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1.
Pensar Prát. (Online) ; 24dez. 2021. Ilus
Artigo em Português | LILACS | ID: biblio-1362769

RESUMO

Este trabalho investigou as relações e tensões do processo de educação do corpo de jovens, alunos do Ensino Médio, presentes no co-tidiano de uma escola evangélica assembleiana em Cuiabá-MT, buscan-do uma reflexão sobre os sentidos das práticas corporais nas aulas de Educação Física. A pesquisa é qualitativa, etnográfico-descritiva e foram analisadas fontes documentais; observações do cotidiano escolar e das aulas de Educação Física; entrevistas com os jovens alunos do Ensino Médio. Sinaliza-se a importância da compreensão de que, para a cultu-ra escolar de instituições educativas evangélicas tradicionais, a aula de Educação Física e as práticas corporais são historicamente objetos de interdição e tensão em relação aos ensinamentos religiosos evangélicos imbricados à questão de gênero (AU).


This work investigated the relationships and tensions in the education process of the body of young high school students present in he daily life of an evangelical assembly school in Cuiabá-MT to reflect on the meanings of bodily practices in Physical Education classes. The research is qualitative, ethnographic-descriptive, documentary sources were analyzed; observations of school routine and Physical Education classes; interviews with young high school students. The importance of understanding that for the school culture of traditional evangelical educational institutions, the Physical Education class and body practices are historically the object of interdiction and tension in relation to evangelical religious teachings imbricated to the gender issue is highlighted (AU).


Este trabajo investigó las relaciones y tensiones en el proceso educativo del cuerpo de jóvenes estudiantes de secundaria presentes en la vida cotidiana de una escuela asamblea evangélica en Cuiabá-MT para reflexionar sobre los significados de las prácticas corporales en las clases de Educación Física. La investigación es cualitativa, etnográfico-descriptiva, se analizaron fuentes documentales; observaciones de la rutina escolar y las clases de educación física; entrevistas con jóvenes estudiantes de secundaria. Se destaca la importancia de comprender que para la cultura escolar de las instituciones educativas evangélicas tradicionales, las prácticas de clase y corporal de Educación Física son históricamente objeto de interdicción y tensión en relación a las enseñanzas religiosas evangélicas imbricadas a la cuestión de género (AU).


Assuntos
Humanos , Instituições Acadêmicas , Características Culturais , Ensino Fundamental e Médio , Relações Interpessoais , Jogos e Brinquedos , Compreensão , Religiosos
2.
PLoS One ; 16(9): e0257277, 2021.
Artigo em Inglês | MEDLINE | ID: mdl-34529714

RESUMO

Vaccination is a cost-effective public health intervention, yet evidence abounds that vaccination uptake is still poor in many low- and middle-income countries. Traditional and Religious Leaders play a substantial role in improving the uptake of health services such as immunization. However, there is paucity of evidence on the cost-effectiveness of using such strategies. This study aimed to assess the cost-effectiveness of using a multi-faceted intervention that included traditional and religious leaders for community engagement to improve uptake of routine immunisation services in communities in Cross River State, Southern Nigeria. The target population for the intervention was traditional and religious leaders in randomly selected communities in Cross River State. The impact of the intervention on the uptake of routine vaccination among children 0 to 23 months was assessed using a cluster randomized trials. Outcome assessments were performed at the end of the project (36 months).The cost of the intervention was obtained from the accounting records for expenditures incurred in the course of implementing the intervention. Costs were assessed from the health provider perspective. The cost-effectiveness analysis showed that the incremental cost of the initial implementation of the intervention was US$19,357and that the incremental effect was 323 measles cases averted, resulting in an incremental cost-effectiveness ratio (ICER) of US$60/measles case averted. However, for subsequent scale-up of the interventions to new areas not requiring a repeat expenditure of some of the initial capital expenditure the ICER was estimated to be US$34 per measles case averted. Involving the traditional and religious leaders in vaccination is a cost-effective strategy for improving the uptake of childhood routine vaccinations.


Assuntos
Serviços de Saúde Comunitária/organização & administração , Educação em Saúde/organização & administração , Programas de Imunização/economia , Programas de Imunização/organização & administração , Vacina contra Sarampo/economia , Sarampo/economia , Sarampo/prevenção & controle , Religiosos , Criança , Análise por Conglomerados , Análise Custo-Benefício , Humanos , Imunização , Lactente , Recém-Nascido , Liderança , Nigéria/epidemiologia , Saúde Pública , Religião , Vacinação
3.
Am J Hypertens ; 34(10): 1042-1048, 2021 10 27.
Artigo em Inglês | MEDLINE | ID: mdl-34022044

RESUMO

BACKGROUND: Hypertension is a growing public health emergency in rural sub-Saharan Africa. Based on the known influence of religious leaders in rural sub-Saharan Africa and our prior research, we explored perspectives of religious leaders on hypertension and potential strategies to improve hypertension control in their communities. METHODS: We conducted 31 in-depth interviews with Christian (n = 17) and Muslim (n = 14) religious leaders in rural Tanzania. Interviews focused on religious leaders' perceptions of hypertension and how they could play a role in promoting blood pressure reduction. We used interpretative phenomenological analysis, a qualitative research method, to understand religious leaders' perspectives on, and experiences with, hypertension. RESULTS: Three main themes emerged during analysis. First, we found that perceptions about causes, treatment, and complications of hypertension are influenced by religious beliefs. Second, religious beliefs can enable engagement with hypertension care through religious texts that support the use of biomedical care. Third, religious leaders are enthusiastic potential partners for promoting hypertension control in their communities. These themes were consistent between religion and gender of the religious leaders. CONCLUSIONS: Religious leaders are eager to learn about hypertension, to share this knowledge with others and to contribute to improved health in their communities.


