{"id":114573,"date":"2018-03-11T10:42:36","date_gmt":"2018-03-11T10:42:36","guid":{"rendered":"https:\/\/www.deberes.net\/tesis\/sin-categoria\/ensalmadores-sanadores-en-cehegin\/"},"modified":"2018-03-11T10:42:36","modified_gmt":"2018-03-11T10:42:36","slug":"ensalmadores-sanadores-en-cehegin","status":"publish","type":"post","link":"https:\/\/www.deberes.net\/tesis\/antropologia-social\/ensalmadores-sanadores-en-cehegin\/","title":{"rendered":"Ensalmadores-sanadores en cehegin"},"content":{"rendered":"

Tesis doctoral de Baldomero De Maya Sanchez <\/strong><\/h2>\n

Ensalmadores sanadores en ceheg\u00edn objetivos. \u00c2\u00a2\testudiar en ceheg\u00edn los procesos de salud\/enfermedad como procesos ecologico-psicosom\u00e1tico tramados por la sociedad y la cultura donde se manifiesta. \u00c2\u00a2\trealizar un acercamiento a las pr\u00e1cticas m\u00e1gico-religiosas de sanaci\u00f3n en ceheg\u00edn inscribi\u00e9ndolas dentro de las formas de religiosidad popular. \u00c2\u00a2\trealizar un acercamiento a las pr\u00e1cticas m\u00e1gico-religiosas como un recurso de salud de la poblaci\u00f3n creyente. \u00c2\u00a2\tcontribuir al desarrollo de las ciencias sociales, historia, antropolog\u00eda y sociolog\u00eda, situando el fen\u00f3meno de los ensalmadores-sanadores en ceheg\u00edn como uno de los aspectos de la cultura popular. \u00c2\u00a2\tcontribuir a la mejora de la relaci\u00f3n entre los profesionales sanitarios y sus pacientes. \u00c2\u00a2\tcontribuir a la integraci\u00f3n de diferentes sistemas de salud con el hegem\u00f3nico. \u00c2\u00a2\tcontribuir al conocimiento de los factores socioculturales que interact\u00faan en los procesos de salud y enfermedad tanto en individuo como en niveles de comunidad. metodolog\u00eda. el m\u00e9todo seleccionado para este trabajo ha sido el cualitativo, ya que entendemos que este ayuda a entender mejor los procesos y realidades de los problemas actuales en materia de salud y enfermedad. Las personas, los escenarios y los ritos no son reducidos a variables, sino considerados como un todo. el proceso investigador he dividido en dos partes, la investigaci\u00f3n etnogr\u00e1fica o descriptiva y el estudio hermen\u00e9utico o interpretativo, que es la esencia del trabajo antropol\u00f3gico. las t\u00e9cnicas de investigaci\u00f3n utilizadas han sido: la entrevista en profundidad, las historias de vida, la observaci\u00f3n participante y el an\u00e1lisis de discurso que emana de la acci\u00f3n y movimiento de los actores en la escena ritual. conclusiones. "\ten primer lugar se ha constatado la pervivencia de la medicina popular en ceheg\u00edn a trav\u00e9s de la presencia de los ensalmadores en una convivencia con la medicina oficial. "\thay una interpenetraci\u00f3n de los mundos y tradiciones. Formas diversificadas de ver-se y de tratar-se. "\tlas terapias sanadoras populares basadas en la religiosidad constituyen una respuesta a la b\u00fasqueda de sentido frente a situaciones de crisis. "\tlas mujeres est\u00e1n muy representadas tanto en la oferta de tratamientos, la mayor\u00eda de los ensalmadores son mujeres, como en la demanda de atenci\u00f3n y curas. "\tse observa un mayor inter\u00e9s desde los profesionales de la salud oficial, "aperturas" desde la biomedicina y la psicolog\u00eda. "\tlas pr\u00e1cticas de la medicina popular son una expresi\u00f3n de solidaridad ya que hay una voluntad de servicio en los ensalmadores hacia la sociedad, hacia el otro. "\tlas pr\u00e1cticas de medicina popular pueden ser consideradas como saludables, por generar mayor autogesti\u00f3n de los sujetos, o menor dependencia con respecto a una salud medicalizada. "\tlas pr\u00e1cticas de medicina popular pueden constituir un inter\u00e9s por la prevenci\u00f3n, el auto-cuidado. "\tla medicina popular puede considerarse como un recurso que ayuda o alivianan al sistema de atenci\u00f3n biom\u00e9dico, haci\u00e9ndose cargo de dolencias, algunas dif\u00edciles de identificar y absorber dentro de estructuras masificadas del sistema biom\u00e9dico. "\tlas demandas de sanaci\u00f3n que apelan a los ensalmadores atienden una realidad psico-som\u00e1tica y espiritual, que se canalizan hacia vertientes o agencias capacitadas. "\tinter\u00e9s y revalorizaci\u00f3n de recursos y tradiciones locales; asimismo aceptaci\u00f3n de la diversidad sin juzgar de forma estigmatizante, creencias y nuevas concepciones. sorcerers and faith healers in ceheg\u00edn goals. * study in ceheg\u00edn the processes of health\/illness as ecologic-psychosomatic procedures devised by the society and the culture where they appear. * take an approach to the religious practises of healing in ceheg\u00edn setting them within the framework of a popular piety. * take an approach to the magic-religious practises as a health resource of the religious population. * contribute to the development of social sciences, history, anthropology and sociology viewing the phenomena of the sorcercers and faith healers in ceheg\u00edn as one of the aspects of popular traditions. * contribute to the improvement of the links between health professionals and their patients. * contribute to the integration of different health systems with the exclusive non-pluralistic one. * contribute to the knowledge of sociocultural systems that intervene in the processes of health and illness of both individuals and the community. methodology. the method used in this research has been qualitative , as we consider that it facilitates a higher understanding of the processes and realities of the current problems in the areas of health and illness. People, scenes and rites are not reduced to mere variables but considered as a whole. the process of enquiry has been divided into two parts: the ethnographic or descriptive research and the hemeneutics or the interpretation, which is the essence of the anthropological study. the research techniques that have been used are: an in-depth interview, life stories, a participating observation and a situational analysis, all of them flowing from the action and movement on behalf of the actors in the ritual scene. conclusions. * firstly, we have noted the continued existence of the folk medicine in ceheg\u00edn through the presence of sorcerers in connection with the aloppathic medicine. * there is an interpenetration of worlds and traditions. Diversified forms of seeing and treating each other. * traditional healing therapies based on a religiousness that constitute a response to the search of any meaning at crisis situation. * women are widely present on both the supply of treatments, most of the sorcerers are women, and the demand of attention and health cares. * we see a growing interest on behalf of the conventional health professionals, "approvals" from the biomedicine and the psychology. * folk medicine practises become an expression of solidarity as there is a willingness to provide service to the society, to the others. * folk medicine practises can be regarded as healthy because they generate more self-management and require less dependence on health care. * folk medicine practises may become an interest due to the prevention and the self-care. * folk medicine can be considered as a resource that helps or relieves the biomedical system, taking up ailments, some of them difficult to identify or to be assumed within the overcrowded structures in the health sector. * the healing demands that rely on sorcerers meet the psychosomatic and spiritual reality that are focused on two aspects or skilled agents. * interest and revaluation of resources and local traditions; likewise, the acceptance of diversity without judging in a stigmatizing way, beliefs and new conceptions.<\/p>\n

