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 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 participants 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 couple1s 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.

O estudo da violência doméstica é um tema de suma importância que vem despertando interesse por parte de pesquisadores das ciências humanas e sociais. Com o intuito de contribuir para o aprofundamento desta temática, esta pesquisa teve como objetivo compreender a experiência de mulheres em situação de violência doméstica e os modos como estas mulheres subjetivam esta violência. Trata-se de um trabalho que pretendeu colocar em pauta a necessidade de uma organização de serviços voltados a esta população, assentados na atenção global, considerando as diferentes demandas pertinentes à saúde, proteção social e jurídica. A importância dada ao problema é fruto da crescente conscientização acerca das desigualdades de gênero, do paulatino reconhecimento dos direitos da mulher e das consistentes evidências da grande magnitude do fenômeno em escala mundial. As participantes desta pesquisa foram mulheres que estão em situação de violência doméstica residentes na cidade do Recife/PE e em Afogados da Ingazeira/PE Sertão do Pajeú que procuram os serviços do Grupo Mulher Maravilha organização não-governamental. O instrumento utilizado para nos aproximarmos do fenômeno foram entrevistas semidirigidas, realizadas individualmente. Os dados coletados foram agrupados em eixos temáticos para, a partir daí, compreendê-los segundo seus núcleos de sentido. Os dados analisados mostram a dificuldade que as mulheres encontram em romperem com a violência sofrida, deixando expor o seu aprisionamento por diferentes motivos: o medo de o companheiro matá-la; o receio de que os filhos venham sofrer com a possibilidade de verem o pai preso; o valor creditado ao casamento e a família; sentem pena do companheiro por ser um alcoolista ou por está desempregado; e por não encontrarem ajuda efetiva dos órgãos de defesa da mulher. Vale ressaltar que esses dados corroboram que as raízes da violência doméstica contra a mulher estão fundadas em uma sociedade que se constituiu baseada em um sistema patriarcal, fruto da desigualdade entre homens e mulheres de diferentes raças, etnias, classe social e cultural. Portanto, observa-se a violência como uma questão complexa, bem como as soluções políticas para a sua prevenção e erradicação, requerendo uma compreensão ampla do problema. Por outro lado, a pesquisa mostra a importância da psicologia clínica no processo de ruptura da violência doméstica, contribuindo para um resgate da auto-estima e da autonomia das mulheres, na tentativa de elas romperem o ciclo da violência e os pactos conjugais e domésticos a que estão submetidas / The study of domestic violence is an important theme that has been arousing interest in social and human sciences researchers. In order to contribute to a better knowledge of this subject, this research had as objective to comprehend the experience of women in domestic violence situation and the ways that these women subject this violence. It is a work that intended to put on the agenda the need of an organization with systematic services of global attention, considering the different requests regarding health, social and legal protection. The importance given to the problem is due to the increasing awareness of gender hierarchy and inequality, the recognition of womens rights and the consistent evidences of the phenomenons great magnitude at a world level. The participants were women resident in the cities of Recife and Afogados da Ingazeira/PE Sertão do Pajeú who usually seeks the services of Grupo Mulher Maravilha non-governmental organization. The instrument used to approach this phenomenon was semi-structured interviews which were performed individually. Collected data were grouped in thematic axis according to their nucleus of meanings for a better comprehension. The analyzed data shows the difficulty that women find in breaking up with the suffered violence by letting themselves to expose their situation through different reasons: the fear of their partner kills them and the possibility of their children see their father arrested; the credit given to the matrimony and family concept; the fact of they feel sorry for the partner to be an alcoholic or for he is unemployed ; and because they cannot find effective help from the organizations of womans defense. It is valuable to emphasize that this data corroborates with the idea that the roots of domestic violence against women are founded in a society that is based in a patriarchal system, fruit from the disparity between men and women of different races and social and cultural positions. Therefore, violence is observed as a complex matter as well as the politic solutions for its prevention and eradication and so requiring a wide comprehension of the problem. In the other hand, this research shows the importance of the clinic psychology in the break process of domestic violence contributing for a rescue of womens self-esteem and autonomy in their attempt to interrupt the violence cycle and the matrimonial and domestic pacts which to they are submitted

