Journal articles on the topic 'Healing and celebration'
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Summers, Bonnie T. "A Service of Celebration and Thanksgiving for Healing." Journal of Religion & Abuse 8, no. 1 (July 20, 2006): 13–25. http://dx.doi.org/10.1300/j154v08n01_04.
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Kokan, Sasaki, and Bruce Kapferer. "A Celebration of Demons. Exorcism and the Aesthetics of Healing in Sri Lanka." Asian Folklore Studies 45, no. 2 (1986): 329. http://dx.doi.org/10.2307/1178638.
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Marino, Elisabetta. "The Black Madonna in the Italian American Artistic Imagination." Acta Neophilologica 50, no. 1-2 (November 13, 2017): 37–56. http://dx.doi.org/10.4312/an.50.1-2.37-56.
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This essay sets out to explore the image of the black Madonna in Italian American artistic and literary expressions, providing thought-provoking examples of how this holy icon of universal motherhood has been persistently associated with the articulation of empowering strategies, with antagonism towards any kind of patriarchal restraints, with the healing of deeply ingrained divisions (of gender, class, ethnicity), and with the celebration of diversity in unity.
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Masondo, Sibusiso. "The Crisis Model for Managing Change in African Christianity: The Story of St John’s Apostolic Church." Exchange 42, no. 2 (2013): 157–74. http://dx.doi.org/10.1163/1572543x-12341262.
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Abstract St John’s Apostolic Faith Mission, founded by Christinah Nku (also known as Mme Christinah) and all its splinter groups can be theorized as presenting a crisis model for managing change. These churches provide their members with a well worked out path of inclusion through baptism and related rituals, as well as, alleviation of crisis through an assortment of healing, cleansing and deliverance rituals. There is also a strong element of maintaining a person’s healing through an assortment of rituals of celebration and ideological reinforcement. They do this through a process of resource mobilization from both Christianity and African Religion to set up a religion that adequately responds to both the existential and spiritual needs of their members.
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OBEYESEKERE, RANJINI. "A Celebration of Demons: Exorcism and the Aesthetics of Healing in Sri Lanka. BRUCE KAPFERER." American Ethnologist 12, no. 1 (February 1985): 179–80. http://dx.doi.org/10.1525/ae.1985.12.1.02a00330.
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Zvanaka, Solomon. "African Independent Churches in Context." Missiology: An International Review 25, no. 1 (January 1997): 69–75. http://dx.doi.org/10.1177/009182969702500109.
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The Zion Apostolic Church has made great attempts to contextualize the gospel; a process which is reflected among other things in their church structures, in their calling to conversion and vocation, in their worship, and in ritual life. The nucleus of the church consists of members with kinship ties. Dreams and visions are regarded as important channels of communication between the human and the divine. For them worship time is characterized by celebration and spontaneity. Baptism, faith healing, and consolation ceremonies are practices of special significance—it is here particularly where the process of contexualization is in evidence.
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Paxton, Frederick S. "Liturgy and Healing in an Early Medieval Saint's Cult: The Massin honore sancti Sigismundifor the Cure of Fevers." Traditio 49 (1994): 23–43. http://dx.doi.org/10.1017/s0362152900012988.
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InThe Glory of the Martyrs, a collection of miracle stories completed by the early 590s, Bishop Gregory of Tours included a chapter on the Burgundian king Sigismund. A Catholic convert from the Arian Christianity of his father, Sigismund had founded a monastery at Agaune, the present St.-Maurice, Switzerland (Wallis/Valais), in the year 515. After he died in 523, at the hands of Chlodomer, one of the sons of Clovis, his body lay in a well at St.-Péravy-la-Colombe near Orléans (where the Franks had thrown it) until the abbot Venerandus brought it back to St.-Maurice in 535/36 for burial. Over the next fifty years or so, Sigismund gained the reputation as a saint and as a source of healing power over fevers. About Sigismund's posthumous fame, Gregory recorded that “whenever people suffering from chills piously celebrate a mass in his honor and make an offering to God for the king's repose, immediately their tremors cease, their fevers disappear, and they are restored to their earlier health.” Gregory's reference to a mass in honor of Sigismund is as unusual as is the very existence of such a celebration, for theMissa sancti Sigismundiis an early and peculiar example of a new development in the Latin liturgy in late antiquity, themissa votivaor votive mass. Votive masses differed from traditional forms of eucharistic celebration because they could be offered for a particular purpose and at the special request of a member (or members) of a congregation. Unlike theMissa sancti Sigismundi, however, most other early votive masses had generalized titles such asmissa votivaormissa pro vivorum et mortuorum.The mass in honor of St. Sigismund is, as far as I can tell, unique in its appeal to the intercession of a particular saint for a specific purpose—the cure of fevers.
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Taylor, Lauren. "Introduction to Alioune Diop's “Art and Peace” (1966)." ARTMargins 9, no. 3 (October 2020): 87–96. http://dx.doi.org/10.1162/artm_a_00274.
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In 1966, the multi-media celebration of African and diasporic art known as the Premier Festival Mondial des Arts Nègres attracted an international audience to the recently independent nation of Senegal. As performances and exhibitions took place throughout Dakar, politicians, artists, and intellectuals considered what roles art and culture could play in healing a world torn by colonialism, the World Wars, and increasing tensions between the Eastern and Western blocs. In “Art and Peace,” Alioune Diop, the president of the Festival's organizing committee, enlists the arts as vital tools in the ambitious project of world peace. For contemporary readers, his words foreshadow present-day debates concerning the effects of globalization on the arts and reveal understudied links uniting the mid-century cosmopolitanist visions of negritude, Catholicism, and UNESCO.
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Diop, Alioune. "Art and Peace (1966)." ARTMargins 9, no. 3 (October 2020): 97–100. http://dx.doi.org/10.1162/artm_a_00275.
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In 1966, the multi-media celebration of African and diasporic art known as the Premier Festival Mondial des Arts Nègres attracted an international audience to the recently independent nation of Senegal. As performances and exhibitions took place throughout Dakar, politicians, artists, and intellectuals considered what roles art and culture could play in healing a world torn by colonialism, the World Wars, and increasing tensions between the Eastern and Western blocs. In “Art and Peace,” Alioune Diop, the president of the Festival's organizing committee, enlists the arts as vital tools in the ambitious project of world peace. For contemporary readers, his words foreshadow present-day debates concerning the effects of globalization on the arts and reveal understudied links uniting the mid-century cosmopolitanist visions of negritude, Catholicism, and UNESCO.
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Chukwuma Okoye, James. "The Eucharist in African Perspective." Mission Studies 19, no. 1 (2002): 159–72. http://dx.doi.org/10.1163/157338302x00242.
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AbstractIn this article, Nigerian James Chukwuma Okoye explores the idea of an inculturated African Eucharist. After a discussion of the possibility of a truly African Eucharist according to Catholic teaching, Okoye outlines several elements that would need to be present in any Eucharist that would claim to be authentically African: it would be a sacrifice that would maintain the "ontological balance" between God and human beings; it would be richly communal in nature; it would function as an access to mystical power; it would have a healing role in the community; it would be a liturgy that would be celebrated in word, song, body movements and dance. Okoye then briefly discusses the Zairean rite of Eucharist as a concrete example of a eucharistic celebration that is rooted both in the Roman Rite as well as in local, African traditions.
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Vasudevan, Krishnan. "Oppositional Designs: Examining How Racial Identity Informs the Critical Design of Art and Space." Communication, Culture and Critique 12, no. 1 (March 1, 2019): 90–109. http://dx.doi.org/10.1093/ccc/tcz001.
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AbstractThis study develops upon recent scholarship about subversive design that emerged in response to hegemonic structures such as capitalism, by introducing how racial identity informs disruptive design practices. Based upon a two-year ethnography with nine black artists during a period of racial unrest, this study presents how their experiences as black Americans informed distinctive, critical design dispositions. The participants’ deeply personal and labor-intensive design processes were both technical and political processes that involved intense prototyping, research and self-reflection. Their designs resulted in oppositional films, photography exhibits and paintings that contested racial metonymy through visceral and visual discourses that present black identities and histories within a more complex racial language. The participants also designed empathic spaces where oppositional discourses could take root and that supported communal healing, mourning and celebration. The ethnographic accounts of this study offer a meaningful way to engage and bridge scholarship about race, design and oppositional art.
