Vivências de médicos oncologistas: um estudo da religiosidade no cuidado existencial em saúde

Abstract

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).

Religiosidade e espiritualidade em oncologia: concepções de profissionais da saúde

“…Aliás, em um estudo com médicos oncologistas, Junqueira (2008) verificou que, apesar dos esforços para contemplar a subjetividade dos profissionais em unidades de cuidados paliativos, impera o despreparo para lidar com a dimensão religiosa nos atendimentos.…”

“…A religiosidade/espiritualidade dos profissionais da saúde também foram foco de estudos (Espíndula, Valle, & Bello, 2010;Junqueira, 2008). Ecklund, Cadge, Gage e Catlin (2007) levantaram as crenças religiosas e espirituais de 74 oncopediatras.…”

“…Esse dado pode estar relacionado ao fato de não haver um profissional de referência. Na implementação de um serviço de suporte religioso, estudiosos indicam ser necessário priorizar ações integradas entre o trabalho de profissionais da saúde e religiosos, respeitando-se as demandas da família e do paciente Junqueira, 2008;Maciejewski et al, 2012).…”

A pessoa com diabete: do enfoque terapêutico ao existencial

“…In this sense, the person's understanding of his religious belief can open paths to the dialogue and to ways of accessing the person's existence, motivation, singularity (15) .…”

“…It is worth mentioning that the religious dimension is integrated here, even though in an embryonic way, to the healthcare assistance, featuring new caring modes, including the subjectivity, the respect for the person's religiosity and mainly the fact of considering religious beliefs as essential elements in caring for the ill person (15) .…”