Dissertations / Theses: 'Religion and Medicine'

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Robert, Dominique 1950. "Humane bioethics : medicine, philosophy, religion and law." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31531.

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This thesis is about the content and concerns of each of four disciplines pertaining to the field of bioethics: medicine, philosophy, religion and law. Emphasis is put on the human values each reflects in patients' lives. A last chapter is dedicated to patients' narrative in order to bring a practical perspective to the discussions of the previous chapters. The four essential human values interconnecting among the four disciplines are: the patients' need for authority, the need for protection, the existential questioning about the meaning of life, and the fear of death.

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Kim, Shin Kwon. "Antiseptic religion : missionary medicine in 1885-1910 Korea." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:08a03239-997c-495f-86f2-8454eab35fc3.

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The thesis explores the intersection between medicine and religion in the context of colonisation in Korea in the late nineteenth and early twentieth century. I will focus on the work of medical missionaries from Europe and North America that pursued perfect cleanliness in body, mind and society, including total abstinence and spiritual cleanliness, by spreading biomedical concept of hygiene. One of the points that I will articulate is the ways in which medicine as a colonising force in its own right worked in the mission field to produce 'the docile bodies of people' in the Foucauldian sense. I will argue that what mission medicine in Korea utilised and relied on for its work was a new concept of cleanliness based on biomedical knowledge, the germ theory, rather than the power of colonisation. It was because mission medicine in Korea often worked without collaborating with direct colonial powers. In this sense, Protestant Christianity and biomedicine shared a common foundation in 'cleanliness.' Consequently, I will try to emphasise the multi-dimensional and multi-directional role of the use of cleanliness as an efficacious tool for control of the body. In relation to the historiography of medicine in Korea, I will argue that Confucianism served the social and cultural control of bodies as a medicalised form and that Christianity tried to replace it by providing new knowledge concerning body, disease, health, and cleanliness. In the same respect, I will explore the historical relationship between the germ theory and missionary medicine in Korea. The germ theories of disease were not simply a new etiology but also an effective cultural implement to change people's lives. Thus, the theories did not simply remain in the realm of medicine but were introduced, disseminated, and applied to all matters relating to the body, including its mental and spiritual aspects, through the concept of cleanliness.

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Burrow, Jeffrey Parker. "Faith and Medicine: Implications for Religion in Health." Thesis, The University of Arizona, 2011. http://hdl.handle.net/10150/144251.

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Mann, Sophie Liana. "Religion, medicine and confessional identity in early modern England." Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/religion-medicine-and-confessional-identity-in-early-modern-england(07320420-b588-47e8-888b-ebd5ee4434f4).html.

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Early modern historians often frame ‘religion’ and ‘medicine’ as distinct categories of experience and conduct. They have also suggested that religious responses to illness were steadily supplanted by medical interventions during the period. This study calls these assumptions into question. Focusing on the regions of Yorkshire and Essex between approximately 1580 and 1720, it argues that religious beliefs and practices comprised an integral part of medical work, from household physic to the pursuits of university-trained physicians. It demonstrates that tending to the sick body was a religious as well as a medical act, couched in notions of divine favour, Christian duty and Christian charity. Moreover, in an age of profound and contested religious change, a sense of confessional identity shaped people’s medical behaviour in a number of ways. In particular, this study highlights how the exigencies of sickness and its treatment could have paradoxical outcomes, at times working to bolster a sense of religious distinctions, whilst at others working to foster forms of confessional coexistence. In the light of these complexities, this study resists the current tendency to draw schematic correlations between a person’s religious identity and their medical conduct. The thesis is divided into five chapters, each looking at healing practices from a different perspective, starting in the household, and steadily moving out into the wider community. Lay and qualified healers; the dynamics between practitioners and their clients; the treatment of ‘virtuous’ sufferers; and medical charity are all examined. How such practices fared in tense religio-political contexts will also be considered. By examining these issues I hope to shed fresh light on the ways in which medical practices were embedded in social relations and community experiences; and begin to unravel some of the complex channels through which confessional identity was experienced and expressed in relation to healing. Furthermore, this research highlights that religious beliefs and practices did not simply coexist alongside medicine, or provide alternatives to medicine, but rather, operated at its very heart. This requires us to think more carefully about the language we use to talk about things that were related in such extraordinarily subtle ways in the past. The very phrase ‘religion and medicine’ is problematic, since the two subjects are presented as separate spheres of activity. Adopting terms like ‘religion in, or as, medicine’, and vice versa, would provide more useful frames of reference. Employing the more expansive term ‘healing’ is equally helpful, since it constitutes something central to medical practice, as well as something deeply rooted in religious tradition.

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Israelowich, Ido. "Society, medicine and religion in the work of Aelius Aristides." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491257.

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In my thesis I examine society, medicine and religion in the work of Aristides, with particular reference to Aristides' Sacred Tales. I demonstrate that Aristides' understanding of his medical condition was inseparable from his religious beliefs and cultic habits, and that this view was encouraged by both the medical establishment and religious institutions.

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Assunção, Luiza Maria de. "Campo psiquiátrico e campo religioso: entre diálogos e tensões." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-09092010-114112/.

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Nesta tese buscou-se analisar uma possível relação entre ciência e religião, mediante o diálogo entre psiquiatria e assistência religiosa hospitalar. Por intermédio dos porta-vozes desses dois domínios (psiquiatras e ministros religiosos), tentou-se captar em que moldes acontece o diálogo entre as duas especialidades, as quais, por meio de alguns de seus profissionais, têm buscado uma aproximação. A hipótese da qual se partiu é a de que, ao estabelecerem pontes de contato, os campos psiquiátrico e religioso tornam-se vulneráveis, podendo assim colocar em risco o seu desenvolvimento e a sua legalidade enquanto áreas de atuação autônomas. Para fazer a apreciação desse pressuposto, tomou-se como centro de análise os especialistas da saúde mental e os especialistas da religião que atuam junto ao Instituto de Psiquiatria (IPQ) do Hospital das Clínicas da Faculdade de Medicina da USP (HCFMUSP). O universo empírico, analisado em moldes qualitativos, é composto por 27 (vinte e sete) psiquiatras, 11 (onze) enfermeiros, 13 (treze) voluntários religiosos, 3 (três) ministros religiosos e 17 (dezessete) pacientes. A relação entre esses sujeitos foi pensada mediante a proposta bourdieusiana que trata do conflito entre campos sociais e do conflito interno a um determinado campo. Sob essa perspectiva foram conduzidas as reflexões e análises no presente trabalho. A partir da sistematização e do manuseio dos relatos dos informantes, constatou-se três formas de posicionamento no campo psiquiátrico e duas no campo religioso. No primeiro campo, elas se dividem em: mono-posicionado (psiquiatra puro), bi-posicionado (psiquiatra espiritualista), psiquiatra neutro/ambíguo. Já em relação ao campo religioso, as formas de posicionamento resumem-se a, de um lado, religiosos racionalizados e, de outro lado, religiosos magicizados. Foi em função desses lugares ocupados nos dois campos que se realizaram as análises e que se verificaram os tipos de relações que são colocados em prática entre os dois campos e no interior de cada um deles. A postura preponderante foi de demarcação do território e ao mesmo tempo de sua flexibilização postura essa principalmente levada a cabo pelos psiquiatras neutros/ambíguos e responsável por um processo de retradução no campo psiquiátrico que, da mesma forma que favorece o diálogo, impede a invasão e a respectiva perda de autonomia. Tomando como base essa constatação foi possível notar que, em oposição à hipótese levantada inicialmente, o campo psiquiátrico, no contato com o campo religioso, não perde sua autonomia. Ao contrário, realiza uma acomodação que reforça mais ainda o seu espaço de atuação.
This thesis aimed to analyze the possibility of an association between science and religion, through the dialogue between psychiatry and religious hospital care. Through the spokespersons of these two domains (psychiatrists and religious ministers), we tried to observe the patterns of the dialogue between the two specialties which have pursued an approach through some of their practitioners. The starting hypothesis is that, by creating bridges of contact, the psychiatric and the religious fields become vulnerable and may jeopardize their development and their legality as autonomous areas of expertise. To observe that assumption, it was taken as the center of the analysis the mental health specialists and the experts in religion who work at the Institute of Psychiatry (IPQ) of Hospital das Clinicas of the Medical Faulty of USP (HCFMUSP). The universe, qualitatively regarded, comprises 27 (twenty seven) psychiatrists, 11 (eleven) nurses, 13 (thirteen) church volunteers, three (3) religious ministers and 17 (seventeen) patients. The relationship between the subjects was thought under the Bourdieusian proposal which deals with the conflict between social fields and with internal conflicts in a given field. The reflections and analysis were conducted in this study from this perspective. From the systematization and the handling of the informants´ reports, we remarked three ways of positioning in the psychiatric field and two in the religious one. In the first field, they are divided in mono-positioned (\"pure\" psychiatrist), bi-positioned (\"spiritual\" psychiatrist), and neutral/ambiguous psychiatrists. In the religious field, the ways of positioning are reduced to, on the one hand, rationalist religious persons and, on the other hand, to magicized religious ones. The analysis was carried out regarding such \"places\", occupied in both fields, and it found the types of associations that are put into practice between the two fields and within each one of them. The prevailing attitude was the demarcation of territory and its flexibility at the same time. Such attitude is mainly carried out by \"neutral\"/ambiguous psychiatrists and it is responsible for a process of retranslation in psychiatry which, meanwhile it promotes dialogue, it prevents invasions and autonomy loss. Based on this observation it was remarkable that, opposed to the first hypothesis, the psychiatric field, in contact with the religious field, does not lose its autonomy. Instead, the psychiatric field accomplishes further accommodation which enhances its performance area.

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Malone, Jonathan. "Medicine, religion and the passions in early modern poetry and prose." Thesis, Queen's University Belfast, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.707825.

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This thesis investigates the use of medical terminology in the expression of religious selfhood in the late sixteenth and early seventeenth centuries. Concentrating on the period between 1590 and 1640, I examine how the diffusion of medical learning and its key vocabularies into wider cultural contexts offered writers new ways in which to interpret the body’s functions in relation to religious doctrine. Focusing on the physiology of the humoral system and the physical and religious ‘passions’, I explore how an increased use of medical terminology can support or problematize the individual’s relationship with their own body and the religious doctrine to which they adhere. Through extensive use of primary medical and religious texts, I show that knowledge of medical terminology is employed with greater specificity than has previously been considered, evidencing a lively correspondence of ideas for writers working towards a systematic understanding of the religious significance of the body.

