Stigmatizing attitudes toward mental illness are common among nursing students, which can create barriers to treatment and recovery for people with schizophrenia. Chinese culture, which emphasizes face-saving and Confucianism, differs from Western culture in its understanding of stigma. This results in different approaches to dealing with stigma, leading to diverse outcomes. This study aims to explore how Chinese culture influences nursing students' perceptions of schizophrenia. A qualitative descriptive approach was adopted for this study. Purposive and snowball sampling were used to recruit nursing students between July 25, 2022, and September 30, 2022 from a hospital in mainland China. Online focus group interviews were conducted with nursing students. Data were analyzed using conventional content analysis with NVivo 12. Data collection and analysis were conducted concurrently. Thirty nursing students participated in the focus group interviews, which ranged from 74 to 102min in duration. The participants were aged 19 to 22 years, and included 25 females and five males. Five themes were derived from the interviews: knowledge gaps regarding schizophrenia; misconceptions about schizophrenia, impact of cultural perceptions on attitudes towards schizophrenia, nursing students' intentional behavior toward schizophrenia, and pity and awareness of injustice towards people with schizophrenia. Cultural factors influencing nursing students' perspectives on schizophrenia include beliefs and stigma surrounding mental illness, family and community attitudes, religious interpretations, and exposure to or engagement with mental health services. These factors should be seriously considered when developing interventions to decrease nursing students' stigma toward individuals with schizophrenia.Clinical trial number Not applicable.

ABSTRACT This study examines Mosehe Wonua, a sacred purification ritual practised by the Tolaki people of Southeast Sulawesi, as an enactment of ecological citizenship grounded in indigenous sacred wisdom. Drawing on an ethnographic case study involving participant observation, in-depth interviews, and document analysis, the study explores how Mosehe Wonua organises moral responsibility toward land, community, and spiritual forces through collective ritual practice. The findings show that Mosehe Wonua is locally understood as a lived and place-based form of ecological citizenship in which spiritual communication, social reconciliation, and ecological care are inseparable. Ritual participation cultivates ecological virtues such as self-restraint, responsibility, forgiveness, and behavioural caution, while also operating as civic ecology that organises collective stewardship and a preventive orientation toward environmental harm. The study further shows that these meanings are negotiated through religious interpretation, cultural change, and heritage governance. Theoretically, this study extends ecological citizenship scholarship by foregrounding sacred ritual and indigenous cosmology as sites of citizenship enactment, and contributes to civic ecology literature by identifying ritual as an infrastructure of collective environmental practice.

The transition from student to registered nurse is a demanding period marked by high expectations, emotional strain, and a need for rapid competence development. Structured onboarding programs are increasingly used to support newly graduated nurses, yet little is known about how mentors and leaders perceive their significance. This study explores these perspectives to deepen understanding of organizational and relational aspects of onboarding. A qualitative hermeneutic‑phenomenological design informed by Paul Ricoeur's theory of interpretation was applied. Eight semi‑structured interviews with mentors and leaders from medical, surgical, and oncology departments were conducted. Data were analyzed through Ricoeur's three interpretive phases: naïve reading, structural analysis, and critical interpretation. Four themes described how mentors and leaders understand and enact their roles in supporting newly graduated nurses. Balancing professional commitment in nursing onboarding highlighted the importance of early experiences for confidence and long‑term retention. Navigating individuality and structure in onboarding showed how standardized expectations are combined with tailored support. Being present yet invisible illustrated how mentors create psychological safety while promoting independence and reflective learning. Oscillating between standardized competence and evolving professional identity emphasized that the structured program strengthens clinical competence, supports identity formation, and contributes to a more stable workforce. There is an indication that such structured programs support care quality, competence development, professional identity, and retention. Mentors and leaders perceive structured onboarding as a relational and developmental process that extends far beyond administrative orientation. The findings suggest that structured programs enhance psychological safety, promote competence development, and foster a coherent professional identity. These elements contribute not only to newly graduated nurses' successful transition but also to workforce stability and care quality. Investing in comprehensive onboarding initiatives is therefore essential for sustainable nursing practice.

