Emotional distress and self-care during the COVID-19 pandemic in women from an indigenous migrant cultural collective in Mexico City / Malestares emocionales y su autoatención durante la pandemia de COVID-19 en mujeres de un colectivo cultural indígena migrante residente en la Ciudad de México

Abstract Introduction During the coronavirus (SARS-Cov-2) pandemic, restrictive measures were implemented to reduce contagion. However, severely decreasing social interaction also negatively impacted the economy, particularly that of indigenous groups. Objective This article seeks to understand the emotional distress identified by a group of indigenous women residents, as well as their self-care practices, during the COVID-19 pandemic in Mexico City. Method A digital qualitative study was undertaken since the fieldwork was conducted in person and online, using various Internet platforms, which served as a field scenario, data collection tool and a means of continuous connection with subjects. Results Anecdotal records were obtained from the subjects, who identified categorizations in the collective organization of the indigenous group, which became a support network for mobilizing official material resources. Information was also obtained on the way the women engaged in the self-care of their emotional distress in a range of ways with a sense of immediacy, through physical, spiritual, herbal, and psychological resources. They observed how women managed to cope with their situation and continue caring for and supporting their families to enable them to get by, distinguishing between those who were providers and those who were dependent on another provider. Discussion and conclusion The pandemic, together with social restrictions, created stressful situations, causing various emotional problems among the indigenous collective. Nevertheless, their capacity for self-management and self-care enabled them to cope with these conditions in the midst of structural contexts of violence, poverty, and social exclusion.

Resumen Introducción Durante la pandemia del nuevo coronavirus (SARS-Cov-2) se instauraron diferentes medidas restrictivas con la finalidad de disminuir los contagios. Sin embargo, al reducir severamente las interacciones sociales también se produjo un impacto negativo en la economía, especialmente en los grupos indígenas. Objetivo Este artículo busca conocer los malestares emocionales identificados por un colectivo de mujeres indígenas residentes, así como sus prácticas de auto-atención, durante la pandemia por COVID-19 en la CDMX. Método Se desarrolló una investigación cualitativa digital ya que el trabajo de campo fue presencial y en línea, así como en diferentes plataformas de la red de internet, las cuales fungieron como escenario de campo, herramienta de recopilación de datos y un dispositivo de conexión constante con los informantes Resultados Se obtuvieron registros anecdóticos de las participantes, que identificaron: categorizaciones en la organización colectiva del grupo indígena, convirtiéndose en red de apoyo que movilizó recursos materiales oficiales; cómo las mujeres practicaron la auto-atención de sus malestares emocionales de manera variada y con un sentido de inmediatez, mediante recursos físicos, espirituales, herbolarios, psicológicos y el saber aguantarse para sobrellevar su situación, y continuar cuidando y apoyando a sus familias a salir adelante, diferenciando entre mujeres proveedoras y las dependientes de otro proveedor. Discusión y conclusión La pandemia junto con las restricciones sociales, generaron situaciones estresantes, desencadenando diversas problemáticas emocionales en el colectivo indígena, pero su capacidad de autogestión y autocuidado les permitió sobrellevar tales condiciones en medio de contextos estructurales de violencia, pobreza y exclusión social.

Emotional distress and its care in empowered indigenous women exposed to domestic violence and the demands of child rearing / Malestares emocionales y su atención en mujeres indígenas empoderadas expuestas a violencia doméstica y exigencias de crianza de los hijos