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Robinson, Bambi Elizabeth Stuart. "Confidentiality in the professions of law, medicine, psychotherapy and in the Roman Catholic Church /." The Ohio State University, 1989. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487590702990022.

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Opp, James William. "Religion, medicine, and the body, Protestant faith healing in Canada, 1880-1930." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ67008.pdf.

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Dalton, Fiona. "Fasting girls : religion, medicine and women's food-denial in Britain, 1852-1882 /." Title page, contents and conclusion only, 1994. http://web4.library.adelaide.edu.au/theses/09AR/09ard1527.pdf.

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Humphreys, Clare Joanne. "'Undying spirits' : religion, medicine and institutional care of the dying 1878-1938." Thesis, University of Sheffield, 2000. http://etheses.whiterose.ac.uk/15046/.

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This thesis focuses upon the emergence of a new phenomenon in the late nineteenth century: institutional provision for the 'respectable poor' medically certified as 'dying'. For the first time this group was identified as having special medical, nursing and spiritual needs which could only be provided by trained staff through an institutional medium. Through a comparative study of three institutions founded in London - St Joseph's Hospice, the Hostel of God and St Luke's House - this study aims firstly, to understand why homes for the dying were set up during this period; secondly, to explore their foundation and development up to 1938; and thirdly, to situate them within the broader context of late nineteenth and early twentieth-century Britain. It argues that the homes were essentially a response to three perceived deficiencies in care for the dying 'respectable' poor which became apparent to certain groups and individuals at this time: a paucity of medical provision, inadequacies in domiciliary care and a lack of spiritual ministration. As religious and philanthropic institutions, the homes were very much influenced by wider developments in these areas, particularly moral attitudes towards the poor and the Churches' concern to counter what were seen as widespread working class religious indifference. The different denominational basis of each home (Catholic, Anglo-Catholic and Methodist) was important in determining perceptions of death and dying and how patients' deathbed experiences were portrayed, while their varying management structures had profound implications for subsequent development. In particular the homes provide an insight into the tensions that can arise when modernising influences encounter strong prevailing traditions. An increasingly modernising and secularising medical and social climate posed considerable challenge to institutions set up with the primary objective of caring for patients' souls and the homes responded to it in different ways.

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Park, Crystal L., Kevin S. Masters, John M. Salsman, Amy Wachholtz, Andrea D. Clements, Elena Salmoirago-Blotcher, Kelly Trevio, and Danielle M. Wischenka. "Advancing Our Understanding of Religion and Spirituality in the Context of Behavioral Medicine." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/7201.

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Recognizing and understanding the potentially powerful roles that religiousness and spirituality (RS) may serve in the prevention and amelioration of disease, as well as symptom management and health related quality of life, significantly enhances research and clinical efforts across many areas of behavioral medicine. This article examines the knowledge established to date and suggests advances that remain to be made. We begin with a brief summary of the current knowledge regarding RS as related to three exemplary health conditions: (a) cardiovascular disease; (b) cancer; and, (c) substance abuse. We then focus on particular concerns for future investigations, emphasizing conceptual issues, possible mediators and moderators of relationships or effects, and methodology. Our discussion is framed by a conceptual model that may serve to guide and organize future investigations. This model highlights a number of important issues regarding the study of links between RS and health: (a) RS comprise many diverse constructs, (b) the mechanisms through which RS may influence health outcomes are quite diverse, and (c) a range of different types of health and health relevant outcomes may be influenced by RS. The multidimensional nature of RS and the complexity of related associations with different types of health relevant outcomes present formidable challenges to empirical study in behavioral medicine. These issues are referred to throughout our review and we suggest several solutions to the presented challenges in our summary. We end with a presentation of barriers to be overcome, along with strategies for doing so, and concluding thoughts.

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Ozarowska, Lidia. "Healing sanctuaries : between science and religion." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:b0cdbe4c-7d43-43a5-ab5f-a108707028f8.

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Divine healing has been often seen in opposition to human healing. The two spheres, have been considered as separate, both in space and in terms of elements involved. Asclepian sanctuaries have been mostly presented as domains of exclusively divine intervention, without any involvement of the human factor, possibly with the sole exception of dream interpretation. However, the written testimonies of temple cures, both those in the form of cure inscriptions dedicated in sanctuaries and the literary accounts of the incubation experience, give us reasons to suppose that the practical side of the functioning of the asklepieia could have assumed the involvement of human medicine, with the extent of this involvement differing in various epochs. Regardless of physicians' participation or its lack in the procedure, the methods applied in sanctuary healing appear to have evolved in parallel to the developments in medicine and their popular perception. Archaeological finds as well as the image of Asclepius as the god of medicine itself seem to confirm this. Nevertheless, by no means should these connections between the two spheres be treated as transforming the space of religious meaning into hospitals functioning under the auspices of a powerful god. Although acknowledging them does entail inclusion of human medicine within the space dedicated to Asclepius, it does not thereby deny the procedure of incubation its religious and metaphysical dimension. On the contrary, it shows that to the Greek mind divine and human healing were not mutually exclusive, but overlapped and coincided with each other, proving that the Greek sense of rationality was quite different from the modern and could comprise far more than what we call today "scientific thinking".

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Ganatra, Lakshman. "Religion and mental health : issues for professionals and public." Thesis, University of Warwick, 2017. http://wrap.warwick.ac.uk/95894/.

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This thesis is structured as three chapters which explore the subject of religion and mental health for both professionals and public. Chapter one reviews the published literature examining professional’s engagement with religion within the mental health system in the United Kingdom. Evidence suggests that professionals view religion as important in mental health care, however a number of key fundamental barriers at the macro- and micro-level influence engagement. Barriers include lack of engagement within the corporate context; ethical considerations and dilemmas in clinical practice; and issues in daily practice. Professionals require stronger guidance to feel supported. Training institutions need to address religion within teaching and organisations must be aware of the ethical dilemma professionals face. Chapter two presents an empirical study examining the influence psychosocial forces of religiosity and spirituality have on suicide. The study was in the form of a cross-sectional e-survey design using a range of psychometrically valid self-report measures. A general population sample of 231 participants from different faith and non-faith backgrounds participated. Results found that religious participants had higher levels of depression and suicidal thoughts than non-religious participants. However, differences were not found between groups, suggesting that it is not belief systems per se, but other psycho-social factors which are more important. Religious participants were found to have higher levels of religiosity and spirituality, moreover, negative religious coping and forgiveness appear to have a significant influence on psychological distress. Implications of the findings are discussed, along with suggestions for future research. Chapter three provides reflections on the research process and my personal and professional development through the course.

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Zucconi, Laura M. "Can no physician be found? : the influence of religion on medical pluralism in ancient Egypt, Mesopotamia and Israel /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2005. http://wwwlib.umi.com/cr/ucsd/fullcit?p3175285.

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Behr, Nina. "Love, Power and Respect : Marie's Empowerment in Erdrich's Love Medicine." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4802.

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The essay studies the character Marie's search for empowerment in Louise Erdrich's Love Medicine. As a mixed-blood she has difficulty to find respect within the white community because she is considered Native American Indian. However, the Native American Indian community sees her as ´dirty and lowlife´due to her whiteness. She tries different strattegies to form an identity and to find love, power and respect. In the convent she wants to be the best Catholic and find respect within the white community whilst later in life she returns to her Native American Indian tribe where she searches for respect throught marriage and motherhood. The theory used is sociology of religion.

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Maciel, Dhenis Silva. "Valei-me, SÃo SebastiÃo: a epidemia de cÃlera morbo na vila de Maranguape (1862-1863)." Universidade Federal do CearÃ, 2011. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=6705.

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CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior
No presente trabalho buscamos compreender a epidemia de cÃlera morbus na vila de Maranguape no ano de 1862 e como esta foi compreendida pelos sujeitos que compunham os saberes mÃdico e religioso, bem como os usos polÃticos que a epidemia assumiu a partir do olhar dos partidos liberal e conservador. Focamos nosso olhar sobre as aÃÃes dos mÃdicos que fizeram parte da comissÃo de socorros pÃblicos, nos dois sacerdotes que atuaram na vila no perÃodo da doenÃa e na aÃÃo dos administradores pÃblicos. Objetivamos compreender a doenÃa e seus significados a partir de uma leitura mais ampla do que era a vila de Maranguape no ano de 1862, das teorias mÃdicas que norteavam e das respostas dadas pela religiÃo. Para levarmos tal empreendimento a cabo, utilizamos documentos de carÃter variado, tais como: relatÃrios de presidente de provÃncia, cartas enviadas pelos mÃdicos comissionados, correspondÃncias dos sacerdotes e dos membros da cÃmara da vila, leis provinciais, jornais e crÃnicas.
In this study we sought to understand the epidemic of cholera morbus in the village of Maranguape in 1862 and how this was understood by the individuals that comprised the medical and religious knowledge and the political uses that the epidemic has assumed from the look of liberal parties and conservative. We focus our attention on the actions of doctors who took part in the commission of public relief, the two priests who worked in the village during the illness and the action of public administrators. We aim to understand the disease and its meaning from a broader reading than was the village of Maranguape in 1862, the medical theories that guided and the answers given by religion. To bring out such a venture, we use varied character documents such as reports of the provincial president, letters sent by the commissioned doctors, letters of the priests and members of the chamber of the village, provincial laws, newspapers and chronicles.

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Patterson, Aimee. "The ends of medicine at the end of life: understanding the ordinary-extraordinary means distinction in an age of pervasive technology." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86744.