Contemporary hadith studies increasingly face methodological challenges in responding to complex social, ethical, and legal issues. The normative approach tends to emphasize textual authority and literal meaning, while the contextual approach focuses on historical and socio cultural background. When applied independently, these two approaches often produce partial interpretations that struggle to maintain normative legitimacy while remaining socially relevant. This article aims to reconstruct hadith interpretation by integrating maqāṣid al-sharīʿah as a methodological framework that bridges normative and contextual readings. Employing a qualitative and analytical approach, this study critically examines classical and contemporary theories of hadith interpretation and maqāṣid-based reasoning. The findings indicate that maqāṣid al-sharīʿah can function not only as an ethical concept within uṣūl al-fiqh, but also as an epistemological and methodological foundation for hadith interpretation. By foregrounding the objectives of Islamic law—such as justice, human dignity, and public welfare—this framework enables a purposive and evaluative reading of hadith texts without undermining their normative authority. This study argues that integrating maqāṣid into normative contextual interpretation expands the scope of responsible ijtihād and enhances the relevance of hadith in addressing contemporary issues. The article contributes to the development of hadith studies by offering an integrative methodological model that harmonizes textual fidelity, contextual awareness, and ethical purpose. It also opens new avenues for interdisciplinary engagement between hadith studies, Islamic ethics, and the social sciences, thereby strengthening the role of hadith as a dynamic and value-oriented source in modern Islamic thought.

ABSTRACT Although shamanism and rock art have been widely discussed worldwide in recent decades, surprisingly little is still known about shamanic rock art in Siberia. What makes Siberian shamanism different from other forms of shamanism, however, is the fact that in Siberia it is a historical indigenous cultural tradition, not just a theory of interpretation. Siberian shamanism is also rich in ethnographic record, yet this data has rarely been used by archaeologists. The article presents new research from the territory of the Republic of Khakassia in southern Siberia, where a unique combination of petroglyphs depicting kams, or ‘shamans’, and the shape of the rock and its natural features have been observed. Importantly, this replicates an earlier discovery in the Minuinsk Basin, where a shaman holding a drum was placed in a large rock crevice. Rather than generalising, this research contextualises the issue and for the first time identifies a local symbolic pattern in Siberian shamanic rock art, which, based on ethnography, may refer to an initiation ceremony involving a symbolic journey into the interior of a mountain. Finally, implications for the broader issue of shamanism and rock art are shortly discussed.

Cancer has become a major global public health threat, and individuals diagnosed with cancer and their family caregivers often seek to understand their illness experiences. Religious, spiritual, and sociocultural beliefs play a central role in shaping illness interpretations and care-seeking behaviors. However, in Ethiopia, limited attention has been paid to how these frameworks influence cancer experiences. This study explored religious narratives and interpretations of illness etiology among individuals diagnosed with cancer and their family caregivers and examined their influence on illness experiences and health-seeking practices. An interpretive phenomenological approach was employed using semi-structured, in-depth interviews with 41 participants, including individuals with cancer, family caregivers, and religious leaders. Data were transcribed, translated, and thematically analyzed to examine the processes of meaning-making. The findings showed that participants commonly conceptualized addiction as spiritually mediated rather than merely biologically determined. Illness was frequently interpreted as having a divine or supernatural origin, including punishment, a test of faith, God’s will, or spiritual affliction. These interpretations were dynamic and shaped by religious teachings, sociocultural contexts and personal reflections. Religious frameworks influence emotional responses, coping strategies, and health-seeking behaviors, providing comfort and resilience while shaping treatment decisions. They functioned not only as explanatory frameworks for illness but also as practical resources that structured participants’ responses to and negotiations with uncertainty, suffering, and responsibility. Religious meaning-making plays a central role in illness interpretations and overall experiences in cancer trajectories. Recognizing and engaging with these spiritual frameworks may enhance culturally responsive and patient-centered cancer care. Integrating spiritual sensitivity into clinical practice and collaborating with religious leaders may improve communication, trust, and psychosocial support for patients and their families.

