Experiencing Leininger's stranger to trusted friend enabler as a novice ethnonursing researcher

@#<p style="text-align: justify;">Leininger espoused that when studying cultures, researchers are likely to discover authentic and credible data when they are viewed by the participants as trusted friends. The Stranger to Trusted Friend Enabler was formulated to guide researchers in identifying indicators that a researcher has become the participants' trusted friend. This article presents my reflections on using Leininger's Stanger to Trusted Friend Enabler as a novice ethnonursing researcher. From my own experience, I have identified four hallmarks of a trusting relationship during fieldwork that correspond with the indicators of a trusting relationship identified by Leininger: (1) participants voluntarily share information about their culture and their personal experiences; (2) participants express concern for the researcher's welfare through their words and actions; (3) participants give the researcher a sense of community identity, such as a native name; and (4) participants suggest steps to further improve the trustworthiness of the study.</p><p style="text-align: justify;">One of the limitations of the Stranger to Trusted Friend Enabler, however, is the fact that it only focuses on assessing the participants' trust towards the researcher. A successful ethnographic research requires mutual trust between the researcher and participants. From my experience in conducting an ethnonursing research, I have noted that aside from the participants' trust towards me, my trust towards them was also essential in obtaining rich and accurate data. Furthermore, the transition from being a stranger to a trusted friend is not a linear process in ethnonursing and in other types of ethnographic research. As a researcher transitions to become a trusted friend, he or she does not totally abandon his or her sense of alienation to the researched. The scientific nature of ethnography requires researchers to be a stranger and a trusted friend at the same time.</p>

O estrangeiro de Albert Camus e o absurdo / El extranjero de Albert Camus y el absurdo / Albert Camus’ The stranger and the absurd

Pretende-se, nessa leitura de O estrangeiro, publicado pela primeira vez em 1942, demonstrar o quanto a ideia de absurdo, exposta no ensaio O mito de Sísifo, do mesmo ano, é decisiva na composição do seu romance mais consagrado e na definição de seu protagonista. Encerra-se questionando a propriedade de classificar a personagem como um exemplar das patologias ditas do vazio

In this approach to The stranger (1942), the author shows how much the idea of absurd, presented in the essay The myth of Sisyphus, published in that same year, is decisive for the creation of his most famous novel, as well as for the definition of the main character. She finishes questioning if it is appropriate to classify the character as an example of the so-called pathologies of emptiness

Se pretende, en esa lectura de El extranjero (1942), demostrar lo tanto que la idea del absurdo, en el ensayo El mito de Sísifo, publicado el mismo año, es decisiva en la composición de su novela más consagrada y en la definición de su protagonista. Se concluye cuestionando la propiedad de clasificar el personaje como un ejemplar de las patologías dichas del vacío

Algumas observações oriundas da leitura de O estrangeiro de Albert Camus / Algunas observaciones originarias de la lectura de El extranjero de Albert Camus / Some observations from reading Albert Camus’ The stranger

A obra literária de Albert Camus O estrangeiro apresenta um personagem cujo comportamento leva a pensar em quadros clínicos cada vez mais frequentes no mundo atual. São as chamadas patologias do vazio, as quais se caracterizam pela incapacidade de pensar e de dar às diversas experiências da vida um significado emocional mais genuíno

Albert Camus’ literary work The stranger presents a character whose behavior reminds us of clinical cases which are increasingly frequent nowadays. Those are the so-called pathologies of emptiness, which typically show an inability to think and to assign real emotional meaning to the very experiences of life

La obra literaria de Albert Camus, El extranjero presenta un personaje cuyo comportamiento lleva a pensar en cuadros clínicos cada vez más frecuentes en el mundo actual. Son las dichas patologías del vacío, que se caracterizan por la incapacidad de pensar y de dar a las diversas experiencias de la vida un significado emocional más genuino

Do estranho ao estrangeiro: um percurso / From the uncanny to the stranger: a journey

Neste artigo, procuramos distinguir entre o familiar que retorna enquanto estranho por ter sido silenciado pelo recalque e um estranho corpo estrangeiro, resultante de um segredo sobre as origens do sujeito, que remete à compulsão à repetição. Um acontecimento traumático, que não pôde ser contido nem lembrado por uma geração, permanece como objeto sem traço nem memória, enquistado na psique dos filhos, impedindo a realização de um trabalho de luto. Diante da impossibilidade de pôr em palavras o que jamais foi vivido pelo próprio sujeito, o que ele não pode recordar porque não viveu, resta-lhe somente reproduzi-lo em ato. Um novo acontecimento que o defronta com os vazios de sua genealogia provoca efeitos de sideração e de despersonalização.

In this paper we try to distinguish between the familiar which returns as uncanny for having been silenced by repression and a stranger, a strange ‘foreign’ body, resulting from a secrecy about the subject’s origins, which leads to repetition compulsion. A traumatic event, which could not be contained nor remembered along one generation, remains as an object with no trace nor memory, nested in the descendents’ psyche, impeding a grief work to be developed. In face of the impossibility of wording what was never lived by oneself, what he cannot remember since he did not live through, he may only reproduce by acting. A new fact which brings him to face the voids of his genealogy provokes effects of sideration and depersonalization.