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An enduring issue in Christian bioethics is locating respect for human life between two extremes: an absolute valuation and a valuation entirely conditional on life's quality. This issue finds expression in the use of the ordinary-extraordinary means distinction (OEMD), a burden-benefit calculus employed by Catholic and Protestant ethicists to judge the appropriateness of available life preserving means in particular cases. With the increasing accessibility of new technologies and procedures for extending life, unique threats to the usefulness of the OEMD are posed. In particular, humans have the novel capacity to stabilize and sustain life indefinitely in grave and unprecedented conditions. Disagreements result within and between Christian communities over how far the possibilities for preserving life should be taken. The advent of the persistent vegetative state (PVS) has caused such a disagreement.
In examining the practical problem and its particular manifestation in the PVS, it is argued that reasonable measures for preserving human life are properly determined first of all in light of what is beneficial for the human being. Establishing what constitutes human benefit in the medical arena requires a philosophy of medicine reliant upon a substantive concept of the human being. A theological anthropology foundational for the OEMD and the ends of medicine is uncovered, underscoring the tension between given human ontological value and the possible realization of human ends without digressing into dualism.
This anthropology also attends to the undue influence of technology in the present day. Protecting the efficacy of the OEMD and remaining consistent with its underlying anthropology require that new technological means of preserving life not be assumed to provide benefit prior to a moral examination of such means undertaken in the practical context. Moral obligation must not be allowed to expand in direct proportion to growing technological capacities to preserve life. Rather, medicine is best understood as a species of care. As a specialized type of care, it remains subject to the ends of nonspecialized care. A proper application of the OEMD today reveals that medical means are not the only (or even always the most appropriate) way to care for the perishing human body.
Situer le respect de la vie humaine entre deux pôles extrêmes - une valeur absolue et une valeur entièrement subordonnée à la qualité de vie - est une problématique persistante en bioéthique chrétienne. Elle est exprimée, notamment, par l'utilisation dans le milieu des éthiciens catholiques et protestants d'une grille pour distinguer les moyens ordinaires des moyens extraordinaires de maintenir une personne en vie dans des situations particulières, basée sur un calcul fardeau-avantages. Suivant l'accessibilité croissante de nouvelles technologies et procédures, cette grille de distinction entre moyens ordinaires et extraordinaires (DMOE) et son utilité font face à des menaces uniques. Notamment, les humains ont dorénavant la capacité de stabiliser et de maintenir la vie dans des conditions graves et jamais vues auparavant. Ce phénomène donne naissance à des divergences au sein des communautés chrétiennes : jusqu'où doit-on étendre la possibilité de maintenir un humain en vie? Et l'avènement de l'état végétatif chronique (ÉVC) a provoqué divergences.
Dans l'examen de ce problème pratique et de sa manifestation particulière, l'état végétatif chronique, l'auteure fait valoir que les mesures raisonnables de maintien de la vie humaine doivent d'abord être déterminées à la lumière de ce qui est bénéfique pour l'être humain. Pour établir ce qui constitue un bienfait pour l'être humain dans la sphère médicale, il faut une philosophie de la médecine reposant sur un concept fondamental de ce qu'est l'être humain. Un fondement anthropothéologique sur lequel appuyer la grille DMOE et la finalité de la médecine est élaboré, mettant en relief la tension entre une valeur humaine ontologique donnée et la réalisation possible de la finalité humaine, et ce, sans digresser vers le dualisme.
Ce fondement anthropologique rend également compte de l'influence indue de la technologique de nos jours. Pour protéger l'efficacité de la grille DMOE et rester fidèle à son anthropologie sous-jacente, on ne doit pas supposer que les nouveaux moyens technologiques de maintien en vie engendrent nécessairement des avantages. Il faut d'abord procéder à l'examen moral de ces moyens mis en oeuvre dans une situation pratique. L'obligation morale ne doit pas s'étendre de façon directement proportionnelle à l'accroissement des capacités de maintenir un humain en vie. Plutôt, la médecine est mieux comprise comme une espèce de soins. En tant que catégorie spécialisée de soins, elle demeure assujettie à des buts non spécialisés de soins. Une application adéquate de la grille DMOE aujourd'hui révèle que les moyens médicaux ne sont pas la seule façon (ni toujours la façon la plus appropriée) de prendre soin d'un corps humain dépérissant.

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Ziegler, Joseph. "Religion and medicine in the late thirteenth and fourteenth centuries with particular reference to Arnau de Vilanova." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240222.

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Eriksson, Elisabet. "Christian Communities and Prevention of HIV among Youth in KwaZulu-Natal, South Africa." Doctoral thesis, Uppsala universitet, Internationell mödra- och barnhälsovård (IMCH), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-155097.

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Young people in South Africa, particularly females, are at great risk of acquiring HIV, and heterosexual sex is the predominant mode of HIV transmission. In order to curb the epidemic the Department of Health encourages all sectors in the society, including religious institutions, to respond effectively. The present thesis seeks to increase the understanding of the role of Christian communities in prevention of HIV for young people. Three denominations in KwaZulu-Natal were selected to reflect the diversity of Christian churches in South Africa: the Roman Catholic Church, the Evangelical Lutheran Church in Southern Africa, and the Assemblies of God. Using qualitative interviews the first paper explores how religious leaders (n=16) deal with the conflict between the values of the church and young people’s sexuality. Study II reports on attitudes to HIV prevention for young people among religious leaders (n=215) using questionnaire survey data. Study III investigates how young people (n=62) reflect on messages received from their churches regarding premarital sex by analysing nine focus group discussions. In the fourth paper, based on questionnaire survey data, we report on young people’s (n=811) experiences of relationships with the opposite sex and their perceived risk of HIV infection. The view that young people in churches are sexually active before marriage was common among religious leadership. The majority of religious leaders also reported that they are responsible for educating young people about HIV prevention. Religious leaders who had received training on HIV were more likely to run a life skills programme for young people, however they were ambivalent about prevention messages. Young people reported premarital sexual abstinence as the main HIV prevention message from their churches. The majority responded that they had received information about HIV in church. To be in a relationship was common, more so for males for whom multiple relationships also were viewed more acceptable. To perceive themselves at risk of HIV infection was common. Further training for religious leaders is needed to enable them to manage the conflict between the doctrine of the church and their willingness to assist young people in the transition into adulthood.
Faculty of Medicine

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Eng, Sookhoe. "The illness with no 'tail' : how foreign-born UK Chinese understand and manage type 2 diabetes." Thesis, Cardiff University, 2012. http://orca.cf.ac.uk/41959/.

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Given the global rise of diabetes, the low uptake of GP services and prescribed medicine among UK Chinese is worrying. Little is known about their management of symptoms, compliance with treatment and implementation of lifestyle changes inherent in living with diabetes. Even less is known about whether they use Chinese folk medicine as part of their treatment regime. This qualitative study reduces this information gap based on data collected through focus group discussions and individual interviews. Eight focus group discussions were held in Leeds, Bristol, Birmingham and London with 37 foreign-born UK Chinese participants, including patients, friends and family members. On completion of the eight focus groups, 22 semi-structured individual interviews were conducted with both foreign and British-born Chinese with diabetes. Findings from the focus groups include (i) a reluctance to accept diabetes as a chronic illness, (ii) persistence in the use of folk remedies and (iii) an absence of use of professional Chinese medicine for diabetes, with the exception of one participant. Findings from the individual interviews on ideas about diabetes were similar to those from the focus groups, with further developments in the images of diabetes. With regards to self-management regimes, different coping styles indicated high levels of anxiety and uncertainty surrounding the nature of diabetes. Use of medicine, Chinese or otherwise, was found to be linked to levels of trust and integration with the host community. Themes consistent in both phases of the study include firstly, the description of diabetes as an illness with ‘no tail’ (mouhmei/meiwei 没尾) – the tail representing an end of an illness. Secondly, the cultural practice of food abstinence (gaihhauh/jikou 戒口) was perceived to be an effective method of control and prevention of the deterioration of diabetes. Finally, the relentless search for a cure expressed as ‘cutting the tail’ (tueihmei/duanwei 段尾) was evident in all the interviews. This study highlights the difficulties experienced by ethnic groups whose folk models of illness differ from those of biomedicine. It also addresses two important issues in the management of chronic illness: coping with uncertainty and the importance of trust. These results can help inform the future planning and delivery of healthcare services for ethnic minority groups.

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Varella, Alexandre Camera. "Substâncias da idolatria: as medicinas que embriagam os índios do México e Peru em histórias dos sécs. XVI e XVII." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-29092008-174959/.

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Pela abordagem da história cultural, analisamos visões e políticas em torno dos costumes indígenas com psicoativos (bebidas alcoólicas, estimulantes e alucinógenos), por meio da leitura de tratados produzidos entre meados do século XVI e XVII no mundo hispanoamericano. São histórias sobre os antigos mexicanos e peruanos, bem como sobre seus descendentes, nos vice-reinos da Nova Espanha e Peru. Os costumes com substâncias foram retidos como elementos essenciais da idolatria (a falsa religião dos índios); além de usadas em cerimônias e feitiçarias, algumas plantas e poções seriam inclusive adoradas como divindades. Dividimos os capítulos por contextos e grupos de obras/autores: (i) para o contexto geral de consolidação do império espanhol na América, analisamos o dominicano Bartolomé de las Casas e o jesuíta José de Acosta; (ii) para os tempos dos missionários mendicantes na Nova Espanha do séc. XVI, o franciscano Bernardino de Sahagún e o dominicano Diego Durán; (iii) para a época de auge da extirpação da idolatria no séc. XVII, os curas Hernando Ruiz de Alarcón e Jacinto de la Serna na Nova Espanha, e o jesuíta Pablo Joseph de Arriaga no Peru; (iv) analisamos o cronista indígena peruano Felipe Guaman Poma de Ayala na virada dos sécs. XVI-XVII. Outras fontes foram utilizadas, destacando-se os tratados sobre as medicinas dos índios escritos pelos doutores espanhóis Nicolas Monardes, Francisco Hernández e Juan de Cárdenas, assim como de um médico indígena mexicano, Martín de la Cruz. Os principais assuntos discutidos: os juízos de proveito das medicinas que embriagam; os sentidos do vício por meio das substâncias, entre hábito contranatural e veículo para os pecados; a noção de perda do juízo como efeito natural da embriaguez, mas que abre espaço para a intervenção demoníaca; representações dos usos nos sacrifícios, comunhões, feitiçarias, e a idolatria de plantas e poções. Esses assuntos são analisados tendo em vista que a idolatria não informa apenas o estereótipo e o caminho da interdição dos costumes, pois, de outro lado, nomeia os saberes e poderes locais e sua vitalidade, num ambiente de choques, negociações e acomodações político-culturais.
From a cultural history point of view, we analyze perceptions and policies over indigenous relation to psycho-actives (alcoholic beverages, stimulants and hallucinogens), based on treatises written from the middle of the 16th century to the middle of the 17th century at the Spanish-American world. They are histories about the anciant Mexicans and Peruvians, as well as about their descendents from the vice royalties of New Spain and Peru. In such works, the habits related to psycho-actives were believed to be essential elements of the idolatry (the indigenous false religion); besides being used in ceremonies and sorcery, some plants and potions were also worshipped as divinities. We organize the chapters according to the contexts and groups of document sources/authors: (i) for the general context of the Spanish empire consolidation in America, we analyze the Dominican Bartolomé de las Casas and the Jesuit Joseph de Acosta; (ii) for the New Spain mendicant missionaries times in the 16th century, the Franciscan Bernardino de Sahagún and the Dominican Diego Durán; (iii) from the extirpation of idolatry strongest period in the 17th century, the vicars Hernando Ruiz de Alarcón and Jacinto de la Serna; and (iv) from the turning of the 16th to the 17th century, the Peruvian Indian chronicler Felipe Guaman Poma de Ayala. Other document sources were also consulted, in particular treatises covering indigenous medicines, like those written by the Spanish physicians Nicolas Monardes, Francisco Hernández and Juan de Cárdenas, and also by an Indian doctor from Mexico, Martín de la Cruz. The main subjects we discuss in the work are: the views of benefits from the medicines that inebriate; the meanings of vice associated to substances, from a non-natural habit to a passport for sins; the notion of going out of mind as a natural consequence of inebriation, but which opens the possibility of demonic intrusion; usage representations in sacrifices, communions, witchcraft, and the idolatry of plants and potions. All those issues are analyzed bearing in mind that idolatry tell us not only about the stereotype and the pathways of habits forbiddance, but also distinguishes the local knowledge and powers, and its vitality, all taking place in an environment of political and cultural clashes, negotiations and accommodations.