Assuntos
Hipertensão , Religiosos , Saúde da População Rural , Humanos , Hipertensão/prevenção & controle , Religiosos/psicologia , Tanzânia , Confiança
4.
PLoS One ; 16(4): e0248236, 2021.
Artigo em Inglês | MEDLINE | ID: mdl-33861742

RESUMO

BACKGROUND: Vaccination coverage levels fall short of the Global Vaccine and Action Plan 90% target in low- and middle- income countries (LMICs). Having identified traditional and religious leaders (TRLs) as potential public health change agents, this study aimed at assessing the effect of training them to support routine immunisation for the purpose of improving uptake of childhood vaccines in Cross River State, Nigeria. METHODS: A cluster-randomised controlled study was conducted between 2016 and 2019. Of the 18 Local Government Areas (LGA) in Cross River State, eight (four urban and four rural LGAs) were randomized into the intervention and control study arms. A multi-component intervention involving the training of traditional and religious leaders was implemented in the four intervention LGAs. Baseline, midline and endline surveys collected information on children aged 0-23 months. The effect of the intervention on outcomes including the proportion fully up-to-date with vaccination, timely vaccination for pentavalent and measles vaccines, and pentavalent 1-3 dropout rates were estimated using logistic regression models using random effects to account for the clustered data. RESULTS: A total of 2598 children at baseline, 2570 at midline, and 2550 at endline were included. The intervention was effective in increasing the proportion with at least one vaccine (OR 12.13 95% CI 6.03-24.41p<0.001). However, there was no evidence of an impact on the proportion of children up-to-date with vaccination (p = 0.69). It was effective in improving timeliness of Pentavalent 3 (OR 1.55; 95% CI: 1.14, 2.12; p = 0.005) and Measles (OR 2.81; 96% CI: 1.93-4.1; p<0.001) vaccination. The odds of completing Pentavalent vaccination increased (OR = 1.66 95% CI: 1.08,2.55). CONCLUSION: Informal training to enhance the traditional and religious leaders' knowledge of vaccination and their leadership role can empower them to be good influencers for childhood vaccination. They constitute untapped resources in the community to boost routine immunisation. Pan African Clinical Trial Registry (PACTR) PACTR202008784222254.


Assuntos
Saúde Pública/métodos , Cobertura Vacinal/estatística & dados numéricos , Vacinação/estatística & dados numéricos , Adulto , Feminino , Educação em Saúde , Humanos , Programas de Imunização , Lactente , Liderança , Masculino , Sarampo/prevenção & controle , Vacina contra Sarampo/uso terapêutico , Nigéria/epidemiologia , Pais/educação , Saúde Pública/tendências , Religiosos/psicologia , População Rural , Cobertura Vacinal/métodos
6.
Psico (Porto Alegre) ; 52(4): 36291, 2021.
Artigo em Português | LILACS | ID: biblio-1362316

RESUMO

O presente trabalho teve como objetivo analisar a influência da religiosidade no preconceito contra homossexuais em pessoas de diferentes afiliações religiosas. A pesquisa foi feita com 234 pessoas da cidade de Fortaleza, Ceará, com idade média de 34,3 anos (DP = 11,86; 97 homens e 136 mulheres). Desse total, havia pessoas afiliadas às religiões católica, protestante, protestante inclusiva, espírita e de matriz africana. Os participantes responderam a um questionário que buscou avaliar o preconceito contra homossexuais e a religiosidade, por meio de diferentes variáveis. Verificou-se preconceito flagrante nos católicos e protestantes, preconceito sutil nos espíritas e não foram identificadas atitudes preconceituosas nem nos protestantes inclusivos nem nos de matriz africana. Ademais, identificou-se que as crenças e as práticas protestantes predisseram o preconceito contra homossexuais. As discussões dos achados colaboram para o panorama científico, mas, vão além, propondo uma análise multidimensional da religiosidade, incluindo religiões pouco contempladas nos estudos sobre a temática.


The present work aimed to analyze the influence of religiosity on prejudice against homosexuals in people of different religious affiliations. The survey was conducted with 234 people from the city of Fortaleza, Ceará, with an average age of 34.3 years (SD = 11.86; 97 men and 136 women). Of this total, there were people affiliated with the Catholic, Protestant, Inclusive Protestant, Spiritist and religions from Africa. Participants answered a questionnaire that sought to assess prejudice against homosexuals and religiosity through different variables. It was verified blatant prejudice in Catholics and Protestants, subtle prejudice in Spiritists, and no prejudices were identified neither in inclusive Protestants nor in those of religions from Africa. Moreover, it was found that Protestant beliefs and practices predicted prejudice against homosexuals. The discussions of the findings contribute to the scientific panorama, but, beyond, proposing a multidimensional analysis of religiosity, including religions little contemplated in the studies on the subject.


Este trabajo tuvo como objetivo analizar la influencia de la religiosidad en el prejuicio hacia homosexuales en personas de distintas afiliaciones religiosas. La investigación fue realizada con 234 personas de la ciudad de Fortaleza, Ceará, con edad promedio de 34,3 años (DP = 11,86; 97 hombres e 136 mujeres). De este total había personas afiliadas a la religión católica, protestante, protestante inclusiva, espírita y a religiones de origen africana. Los participantes responderán a un cuestionario que evaluó el prejuicio hacia homosexuales y la religiosidad por medio de distintas variables. Se verificó el prejuicio flagrante en los católicos y protestantes, el prejuicio sutil en los espíritas y no se identificaron actitudes prejuiciosas ni en los protestantes inclusivos ni en los afiliados de religiones de origen africana. Además, se verifico que las creencias y las prácticas protestantes predijeron el prejuicio hacia homosexuales. Las discusiones de los resultados colaboran para el panorama científico, pero, van más allá, y proponen un análisis multidimensional de la religiosidad, que incluye religiones poco contempladas en los estudios sobre el tema.


Assuntos
Humanos , Masculino , Feminino , Homossexualidade , Homofobia , Religiosos , Preconceito
7.
Psicol. soc. (Online) ; 33: e237900, 2021.
Artigo em Português | LILACS, Index Psicologia - Periódicos | ID: biblio-1356636

RESUMO

Resumo Neste artigo, analisa-se o discurso de deputados de uma comissão especial, numa reunião destinada a proferir parecer para o Projeto de Lei nº 6583/2013, que dispõe sobre o Estatuto da Família. O projeto defende uma definição de entidade familiar que exclui diversos arranjos familiares menos tradicionais. Identificaram-se os argumentos com conteúdo religioso que são favoráveis ou contrários ao Estatuto e se analisou como os parlamentares constroem a factualidade dos seus discursos, ou seja, sua credibilidade argumentativa. A perspectiva teórico-metodológica escolhida foi a Psicologia Social Discursiva. Observou-se que a construção da factualidade discursiva ampara-se no conteúdo religioso dos argumentos e que os argumentos religiosos ganham fidedignidade através das estratégias retóricas de factualidade. É possível distinguir os argumentos dos deputados favoráveis, e dos contrários, apenas em termos de conteúdo, pois, em termos de emprego de dispositivos argumentativos, ambos são equivalentes, já que utilizam estratégias discursivas similares e recorrem ao discurso religioso.


