Relevant bibliographies by topics / Therapeutic ritual

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Therapeutic ritual'

Author: Grafiati
Published: 9 March 2023
Last updated: 10 March 2023

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Journal articles on the topic "Therapeutic ritual"

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Galambos, Colleen. "Healing Rituals for Survivors of Rape." Advances in Social Work 2, no. 1 (April 30, 2001): 65–74. http://dx.doi.org/10.18060/193.

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Therapeutic rituals focus on clinical healing within different contexts and client populations. This article explores the use of therapeutic ritual at individual and collective levels to help survivors of rape to heal. This technique is applied to both levels through a discussion of two rituals developed for rape survivors. Results of a study that examined participant comments about a collective ritual for healing are discussed. Findings indicate that participants attend the ritual to be supportive of others and to be supported themselves. Family members attend to obtain information about rape. This article explores practice implications from a service planning and implementation perspective.
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Jackson, Barry, and Regina Donovan. "Therapeutic Ritual in Divorce." TACD Journal 16, no. 1 (March 1988): 5–15. http://dx.doi.org/10.1080/1046171x.1988.12034319.

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Bright, Mary Anne. "Therapeutic Ritual Helping Families Grow." Journal of Psychosocial Nursing and Mental Health Services 28, no. 12 (December 1990): 24–29. http://dx.doi.org/10.3928/0279-3695-19901201-08.

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Bosley, Geri M., and Alicia Skinner Cook. "Therapeutic Aspects of Funeral Ritual." Journal of Family Psychotherapy 4, no. 4 (January 14, 1994): 69–83. http://dx.doi.org/10.1300/j085v04n04_04.

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Usandivaras, Raul. "The Therapeutic Process as a Ritual." Group Analysis 18, no. 1 (April 1985): 8–16. http://dx.doi.org/10.1177/053331648501800103.

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Reeves, Nancy C., and Frederic J. Boersma. "The Therapeutic use of Ritual in Maladaptive Grieving." OMEGA - Journal of Death and Dying 20, no. 4 (June 1990): 281–91. http://dx.doi.org/10.2190/ll2h-t89a-p8k5-742p.

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This article presents a case for the designation of “ritual” as a psychotherapeutic technique for use in maladaptive grieving. Examples are given of the attitudes and utilization of ritual in psychoanalysis, strategic and existential psychotherapies, and pastoral and cross-cultural counseling. The authors suggest how, when, and why ritual can be used to assist individuals to move from a maladaptive to an adaptive style of grieving.
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Miller, Alison. "Therapeutic Neutrality, Ritual Abuse, and Maladaptive Daydreaming." Frontiers in the Psychotherapy of Trauma and Dissociation 3, no. 1 (2019): 4–11. http://dx.doi.org/10.46716/ftpd.2019.0018.

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Lutz, Heather. "Reconsidering Context in Psychedelic Research: Rituals as Ancient Libraries of Knowledge." Journal of Scientific Exploration 36, no. 4 (February 11, 2023): 717–39. http://dx.doi.org/10.31275/20222441.

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The outcomes of recent psychedelic research have been attracting more public attention in the media along with more private funding. This research is primarily being conducted in a clinically administered setting while attention to context has largely been ignored. Entheogens have been used by indigenous peoples in ritual settings as far as recorded history can be found. Modern clinical use has only been occurring within the last century. This leaves much to explore in terms of the context in which such a potent treatment has effect. This manuscript conceptualizes entheogenic spiritual rituals as ancient libraries of healing knowledge. It examines the therapeutic use of psychedelics from both the biomedical perspective of the diagnosis and treatment model contrasted with the ritual context. It discusses a number of explicit and implicit ritual attributes that may play a role in the healing process. Additionally, the manuscript identifies cultural assumptions of healing embedded in psychedelic study in favor of mechanistic causation that could be affecting a dismissal of the value of the ritual context. The paper proposes considerations for alternative research design philosophy along with the notion that spiritual rituals viewed as ancient libraries of healing knowledge may introduce hypotheses that current scientific bias is preventing researchers from realizing.
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Fisher, Maggie, and Brother Francis. "Soul pain and the therapeutic use of ritual." Psychodynamic Counselling 5, no. 1 (February 1999): 53–72. http://dx.doi.org/10.1080/13533339908404190.