The purpose of this qualitative study was to explore patients' experiences following orthognathic surgery with a focus on dietary management. To gain in-depth knowledge of patients' postoperative dietary management, a phenomenological-hermeneutic approach was applied, in which data were collected through individual semi-structured telephone interviews. Eleven patients (seven men, four women, aged 19-44) were recruited through purposive sampling during two periods in 2023 and 2024. The interviews were conducted 5-6 weeks postoperatively during home recovery and lasted on average 31 min. The data analysis was based on Ricoeur's theory of narrative interpretation. Four themes emerged describing challenges regarding dietary protocols: (1) patients struggle with dietary restrictions due to a lack of information, (2) to be in a negative spiral, (3) soft non-chew diet as a period of restrictions, and (4) dietary restrictions cause psychosocial burden. The dietary challenges were primarily practical and often linked to insufficient information. Consequently, patients reported psychosocial difficulties, often describing a sense of being caught in a negative spiral. These experiences may reflect limited health literacy. The findings highlight the need for a more structured approach to nutritional care to enhance patients' health literacy, strengthen their self-management skills and support better recovery outcomes in the orthognathic trajectory. The study has led to changes in both nutritional protocols and patient education for patients undergoing orthognathic surgery.

This article introduces a reflexive methodological framework for evaluating the quality of hermeneutic research, grounded in interpretive epistemologies and a reinterpretation of Lincoln and Guba's classic trustworthiness criteria. While hermeneutic inquiry has become increasingly significant, few frameworks explicitly align quality evaluation with its ontological and epistemological foundations. Existing standards often reflect post-positivist ideals of neutrality and replicability, creating tension with the philosophical assumptions of hermeneutics. The aim of this article was to develop and present the DORR Framework, a hermeneutically grounded and philosophically coherent structure for assessing interpretive rigour in hermeneutic research as a whole. The framework synthesizes insights from philosophical hermeneutics caring science and qualitative methodology. Lincoln and Guba's trustworthiness criteria, credibility, transferability, dependability, and confirmability are reinterpreted through hermeneutic principles, resulting in four dimensions: Depth, Openness, Resonance, and Reflexivity. Each dimension is operationalised through reflective questions designed to support researchers in demonstrating interpretive depth, dialogical openness, contextual resonance, and reflexive accountability, while avoiding procedural reductionism. The DORR Framework offers a philosophically coherent yet practically applicable approach to evaluating hermeneutic inquiry. By fostering epistemological transparency, ethical integrity, and scholarly reflexivity, it equips researchers, supervisors, and reviewers with a means of assessing quality that is consistent with the philosophical and ethical foundations of caring science, including attentiveness to human dignity, suffering, and responsible knowledge development in health-related research.

Purpose This study investigates the cultural, structural, and religious barriers shaping guide dog use in Türkiye, a Muslim-majority society where institutional support and public awareness remain limited. As one of the first empirical studies examining guide dog partnerships in a Muslim-majority context, it addresses a gap in the global literature on disability, mobility, and assistive technologies. Methods Drawing on in-depth, semi-structured interviews with five legally blind guide dog users in Türkiye, the study employs qualitative phenomenological analysis informed by critical disability studies, affect theory, and cultural sociology. The analysis examines how guide dog partnerships are experienced within a sociocultural environment shaped by religious interpretations, urban infrastructure, and public attitudes towards disability. Results Findings show that guide dog partnerships are shaped not only by accessibility barriers but also by relational labour, religious perceptions, social stigma, and encounters with stray dogs in public spaces. Participants described guide dogs as emotional and social companions that supported independence, confidence, and public engagement. At the same time, handlers navigated misunderstandings about religious permissibility, limited institutional accommodations, and risks posed by urban stray dog populations. Conclusions Guide dogs function not only as mobility aids but also as catalysts for increased visibility and social inclusion of visually impaired individuals. The findings highlight the need for culturally informed disability policy and public education while offering guidance for improving accessibility and institutional support for guide dog partnerships in Muslim-majority contexts.

