Self-care by discalced carmelite nuns in the light of Orem's Theory. / Autocuidado em freiras carmelitas descalças à luz da Teoria de Orem.

OBJECTIVE: To understand the perception of self-care by contemplative nuns residing in a Discalced Carmelite Monastery. METHOD: Descriptive, exploratory study, with a qualitative approach, conducted in a Discalced Carmelite Monastery in Minas Gerais state. Data collection from nuns was performed in January 2018 through a questionnaire on their sociodemographic profile and a semi-structured interview script. The interviews were transcribed, reviewed, and submitted to content analysis. RESULTS: Twenty nuns took part in this study. Three categories emerged: self-care comprehension, how self-care is practiced and what should be done to improve self-care. One subcategory was selected from each thematic category. Subcategories were, respectively, care of others, nutrition, and exercise. Nuns were seen to understand self-care as care of others, practicing it mostly through nutrition while considering exercise a point to be improved. CONCLUSION: Nuns were found to understand what self-care is in its essence and to perform it. However, their priority is to provide care of others as a form of mutual care, which impacts on self-care.

Autocuidado em freiras carmelitas descalças à luz da Teoria de Orem / Autocuidado de las carmelitas descalzas a la luz de la Teoría de Orem / Self-care by discalced carmelite nuns in the light of Orems Theory

RESUMO Objetivo: Compreender a percepção do autocuidado por parte de freiras de vida contemplativa que residem em um Mosteiro da Ordem Carmelita Descalça. Método: Trata-se de um estudo descritivo e exploratório de abordagem qualitativa, realizado em um Mosteiro da Ordem Carmelita Descalça do Estado de Minas Gerais. A coleta de dados foi realizada em janeiro de 2018 junto às freiras por meio de um questionário sobre seu perfil sociodemográfico e um roteiro semi-estruturado para entrevista. As entrevistas foram transcritas e revisadas, sendo submetidas a análise de conteúdo. Resultados: Participaram 20 freiras. Emergiram três categorias: compreensão do autocuidado, como pratica o autocuidado e o que fazer para melhorar o autocuidado. De cada uma das três categorias temáticas, foi selecionada uma subcategoria. Estas foram, respectivamente, o cuidado com o outro, a alimentação e o exercício. Entendeu-se que as freiras compreendem o autocuidado como o cuidado com o outro. Praticam majoritariamente através da alimentação e consideram ainda o exercício como algo a ser melhorado no autocuidado. Conclusão: Constatou-se que as freiras compreendem o que é autocuidado em sua essência e o realizam. Contudo, dão prioridade ao cuidado do outro como forma de cuidado mútuo, que repercute no autocuidado.

RESUMEN Objetivo: Entender la percepción del autocuidado de las monjas de vida contemplativa que residen en un monasterio de la Orden de las Carmelitas Descalzas. Método: Se trata de un estudio descriptivo y exploratorio con un abordaje cualitativo, realizado en un monasterio de la Orden de las Carmelitas Descalzas en el estado de Minas Gerais. La recopilación de datos de las monjas se llevó a cabo en enero del año 2018 mediante un cuestionario sobre su perfil sociodemográfico y un guión semiestructurado para la entrevista. Las entrevistas se transcribieron y revisaron y se sometieron a un análisis de contenido. Resultados: Participaron 20 monjas. Surgieron tres categorías: comprensión del autocuidado, cómo practica el autocuidado y qué pueden hacer para mejorar su autocuidado. De cada una de las tres categorías temáticas, se seleccionó una subcategoría. Estas fueron respectivamente el cuidado del otro, la comida y el ejercicio. Se entendió que las monjas comprenden el autocuidado como el cuidado del otro. Practican el autocuidado principalmente a través de la alimentación y consideran el ejercicio como algo que pueden mejorar en el cuidado de sí mismas. Conclusión: Se constató que las monjas entienden lo que es el autocuidado y lo hacen. Sin embargo, dan prioridad al cuidado del otro como una forma de cuidado mutuo, que tiene un impacto en el autocuidado.