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Chadwick, Caleb N., Lauren Brinkley-Rubinstein, Mark McCormack, and Abbey K. Mann. "Experiences of HIV Stigma in Rural Southern Religious Settings." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/6436.

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Experiences of stigma, including stigma in religious settings, among individuals who are HIV positive have been widely documented. However, research related to stigma has predominantly focussed on urban locations. As a result, stigma incurred via religious settings in non-urban areas has been underexplored. The aim of this study is to uncover the experiences of individuals who are HIV positive with religious institutions, leaders and congregants in the non-urban American South. A total of 22 participants were interviewed. Experiences with stigma were pervasive with participants often describing anticipation of future stigma (often based on past negative experiences), the experience of stigma, and, for some participants, intersectional or layered stigma related to being both gay, or being perceived as gay, and HIV positive. Our findings suggest that the conditions of the non-urban setting in which this research took place made specific contributions to participants’ experiences of stigma.

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Abraham, Natalia. "Ayurveda and religion in Canada: a critical look at New Age Ayurveda from the Indian diaspora perspective." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79815.

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This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.

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Wells, Mark J. "Proselytizing a Disenchanted Religion to Medical Students: On why secularized yoga and mindfulness should not be required in medical education." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494237188580218.

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Falade, Bankole Adebayo. "Vaccination resistance, religion and attitudes to science in Nigeria." Thesis, London School of Economics and Political Science (University of London), 2014. http://etheses.lse.ac.uk/911/.

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The 2003 to 2004 revolt against the Oral Polio Vaccine (OPV) in Nigeria provides a case study for investigating how a new scientific phenomenon becomes part of common sense in a culture with high levels of religiosity. Moscovici’s Social Representations Theory about how society familiarises itself with the unfamiliar provides a framework for the research which includes two media analyses, historical texts, online and paper administered surveys and interviews. The media analyses examine the OPV controversy and science in the media. Correspondence analysis provides a geometric tool for visualising how the variables in both media analyses position themselves for the construction of genres of science news. Factor analysis groups the attitude items in the survey while logistic regression predicts outcomes controlling for other variables. The media analyses found coverage of science in the period under review was generally positive and grew continually. The coverage of the OPV controversy was also generally positive but did not always mirror faithfully public opinion. Just as some Parisians in Moscovoci’s study likened psychoanalysis to a “symptom of an American invasion”, the initial description of the OPV by the people of northern Nigeria was a “western conspiracy against Muslims.” The survey found different levels of trust in public institutions with scientists and religious leaders similarly rated. Pessimism, fear and progress characterise the attitude variables but the association with knowledge is not linear and confirms the influence of cultural values. Interviewees also confirm survey findings in that they simultaneously have faith in religion and in science. Common sense in Nigeria is a mixture of science and religiosity and the public hold both in reverence: a phenomenon Moscovici refers to as cognitive polyphasia. The study also supports Durkheim’s view that science (in Nigeria) depends on public opinion.

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Ceballos, Mario E. "The effect of religion on the healing of coronary artery disease/hypertensive out patients in a family practice setting." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Smith, Sally Lynn. "Religion in the United Nations (UN) political declarations on HIV & AIDS : an interdisciplinary, critical discourse analysis." Thesis, University of Glasgow, 2018. http://theses.gla.ac.uk/30615/.

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This interdisciplinary cultural studies research uses critical discourse analysis to review the four political declarations on HIV & AIDS adopted by the United Nations in 2001, 2006, 2011 and 2016. Religion is implicated in the tensions and conflicts around issues of HIV and sexual and reproductive health and rights in the negotiations that hinders consensus, resulting in compromises and omissions in the texts. The research identifies four dominant discourses in the declarations and an additional two in the wider HIV response of relevance to these tensions; a public health, biomedical discourse; a human rights, gender equality and community engagement discourse; political discourses of leadership and national sovereignty; and a traditional religio-cultural discourse. In the wider HIV response a broader religious discourse and secularist discourse are evident but missing from the text of the declarations. This critical discourse analysis of the declarations investigates how the discourses interact in the text; how the traditional religio-cultural discourse influences the text; what is missing from the final text; and reasons for the gaps. Close textual analysis of the declarations identifies tension between the public health, human rights/gender equality discourses and the traditional religio-cultural and national sovereignty discourses. The traditional religio-cultural discourse operates to limit public health and rights-based approaches to HIV prevention and frames women and girls as passive victims, without agency to exercise their rights. When compared against UNAIDS strategies as a standard, the declarations are missing commitments to address the risks of key populations to HIV. Missing also is reference to any contributions the faith community brings to the epidemic. The broad religious discourse includes supportive approaches to public health, human rights and gender equality, with the potential to bridge gaps in the negotiations. The traditional religious discourse is implicated in gaps in the text on key populations and rights. The dominance of secularism at the UN is implicated in exclusion of the broad religious discourse. While obstacles around rights-based approaches to HIV prevention and key populations persist, common ground and synergies between the discourses exist. Recommendations include: to ask new questions at the UN about the role secularism plays that may increase space for conservative voices to operate; seeking new ways of working to bridge some of the gaps; and including different perspectives that have the potential to bridge the gaps and open up new ways to achieve consensus.

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Draper, Peter. "Promoting the quality of life of elderly people in nursing home care : a hermeneutical approach." Thesis, University of Hull, 1994. http://hydra.hull.ac.uk/resources/hull:3927.

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The research described in this thesis addresses two central issues. The first issue concerns the development of a series of practice standards that will promote the quality of the lives of older people who live in nursing homes. However, before this professional issue is addressed, it is necessary to explore the meaning of the underlying concept the quality of life, and this constitutes the second issue.The purpose of this research is therefore to develop a concept of the quality of life that can adequately support a series of practice standards. The thesis is presented in five parts. Part one outlines the theoretical context of the study. It contains two chapters. The first discusses philosophical hermeneutics, which forms the conceptual and methodological framework of the research; and the second reviews aspects of the literature of the quality of life and evaluates it in terms of the purposes of the research. Part two of the thesis describes the empirical phase of the research, including the approach to data collection and the analytical strategy that was used. In part three the findings are presented, and in part four their implications are discussed for the organisation of care, and practice standards are derived. Part five evaluates the research, paying particular attention to the usefulness of philosophical hermeneutics, and suggestions are made for further research.

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Williams, Carla Demetrius. "Family, Faith/Religion, and African Americans' Decisions to Seek Lung Cancer Treatment." ScholarWorks, 2014. https://scholarworks.waldenu.edu/dissertations/173.

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Lung cancer is the leading cause of cancer mortality in the United States, especially among African Americans, who have the lowest survival rate from this disease among all racial/ethnic groups. The aim of this qualitative study was to investigate how family support and religion/faith influence patients' decisions about seeking treatment for lung cancer. This study was guided by the medical decision-making model and used a phenomenological approach. Data were collected from male and female lung cancer patients (n = 15) who were being treated in a thoracic and cardiovascular surgery clinic in Greensboro, North Carolina using semi-structured interviews. All participants were between the ages of 18 and 75 years and spoke English, and were questioned how they made their decisions about seeking lung cancer treatment. The main themes were patients' lack of knowledge about the disease, treatment, and the length of time to live; patients' financial anxieties; the role of faith, prayer, and religion related to treatment decision-making; confidence in the physician for medical advice; and the role of emotional and financial support from family, including the church family. The study findings provide valuable information that can be used by medical and public health professionals in helping patients make medical decisions for lung cancer treatment. Further, these findings have considerable social change merits because they provide needed information about how African American patients evaluate seeking treatment for lung cancer, which can be used to develop decision-making aids and to help better facilitate communication between health care providers and patients.

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Santos-Silva, Clayton dos. "O coping religioso-espiritual em pacientes de hospital escola: uma compreensão biopsicossocial." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/47/47133/tde-09032015-111410/.