Resumen En este artículo se analiza el discurso de los diputados de una comisión especial en una reunión destinada a opinar sobre el Proyecto de Ley nº 6583/2013, que trata del Estatuto de la Familia. El proyecto de ley aboga por una definición de entidad familiar que excluya varios arreglos familiares menos tradicionales. Se identificaron argumentos con contenido religioso que son favorables o contrarios al Estatuto y se analizó como los parlamentarios construyen la facticidad de sus discursos, es decir, su credibilidad argumentativa. La perspectiva teórico-metodológica elegida fue la Psicología Social Discursiva. Se observó que la construcción de la facticidad discursiva se sustenta en el contenido religioso de los argumentos y que los argumentos religiosos ganan confiabilidad a través de estrategias de facticidad retórica. Es posible distinguir los argumentos de los diputados a favor y los en contra solo en términos de contenido, porque, en términos del uso de dispositivos argumentativos, ambos son equivalentes, ya que utilizan estrategias discursivas similares y recurren al discurso religioso.


Abstract In this article we analyze the speech of representatives of a special commission in a meeting destined to give an opinion for the Bill (PL) nº 6583/2013, which deals with the Statute of the Family. The bill advocates a definition of a family entity that excludes less traditional family arrangements. Arguments with religious content that are favorable or contrary to the Statute were identified and the way parliamentarians build the factuality of their speeches, that is, their argumentative credibility, was analyzed. The theoretical-methodological perspective chosen was Discursive Social Psychology. It was observed that the construction of discourse factuality is supported by the religious content of the arguments and that the religious arguments gain reliability through rhetorical factuality strategies. It is possible to distinguish the arguments of representatives in favor, and those against, only in terms of content, because, in terms of the use of argumentative devices, both are equivalent, as they use similar discursive strategies and resort to religious discourse.


Assuntos
Família , Constituição e Estatutos , Discurso , Religiosos , Psicologia Social , Projeto de Lei
8.
Ciênc. cuid. saúde ; 20: e58462, 2021. tab, graf
Artigo em Português | LILACS, BDENF - Enfermagem | ID: biblio-1339640

RESUMO

RESUMO Objetivo: estimar a prevalência do consumo de álcool e fatores associados em população adulta, assistida na Atenção Primária à Saúde, de uma capital do Nordeste brasileiro. Método: estudo de corte transversal, realizado com 391 adultos, faixa etária de 20 a 59 anos, atendidos pelas Equipes de Saúde da Família do Município de Teresina, Piauí. Os dados foram obtidos por meio de entrevistas estruturadas no período de Abril a Julho de 2019 e analisados no SPSS versão 20.0. Resultados: a amostra foi composta majoritariamente por mulheres, idade de 30 a 39 anos, escolarizados, mas sem trabalho, com filhos, e religiosos. A prevalência do consumo de álcool foi de 59,3%, dos quais 15,3% fizeram uso de risco, 2,1% uso nocivo e 3,1% apresentaram possível dependência. Houve associação estatisticamente significativa entre consumo de álcool e as variáveis independentes: sexo, faixa etária e trabalho. Conclusão: os resultados mostram elevada prevalência do consumo de álcool associado a homens, apesar da predominância de mulheres, adultos jovens e com trabalho. Considerando os malefícios que o consumo nocivo provoca, destaca-se a importância da aplicação rotineira de instrumentos durante as consultas realizadas na Atenção Primária que identifiquem o padrão de consumo de álcool, permitindo uma intervenção precoce e eficaz.


RESUMEN Objetivo: estimar la prevalencia del consumo de alcohol y factores asociados en población adulta, asistida en la Atención Primaria a la Salud, de una capital del Nordeste brasileño. Método: estudio de corte transversal, realizado con 391 adultos, franja de edad de 20 a 59 años, atendidos por los Equipos de Salud de la Familia del Municipio de Teresina, Piauí-Brasil. Los datos fueron obtenidos por medio de entrevistas estructuradas en el período de abril a julio de 2019 y analizados en elSPSS versión 20.0. Resultados: la muestra fue compuesta mayoritariamente por mujeres, edad de 30 a 39 años, escolarizados, pero sin trabajo, conhijos, y religiosos. La prevalencia del consumo de alcohol fue de 59,3%, del cual 15,3% hizo uso de riesgo, 2,1% uso nocivo y 3,1% presentó posible dependencia. Hubo asociación estadísticamente significativa entre consumo de alcohol ylas variables independentes: sexo, franja de edad y trabajo. Conclusión: los resultados demuestran elevada prevalencia del consumo de alcohol asociado a hombres, apesar de la predominancia de mujeres, adultos jóvenes y con trabajo. Considerando los males que el consumo nocivo provoca, se destaca la importancia de la aplicación rutinaria de instrumentos durante las consultas realizadas en la Atención Primaria que identifiquenel patrón de consumo de alcohol, permitiendo una intervención precoz y eficaz.


ABSTRACT Objective: to estimate the prevalence of alcohol consumption and associated factors in an adult population, assisted in Primary Health Care, in a capital city of Northeastern Brazil. Method: a cross-sectional study, carried out with 391 adults, between 20 and 59 years old, assisted by the Family Health Teams in the city of Teresina, Piauí. Data were obtained through structured interviews from April to July 2019 and analyzed in SPSS version 20.0. Results: The sample was mostly composed of women, between 30 and 39 years old, educated but without a job, with children, and religious. The prevalence of alcohol consumption was 59.3%, of which 15.3% made risky use, 2.1% harmful use, and 3.1% presented possible dependence. There was a statistically significant association between alcohol consumption and the independent variables: gender, age group, and work. Conclusion: the results show a high prevalence of alcohol consumption associated with men, despite the predominance of women, young adults, and those with work. Considering the harmful consumption causes, the importance of the routine application of instruments during consultations carried out in Primary Care that identify the pattern of alcohol consumption is highlighted, allowing for early and effective intervention.


