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Tipo de item:Item, Escrevivência e cotidiano quilombola no Espaço Cultural Tia Chiquinha no Quilombo do Cria-ú no Amapá(UNIFAP - Universidade Federal do Amapá, 2026-08-20) SANTOS, Esmeraldina dos; VIDEIRA, Piedade Lino; http://lattes.cnpq.br/4269580489108934; https://orcid.org/0000-0001-5325-9073This dissertation is titled “Escrevivência and Quilombola Everyday Life in the Tia Chiquinha Cultural Space in the Quilombo of Cria-ú in Amapá,” which is part of my life journey as a Black woman, pedagogue, quilombola, and community cultural educator active in this territory. The research problem is “Investigating how the Pedagogy of Batuque and Marabaixo and the African and Afro-Brazilian civilizational principles manifest and are mobilized in the pedagogical and cultural activities of the Tia Chiquinha Cultural Space, aiming at identity and anti-racist formation in the Quilombo of Cria-ú, Amapá,” and its objectives are to analyze the activities of the Pedagogy of Batuque and Marabaixo and the African and Afro-Brazilian civilizational principles in the Tia Chiquinha Cultural Space, aiming at identity and anti-racist formation in the Quilombo of Cria-ú, Amapá, in addition to prioritizing the autobiographical narrative (life-writing), mine as an author and researcher and that of the audience that frequents the Tia Chiquinha Cultural Space; to configure the pedagogical and cultural activities that are offered to schools, students, and society in general at the Tia Chiquinha Cultural Space; to analyze what the contribution of such pedagogical and cultural activities is for the education from an anti-racist perspective of the visiting audience of the place; and to construct teaching paths in light of cultural experiences and experienciation based on the articulation between my life and community experience as a black woman, quilombola, and educator, and the listening to the collaborators/griots of the community. This is qualitative research, with an autoethnographic and Afrocentric approach, which values my life experience as a researcher and legitimate source of knowledge, recognizing the centrality in the quilombola territory of Cria-ú; life-writing, Afrocentricity, memory, identity, orality, community cultural education, Tia Chiquinha Cultural Space. The methodology is based on listening, participant observation, and writing about oneself as a practice of 'escrevivência' (Evaristo, 2005), with the aim of constructing knowledge from the community and for it. As results, it will seek to verify at the Tia Chiquinha Cultural Space, an important territory of identity formation, how African and Afro-Brazilian civilizational principles are used and manifested in its pedagogical practices and how they contribute to strengthening the cultural identity of this community, as well as maintaining social practices.Tipo de item:Item, Grau de conhecimento de universitárias sobre anticoncepcionais(UNIFAP - Universidade Federal do Amapá, 2025-08-06) ROSA, Rafael Andrade; RÊGO, Aljerry Dias do; http://lattes.cnpq.br/1578712996226380; https://orcid.org/0000-0003-3049-7727Objective: To evaluate the knowledge of students from the Federal University of Amapá about contraceptive methods. Methods: Analytical, observational, and cross-sectional study conducted between 2019 and 2023 through an online survey with closed questions, involving 250 university students. Data analysis was performed using SPSS software version 26. Results: The most well-known methods were hormonal (99.2%) and behavioral (96.4%), while irreversible (52.4%) and emergency methods (53.6%) were the least recognized. Despite this, 55.6% of participants did not use any contraceptive method, and 41.6% reported having relationships with non-regular partners. The IUD was the preferred method for 57.9%, followed by hormonal implants (23.1%). Only 1.5% expressed interest in using condoms, and 56% reported never using them during sexual intercourse. Conclusion: The students have adequate knowledge of contraceptive methods available through SUS, but low adherence, especially to barrier methods, represents a significant health risk. The preference for long-term reversible methods highlights the need for strategies to increase awareness of disease prevention and family planning.Tipo de item:Item, Análise documental sobre cuidados paliativos no Sistema Único de Saúde: apontamentos sobre adoecimento e fim de vida(UNIFAP - Universidade Federal do Amapá, 2025-08-05) CARVALHO, Nino Rosa Vital de; MENDONÇA, Anna Valeska Procópio de Moura; http://lattes.cnpq.br/4682037650581302; https://orcid.org/0000-0002-1121-224XIntroduction: Death has an impact on life, generating questions and concerns. In this sense, the illness-end-of-life process brings possibilities for care and challenges. Objective: To analyze documents linked to the Unified Health System (SUS) on the phenomenon of death in Palliative Care. Method: Documentary research in the Ministry of Health database, from July 2023 to May 2024. Documents found using the terms “palliative care” and “end of life” were selected. Results: 16 documents were analyzed, including ordinances (n=10), opinions (n=2), resolutions (n=2) and publications (n=2). The documents expressed advances in the Palliative Care network in the SUS, which are still aimed at caring for cancer patients. The documents highlight the theme associated with comprehensive care, listening to the patient, care centered on the individual needs of each user, pain control, multidisciplinary work team, services in the health care network and the importance of facilitated access to network, for all users who have chronic illnesses. Palliative Care attention for patients at home appears as continuity of care. The scenario of death, the issue of recognizing the characteristics of each family for the phenomenon of death and family mourning were also identified. There is a need to strengthen themes about the finiteness of life and understanding about death, to become aware of being-for-death. Conclusion: The Palliative Care network has gained space in the SUS, requiring it to go beyond caring for cancer patients, which restricts its potential for strengthening end-of-life care for Brazilians. Courses, team discussions and research that raise awareness, reflections and knowledge about the phenomenon of death are recommended.Tipo de item:Item, Colpocitologia na Amazônia: um pilar da saúde preventiva feminina(UNIFAP - Universidade Federal do Amapá, 2025-08-06) RAMOS, Juliana Santana; ARVELOS, Leonardo Sinatura; RÊGO, Aljerry Dias do; FECURY, Amanda Alves; http://lattes.cnpq.br/9314252766209613; http://lattes.cnpq.br/1578712996226380; https://orcid.org/0000-0003-3049-7727Tipo de item:Item, Licença para crueldade? Uma análise da potencialidade (ou não) de a Emenda Constitucional nº 96/2017 legitimar manifestações culturais cruéis aos animais(UNIFAP - Universidade Federal do Amapá, 2026-02-26) RODRIGUES, Deborah Victoria da Costa; SANTOS, Marcelo Moreira dos; http://lattes.cnpq.br/3449393905315581; https://orcid.org/0000-0003-3240-5419This article aimed to verify, through an analysis of the normative content presented by Constitutional Amendment n.º 96/2017, whether it has the potential to legitimize cultural manifestations that subject animals to cruelty. The methodology advanced along the legal-dogmatic approach, while the business judgment was dialectical. Regarding data collection techniques, indirect documentation was carried out through bibliographic and documentary research. As a result, it was concluded that, based on a logical interpretation of the norm inserted by Constitutional Amendment n.º 96/2017, it was found that it does not have the potential to legitimize cultural manifestations that subject animals to cruelty, due to the requirement of legal norms that ensure animal welfare. Thus, due to this requirement, cruel practices must be rejected, since, in these cases, any rule that claims to guarantee animal welfare will only simulate protection and limit damage, without repressing cruelty, prohibited by article 225, § 1º, VII of the Constitution. However, it should be noted that, although the meaning of the text does not leave room for the validation of cruelty, this may occur if the interpretation is adopted according to the legislator who, contradictorily, understands that, even when animals are subjected to demonstrably cruel cultural practices, it is possible for legal norms to guarantee their well-being.