By Bernard Andrieu

Le sufferer « bon et docile » n’existe plus. Désormais, le sujet contemporain entend devenir agent de sa santé et refuse de se laisser enfermer dans une easy relation soignant-soigné, vécue sur un mode passif, jusque dans los angeles demande de disposer de son corps. Il s’informe, revendique des droits et entend le faire savoir. En France, los angeles loi dite Kouchner lui garantit, depuis 2002, le droit à accéder à son file médical et le devoir des médecins de rechercher le consentement aux soins, tandis que les institutions de malades alimentent les boards des websites d’information sur leur vécu.

Un seul diagnostic ne suffit plus à notre sufferer qui recherche des strategies parfois moins conventionnelles, jugées plus en harmonie avec sa propre sensibilité et son vécu. Loin du easy bricolage thérapeutique ou de los angeles pratique occasionnelle des médecines douces, cette tendance – que l’on peut qualifier d’autosanté – devient alors une expérience d’éducation corporelle et de transformation de soi. Le sufferer fait appel à des pratiques nouvelles, resources d’habitudes, de croyances psychologiques et d’un nouveau variety de vie. Il n’est plus sufferer, mais agent de sa propre médecine, une médecine à l. a. première personne.

Bernard Andrieu est philosophe, professeur en « épistémologie du corps et des pratiques corporelles » à los angeles Faculté du game de l’Université de Lorraine et chercheur (EA 4360 APEMAC / EpsaM et à los angeles MSH Lorraine, associé à ADES UMR 7268 CNRS).

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Le sufferer « bon et docile » n’existe plus. Désormais, le sujet contemporain entend devenir agent de sa santé et refuse de se laisser enfermer dans une basic relation soignant-soigné, vécue sur un mode passif, jusque dans l. a. demande de disposer de son corps. Il s’informe, revendique des droits et entend le faire savoir.

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15-18. m. m. (EST)]. © 1995 by The Haworth Press, Inc. All rights reserved. IY spectives, believing that most families have the same basic drives, motiva­ tions, and psycho-dynamics. I would assert that the assumption that there are no differences forms the basis of barriers to delivering care to African American or other minority families. While we are all Americans, there are differences. HISTORICAL PERSPECTIVE These differences stem from our different histories. For African Ameri­ cans, that history is rooted in slavery; the horrible time when we were forcibly merged with a foreign culture.

201). At the time Maria weighed 75 pounds. Sefiora Garcia would often sneak into Maria's room a large bowl of chicken broth covered with a large white cloth as a disguise. On more than one occasion I was also treated to chicken broth. "Oh, Miguel, you're looking so pale! Here, I have brought you some ' caldo ' . " Senora Garcia had requested permission to address me as Miguel which I considered 30 HOSPICE CARE AND CULTURAL DIVERSTI'Y indicative of her rapport with me. My ability to connect emotionally with the family was enhanced by my ability to communicate in Spanish.

Their coping mechanisms and defenses are unique. This individuality must be respected, even if it includes denial to the end. The tradition of honoring and respecting the great spirit of African ancestors leads to discomfort with death in the home. It may take group support, involvement of clergy, and ongoing support to overcome this resistance. Some of the skills that can help providers overcome barriers among African American families require personal growth on the part of caregiv­ ers. We must become sensitive to our own biases, learn to empower our patients and their families, and develop trusting and therapeutic relation­ ships.

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