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… Show more
“…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 .…”
Section: Discussionsupporting
confidence: 65%
“…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 .…”
The object of study 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. The objective was to analyze the representational structure of spirituality and religiosity for Umbandist and Candomblecist women with the aim of thinking of an explanatory model of this symbolic construction and implications for the practice of care in the area of health. Qualitative study, in the light of Social Representations in its structural approach. Data collected with 207 Umbandist and Candomblecist women through free evocations of the inducing terms “spirituality” and “religiosity”, in addition to the characterization and scale of religiosity. The evocations were submitted to prototypical and similarity analyses with Iramuteq, while quantitative data to descriptive statistics. The results show that the central elements for religiosity are faith, belief, God and love, while for spirituality, they are faith, Orixás, God, peace and love. The tree of similarity explains the centrality of faith for the structuring of this representation. The representations are organized around the idea of a relationship between the human and the divine.
“…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 .…”
Section: Discussionsupporting
confidence: 65%
“…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 .…”
The object of study 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. The objective was to analyze the representational structure of spirituality and religiosity for Umbandist and Candomblecist women with the aim of thinking of an explanatory model of this symbolic construction and implications for the practice of care in the area of health. Qualitative study, in the light of Social Representations in its structural approach. Data collected with 207 Umbandist and Candomblecist women through free evocations of the inducing terms “spirituality” and “religiosity”, in addition to the characterization and scale of religiosity. The evocations were submitted to prototypical and similarity analyses with Iramuteq, while quantitative data to descriptive statistics. The results show that the central elements for religiosity are faith, belief, God and love, while for spirituality, they are faith, Orixás, God, peace and love. The tree of similarity explains the centrality of faith for the structuring of this representation. The representations are organized around the idea of a relationship between the human and the divine.
“…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 .…”
Section: Resultsmentioning
confidence: 99%
“…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 .…”
This study aimed at describing community health agents’ representational structure on domestic violence against women. A quantitative-qualitative research study based on the Theory of Social Representations in its structural approach and carried out in a municipality from inland Bahia, Brazil. The community health agents participated through free evocation and centrality techniques: choix-par-bloc, constitution of word pairs and mise-en-cause, from May to August 2019. Data analysis was carried out by means of the EVOC software (Ensemble of Programs Permettant I’analyse des Evocations), similarity analysis and mise-en-cause analysis. These professionals’ representational structure is organized from the central elements of disrespect and sadness, which attribute negative meanings to the representation regarding their positions and repercussions; the other elements integrate specific information to the structure of the representations, justifying them. It is concluded that the understanding regarding organization of the community agents’ social thinking about the phenomenon allows its problematization, as well as the elaboration of prevention and coping strategies for women in situations of violence, the aggressors and the community.
Background: Professional nurses provide self-management support to adults (18 years and older) living with tuberculosis (TB) and human immunodeficiency virus (HIV) coinfection to enable them to mitigate its impact on their lives. However, the experiences of professional nurses providing self-management support to adults with TB-HIV coinfection remain unclear.Aim: This study explored and described the experiences of professional nurses on the provision of self-management support to adults living with TB-HIV coinfection in Greater Accra, Ghana.Setting: Three public primary health facilities in Greater Accra, Ghana.Methods: An exploratory, descriptive qualitative design was used. Twenty-two purposively sampled professional nurses were interviewed face-to-face individually using an interview guide. Interviews were recorded with participants’ permission, transcribed and analysed thematically using MAXQDA software.Results: The three themes generated revealed that the: (1) self-management problems of adults living with TB-HIV coinfection included their recurring physical, mental and social problems, (2) the support provided to adults with TB-HIV coinfection included symptom, nutritional, medication and psychosocial self-management support, (3) the factors related to providing self-management support showed that self-management support was influenced by patient, nurse and health facility-related factors but was feasible, equitable and acceptable to patients and stakeholders.Conclusion: Professional nurses’ self-management support practice entailed improvising limited resources to address the recurring problems of adults living with TB-HIV coinfection. Nurses require adequate resources to provide comprehensive self-management support.Contribution: The contextual evidence provides insight into the self-management problems of adults with TB-HIV coinfection and the factors influencing professional nurses’ self-management support.
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