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Curtis, Heather D. "Houses of Healing: Sacred Space, Spiritual Practice, and the Transformation of Female Suffering in the Faith Cure Movement, 1980–90." Church History 75, no. 3 (September 2006): 598–611. http://dx.doi.org/10.1017/s0009640700098656.
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In the autumn of 1876, while attending the nation's Centennial celebration, Miss Harriet M. Barker contracted a case of typhoid fever that left her crippled. While she managed to “get about” on crutches for several years, Barker's health “was gradually failing.” By the spring of 1881, she was “completely prostrated.” For the next four years, Barker remained a “helpless invalid” whose case “seemed to baffle even the best medical skill.” Although she tried various treatments, “all remedies were of but little avail,” and her physicians eventually deemed her incurable, predicting that she had only a few months to live, at most. “During all these years of suffering,” Barker later recounted, “I prayed so earnestly for patience and resignation to God's will, and for the most part rested quietly, and, as I believed, submissively, under what I felt was His needed teaching of me.” But as “the weary years dragged on,” Barker recalled, “I began to think of the subject of Divine Healing.” At first, she reported, the possibility of healing by faith “seemed a great way off—something for only a chosen few.” Although she became “more convinced of the reality of this belief” through discussions with friends who were “deeply interested” in the possibility of faith cure, Barker confessed that she “was still much in the dark about the matter” and could not “see it clearly enough to grasp it for myself.”
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Bagelman, Jen, Fiona Deveraux, and Raven Hartley. "Feasting for Change: Reconnecting with Food, Place & Culture." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 6. http://dx.doi.org/10.18357/ijih111201616016.
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<p>This paper examines and shares the promising practices that emerged from an innovative project, entitled “Feasting for Change,” in promoting health and well-being. Taking place on Coast Salish territories, British Columbia, Canada, Feasting for Change aimed to empower Indigenous communities to revitalize traditional knowledge about the healing power of foods. This paper contributes to a growing body of literature that illuminates how solidarities between Indigenous and non-Indigenous communities can be fostered to support meaningful decolonization of mainstream health practices and discourses. In particular, it provides a hopeful model for how community-based projects can take inspiration and continual leadership from Indigenous Peoples. This paper offers experiential and holistic methods that enhance the capacity for intergenerational, land-based, and hands-on learning about the value of traditional food and cultural practices. It also demonstrates how resources (digital stories, plant knowledge cards, celebration cookbooks, and language videos) can be successfully developed with and used by community to ensure the ongoing process of healthful revitalization. </p>
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Wepener, Cas, and Hendrik J. C. Pieterse. "Angry Preaching: A Grounded Theory Analysis from South Africa." International Journal of Public Theology 12, no. 3-4 (November 5, 2018): 401–15. http://dx.doi.org/10.1163/15697320-12341549.
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Abstract Expressions of anger can be observed all over South Africa and by individuals and groups from different social, economic and racial backgrounds. In this article the argument is advanced that such expressions of anger can be expressions of love and signs of hope showing that people still care. Therefore, anger should not be avoided, but instead be embraced and channelled for positive ends. This article furthermore develops an argument in favour of the celebration of angry liturgies and the preaching of angry sermons as an integral part of the on-going road towards reconciliation and healing after apartheid in general and in particular it reflects on sermons preached in Afrikaans Reformed churches in South Africa on the theme of anger between 2010 and 2015. By means of content analysis, and specifically Grounded Theory, the collected sermons were analysed and a homiletical theory for praxis regarding angry preaching developed. In conclusion the theory for praxis is presented as homiletical route markers for angry preaching as one way of liturgically embracing and meaningfully channelling anger.
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Pellicer-Ortín, Silvia. "Liminal and Transmodern Female Voices at War: Resistant and Healing Female Bonds in Libby Cone’s War on the Margins (2008)." Societies 8, no. 4 (November 14, 2018): 114. http://dx.doi.org/10.3390/soc8040114.
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When addressing marginal experiences during the Second World War, the German occupation of the Channel Islands deserves pride of place, as very few writers have represented that liminal side of the conflict. One of these few writers is Libby Cone, who published War on the Margins in 2008, a historical novel set on Jersey during this occupation and whose main protagonist encounters various female characters resisting the occupation from a variety of marginal positions. Drawing from Rodríguez Magda’s distinction between “narratives of celebration” and “narratives of the limit”, the main claim behind this article is that liminality is a general recourse in transmodern fiction, but in Cone’s War on the Margins it also acts as a fruitful strategy to represent female bonds as promoters of empathy, resilience and resistance. First, this study will demonstrate how liminality works at a variety of levels and it will identify some of the specific features characterizing transmodern war narratives. Then, the female bonds represented will be examined to prove that War on the Margins relies on female solidarity when it comes to finding resilient attitudes to confront war. Finally, this article will elaborate on how Cone uses these liminal features to voice the difficult experiences that Jewish and non-Jewish women endured during the Second World War, echoing similar conflictive situations of other women in our transmodern era.
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Plowright, Poh Sim. "The Art of Manora: an Ancient Tale of Feminine Power Preserved in South-East Asian Theatre." New Theatre Quarterly 14, no. 56 (November 1998): 373–94. http://dx.doi.org/10.1017/s0266464x00012458.
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When is a widely-known fairy tale more than a story? Poh Sim Plowright recently went to South Thailand and North Malaysia to examine the relevance of the ‘birdwoman’ folk tale to the lives of the villagers1 in those two regions. Here the local people still participate in a ritual dramatization of a story which for them represents a crucial renewal of life in their yearly calendar – a celebration of the roots of feminine magical power which goes back to the ancient historical south-east Asian practice by which a victorious ruler would carry back as booty to his kingdom the wives and dancers of the vanquished. Since most of the members of these royal harems were mediums gifted with special powers of healing and communicating with spirits, they were seen as valuable additions to a ruler's aura of divinity – and consequently to his terrestrial power. More importantly, the theatrical art form known as Manora, which enshrines the ‘birdwoman’ tale, is said to have been founded by two royal female trance mediums, regarded as primal healers and guardians of a life-renewing elixir: thus, each performance also serves as a shamanic and healing ritual. The performances here described by Poh Sim Plowright also have links with drama in China and Japan, and at the end of her article she explores the powerful connection with W. B. Yeats's celebrated ‘birdwoman’ play, At the Hawk's Well, which features a ‘Hawk’ Woman guarding a ‘well of miraculous water’ against male intrusion. Poh Sim Plowright is Director of the Centre for the Study of Noh Drama and Lecturer in Oriental Drama at Royal Holloway College, University of London.
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Panjaitan, Binsar Jonathan. "Teologi Ingatan Sebagai Dasar Rekonsiliasi Dalam Konflik." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 12, no. 2 (October 14, 2013): 253–77. http://dx.doi.org/10.36383/diskursus.v12i2.107.
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Abstrak: Dengan semakin majunya teknologi “memori,” sekarang dunia menghadapi cara baru untuk menyelesaikan ingatan-ingatan traumatis- nya. Kecenderungan (trend) baru menunjukkan bahwa mengingat, dan bukan melupakan, adalah langkah penting untuk menyelesaikan konflik menuju rekonsiliasi sejati. Teologi Kristen menawarkan kesempatan untuk mengalami kesembuhan dari ingatan yang menyakitkan dalam anamnesis dalam perayaan Ekaristi. Tiga orang teolog dari latar belakang berbeda membantu merumuskan bagaimana mengingat dapat terjadi dalam proses rekonsiliasi. Johann Baptist Metz meminta kita untuk meng- ingat mereka yang menderita. Alexander Schmemann mengatakan bahwa letak ingatan ada dalam Ekaristi. Miroslav Volf meminta ingatan yang jujur dalam proses mengingat. Penyembuhan dapat terjadi ketika meng- ingat dilakukan dengan jujur dan ingatan tersebut dibawa menjadi milik komunal, yang akhirnya membebaskan individu dari ingatan pahitnya.