This study was designed to examine the metaphorical perceptions and meaning-making schemas of hemodialysis patients regarding the concept of death. The study, designed qualitatively through metaphor analysis, included 38 hemodialysis patients. Data were collected using forms on semi-structured interviews employing writing and drawing techniques to explore perceptions of death. The data were analyzed using content analysis. It was determined that hemodialysis patients participating in the study produced four metaphors (The end of life and reaching union, Nightmare and despair, Sense of disappearance and emptiness, and The journey of life) each using the writing technique and drawing technique. The study revealed that hemodialysis patients interpret death within the framework of complex cognitive schemas, intense anxiety and multidimensional meanings. The findings indicate that this process of interpretation is strongly shaped by religious and spiritual interpretations. In this regard, recognizing and strengthening patients’ psychological, social, and spiritual coping resources is of great importance. Psychosocial nursing interventions based on metaphors, person centered care, and spiritual care components can make meaningful contributions to reducing death-related anxiety and strengthening emotional well-being.

This study critically analyzes the necessity of having a teacher within the Indonesian Islamic boarding school (pesantren) tradition through the lens of classical Islamic epistemology and contemporary philosophy of science. Employing qualitative hermeneutic-analytical approach based on library research adn focus group discussion, this investigation examines the epistemological validity of the teacher-student transmission system that has become the target of criticism from modern liberal Muslims such as Guru Gembul. The theoretical framework combines Hans-Georg Gadamer's philosophical hermeneutics (fusion of horizons) with Imre Lakatos's methodology of scientific research programmes to evaluate the pesantren tradition. Key findings reveal that: (1) the Arab-Islamic oral tradition practiced in pesantren is a sophisticated quality control system that anticipated insights of modern hermeneutics; (2) the sanad-ijazah system instantiates Gadamerian fusion of horizons where knowledge transmission is a dialogical encounter between tradition and context; (3) within Lakatos's, the pesantren tradition demonstrates characteristics of a progressive research programme over centuries, while liberal Muslim critiques exhibit mixed-evaluation; (4) critiques of "intellectual dependence" on teachers reveal a category mistake assuming epistemological autonomy ex-nihilo. This research contributes to contemporary Islamic epistemology discourse by demonstrating the necessity for epistemological justice that acknowledges the complexity of Islamic scholarly traditions often subordinated in modern discourse.

ABSTRACT This study investigates how discourse elements are transformed within Iran-Israel conflict using recontextualization strategy. While widely used across disciplines, this approach remains underexplored in analysing contemporary geopolitical conflicts involving political and religious framings. The 12-day Iran – Israel war and the broader Palestinian issue have generated competing narratives shaped by Sunni – Shia divisions. The study examines how Indonesian Sunni-affiliated preachers, some associated with Wahhabi orientations, construct discourses on the Iran – Israel conflict through YouTube sermons. Using a discourse-historical approach (DHA), the analysis distinguishes between conceptual, rhetorical, and linguistic dimensions of recontextualization. The findings show that historical narratives, Qur’anic references, religious interpretations, universal concepts, and eschatological frames are recontextualized to construct exclusionary representations that position Iran and its Shia-aligned groups outside the broader Islamic community. A further finding is that this recontextualization is not always expressed through explicit sectarian opposition, but often through universal humanitarian and anti-colonial discourse, which functions to reframe or partially obscure sectarian distinctions. Overall, the study highlights how ideological meanings are constructed through the strategic recontextualization of religious, historical, and political discourse elements.