Abstract Introduction Indigenous girls and women in Mexico suffer emotional distress due to marital violence and adherence to gender roles. They are unlikely to denounce violence or treat their health in a timely manner. Women can cope with their distress by participating in empowerment processes. Objective Describe in indigenous empowered women the emotional distress caused by domestic violence in their childhood and the current demands of raising their children and the actions they take to cope with them. Method Qualitative and phenomenological qualitative research, in-depth interviews, and participant observation were conducted with nine migrant indigenous women to explore experiences during their upbringing, emotional reactions, and current mental health problems. Results The software Atlas. ti V 7 was used to undertake a theoretical categorization of the data. Findings included exposure to violence, the influence of a good mother, and past and present emotional distress overcome through empowerment and professional care. Discussion and conclusion Participating in urban empowerment activities enables participants to reflect on the violence experienced and the attendant distress, identify them as gender violence, and use them in their favor. They are strategic when coping with current distress due to the conflictive upbringing of their children, using psychological services and the urban upbringing prescriptions of children's rights, and incorporating indigenous parenting practices, which encourage community commitment, responsibility, and early self-sufficiency in children. Empowerment is suggested as an effective means of improving the health of indigenous women in Mexico.

Resumen Introducción En México, niñas y mujeres indígenas padecen malestares emocionales por la violencia conyugal y el cumplimiento de roles de género. No es común que se denuncie la violencia o se atienda oportunamente su salud. Las mujeres pueden emprender la atención de sus malestares al participar en procesos de empoderamiento. Objetivo Describir en mujeres indígenas empoderadas los malestares emocionales causados por la violencia doméstica en su niñez; por las exigencias actuales en la crianza de sus hijos/as y las acciones que realizan para atenderlos. Método Mediante una investigación cualitativa situada y fenomenológica, se realizaron entrevistas en profundidad y observación participante con nueve mujeres indígenas migrantes. Con estas herramientas se exploraron experiencias durante su crianza; reacciones emocionales y problemas actuales de salud mental. Resultados Mediante el software Atlas. ti V 7, se realizó una categorización teórica de los datos. Así se encontraron: exposición a la violencia; la influencia de la buena madre; malestares emocionales antiguos y actuales sobrellevados con el empoderamiento y la atención profesional. Discusión y conclusión Participar en actividades urbanas de empoderamiento lleva a las participantes a reflexionar sobre la violencia vivida y sus malestares asociados; resituarlos como violencia de género, y usarlos en su favor. Se muestran estratégicas al enfrentar malestares actuales por la conflictiva crianza de su hijos/as, usando servicios psicológicos y las prescripciones de crianza urbana del derecho infantil, e integrando prácticas de crianza indígenas, que estimulan el compromiso comunitario, responsabilidad y autosuficiencia temprana en los hijos/as. Se sugiere aprovechar la eficacia del empoderamiento para mejorar la salud de las mujeres indígenas del país.

Adaptación transcultural y validación de la metodología del Programa Orientado a la Comunidad para el Control de Enfermedades Reumáticas (COPCORD) en población indígena Wayuu. Venezuela / Transcultural Adaptation and Validation of the Methodology of the Community Oriented Programme for Control of Rheumatic Disease (COPCORD) in the Indigenous Wayuu Population. Venezuela

Objetivo: Adaptar transculturalmente y validar la metodología COPCORD en población indígena Wayuu del estado Zulia, Venezuela. Metodología: Se realizó un estudio de corte transversal en indígenas Wayuu de los municipios Mara y Guajira del estado Zulia, Venezuela, se adaptó transculturalmente la versión venezolana del cuestionario COPCORD y se tradujo del español venezolano al wayuunaiki (idioma Wayuu). Cien indígenas Wayuu aceptaron participar y se les administró el instrumento, casa por casa, por personal de salud bilingüe capacitado. Los individuos COPCORD positivos fueron evaluados por reumatólogos. Se realizó análisis descriptivo de variables, se midieron alfa de Cronbach, correlación de Spearman, análisis de prueba de cribado (sensibilidad, especificidad, VPP y RVs+). Resultados: El 66% fueron mujeres, edad promedio 41,4años, el 20% monolingües, el 21% analfabetos, el 69% unidos/casados, el 57% con trabajo informal. El 62% reportaron dolor, el 56% con criterios de enfermedades reumáticas; las más frecuentes fueron: osteoartritis (32,3%), lumbalgia mecánica (13,9%) y síndrome doloroso regional reumático (12,3%). Cinco dimensiones del instrumento presentaron alfa de Cronbach >0,7. La sensibilidad fue del 100% y la especificidad del 11,1%, VPP 14,3%, RVs+ 1,13%. Conclusión: El COPCORD es válido y útil como herramienta de cribado para la detección de malestares musculoesqueléticos y enfermedades reumáticas en la población indígena Wayuu.(AU)