Kata-kata Kunci: Mengingat, ingatan, rekonsiliasi, konflik, memori, lupa, memaafkan, Ekaristi, komunal, Perjamuan Kudus.
Abstract: Innovations in technology of “memory” has brought the world to find new ways to resolve its traumatic experiences. A new trend shows that remembering, and not forgetting, is an important step towards con- flict resolution and true reconciliation. Christian theology offers a chance for healing painful memories in the Eucharist’s anamnesis. Three theolo- gians from different backgrounds have helped construct how remem- brance can be used in a reconciliation process. Johann Baptist Metz asks us to remember those who suffer. Alexander Schmemann tells us that the place of memory is in the Eucharist. Miroslav Volf asks for a process of remembering truthfully. Healing happens when we remember truthfully, and remembrance becomes a communal memory, which in turn, will release individuals from his/her bitter memory.
Keywords: To remember, remembrance, reconciliation, conflict, memory, to forget, to forgive, Eucharist, communal, Eucharistic Celebration.
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Ricciardi Otty, Gabriella Ricciardi Otty. "My-body-for-others or my-body-for-itself? Reflections on my encounter with the art of striptease and the way it has transformed the relationship I have with my body." Journal of Psychological Therapies 5, no. 1 (March 23, 2020): 7–21. http://dx.doi.org/10.33212/jpt.v5n1.2020.7.
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My body-for-others or my body-for-itself? This is the question explored in this article. It is centred on my experience as a performer, student, and observer of the art of striptease and how my engagement with this art has facilitated for me a process of transition from the body-for-others—a bodily state characterised by a profound sense of scrutiny, loss, invisibility, and isolation—to the-body-for-itself, which, by contrast, is enriched by self-discovery and self-celebration and moves freely and sensually towards the world and others. The article discusses the process through which, in the context of our tenaciously restrictive visual culture, striptease can lead to a deeper intimacy between the performer and his or her body and to a greater capacity for bodily expression and fulfilment. It considers the role that loss and lust play in this process, as well as the healing and transformative power of eros. This article employs a combination of memoir and scholarly analysis. Diary entries, memories, and reflections are used to evoke the essence of this experience and to offer the reader a phenomenological grasp of striptease. Existential ideas, particularly those of Sartre and Merleau-Ponty, provide a framework to articulate and conceptualise its potentially transforming power while also capturing the complexities and ambiguities of my engagement with this art.
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Tsampiras, Carla. "Walking up hills, through history and in-between disciplines: MHH and Health Sciences Education at the tip of Africa." Medical Humanities 44, no. 4 (November 27, 2018): 270–80. http://dx.doi.org/10.1136/medhum-2018-011494.
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Celebration, frustration, contestation and imagination all manifest themselves when examining the evolution of the field of Medical and Health Humanities (MHH) at the University of Cape Town (UCT). That this field has been growing at the same time as access to, inclusion in, and social justice issues linked to higher education have come under the spotlight has the potential to shape how we think and plan for the future of the field. Doing this will require treks up hills, journeys through difficult histories and dynamic dances in-between disciplines.This article examines MHH at UCT broadly, referring to projects and programmes that are underway primarily in the humanities and health sciences faculties. From this overview, the article specifically examines the curricula changes introduced in the Faculty of Health Sciences inspired by MHH and the author’s interest in historical consciousness. It describes current points of intervention in physiotherapy and MBChB undergraduate curricula; and through short-term special study modules that have allowed those interested in MHH to explore relationships between health and healing and art, music, writing, yoga, PhotoVoice, drama, drawing and complex histories.It discusses some of the challenges of introducing humanities teaching into health sciences curricula; and some of the tensions that result from the meeting of divergent epistemologies and pedagogies. The article considers if, and how, MHH might engage with social (in)justice, and inclusions and exclusions and potentially offer a balm to soothe the bruising effects of oppressive histories and a hegemonically hierarchical present.
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Koptie, Steve. "Irihapeti Ramsden: The Public Narrative on Cultural Safety." First Peoples Child & Family Review 4, no. 2 (May 13, 2020): 30–43. http://dx.doi.org/10.7202/1069328ar.
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The magnificent voices of Indigenous women who want to restore, preserve and extend the beauty of Indigenous culture must be relocated and honoured as the last best hope of escaping the tragic impacts of colonization. This paper started as an exploration of New Zealand Indigenous scholar Irihapeti Ramsden’s extraordinary efforts to imbed Cultural Safety as a foundation for nursing training and unity of purpose for all community helpers to alter the trajectory of colonization and its tragic impacts on Indigenous peoples. It morphed into a celebration of the powerful ‘reflective topical auto-biographies’ or meta-narratives of adaptability and resilience all Indigenous people need to share as we recover and heal from intergenerational traumas inflicted in the name of civilization and racial supremacy. Transformative change starts with self discovery as Irihapeti Ramsden taught her student nurses. Women and children are the most poignant victims of that foolish colonial project and their survival stories can lead all humanity back to respectful and loving sustainability. Indigenous women’s resilience stories need a special space in academic literature. Their enduring women-spirit has always guided this First Nations to be better first as an Indigenous man and more importantly as a human being. Irihapeti Ramsden’s journey to put Cultural Safety out there in mainstream academia began with a powerful reflective inner healing journey. Her life and work was a remarkable gift to all. The title of this paper derives from Section Three of her PhD thesis. It must be shared throughout all the worlds’ spaces in need of decolonization. Her ultimately political meta-narrative to alter ignorance and arrogance within education, government and society is one all Indigenous writers and scholars must study and articulate across often culturally unsafe places and spaces within Canada’s colleges and universities.
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Seneviratne, H. L. "A Celebration of Demons: Exorcism and the Aesthetics of Healing in Sri Lanka. By Bruce Kapferer. Bloomington: University of Indiana Press, 1983. xvii, 293 pp. Illustrations, Notes, Bibliography, Glossary, Subject Index, Author Index. $32.50 (cloth); $18.50 (paper)." Journal of Asian Studies 44, no. 3 (May 1985): 636–37. http://dx.doi.org/10.2307/2056314.
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Bogueva, Diana, Dora Marinova, and Vladislav Todorov. "Bulgarian Traditional Folklore Celebrating Food and Sustainability." International Journal of Information Systems and Social Change 12, no. 3 (July 2021): 1–14. http://dx.doi.org/10.4018/ijissc.2021070101.
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Being an integral part of the past cultural heritage, the traditional Bulgarian folklore festivals, carnivals, and celebrations are continuing to promote sustainable practices that venerate and respect nature. The article focusses specifically on celebrations related to food and plant growing. It reviews the intangible cultural heritage of the Bulgarian folklore, including traditions whose roots originated from pagan rituals but continue to be observed now. A description of the Kukeri carnival, Trifon Zarezan, Baba Marta, Peperuda (Butterfly), Rose Festival, Nestinari dancing rituals, and Enyovden are provided within a sustainability context. A common feature between these celebrations is the respect for nature and its healing capacity with people being perceived as part of the natural world. These traditional folklore festivities have survived the test of time with very little commercialisation. Food plays a major role in them, but most importantly, they help maintain the community spirit and social bonding.
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Bergmans, Yvonne, Anne Carruthers, Elizabeth Ewanchuk, Judy James, Kate Wren, and Christina Yager. "Moving from full-time healing work to paid employment: Challenges and celebrations." Work 33, no. 4 (2009): 389–94. http://dx.doi.org/10.3233/wor-2009-0887.
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Firoze Basu. "The “Healing Touch” of Nature: Corresponding Elements in the Poetry of William Wordsworth and Jibanananda Das." Creative Launcher 6, no. 1 (April 30, 2021): 181–92. http://dx.doi.org/10.53032/tcl.2021.6.1.21.
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This paper endeavours to find resonances between Wordsworth's treatment and responses to Nature and Jibanananda's fascination with rural Bengal. A lecturer in English, he tried to bring the West to the Bengali psyche and consciousness utilizing the unique strategy of de-familiarizing the Bengali landscape. In effecting this achievement Jibanananda's familiarity with English poetry is of paramount importance. He has analogical and genealogical similarities with Keats and Wordsworth's particularly Wordsworth, in the celebrations of solitude, of nature.
