Theoritical Sensitivity: Mengungkap Konsep dalam Penelitian Ilmiah Kajian Sastra

Penelitian ini membuktikan bahwa dalam sebuah penelitian ilmiah dibutuhkan sensitivitas teoritis (theoretical sensitivity). Dengan menggunakan argumentasi akademik yang telah dikemukakan oleh komunitas akademik lainnya, melalui grounded theory penelitian ini mengungkapkan bahwa teoritisasi data dilakukan secara induktif yaitu didasarkan pada temuan dan analisis pelbagai data observasi empirik di lapangan (grounded in data). Penelitian ini tidak sependapat dengan komunitas akademik Chicago School of Sociology yang menggunakan deductive qualitative analysis dalam proses theory-building. Penelitian ini mendukung perspektif theoretical sensitivity Barney G. Glaser (Theoretical Sensitivity: Advances in the Methodology of Grounded Theory: 1978) dan Barney G. Glaser & Anselm L. Strauss (The Discovery of Grounded Theory: 1967 & Awareness of Dying: 1965) yang menyatakan bahwa dalam sebuah penelitian, theoretical sensitivity memegang peranan kunci tehadap pelbagai data di lapangan/fenomena masalah yang diteliti dalam kerangka teoritis untuk dilakukan build theory. Berdasarkan asumsi teoritik Glaser dan Strauss tersebut, theoretical sensitivity sangat mungkin untuk digunakan dalam penelitian ilmiah seperti kajian sastra. Penelitian ini mengeksplorasi implementasi theoritical sensitivity dalam kajian novel Saman karya Ayu Utami dan Perempuan Berkalung Sorban karya Abidah el Khaliqy dengan hasil penelitian berupa lahirnya konsep genre sastra wangi dan sastra feminis Islam.[The paper talks a scientific study that requires theoretical sensitivity. With academic arguments that puts forward by the academic community, grounded theory in the research reveals inductive data theoritization based on findings and analysis of various empirical observational data in the field research. The article does not agree with the Chicago School of Sociology Scholar, which uses deductive qualitative analysis in the theory-building process. The study supports the theoretical sensitivity perspective of Barney G. Glaser and Anselm L. Strauss. Both of these scholar stated that a study on theoretical sensitivity has a key role in various data in the field or problem phenomena being studied in the theoretical framework for a build theory. Based on the theoretical assumptions of Barney G. Glaser and Anselm L. Strauss, theoretical sensitivity is very likely to be used in scientific research such as literature studies. This paper explores the implementation of theoretical sensitivity in the study of the novel “Saman” by Ayu Utami and “Perempuan Berkalung Sorban” by Abidah el Khaliqy. This study gives the new Persepective of fragrant literary genres and Islamic feminist literature.]

Awareness of Dying and Conflict Resolution: Texas Asian Perspectives

Individuals in the end-of-life (EOL) period may not be fully aware of their prognosis or know they are facing a terminal illness. As Asian beliefs and cultural tendencies intersect with Western values, health care practitioners may find their assumptions about disclosing an EOL prognosis differs from patients and their family members. Disagreements among family members regarding the disclosure of EOL to their terminally ill loved one can result in conflict—making difficult and sensitive times more burdensome. Little scientific evidence is known about first generation Asians who live in the United States (US) regarding their practices with disclosing EOL and how they handle conflict resolution when a family member is terminally ill. The purposes of this descriptive qualitative study were to explore issues surrounding patient awareness of dying and explore approaches to conflict resolution in EOL situations for first generation Japanese, Chinese and Vietnamese persons living in the south central, south eastern and northeastern parts of Texas. Face-to-face audio-recorded interviews were conducted and transcribed verbatim. Thematic analysis elicited three awareness and three conflict resolution overarching themes across all ethnic groups. Health care practitioners must be cognizant that assumed acculturation does not always coincide with Western beliefs regarding disclosure of the prognosis at the EOL. In order to provide culturally and ethically sound EOL care for the patient and their loved ones, clinicians must be mindful of the need to sensitively assess their patient’s beliefs and understand the importance of compassionate and diplomatic approaches for conflict resolution in Asian cultures.

Preferences around the disclosure of dying: A vision from Portuguese society

ObjectiveThis paper aims to explore the extent to which the “revivalist” discourse of a good death, which promotes an awareness of dying shapes the lived realities of palliative care patients and their families in Portugal.MethodAn ethnographic approach was developed. Participant observation was carried out in 2 palliative care units, and this was complemented by in-depth interviews. Ten terminally ill patients, 20 family members, and 20 palliative care professionals were interviewed.ResultsThe “revivalist” good death script might not be suitable for all dying people, as they might not want an open awareness of dying and, thereby, the acknowledgment of imminent potential death. This might be related to cultural factors and personal circumstances. The “social embeddedness narrative” offers an alternative to the “revivalist” good death script.Significance of resultsThe “revivalist” discourse, which calls for an open awareness of dying, is not a cultural preference in a palliative care context in Portugal, as it is not in accord with its familial nature.

People With Advanced Cancer: The Process of Living Well With Awareness of Dying

Literature suggests that it is possible to live well with advanced cancer but little is known about the process. In this article, we present a secondary analysis of experiences of living with advanced cancer ( n = 22) that refines the theory of “Living Well with Chronic Illness” for a different context and population. The refined theory explains the experience of living well with advanced cancer illuminating a five-phase iterative process: struggling, accepting, living with advanced cancer, sharing the illness experience, and reconstructing life. These five phases revolve around the core concept of Awareness of Dying, which varied from awareness of the possibility of dying, to accepting the possibility of dying, to acceptance that “I am dying.” Awareness of Dying led to a focus on living well with advanced cancer and movement towards living a life rather than living an illness.