Objective: To adapt cross-culturally and validate the COPCORD methodology in the indigenous Wayuu population of Zulia state, Venezuela. Methodology: A cross-sectional study was conducted on Wayuu indigenous people from the Mara and Guajira municipalities of the state of Zulia, Venezuela. The Venezuelan version of the COPCORD questionnaire was transculturally adapted and translated from Venezuelan Spanish to Wayuunaiki (Wayuu language). One hundred indigenous Wayuu, agreed to participate, they were administered the instrument, house by house, by health personnel, who were bilingual and previously trained. Positive COPCORD individuals were evaluated by rheumatologists. A descriptive analysis of variables was performed, Cronbach's alpha was measured, Spearman's correlation, screening test analysis (sensitivity, specificity, VPP and SVR+). Results: 66% were women, average age 41.4years, 20% monolingual, 21% illiterate, 69% in a couple/married, 57% with informal work. Sixty-two percent reported pain, 56% with criteria of rheumatic diseases, the most frequent were: osteoarthritis (32.3%), mechanical lower back pain (13.9%), and regional rheumatic pain syndrome (12.3%). Five dimensions of the instrument presented Cronbach's alpha >0.7. The sensitivity was 100% and specificity 11.1%, VPP 14.3%, SVR+ 1.13%. Conclusion: The COPCORD is valid and useful as a screening tool for the detection of musculoskeletal complaints and rheumatic diseases in the indigenous Wayuu population.(AU)

Transcultural Adaptation and Validation of the Methodology of the Community Oriented Programme for Control of Rheumatic Disease (COPCORD) in the Indigenous Wayuu Population. Venezuela. / Adaptación transcultural y validación de la metodología del Programa Orientado a la Comunidad para el Control de Enfermedades Reumáticas (COPCORD) en población indígena Wayuu. Venezuela.

OBJECTIVE: To adapt cross-culturally and validate the COPCORD methodology in the indigenous Wayuu population of Zulia state, Venezuela. METHODOLOGY: A cross-sectional study was conducted on Wayuu indigenous people from the Mara and Guajira municipalities of the state of Zulia, Venezuela. The Venezuelan version of the COPCORD questionnaire was transculturally adapted and translated from Venezuelan Spanish to Wayuunaiki (Wayuu language). One hundred indigenous Wayuu, agreed to participate, they were administered the instrument, house by house, by health personnel, who were bilingual and previously trained. Positive COPCORD individuals were evaluated by rheumatologists. A descriptive analysis of variables was performed, Cronbach's alpha was measured, Spearman's correlation, screening test analysis (sensitivity, specificity, VPP and SVR+). RESULTS: 66% were women, average age 41.4years, 20% monolingual, 21% illiterate, 69% in a couple/married, 57% with informal work. Sixty-two percent reported pain, 56% with criteria of rheumatic diseases, the most frequent were: osteoarthritis (32.3%), mechanical lower back pain (13.9%), and regional rheumatic pain syndrome (12.3%). Five dimensions of the instrument presented Cronbach's alpha >0.7. The sensitivity was 100% and specificity 11.1%, VPP 14.3%, SVR+ 1.13%. CONCLUSION: The COPCORD is valid and useful as a screening tool for the detection of musculoskeletal complaints and rheumatic diseases in the indigenous Wayuu population.

