Espiritualidade, religiosidade e suas representações para pessoas que vivem com HIV: o cotidiano e suas vivências

Abstract

RESUMO Objetivo: Descrever o processo de viver com HIV/Aids no cotidiano de pessoas vivendo com HIV em sua interface com as representações sociais da espiritualidade e da religiosidade. Método: Pesquisa qualitativa, apoiada pela teoria das representações sociais. Realizou-se entrevista semiestruturada com 32 pessoas em tratamento para HIV num ambulatório especializado em HIV/Aids. Análise realizada com suporte do software IRAMUTEQ. Resultados: Os participantes foram em sua maioria homens, com idade superior a 51 anos, católicos e vivendo com o vírus há mais de 10 anos. O IRAMUTEQ gerou três classes. Nestas, viu-se a influência da espiritualidade e da religiosidade como promotora de força para o enfrentamento da infecção, assim como das dificuldades no processo de enfrentamento do diagnóstico, e a importância da rede de apoio e a naturalização do HIV/Aids. Conclusão: Os participantes fazem associações da espiritualidade ao transcendente e ao divino. A religiosidade foi ancorada à religião e à sua vivência, ambas sendo fonte de apoio e força. Por isso, é importante abrir espaço para o paciente falar sobre sua necessidade espiritual/religiosa.

Spirituality and religiosity for umbandist and candomblecist women: social representation and health implications

“…From the presented data, the hypothesis arises that it is the same representation, which would be equivalent to saying that, for the participants, religiosity and spirituality are learned as the same phenomenon or that, at least in large part of its symbolic and representational construction, there is an important overlapping of elements and meanings. This result, in a way, is not surprising, given the fact that other studies have been found in the literature that worked with spirituality and religiosity as objects and/or representational phenomena, which also concluded that they constituted the same representation 2 .…”

“…The object of study of this article refers to the representations of spirituality and religiosity for women who belong to Afro-diasporic religions, specifically those who are faithful to Umbanda and Candomblé. Its importance is due to the theoretical hypothesis that, despite being distinct concepts and phenomena that can happen in different ways, and even separately in specific contexts, they introduce themselves as the same representation for the studied Brazilian social groups 1,2 .…”

Female community health agents’ structure of social thinking about domestic violence against women

“…Based on the findings presented, it is possible to identify the central nucleus and describe the structure of the CHA's thinking about DVAW. Thus, as an analysis criterion for defining an element as central, a minimum of three methods were established indicating centrality of the element 21 .…”

“…It is noticed that the disrespect for the CHAs can be understood as an attitude or behavior of the aggressor in relation to the woman, being the trigger of the domestic violence episodes. The central nucleus elements generate a global meaning of the representation, have strong historical and ideological roots and are consensual in the group 21 .…”