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Hsu, Elisabeth. "Durkheim's Effervescence and Its Maussian Afterlife in Medical Anthropology." Durkheimian Studies 23, no. 1 (July 1, 2017): 76–105. http://dx.doi.org/10.3167/ds.2017.230106.
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What, if not Durkheim’s ‘collective representations’ acquired during exalted states of effervescence, gives rise to society, culture and science? Marcel Mauss provides another answer by pointing to the different rhythms of social relationships and the human effort to synchronise them. The seasonal cycle of the Eskimo [Inuit], Mauss argues, is in accord with their game; hence people disperse in summer to pursue economic activities in small bands, while they congregate in dense house-complexes in winter and engage in ritual. It would appear that Mauss draws heavily on Boas’s contrast between the Kwakiutl winter celebrations and their ‘uninitiated’ livelihood in summer. These insights have traction for medical anthropologists who are interested in finding an anthropological explanation for the efficaciousness of ‘traditional’ medicines or ‘indigenous’ healing techniques.
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Devisch, René. "‘Pillaging Jesus’: healing churches and the villagisation of Kinshasa." Africa 66, no. 4 (October 1996): 555–86. http://dx.doi.org/10.2307/1160937.
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In Kinshasa thousands of prophetical churches of the Holy Spirit, particularly those in the Koongo area, fill in the ethical gap left, according to the people, by the marginalisation of traditional authority in the city, as well as the failure of civilisationist ‘white’ models, such as the collapse of public health and education sectors, and the dissolution of the State party. Confronted with economic collapse and miserable conditions in urban areas, these charismatic healing churches deconstruct the colonial and missionary heritage that ‘invented Africa’ in a white mirror, and the evolutionist utopia relating to modern progress. The dogmatic use that they make of biblical texts, their immoderate liturgy, and above all their ostentatious healing rituals parody and ridicule people's experience of post-colonial state constraints, the dichotomisation of the society operated by Christian conversion, and postcolonial mirrors opposing modernity and reactionary tradition, Christian values and pagan life. Healing churches deconstruct the daily seduction of the town folk by hedonistic ideals of capitalist consumption and Northern television channels which control the world. The Holy Spirit, as a substitute for the ancestral spirit, expresses itself in an heterodox manner and with multiple voices in the shape of glossolalia, dreams, and trance. During these very intense celebrations these communities, through the spirit, remobilise and, in particular, reinforce interpersonal links woven through the care of the body and from the mother within the matrifocal community or the matri-centered villagisation operating in the city. Here, in the daily quest for survival, people reassert their sense of criticism and community in the face of the fragments of state and tribal structures as well as their desire for moral integrity and sharing. And, above all, in this process of villagisation, healing churches recycle as symbolic capital the so-called forces of western imperialism, and particularly those which come from written material and electronics: the Bible, money, television, and satellite communication.
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Witvliet, John D. "‘Planting and Harvesting’ Godly Sincerity: Pastoral Wisdom in the Practice of Public Worship." Evangelical Quarterly 87, no. 4 (April 26, 2015): 291–309. http://dx.doi.org/10.1163/27725472-08704001.
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Concern for sincerity in public worship is a biblical ideal which has long been prominent in evangelical spirituality and in congregational life. Yet sincerity is a complex term which is operationally defined and experienced quite differently across cultures and ecumenical contexts. In light of this high ideal and this complexity, the essay argues that healthy pastoral practice emerges by expanding the definition of sincerity to include aspirational and empathetic prayer, focusing on enduring dispositions more than fleeting emotion states, celebrating the mutual interdependence of ritual and sincerity, and resisting both the separation of sincerity and truthfulness and ‘hypersincere’ practices which self-consciously call attention to sincerity. The essay concludes with preliminary reflections on healing and resisting insincerity, affirming sincerity as a Holy Spirit-given gift which we should pray for and testify about, but never coerce.
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Linden, Saphira. "A festival of light: A high school healing arts event celebrating the ethnic diversity of the school community." Arts in Psychotherapy 24, no. 3 (January 1997): 255–59. http://dx.doi.org/10.1016/s0197-4556(97)00044-0.
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O’Donnell, Karen. "Women and the Eucharist: Reflections on Private Eucharists in the Early Church." Feminist Theology 27, no. 2 (January 2019): 164–75. http://dx.doi.org/10.1177/0966735018814673.
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The position and power of women in the early church has been much explored by scholars such as Karen Jo Torjesen and Virginia Burrus. Research has often indicated that women had little power, especially sacramental power, at this time. This article challenges such a perspective by examining and comparing three accounts of women’s experience of the Eucharist in the private sphere during the third century. Drawing on Gregory of Nyssa’s account of Macrina, his sister, and her making of the eucharistic bread, Pseudo-Athanasius’ instructions to virgins celebrating their own eucharistic meals, and Gregory Nazianzus’ description of his sister, Gorgonia, anointing herself for healing with the Eucharist, this article demonstrates that, in the private setting, sacramental power was not the preserve of the male. The Eucharist, in far more varied forms than might be anticipated, is potent in the domestic setting of these women of the early Church.
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Núñez-Puente, Carolina. "Women’s Poetry that Heals across Borders: A Trans-American Reading of the Body, Sexuality, and Love." Feminismo/s, no. 37 (January 21, 2021): 333. http://dx.doi.org/10.14198/fem.2021.37.14.
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Drawing on the idea of literature as healing (Wilentz), this article examines the anti-dualistic restoring defense of the body, sexuality, and love in Angelou (African American), Cisneros (Chicana), and Peri Rossi (Uruguayan Spanish). My trans-American comparative reading seeks to transcend frontiers and join the poets’ efforts to demolish racist, (hetero) sexist, and other prejudices. The authors insist on the body and emotions as providing reliable sources of knowledge; they propose that women can cure themselves by loving their bodies, poetry can close up the wounds of sexist violence, and respect for lesboeroticism can heal intolerant communities. While celebrating the female, the poetic personae embrace non-binary positions that defy sexual and gender stereotypes; moreover, their poems’ cross-cultural and multi-tonal dimension functions as a bridge among people. In sum, the poetry of Angelou, Cisneros, and Peri Rossi has the power to cross borders and heal the world.
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Novins, Douglas K., Misty L. Boyd, Devan T. Brotherton, Alexandra Fickenscher, Laurie Moore, and Paul Spicer. "Walking On: Celebrating the Journeys of Native American Adolescents with Substance Use Problems on the Winding Road to Healing." Journal of Psychoactive Drugs 44, no. 2 (April 2012): 153–59. http://dx.doi.org/10.1080/02791072.2012.684628.
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De Klerk, B. "Liturgie, transformasie en die Afrika Renaissance." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 273–91. http://dx.doi.org/10.4102/ve.v22i2.645.
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The African Renaissance concerns the moral, cultural and spiritual transformation of the African human being. Liturgy has a decisive impact on the vision, aspirations and hopes of the believer. Therefore, liturgy can have a significant influence on the African Renaissance if it adheres to fixed liturgical principles, the response of the believers is culturally bound and liturgy attains an indigenous character. As liturgy has the ability to restore human dignity and bring about reconciliation, believers can consequently gain confidence to co-operate in the healing process of the continent. Aspects of African culture displaying a close resemblance to the Bible should be developed, for example celebrating the presence of God, utilising the power of Scripture reading in liturgy, delivering sermons full of imagery, establishing an ubuntu of faith, using symbols inherent both in the Gospel and African culture, creating space for movement, communion and festivity, as well as developing songs, music and dances in a creative way.
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Lorea, Carola Erika. "Snake Charmers on Parade." Asian Medicine 13, no. 1-2 (September 10, 2018): 247–75. http://dx.doi.org/10.1163/15734218-12341415.