Mundos vitales de palabras: análisis del sufrimiento adolescente mediante narrativas de malestar / Vital worlds of words: an analysis of adolescent through emotional distress narratives / Mundos vitais de palavras: análise do sofrimento adolescente mediante narrativas de malestar

Resumen (analítico): Las elevadas tasas de evitación/infrautilización de los servicios desalud mental adolescente señalan la preferencia de este colectivo por autoatender sus malestares. Integrar los saberes juveniles mediante un enfoque hermenéutico y de interpretación de narrativas permite esclarecer las razones de dicha preferencia pues da a conocer, a partir del análisis de nosologías legas, los modos en los que la juventud percibe, siente y vivencia el malestar. Se empleó metodología cualitativa, realizándose entrevistas semi-estructuradas a una muestra representativa de 105 informantes catalanes y catalanas. Los resultados muestran un continuum nosológico lego que incluye términos coloquiales y biomédicos articulándolos en distintos gradientes de malestar. Normalización y patologización, así como durabilidad y severidad del malestar, devienen conceptos clave en la conformación del continuum. Observándose diferencias por subgrupos de estudio y género.

Abstract (analytical): Avoiding mental health services indicate that adolescents prefer to engage in self-care to treat their emotional distress. In order to clarify the reasons for this preference the author analyzes the lay nosology that adolescents use to name their emotional distress using a hermeneutic and interpretative approach. The study uses a qualitative methodology through 105 semi-structured interviews with a sample of adolescents and young people from Catalonia (Spain). Results show the existence of a lay nosology continuum, articulating the gradient of emotional distress that forms their vital worlds; temporality, normalization and severity are key concepts that shape this suffering. Differences between subgroups and genders were observed. Recognition of these lay nosologies allows better access to the ways in which emotional distress is perceived, felt and lived. This could lead to improvements in the communication between adolescents and professionals.

Resumo (analítico): A evasão dos serviços de saúde mental indica a preferência dos jovens pelo autoatenção de seus desconfortos. Para esclarecer as razões para esta preferência se analisam as nosologias leigas que os jovens usam para nomear aos seus mal-estares a partir de uma aproximação hermenêutica e interpretativa; foram desenvolvidas entrevistas semiestruturadas a uma amostra de adolescentes e jovens na Catalunha (Espanha). Os resultados desvelam a existência de um continuo nosológico que articula os gradientes de mal-estar emocional dos mundos vitais adolescentes sobre aspectos como temporalidade, normalização e severidade. Foram observados diferentes subgrupos de estudo e de gênero. O conhecimento das nosologias leigas permite um acesso aos modos em que o sofrimento é percebido, sentido e vivido e, como consequência, pode implicar numa melhor comunicação entres jovens e profissionais da saúde.

Trayectorias de atención ante malestares subjetivos de adultos convivientes con personas con consumo problemático de alcohol en Susques, Jujuy / Trajectories of attention to subjective discomforts of adults living with people with problematic alcohol consumption in Susques, Jujuy

La presente investigación se inscribe en las líneas de indagación sobre el malestar o sufrimiento psíquico, ligado a la vida cotidiana y a los diversos modos de vida, que los conjuntos sociales experimentan. Partiendo desde el campo de la salud mental, acorde a las normativas y recomendaciones en el plano internacional y nacional, se nutre de la mirada socio-antropológica para iluminar aspectos relativos a las prácticas y saberes en salud mental. Asimismo, reconoce que el consumo problemático de alcohol, además de constituirse como un grave problema de salud pública, trae aparejados diversos problemas para el sujeto que lo padece y para el grupo doméstico conviviente. A partir de esto, se analizaron las trayectorias de atención ante los malestares subjetivos de las personas adultas que conforman el grupo doméstico conviviente con personas con consumo problemático de alcohol en la localidad de Susques, en la provincia de Jujuy. A través de un estudio cualitativo-etnográfico, se realizó observación y entrevistas en profundidad, para explorar y describir las prácticas/acciones emprendidas en la búsqueda de atención de padecimientos subjetivos de parte de la población seleccionada. Esta elección teórico metodológica permitió integrar al análisis las distintas modalidades de atención que esta población articula en la búsqueda de respuestas, así como también las vicisitudes que presentaron. Aquellos itinerarios resultaron ser variados, escasamente estructurados y fragmentados. Las políticas en salud vigentes, continúan bregando con el desafío para poder brindar una atención integral en salud mental