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Canda, Edward R. "Therapeutic transformation in ritual, therapy, and human development." Journal of Religion & Health 27, no. 3 (September 1988): 205–20. http://dx.doi.org/10.1007/bf01533182.

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Dissertations / Theses on the topic "Therapeutic ritual"

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Johnson, Clare Veronica. "Music, ritual and the therapeutic exploring the therapeutic potential of liturgical music in Roman Catholic worship /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Silveira, Dayana Dar’c e. Silva da. "Mulheres curadoras e saberes terapêuticos-mágico-religiosos em Colares, Pará." Universidade Federal de Juiz de Fora, 2016. https://repositorio.ufjf.br/jspui/handle/ufjf/1632.

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Esta pesquisa é resultado de um estudo sobre os conhecimentos mágico-religioso-terapêuticos de duas senhoras curadoras de Colares, município localizado em uma ilha no nordeste do estado do Pará, marcado por significativa herança indígena, colonizada por frades jesuítas e muito conhecida pelo suposto aparecimento de OVNIs, na década de 1970. Dona Maria é católica e de saberes amplos; prepara banhos, chás, emplastros e perfumes que são usados como atrativos financeiros, amorosos, como proteção e cura de doenças espirituais. Dona Ana, por sua vez, é evangélica, possui um saber especializado, que são as suas chamadas “garrafadas”, compostos que misturam tanto elementos medicinais como mágicos. A pesquisa se propôs como problema a relação entre essas duas mulheres, os saberes tradicionais com plantas e suas vivências e trajetórias religiosas. A primeira hipótese levantada foi a de que essa relação entre plantas, religião e magia é fundamental na vida das duas curadoras, possibilitando renda complementar, sentido de vida e reconhecimento simbólico e social. Como segunda hipótese, argumentou-se que existem dois modos de articulação entre o uso mágico-terapêutico das ervas, quais sejam: a vivência religiosa e os saberes da tradição, repassados oralmente mediante processos de iniciação e cura. Para avançar nas hipóteses previamente propostas, este estudo lançou mão de entrevistas semiestruturadas e observações de campo, interpretando a forma como ambas as curadoras de Colares articularam, em suas vidas, o saber sobre o uso das plantas, seus usos mágico-terapêuticos e os problemas pessoais que surgiram do decorrer de suas trajetórias.
This research aimed to study the magical-religious and therapeutic knowledge of two curators ladies in the city of Colares, on an island located in the State of Pará Northeast, marked by significant indigenous heritage, colonized by Jesuit monks, known for the alleged appearance of UFOs in the decade 1970. Dona Maria is Catholic and has extensive knowledge, prepare baths, teas, poultices and scents used as financial attractive, loving, for protection and healing of spiritual diseases. Dona Ana is evangelical, has an expertise, the potions that mix both medicinal elements like magicians. We proposed as a problem, the relationship between these women, traditional knowledge with plants and their religious experiences. The first hypothesis was that the relationship between plants, religion and magic is critical in the life of the two ladies curators, providing supplementary income, sense of life and symbolic and social recognition. As a second case, we were argued that there are two ways of coordination between the magical-therapeutic use of herbs, the religious experience and knowledge of tradition, passed on orally in initiation and healing processes. The survey drew from semi-structured interviews and observations in the field, playing as both healing articulated in their lives know about the use of plants, their magical-therapeutic purposes and personal problems that arose in their lives to answer the question and the proposed hypotheses.
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LOMBARDI, DENISE. "Parcours et pratiques dans le néo-chamanisme contemporain en France et en Italie." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2016. http://hdl.handle.net/10281/133905.