ABSTRACT Objective: To understand the perception of self-care by contemplative nuns residing in a Discalced Carmelite Monastery. Method: Descriptive, exploratory study, with a qualitative approach, conducted in a Discalced Carmelite Monastery in Minas Gerais state. Data collection from nuns was performed in January 2018 through a questionnaire on their sociodemographic profile and a semi-structured interview script. The interviews were transcribed, reviewed, and submitted to content analysis. Results: Twenty nuns took part in this study. Three categories emerged: self-care comprehension, how self-care is practiced and what should be done to improve self-care. One subcategory was selected from each thematic category. Subcategories were, respectively, care of others, nutrition, and exercise. Nuns were seen to understand self-care as care of others, practicing it mostly through nutrition while considering exercise a point to be improved. Conclusion: Nuns were found to understand what self-care is in its essence and to perform it. However, their priority is to provide care of others as a form of mutual care, which impacts on self-care.

A percepção de mulheres religiosas consagradas (freiras) sobre o processo de envelhecimento: implicações para o cuidado de enfermagem / The religious consecrated women's perception (nuns) about the aging process: implications to the nursing care

Objetivos: O objetivo deste estudo foi investigar a percepção e o enfrentamento do processo de envelhecimento pela mulher religiosa consagrada, descrevendo compreensivamente a percepção que essas mulheres possuem sobre o processo de envelhecimento. A partir desta compreensão foi realizada uma análise dos depoimentos à luz da teoria da enfermagem humanística e por fim, foram apontadas estratégias de enfrentamento para garantir um cuidado humanístico. Método: Trata-se de um estudo qualitativo, utilizando o método de análise de conteúdo de entrevistas. Resultados: a análise deu origem a três categorias. A primeira categoria é "envelhecimento" e se desdobra em três subcategorias: a percepção do envelhecimento; a negação do processo de envelhecimento e o enfrentamento do processo de envelhecimento. A segunda categoria é "vida religiosa" e possui duas subcategorias: missão/ser religiosa e oração: a conexão com Deus. A terceira categoria é "cuidado", que se divide nas subcategorias: a realidade do cuidado e; como deveria ser o cuidado realizado. A Teoria do Cuidado Humanístico aplicada aos resultados mostrou como a enfermeira precisa se preparar e como se aproximar para cuidar desta mulher. Desta forma, após sintetizar tudo o que sentiu, percebeu e avaliou, a enfermeira pode agir de forma humanística. Para isso é preciso estabelecer objetivos terapêuticos em enfermagem a partir de um cuidado sistematizado para que a mulher religiosa possa alcançar o equilíbrio e a harmonia em todas as dimensões. Por fim, foi possível delinear uma proposta de ações de cuidado humanístico. Conclusões: As mulheres religiosas consagradas necessitam de um espaço de cuidado que as acolha no sentido humanístico e não apenas as cuidem no sentido biomédico. Particularmente os profissionais que as atendem precisam respeitar a história de vida de cada mulher e avaliar a possibilidade de continuidade de sua missão, adaptando sua vida de serviço à suas possibilidades funcionais e cognitivas.

Objectives: The aim of this study was to investigate the perception and confrontation of the aging process of consecrated religious women, comprehensively describing the perception that these women have about the aging process. From this understanding, an analysis of the statements was performed in the light of humanistic nursing theory, and finally, coping strategies were pointed out to ensure humanistic care. Method: This is a qualitative study, using the method of analysis of the contents of interviews. Results: the analysis gave rise to three categories. The first category is "aging" and unfolds into three subcategories: the perception of aging; denial of the aging process and coping with the aging process. The second category is "religious life" and has two subcategories: mission/religious being and prayer: the connection with God. The third category is "the care", which is divided into the subcategories: ... the reality of care and as should be the care performed. The Theory of Humanistic Care applied to the results showed how the nurse needs to be prepared and how to approach to take care of the religious woman. Thus, after synthesizing everything how she felt, perceived and evaluated, the nurse can act humanistically. For this, it is necessary to establish therapeutic goals in nursing from a systematized care so that religious women can achieve balance and harmony in all dimensions. Finally, it was possible to outline a proposal for humanistic care actions. Conclusions: Consecrated religious women need a space of care that welcomes them in the humanistic sense and not only taking care of them in the biomedical sense. Particularly the professionals who serve them need to respect each woman's life history and evaluate the possibility of continuing their mission, adapting their life to their functional and cognitive possibilities.