Assuntos
Masculino , Feminino , Adulto , Pessoa de Meia-Idade , População , Consumo de Bebidas Alcoólicas , Prevalência , Equipe de Assistência ao Paciente , Atenção Primária à Saúde , Encaminhamento e Consulta , Família , Saúde , Risco , Etanol , Alcoolismo , Assistência à Saúde Mental , Religiosos
9.
Ciênc. cuid. saúde ; 20: e56295, 2021.
Artigo em Português | LILACS, BDENF - Enfermagem | ID: biblio-1339639

RESUMO

RESUMO Objetivo: conhecer o significado da braquiterapia em mulheres com câncer ginecológico. Métodos: pesquisa qualitativa, descritiva e exploratória realizada com 32 mulheres, submetidas à braquiterapia em instituição oncológica de Santa Catarina, Brasil. Na coleta de dados, entre setembro de 2017 e julho de 2018, aplicou-se entrevista semiestruturada. As comunicações foram submetidas à análise de conteúdo, incluindo regras de enumeração para análise dos dados sociodemográficos, clínicos e para quantificação dos relatos agrupados. Publicações relacionadas com o tema e a Teoria do Conforto sustentaram teoricamente a inferência dos dados. Emergiram cinco categorias temáticas, neste artigo apresentam-se três. Resultados: a categoria "O medo e as crenças pessoais no enfrentamento do câncer ginecológico e da braquiterapia" destaca o medo da morte, o desejo pela cura e o apego à família e à religiosidade; "Medo do tratamento e desconfortos relacionados" retrata as alterações relacionadas aos contextos físico, psicológico e ambiental; "Dor como significado" revela a percepção dolorosa sentida pelas mulheres em decorrência da doença ou da braquiterapia. Conclusão: conhecer o significado da braquiterapia permite que os enfermeiros possam repensar a coleta de dados e o planejamento de enfermagem para melhor educação em saúde e redução dos desconfortos.


RESUMEN Objetivo: conocer el significado de la braquiterapia en mujeres con cáncer ginecológico. Métodos: investigación cualitativa, descriptiva y exploratoria realizada con 32 mujeres, sometidas a la braquiterapia en institución oncológica de Santa Catarina, Brasil. En la recolección de datos, entre septiembre de 2017 y julio de 2018, se aplicó entrevista semiestructurada. Los relatos fueron sometidos al análisis de contenido, incluyendo reglas de enumeración para análisis de los datos sociodemográfico, clínicos y para cuantificación de los relatos agrupados. Publicaciones relacionadas con el tema yla Teoría del Confort basaron teóricamente la inferencia de los datos. Surgieron cinco categorías temáticas, en este artículo se presentan tres. Resultados: la categoría "El miedo y las creencias personales en el enfrentamiento del cáncer ginecológico y de la braquiterapia" destaca el temor a la muerte, el deseo por la cura y el apego a la familia y a la religiosidad; "Miedo al tratamiento y las molestias relacionadas" retrata las alteraciones relacionadas a los contextos físico, psicológico y ambiental; "Dolor como significado" revela la percepción dolorosa sentida por las mujeres debido a la enfermedad o la braquiterapia. Conclusión: conocer el significado de la braquiterapia permite que los enfermeros puedan repensar la recolección de datos y la planificación de enfermería para una mejor educación en salud y reducción de las molestias.


ABSTRACT Objective: to know the meaning of brachytherapy in women with gynecological cancer. Methods: qualitative, descriptive and exploratory research conducted with 32 women who underwent brachytherapy at an oncology institution in Santa Catarina, Brazil. Data collection took place between September 2017 and July 2018 through semi-structured interviews. Communications were submitted to content analysis, including enumeration rules for the analysis of sociodemographic and clinical data and for the quantification of grouped reports. Publications related to the theme and the Comfort Theory theoretically supported the inference of the data. Five thematic categories emerged; in this article three are presented. Results: the category "Fear and personal beliefs in coping with gynecological cancer and brachytherapy" highlights the fear of death, the desire for healing and attachment to family and religiosity; "Fear of treatment and related discomforts" depicts changes related to physical, psychological and environmental contexts; "Pain as meaning" reveals the painful perception felt by women as a result of illness or brachytherapy. Conclusion: knowing the meaning of brachytherapy allows nurses to rethink data collection and nursing planning for better health education and reduction of discomfort.


Assuntos
Humanos , Feminino , Neoplasias dos Genitais Femininos , Enfermagem Oncológica , Dor , Terapêutica , Consultórios Médicos , Braquiterapia , Adaptação Psicológica , Família , Educação em Saúde , Enfermagem , Morte , Medo , Religiosos
10.
Artigo em Inglês | MEDLINE | ID: mdl-33217942

RESUMO

Religious organizations represent a main part of the third sector and the social economy. Social faith-based institutions have some unique features that, in some respects, differentiate them from other entities, as they are characterized and defined not only by the services they provide, but also by how they provide them. It is part of their mission to convey the values that prevail in their institutional culture while developing their activities, being attractive to those workers who identify with their values. From this point of view, a key element of these entities' success is that their employees feel identified with their work so that they are engaged in the institution and its values. The style of leadership exercised in such organizations is critical to fostering these attitudes and their long-term survival. This paper aims to study the link between perceived servant leadership by followers and work engagement, as well as the mediating role of authenticity and spirituality at work in this relationship. To this end, 270 workers from a Spanish Catholic organization in the social sector were surveyed. These data were processed by PLS (partial least squares). The results show that a servant leadership style by itself does not directly promote work engagement among employees of the target organization. The engagement of these workers comes through two mediating variables: authenticity and spirituality at work. This study covers a gap in the literature because although there are studies arguing that a strategy of servant leadership is critical to these organizations, to our knowledge, they do not finish demonstrating the fundamental roles that attitudes of authenticity and spirituality at work play in the perception of this type of leadership, achieving greater work engagement.