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AbstractFestivals have often been described as ritual occasions in which members of a community get together and overcome internal divisions and conflicts. The festival of Jhāṃpān (or Jhāpān Melā) provides a different definition of festivals as mirrors of social dramas and hierarchical divisions.The Ojhās of Bengal are low-class rural healers specializing in curing snakebites. The Bedes (or Bedias) are tribal snake catchers who extract venom and sell it to private clinics. Both groups perform snake charming, a popular entertainment as well as a ritual practice, during particular religious festivals, such as the Jhāṃpān.The diffusion and government support of Western medicine and education have seriously compromised the indigenous knowledge of these groups and attacked it as irrational superstition. Some of the most popular Jhāṃpān celebrations have been coercively stopped, and yet the festival is still celebrated in several districts and practitioners have developed strategic narratives to protect their knowledge.This article analyzes the changing role of snake specialists in Bengali rural society through a historical and contextual study of the Jhāṃpān. The decline of this festival mirrors the crisis of the transmission of indigenous knowledge, which can be understood only by considering the intersections between healing, ritual, and entertainment.
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Morgan, J. H. "What to Do When there is Nothing to Do: The psychotherapeutic value of Meaning Therapy in the treatment of late life depression." Health, Culture and Society 5, no. 1 (November 15, 2013): 324–30. http://dx.doi.org/10.5195/hcs.2013.126.
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Psychotherapeutic treatment with the goal of cure, of course, is the standard within the healing professions but when we are dealing with late life depression where there is no hope for longevity, the agenda necessarily must shift from cure to care, from treatment with the goal of renewed healthy living to a focus upon the palliative aspects of a limited prognosis. Here, then, the clinician is faced with the challenge of existential intervention with an emphasis upon the “moment” rather than the future. The encroachment of ennui upon the elderly, particularly and especially those who have been actively engaged in a full life of service such as the clergy, physicians, teachers, and attorneys, can be a traumatic and debilitating experience.When hope for the future is not being sought but rather an effective and celebrative address to the existential realities confronting the elderly patient who is facing decline and death, the quest for those “happy moments” conjured in the patient’s memory constitute a promising field of treatment.Geriatric logotherapy is uniquely constructed to do just that.
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Evans, Heather. "The integral role of relationships in experiences of complex trauma in sex trafficking survivors." International Journal of Human Rights in Healthcare 13, no. 2 (April 15, 2020): 109–23. http://dx.doi.org/10.1108/ijhrh-07-2019-0054.
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Purpose Human sex trafficking is a global rights violation prevalent nationally and globally. This study aims to contribute to the limited research conducted directly with survivors with the goal of building sustainable aftercare from their feedback. Design/methodology/approach For this qualitative, retrospective study, 15 adult female survivors completed open-ended interviews, took photos and participated in online focus groups to explore identity, sexuality, relationships and factors of community reintegration. Data analysis included multi-level conceptual and thematic coding. Findings Participants identified with all aspects of complex trauma and domains of post-traumatic growth. Participants highlighted relationship development as the primary source of healing and growth, emphasizing the value of peer-based support and survivor leadership. Research limitations/implications The findings affirm the need for ecological and relational perspectives in care of survivors and approaches using a trauma-informed, victim-centered lens. Findings affirm the value of understanding the nuances of complex trauma as well as celebrating the capacity for post-traumatic growth. Furthermore, while relationships are most significantly impacted from the trafficking experience, they are also considered the greatest instrument of healing, offering long-term commitment and belief in the individual. This research excluded males and international trafficking survivors. Participants were recruited through service organizations, and many participants are active in advocacy work, which may hinder generalizable data for all trafficking survivors. Finally, this study did not distinguish data between geographic location or range or length of time since exiting trafficking. Originality/value This study highlights the voices of survivors throughout research design and data findings. Their lived experiences provide key recommendations for interaction and intervention. Data include rich expression through photography.
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Besio, Laura. "Chañarales: espacios simbólicos de cura y peligro. Ensayo realizado sobre notas etnográficas con campesinos de comunidades huarpes en el departamento de Lavalle, al NE de la provincia de Mendoza (Argentina) / CHAÑARALES: SYMBOLIC SPACE OF HEALING..." Revista del Museo de Antropología 10, no. 1 (June 30, 2017): 105. http://dx.doi.org/10.31048/1852.4826.v10.n1.16270.
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<p>El trabajo manifiesta una discusión teórica enmarcada en una investigación mayor aún en proceso sobre saberes y prácticas de cura asociadas a plantas en la región de “Guanacache” (noreste de Mendoza, Arg.). Pobladores que desde la década de 1990 pasaron a personificar un sujeto colectivo huarpe, con reconocimiento de vínculos de continuidad biológica, cultural y social con poblaciones indígenas del pasado. Bajo el supuesto de que las prácticas y saberes trasmitidos que implican el uso de plantas podrían no estar refiriéndose sólo a elementos naturales formalmente ordenados por fuera del sentido social al que dan sentido y contexto, propongo desde una mirada etnográfica construir el carácter histórico y contextual que adquieren los chañarales (bosques nativos de chañar: especie medicinal botánicamente definida como Geoffroea decorticans) en tanto espacios tejidos de sociabilidad en el que transcurren variadas celebraciones rituales: de iniciación de jóvenes en el campo, prosperidad de cosechas futuras, curación de palabra para plantas y animales enfermos, entre otros. Intentaré explicar las formas relacionales en que los chañarales están siendo convocados por la gente local como ámbitos de resistencia espiritual y material para la cura que sincronizan alianzas entre mundos pasados y a la vez presentes.</p><p>Palabras clave: Guanacache; bosque de chañar; ambiente; plantas curativas; magia y ritual.</p><p>Abtract<br />The work manifests a first theoretical discussion framed in further research still in the process of healing knowledge and practices associated with plants in the region of “Guanacache” (northeast of Mendoza, Arg.), settlers from the 1990s came to personify a collective subject huarpe, with appreciation links biological, cultural and social continuity with the past indigenous populations. Under the assumption that the practices and transmitted knowledge involving the use of plants could not be referring only to natural elements formally ordered outside the social sense to give meaning and context, I propose from an ethnographic look to build the historical and contextual character acquire chañarales (native forests consist mainly of chañar: medicinal species botanically defined as Geoffroea decorticans) while tissue spaces of sociability in various ritual celebrations that take place: initiation of young people in the field, prosperity of future harvests, healing word to disease of plants and animals, among others. My focus of study are healing plants and by employing ontological theories hybrid society nature that try to explain the relational ways that chañarales would be called by the local people as areas of spiritual strength and material for the cure that synchronize alliances between past worlds and simultaneously present.</p><p>Keywords: Guanacache; chañar forest; environment; healing plants; magic and ritual.</p>
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Okwuosa, Lawrence N., Favour C. Uroko, Michael Mokwenye, Uchechukwu Monica Agbo, and Stella Chinweudo Ekwueme. "Double Denominational Belonging among Youths in Nigeria: Implications on Christianity." Journal of Youth and Theology 19, no. 1 (May 9, 2020): 95–114. http://dx.doi.org/10.1163/24055093-bja10003.
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Christendom is fragmented in many denominations with different religious beliefs and histories that make them distinct and different from one another. In Nigeria the mainline denominations are Catholic, Anglican, Methodist, Presbyterian and Assemblies of God churches with the many multi-faceted Pentecostal churches gradually making serious in road into the religious arena. This is a qualitative research. Oral interviews were conducted by the researcher and research assistants to generate data. The data so collected was then analyzed through the phenomenological method to arrive at results. The population of the study is Christian Nigerian Youths who belong to double denominations. Furthermore, using the snowball sampling technique, youths who belong to double denominations were located (34 males and 34 females from each establishment representing the various states). 340 respondents were interviewed in all. Pentecostal churches are not so distinct in their faith beliefs as the other main churches. Because of their rich spirited liturgical celebrations, scripturally and prosperity appealing messages, penchant for healing, miracles and casting out of demons and lose hierarchical structures, young people are easily drawn to them. Young Christians while not denouncing their membership of mainline Christian churches have joined the different Pentecostal groups that dot every nook and crony of the society. The paper addresses this phenomenon and its impact on Christianity by using library findings and oral interviews.
