La configuration ainsi que le fonctionnement de l’espace dakarois sont marqués par une permanente confrontation entre les « normes institutionnelles » et les modes populaires de production et de consommation de l’espace urbain.L’objectif général de ce travail est d’analyser la façon dont s’édifie et se développe l’espace urbain dakarois, et plus particulièrement les modes de production des espaces résidentiels et comment ils sont façonnés par des logiques contradictoires et des stratégies d’acteurs différenciées.La géo histoire de l’édification urbaine de Dakar qui nous a servi de trame, montre que la construction de la capitale sénégalaise est inscrite dans une lutte constante des acteurs pour l’appropriation des ressources spatio-territoriales marquées par le rejet et l’exclusion progressive des groupes sociaux économiquement fragiles dont les emprises résidentielles libérées de manière souvent violente ont été réaffectées à des acteurs sociaux à revenus plus élevés.Devant cette politique ségrégationniste, s’est développée une rigoureuse résistance des groupes sociaux populaires qui a fini par imposer ses formes et modalités de consommation spatiale devenues dominantes au point de produire une urbanité caractéristique d’une identité physionomique propre à la ville.L’Etat a développé une stratégie de reconquête politico – administrative, qui s’est notamment traduite sur le plan politique par l’approfondissement de la décentralisation avec la création des communes d’arrondissement couvrant l’ère des zones irrégulières, renforcées institutionnellement en commune de plein exercice avec l’acte III de la décentralisation.Le redéploiement de l’État se lit également à travers des dynamiques de reterritorialisation qu’il engendre avec les opérations de Restructuration Régularisation Foncière notamment. Il s’agit d’une entreprise de contrôle technico urbanistique avec un objectif d’intégration physique et socioéconomique des quartiers irréguliers à la « ville légale ».En effet, l’impératif de contrôle politico – administratif (décentralisation/déconcentration) et d’harmonisation technico urbanistique (restructuration/régularisation foncière) de la ville s’inscrivent dans un champ plus large qui vise l’élargissement du marché et sa consolidation.Ainsi en prétendant lutter contre les exclusions et les inégalités territoriales, les projets de RRF les reproduisent sous une forme renouvelée, en tant que champ de préparation de l’expansion du marché dans les territoires de l’informalité. / The configuration and functioning of Dakar area are marked by a permanent confrontation between the "institutional norms" and the popular modes of production and consumption of the urban space.The main objective of this work is to analyze the way in which the urban space of Dakar is being developed and built, and more especially the modes of production of residential spaces and how they are shaped by contradictory logics and differentiated actors strategies. The geo-history of urban construction in Dakar, which has served us as a framework, shows that the construction of the Senegalese capital is part of a constant struggle between actors for the appropriation of spatio-territorial resources. These latter are marked by the rejection and the progressive exclusion of social groups that have economically been fragile and whose residential ascendancies, which have often been violently liberated, have been reallocated to social actors with higher incomes.In front of this segregationist policy, a rigorous resistance of the popular social groups is developed and has finally imposed its forms and modalities of spatial consumption becoming dominant so as to produce an urbanity characteristic of a city-specific physiognomic identity.The state has developed, a politico - administrative recovery strategy has been expressed on political plan through the deepening of decentralization with the creation of borough communes covering the era of irregular zones, institutionalized in full - Act III of decentralization.The redeployment of the State is also reflected in the dynamics of making new-territories that it generates with the operations of Restructuring and land Regularization in particular. It is a technical-urbanistic control company which aims a physical and socio-economic integration of the irregular districts to the "legal city".Indeed, the imperative of politico-administrative control (decentralization / devolution) and the technical-urbanist harmonization (land restructuring / regularization) of the city are part of a wider field which aims at expanding the market and consolidating it.It thus appears that by claiming to fight against the territorial exclusions and inequalities, the RRF projects reproduce them in a renewed form, as a field of preparation for the expansion of the market in the informality territories.