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This thesis investigates neo-shamanism, a cultural phenomenon with therapeutic purposes tied to different forms of contemporary spirituality. In addition to healing, the Neo-shamanistic practices being studied also offer adherents a specialized apprenticeship in the techniques as implemented during the seminars led by the neo-shaman. The ethnography, conducted in both France and Italy, finds similarities among the two countries which can be organized around five different elements that characterize such practice; a fascination with an ‘exotic elsewhere’, reference to indigenous cosmologies, a quest for well-being and individual healing, the sacralization of nature, a direct relationship with the neo-shaman and a twofold reflexivity of participants. The thesis highlights three elements; the spreading of the practices, the credibility of the neo-shaman and the therapeutic efficacy achieved during the seminars. The first element shows how practices spread via bookstores, festivals and forms of spiritual tourism. The analysis then demonstrates how the specialists earn credibility from their audiences. The third element of the thesis deals with the ritual relationships that the participants establish with the entities populating the neo-shamanic pantheon. These relationships with different entities mediate a therapeutic encounter with oneself while also constructing a bond with the outer and intimate nature thought to reside within all humanity.
Résumé : Lié aux diverses formes de spiritualité contemporaine, le néo-chamanisme offre à ceux qui y adhèrent un parcours de spécialisation basé sur des techniques d’apprentissage thérapeutique pratiquées dans le cadre de séminaires animés par un néo-chamane. Cette thèse porte sur le néo-chamanisme en tant que phénomène culturel à visée thérapeutique lié aux diverses formes de spiritualité contemporaine. La partie ethnographique, fondée sur un double terrain, en France et en Italie, a permis d’identifier dans les deux pays un fonctionnement similaire organisé autour de cinq éléments qui caractérisent cette pratique. La fascination envers un ailleurs exotique, les références à des cosmologies indigènes, la quête du bien-être et de la guérison individuelle, la sacralisation de la nature, une relation directe avec le néo-chamane, et un mécanisme de dédoublement réflexif des participants, tels sont les principes constitutifs de cette pratique. La thèse s’appuie sur trois axes : les modalités de diffusion des pratiques, la construction de la crédibilité des néo-chamanes, et l’efficacité thérapeutique mise en œuvre dans le cadre des séminaires. Le premier axe montre comment les pratiques se diffusent à travers des réseaux créés autour de librairies, de festivals et de formes de tourisme spirituel. Dans ce contexte, la crédibilité que les spécialistes parviennent à obtenir auprès de leur public s’établit grâce à une mise en récit autobiographique de leur position au sein de ces réseaux, notamment de leur rapport immédiat avec des figures fondatrices. Enfin, les relations rituelles que les participants établissent avec les différentes entités du panthéon néo-chamanique médiatisent la rencontre avec soi-même et la création d’un lien avec une nature extérieure et en même temps avec une nature intime, envisagée comme résidant à l’intérieur de chacun.
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Gomes, Bruno Ramos. "O sentido do uso ritual da ayahuasca em trabalho voltado ao tratamento e recuperação da população em situação de rua em São Paulo." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/6/6136/tde-09092011-160114/.

