the Theory of the Cinema the term addressing ways in order to explain what are the social representations from a post-structuralism perspective, and after that, to understand the interpretation of these women on what it means to be woman. In relation to these identities crossed by the religious speech, we saw that the transmission and the investment in such positionings require the belief in the disclosed content as Holy. So, out of the religious significance systems, these positions would receive other valuations. In this context, the participants make use of Adam and Eve criacional myth in order to explain the established gender relations inside the spaces they occupy. For believing that the woman was made for the man, aiming at to complement it, they are represented as being its helper. In this relation, the man is pointed out to be the couple1 s leader - nominated head of the home - having the woman to submit to his leadership. Nevertheless, the thematic of submission is directly related with the kind of gender relation established inside a social space (either private or public). Concomitantly, these same women receive other addressings, from varied speeches, influencing the reading and redirection of the positions received from the Christian protestant religious speech. Reading and redirection identified through the presented variations of significations. / A história narra as peculiaridades do papel atribuído à mulher na sociedade. Ao longo dos séculos este foi sendo transformado a partir das novas formas de se pensar e representar o mundo e as relações de gênero. Por muito tempo a representação dominante era a religiosa mais precisamente, na cultura ocidental, a judaico-cristã. Continuamos atualmente recebendo influências dessa visão de mundo, porém de maneira muito particular, modificada pelo contexto socioeconômico da pós-modernidade. Por sermos constituídos enquanto sujeitos dentro de um contexto sociocultural, do qual a religião faz parte, surge o questionamento: como pensar a identidade feminina a partir da ótica da experiência religiosa. Desta forma, a presente pesquisa procurou apreender a representação da Identidade Feminina apresentada por mulheres evangélicas, residentes na cidade do Recife, analisando a forma como entendem o lugar da mulher na família, no espaço público e as influências dos códigos religiosos cristãos protestantes sobre essa representação. Para isso, participaram deste estudo quinze mulheres, pertencentes à camada sociocultural média, com idade entre 20 e 35 anos, criadas em um lar cristão protestante e que, atualmente, congregam em Igrejas Históricas (Batista; Presbiteriana e Episcopal). Os indicadores sociais levados em consideração para definir a camada social foram: grau de instrução, profissão, local de residência e renda mensal. Realizamos entrevistas semi-estruturadas, no horário e local de conveniência das participantes, partindo de uma questão disparadora, a saber: O que significa, para você, ser mulher? . Para analisar o material fornecido, transcrevemos a fala das participantes, e orientados pelos objetivos da pesquisa, fizemos uso da Análise do Conteúdo. Identificamos dois núcleos de sentido: Relações de Gênero: na família, no trabalho e na igreja e Mulheres de antigamente e de hoje em dia . Tomamos emprestado da Teoria do Cinema o termo modos de endereçamento a fim de explanar o que são as representações sociais a partir de uma perspectiva pós-estruturalista, e, em seguida, compreender a interpretação dessas mulheres sobre o que significa ser mulher. Em relação ao atravessamento dessas identidades pelo discurso religioso, vimos que a transmissão e o investimento em tais posicionamentos requerem a crença no conteúdo revelado de escrituras como sendo da ordem do sagrado. Logo, fora dos sistemas de significação religiosos, essas posições receberiam outras valorações. Nesse contexto, as participantes utilizam-se do mito criacional de Adão e Eva a fim de explicar as relações de Gênero estabelecidas dentro dos espaços que ocupam. Por acreditarem que a mulher foi feita para o homem, visando complementá-lo, esta é representada como sendo sua auxiliadora. Nessa relação, o homem é apontado enquanto líder do casal nomeadamente cabeça do lar devendo a mulher submeter-se à sua liderança. Não obstante, a temática da submissão está diretamente ligada ao tipo de relação de gênero estabelecida dentro de um espaço social (seja este privado ou público).Concomitantemente, estas mesmas mulheres recebem endereçamentos outros, de discursos mais variados, que influenciam na releitura e redirecionamento das posições recebidas pelo discurso religioso cristão protestante. Releituras estas identificadas através das variações de significação apresentadas.

The purpose of the study was to determine the effect of antenatal health education on postnatal care (PNC) among Human Immunodeficiency Virus (HIV) positive women in Francistown city, Botswana. This study followed a quantitative research paradigm. Data was collected with the aid of a questionnaire from eligible women who consented in writing to participate in the study. Forty-five percent (45%) (n=45) HIV positive women came with babies for 6 weeks PNC and 55% (n=55) brought 8 weeks old babies either for weighing or for the two months immunisation from 28 April to 10 June 2014. The responses regarding the source of health education received were as follows: 40% lay counselors, 31% midwives, 15% doctors, 5% nurses without midwifery, 5% cadre unknown, 2% both lay counselors and midwives, 1% by a health education assistant and 1% was not health educated at all. Conclusion: The study revealed that HIV positive pregnant women received health education from different cadres of health and mostly by lay counselors. Literature indicates that lay counselors may give health information but at a very superficial level. / Health Studies / M.A. (Health Studies)

This research critically analysed Muslim approaches to five women with HIV/AIDS in Cape Town focussing particularly on the approach of 'Positive Muslims' - an awareness-raising and support group for Muslims living with HIV/AIDS. The central question of this thesis dealt with the impact of the norms, values and practices of Cape Muslims on the approach of Positive Muslims to women living with HIV/AIDS. It is suggested that while norms and values articulated in religious texts inform the ideological approach of the organisation's AIDS prevention model. This is due to the pragmatic approach adopted by Postive Muslims which recognises that the articulated norms and values do not always conform to the practices of Cape Muslims.