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O coping religioso/espiritual (CRE) pode ser positivo ou negativo, de acordo com os seus efeitos. A pesquisa pretendeu verificar como tal fenômeno ocorre e se apresenta em pacientes internados nas clínicas médica e cirúrgica do Hospital Universitário da USP. Em uma primeira fase foi feita uma pesquisa quantitativa com o objetivo de mensurar na amostra estudada o CRE Positivo (CREP) e o CRE Negativo (CREN) em cada paciente, permitindo assim saber: a frequência de cada um desses tipos, o cálculo da razão CREN/CREP de cada paciente e a sua frequência na amostra, bem como em quais situações clinicas os tipos de CRE seriam mais frequentes; e se buscar correlações estatísticas desses valores com características demográficas dos pacientes. O objetivo da segunda fase foi buscar compreender através do referencial teórico psicodinâmico como os pacientes estabelecem relações com a doença, o tratamento, a internação e o coping religioso-espiritual. As duas fases foram realizadas simultaneamente. A amostra da primeira fase foi composta por 120 pacientes selecionados randomicamente, sendo 60 de cada clínica, 30 homens e 30 mulheres. Para isso foram utilizados dois instrumentos: a escala CRE-Breve e um formulário geral que levantou características demográficas da amostra. Na segunda fase, a pesquisa se concentrou qualitativamente em oito casos, já participantes da etapa anterior, utilizando de entrevistas semidirigidas que foram analisadas levando-se em consideração os objetivos dessa fase da pesquisa e o método da análise de conteúdo. Os resultados mostraram que 88,3 % dos pacientes utilizam mais CRE Positivo, enquanto 11,7% utilizam predominantemente o CRE Negativo, contudo apenas 28,3% da amostra utilizava o CRE Positivo a ponto de ter ganhos para a qualidade de vida. Não foi possível identificar em quais situações clínicas os tipos de CRE são mais frequentes, mas existe relação significativa entre os níveis da razão CREN/CREP com as variáveis escolaridade e estado civil. A análise das entrevistas revelou como na amostra o CRE Positivo é usado como fonte de conforto contra a ansiedade, além de busca de sentido para a experiência e de ajuda divina no restabelecimento da saúde. O CRE Negativo por sua vez é difícil de ser manifestado, já que provoca culpa e vergonha. Em alguns casos foi identificado como os pacientes se relacionavam com a divindade de forma semelhante a outras relações que tinham, repetindo padrões de relacionamento
Religious coping can be positive or negative, depending on its effects and consequences. The survey sought to study the impact in patients admitted to medical and surgical clinics of the University Hospital of USP. The first stage was quantitative research with the objective of measuring the sample studied Positive Religious Coping (PRC) and the Negative Religious Coping (NRC) in each patient, allowing namely the frequency of each of these types, the ratio calculation NRC/PRC each patient and their frequency in the sample, as well as clinical situations in which the types of religious coping would be more frequent; and seek statistical relationships of these values with demographic characteristics of patients. The objective of the second phase was to seek understanding through psychodynamic theoretical framework as patients establish relationships with the disease, treatment, hospitalization and religious coping. The two components of the study were made simultaneously. The first component of the sample consisted of 120 randomly selected patients, 60 of each clinic, 30 men and 30 women . For this step, two instruments were used: the brazilian Brief RCOPE scale and a general form that lifted demographic characteristics of the sample. In the second component, the research focused on eight cases qualitatively, with participants from the previous step, using semi-structured interviews that were analyzed, taking into account the objectives of this phase of research and content analysis method. The results showed that 88.3 % of patients used more Positive Religious Coping and 11.7 % utilized predominantly Negative Religious Coping, yet only 28.3 % of the sample used Positive Religious Coping enough to have benefits for the quality of life. The study was unable to find clinical situations in which the types of religious coping are more frequent, but identified a significant relationship between levels of ratio NRC/PRC with the variables education and marital status. The analysis of the interviews showed as the Positive Religious Coping was used as a source of comfort against anxiety and seeking divine help in restoring health. The Negative Religious Coping on the other hand was difficult to be expressed, as it causes guilt and shame. In some cases it was identified that the patients relates with divinity similarly to other relationships that have, repeating relationship patterns

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Lucchetti, Alessandra Lamas Granero. "Descrição da terapia complementar religiosa em centros espíritas da cidade de São Paulo com ênfase na abordagem sobre problemas de saúde mental." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/5/5142/tde-24022014-162505/.

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Objetivos: Descrever o perfil do tratamento complementar religioso realizado nos centros espíritas da cidade de São Paulo, compreender a abordagem terapêutica dos problemas de saúde mental e como é realizada a diferenciação entre pessoas apresentando experiências espirituais e aqueles com transtornos mentais nesses centros. Métodos: No estudo I, foram selecionados centros espíritas pertencentes à cidade de São Paulo que possuíam registro na internet. Foram encaminhadas cartas registradas contendo o termo de consentimento e um questionário padrão envolvendo dados relacionados à identificação e ao funcionamento do centro espírita, pessoas atendidas em média, tratamentos recomendados, de que forma acontece à terapêutica, principais doenças atendidas, quais tratamentos são dados para cada tipo de transtorno psiquiátrico e como é feita a diferenciação entre experiências espirituais e transtornos mentais. No estudo II foram descritas as características do tratamento complementar espiritual realizado para depressão em um grande centro espírita da cidade de São Paulo. Resultados: Dos 365 centros que receberam a carta, 55 (15,1%) foram incluídos na análise final, tendo média de 41,1 anos (DP:20,7) de existência. A média relatada de atendimentos por semana em cada instituição é de 261 pessoas (totalizando cerca de 15.000 atendimentos/semana nos 55 centros). A prática terapêutica mais presente entre os centros é a desobsessão (92,7%), porém a intervenção menos frequente é a cirurgia espiritual, presente em apenas 5,5% dos centros, sendo nenhuma com cortes. Quando questionados se todo transtorno psiquiátrico é mediunidade desequilibrada ou obsessão, 58,2% responderam que sim. Os problemas de saúde mais citados para a procura desses centros foram: depressão (45,1%), câncer (43,1%) e doenças em geral (33,3%). Quanto à diferenciação entre experiência espiritual e doença mental, critério proposto por Menezes & Moreira-Almeida, a média de acertos foi de 12,4 (DP:3,4) entre 18 acertos possíveis. Entre os responsáveis pelos centros, 4 (8,3%) acertaram todos os critérios. Conclusão: Os centros espíritas investigados realizam um expressivo número de atendimentos por semana e os problemas mais comuns atendidos estão relacionados às esferas da saúde e do relacionamento pessoal e social. Entre os problemas de saúde mais comumente relatados está a depressão e o câncer. Na avaliação sobre a diferenciação entre experiências espirituais e transtornos mentais, uma minoria dos dirigentes desses centros espíritas conseguiu realizar uma diferenciação completa entre esses dois tipos de comportamento
Objectives: To describe the characteristics of the complementary religious treatment conducted by Spiritist centers in the city of São Paulo, to understand how mental health problems are addressed and how they differentiate persons with spiritual experiences from those with mental health diseases. Methods: In the first study, all Spiritist centers from the city of São Paulo which have their address available through internet were selected. Registered letters were sent containing a consent term and a standard questionnaire. The questionnaire included socio-demographic data, Spirit center structure, number of patients, recommended treatments, how the treatment is carried out, most common diseases, types of treatments provided by psychiatric disorders and how to differentiate spiritual experiences and mental health diseases. In the second study, the characteristics of the complementary spiritual treatment for depression conducted by one important Spiritist center in São Paulo, Brazil was described. Results: From 365 Spiritist centers which received the registered letter, 55 (15.1%) were included in the final analysis. They have a mean age of 41.1 years (SD: 20.7). There were in average 261 persons/week attending to spiritual sessions in each center, totalizing approximately 15000 attendees per week in all 55 centers. The most common treatment performed in these centers was disobsession (Spirit release therapy) (92.7%); however the less common was the \'spiritual surgery\' , present in only 5.5% and none with cuts. When questioned if every psychiatric disorder is impaired mediumship or obsession, 58.2% said \"yes\". The most cited health problems reported were depression (45.1%), cancer (43.1%) and diseases in general (33.3%). Concerning the differentiation between spiritual experiences and mental health disorders, there was a mean of 12.4 (SD: 3.4) of 18 correct answers. From all centers, 4 (8.3%) answered correct all questions. Conclusion: The Spiritist centers are responsible for treating a great number of persons a week and the most common problems addressed in these centers were related to health, relationship and social problems. Among mental health problems, the most common conditions were depression and cancer. While evaluating the differences between spiritual experiences and mental health problems, the minority of Spiritist centers\' responsible could make a complete differentiation between both aspects

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Gonçalves, Juliane Piasseschi de Bernardin. "Intervenções espirituais e/ou religiosas na saúde: revisão sistemática e meta-análise de ensaios clínicos controlados." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/5/5142/tde-26012015-111105/.

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Objetivos: Avaliar o impacto das intervenções espirituais/religiosas sobre a saúde de indivíduos, descrever os protocolos utilizados e analisar a qualidade metodológica dos artigos. Métodos: Revisão sistemática e meta-análise realizada nos seguintes bancos de dados: PubMed, Scopus, Web of Science, PsycINFO, The Cochrane Collaboration, Embase e Scielo. Através de expressão booleana foram incluídos artigos que: (i) investigaram os desfechos na saúde; (ii) realizaram ensaios clínicos randomizados, e (iii) foram redigidos em inglês, espanhol ou português. Foram excluídos protocolos sobre prece intercessória ou cura à distância. O estudo foi realizado em duas fases: (1) a leitura de título e resumo, (2) leitura completa dos artigos e avaliação de sua qualidade metodológica. Resultados: Através da revisão sistemática, 4751 estudos foram obtidos, dos quais 4367 foram excluídos por não se encaixarem nos critérios de inclusão ou por serem repetidos (fase 1). Dos restantes 162 artigos, 123 foram excluídos por não serem intervenções espirituais/religiosas ou por apresentarem randomização inadequada, permanecendo assim 39 artigos (fase 2). Em geral, os estudos têm mostrado que as intervenções espirituais/religiosas diminuíram os sintomas de depressão, ansiedade, consumo de álcool, excesso de peso e estresse, e melhoraram qualidade de vida em diferentes doenças. A meta-análise mostrou efeitos significativos sobre a ansiedade (p < 0.0001), mas não sobre a depressão (p=0.41) ou qualidade de vida (p=0.56). Conclusão: Os estudos sobre intervenções espirituais/religiosas mostraram benefícios em sintomas clínicos (principalmente ansiedade e estresse), maior adesão a tratamento médico e satisfação com o procedimento. A diversidade de população e protocolos apontam para a necessidade de mais estudos envolvendo E/R como tratamento complementar na saúde
Objectives: To evaluate the impact of spiritual/religious interventions on the health of individuals, describe the protocols utilized and analyze the methodological quality of papers. Methods: A systematic review and meta-analysis conducted in the following databases: PubMed, Scopus, Web of Science, PsycINFO, The Cochrane Collaboration, Embase and Scielo. Through a Boolean expression, were included papers that: (i) investigated health outcomes; (ii) conducted randomized clinical trials, and (iii) were written in English, Spanish or Portuguese. Protocols of intercessory prayer or distance healing were excluded. The study was conducted in two phases: (1) reading the title and abstract, (2) reading full articles and assessing their methodological quality. Results: The systematic review obtained 4751 studies, of which 4367 were excluded because did not fit in eligibility criteria or were repeated (phase 1). Of the remaining 162 articles, 123 were excluded for not fit into spiritual/religious interventions definition or for inadequate randomization, remaining 39 articles (phase 2). In general, studies have shown that spiritual/religious interventions improved clinical symptoms in different diseases, as depression, anxiety, alcohol consumption, overweight and stress, and quality of life. The meta-analysis showed significant effects on anxiety (p < 0.0001), but not on depression (p=0.41) or quality of life (p=0.56). Conclusion: Studies on spiritual/religious interventions showed benefits such as reduction of clinical symptoms (especially anxiety and stress), greater adherence to medical treatment and satisfaction with the procedure. The diversity of population and protocols and indicate the need for further studies evaluating E/R as a complementary treatment in health

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Pinto, Raimundo Nonato Leite. "RELIGIÃO E SAÚDE: O CASO DE PORTADORES DO VÍRUS DA IMUNODEFICIÊNCIA HUMANA HIV/AIDS." Pontifícia Universidade Católica de Goiás, 2009. http://localhost:8080/tede/handle/tede/792.