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Taylor, Ros. "Married just in time: Deathbed weddings, meaning and magic." International Journal of Whole Person Care 7, no. 1 (January 15, 2020): 5. http://dx.doi.org/10.26443/ijwpc.v7i1.209.
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Background :Brave conversations in hospital, often facilitated by the palliative care team, lead to a discovery of what really matters if time is short.Getting married turned out to be high on the agenda for many couples where one partner is facing mortality.There has been little exploration of romance and marriage in the context of advanced illness. Method:7 deathbed weddings in a tertiary cancer centre were analysed. These had taken place over a period of 2 years. Initial conversations, subsequent arrangements, the impact on the couple, and the subsequent reactions in bereavement were explored. Demographics, illness details, reasons for the marriage and logistics of the wedding were recorded Bereaved spouses were subsequently interviewed about the meaning of the wedding. Results:6/7 weddings were identified as ‘goals’ by the palliative care team On average the time from conversation to wedding was 10 days 3/7weddings took place within 1 day of the conversation Wedding outfits ranged from pyjamas to full white wedding on a hospital ward.5/7 brides/grooms died in hospital, on average 16 days after the wedding, In terms of meaning, this ranged from legal and financial reasons, to a statement of love and connection Discussion:Momentous celebrations distracted patients, relatives and healthcare team from the daily tragedy they were immersed in. The focus became one of healing not curing. Teams were uplifted, symptoms improved.The stories reinforced the idea that self-esteem and need for connection are dominant forces even in the face of death.
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Maree Kopua, Diana, Mark A. Kopua, and Patrick J. Bracken. "Mahi a Atua: A Māori approach to mental health." Transcultural Psychiatry 57, no. 2 (May 24, 2019): 375–83. http://dx.doi.org/10.1177/1363461519851606.
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Māori are the indigenous people of Aotearoa New Zealand. European colonisation had a devastating effect on their communities and their way of life. While there is some evidence of a renaissance of Māori culture in recent years, like other indigenous people across the world, they continue to be massively overrepresented in their country’s figures for poor mental and physical health. In this paper, we briefly review the literature on the Movement for Global Mental Health and review the case that has been made for the use of indigenous psychologies in place of approaches based on Western psychiatry and psychology. We present two case histories where an intervention based on an indigenous Māori approach to negotiating emotional conflicts and dealing with mental health problems was used. This approach, called Mahi a Atua, was developed by two of the authors over a number of years. We conclude that indigenous approaches to mental health offer not just an adjunct to, but a real alternative to, the interventions of Western psychiatry. They provide a framework through which individuals and families can negotiate their journeys through mental health crises and difficulties. However, such approaches can also work on a socio-cultural level to promote a positive identity for indigenous communities by celebrating the power of indigenous deities, narratives, and healing practices that were marginalised and suppressed by the forces of colonisation.
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Ismailzade, Piraga E. "TRADITIONAL DISHES IN THE FOOD SYSTEM OF AZERBAIJANES." History, Archeology and Ethnography of the Caucasus 17, no. 2 (July 1, 2021): 523–41. http://dx.doi.org/10.32653/ch172523-541.
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The article is devoted to the traditional food system of Azerbaijanis. It examines the technology of cooking national dishes, the place of the latter in the daily diet and ritual meals of Azerbaijanis. It is noted that in modern Azerbaijan, some of the rules of traditional food culture, etiquette, in particular when receiving national dishes and drinks, are observed mainly in family life. Today, national dishes are still used in everyday and festive meals. In the Mil-Mugan and Shirvan regions of Azerbaijan, table prayers are read before and after breakfast, lunch and dinner. The rules of etiquette provide special care and attention to the guest, elder, head of the family, children. For lunch and dinner, kebab, kalafur, pilaf, dolma, bozartma, etc. are specially prepared for the guest. The same national dishes were served on the Mavlid Holiday (in honor of the birth of the Prophet Muhammad) in the Mil-Mugan and Shirvan regions of Azerbaijan. The beneficial, healing properties of food are used in traditional medicine. Attention is drawn to the specifics of solemn meals, depending on the purposes of the ceremonies (mourning, wedding (engagement), family celebrations and folk holidays), as well as to the composition of dishes, the subtleties of the technology of their preparation for a large number of people. An extensive assortment of everyday, festive and ceremonial dishes, the degree of perfection of the rules of preparation, the traditional rules of table etiquette confirm the richness of the food culture of Azerbaijanis.
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Starygina, Natalya N. "Christian Semantics of the Story Christ Visits a Peasant by Nikolay Leskov." Проблемы исторической поэтики 18, no. 2 (May 2020): 238–59. http://dx.doi.org/10.15393/j9.art.2020.8362.
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<p>The article reveals the Christian meaning of the story <em>Christ Visits a Peasant</em> by Nikolay Leskov. Intended for children’s reading, the story is unique in its ability to open new semantic horizons, which makes the work interesting for readers of any age. The plot-forming motif “to descend in order to ascend” can be interpreted as a motif of spiritual rebirth (or healing). The hero-narrator reproduces the story of the main character’s spiritual struggle, the meaning of which is revealed in the context of the Christian teaching about the spiritual dispensation. The story forms a system of Christian motives (sin, forgiveness, the return of the prodigal son, meeting with God, the heart, etc.), indicated by precise instructions and allusions to biblical stories, images and symbols. In the motif complex of Leskov’s story, the traditional Christmas and Yuletide prose motifs of miracle, teaching, threshold, meeting, guest, path, and home are organic. Creating the image of Christ, the writer reveals his divine properties with the help of numerous symbols: “white hand”, “the divine fate”, light, Cup, candle, Christmas cribs, monastery, etc. In the context of Christian content, everyday motives of family, friendship, reading, generations, etc., everyday events (building a house, celebrating the Nativity of Christ, reading books, traveling, etc.) acquire symbolic meaning. In the everyday life of the characters, spiritual reality manifests itself. Leskov teaches his reader to see the spiritual world behind habitual everyday phenomena, events, and relationships.</p>
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Qin, S., J. Zang, and B. Guo. "Ilizarov technology and chinese philosophy (To commemorate the 100th anniversary of the birth of Professor Ilizarov)." Genij Ortopedii 27, no. 3 (June 2021): 291–95. http://dx.doi.org/10.18019/1028-4427-2021-27-3-291-295.
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The Ilizarov technology was honored as a "milestone" in the history of orthopedics in the 20th century, benefiting tens of thousands of patients around the world, including Chinese patients. The paper presents an analysis of the integration of the method into Chinese medicine, taking into account national traditions, culture and clinical thinking. Ilizarov technology has revolutionized the orthopaedic surgery and clinical limb regeneration medicine in China. Ilizarov's methodology arose suddenly and brought about revolutionary changes in terms of theoretical guidance, methods of thinking, tools used and medical procedures. For the first time, Ilizarov's discovery made people realize that the human body, natural selection in biology and joint symbiotic evolutionary characteristics are common, namely, as long as the levers activate the tissue regeneration switch and changes in regulation, any tissue at any age and to any degree can complete the self-healing process in according to the requirements of doctors and the expectations of patients, similar to the growth of children. The process of working with an external Ilizarov fixator is like playing chess and changing a kaleidoscope, and the countless number of free combinations of stress configurations can be changed in accordance with the needs of the treatment. In China, Qin Xihe integrated the Chinese culture into the Ilizarov technology, thus forming the Chinese Ilizarov technology. He proposed new concepts such as the concept of natural reconstruction, evolutionary orthopedics, interpretation of body language, one walk, two lines, the principle of three balances, happy orthopedics, etc., which were introduced into clinical practice in the field of limb deformity correction and functional reconstruction. As of December 31, 2018, 35,075 cases of various deformities and disorders of the limbs were entered into the Qinsihe orthopedic database, of which 8113 cases were treated with external fixation (Ilizarov technology). The statistics of a large number of cases showed striking results: diseases treated with this technique covered almost all sections of orthopedic pathology and more than 10 sections of non-orthopedic and traumatological pathology, including vascular, nervous, genetic, metabolic, and skin diseases. In addition to orthopedic, there are more than 170 diseases in total. When Ilizarov's technology is applied, it can magically transform the old into the young. Therefore it is known as a "lifeboat". Conclusion Over the past 70 years, Ilizarov's ideas and technologies have been preserved, updated and augmented. Ilizarov's technology serves as an evolutionary phenomenon that transcends bone science. If you understand this technique, you will understand the direction of modern orthopedic surgery and regenerative medicine. Professor Ilizarov's morale and the spirit of fighting to alleviate the suffering of patients were transferred to the Chinese medical community. This awakened many Chinese doctors who followed the norms of the old and stereotyped medicine. After celebrating the centenary of the birth of Professor Ilizarov, ASAMI China will also prepare for the “Sixth ASAMI & ILLRS-BR World Conference (Beijing – 2023)”. We believe that orthopedics and allied disciplines around the world have a bright future.