Made available in DSpace on 2015-07-22T20:50:12Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-04-28 / A esquizofrenia é um dos principais transtornos psiquiátricos, cujas causas são ainda amplamente desconhecidas. O objetivo deste estudo é descrever as concepções socioculturais relacionadas à experiência subjetiva de pacientes esquizofrênicos e seus familiares, nos seguintes aspectos: a) estudar modelos explicativos e significados formulados por pacientes, familiares e comunidade para entender a esquizofrenia; b) descrever comportamentos e práticas populares de familiares utilizadas no processo do cuidado do paciente esquizofrênico; c) explorar a interação entre a família, o paciente esquizofrênico e a comunidade próxima. Foi realizada uma etnografia utilizando a observação participante e entrevista semiestruturada em profundidade, abordando questões referentes às experiências e crenças de pacientes crônicos com diagnóstico de esquizofrenia e seus familiares, em tratamento no Ambulatório de Saúde Mental da cidade de Montes Claros. Foram entrevistados 46 indivíduos: 16 pacientes, 23 familiares e 07 membros da comunidade. Familiares e pacientes vivem em precárias condições socioeconômicas. Pacientes, familiares e a comunidade compartilham crenças semelhantes quanto à etiologia e curso da doença. A esquizofrenia, para pacientes e familiares, não é reconhecida como uma doença; ela é um transtorno de causa espiritual e tem como principais modelos explicativos o resguardo quebrado, os espíritos, o encosto e os feitiços. Os espíritos geracionais são vistos como responsáveis pela transmissão e manifestação da doença por hereditariedade. A doença passa de um membro para o outro por maldição. Pacientes e familiares buscam ajuda terapêutica, principalmente nos “curandeiros”, no espiritismo e nas igrejas evangélicas, o que nem sempre resulta em melhora. As “vozes” que os pacientes ouvem são interpretadas pelos familiares como vozes espirituais, possibilitando a perspectiva de um aspecto positivo na relação entre familiares e pacientes. A loucura, para pacientes, familiares e comunidade, está associada à inconsciência dos acontecimentos e atitudes em torno de si. Ser “louco” está relacionado ao uso de medicação antipsicótica, o que é uma barreira para a adesão ao tratamento. Não poder participar socialmente do mundo é uma fonte de sofrimento para os pacientes. O relacionamento familiar é permeado de agressividade e violência de ambos os lados. As famílias usam a violência: a) por medo; b) como defesa das agressões recebidas; c) para controle do comportamento do paciente; d) por acreditarem que as agressões dos pacientes são premeditadas; e) por não compreenderem o que acontece com os pacientes. O comportamento violento do paciente é visto como um problema de caráter moral. Na perspectiva da comunidade, o paciente esquizofrênico é perigoso e ameaçador. O contexto sociocultural deve ser considerado ao se pensar políticas de intervenção que priorizem a melhoria de vida para pacientes e familiares. As políticas públicas de saúde mental precisam lidar com os desafios das realidades locais, da dinâmica familiar e da violência, que estão inseridos no contexto do cuidado terapêutico. A etnografia realizada com pacientes, familiares e vizinhos mostrou a complexidade do cuidado do paciente esquizofrênico e necessária articulação de várias áreas do conhecimento para se ter uma aproximação mais realista da vida cotidiana dos participantes. / Schizophrenia is one of the major psychiatric disorders, whose causes are still largely unknown. The aim of this study is to describe the socio-cultural concepts related to the subjective experience of schizophrenic patients and their families in the following aspects a) to study the explanatory models and meanings formulated by patients, families and communities in order to understand schizophrenia b) to describe behaviors and popular practices of the patient’s family used in the process of the schizophrenic care c) to exploit the interaction between the schizophrenic patient, his family and the community. An ethnographic research was conducted using participant observation and semi-structured in-depth interview approaching issues related to experiences and beliefs of chronic patients with schizophrenia diagnosis and their families undergoing treatment at the Mental Health Clinic in the city of Montes Claros, Minas Gerais, Brazil. A total of 46 individuals were interviewed: 16 patients, 23 family members and 07 members of the community. Patients and their families live in poor socioeconomic conditions. Patients, families and the community share similar beliefs towards etiology and the course of the disease. Schizophrenia is not recognized as a disease both by patients and their families; it is considered a spiritual disorder and its main explanatory models are lack of post natal care, spirits, spells and spiritual obsession. Generational spirits are seen as responsible for the disease transmission and manifestation by inheritance. This disease is transmitted from one member of the family to the other by curse. Patients and family members seek therapeutic help mainly in "spiritualist healers" and evangelical churches which does not always bring improvement. The "voices" patients hear are interpreted as spiritual voices by the family, suggesting the prospect of a positive aspect in the relationship between family and patients. The concept of madness for the patients, their families and communities is associated with attitudes and unconsciousness towards what is happening around. Being "crazy" is related to the use of antipsychotic medication presenting a barrier to treatment adherence. The fact of not being able to participate socially in the world is a source of suffering for the patients. The family relationship is surrounded by aggressiveness and violence on both sides. Families use violence; a) for fear b) in