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Our work had the intention to identify the characteristics of the religion, in its more varied manifestations and to verify if religious belief has some influence to patients carriers of HIV, on their confrontation of this illness. It looked to discuss the presence of religious factor in the experience of carriers of HIV, understanding this presence inside the context that historically has been established between health and religion. The qualitative research methodology, of exploratory nature, was chosen using as an interview instrument, a questionnaire with four open questions. At first we approached the strong influence that religion has, as a generating factor of hope in cases of serious illnesses, like AIDS and others, as well as it‟s influence on maintenance or preservation of health. After that we established the historical relation between the two subjects and the direct relation between religion and AIDS. In the analysis of the speeches the search for religion is evident as a form of reframing the illness in the light of religious speech, even so some patients have disconsidered this importance attributed to religion. In the majority of testimonials from the interviewees the function exerted by religion is evident, especially as it concerns to hope and trust. Due to the manifestations of the interviewees, we also tried to discuss what is called popular medicine towards the official medicine, searching for complementarily between these. Comparing the thought of classic authors of sociology of religion with what our interviewees said, we are led to affirm that religion exerts a strong influence on people‟s thoughts and attitudes. This would be a form to prepare each one of them for the confrontation of the illness.
Nosso trabalho teve o propósito de identificar as características da religião, nas suas mais variadas manifestações e verificar se a crença religiosa exerce alguma influência para pacientes portadores do HIV, no enfrentamento dessa doença. Buscou-se discutir a presença do fator religioso na vivência de portadores do HIV, entendendo esta presença dentro do contexto que historicamente tem se estabelecido entre saúde e religião. Foi escolhida a metodologia qualitativa de pesquisa, de natureza exploratória, utilizando-se como instrumento de entrevista, um questionário com quatro perguntas abertas. Inicialmente realizamos uma abordagem sobre a forte influência que tem a religião, como fator gerador de esperança nos casos de doenças graves, como na AIDS e outras, bem como a influência desta na própria manutenção ou preservação da saúde. Em seguida estabelecemos a relação histórica entre os dois temas e a relação direta da religião com a AIDS. Na análise dos discursos fica evidente a busca da religião como forma de ressignificar a doença à luz do discurso religioso, embora alguns pacientes tenham desconsiderado esta importância atribuída à religião. Na maioria dos depoimentos dos sujeitos entrevistados é evidente a função exercida pela religião, principalmente no que diz respeito à esperança e confiança. Em função das manifestações dos entrevistados, buscamos também discutir as chamadas medicinas populares em relação à medicina oficial, na procura de uma complementaridade entre estas. Comparandose o pensamento de autores clássicos da sociologia da religião com o que nos dizem os sujeitos de nossa pesquisa, somos levados a afirmar que a religião exerce uma forte influência nos pensamentos e atitudes das pessoas. Isto seria uma forma de preparar cada uma destas para o enfrentamento da doença.

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Carnevale, Tricia Magalhães. "Hekate, de deusa ctônica dos atenienses do período clássico à deusa da feitiçaria no imaginário social do Ocidente." Universidade do Estado do Rio de Janeiro, 2012. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=8578.

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Nosso eixo temático se desenvolve a partir do questionamento do epíteto de Deusa da Feitiçaria atribuído tardiamente à deidade grega Hekate. A partir do período Clássico em Atenas iniciaram-se críticas às práticas mágico-religiosas cujo objetivo era fazer mal ao inimigo; realizadas por indivíduos (mágoi - magos) os quais também sabiam utilizá-las para a cura, como o uso das phármaka (ervas). O desenvolvimento da Escola de Medicina Hipocrática, no período Clássico, e seus tratados médicos, se configuram como uma das críticas direcionadas aos mágoi e das divindades que evocavam em suas práticas mágicas. Um tratado em especial, Da Doença Sagrada, combate a divinização da epilepsia e as práticas curativas desta enfermidade através da persuasão dos deuses. Platão também teceu críticas aos que ofereciam seus serviços mágicos de porta em porta por uma pequena quantia. Acreditamos que a partir dessas críticas se desenvolveu no imaginário social ateniense a relação entre a deusa grega Hekate e a magia de fazer mal ao inimigo cuja permanência é observada nos dias atuais. Nosso arcabouço teórico constitui-se dos conceitos desenvolvidos pelo filósofo polonês Bronislaw Baczko no verbete imaginação social na Enciclopedia Einaudi.
Our main theme is developed from the questioning of the epithet "Goddess of Witchcraft" later attributed to the Greek deity Hecate. From the Classical period in Athens began criticism of magic-religious practices whose aim was to hurt the enemy, held by individuals (magoi - wizards) who also knew how to use them for healing, such as the use of phármaka (herbs). The development of the Hippocratic School of Medicine in the Classical period, and his medical treatises, are configured as one of the criticisms directed at magoi and deities that evoked in their magical practices. A treated particular, The Sacred Disease, the combating of deification of epilepsy and healing practices of this disease by the persuasion of the gods. Plato also made criticism of the magicians who offered their services door to door for a small fee. We believe that from these criticisms developed in the social relationship between the Athenian Greek goddess Hecate and magic to hurt the enemy, whose residence is observed today. Our theoretical framework is made up of the concepts developed by Polish philosopher Bronislaw Baczko social imagination in the entry in the Encyclopedia Einaudi.

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Brotto, Renata Batista. "Médicos e padres: maternidade e representações dos papéis sociais da mulher (1860-1870)." reponame:Repositório Institucional da FIOCRUZ, 2009. https://www.arca.fiocruz.br/handle/icict/6110.

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Esta dissertação tem por objetivo investigar as representações femininas produzidas pela Igreja Católica em dois jornais A Cruz e O Apóstolo que circularam no Rio de Janeiro nas décadas de 1860 e 1870. Nesse contexto, o discurso católico proclamava a necessidadede reformar a sociedade brasileira e, para isso, elegeu a mulher a partir da valorização da maternidade como principal agente dessa transformação. A partir do interesse em comum de reforma social e afirmação da maternidade como papel social da mulher, destacamos e analisamos pontos de convergência e divergência entre o discurso católico e o discurso médico-científico. No quadro da produção de novas representações de comportamento moral e social da mulher, destacamos o processo de construção do duplo significado da maternidade, ora privilegiada a partir da dimensão de sua função religioso-moral por parte dos padres, ora tratada como função higiênico-social por parte dos médicos, porém compreendida por ambos como função moral e social da mulher .

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Jones-Nosacek, Cynthia. "The Harms of the Cleansing of Conscience Objection on the Practice of Medicine." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu160674338681952.

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Corazza, Francesca. "The Antinoopolis Medical Papyri: a Case Study in Late Antique Medicine." Doctoral thesis, Humboldt-Universität zu Berlin, 2019. http://dx.doi.org/10.18452/20143.

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Das Hauptanliegen meines Forschungsprojektes war die erneute Untersuchung der aus dem späten 3. bis 7. Jahrhundert n. Chr. stammenden griechischen medizinischen Papyri, die zwischen 1913 und 1914 hauptsächlich an einem Ort in der ägyptischen Stätte von Antinoopolis gefunden wurden. Antinoopolis bietet die Gelegenheit, diesen Dokumenten einen archäologischen Kontext zu geben, zumal die vorliegende geographische und chronologische Kontinuität einen detaillierten Vergleich der durch diese Quellen konservierten Daten begünstigt. Das Interesse an Antinoopolis aus medizinhistorischer Perspektive ist durch die diversen Heilpraktiken begründet, die von den dokumentarischen, literarischen und archäologischen Beweisstücken bezeugt werden, und deren Quantität und Bandbreite für ein ägyptisches Dorf außergewöhnlich sind. Das Ziel meiner Forschung an den Papyri ist sowohl philologischer als auch kulturhistorischer Natur. Erstens habe ich versucht, die Manuskripte wissenschaftlich zu präsentieren und ihre Eigentümlichkeiten, Charakteristika und Funktionen zu diskutieren. Ich wollte unser Verständnis dieser Fragmente durch die Identifizierung neuer Textabschnitte, die Integrierung von Textzusätzen und eine genauere Untersuchung ihrer formellen Struktur verbessern, was zu einer überarbeiteten Edition einiger ausgewählter Papyri führte. Darüber hinaus habe ich versucht, zum besseren Verständnis des allgemeinen Umfeldes dieser ägyptischen Gemeinschaft, besonders in Bezug auf religiöse Heilpraktiken im Zusammenhang mit der heiligen Stätte des Collouthus beizutragen, und die historischen und kulturellen Gegebenheiten zu untersuchen, in denen diese Texte genutzt wurden. Schlussendlich untersucht meine Forschung die Entwicklung des Kodex im Allgemeinen über den Zeitraum der späten Antike, die an verschiedenen Aspekten beobachtet werden kann. Eine der interessantesten Fragen dabei ist, wie die Texte gesammelt und präsentiert wurden, d.h. der Zusammenhang von Aufbewahrung der Papyri und ihrem Textinhalt.
The main aim of my research project was to re-examine the Greek medical papyri from the Egyptian site of Antinoopolis dating between late 3rd up to 7th century AD, discovered mostly in a single area between 1913 and 1914. Antinoopolis offers the potential for putting documents into an archaeological context, and this geographical and chronological consistency facilitates a close comparison between the data preserved in these sources. The interest in Antinoopolis, as far as the medical tradition is concerned, lies in the diverse healing practices attested by documentary, literary and archaeological evidence whose quantity and range is altogether exceptional among Egyptian villages. The objective of my research is both papyrological-philological and cultural-historical. Firstly, I have tried to present the manuscripts and discuss their peculiarities, characteristics and functions. I have sought to improve our understanding of these fragments through the identification of new portions of text, the integration of supplements and a better assessment of their formal arrangement, which resulted in the revised edition of a few outstanding papyri. In addition to this, I have tried to contribute to the evaluation of the general context of this Egyptian community, particularly as regards religious healing practices connected to the sanctuary of Collouthus, and to explore the historical and cultural circumstances in which these texts were used. Finally, my research investigates the development of the codex throughout late Antiquity, which can be observed in a number of respects. One of the most significant concerns how the texts were assembled and presented, namely the interplay between container and content.

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Audouit, Clémentine. "Représentations et fonctions du sang en Egypte pharaonique." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30061.

