The development of new treatments has improved survival and quality of life among cancer patients. Nurses are expected to answer questions and to provide orientation regarding patients' sexuality since it is an important aspect of life. The main objective of this paper is to understand the representations of sexuality among nurses working with women who survive breast cancer after diagnosis and during treatment assuming that their representations may affect communication with the patient. This is a qualitative study using an in-depth guideline which involved interviews with 28 nurses living and working in the southeast of Brazil. The narratives were submitted to a content analysis and categories of representations were identified and are discussed here. Several representations of sexuality were found in the nurses' discourses. Some of the nurses' representations may be expected to hinder their ability to provide helpful orientation regarding the sexual lives of these patients.
Investigou-se como se desenvolve a comunicação acerca da sexualidade, estabelecida pelas enfermeiras, com as pacientes mastectomizadas. Trata-se de estudo qualitativo, do tipo descritivo-exploratório. Participaram 28 enfermeiras e foram utilizadas entrevistas em profundidade. O material foi submetido à análise de conteúdo temática. Houve variações nos discursos das enfermeiras, articuladas em quatro categorias: a enfermeira não comunica questões de sexualidade; comunica com discurso evasivo e com negação da sexualidade no cuidado; utiliza da comunicação fragmentada, própria do modelo biomédico; e se vale da comunicação acolhedora, integrada, junto a familiares e à equipe de saúde. Evidenciaram-se dificuldades das enfermeiras em contemplarem questões da sexualidade na produção dos cuidados em saúde. Espera-se que este estudo possa suscitar o interesse por novos conhecimentos acerca da interface da sexualidade e dos cuidados na formação em enfermagem, favorecendo a informação e capacitação de outros profissionais da equipe.
Nowadays, the health professionals have not been prepared to deal with the difficulties inherent to death and dying, however, it is noticeable that, among them, it is the physician who experiences more negatively this reality, for he is the focus of the patients and their relatives. Literature points out that beliefs and religious practices are important the lives of many patients who look for assistance, however, many doctors and other professionals of the staff are still wrong about the best way of approaching spiritual and religious issues. This research had the aim of comprehending the experience of religiosity of oncologist physicians in the caring of the oncologic patient. We opted for the qualitative research, through the perspective of Martin Heidegger's Ontological-Hermeneutic Phenomenology, to understand the situations experienced. We interviewed eight oncologist physicians, after the signature of the informed and free consent. The interviews were recorded and transcribed entirely, followed by a broad reading. After the convergences and divergences of the reports were verified, the categories of analysis emerged. The interpretative analysis unveiled that the physicians have an opening for the comprehension of the patient's religious dimension, however, they do it with much difficulty and ambiguity in relation to the actions to be taken. It is a new medical posture that needs safe foundations to solidify, but it is in an initial moment, in the construction of a new paradigm that oscillates between the authentic and nonauthentic treating. The Physicians revealed the importance of God as a facilitator to the coping with the adversity of sickening and alongside they reported that they also search for and comfort themselves with their relation with spirituality and the transcendental. In the situation of helplessness caused by anguish, in the proximity to death, these care takers' existing forms emerge: some continue attached to religious rituals, such as masses, funerals and praying practices as a way of elaborating the grief that they experience daily, so as to keep the public dimension of the death event. Others show themselves in a more contemplative posture before an inner God, cultivating the religiosity in their own world, without attending rituals. The physicians incorporated the patient's necessity of being-withthe-divine, in the various moments along the treatment. Although some physicians do not feel comfortable, considering the scientific value of the practices, there is no opposition. Seen that the care permeates all and every human action, according to Heidegger's ontology, we can discern educational philosophies that involve the results of this research and the being-with ways and their implications for the caring and the authentic existing in the relationships between physicians and religiosity (CAPES).
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