 <\/p>\n

Datos acad\u00e9micos de la tesis doctoral \u00abEnsalmadores-sanadores en cehegin<\/strong>\u00ab<\/h3>\n
    \n
  • T\u00edtulo de la tesis:<\/strong>\u00a0 Ensalmadores-sanadores en cehegin <\/li>\n
  • Autor:<\/strong>\u00a0 Baldomero De Maya Sanchez <\/li>\n
  • Universidad:<\/strong>\u00a0 Murcia<\/li>\n
  • Fecha de lectura de la tesis:<\/strong>\u00a0 24\/07\/2013<\/li>\n<\/ul>\n

     <\/p>\n

    Direcci\u00f3n y tribunal<\/h3>\n
      \n
    • Director de la tesis<\/strong>\n
        \n
      • Lu\u00eds \u00e1lvarez Munarriz<\/li>\n<\/ul>\n<\/li>\n
      • Tribunal<\/strong>\n
          \n
        • Presidente del tribunal: carmelo Lison tolosana <\/li>\n
        • angel baldomero Espina barrio (vocal)<\/li>\n
        • david Armero barranco (vocal)<\/li>\n
        • (vocal)<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n

           <\/p>\n","protected":false},"excerpt":{"rendered":"

          Tesis doctoral de Baldomero De Maya Sanchez Ensalmadores sanadores en ceheg\u00edn objetivos. \u00c2\u00a2 estudiar en ceheg\u00edn los procesos de salud\/enfermedad […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-gradient":""}},"footnotes":""},"categories":[2720,8235,12919,13940],"tags":[25760,227052,12921,214882,8653],"class_list":["post-114573","post","type-post","status-publish","format-standard","hentry","category-antropologia-social","category-murcia","category-simbolismo","category-simbolos","tag-angel-baldomero-espina-barrio","tag-baldomero-de-maya-sanchez","tag-carmelo-lison-tolosana","tag-david-armero-barranco","tag-luis-alvarez-munarriz"],"_links":{"self":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/114573","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/comments?post=114573"}],"version-history":[{"count":0,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/posts\/114573\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/media?parent=114573"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/categories?post=114573"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.deberes.net\/tesis\/wp-json\/wp\/v2\/tags?post=114573"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}