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"WUWHS 2020 Global Healing Changing Lives, Abu Dhabi, UAE March 8–12." Journal of Wound Care 29, Sup7b (July 1, 2020): 1–314. http://dx.doi.org/10.12968/jowc.2020.29.sup7b.1.
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Loumagne, Megan. "Dis-membering and Re-membering: The Eucharist and the Suffering of Women." Lumen et Vita 4, no. 1 (September 30, 2014). http://dx.doi.org/10.6017/lv.v4i1.5711.
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God desires wholeness for humanity, as well as freedom from all that dehumanizes and degrades. The Church represents the historical mediation of God’s healing presence to the world, and as such, it stands in opposition against all that enslaves humanity. The Eucharist, in particular, is a salve to the suffering of human persons. Additionally, in its expression of embodiment and relationality, the Eucharist has special relevance for women. Yet the feelings of hope and comfort found in the ritual of the Eucharist are, for many women, diminished by other feelings of alienation and isolation invoked by this ritual. Thus the Eucharist exists as a source of contradiction and tension for many Catholic women, and to the extent that the ritual celebration of the Eucharist perpetuates the dehumanization of women, it obfuscates the good news of the gospel and presents an area of needed conversion within the Church. The purpose of this paper is to draw from the resources of both sacramental theology and theological anthropology to explore the relationship between the Eucharist and the suffering of women. It is only by listening attentively to the world, and especially to those who have suffered from the world’s injustices, that the Church will be able to provide credible hope for humanity.
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Mishra, Debangana. "Exploring the Virulent Jazz Counterculture in Mumbo Jumbo." FORUM: University of Edinburgh Postgraduate Journal of Culture & the Arts, no. 31 (March 14, 2021). http://dx.doi.org/10.2218/forum.31.5494.
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This article will be focusing on Ishmael Reed’s Mumbo Jumbo (1972), a vibrant postmodernist text, which offers a fresh perspective on the rise of black popular culture in the form of Jes Grew, which is largely informed by jazz and neo-hoodoo aesthetics. Jes Grew, the phenomenon which binds the multifaceted text in cohesion and brings together elements from History, Jazz and Afrofuturism, is communicated by using the metaphor of a virulent disease- the Jes Grew pandemic. The article is a work in cultural studies, attempting to map the evolution of the counter culture that Jes Grew represents and its effect on identity. This mapping is achieved by viewing the equation of the Jazz counter-culture with the Jes Grew pandemic. Jes Grew decodes the cultural and racial politics Mumbo Jumbo is invested in by destabilising the meaning and perspective attached to ‘disease’ and adapting it to an entirely new climate of cultural reclamation and celebration by deconstructing the dominant culture defined illness (Jes Grew in the text) and reinterpreting it as potentially healing and liberating. The discussion of the politics and aesthetics of this counter-culture mainly hinges on the central metaphor of the Jes Grew pandemic operating throughout the narrative. Raymond Williams’ work on culture studies and Stuart Hall’s theory on the formation and representation of cultural identities are particularly helpful in discussing the issues of culture and identity that are in dialogue with the narrative.
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Matias, Ana Matias Rita. "Círio de Nazaré: uma parada na vida / Círio de Nazaré: a stop in life." AntHropológicas Visual 3, no. 1 (July 21, 2017). http://dx.doi.org/10.51359/2526-3781.2017.24097.
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Sinopse: O Círio de Nazaré é uma das maiores celebrações católicas do Brasil e do mundo, reunindo cerca de 2 milhões de devotos de todo o país para homenagear a Virgem de Nazaré. A procissão acontece em Belém, capital do estado do Pará, a cada segundo domingo de outubro, há já dois séculos. Em 2004, as festividades foram listadas como Patrimônio Imaterial pelo IPHAN - Instituto Brasileiro do Patrimônio Histórico e Artístico Nacional. Em 2013, recebeu o certificado da UNESCO de Patrimônio Cultural Intangível da Humanidade. A celebração católica gira em torno de uma pequena estátua de Nossa Senhora de Nazaré, que se acredita ter sido esculpida em Nazaré (Galileia), e responsável por vários milagres no Portugal medieval, antes de reaparecer no Brasil. Sabe-se que a devoção a Nossa Senhora de Nazaré foi introduzida no país pelos padres jesuítas no século XVII, numa vila chamada Vigia, no nordeste do Estado do Pará. No entanto, a versão mais popularmente aceite diz que no século XVII, um humilde pecuário chamado Plácido José de Souza (de descendência portuguesa e indígena) redescobriu a pequena estátua num riacho em Belém. Plácido levou a Virgem para sua cabana onde fez um altar para a estátua, descobrindo mais tarde que esta, misteriosamente, tinha voltado para onde foi encontrada pela primeira vez. Plácido interpretou este acontecimento como um sinal divino e decidiu construir uma ermida no local para mostrar a sua devoção à Santa, onde hoje é o Santuário de Nossa Senhora de Nazaré, na cidade de Belém. Desde 1793, o Círio de Nazaré acontece na Amazônia brasileira, com festividades a partir de agosto e correndo até 15 dias após a procissão principal. Cerca de 2 milhões de peregrinos de todo o Brasil honram a Nossa Senhora de Nazaré, seguindo a imagem por cerca de seis horas ao longo do caminho de 3,6 quilômetros da Catedral de Belém ao Santuário de Nossa Senhora de Nazaré. Durante a procissão, muitos peregrinos carregam ícones como partes do corpo, tijolos e livros no topo de suas cabeças, representando assim a cura divina e o que conquistaram com as intercessões da Virgem. O momento mais esperado da celebração é quando a estátua de Nossa Senhora de Nazaré sai da catedral e é colocada na berlinda, uma carruagem de flores, e é imediatamente cercada por milhões de devotos descalços e muitas câmeras de celular tentando imortalizar este momento de fé. Outro é, quando um grande número de pessoas quer segurar a corda que é anexada à berlinda pouco depois do inicio da procissão. A corda é um dos maiores símbolos da fé durante o Círio, representa a ligação entre a Santa e seus seguidores. Outro grande símbolo são os promesseiros, os devotos que acompanham a procissão de joelhos, ultrapassando todos os seus limites em nome da gratidão e devoção à Virgem. A festa do Círio de Nazaré não pode ser definida apenas como uma celebração religiosa, pois incorpora muitos elementos culturais que formam a complexa sociedade multicultural brasileira e amazônica, como o almoço familiar de Maniçoba e Pato no Tucupi que são preparados em quase todas as casas de Belém no segundo domingo de outubro, representando a comunhão da família. Os brinquedos artesanais chamados Brinquedos de Mirití, feitos de madeira de palmeira local, que são vendidos em todo lugar durante a procissão do Círio. A mistura do sagrado e do profano também desempenha um papel importante nas festividades, sendo fortemente representada pelo Auto do Círio e pela festa das Filhas da Chiquita. O Auto do Círio é uma procissão artística, repleta de música, dança e atuação, organizada pela Escola de Teatro da Universidade Federal do Pará, abre o fim-de-semana do Círio com uma enorme festa carnavalesca nas pequenas ruas da Cidade Velha. A festa das Filhas da Chiquita é um encontro LGBT que acontece no centro da cidade na noite anterior à procissão principal do Círio, onde as drag queens preformam e a comunidade LGBT tem espaço para mostrar a sua devoção e fé na Nossa Senhora de Nazaré. A ligação simbólica entre o sagrado e o profano durante o Círio de Nazaré é uma das mais importantes virtudes e contradições da celebração, transformando-o numa teia de significados e representações que refletem de forma profunda a complexidade antropológica da maior manifestação religiosa do mundo ocidental. Synopsis: Círio de Nazaré is one of the largest Catholic celebrations in Brazil and the world, gathering around 2 million devotees from across the country to honor the Virgin of Nazaré. The procession takes place in Belém, the capital of the northern state of Pará, every