Historiografía y memoria colectiva en enfermería

El conocimiento del pasado se encuentra en transformación (1). Proporcionauna herramienta al servicio de la legitimación de profesiones relegadas a un segundo plano en la historia de las ciencias de la salud. Incorpora una visión renovada de concepciones pretéritas que han cristalizado en valores, etiquetas y estereotipos fuertemente arraigados (2).La historiografía, entendida como el estudio crítico de los escritos sobre la historia, sus fuentes y autores, es una tarea de síntesis, un ejercicio lógico y metodológico que permite evaluar la consistencia y la coherencia de los resultados de la investigación del pasado (3, 4). Una relectura de la historia ofrece una línea de base para continuar y profundizar el estudio del pasado. Esta perspectiva posibilita avanzar hacia la construcción de un perfil que supere la asignación de roles y la participación en los equipos de salud de los profesionales en enfermería para abordar la naturaleza y los alcances del constructo cuidado y sus implicaciones (2)The knowledge of the past is undergoing transformation (1). It provides a tool that services legitimization of professions relegated to the background of the health sciences history. It incorporates a renewed vision of past conceptions that have been crystallized into strongly rooted values, labels, and stereotypes (2).Historiography, understood as the critical study of the writings on history, its sources and authors, is a synthesis task, a logic and methodologic exercise that allows the evaluation of consistency and coherence of past research results (3, 4). A rereading of history sets a baseline for continuing and deepening the study of the past. This perspective makes it possible to advance towards the construction of a profile that goes beyond role assignment and participation in health teams of nursing professionals to address the nature and scope of the care construct and its implications (2

Family first: Evidence of consistency and variation in the value of family versus personal happiness across 49 different cultures

People care about their own well-being, but also about the well-being of their families. It is currently however unknown how much people tend to value their own and their family’s well-being. A recent study documented that people value family happiness over personal happiness across four cultures. In this study, we sought to replicate this finding across a larger sample size (N = 12,819) and a greater number of countries (N = 49), We found that the strength of the idealization of family over personal happiness preference was small (average Cohen’s ds = .20 with country levels varying from -.02 to almost .48), but ubiquitous, i.e., direction presented in 98% of the studied countries, 73-75% with statistical significance and .40 and .30). Importantly, we did not find strong support for traditional theories in cross-cultural psychology that associate collectivism with greater prioritization of the family versus the individual; country level individualism-collectivism was not associated with variation in the idealization of family versus individual happiness. Our findings indicate that no matter how much various populists abuse the argument of “protecting family life” to disrupt emancipation, family happiness seems to be a pan-culturally phenomenon. Family well-being is a key ingredient of social fabric across the world, and should be acknowledged by psychology and well-being researchers, and by progressive movements too

Happiness Maximization Is a WEIRD Way of Living

Psychological science tends to treat subjective wellbeing and happiness synonymously. We start from the assumption that subjective wellbeing is more than being happy to ask the fundamental question: what is the ideal level of happiness? From a cross-cultural perspective, we propose that the idealization of attaining maximum levels of happiness may be especially characteristic of WEIRD (Western, Educated, Industrial, Rich, Democratic) societies, but less so for others. Searching for an explanation for why “happiness maximization” might have emerged in these societies, we turn to studies linking cultures to their eco-environmental habitat. We discuss the premise that WEIRD cultures emerged in an exceptionally benign ecological habitat, i.e., compared to other regions, they faced relatively light existential pressures. We review the influence of the Gulfstream on the North-Western European climate as a source of these comparatively benign geographical conditions. We propose that the ecological conditions in which WEIRD societies emerged afforded them a basis to endorse happiness as a value and to idealise attaining its maximum level. To provide a nomological network for “happiness maximization”, we also studied its several potential side-effects: alcohol and drug consumption and abuse, and the prevalence of mania. To evaluate our hypothesis, we re-analyse data from two large-scale studies on ideal levels of personal life satisfaction—the most common operationalization of happiness in psychology—involving respondents from 61 countries. We conclude that societies whose members seek to maximize happiness tend to be characterized as a WEIRD, and generalizing this across societies can prove problematic if adopted at the ideological and policy level

Personal life satisfaction as a measure of societal happiness is an individualistic presumption: Evidence from fifty countries

Numerous studies document that societal happiness is correlated with individualism, but the nature of this phenomenon remains understudied. In the current paper, we address this gap and test the reasoning that individualism correlates with societal happiness because the most common measure of societal happiness (i.e., country-level aggregates of personal life satisfaction) is individualism-themed. With the data collected from 13,009 participants across fifty countries, we compare associations of four types of happiness (out of which three are more collectivism-themed than personal life satisfaction) with two different measures of individualism. We replicated previous findings by demonstrating that societal happiness measured as country-level aggregate of personal life satisfaction is correlated with individualism. Importantly though, we also found that the country-level aggregates of the collectivism-themed measures of happiness do not tend to be significantly correlated with individualism. Implications for happiness studies and for policy makers are signaled

Societal emotional environments and cross-cultural differences in life satisfaction: A forty-nine country study.