INTRODUÇÃO: O aborto em consequência do abuso sexual é permitido na legislação brasileira, porém não significa que exista um consenso sobre esse tema na nossa sociedade. O nosso questionamento foi, sobretudo, o livre arbítrio da mulher em decidir sobre a interrupção da gestação frente a esse direito que lhe é concedido e o impacto do abuso sexual na vida dessa mulher. Utilizamos dos conceitos basilares da bioética para fundamentar a problemática referente ao inicio da vida, bem como do principio da autonomia do ser humano diante da escolha. O sujeito que iremos nos deter é a mulher que um dia foi vitima de um delito e em outro momento se tornou uma criminosa. MÉTODOS: A pesquisa foi realizada na Penitenciaria de Piraquara no Estado do Paraná, Brasil. A seleção foi feita na escola da penitenciaria, no programa de educação de jovens e adultos. Após a seleção dos sujeitos, realizamos uma entrevista a partir de um roteiro semiestruturado. A analise qualitativa foi realizada a partir de uma analise temática. RESULTADOS: Tivemos em nossa amostra 65 sujeitos sendo que 50 responderam não terem sofrido abuso sexual e 15 responderam afirmativamente a essa questão. Isso representa que 23 % da população estudada foram abusadas sexualmente. E desses 15 sujeitos que sofreram abuso sexual 4 afirmaram procuraram o serviço de saúde e forma orientadas sobre os procedimentos para prevenir a gestação e doenças sexualmente transmissíveis. Realizamos a entrevista e na analise temática abordamos os seguintes tópicos: (1) o episodio da violência sexual, (2) momento da vida em que ocorreu, (3) se procurou ajuda , (4) se conhece o agressor , (5) se ficou gravida e se interrompeu a gestação decorrente do abuso sexual. CONCLUSÃO: A amostra estudada não representa todos os seguimentos sociais, uma vez que a pesquisa foi realizada com a população carcerária feminina. A interrupção da gestação em consequência do abuso sexual passa a ser um assunto secundário frente ao abuso sexual. Ocorreu um consenso entre todas as entrevistadas que o abuso sexual deixa marcas para sempre e que caso ocorresse uma gravidez fruto desse abuso iriam interromper / INTRODUCTION: Abortion as a consequence of sexual abuse is accepted by the Brazilian legislation. However, that does not mean that there is a consensus on the issue in our society. Our question was, above all, women\'s free will to decide upon interrupting her pregnancy, as this right is granted to her, as well as the impact of sexual abuse in their lives. We used bioethics concepts to as the base for the problem related to the beginning of their life, as well as the principle of human autonomy when facing a choice. The subject who we will analyze is the woman who, one day, was the victim of abuse and, in another moment, became a criminal, and started dealing drugs. METHODS: The study was carried out in the Piraquara Penitentiary in the state of Paraná, Brazil. Selection was carried out in the penitentiary school, in the education program for adults and young adults. After subjects were selected, they were interviewed using a semi-structured questionnaire. The qualitative study was performed by thematic analysis. RESULTS: There were 65 subjects in our sample, and 50 of them said they had not suffered sexual abuse; 15 stated they had, represented 23% of the population studied. From these 15 subjects who suffered sexual abuse, four stated they had sought the health services and were informed about the procedures to prevent pregnancy and sexually transmitted diseases. We carried out the interview and the thematic analysis on the following topics: (1) episode of sexual abuse; (2) moment of life when this occurred; (3) if they looked for help; (4) if they knew the abuser; (5) if she got pregnant and if they interrupted the pregnancy caused by sexual abuse. CONCLUSION: The sample analyzed does not represent all social segments, once the study was carried out among female prisoners in a women\'s penitentiary. Interruption of pregnancy as a consequence of abuse becomes a secondary issue when sexual abuse is considered. There was a consensus among the interviewees that sexual abuse marks the person for life, and that they would interrupt pregnancy if it was a result of the abuse.

Para avaliar se ocorreriam mudanças cognitivas, sensoriais, comportamentais e emocionais positivas duradouras em mulheres submetidas à psicoterapia cognitivo-comportamental em grupo em relação à fibromialgia, foram selecionadas 36 doentes do sexo feminino, 18 formando o grupo experimental e 18 o grupo comparativo. O grupo experimental foi submetido a 10 sessões em grupo de psicoterapia cognitivo-comportamental. Os resultados foram comparados e analisados qualitativamente, o que permitiu a elaboração da representação social da mulher com fibromialgia / In order to evaluating if the cognitive-behavioral group psychotherapy would provide cognitive, sensorial, behavioral, emotional, lasting and positive changes in women with fibromyalgia, in comparison to those who had not been submitted to this intervention, thirty-six women participated in this study; eighteen formed an experimental group and eighteen, a comparative group. The experimental group underwent ten sessions of cognitive-behavioral psychotherapy. The recollected data had been compared and analyzed qualitatively, which allowed elaborating the social representation of the woman with fibromyalgia.