La comunidad religiosa de las hermanas de la caridad(hijas de la caridad) enfermeras y administradoras del Hospital "San Vicente de Paúl" de Cuenca, desde 1869 hasta 1977 / "Hermanas de la Caridad" religious community (Daughters of Charity) nurses and administrators of the Hospital "San Vicente de Paúl" of Cuenca, from 1869 to 1977

El Hospital San Vicente de Paul de la ciudad de Cuenca, fundado en 1872, necesitaba de médi-cos, enfermeras y personal administrativo para su funcionamiento. Para la enfermería del hospital el gobierno de Gabriel García Moreno en el año de 1869 trae de Francia a la Comunidad Hospitalaria de las Hermanas de la Caridad, especializadas en administrar hospitales y realizar la enfermería de los mismos. Durante los 105 años de vida del hospi-tal civil las Hermanas de la Caridad permanecen en el mismo, con estatutos, reglamentos y sueldo propios. Cumplieron esta labor, hasta el adveni-miento de enfermeras profesionales, graduadas y tituladas en las universidades.

Maria Bandeira: uma botânica pioneira no Jardim Botânico do Rio de Janeiro / Maria Bandeira: a pioneering botanist at the Botanic Garden of Rio de Janeiro

Resumo Busca-se trazer à luz a trajetória de Maria Bandeira, primeira botânica do Jardim Botânico do Rio de Janeiro, que atuou na década de 1920, desconhecida na historiografia e pouco citada na literatura científica. O significativo número de espécimes de plantas, fungos e líquens por ela coletados, a expertise em alcançar locais de difícil acesso, a extensa correspondência com especialistas estrangeiros e sua ida para estudar na Sorbonne permitem analisar o “fazer botânica” e as redes de sociabilidades nas ciências à época. A interrupção da sua trajetória científica para ingresso na ordem das Carmelitas Descalças com clausura total possibilita interpretações diversas e explica, em parte, a causa do esquecimento de sua passagem pela botânica brasileira.

Abstract This article sheds light on Maria Bandeira, the first female botanist to work at the Botanic Garden of Rio de Janeiro. She was active in the 1920s, but is absent from the historiography and little cited in the scientific literature. The significant number of plant, fungus, and lichen specimens she collected, her capacity to reach far-flung places, her extensive correspondence with foreign experts, and her studies at Sorbonne are all sources for the analysis of the way botany was practiced and the social networks at play in science at the time. The end of her scientific career, when she adopted a cloistered life with the Barefoot Carmelite nuns, can be interpreted variously, and partially explains why her contributions to Brazilian botany have been forgotten.

A clausura enferma: petições para a saída do Convento da Ajuda no Rio de Janeiro para tratamento de doenças contagiosas, c. 1750-1780 / Disease in the cloisters: requests to leave Convento da Ajuda, Rio de Janeiro, for the treatment of contagious diseases, c. 1750-1780

Resumo O artigo discute os pedidos de freiras do Convento da Ajuda para deixar a clausura a fim de curar doenças contagiosas. O padecimento dessas doenças era considerado uma das poucas exceções para permitir a saída das freiras. As ordens femininas guardavam estritamente a clausura, condição necessária para manter o recato de virgens consagradas a Cristo. A documentação contém detalhes sobre as causas e as formas de transmissão das doenças, bem como sobre os tipos de tratamento para combatê-las. Por fim, os processos esclarecem os procedimentos adotados fora da clausura para as freiras não colocarem em risco o recolhimento e a honra, quando iam buscar em locais distantes o tratamento adequado para aquelas doenças.