Nursing workforces worldwide are ageing, yet little is known about how senior nurses experience ageing at work and adapt their professional roles within rapidly modernising healthcare systems. In Saudi Arabia, health system transformation and digitalisation have intensified these challenges, making it essential to understand later-career nurses' experiences to support retention and workforce sustainability. An interpretive qualitative design informed by Gadamerian hermeneutic philosophy was employed. Data were analysed using reflexive thematic analysis. In-depth semi-structured interviews were conducted in [specify: primarily Arabic/English], audio-recorded, transcribed verbatim, and translated into English using a meaning-oriented approach where required. Data were analysed using reflexive thematic analysis informed by Gadamerian hermeneutics, supported by NVivo. Trustworthiness was ensured through reflexive journaling, peer debriefing, an audit trail, and attention to negative cases. Four interrelated themes described ageing at work as an adaptive and relational process rather than a linear decline: (1) Recalibrating professional identity, as nurses shifted from hands-on "doers" to mentors and guides while negotiating value and visibility in digitalised workplaces; (2) Negotiating physical and cognitive transitions, involving pacing, task redistribution, and compensatory learning strategies to sustain safe practice; (3) Bridging generations through informal leadership, where senior nurses mentored junior colleagues and mediated cultural and generational differences; and (4) Adapting to technological and organisational change, experienced as both a challenge and a catalyst for role realignment and strategic repositioning. Ageing at work in nursing is characterised by active identity work, embodied self-management, and informal leadership. Senior nurses play critical yet often under-recognised roles in mentoring, knowledge transfer, and organisational stability. Workforce policies should formally recognise these contributions, provide inclusive technology training, and enable flexible role redesign to support the retention and flourishing of an ageing nursing workforce. Not applicable.

Electronic health records (EHRs) are increasingly central in mental health and substance use care, yet how patient perspectives are captured within standardised systems remains uncertain. This qualitative study explores how healthcare staff experience and perceive the inclusion of patients’ perspectives in clinical documentation in Norwegian mental health and substance use services. Guided by Gadamer’s philosophical hermeneutics, we conducted in-depth interviews with 12 experienced professionals across specialist and primary care settings. The analysis revealed five overarching themes: negotiating narratives, highlighting how language shapes understanding and either validate or stigmatise patients; documenting in the shadows, reflecting tensions between transparency, privacy and safety; between care and control, capturing pressures to emphasise symptoms and risks due to legal and organisational demands; patient`journal as a bridge or barrier and subjective realities, illustrating challenges in balancing objectivity with the relational and emotional nature of mental health work. Across themes, participants expressed that standardised templates, biomedical framings and time constraints often hinder the meaningful inclusion of patient voices. At the same time, recovery‑orientated values underscore the importance of documentation that reflects lived experiences, goals and agency. The findings demonstrate that documentation is not a neutral task but an ethical, relational practice that requires systems and guidelines that support genuine patient involvement.

Since the times when the Sámi started to become active actors in the field of the research of their own culture and society, questions of ethics in research have arisen especially from two perspectives. From the beginning of the 1970’s native Sámi researchers have questioned and criticized the research carried out on Sámi society. The premises and intentions of the research by non-Sámi have been challenged. On the other hand, many Sámi researchers have written about how their research, based on their insider cultural knowledge and research on their own society has been threatened by being stigmatized as biased political work. A researcher, working on the basis of and from the perspective of one’s own culture is suspected of compromising the basic principles of scientific work, the principles of truth and objectivity. Both types of criticism has been claimed to have political intentions. In this article, I argue that the same question looms behind the criticism from these opposite directions: it is a question of the unavoidable boundedness of research/ers with its/their own time, culture, language and life world. This boundedness is part of all research and is certainly not unproblematic. I discuss this boundedness in the article, not so much as a problem related to field work, family relations or membership in a local community, or as a problem related to ethnocentrism, being an outsider, and the use of power, but as an issue about philosophy of science that is inevitable in all research in humanities. The article draws on thoughts by Hans-Georg Gadamer, representative of hermeneutic philosophy of science, and the Finnish historian Jorma Kalela.