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Esta pesquisa visa a compreender o uso ritual da ayahuasca (chamado de Daime pelos participantes) na recuperação de pessoas em situação de rua pela Unidade de Resgate Flor das Águas Padrinho Sebastião, grupo situado em São Paulo. A ayahuasca é um chá feito da mistura de algumas plantas amazônicas, mais comumente o jagube e a chacrona, utilizado de forma ritual por populações indígenas e mestiças há muito tempo, e que leva a uma alteração na experiência de si e do mundo em sua ingestão. Vem ganhando espaço na sociedade brasileira para diversos usos, tendo o uso ritual-religioso regulamentado no Brasil em 2006. No entanto, seu uso terapêutico necessita de comprovações científicas para que seja permitido. Compreender estes usos é importante para a saúde pública, considerada aqui como campo de conhecimento interdisciplinar que visa a melhorar e a manter a saúde e qualidade de vida das populações por meio da compreensão das condições de vida da sociedade e de intervenções na vida coletiva dos seres humanos, pensada na perspectiva da redução dos riscos e minoração dos danos. A pesquisa foi feita numa perspectiva fenomenológica, por meio de entrevistas em profundidade com os realizadores e dois participantes do trabalho que já estiveram em situação de rua, além de observação-participante, no qual pesquisador esteve presente aos rituais e na realização das outras terapêuticas. O uso ritual da ayahuasca neste grupo se dá em conjunto com outras terapêuticas de tradição mestiça peruana, ligadas ao que é chamado na literatura acadêmica de vegetalismo, porém diferenciando-se dele em alguns pontos. A partir do que foi observado e relatado, perceberam-se alguns elementos que vão ser fundamentais para a compreensão do sentido deste uso terapêutico: experiência simbólica como aspecto principal; uso do Daime de forma ritual como relacionamento com uma alteridade sagrada que ensina; terapêuticas pensadas de formas individualizada e contextualizada; importância da relação com o dirigente como cuidador admirado e com conhecimento; noção do terapêutico ligada à despoluição de si e construção de perspectiva de vida e de ideal moral individual a ser alcançado. A partir disso que foi observado, ao final são tecidos alguns comentários em relação às possibilidades científicas de se avaliarem os possíveis riscos associados a este uso e a eficácia do uso terapêutico
This research has the objective of understanding the ritual use of ayahuasca (known as Daime by the participants of this group) for the treatment of homeless drug users by the Unidade de Resgate Flor das Águas Padrinho Sebastião, in São Paulo, Brazil. Ayahuasca is a tea made from the mixture of two Amazonian plants, most commonly the jagube and chacrona. It is used in rituals by indigenous and mestizo long and leads to a change in the experience of self and the world in its intake. Since the 1980s its use has spread to other parts of Brazil and the world and the rituals started to have different formats. After a long process, the ritual-religious use of this infusion was regulated in Brazil in 2006. However, its therapeutic use needs scientific evidence to be allowed. Understanding these therapeutic uses are important to public health, understood here as a field of interdisciplinary knowledge that aims on the improve and maintain health and quality of life for people, by understanding the living conditions of society and interventions in the collective life of human beings, thought the perspective of risk reduction and mitigation of damages. The research was done in a phenomenological perspective, through interviews with the developers of the treatment and two participants who have passed through the treatment, as well as participant-observation, in which the researcher was present at the rituals and at the realization of the other therapies. The ritual use of ayahuasca in this group is given in conjunction with other therapies based on Peruvian mestizo tradition, but differing from it in some spots. From what has been observed and reported, it was noted some elements that are crucial for understanding the meaning of therapeutic use: symbolic experience as a principal aspect; the understanding of the experience as a relationship with a sacred otherness that teaches (the tea itself); therapeutic practices are developed focused individually and in his context, the importance of the relationship with the leader, whos admired as a caregiver with knowledge, the notion of therapeutic self-cleaning, building perspective of life and an individual moral ideal to be reached. From this that was observed, at the end are a few comments about the scientific possibilities of assessing the possible risks associated with this use and effectiveness of therapeutic use
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Santos, Francim?rio Vito dos. "O Of?cio das Rezadeiras: um estudo antropol?gico sobre as pr?ticas terap?uticas e a comunh?o de cren?as em Cruzeta/RN." Universidade Federal do Rio Grande do Norte, 2007. http://repositorio.ufrn.br:8080/jspui/handle/123456789/12291.