Abstract This article discusses the requests submitted by nuns from Convento da Ajuda (Ajuda Convent) to leave their life of enclosure to receive treatment for contagious diseases. Disease was one of the few cases in which nuns were granted permission to leave. The female orders were strictly cloistered in order to preserve their purity as virgins consecrated to Christ. Extant documents detail the causes of the diseases, the ways they were transmitted, and the treatments used to fight them. These processes shed light on the procedures adopted outside the cloisters so that the nuns did not jeopardize their reclusion and honor when they went to distant places in search of treatment.

[Disease in the cloisters: requests to leave Convento da Ajuda, Rio de Janeiro, for the treatment of contagious diseases, c.1750-1780]. / A clausura enferma: petições para a saída do Convento da Ajuda no Rio de Janeiro para tratamento de doenças contagiosas, c.1750-1780.

This article discusses the requests submitted by nuns from Convento da Ajuda (Ajuda Convent) to leave their life of enclosure to receive treatment for contagious diseases. Disease was one of the few cases in which nuns were granted permission to leave. The female orders were strictly cloistered in order to preserve their purity as virgins consecrated to Christ. Extant documents detail the causes of the diseases, the ways they were transmitted, and the treatments used to fight them. These processes shed light on the procedures adopted outside the cloisters so that the nuns did not jeopardize their reclusion and honor when they went to distant places in search of treatment.

[The complex travel of cinchona barks between Peru and Québec Hôtel-Dieu, in the middle of the eighteenth century]. / Le circuit complexe du quinquina entre le Pérou et l'Hôtel-Dieu de Québec, au milieu du XVIIIe siècle.

Duplessis sisters, who were religious nuns in Hôtel-Dieu (Quebec hospital), were exchanging letters with a French apothecary from Dieppe in Normandy, named Jacques-Tranquilain Féret. They asked him to send them in Quebec the drugs and medicines their apothecary needed. Amongst these drugs were cinchona barks that came from Callao in Peru by boat, passed Cape Horn and then sailed to Cadiz, the great Spanish port. Then they embarked to Rouen, which was the French port for goods coming from overseas. The goods from Peru had then to be transported on little fishing boats to Dieppe, where Féret received the barks. The apothecary sent these drugs to Quebec by boats sailing either from Rouen or from La Rochelle. So these Peruvian drugs had to cross two times the Ocean before accessing to North America.

[Maria Bandeira: a pioneering botanist at the Botanic Garden of Rio de Janeiro]. / Maria Bandeira: uma botânica pioneira no Jardim Botânico do Rio de Janeiro.

This article sheds light on Maria Bandeira, the first female botanist to work at the Botanic Garden of Rio de Janeiro. She was active in the 1920s, but is absent from the historiography and little cited in the scientific literature. The significant number of plant, fungus, and lichen specimens she collected, her capacity to reach far-flung places, her extensive correspondence with foreign experts, and her studies at Sorbonne are all sources for the analysis of the way botany was practiced and the social networks at play in science at the time. The end of her scientific career, when she adopted a cloistered life with the Barefoot Carmelite nuns, can be interpreted variously, and partially explains why her contributions to Brazilian botany have been forgotten.

Primary Cutaneous Coccidioidomycosis in an Italian Nun Working in South America and Review of Published Literature.

Coccidioidomycosis is a systemic disease caused by the dimorphic fungus Coccidioides, endemic in parts of the Southwestern USA and Central and South America. Two species, Coccidioides immitis and Coccidioides posadasii, were differentiated. Primary cutaneous coccidioidomycosis (PCC) has been reported rarely. An unusual case of PCC characterized by a persistent solitary lesion diagnosed in Italy in an immunocompetent Italian nun living in Argentina is described. The isolate was identified by sequence analysis as C. posadasii. Antibody screening was negative. A total of 39 cases of PCC have been reported in the literature. Infections occurred as a consequence of traumatic implantation in a natural setting in endemic areas or of accidental inoculation in laboratory workers. Importance of accurate investigation of travel history and of occupational hazards to laboratory workers is outlined.