Síndrome Irlen, uso de transparencias de color y mejoras de la lectura en escolares urbanos de Cuenca / Irlen syndrome, use of transparencies of color and improvements of reading in urban schools of Cuenca

Objetivo: Determinar si el uso de transparencias de color ayuda a mejorar la lectura, eliminando distorsiones visuales perceptuales, malestares físicos al leer, sintomatología del síndrome Irlen. Materiales y Métodos: Estudio cuasi-experimental sobre efectos del Método Irlen® - uso del color - en sesenta y un estudiantes del cuarto grado de las escuelas urbanas de Cuenca, identificados como severos en el rango de Irlen, en un estudio anterior de pre-valencia. Los participantes fueron evaluados a través de nuevas observaciones, entrevistas y cuatro pruebas de la Escala Perceptual de Lectura Irlen. Medidas de tendencia central y porcentajes fueron utilizadas para el análisis de datos. Resultados: Las mejoras atribuidas al uso del color en rango considerable fueron: 1) 59% comodidad; 2) 37.7% menos borroso; 3) 41% menos tensión y fatiga; 4) 45.9% más seguridad y fluidez al leer; 5) 34.4% menos movimientos en la página; 6) 31.2% eliminación de distorsiones; 7) 13.1% menos errores al leer; 8) 9.8% mejora del espacio limitado; 9) 8.2% en atención limitada; y 10) 1.6% mejora en comprensión lectora. Conclusión: El uso de las transparencias de color ayuda parcialmente a eliminar algunas distorsiones visuales perceptuales y malestares físicos al leer lo que facilita la lectura.

Objective: To determine whether the use of color transparencies helps improve reading eliminating visual perceptual distortions, phy-sical discomfort when reading, and Irlen syn-drome symptomatology.Materials and Methods: A quasi-experimental study about effects of Irlen® Method - use of color ­ was made in sixty-one students from fourth graders in urban schools in Cuenca, which were identified as severe in the range of Irlen in a previous study of prevalence. The participants were evaluated through new ob-servations, interviews and four Irlen Reading Perceptual Scale tests. Central tendency me-asures and percentages were used for data analysis. Results: The Improvements in reading due to the use of color in a significant range were: 1) 59% comfort; 2) 37.7% less blurry; 3) 41% less stress and fatigue; 4) 45.9% more confidence and fluency when reading; 5) 34.4% fewer movements on the page; 6) 31.2% elimination of distortions; 7) 13.1% fewer errors when rea-ding; 8) 9.8% improvement in the limited spa-ce; 9) 8.2% in limited attention; and 10) 1.6% improvement in reading comprehension. Conclusion: The use of color transparencies partially helps to eliminate some visual per-ceptual distortions and physical discomfort when reading which facilitates the reading process.

O discurso do analista e a invenção de uma escola em movimento / The anlyst1s speech and the invention from a school in moviment

A psicanálise tem sido continuamente convocada a dar respostas sobre os mal-estares da educação, mal-estares que rondam todas as formas de laço social e dos quais a escola não pode escapar completamente. Freud vai dizer que educar, governar e analisar são profissões impossíveis. Lacan vai partir desta afirmação freudiana para construir a sua teoria dos discursos. O discurso do mestre, o discurso da histérica, o discurso universitário e o discurso do analista, são os quatro discursos radicais propostos por Lacan, todos eles presentes em nossas formas de enlaçamento com os outros e, portanto, todos eles presentes na escola. Para Lacan, os discursos se apresentam numa dinâmica, num movimento, e o discurso do analista aparece sempre na passagem de um discurso a outro. Por isso, o que este artigo defende é que a presença do discurso do analista em uma instituição como a escola produz um efeito interessante em sua dinâmica institucional, pois impede que esta se fixe em um ou outro padrão discursivo, evitando sua cristalização. Defendemos a presença e a valorização do discurso do analista para produzir uma escola onde o movimento discursivo aconteça de maneira mais fluida, uma escola onde os mal-estares não precisem ser eliminados, mas sim, transformados em motor e energia para o processo educativo. Uma escola em movimento - escola atravessada pelo discurso do analista - é uma escola que não pretende ter respostas prontas e definitivas para os mal-estares da educação, por outro lado, é capaz de fazer deles: movimento, vida e criação.