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The present Master?s dissertation aims to study the practices of the rezadeiras, Brazilian women healers, through an anthropological perspective. Special attention will be given to the understanding of these practices as a dynamic process in relation to those women who heal in Cruzeta (Serid?, Rio Grande do Norte), where is located our ethnographic research. For this research, twenty four rezadeiras were contacted and colaborated with our work plan. Among them, two were pentecostal rezadeiras and another one was member of the Jurema cult, an afro-brazilian religious cult. Similarities among these women healers were perceived in the research process, mostly in terms of their learning process and the use of certain objects and ritual techniques. However, apparent differences among them gave us the chance for understanding and reflecting on the actual heterogeneity of this world of specialists. Furthermore, i tried to capture the relations between the rezadeiras and the therapeutic practices from health professionals or the religious practices of religious leaders (Catholic, pentecostal, etc). It is possible to ascertain about the complementarity between therapeutic practices from different cultural logics. This complementarity is also perceived through the religious interchanges and transits among different healers, including those who have different religious beliefs. In this work, rituals are also described and they are a crucial factor to the understanding of this particular religious and therapeutic practice conducted by women. Following these ideas, our basic aim is to understand how the rezadeiras make interpretations about health and illness, specially those ones which are particular associated with their practices, the so called "doen?as de rezadeiras"
A presente disserta??o aborda as pr?ticas das rezadeiras a partir de uma perspectiva antropol?gica, cuja aten??o estar? voltada para a compreens?o desta pr?tica como um processo din?mico, tendo Cruzeta (Serid?, RN) como contexto de pesquisa etnogr?fica. Para a realiza??o da pesquisa, contei com a colabora??o de vinte e quatro rezadeiras. Dentre elas, duas eram rezadeiras evang?licas e uma outra que era adepta do culto da jurema. As semelhan?as existentes entre as rezadeiras eram vis?veis, sobretudo em rela??o ao processo de aprendizagem e ao uso de certos objetos e t?cnicas rituais. No entanto, as diferen?as existentes possibilitaram a realiza??o de uma reflex?o acerca da pr?pria heterogeneidade do universo de especialistas. Al?m disso, tentei captar a rela??o das rezadeiras com as pr?ticas terap?uticas dos profissionais da biomedicina e as pr?ticas religiosas do padre e do pastor evang?lico. Pode-se constatar a complementaridade entre pr?ticas terap?uticas com l?gicas diferentes. Essa complementaridade tamb?m ? percebida a partir dos tr?nsitos religiosos compartilhados pelas rezadeiras evang?licas. Presente neste trabalho, a descri??o dos rituais tamb?m ? um fator primordial para a compreens?o das pr?ticas religiosa e terap?utica realizadas por estas mulheres. Diante do exposto, o nosso objetivo ? procurar entender como as rezadeiras interpretam a sa?de e a doen?a, sobretudo levando em considera??o as doen?as ditas de rezadeiras
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Steyn, Sonja Gruner. "Art and conversion : an investigation of ritual, memory and healing in the process of making art." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/1223.

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Thomas, Becky L. "The Use of Therapeutic Rituals in Substance Abuse Treatment." DigitalCommons@USU, 2001. http://digitalcommons.usu.edu/etd/2712.

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This study explored the use of rituals in substance abuse counseling. Data were obtained from a total of 25 mental health workers in the substance abuse field from the northern region of Utah. Four research questions were asked about rituals and their use in substance abuse counseling: (I) Are addictions therapists using rituals? (2) How did therapists determine when to use rituals? (3) What types of rituals do they use? and (4) How do therapists assess ritual effectiveness? Results indicated that about three fourths of the mental health workers questioned were using rituals in their treatment protocol with substance abuse clients. The most common methods used for determining when to implement rituals into treatment were (a) clients were emotionally stuck, (b) client's cognitive ability, and (c) therapist's perception. The findings also suggested that therapists presented means of assessing the effectiveness of the rituals they implemented, but the data also supported past literature findings that showed little empirical means of assessment.
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Clarke, Jenelle M. "Where the change is : everyday interaction rituals of therapeutic communities." Thesis, University of Nottingham, 2015. http://eprints.nottingham.ac.uk/29531/.