second Sunday of October, for the last two centuries. In 2004, the festivities were listed as Immaterial Heritage by IPHAN – Brazil’s Institute for National Historical and Artistic Heritage. In 2013, it received UNESCO’s certificate of Intangible Cultural Heritage of Humanity. The Catholic celebration revolves around a small statue of Nossa Senhora de Nazaré, which is believed to have been sculpted in Nazareth (Galilee), and performed miracles in medieval Portugal before reappearing in Brazil. It is known that the devotion to Nossa Senhora de Nazaré was introduced in the country by the Jesuit priests in the 17th century, at a village called Vigia, in the northeastern part of the State of Pará. However, the best known local folklore says that in the 1700’s, a humble cattleman called Plácido José de Souza (of Portuguese and Indigenous descent) rediscovered the small statue of Nossa Senhora de Nazaré in a stream in Belém. Plácido took the Virgin to his cabin where he made an altar for the statue, only to later find out that it had mysteriously moved back to where it was first found. After the statue went back to the same site multiple times, Plácido interpreted it as a divine sign and decided to build a hermitage on the site to show his devotion to the Saint, where today is the Shrine of Nossa Senhora de Nazaré, in the city of Belém. Since 1793, Círio de Nazaré has taken place in the Brazilian Amazon, with its festivities starting in August and running until 15 days after the main procession. About 2 million pilgrims from all over Brazil come to honor Nossa Senhora de Nazaré, following the image for about six hours along the 3.6-kilometer path from Cathedral of Belém to the Shrine of Nossa Senhora de Nazaré. During the procession, many pilgrims carry icons such as parts of the body, bricks, and books on the top of their heads, which represent divine healing and what they conquered with the Virgin’s intercessions. The most anticipated moment of the celebration is when the statue of Nossa Senhora de Nazaré leaves the cathedral and is placed on the berlinda, a flower-bedecked carriage, and is immediately surrounded by millions of barefoot devotees, many wielding cell phone cameras trying to immortalize this moment of faith. Another, when a great number of people want to hold on to the rope, which is attached to the berlinda a few minutes after the procession starts. The rope is one of the biggest symbols of faith during Círio since it represents the link between the Saint and her followers. Beyond the rope, there’s the promesseiros, those who escort the procession on their knees, surpassing all their limits in the name of their gratitude and devotion to the Virgin. Círio de Nazaré festivities can not be defined only as a religious celebration because it incorporates many cultural elements that form the complex Brazilian and amazon multi-cultural society, such as the family lunch of Maniçoba and Pato no Tucupi (typical dishes of Amazonian cuisine) that are cooked in almost every home in Belém during the second Sunday of October, representing the family’s communion. The handcrafted toys called “brinquedos de Mirití”, made of local palm wood, are sold everywhere during Círio’s procession. The blending of the sacred and the profane also plays an important role in the festivities, being best represented by the Auto do Círio and Filhas da Chiquita events. The Auto do Círio is an artistic procession, filled with music, dancing, and acting, organized by the Theater School of the Federal University of Pará, opens up the Círio weekend with a massive carnivalesque party in the small streets of the Old City. The Filhas da Chiquita event is a traditional LGBT gathering that happens in downtown the night before the massive Círio procession, where drag queens perform and the LGBT community has its space to show devotion and faith in Nossa Senhora de Nazaré. The symbolic link between the sacred and the profane worlds during Círio de Nazaré is one of the most important contradictions and virtues of the celebration, transforming it into a web of meanings and representations that deeply reflect the anthropological complexity of the biggest religious manifestation in the western world. Palavras-chave: Círio de Nazaré; Belém do Pará; religiosidade. Key-words: Círio de Nazaré; Belém; religiosity Ficha técnica: Autores: Ana Rita Matias ( BI ICS-ULisboa) Fotografias: Ana Rita Matias; Aderson de Vasconcelos; Lorena Costa; Luiza Brilhante e Geysele Santa Brígida das Mercês. (Projeto Acervo Círio 2016, VISAGEM – UFPA) Direção, Edição de Imagem e Texto: Ana Rita Matias (BI ICS-ULisboa) e Aline de Souza Navegantes (IFCH-UFPA) Credits: Authors: Ana Rita Matias ( BI ICS-ULisboa) Photographs: Ana Rita Matias; Aderson de Vasconcelos; Lorena Costa; Luiza Brilhante e Geysele Santa Brígida das Mercês. (Projeto Acervo Círio 2016, VISAGEM – UFPA) Direction, image editing and text: Ana Rita Matias (BI ICS-ULisboa) e Aline de Souza Navegantes (IFCH-UFPA)
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"Rituals for our times: celebrating, healing, and changing our lives and our relationships." Choice Reviews Online 30, no. 09 (May 1, 1993): 30–5279. http://dx.doi.org/10.5860/choice.30-5279.
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Scott-Ward, Gillian, Nisha Gupta, and Eric Greene. "Back to Natural and the Intergenerational Healing of the Natural Black Hair Movement." Journal of Humanistic Psychology, April 21, 2021, 002216782110090. http://dx.doi.org/10.1177/00221678211009078.
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In this edited interview, psychologists Eric Greene and Nisha Gupta converse with psychologist and filmmaker Dr. Gillian Scott-Ward about her documentary film Back to Natural (2019), which explores the psychological and emotional experience of the intersection of hair, politics, and identity in Black communities. This documentary is a powerful, thought-provoking call for healing that takes a grassroots approach to exploring the globalized policing of natural Black hair. The film offers a journey of discovery and enlightenment while celebrating Black history and natural styles that are taking the world by storm. In this conversation, Gillian shares her own experiences of critical consciousness about natural hair while working as a clinical psychologist, which led to this film, her insights into the intergenerational trauma, resiliency, and healing of African descendants as exemplified in the natural hair movement, and her experiences using her film as a tool for human rights discrimination cases and implicit bias training as a psychologist.
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Desai, Shiv R., Andrea “Dre” Abeita, and Myrella R. Gonzalez. "Celebrating the “Aha” moments of ethnic studies: Using Body-Soul Rooted Pedagogy to highlight practices of healing and wellness." Review of Education, Pedagogy, and Cultural Studies, August 9, 2021, 1–23. http://dx.doi.org/10.1080/10714413.2021.1959211.
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Ouedraogo, D., P. Yaméogo, and S. Kiemtoré. "Socio-economic reintegration after medico-surgical management of obstetric fistula." Nepal Journal of Obstetrics and Gynaecology 13, no. 2 (November 29, 2018). http://dx.doi.org/10.3126/njog.v13i2.21892.
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Aims: To study the socio-economic reintegration of victims of obstetric fistula after their recovery.
Methods: Prospective and analytical cohort study
Results: The average age of women with obstetric fistula was 35.92 ± 9.80 years. 85.45% were housewives, 92.73% were out of school and 85.45% lived in rural areas. In about 43.64% of cases, obstetric fistula occurred in the first two pregnancies. The average age of fistula was 7.6 years with extremes of 2 months to 32 years. The average duration of labor was 53.29, resulting in caesarean delivery in 58% of cases and death of the newborn in 80% of cases. Marital status changed in 14% of cases after healing. Before surgery, 87% had stopped all economic activity, 76.36% did not participate in social events and 52.73% of cases had no regular sexual activity. After surgery, patients participated in all community celebrations in 91.18% of cases; there was sexual intercourse in 52.94% of cases and 14.71% of cases had returned to work
Conclusions: In order to ensure the restoration of a woman with dignity, medico-surgical management must be combined with social and economic support.