order to defend from the aggression received, c) in order to control the patient’s behavior d) because they believe the attacks are premeditated e) because they do not understand what patients are going through. The patients’ violent behavior is seen as a moral character problem. Under the community view, the schizophrenic patient is dangerous and threatening. The sociocultural context must be considered when thinking of intervention policies that prioritize the patients’ and families’ life improvement. Mental health public policies have to deal with the challenges of local realities, family dynamics and violence, which are inserted in the context of therapeutic care. The ethnography with patients, family members and neighbors showed the complexity of the schizophrenic patient care and the articulation needed for several areas of knowledge in order to have a more realistic approach of the participants’ daily life. / TEDE / BV UNIFESP: Teses e dissertações

nÃo hà / O presente trabalho de pesquisa busca refletir sobre as prÃticas populares de cura e a ciÃncia mÃdica no Cearà durante a segunda metade do sÃculo XIX. Tomamos o livro Medicina Caseira de Juvenal Galeno como fonte e objeto de anÃlise, uma vez que o livro se apresentou como uma produÃÃo inquietante, por se tratar de um livro de receitas caseiras, com prÃticas populares de cura, coletadas durante a segunda metade do sÃculo XIX e organizado em 1919, perÃodo em que a medicina cientÃfica no Cearà comeÃava a se estruturar enquanto ciÃncia legitimadora da doenÃa e da saÃde. Ao longo do processo de investigaÃÃo, localizamos pontos de aproximaÃÃes e distanciamentos entre as prÃticas de cura que envolvem o saber cientÃfico e popular. Tal percepÃÃo nos possibilitou refletir sobre como as prÃticas populares de cura permaneceram presentes e atÃ, em alguns casos, foram apropriadas pela medicina cientÃfica no seu processo de afirmaÃÃo enquanto prÃtica de intervenÃÃo no meio social e na sua busca de institucionalizaÃÃo. / The actual dissertation aims to reflect about the popular practices of healing and medical science in the state of CearÃ, Brazil, during the second half of the 19th century. The book âMedicina Caseiraâ (organized in 1919 by Juvenal Galeno) was taken as analysis source and object, because it showed itself as a disturbing production, since it deals with homemade recipes, popular practices of healing during that period, in a moment that medical science in Cearà was beginning to structure itself as a legitimating science of health and disease. Througt the process of investigation, some points of convergence and divergence were found out among the practices of healing that are related with scientific and popular knowledge. Such a perception allowed us to think about how these popular practices of healing are found at the present time and even, in some cases, were appropriated into the scientific medicine in its processo of affirmation while intervening practice in the social arena and in its search of institutionalization.

GADELHA, Georgina da Silva.Os saberes do corpo: a “medicina caseira” e as práticas populares de cura no Ceará (1860-1919). 2007. 187 f. Dissertação (Mestrado em História) - Universidade Federal do Ceará, Departamento de História, Programa de Pós-Graduação em História Social, Fortaleza-ce, 2007. / Submitted by Raul Oliveira (raulcmo@hotmail.com) on 2012-06-25T14:24:39Z No. of bitstreams: 1 2007_Dis_GSGadelha.pdf: 1613483 bytes, checksum: e3839e4512787c006c935506ce9fa662 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-06-25T14:32:45Z (GMT) No. of bitstreams: 1 2007_Dis_GSGadelha.pdf: 1613483 bytes, checksum: e3839e4512787c006c935506ce9fa662 (MD5) / Made available in DSpace on 2012-06-25T14:32:45Z (GMT). No. of bitstreams: 1 2007_Dis_GSGadelha.pdf: 1613483 bytes, checksum: e3839e4512787c006c935506ce9fa662 (MD5) Previous issue date: 2007 / The actual dissertation aims to reflect about the popular practices of healing and medical science in the state of Ceará, Brazil, during the second half of the 19th century. The book “Medicina Caseira” (organized in 1919 by Juvenal Galeno) was taken as analysis source and object, because it showed itself as a disturbing production, since it deals with homemade recipes, popular practices of healing during that period, in a moment that medical science in Ceará was beginning to structure itself as a legitimating science of health and disease. Througt the process of investigation, some points of convergence and divergence were found out among the practices of healing that are related with scientific and popular knowledge. Such a perception allowed us to think about how these popular practices of healing are found at the present time and even, in some cases, were appropriated into the scientific medicine in its processo of affirmation while intervening practice in the social arena and in its search of institutionalization. / O presente trabalho de pesquisa busca refletir sobre as práticas populares de cura e a ciência médica no Ceará durante a segunda metade do século XIX. Tomamos o livro Medicina Caseira de Juvenal Galeno como fonte e objeto de análise, uma vez que o livro se apresentou como uma produção inquietante, por se tratar de um livro de receitas caseiras, com práticas populares de cura, coletadas durante a segunda metade do século XIX e organizado em 1919, período em que a medicina científica no Ceará começava a se estruturar enquanto ciência legitimadora da doença e da saúde. Ao longo do processo de investigação, localizamos pontos de aproximações e distanciamentos entre as práticas de cura que envolvem o saber científico e popular. Tal percepção nos possibilitou refletir sobre como as práticas populares de cura permaneceram presentes e até, em alguns casos, foram apropriadas pela medicina científica no seu processo de afirmação enquanto prática de intervenção no meio social e na sua busca de institucionalização.