<p>South Africa has the largest percentage of people living with HIV/AIDS in the world. However, the response against the further spread of HIV/AIDS in the country is being hindered by stigma and discrimination. In order to develop effective intervention programmes to control and reduce the further spread of the disease, it is first important to understand the nature of HIV/AIDS-related stigma and especially how people construct it. In the present study, the social construction of HIV/AIDS-related stigma among Muslims was investigated because high levels of stigma were found in this group. This was fuelled partly by the belief that HIV/AIDS was not a serious problem amongst Muslims. Two focus groups were conducted, one among Muslim women only and the second among Muslim men only. The main aim of the study was to examine the perceptions of HIV/AIDS-related stigma among Muslims. The transcripts were analyzed using thematic content analysis to determine the themes that emerged from the research material. The main findings of the study included that Muslims&rsquo / religious identity/positioning was the most salient discourse that informed how they understood, made meaning of, and responded to HIV/AIDS. They engaged in various forms of stigma such as &lsquo / othering&rsquo / , and mediating factors of stigma included religious positioning. Stigma also served as a social barrier to VCT and disclosure of HIV status. However, supportive attitudes and behaviours were also evident. The findings yielded useful insights into possible elements of intervention programmes, both to reduce HIV/AIDS-related stigma, and also to encourage behavioural change in order to control and reduce the spread of HIV/AIDS in this community.</p>

This collective case study explored the impact of a later-in-life learning disability (LD) diagnosis on women in poverty. The study focused on the perspectives of four women who were not identified with LD as children but accessed assessment services as adults receiving Oregon's Temporary Assistance for Needy Families (TANF). All four reported painful awareness of learning differences as youths; as adults they voluntarily engaged in a "labeling event," furthering a process toward personal transformation and enhanced well-being initiated by their own awareness and curiosity. The women described critical social and emotional support systems and relationships that helped them integrate understanding of the LD construct, education and employment opportunities that came in the wake of the diagnosis, and decisions made regarding disclosure. Self- determination theory and interpersonal neurobiology undergird reflections on narratives and themes. Recommendations for practice include providing low-income women assessed with LD (1) access to an LD specialist; (2) case planning and case management with a strength-based focus; and (3) assistance working with the public schools for those who are parents. The study underscores the significant services provided by Oregon DHS to low-income women with learning disabilities who have not been identified by K-12 school systems and recommends that DHS undertake further quantitative and qualitative research in collaboration with a research institution.

The purpose of the study was to determine the effect of antenatal health education on postnatal care (PNC) among Human Immunodeficiency Virus (HIV) positive women in Francistown city, Botswana. This study followed a quantitative research paradigm. Data was collected with the aid of a questionnaire from eligible women who consented in writing to participate in the study. Forty-five percent (45%) (n=45) HIV positive women came with babies for 6 weeks PNC and 55% (n=55) brought 8 weeks old babies either for weighing or for the two months immunisation from 28 April to 10 June 2014. The responses regarding the source of health education received were as follows: 40% lay counselors, 31% midwives, 15% doctors, 5% nurses without midwifery, 5% cadre unknown, 2% both lay counselors and midwives, 1% by a health education assistant and 1% was not health educated at all. Conclusion: The study revealed that HIV positive pregnant women received health education from different cadres of health and mostly by lay counselors. Literature indicates that lay counselors may give health information but at a very superficial level. / Health Studies / M. A. (Health Studies)

This research critically analysed Muslim approaches to five women with HIV/AIDS in Cape Town focussing particularly on the approach of 'Positive Muslims' - an awareness-raising and support group for Muslims living with HIV/AIDS. The central question of this thesis dealt with the impact of the norms, values and practices of Cape Muslims on the approach of Positive Muslims to women living with HIV/AIDS. It is suggested that while norms and values articulated in religious texts inform the ideological approach of the organisation's AIDS prevention model. This is due to the pragmatic approach adopted by Postive Muslims which recognises that the articulated norms and values do not always conform to the practices of Cape Muslims.

