As Representações Sociais da Espiritualidade e da Religiosidade para pessoas que vivem com HIV/Aids: estrutura de pensamento, enfrentamento da síndrome e cuidado de enfermagem

• Autor(a) principal: Nogueira, Virginia Paiva Figueiredo
• Data de Publicação: 2019
• Outros Autores: [e-mail]
• 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/1/17952
• topic: Social representations; Spirituality; Religiosity; Nursing in public health; HIV/Aids; Representações sociais; Espiritualidade; Religiosidade; Enfermagem em saúde pública; HIV/Aids; CIENCIAS DA SAUDE::ENFERMAGEM::ENFERMAGEM DE SAUDE PUBLICA

To study the representations of spirituality and religiosity, the objective was to describe the structure of social representations of spirituality and religiosity for people living with HIV/AIDS; to identify the central nucleus and the overactivated peripheral elements of the social representations studied; to describe the process of experiencing HIV/AIDS in everyday life in its interface with the expressions of spirituality and religiosity; describe the contents of the social representations studied; to analyze the relationship between the social representations of spirituality and religiosity for people living with HIV/AIDS as a subsidy for the nursing care. This is a descriptive and exploratory study with a quantitative-qualitative approach guided by the theory of social representations, carried out between 2015 and 2017 in an HIV/AIDS outpatient clinic. In the first stage 166 patients responded to the collection of free evocations to the terms inducing spirituality and religiosity and to the religiosity scale of DUKE. In the second moment 60 respondents responded to the mise-en-cause; 61 to choix-par-bloc; 50 to the basic cognitive schemas of spirituality and 66 of religiosity. Then, 32 subjects participated in the in-depth interview. The structural analysis of spirituality has shown that God and religion are the central elements, and that faith is a peripheral element over-activated. For the group, spirituality is the search for a contact with God mediated by religion and its practices, faith promotes the connection of other elements such as strength and peace. The structural analysis of religiosity resulted in the centrality of God and love, faith was also a superactivated element. Religiousness was marked by the centrality of God, to be superior, and at the same time, a close being, friend and bestower of love. Faith also played a connecting role between peripheral and central elements. In the procedural analysis were generated class 2 that showed the subjects' thinking about spirituality and religiosity, it was seen that the discourses corroborate with the result of the structural approach. Classes 3 and 1 covered living with HIV / AIDS, diagnostic acceptance and coexistence with the virus in daily life, pointing to the representation of AIDS as a chronic disease. From the representations, a model of care based on culture / religion was proposed, based on the theory of cross-cultural care. In this way, the nurse must receive the client's demands through communication and investigate the importance of religion and God in his life, so that from this knowledge, seek to propose beyond therapeutic care, a search for religious / spiritual care , and in this way, the client can improve physical symptoms and feel a spiritual well-being. At the end of the study, it was found that spirituality and religiosity can be considered two sides of a coin, at the same time they share central elements, but they activate different senses in the cognitive of the subjects.