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This thesis has been concerned with how everyday social interactions facilitate personal change in the lives of therapeutic community (TC) client members. TCs are planned social environments that aim to provide a safe setting whereby troubling relational patterns can be explored through confronting past trauma and dysfunctional interpersonal dynamics. All aspects of community life, particularly everyday social encounters, such as smoking breaks and meal times, are potentially therapeutic. Whilst there are have been numerous studies focusing on treatment effectiveness and clinical outcomes, there have been relatively few studies that explore how interactions during these potentially therapeutic informal periods facilitate personal change. Thus, everyday social encounters are not only underrepresented in the literature in terms of mechanisms of personal change, they remain poorly understood in practice. Therefore, this research specifically investigates how everyday interactions support personal change by: examining the mechanisms of interaction rituals outside of structured therapy; questioning the function of peer-to-peer interactions; exploring how social interactions reflect TC values; studying the influence of power and social control that may exist; and looking to understand client members’ definitions of change. The study used a narrative ethnographic approach within two adult-democratic TCs, one residential and one a day community, for individuals with a diagnosis of personality disorder. Specific methods of data collection included over 700-hours of participant observation, in-depth interviews with clients and staff members and document analysis. Drawing on Interaction Ritual (IR) theory, this study explores the role of emotions, feelings of inclusion and how power is used during everyday interactions. One of the key findings is that transforming negative emotions into positive long-term feeling occurs through the process of inclusion and solidarity. Crucially, community members will tolerate high levels of negative emotions if they feel included in the TC. Both communities had an overall rhythm to community life that provided the emotional tone and pace of each day. Importantly, solidarity and emotional rhythmic entrainment, the process by which individuals become in synch with one another, were crucial for establishing and maintaining inclusion and producing positive change outcomes. Where solidarity and entrainment are broken, communities will invoke restoration rituals to establish connection with the entire community in order continue working towards positive change. Additionally, interaction rituals highlight dynamics of power, authority, and social control within communities, particularly between client members. Several clients reported increased feelings of confidence and tolerance towards themselves and others as a result of participating in community life. There are two main contributions of this research for IR theory and TCs. Firstly, IR theory has not been applied widely to the field of mental health. The thesis suggests clarifying the use of emotions to include an analysis of how negative emotions are sustained in successful interaction rituals. Secondly, for TCs, this research highlights the significance of times spent outside of structured therapy. Exploring personal transformations through the lens of interactions, rather than individuals, provides a multi-layered explanation of how change occurs.
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Lombardi, Denise. "Parcours et pratiques dans le néo-chamanisme contemporain en France et en italie." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5065.