<p>South Africa has the largest percentage of people living with HIV/AIDS in the world. However, the response against the further spread of HIV/AIDS in the country is being hindered by stigma and discrimination. In order to develop effective intervention programmes to control and reduce the further spread of the disease, it is first important to understand the nature of HIV/AIDS-related stigma and especially how people construct it. In the present study, the social construction of HIV/AIDS-related stigma among Muslims was investigated because high levels of stigma were found in this group. This was fuelled partly by the belief that HIV/AIDS was not a serious problem amongst Muslims. Two focus groups were conducted, one among Muslim women only and the second among Muslim men only. The main aim of the study was to examine the perceptions of HIV/AIDS-related stigma among Muslims. The transcripts were analyzed using thematic content analysis to determine the themes that emerged from the research material. The main findings of the study included that Muslims&rsquo / religious identity/positioning was the most salient discourse that informed how they understood, made meaning of, and responded to HIV/AIDS. They engaged in various forms of stigma such as &lsquo / othering&rsquo / , and mediating factors of stigma included religious positioning. Stigma also served as a social barrier to VCT and disclosure of HIV status. However, supportive attitudes and behaviours were also evident. The findings yielded useful insights into possible elements of intervention programmes, both to reduce HIV/AIDS-related stigma, and also to encourage behavioural change in order to control and reduce the spread of HIV/AIDS in this community.</p>

Made available in DSpace on 2017-06-01T18:09:02Z (GMT). No. of bitstreams: 1 erica_maria_tenorio_wanderley.pdf: 326510 bytes, checksum: c4bd0641d9d8874ef90e8f2ecd9cc66e (MD5) Previous issue date: 2016-09-01 / In Brazil, the expectation of the people's living 60 years or more has increased, from this reality, we highlight the amount of homes formed by older who are single and living alone. Starting from the perspective that the support of a relational system is of great importance as it provides exchanges, support and protection, it must be recognized that the more the subject age, tends to have limitations which cause them to depend on others, are family, friends or paid professionals. Against this background, it appears that the reality of elderly who do not have children and spouses, and inhabiting a one-person household, is little known, especially in the state of Pernambuco. Based on these, the general objective of this research was to describe as the elderly, who are not married and have no children, build their networks in order to support and care. The specific objectives were to identify the sociodemographic profile of them; analyze how they perceive their aging process; and identify their needs and feelings about the fact of living alone and their expectations for the future and the reasons that led them to live alone. It is a qualitative research, which was attended by eight elderly women with chronological age of 60, unmarried and living alone. The instrument used was an interview consists of questions that met the research objectives and also to the socio-demographic data of the participants. The interviews were analyzed according to the technique of thematic content analysis. The main results showed: 1) the heterogeneity of aging, since older emphasized the importance of having a proper lifestyle that provides autonomy and satisfaction with life; 2) the construction of social networking, support and care in the family has the primary source (especially brothers and nephews), followed by spirituality / religiosity and friendships; 3) income, combined with a good education, appeared as providing security and independence; 4) the experience of living alone, in general, was viewed positively because the elderly live to old age soon, satisfactory health and occupations. It is hoped that the research contributes to knowledge about the reality of these older, as can also support the work of the professionals that they meet or are interested in aging theme. / No Brasil, a expectativa de vida da população com 60 anos ou mais vem aumentando, dentre essa realidade, destacamos a quantidade de lares formados por idosas que são solteiras e que moram sozinhas. Partindo-se da perspectiva que o suporte de um sistema relacional é de grande importância, pois proporciona trocas, apoio e proteção, deve-se reconhecer que quanto mais o sujeito envelhece, tende a apresentar limitações que o levam a depender de outras pessoas, sejam familiares, amigos ou profissionais pagos. Diante desse panorama, constata-se que a realidade de idosas que não possuem filhos e cônjuges, e que habitam um domicílio unipessoal, é pouco conhecida, especialmente no estado de Pernambuco. Frente ao exposto, o objetivo geral desta pesquisa foi descrever como as idosas, que não são casadas e não possuem filhos, constroem suas redes de relacionamento, visando ao apoio e ao cuidado. Os objetivos específicos foram: identificar o perfil sociodemográfico delas; analisar como elas percebem seu processo de envelhecimento; identificar suas necessidades e sentimentos acerca do fato de morar sozinhas e suas expectativas para o futuro. e os motivos que as levaram a morar sozinha. Trata-se de uma pesquisa qualitativa, da qual participaram oito idosas com idade cronológica acima de 60 anos, solteiras e que moram sozinhas. O instrumento utilizado foi uma entrevista constituída de questões que atendiam aos objetivos da pesquisa e também aos dados sociodemográficos das participantes. As entrevistas foram analisadas de acordo com a técnica da análise de conteúdo temática. Os principais resultados evidenciaram: 1) a heterogeneidade do envelhecimento, uma vez que as idosas enfatizaram a importância de ter um estilo de vida próprio que proporcione autonomia e satisfação com a vida; 2) a construção da rede de relacionamento, apoio e cuidados tem na família a fonte primordial (especialmente irmãos e sobrinhos), seguida pela espiritualidade/religiosidade e amizades; 3) a renda, aliada a uma boa escolaridade, apareceu como propiciando segurança e independência; 4) a experiência de morar sozinha, em geral, foi vista de forma positiva uma vez que as idosas vivem a velhice com prazer, saúde satisfatória e ocupações. Espera-se que a pesquisa contribua com conhecimentos acerca da realidade dessas idosas, como também possa subsidiar o trabalho dos profissionais que a elas atendem ou que estão interessados na temática do envelhecimento.