The psychoanalysis has been continually called to respond on the uneasiness of education, uneasiness about which all forms of social relations and of which the school can not escape completely. Freud said that will educate, govern and analyze occupations are impossible. Lacan is using this statement of Freud to build his theory theory of speeches. The master's speech, the histeria's speech, the universitary's speech and the analyst's speech are the four proposed radical speeches by Lacan, in all our forms of links with others and, therefore, all attending the school. For Lacan, the speeches are presented in a dynamic, in motion, and the analyst's speech is always in transition from one speech to another. Therefore, this article argues that the presence of the analyst's speech at the school as an institution produces an interesting effect on its institutional dynamics, because it prevents it from setting in one or another discursive pattern, preventing its crystallization. We value the presence and the analyst's speech to produce a school where the movement happens in a more discursive fluid, a school where the discomfort does not need to be eliminated, but transformed into movement and energy to the educational process. A school on the move - school crossed the analyst's speech speech - is a school that does not want to have answers ready for the final and malaise of education, moreover, is able to do them: movement, life and creation.

O discurso do analista e a invenção de uma escola em movimento / The anlyst1s speech and the invention from a school in moviment

A psicanálise tem sido continuamente convocada a dar respostas sobre os mal-estares da educação, mal-estares que rondam todas as formas de laço social e dos quais a escola não pode escapar completamente. Freud vai dizer que educar, governar e analisar são profissões impossíveis. Lacan vai partir desta afirmação freudiana para construir a sua teoria dos discursos. O discurso do mestre, o discurso da histérica, o discurso universitário e o discurso do analista, são os quatro discursos radicais propostos por Lacan, todos eles presentes em nossas formas de enlaçamento com os outros e, portanto, todos eles presentes na escola. Para Lacan, os discursos se apresentam numa dinâmica, num movimento, e o discurso do analista aparece sempre na passagem de um discurso a outro. Por isso, o que este artigo defende é que a presença do discurso do analista em uma instituição como a escola produz um efeito interessante em sua dinâmica institucional, pois impede que esta se fixe em um ou outro padrão discursivo, evitando sua cristalização. Defendemos a presença e a valorização do discurso do analista para produzir uma escola onde o movimento discursivo aconteça de maneira mais fluida, uma escola onde os mal-estares não precisem ser eliminados, mas sim, transformados em motor e energia para o processo educativo. Uma escola em movimento - escola atravessada pelo discurso do analista - é uma escola que não pretende ter respostas prontas e definitivas para os mal-estares da educação, por outro lado, é capaz de fazer deles: movimento, vida e criação.(AU)

The psychoanalysis has been continually called to respond on the uneasiness of education, uneasiness about which all forms of social relations and of which the school can not escape completely. Freud said that will educate, govern and analyze occupations are impossible. Lacan is using this statement of Freud to build his theory theory of speeches. The master's speech, the histeria's speech, the universitary's speech and the analyst's speech are the four proposed radical speeches by Lacan, in all our forms of links with others and, therefore, all attending the school. For Lacan, the speeches are presented in a dynamic, in motion, and the analyst's speech is always in transition from one speech to another. Therefore, this article argues that the presence of the analyst's speech at the school as an institution produces an interesting effect on its institutional dynamics, because it prevents it from setting in one or another discursive pattern, preventing its crystallization. We value the presence and the analyst's speech to produce a school where the movement happens in a more discursive fluid, a school where the discomfort does not need to be eliminated, but transformed into movement and energy to the educational process. A school on the move - school crossed the analyst's speech speech - is a school that does not want to have answers ready for the final and malaise of education, moreover, is able to do them: movement, life and creation.(AU)