Introduction: Family planning (FP) is crucial for maternal and child health, yet Nigeria has one of the lowest modern contraceptive prevalence rates globally, with marked regional disparities. Factors influencing low contraceptive prevalence include socio-cultural norms, religious beliefs, and geopolitical variations across Nigeria’s six geopolitical zones. In Kano State (Northwest), conservative gender norms and religious interpretations discourage contraception, while Bayelsa State (South-South) has relatively more liberal attitudes toward modern FP. This study compared FP knowledge, attitudes, practices, and barriers among reproductive-age women in Kano State (Northwest, predominantly Muslim) and Bayelsa State (South-South, predominantly Christian), and examined the influence of male partners and socio-cultural factors on contraceptive use. Methods: A comparative cross-sectional study was conducted among 404 women aged 15-49 years (205 from Kano, 199 from Bayelsa) using multistage sampling. Data were collected through interviewer-administered structured questionnaires and analyzed using SPSS version 25. Descriptive statistics, chi-square tests, and binary logistic regression were employed, with statistical significance set at p<0.05. Results: FP awareness was nearly universal (98.5%), with no significant difference between states. However, knowledge scores were significantly higher in Kano (Mean=4.60, SD=2.79) than Bayelsa (Mean=3.68, SD=2.24; p<0.001). Current contraceptive use was 47.3% in Kano versus 52.7% in Bayelsa (p=0.126). Partner accompaniment to facilities (OR=3.03, 95% CI:1.75-5.25, p<0.001) and spousal discussion (OR=2.37, 95% CI:1.14-4.95, p=0.021) significantly predicted use. Paradoxically, Kano women reported higher cultural/religious acceptance but lower actual use. Main barriers were fear of side effects (29.1%) and desire for more children (24.2%) Conclusion: Despite near-universal awareness, a clear knowledge practice gap persists, particularly in Kano, where higher knowledge does not translate into higher contraceptive use. Male partner involvement especially accompaniment to health facilities and spousal communication emerged as key drivers of uptake. Fear of side effects and the desire for more children remain the main barriers. These findings highlight the need for context-specific, culturally sensitive interventions that actively engage men and address misconceptions about contraceptive side effects.

Previous research indicates that traditional religious authority structures have not necessarily been replaced by the widespread growth of digital media but have been partially transformed and/or expanded to include a new group of religious content creators. These actors do not necessarily have religious expertise or a traditional Islamic education, but they offer their own religious interpretations to their followers as part of their digital practice. Our contribution to this special issue offers an analysis of social media content by German-speaking Muslim content creators, focusing on the question of how religious authority is claimed or manifested in this context. To this end, we first develop a systematisation of potential sources of religious authority based on various existing approaches. Our analysis identifies four models of attributing authority depending on whether a) religious roles and positions are claimed, b) religious and other knowledge is presented, c) certain personal characteristics are demonstrated, and/or d) a relationship or collective identity is established between the content creator and their followers. We examine in detail selected audiovisual material from Muslim content creators on Instagram and discuss their internal differences and where they fall within the categories presented above. This analysis reveals an affinity between, on the one hand, explicit claims to religious authority and an emphasis on clear dichotomies and, on the other hand, creators who present themselves as average Muslims and their offers of a rather non-committal identity.