Assuntos
Liderança , Organizações , Religiosos , Espiritualidade , Engajamento no Trabalho , Catolicismo , Humanos , Organizações/organização & administração , Organizações/estatística & dados numéricos , Religiosos/estatística & dados numéricos
11.
Pensar Prát. (Online) ; 2317/04/2020.
Artigo em Português | LILACS | ID: biblio-1141577

RESUMO

Este artigo pretende analisar a presença da religiosidade em aulas de yoga ofertadas pelo serviço público de saúde na cidade de Vitória. O trabalho de campo teve duração de um ano e sete meses e acompanhou duas turmas, constituindo-se por uma pesquisa qualitativa em que foram utilizados os seguintes instrumentos metodológicos: ob- servação participante, entrevistas semiestruturadas, aplicação de ques- tionário e formulação de diários de campo. Assim, identificamos que as aulas de yoga tinham uma conotação em que os aspectos religiosos eram sua marca identitária, conformando-se em uma ascese contem- porânea própria de processos ambivalentes e mostrando-se como uma prática exemplar dos processos de hibridização cultural.


This paper intends to analyze the presence of religiosity discourses in yoga classes at the public health service in Vitória/ES (Brazil). Field research lasted a year and seven months and followed two yoga groups, constituting a qualitative research in which are used the following methodological instruments: semi-structured interviews, participant observation, surveys and formulation of field diaries. It was identified a particular connotation on yoga classes, where religious aspects were their identity mark, conforming a contemporary ascetism which is part of an ambivalent processes and showing this corporal practice as an example of a cultural hybridization processes.


Este artículo pretende analizar la presencia de la religiosidad en clases de yoga ofrecidas por el servicio público de salud en la ciudad de Vitória/ES (Brasil). El trabajo de campo tuvo una duración de un año y siete meses y acompañó a dos grupos, constituyéndose de una investigación cualitativa en que fueron utilizados los siguientes instrumentos metodológicos: observaciones participantes, entrevistas semiestructuradas, aplicación de encuestas y formulación de diarios de campo. Identificamos que las clases de yoga tenían una connotación en que los aspectos religiosos eran su marca identitaria, conformándose en un ascetismo contemporáneo propio de procesos ambivalentes y mostrándose como una práctica ejemplar de los procesos de hibridación cultural.


Assuntos
Humanos , Feminino , Adulto , Pessoa de Meia-Idade , Educação Física e Treinamento , Ioga , Religiosos , Serviços de Saúde , Exercício Físico , Corpo Humano
12.
Psico (Porto Alegre) ; 51(2): 32939, 2020.
Artigo em Inglês | LILACS | ID: biblio-1123417

RESUMO

The construct of self-compassion is based on Buddhist's teachings on compassion towards oneself. This study provides criterion validity evidence for the Self-Compassion Scale ­ Brazil. A comparison on self-compassion in Buddhist and Catholic practitioners may contribute to support the Brazilian version of the scale, as well as shed light into religious differences on the matter. Participated in the study 59 Catholics and 59 Buddhists, all self-declared a religious practitioner. We administered a socio-demographic questionnaire and the Self-Compassion Scale ­ Brazil. Buddhist practitioners presented significantly higher score in self-compassion (M = 4.45, SD = .51) than Catholic practitioners (M = 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). In addition, there was a significant positive correlation between frequency of religious practice and self-compassion (r = .39, p = .003). Future studies may investigate the relationship between self-compassion and neo-Pentecostal practitioners, which has been increasing in number in Brazil.


O construto de autocompaixão está baseado em ensinamentos budistas sobre a compaixão direcionada a si. Este estudo fornece evidência de validade de critério para a Escala de Autocompaixão ­ Brasil. Uma comparação da auto-compaixão em praticantes budistas e católicos contribui para apoiar a versão brasileira da escala, bem como sobre diferenças religiosas associadas ao tema. Participaram 59 católicos e 59 budistas, todos autodeclarados como praticantes de sua religião. Foi administrado um questionário sociodemográfico e a Escala de Autocompaixão ­ Brasil. Os praticantes budistas apresentaram escore significativamente maior em autocompaixão (M = 4.45, SD = .51) do que os católicos (M= 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). Ademais, encontrou-se correlação positiva significativa entre frequência da prática religiosa e autocompaixão (r = .39, p = .003). Futuros estudos podem investigar a relação entre autocompaixão e praticantes de religiões neopentecostais, que vêm crescendo em número no Brasil.


El constructo de auto-compasión está basado en enseñanzas budistas sobre compasión direccionada a uno mismo. Este estudio tiene como finalidad aportar evidencia de validad de criterio para la Escala de Auto-compasión ­ Brasil. Una comparación del auto-compasión en practicantes budistas y católicos apoya la versión brasileña de la escala, así como evidencia diferencias religiosas en el tema. Participaron del estudio 59 católicos y 59 budistas, todos autodeclarados practicantes de su religión. Se administró una encuesta sociodemográfico y la Escala de Auto-compasión ­ Brasil. Los practicantes budistas presentaron puntuaciones más altas en auto-compasión (M = 4.45, SD = .51) que los católicos (M = 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). Fue detectada correlación positiva entre frecuencia de práctica y auto-compasión (r = .39, p = .003). Futuros estudios pueden investigar la relación entre auto-compasión y practicantes de religiones neo-pentecostales, que crecen en número en Brasil.