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Vecteur de vie, signe de mort, le sang raconte ici une histoire singulière de l’hommeégyptien. Sang des sacrifices, sang des blessures et de la maladie, sang des femmes ou sang rituel :si ce liquide a toujours fasciné, intrigué, l’Égypte ancienne ne semble pas échapper à la règle. Vitalou dangereux, il est la source de multiples interrogations depuis les époques les plus anciennes. Cetravail de doctorat se propose d’étudier les multiples façons dont l’Egyptien ancien perçoit,comprend ou encore manipule le sang. Ses représentations et ses fonctions sont alors changeantesselon les époques, les lieux et les contextes. Il trouve sa place dans les recueils de médecine maisaussi dans la pratique funéraire et rituelle ou encore dans la sphère sociale et politique. Le proposs’organise en trois grands thèmes. Le premier d’entre eux est consacré à la manière d’« écrire lesang » et donne des clés de compréhension lexicographique au travers du riche vocabulaireemployé pour parler de cette substance. Les deux parties suivantes sont au coeur de la penséeégyptienne, une pensée duelle où se répondent deux systèmes : monde de l’humain et monde dudivin. Il s’agit alors de suivre les traces du sang au travers de deux univers complémentaires et dedistinguer par quel procédé celui-ci circule de l’un à l’autre. Bien que ses représentations puissenten être modifiées, les fonctions du sang resteront toujours associées à la notion égyptiennefondamentale de liaison et de dissolution, d’assemblage et de démembrement
As a vector of life or sign of death, the blood tells us here a particular story of theEgyptian man. Sacrificial blood, from wounds or diseases, women’s blood or ritual blood: thisliquid has always fascinated and intrigued people, ancient Egypt hasn’t escaped the rule. Vital ordangerous, blood is the source of multiple interrogations since the earliest times. This doctoralresearch intends to examine the many different ways in which the ancient Egyptian perceives,understands or manipulates blood. Its representations and functions have changed with the times,places and contexts. Blood appears in medical texts but also in funerary and ritual practices, or inthe social and political spheres. The subject is organized into three main themes. The first one isdedicated to the "writing of blood" and gives some keys to lexicographical understandings throughthe rich vocabulary used to talk about this substance. The two following parts give an insight intothe Egyptian thought, a dual thought in which two systems respond one another: the human worldand the divine sphere. The question then is to follow the marks of blood through twocomplementary worlds and to distinguish by which process this liquid circulates from one toanother. Although its representations can be modified, blood remains attached to the basic Egyptiannotions of connection and dissolution, assembly and dismemberment

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Flanagan, Kelin. "Ethnobotany in Florida : Seminole cosmology and medicinal plant use." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1405.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Sciences
Anthropology

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Cobb, Rachel Kidd. "How Well Does Spirituality Predict Health Status in People Living With HIV-Disease?" VCU Scholars Compass, 2008. http://hdl.handle.net/10156/1653.

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Fick, Jennifer Lynn. "Patient Perspectives on Discussing Spirituality in Genetics Clinic: A Cross-sectional Analysis of Relevance and Comfort." Cincinnati, Ohio : University of Cincinnati, 2006. http://www.ohiolink.edu/etd/view.cgi?acc_num=ucin1148316686.

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Thesis (M.S.)--University of Cincinnati, 2006.
Advisor: Dr. Nancy Warren. Title from electronic thesis title page (viewed June 9, 2009). Includes abstract. Keywords: Spirituality; Genetics; Spirituality and Medicine; Patient Spirituality; Comfort; Religion. Includes bibliographical references.

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Gonaver, Wendy. "The Peculiar Institution: Gender, Race and Religion in the Making of Modern Psychiatry, 1842--1932." W&M ScholarWorks, 2012. https://scholarworks.wm.edu/etd/1539623354.

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Modern psychiatry in the United States emerged at the same time as debate about slavery intensified and dominated public discourse, contributing to dramatic denominational schisms and to the greater visibility of women in the public sphere. as the only institution to accept slaves and free blacks as patients, and to employ slaves as attendants, The Eastern Lunatic Asylum of Williamsburg, Virginia, offers unique insights into the ways in which gender, race and religion transformed psychiatry from an obscure enterprise in the early nineteenth century to a medical specialty with wide-reaching cultural authority by the twentieth century.;Utilizing a variety of sources, including a collection of un-catalogued and largely unexamined papers, this dissertation employs interdisciplinary methods to explore the meaning of interracial medical encounters, and the role of the asylum in promoting rational religion and normalizing domestic violence.;The dissertation begins by examining the life and writings of asylum Superintendent John M. Galt, whose experience at the head of an interracial institution led him to reject proposals for separate institutions for whites and blacks and to promote the cottage system of outpatient care. The following chapter addresses the labor of enslaved attendants, without whom the asylum could not have functioned and for whom moral rectitude and spiritual equality appear to have been the ethical foundation of care-giving. Discussion of ethics and spirituality, in turn, prompts consideration of the role of religion in asylum care. The association of enthusiastic religion with slaves and with abolitionism contributed to the regulation of religious expression as a common feature of asylum medicine. Religious evangelism was viewed by hospital administrators as a symptom of insanity, while religious rationalism was enshrined as normative and, paradoxically, as secular.;Asylum medicine also normalized domestic violence by treating the social problem of violence, from wife beating to the rape of slave women, as the medical pathology of individuals. In so doing, the asylum undermined the religious authority from which many women derived comfort, meaning and purpose; and overemphasized the role of female sexual and reproductive organs as an alleged cause of insanity. Ultimately, the struggle over efforts to contain interracial alliances, women's autonomy and enthusiastic religious expression coalesced in the state's promotion of eugenics in the early twentieth century.

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Azevedo, Gilson Xavier de. "AS BENZEDEIRAS NA TECITURA DA CULTURA, RELIGIÃO E MEDICINA POPULARES." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3758.

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The aim of this research is identify the socio-anthropological locus of the figure of healers within the historical process of their human relationships with the culture, religion and medicine institutional. This research is justified by the fact that the healers are a kind of cultural and religious artefact worthy of scientific study. The main obstacle is to understand, the historical condition of such agents, how their practices non- bureaucratic way and under what conditions the healers and the search for such practices are present today. The premise basic is the possibility that the practices of healing are social phenomena of diffusion and accommodation end cultural processes such as assimilation and enculturation from popular strongholds. Thus, the healing would then be a way of rationalizing the world, supposing that, official institutions do not have enough elements to give meaning to daily representations of the people who make use of them. As for the methodology, it is an empirical-bibliographic approach, which made it possible to qualify the subjects from their cultural actions, popular religious and therapeutic practices. The analysis of the relations between the concepts "popular" and "official" situated in the current context of rationality, in which the healers carry out their practices. Is pointed out as a result or product, the realization that despite the strong presence of rationalized and official practices in modernity, the healers and their blessings are shown to be appropriate in such a sociocultural context.
O objetivo desta pesquisa é identificar o locus socioantropológico da figura das benzedeiras dentro do processo histórico de suas inter-relações humanas com a cultura, a religião e a medicina institucionais. Justifica-se essa pesquisa pelo fato de que as benzedeiras são uma espécie de artefato cultural e religioso digno de ser estudado de forma científica. O problema central é entender como, na condição histórica de tais agentes, desenvolveram-se suas práticas de forma não burocrática e sob que condições as benzedeiras, as benzeções e a procura por tais práticas se fazem presentes atualmente. A premissa básica é a possibilidade de que as práticas de benzeção sejam fruto dos fenômenos sociais de assimilação e acomodação e de processos culturais como a difusão e a enculturação a partir de redutos populares. Assim, a benzeção seria então uma forma de racionalização simbólica do mundo, supondo que, as instituições oficiais não abarcariam elementos suficientes que sirvam para dar sentido às representações cotidianas dos indivíduos. Quanto à metodologia, trata-se de uma abordagem empírico-bibliográfica, utilizando-se na pesquisa de campo da técnica de entrevista a partir de um questionário fechado, o qual, possibilitou qualificar os sujeitos a partir de suas ações culturais, saberes religiosos e práticas terapêuticas. Realizou-se a análise das relações entre os conceitos “popular” e “oficial” situados no contexto atual de racionalidade, no qual, as benzedeiras realizam suas práticas. Aponta-se como resultado ou produto, a constatação de que apesar da forte presença das práticas racionalizadas e oficiais na modernidade, as benzedeiras e suas benzeções mostram-se como condizentes em tal contexto sociocultural.

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Ermacora, Davide. "“A Snake Called Argès Slithered Into his Mouth” : the Bosom Serpent Story-Complex (Folklore, Religion, Medicine and Ethnology) from Hippocrates to Erasmus of Rotterdam." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2010.