Using interesting learning media can increase students’ interest in learning about differences in intercultural understanding. Comics are an interesting learning medium because they have 2 interdependent aspects: images and language. In language learning, the use of comics is considered efficient because it can double vocabulary gains and can also arouse students’ interest in learning foreign languages (Johana & Ari, 2017). The purpose of this study is to describe the forms of local wisdom that appear in comics, through pictures or sentences, and to describe the interpretation of local wisdom based on Paul Ricoeur’s hermeneutic interpretation theory. This research uses a descriptive qualitative research method with Paul Ricoeur’s hermeneutics to analyze the symbols and meanings of the comics “Bienvenue Chez Nous !” and “Voilà Notre Tradition”. The results show that these comics present 21 local wisdoms from Central Java, organized into 11 forms and illustrated with pictures and sentences.

Contemporary digital platforms are frequently critiqued as engines of attention extraction and cultural homogenization. This article addresses a gap in platform studies by proposing a Bergsonian-Deleuzian framework to analyze digital media as sites of “affective flow.” Adopting a meta-theoretical methodology grounded in philosophical hermeneutics, the study pursues a central research question: how do distinct digital media architectures engineer affective temporalities, and what are the ethical implications for global cultural circulation? It hypothesizes that platform designs mobilize Bergson’s durée and Deleuze’s affect images to manufacture qualitative experiences that exceed metric capture, and that cultural specificity functions as an affective intensifier rather than a barrier to global circulation. The study synthesizes empirical findings across three case studies: the algorithmic rhythm of TikTok, the haptic immersion of the VR narrative The Wolves in the Walls, and the curation of Indian streaming services. Key findings show how TikTok manufactures “synthetic duration,” how VR employs “subtractive perception” to generate affective depth, and how Indian streaming platforms enable global resonance by preserving culturally specific temporalities beyond linguistic boundaries. Consequently, the article outlines an Ethical Design Praxis grounded in “subtraction,” “multiplicity,” and “resonance without erasure”—a roadmap for resisting cultural flattening while enabling embodied resonance.

HighlightsRelevance to Public Health—How does this work relate to a public health problem?The Street Clinic (Consultório na Rua—CnR) is a strategic component of Primary Health Care aimed at populations experiencing homelessness, a group characterized by high levels of social and health vulnerability in Brazil and globally.Despite normative advances, the CnR operates under chronic underfunding, institutional instability, and precarious employment arrangements, which hinder the full implementation of the policy.Significance for Public Health—Why is this work significant for public health?This study foregrounds the perspective of healthcare professionals, revealing how ethical suffering and creative resistance coexist within street-based practice.The hermeneutic analysis highlights the gap between policy design and the concrete realities of practice, contributing to the scientific understanding of equity in access to healthcare.Implications for Public Health—What are the main implications for professionals, managers, and researchers?Strengthening the CnR requires stable employment contracts, continuous emotional support for teams, and effective integration with housing and social assistance policies.The CnR must be recognized as a state policy, with institutionalized care pathways, adequate infrastructure, and continuing education strategies for professionals.The Street Clinic (Consultório na Rua—CnR) is a strategic component of Primary Health Care in Brazil, aimed at populations experiencing homelessness, a group characterized by high levels of social and health vulnerability. This study critically analyzes the experiences of healthcare professionals working within a CnR team, identifying the meanings attributed to their work, the challenges encountered, and the strategies developed within the territory. This is an exploratory study with a qualitative approach, grounded in health narratives and the philosophical hermeneutics of Hans-Georg Gadamer. Four professionals participated, representing the totality of eligible members of a team in a medium-sized municipality in Southern Brazil, with between one and eleven years of experience in the service. Hermeneutic analysis revealed that the CnR functions as an entry point to Primary Health Care and Psychosocial Care, with the bond between team and users serving as the primary mechanism for overcoming barriers to access. Professionals report ethical suffering arising from the tension between their commitment to comprehensive care and the structural limitations of the service, including shortages of supplies, institutional instability, and precarious employment arrangements. It is concluded that strengthening the CnR requires not only investment in infrastructure and expansion of the teams, but also policies that recognize and support the complexity of street-based work, including care for the caregivers themselves.