Assuntos
Emoções , Religiosos , Budismo , Catolicismo
13.
BMC Palliat Care ; 18(1): 98, 2019 Nov 09.
Artigo em Inglês | MEDLINE | ID: mdl-31706355

RESUMO

BACKGROUND: Spiritual care is an important aspect of palliative care. In the Netherlands, general practitioners and district nurses play a leading role in palliative care in the primary care setting. When they are unable to provide adequate spiritual care to their patient, they can refer to spiritual caregivers. This study aimed to provide an overview of the practice of spiritual caregivers in the primary care setting, and to investigate, from their own perspective, the reasons why spiritual caregivers are infrequently involved in palliative care and what is needed to improve this. METHOD: Sequential mixed methods consisting of an online questionnaire with structured and open questions completed by 31 spiritual caregivers, followed by an online focus group with 9 spiritual caregivers, analysed through open coding. RESULTS: Spiritual caregivers provide care for existential, relational and religious issues, and the emotions related to these issues. Aspects of spiritual care in practice include helping patients find meaning, acceptance or reconciliation, paying attention to the spiritual issues of relatives of the patient, and helping them all to say farewell. Besides spiritual issues, spiritual caregivers also discuss topics related to medical care with patients and relatives, such as treatment wishes and options. Spiritual caregivers also mentioned barriers and facilitators for the provision of spiritual care, such as communication with other healthcare providers, having a relationship of trust and structural funding.. In the online focus group, local multidisciplinary meetings were suggested as ideal opportunities to familiarize other healthcare providers with spirituality and promote spiritual caregivers' services. Also, structural funding for spiritual caregivers in the primary care setting should be organized. CONCLUSION: Spiritual caregivers provide broad spiritual care at the end of life, and discuss many different topics beside spiritual issues with patients in the palliative phase, supporting them when making medical end-of-life decisions. Spiritual care in the primary care setting may be improved by better cooperation between spiritual caregiver and other healthcare providers, through improved education in spiritual care and better promotion of spiritual caregivers' services.


Assuntos
Cuidadores/psicologia , Cuidados Paliativos/psicologia , Religiosos , Espiritualidade , Assistência Terminal/psicologia , Adulto , Idoso , Feminino , Humanos , Masculino , Pessoa de Meia-Idade , Países Baixos , Atenção Primária à Saúde/organização & administração
14.
Asclepio ; 71(1): 0-0, ene.-jun. 2019. ilus
Artigo em Espanhol | IBECS | ID: ibc-191051

RESUMO

Debido a su condición geoestratégica de retaguardia durante la Guerra Civil española, el País Valenciano se convirtió en una de las zonas republicanas que acogieron mayor número de refugiados, entre ellos muchos niños. El Estado republicano se mostró del todo incapaz de afrontar los retos derivados de esta crisis demográfica y sanitaria e hizo un llamamiento en busca de ayuda. Una de las primeras agencias humanitarias transnacionales en responder fue la Religious Society of Friends del Reino Unido, más conocidos como el Friends Service Committee o simplemente los Quakers, una comunidad religiosa disidente fundada en Inglaterra en el siglo XVII. Durante la Guerra Civil, los cuáqueros impulsaron numerosas iniciativas de carácter humanitario en los dos bandos enfrentados, habilitando colonias agrícolas, talleres, cantinas y hospitales. Este trabajo analiza en profundidad el hospital infantil que los Quakers habilitaron en Alicante en septiembre de 1937 y que posteriormente fue trasladado al municipio de Polop de la Marina. Nos centraremos en aspectos tales como la ubicación y administración del centro sanitario, el tipo de pacientes que allí se atendieron, el personal sanitario que allí trabajó, la evolución del hospital a lo largo de la guerra y su recorrido tras la victoria franquista, así como la motivación que impulsó a los voluntarios británicos a promover ese proyecto y a llevarlo a cabo. Asimismo, reconstruiremos la figura y la trayectoria de Manuel Blanc Rodríguez (1899-1971), un pediatra desconocido por la historiografía, que asumió la dirección de ese hospital británico


During the Spanish Civil War, the Valencian Country became one of the republican zones receiving greater number of refugees, due to its rearguard geostrategic condition. Among them there were many children. The Republican State was totally unable to face the challenges of this demographic and health crisis and appealed for help. The British Religious Society of Friends (also known as the Friends Service Committee or Quakers) was one of the first transnational humanitarian agencies to respond. They are a dissident religious community founded in England in the 17th century. During the Spanish Civil War, the Quakers encouraged many humanitarian initiatives on both sides in conflict, as agricultural colonies, workshops, canteens and hospitals. This paper analyzes in depth the children's hospital that the Quakers enabled in Alicante in September 1937, later transferred to the village of Polop de la Marina. We will focus on aspects such as the location and administration of the health center, the type of patients that were attended, the health personnel who worked, the evolution of the hospital throughout the war and what happened to it after the Francoist victory. We will also stress the motivation of the British volunteers to promote and carry out this project. Finally, we will reconstruct the career of Manuel Blanc Rodríguez (1899-1971), the pediatrician who assumed the management of that British hospital. His figure remains unknown by the historiographys


Assuntos
Humanos , Socorro em Desastres/história , Guerra/história , Refugiados/história , Criança Hospitalizada/história , Espanha , Hospitais/história , Religiosos/história , Hospitais Religiosos/história , Reestruturação Hospitalar/história
15.
Reprod Health ; 16(1): 53, 2019 May 10.
Artigo em Inglês | MEDLINE | ID: mdl-31077244

RESUMO

BACKGROUND: Recently, the minimal invasive tissue sampling (MITS) procedure has been developed to support determination of the cause of death as an alternate to conventional autopsy, especially in countries where complete diagnostic autopsy is not routine. To assess the feasibility of implementation of the MITS procedure for a study to determine cause of death in premature births and stillbirths in south Asia, we explored the views and perceptions of parents and religious leaders on the acceptability of MITS. METHODS: A qualitative study was conducted at the National Institute of Child Health (NICH) hospital of Karachi, Pakistan. Focus group discussions (FGDs) were conducted with parents of newborns who visited well-baby clinics of the NICH hospital for post-natal check-ups. Key-informant interviews (KIIs) were conducted with religious leaders. Data were analyzed using NVivo 10 software. RESULTS: A total of 13 interviews (FGDs = 8; KIIs = 5) were conducted. Three overarching themes were identified: (I) acceptability of MITS; (II) concerns affecting the implementation of MITS; and (III) religious and cultural perspectives. Participants' acceptance of MITS was based on personal, religious, cultural and social beliefs. Parents widely recognized the need for this procedure in cases where the couple had experienced multiple stillbirths, neonatal deaths and miscarriages. Counseling of parents was considered vital to address emotional concerns of the parents and the family. Religious leaders indicated acceptability of the MITS procedure from a religious perspective and advised that respect for the deceased and consent of the guardians is mandatory when performing MITS. CONCLUSIONS: This qualitative study provided a unique opportunity to understand the views of parents and religious leaders towards the use of MITS. Generally, MITS appears to be an acceptable method for identifying the cause of death in neonates and stillbirths, provided that the deceased is respected and buried as soon as possible without any delays and parents are counseled appropriately. Findings from this research are essential in approaching families for consent for MITS.