In this paper, we introduce the concept of ‘societal emotional environment’: the emotional climate of a society (operationalized as the degree to which positive and negative emotions are expressed in a society). Using data collected from 12,888 participants across 49 countries, we show how societal emotional environments vary across countries and cultural clusters, and we consider the potential importance of these differences for well-being. Multilevel analyses supported a ‘double-edged sword’ model of negative emotion expression, where expression of negative emotions predicted higher life satisfaction for the expresser but lower life satisfaction for society. In contrast, partial support was found for higher societal life satisfaction in positive societal emotional environments. Our study highlights the potential utility and importance of distinguishing between positive and negative emotion expression, and adopting both individual and societal perspectives in well-being research. Individual pathways to happiness may not necessarily promote the happiness of others

Introduction to a culturally sensitive measure of well-being: Combining life satisfaction and interdependent happiness across 49 different cultures

How can one conclude that well-being is higher in country A than country B, when wellbeing is being measured according to the way people in country A think about wellbeing? We address this issue by proposing a new culturally sensitive method to comparing societal levels of well-being. We support our reasoning with data on life satisfaction and interdependent happiness focusing on individual and family, collected mostly from students, across forty-nine countries. We demonstrate that the relative idealization of the two types of wellbeing varies across cultural contexts and are associated with culturally different models of selfhood. Furthermore, we show that rankings of societal well-being based on life satisfaction tend to underestimate the contribution from interdependent happiness. We introduce a new culturally sensitive method for calculating societal well-being, and examine its construct validity by testing for associations with the experience of emotions and with individualism-collectivism. This new culturally sensitive approach represents a slight, yet important improvement in measuring well-being

Enfermería. Una perspectiva historiográfica

La enfermería, como campo disciplinar, ha experimentado importantes cambios en tiempos recientes. Constructos como cuidado, asistencia, cura, mediación o vocación se revisan a la luz de desarrollos científico-técnicos y epistemológicos. Eventos comunes al desarrollo de la profesión son: antigüedad, condiciones sociales y económicas, marco teórico referencial, estructuras de poder o grado de autonomía asignada a sus integrantes. En la génesis profesional, se encuentran mecanismos que explican el sistema de relaciones jerarquizado y sexualizado de la enfermería actual. Objetivo: Presentar una aproximación histórica orientada a esclarecer aconteceres, precisando causas y efectos. El enfoque historiográfico se presenta como una opción epistemológica, producción de conocimiento crítico significativo que atiende dimensiones sociohistóricas. Permite comparar, analizar y revisar elementos del pasado con vistas a trazar la trayectoria de la profesión para progresar hacia un modelo integrador. Ofrece significados para la comprensión y concreción de los cambios según el desarrollo del conocimiento. En enfermería, la historiografía posibilita construir un perfil que supere la asignación de roles y la participación en los equipos de salud, para abordar la naturaleza y alcances del constructo cuidado y sus implicaciones. Incorpora una visión renovada de concepciones que pueden rastrearse en el pasado y que cristalizan en valores, etiquetas y estereotipos fuertemente arraigados

Unpackaging the link between economic inequality and self-construal

Past research has shown that economic inequality shapes individuals’ self-construals. However, it has been unclear which dimensions of self-construal are associated with and affected by economic inequality. A correlational (Study 1: N = 264) and an experimental study (Study 2: N = 532) provided converging evidence linking perceived economic inequality with two forms of independent (vs. interdependent) self-construal: Difference from Others and Self-Reliance. In Study 3 (N = 12,634) societal differences in objective economic inequality across 48 nations predicted feelings of Difference from Others, but not Self-Reliance. Importantly, we found no significant associations of economic inequality with the other six dimensions of self-construal. Our findings help extend previous results linking economic inequality to forms of “social distance.

Self-construals predict personal life satisfaction with different strengths across societal contexts differing in national wealth and religious heritage

We explore to what extent previously observed pan-cultural association between dimensions of self-construal and personal life satisfaction (PLS) may be moderated by three national-contextual variables: national wealth, economic inequality, and religious heritage. The results showed that Self-reliance (vs. dependence on others) predicted PLS positively in poorer countries but negatively in richer countries. Connectedness to others (vs. self-containment) predicted PLS more strongly in Protestant-heritage countries. Self-expression (vs. harmony) predicted PLS more weakly (and non-significantly) in Muslim-heritage countries. In contrast, previously reported associations of self-direction (vs. reception-to-influence), consistency (vs. variability), and decontextualized (vs. contextualized) self-understanding with personal life satisfaction were not significantly moderated by these aspects of societal context. These results show the importance of considering the impact of national religious and economic context