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.

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This research examines the coping processes of African American women with breast cancer and how those processes relate to low usage of cancer support groups by these women. Prior coping research has utilized predominantly White samples. The limited research on African American coping responses is conflicting and characterized by small samples and non-probability sampling techniques. In this study, 26 respondents from Central and North Texas metropolitan areas were interviewed, including 9 key informants, 9 African American breast cancer survivors, and 8 White survivors. The data suggest that African American and White women cope with breast cancer in significantly different ways. Culture appears to account for the differences. All African American breast cancer survivors identified faith as their primary coping strategy. In contrast, only half of the White survivors claimed faith as their primary coping strategy, but like the other White survivors, tended to rely on multiple coping strategies. The African American survivors conceptualized God as an active member of their support network. Most prayed for healing, and several attributed examples of healing to God's intervention. The White survivors found God's presence in the actions of other people. They prayed for strength, peace, and courage to endure the illness. The use of faith as a coping strategy was the most significant difference between the African American and White breast cancer survivors, but different social support needs were also evident. White survivors readily disclosed the details of their illness and actively sought the assistance of other people. African American women were much less likely to discuss their illness with other persons and expressed a greater inclination to rely on themselves. This study indicates that cancer support groups must be structured to consider cultural coping differences for wider African American usage. Coping research conducted on primarily African American samples is necessary to develop interventions intended to serve African Americans.

South Africa is a country of diversity, culture and various identities; and beneath this diversity, lays the complexity of defining and owning a space for oneself. This study was motivated with the intention to understand Black women’s representations in South Africa as well as the social interactions evident in the relationship between a Black woman and her hair. Literature elucidates on the historical richness of representation for Black people as well as the contemporary relevance of representation for Black women in particular. Furthermore, beauty discourse extends beyond the merely corporeal and finds meaning in historical, political, and circumstantial frames of thought. Eight semi-structured interviews were conducted with Black women. These interviews generated three discursive themes – hair and politics, hair and media and finally, circumstantial self-representation. Exploring these themes revealed that hair, as a projection of the self, is constantly redefining itself and its meaning in a progressive social culture. Furthermore, women assume agency and a degree of importance and identity from the hairstyles they choose to wear on a daily basis. / Psychology / M.A. (Psychology-Research Consultation)

HIV infection is escalating among African-American heterosexual women in alarming rates. African-American women are 23 times as likely to be infected with the AIDS virus as white women. African-American women account for 72% of new HIV cases among women in 29 states. The risk of contracting HIV virus is highest in African-American communities, which inevitably places African-American women at higher risk than other populations of women. The purpose of this study was to advance knowledge regarding what is unknown about risky sexual behaviors among African-American heterosexual women by giving them the “voice” to share their own personal experiences in their natural environments. I examined participants’ perceptions of risk for contracting HIV/AIDS in relationships with male partners. This qualitative research design focused on a constant comparative analysis. I conducted one focus group [four members and one recorder] along with seven individual interviews, of African-American heterosexual women involved in the Women In Motion [WIM] HIV/AIDS prevention program. The following three health behavior frameworks were examined as a means of understanding the limitations of existing models of sexual risk behaviors among African-American women: The Health Belief Model (HBM), the Transtheoretical Change Model, and the Black feminist perspective. Gaps in the literature included insufficient knowledge of how cultural taboos and myths influence sexual decision-making. An overview of the findings of this study has been explicated under the following three main headings: (1) Observation, (2) Interpretation, and (3) Application. The results of the study are discussed under the following three main categories 1) Understanding Sexual Decision-Making, 2) Understanding Intimacy, and 3) Understanding HIV/AIDS Prevention With Male Partners. In conclusion, sexual decision-making in this inquiry became an all encompassing construct based on African-American women’s perceptions of how they viewed the paradox of sexual needs in intimate relationships with male partners and the risk of contracting HIV/AIDS.

The purpose of this study was to examine the hypotheses that the external factors of family environment, gender, and clinical status and the internal factors of self-esteem and impression management would have either a positive influence or a negative influence on individuals' congruence between their sexual attitudes and their sexual behavior. The hypotheses that the external and internal factors would be significant predictors of congruence between sexual attitudes and behavior were not supported by regression analyses. Clinical status and impression management were significant predictors of congruence but in the opposite direction than hypothesized. When age was factored out of the regression equation, clinical status was no longer a significant predictor of congruence. However, impression management remained a significant predictor of congruence.