Assuntos
Autopsia/métodos , Causas de Morte , Pais/psicologia , Religiosos/psicologia , Natimorto , Técnicas de Laboratório Clínico , Humanos , Procedimentos Cirúrgicos Minimamente Invasivos , Pesquisa Qualitativa , Fatores Socioeconômicos
16.
BMJ Open ; 9(4): e025078, 2019 04 01.
Artigo em Inglês | MEDLINE | ID: mdl-30940756

RESUMO

OBJECTIVE: This study aimed to understand the reasons for the practice by the Muslim community, traditional practitioners and the views of religious scholars as well as the medicalisation trend of the practice of female genital cutting (FGC). DESIGN: This is a mixed-method (qualitative and quantitative) study. A questionnaire was created and used by three trained research assistants for the quantitative component of the study. The qualitative component of the study included in-depth interviews and focus group interviews. SETTING: This study was conducted in rural areas of two states in the Northern Peninsular Malaysia. PARTICIPANTS: Due to the sensitive nature of the study, the study sample was chosen using a snowball sampling method. Two of the three Northern states Mufti's approached consented to participate in the study. RESULTS: Quantitative: There were 605 participants, most had undergone FGC (99.3%), were in the opinion FGC is compulsory in Islam (87.6%) and wanted FGC to continue (99.3%). Older respondents had FGC conducted by traditional midwives (X2=59.13, p<0.001) and younger age groups preferred medical doctors (X2=32.96, p<0.001) and would permit doctors (X2=29.17, p<0.001) to conduct FGC on their children. These findings suggest a medicalisation trend. Regression analysis showed the odds of FGC conducted by traditional midwives and nurses and trained midwives compared with medical doctors was 1.07 (1.05; 1.09) and 1.04 (1.01; 1.06), respectively. For every 1-year decrease in age, the odds of participants deciding medical doctors should perform FGC as compared with traditional midwives increase by 1.61.Qualitative: Focus group discussions showed most believed that FGC is compulsory in Islam but most traditional practitioners and the Mufti's stated that FGC is not compulsory in Islam. CONCLUSION: Almost everyone in the community believed FGC is compulsory in Islam and wanted the practice to continue, whereas the traditional practitioners and more importantly the Mufti's, who are responsible in issuing religious edicts, say it is not a religious requirement.


Assuntos
Circuncisão Feminina/estatística & dados numéricos , Islamismo , Adolescente , Adulto , Criança , Circuncisão Feminina/ética , Circuncisão Feminina/psicologia , Estudos de Avaliação como Assunto , Feminino , Conhecimentos, Atitudes e Prática em Saúde , Humanos , Malásia/epidemiologia , Pessoa de Meia-Idade , Opinião Pública , Pesquisa Qualitativa , Religiosos , Inquéritos e Questionários , Adulto Jovem
17.
Rev. enferm. UFPE on line ; 13(3): 640-646, mar. 2019. ilus, tab
Artigo em Português | BDENF - Enfermagem, BDENF - Enfermagem | ID: biblio-1015555

RESUMO

Objetivo: verificar os fatores de risco modificáveis para doenças crônicas não transmissíveis em sacerdotes católicos. Método: trata-se de um estudo quantitativo, transversal, realizado com 47 sacerdotes católicos, com utilização de um questionário, realizada a análise estatística descritiva e inferencial e os resultados apresentados em tabelas. Resultados: verificou-se que os participantes apresentaram média de 44,21 anos de idade, em sua maioria de raça branca, com bom estado de saúde referido e alguns possuíam doenças crônicas. Consumiam alimentos protetores (feijão, frutas, verduras e legumes) em quantidade insuficiente, e pequenas quantidades de alimentos prejudiciais (carne com gordura ou frango com pele, refrigerantes e doces). Não usavam protetor solar. Praticavam atividade física, não fumavam e pouco consumiam álcool. Possuir doença crônica esteve associado significativamente ao etilismo, consumo de feijão, frutas, verduras e legumes. Ainda, o consumo de doces esteve associado ao peso, e o uso de protetor solar à percepção do estado de saúde. Conclusão: identificaram-se fatores de risco modificáveis nos participantes investigados. Portanto, mostram-se como uma população suscetível e faz-se necessária uma maior atenção da enfermagem para a prevenção de agravos.(AU)


Objective: to verify the modifiable risk factors for chronic non-communicable diseases in Catholic priests. Method: a quantitative, cross-sectional study conducted with 47 Catholic priests with the use of a questionnaire, carried out descriptive and inferential statistical analysis, and the results presented in tables. Results: found that the participants were in an average age of 44.21, of the white race, with good health status referred to and some had chronic diseases. Ingesting protective foods (beans, fruits and vegetables) in insufficient quantity and small quantities of harmful foods (meat with fat or chicken with skin, soft drinks and sweets). Did not use sunscreen. Practiced physical activity, not smoked and few drank alcohol. Have chronic disease was significantly associated to alcoholism, consumption of beans, fruits and vegetables. The consumption of sweets was associated to the weight, and the use of sunscreen to the perception of health status. Conclusion: there were identified modifiable risk factors in the participants. Therefore, show as a susceptible population and it is necessary a greater attention from nursing for disease prevention.(AU)


Objetivo: verificar los factores de riesgo modificables para las enfermedades crónicas no transmisibles en los sacerdotes católicos. Método: un estudio cuantitativo y transversal realizado con 47 sacerdotes católicos con el uso de un cuestionario. Realizó se un análisis estadístico descriptivo e inferencial, los resultados se presentaron en tablas. Resultados: se encontró que los participantes tenían una media de 44.21 años, de la raza blanca, con buen estado de salud y algunos tenían enfermedades crónicas. Ingerir los alimentos protectores (frijoles, frutas, verduras y legumbres) en cantidad insuficiente, y pequeñas cantidades de alimentos nocivos (carne con grasa o el pollo con piel, refrescos y dulces). No uso de bloqueador solar. Practica de actividad física, no fumaban y pocos bebían alcohol. Tener enfermedad crónica fue asociado con el alcoholismo, el consumo de frijoles, frutas, verduras y legumbres. Sin embargo, el consumo de golosinas se asoció con el peso, y el uso de protector solar con el estado de salud. Conclusiones: identificaron los factores de riesgo modificables en los participantes. Por lo tanto, muéstrense como una población vulnerable y es necesario una mayor atención de enfermería para la prevención de enfermedades.(AU)