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L’ensemble d'histoires autour du bosom serpent se réfère à des croyances et des récits diffus qui attribuent, de manière interculturelle, le mal-être physique à l’intrusion présumée d'animaux qui entrent et vivent dans le corps du souffrant. Les recherches se sont concentrées jusqu’alors sur le folklore bosom serpent moderne et contemporain : les témoignages prémodernes ont été, de fait, largement ignorés. En me concentrant, dans cette étude, sur une vaste gamme de sources prémodernes, dont les exemples proviennent en grande partie d’Eurasie, et en adoptant une perspective comparée à la fois folklorique, historique, médicale et ethnologique, mon objectif sera de mettre en lumière ce thème d’un point de vue diachronique. Je remonterai dans le temps en suivant les occurrences des bosom serpents et j’examinerai les ramification et les adaptations variées des ethiologies traditionnelles qui les concernent. Dans leur ensemble, ces disciplines (folklore, histoire, médecine et ethnologie) offrent une apporche crédible, promeuvent la recherche collaborative et permettent l’utilisation d’une méthode scientifique basée sur une multiplicité de sources. Je montrerai qu’une grande quantité de ressemblances interculturlles, jusqu'alors considérées étrangères ou même inexplicables, font en réalité partie d'un même ensemble narratif. Ces ressemblances sont les adaptations de l’idée polymorphe, mais prédominante, centrée sur l'impossible intrusion d’animaux dans le corps humain. Les bosom serpents prémodernes, solidement ancrés dans les notions médicales et religieuses de tous les jours, furent formellement acceptés comme des faits concrets et tangibles, pouvant être appréhendés par la médecine, la démonologie et la sorcellerie. Leur charge émotive était puissante, parfois latente, et ils figurèrent probablement depuis toujours dans les traditions narratives humaines et dans les expériences personnelles. Dans ce contexte, une attention particulière sera donnée aux thèmes expérientiels et aux délires chrnoniques d’hommes et de femmes qui croient avoir été pénétrés par des animaux fantastiques. De la même manière que les bosom serpents entendus comme agents et causes de maladie, ces patients souffrant de zoopathie interne peuvent être retracé sur une longue période temporelle, jusqu’aux origines de la psychopathologie
The bosom serpent story-complex refers to widespread cross-cultural narratives and beliefs attributing physical discomfort to alleged animals entering and living in the body of the sufferer. Scholarly enquiries have concentrated on modern and contemporary bosom serpent folklore: pre-modern evidence has been largely neglected. Focusing, in this dissertation, on a vast range of pre-modern sources – examples can be found from much of Eurasia –, and adopting a folklore, a historical, a medical and an ethnological comparative perspective, my aim will be to throw more light on the theme from a diachronic point of view. I will, in fact, follow evidence for bosom serpents back through time and examine the ramifications and various adaptations of traditional aetiologies involving them. Taken together these disciplines (folklore, history, medicine and ethnology) offer a credible approach, encourage collaborative research and allow a multi-source method. I will show that a great deal of cross-cultural similarities, hitherto considered unrelated or unexplained, belong to the same story-complex. They are adaptations of the polymorphic and predominant idea of the impossible intrusion of animals into a human body. Pre-modern bosom serpents, firmly grounded in everyday medical and religious notions, were formerly accepted as concrete and tangible facts to be understood in terms of medicine, demonology, and sorcery. They had a powerful or latent emotional charge and have perhaps always figured in story-telling traditions and personal experience narratives. In this context, particular attention will be devoted to experiential themes and the chronic delusions of men and women who believed themselves to have been involuntarily penetrated by fantastic animals. Like bosom serpents cast as causative agents of disease, these suffers from internal zoopathy can be traced back in time at the beginnings of psychopathology
Il complesso di storie sul bosom serpent si riferisce a diffusi racconti e credenze che attribuiscono, cross-culturalmente, il disagio fisico a presunti animali intrusivi che entrano e vivono nel corpo del sofferente. Le indagini degli studiosi si sono concentrate sul folklore bosom serpent moderno e contemporaneo: l’evidenza pre-moderna è stata largamente ignorata. Concentrandomi, in questa dissertazione, su una vasta gamma di fonti pre-moderne – esempi possono essere rintracciati in gran parte dell’Eurasia –, e adottando una prospettiva comparata folklorica, storica, medica e etnologica, il mio obiettivo sarà quello di gettare più luce sul tema da un punto di vista diacronico. Seguirò, infatti, le evidenze di bosom serpents indietro nel tempo ed esaminerò le ramificazioni e i vari adattamenti delle eziologie tradizionali che li riguardano. Nel loro insieme queste discipline (folklore, storia, medicina ed etnologia) offrono un approccio credibile, promuovono la ricerca collaborativa e permettono l’utilizzo di un metodo scientifico basato su molteplici fonti. Mostrerò che una grande quantità di somiglianze cross-culturali, fino a questo momento considerate estranee o addirittura inspiegabili, appartengono allo stesso complesso narrativo. Esse sono adattamenti dell’idea polimorfica, ma predominante, incentrata sull’impossibile intrusione di animali nel corpo umano. I bosom serpents pre-moderni, saldamente radicati nella nozioni mediche e religiose di tutti i giorni, furono formalmente accettati come fatti concreti e tangibili intesi in termini di medicina, demonologia e stregoneria. Essi ebbero una carica emotiva potente, talvolta latente, e probabilmente figurarono da sempre nelle tradizioni umane del narrare e nelle esperienze personali. In questo contesto, un’attenzione particolare verrà dedicata ai temi esperienziali ed ai deliri cronici di uomini e donne che credettero di essere stati penetrati da animali fantastici. Esattamente come i bosom serpents intesi come agenti causa di malattia, questi pazienti sofferenti di zoopatia interna possono essere rintracciati molto indietro nel tempo nei primordi della psicopatologia

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46

Bailey, Lesley Anne. "From anorexia to celebration : sickness and healing in the parish church and the community of Moreton." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4685/.

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Using a collaborative action research methodology and a liberation theology approach, the thesis draws on the psychology of anorexia, the insights of Isaiah 58:1-12 and its socio-religious setting, the contextual setting of the Parish Church and the community of Moreton, to develop new insights into the breakdown and restoration of community. It devises what it terms “diagnostic theology” to aid in the understanding of complex forces acting on communities and individuals. Developing from a grassroots exegesis, the signs and symptoms of both breakdown and restoration are clearly delineated, always with a view to celebration, in the knowledge that full restoration can never be achieved. It is posited both that this work will be of value to other communities of faith, and that the methodology can be applied in other situations.

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Lockett, Harold John. "Educating religious leaders about organ donation and organ transplantation: Using the theory of gift exchange as a model for pastoral ministry." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2002. http://digitalcommons.auctr.edu/dissertations/AAIDP14677.

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The purpose of this ministry project is to educate religious leaders about an alternative to approaching organ donation and organ transplantation, using the Theory of Gift Exchange as the model paradigm. This ministry project is based on the premise that religious leaders generally use dated statistical material, life changing stories, and personal experiences to raise awareness on the subject. Thus, the Theory of Gift Exchange is a different approach and a unique model for religious leaders to begin understanding the complex nature of organ donation and organ transplantation, and ultimately embracing it with less reluctance. The results of this ministry project discovered that practically every religious leader was unfamiliar with the idea of Gift Exchange. However, they were familiar with this concept only as it relates to the exchanging of personal gifts around special occasions and holidays. Thus, the conclusion gathered from this ministry project suggests that the 'Theory of Gift Exchange' is an excellent model to educate about organ donation and organ transplantation. This conceptual idea makes it easy for a religious leader to understand and embrace the subject, and feel less threatened by it, particularly because one can see that the overall intent is about gift giving and gift receiving.

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Silva, Sélcio de Souza. "RENOVAÇÃO CARISMÁTICA CATÓLICA: A CURA MILAGROSA COMO UM ESPAÇO CONVERGENTE ENTRE RELIGIÃO E MEDICINA." Pontifícia Universidade Católica de Goiás, 2011. http://localhost:8080/tede/handle/tede/804.

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Made available in DSpace on 2016-07-27T13:47:53Z (GMT). No. of bitstreams: 1 SELCIO DE SOUZA SILVA.pdf: 6140283 bytes, checksum: a110c13fcac810bfbc31fb43930a7786 (MD5) Previous issue date: 2011-02-09
Our purpose of study and corpus research is the Catholic Charismatic Renewal, a Pentecostal hustle, introduced in the Roman Catholic Christian religious institution. The objective in this work is to understand the action of the sacred in any miracle purpose, our goal is to analyze the concepts of miracle cure in the Catholic Charismatic Renewal presented by the faithful, from their narratives about how they its impacts on personal and social life of those who took part in the experience of the miraculous phenomena, that is, cancer cure. Charismatic Renewal, thus enabling an environment conducive to the pursuit of religious offering (occurrence of miracles) to the sacred, from feelings as belief and supernatural faith, but without leaving the conventional treatment. Reestablishing them physical, psychic and emotionally, giving them a purpose (nomia) to their existence. It will be developed through a field research, supported in the sociological discussion of religion that will enable us to identify each Catholic Charismatic Renewal, beyond the therapeutic function, element as convener (because of its paradoxical character), between Religion and Medicine, faith and science. In particular, it will be focused through this labor, to analyze and present the experience of the miracle with a group of 7 (seven) women Brazil. For this current analysis, it will be used, in our fieldwork, two investigative methods: participant observation and implementation of two research questionnaires (self-applicable). Therefore we realize that religion, mainly the Catholic Charismatic Renewal is a way to provide its followers to try religion or it may lead to the meeting cancer. In Catholic Charismatic Renewal, the miracle cure comes as a converging space between Religion and Medicine because these two realities in modern ages are prone to reconnect towards the solution of modern problems. This encounter provides changes in the psychological and social behavior, because they correspond, respectively, a change in the order of the conscious and unconscious and, hence a behavioral intrapersonal and interpersonal change.
O objeto de estudo deste trabalho é a Renovação Carismática Católica, movimento pentecostal, pertencente à instituição religiosa cristã católica romana. Buscar-se-á, nessa tese, compreender a ação do Sagrado nas eventuais curas milagrosas da RCC nos diversos exercícios espirituais praticados pelos seus adeptos. Para tal propósito, o objetivo é analisar as concepções da cura milagrosa na Renovação Carismática Católica apresentadas pelos seus fiéis, a partir de suas narrativas sobre como testem impactos na vida pessoal e social daqueles que participaram da experiência dos fenômenos milagrosos, isto é, a cura do câncer. A RCC, ao possibilitar um ambiente propício para a busca da oferta religiosa (ocorrência dos milagres) aos seus fiéis, faz com que alguns de seus adeptos experimentem a manifestação do Sagrado, a partir de sentimentos de crença e fé no sobrenatural, sem, todavia, abandonar o tratamento convencional. Restabelece-os, tanto física, psíquica e emocionalmente, dando-lhes sentido (nomia) à sua existência. Será desenvolvida uma pesquisa de campo, amparada na discussão sociológica da Religião que nos possibilitará identificar a RCC, além da função terapêutica, como elemento congregador (por conta de seu caráter paradoxal) entre religião e medicina, fé e ciência. De modo especial, buscar-se-á, neste trabalho, analisar e apresentar a experiência do milagre com um grupo de 07 (sete) mulheres que dizem terem sido curadas no Grupo de cidade de Goiânia, GO. Para análise, serão utilizados, neste trabalho de campo, dois métodos investigativos: observação participante e aplicação de dois questionários (auto-aplicáveis) de pesquisa. Percebe-se que a Religião, de modo específico, a RCC possibilita ao fiel a experiência religiosa ou o encontro do homo religiosus com o Sagrado dentro da trama humana da doença cancerígena. Na Renovação Carismática Católica, a cura milagrosa apresenta-se como um espaço convergente entre Religião e Medicina porque essas duas realidades na modernidade estão propensas a se re/aproximar em prol da solução dos problemas modernos. Esse encontro proporciona mudança nos comportamentos de ordem psicológica e sociológica porque corresponde, respectivamente, a uma mudança da ordem do consciente e do inconsciente e, consequentemente, a uma mudança comportamental intrapessoal e interpessoal.

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Schouten, Esther [Verfasser], and Andreas [Akademischer Betreuer] Schulze. "Viewpoints and motives on religion and spirituality of professionals in perinatal medicine : a survey among midwives, nurses, obstetricians and neonatologists. / Esther Schouten. Betreuer: Andreas Schulze." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2016. http://d-nb.info/1106854535/34.

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Thirumalai, Dhanalakshmi. "Religion and Crime: A Study of Inmates in State and Federal Prisons in the United States." Digital Commons @ East Tennessee State University, 2004. http://etd-submit.etsu.edu/etd/theses/available/etd-1223103-235401/unrestricted/ThirumalaiD020403f.pdf.

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Dissertations / Theses on the topic 'Religion and Medicine'

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