Nas tramas de Itamatatiua: representações sociais, práticas de saúde e as trocas comunicativas dos filhos de Santa Teresa

• Autor(a) principal: Ferreira, Rosinete de Jesus Silva
• Data de Publicação: 2012
• Tipo de documento: Tese
• Idioma: por
• Título da fonte: Biblioteca Digital de Teses e Dissertações da UERJ
• Texto Completo: http://www.bdtd.uerj.br/handle/1/15100
• topic: Social Representations; Health. Communication; Black Community; Saúde; Comunicação; Comunidade negra; Representações sociais Itamatatiua (MA); Itamatatiua (MA) Usos e costumes; Itamatatiua (MA) Usos e costumes religiosos; Medicina popular Itamatatiua (MA); Cultura afro-brasileira; CNPQ::CIENCIAS HUMANAS::PSICOLOGIA::PSICOLOGIA SOCIAL

In the present study, we have used the Theory of Social Representations, initiated by Serge Moscovici, when he published the work La Psychanalyse son image et son public, in 1961.For the author, social representations are derived from the definitions of language and communication in setting up a connection of ideas, metaphors, and imagery in a constant dynamics, and being sustained by communication. This theoretical perspective proposes to understand how individuals and social groups understand the world, their reality, and the circumstances in which they communicate, share ideas, actions, beliefs, ideologies, and interact among themselves and with others. This study aims to understand how individuals construct and reconstruct the concepts and practices of health, the relations between health and disease, and how to characterize the traditional health practices existing in the black community of Itamatatiua - Maranhão. Regarding the methodology, we have used the principles of ethno-methodology allied to ethnography, in order to understand the ways of saying and doing health in the community. The field research revealed that people from Itamatatiua live a moment of social, policy, and economic transition that have been reverberating in health practices. The maintenance and use of traditional health practices, which involve teas, seedbed herbs, plasters/patches, potions, blessings, and faith healings continue to be observed, coexisting with the institutional practices of the Family Health Program. The symbolic constructions around health establish complex relationships in a network that involves the time of oral transmission; the promise of health and faith in Santa Theresa; territorial issues that translate into quilombola citizenship title and improved quality of life; ceramic culture as the economic base; dietary transition with the entry of processed foods in the consumption market; way of life, in most cases, harmonious; conflicting relations among multiple knowledge in interaction, which involves the institutionalized reified knowledge and popular knowledge. We conclude that, through oral speech, health practices of past generations have consolidated and currently are placed in parallel with governmental institutionalized and private practices, constituting a set of characteristic representations of this community.