Assuntos
Humanos , Masculino , Catolicismo , Doença Crônica , Fatores de Risco , Clero , Religiosos , Estudos Transversais , Inquéritos e Questionários , Equipe de Enfermagem
18.
Women Health ; 59(8): 854-866, 2019 09.
Artigo em Inglês | MEDLINE | ID: mdl-30786839

RESUMO

This study aimed to understand the position of religious leaders toward female genital cutting (FGC) and their perspectives on the relationship between the Islamic religion and FGC. In-depth interviews were conducted with 29 religious leaders in Erbil governorate, Iraqi Kurdistan region from June 2016 to May 2017 using a semi-structured interview guide. Most interviewees supported the continuation of FGC or thought that it should be at least permissible. Religious requirement and reducing the sexual activity of girls and women were the primary reasons for supporting FGC. The religious leaders disagreed about whether Islam requires, encourages, permits, or discourages the practice. The religious leaders generally agreed that most of the Islamic religious scripts about FGC are weak, and no clear and strong hadiths encourage FGC. However, they believed that some hadiths suggest that Islam requires FGC and that no hadiths prohibit FGC. The absence of open opposition to FGC in a context in which legislation has banned this practice was notable. The position of many religious leaders toward FGC is potentially shaped by the cultural interest in feminine chastity and virginity. Religious leaders need to explore different Islamic law schools and consider the religious disagreement and medical evidence about FGC.


Assuntos
Circuncisão Feminina , Islamismo , Religiosos/psicologia , Adulto , Idoso , Características Culturais , Feminino , Conhecimentos, Atitudes e Prática em Saúde , Humanos , Entrevistas como Assunto , Iraque , Masculino , Pessoa de Meia-Idade , Pesquisa Qualitativa , Religião e Medicina , Comportamento Sexual
19.
AIDS Behav ; 23(1): 76-90, 2019 Jan.
Artigo em Inglês | MEDLINE | ID: mdl-30121728

RESUMO

The updated National HIV/AIDS Strategy recommends widespread HIV education and testing and calls the faith community to assist in these efforts. Yet, limited information exist on church-based HIV testing interventions. This study examined feasibility and assessed HIV testing outcomes of Taking It to the Pews (TIPS), a multilevel HIV education and testing intervention. Four African American churches were matched and randomized to TIPS or a standard-information control arm. Intervention churches delivered the religiously-tailored TIPS Tool Kit, which included educational materials to individuals and ministry groups; pastoral activities (e.g., sermons preached, receipt of HIV testing role-modeled), responsive readings, and church bulletin inserts in church services; and HIV testing during church services and church outreach events. All churches delivered 2-3 tools/month and coordinated 3 HIV testing events. At 12 months, significant increases in receipt of HIV testing (59% vs. 42%, p = 0.008), and particularly church-based testing (54% vs. 15%, p < 0.001), relative to controls were found. TIPS has great potential to increase reach, feasibility, and impact of HIV testing in African American churches.


Assuntos
Afro-Americanos , Relações Comunidade-Instituição , Infecções por HIV/diagnóstico , Promoção da Saúde , Programas de Rastreamento/métodos , Religião , Adolescente , Adulto , Atitude Frente a Saúde , Estudos de Viabilidade , Feminino , Humanos , Masculino , Pessoa de Meia-Idade , Religiosos , Testes Sorológicos , Estigma Social , Adulto Jovem
20.
Rev. bras. estud. popul ; 36: e0084, 2019. tab
Artigo em Inglês | LILACS | ID: biblio-1042239

RESUMO

This paper analyzes whether Brazil is experiencing a religious secularization process using data from Brazil Religion Survey conducted in 2007. Models of discrete choice are estimated to understand which individual attributes affect disaffiliation, disbelief and lack of religious practice, therefore confirming or disproving secularism hypotheses. Estimations confirm some hypotheses of the theory, for example, that having liberal opinions concerning moral and social issues is positively associated with secularism, and that lower income levels result in lower chances of disaffiliation. In addition, the profile of non-religious people, non-believers and those who do not practice religion is similar. Therefore, it is possible to affirm that there is secularization in Brazil.


Este trabalho analisa se o Brasil está passando por um processo de secularização, utilizando dados da Pesquisa sobre Religião no Brasil, conduzida em 2007. Modelos de escolha discreta foram estimados para entender quais atributos dos indivíduos afetam a desfiliação, descrença e ausência de prática religiosa, para confirmar ou refutar as hipóteses do secularismo. A estimação confirmou algumas hipóteses da teoria. Por exemplo, ter uma opinião liberal acerca de assuntos morais e sociais está positivamente associado com secularismo, enquanto níveis mais baixos de renda incorrem em menores chances de desfiliação. Além disso, o perfil dos desfiliados, descrentes e não praticantes é semelhante. Portanto, é possível afirmar que existe secularização no Brasil.


Este trabajo analiza si Brasil está pasando por un proceso de secularización, para lo cual utiliza datos de la Investigación sobre Religión en Brasil, desarrollada en 2007. Modelos de elección discreta fueron estimados para entender qué atributos de los individuos afectan la desafiliación, la incredulidad y la ausencia de prácticas religiosas, para confirmar o refutar las hipótesis del secularismo. La estimación confirmó algunas hipótesis de la teoría. Por ejemplo, tener una opinión liberal acerca de asuntos morales y sociales está positivamente asociado con el secularismo, mientras que ingresos más bajos implican menores posibilidades de desafiliación. Además, el perfil de los desafiliados, no creyentes y no practicantes es similar. Por lo tanto, es posible afirmar que existe secularización en Brasil.


Assuntos
Humanos , Urbanização , Brasil , Censos , Secularismo , Religiosos , Religião , Comportamento Social , Fatores Socioeconômicos , Características da População , Espiritualidade
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