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Lié aux diverses formes de spiritualité contemporaine, le néo-chamanisme offre à ceux qui y adhèrent un parcours de spécialisation basé sur des techniques d’apprentissage thérapeutique pratiquées dans le cadre de séminaires animés par un néo-chaman. Cette thèse porte sur le néo-chamanisme en tant que phénomène culturel à visée thérapeutique lié aux diverses formes de spiritualité contemporaine. La partie ethnographique, fondée sur un double terrain, en France et en Italie, a permis d’identifier dans les deux pays un fonctionnement similaire organisé autour de cinq éléments qui caractérisent cette pratique. La fascination envers un ailleurs exotique, les références à des cosmologies indigènes, la quête du bien- être et de la guérison individuelle, la sacralisation de la nature, une relation directe avec le néo-chaman, et un mécanisme de dédoublement réflexif des participants, tels sont les principes constitutifs de cette pratique. La thèse s’appuie sur trois axes: les modalités de diffusion des pratiques, la construction de la crédibilité des néo-chamans, et l’efficacité thérapeutique mise en œuvre dans le cadre des séminaires. Le premier axe montre comment les pratiques se diffusent à travers des réseaux créés autour de librairies, de festivals et de formes de tourisme spirituel. Dans ce contexte, la crédibilité que les spécialistes parviennent à obtenir auprès de leur public s’établit grâce à une mise en récit autobiographique de leur position au sein de ces réseaux, notamment de leur rapport immédiat avec des figures fondatrices. Enfin, les relations rituelles que les participants établissent avec les différentes entités du panthéon néo- chamanique médiatisent la rencontre avec soi-même et la création d’un lien avec une nature extérieure et en même temps avec une nature intime, envisagée comme résidant à l’intérieur de chacun
This thesis investigates neo-shamanism, a cultural phenomenon with therapeutic purposes tied to different forms of contemporary spirituality. In addition to healing, the Neo-shamanistic practices being studied also offer adherents a specialized apprenticeship in the techniques as implemented during the seminars led by the neo-shaman. The ethnography, conducted in both France and Italy, finds similarities among the two countries which can be organized around five different elements that characterize such practice; a fascination with an ‘exotic elsewhere’, reference to indigenous cosmologies, a quest for well-being and individual healing, the sacralization of nature, a direct relationship with the neo-shaman and a twofold reflexivity of participants. The thesis highlights three elements; the spreading of the practices, the credibility of the neo-shaman and the therapeutic efficacy achieved during the seminars. The first element shows how practices spread via bookstores, festivals and forms of spiritual tourism. The analysis then demonstrates how the specialists earn credibility from their audiences. The third element of the thesis deals with the ritual relationships that the participants establish with the entities populating the neo-shamanic pantheon. These relationships with different entities mediate a therapeutic encounter with oneself while also constructing a bond with the outer and intimate nature thought to reside within all humanity
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10

Whalley, Benjamin Jon. "Motivation and the placebo response : predicting non-specific therapeutic benefits from the concordance of therapeutic rituals with high-level goals." Thesis, University of Plymouth, 2008. http://hdl.handle.net/10026.1/504.

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Predicting individual differences in placebo responding has proved hard. Predictions from dispositional or personality variables are unreliable for two reasons: first, because dispositional predictions fail to account for situational variability, and second, because the dimensions identified in popular dispositional models are inter-individual variables, and may not map on to intra-individual structures and processes involved in placebo effects. This thesis describes a new psychological mechanism of placebo responding—motivational concordance—which links placebos with established research on human values and goal striving.
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Books on the topic "Therapeutic ritual"

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Mulenga, Mumbi Patrick. Tonga mourning ritual (dilwe): The therapeutic aspect. Lusaka, Zambia: FENZA Publications, Faith and Encounter Centre, 2018.

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Ritual theatre: The power of dramatic ritual in personal development groups and clinical practice. London: Jessica Kingsley Publishers, 2012.

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Ritual as resource: Energy for vibrant living. Berkeley, Calif: North Atlantic Books, 2005.

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Montgomery, Dossey Barbara, and Kolkmeier Leslie, eds. Rituals of healing: Using imagery for health and wellness. New York: Bantam Books, 1994.

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Holz, Karin. Rituale und Psychotherapie: Transkulturelle Perspektiven. Berlin: VWB, 1995.

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Zárate, Beatriz Andrea Albores. Flor-flora: Su uso ritual en Mesoamérica. Toluca de Lerdo, Estado de México: FOEM, Fondo Editorial Estado de México, 2015.

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Mitchell, Hall, ed. The healing drum: African wisdom teachings. Rochester, Vt: Destiny Books, 1989.

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Therapy, nudity & joy: The therapeutic use of nudity through the ages, from ancient ritual to modern psychology. Los Angeles: Elysium Growth Press, 1991.

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Nancy, Van Deusen, Del Giudice Luisa, and Italian Oral History Institute, eds. Performing ecstasies: Music, dance, and ritual in the Mediterranean. Ottawa: Institute of Mediaeval Music, 2005.

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Theatre, ritual, and transformation: The Senoi Temiars. London: Routledge, 1995.

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Book chapters on the topic "Therapeutic ritual"

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Fernández, Xavier, Rafael Guimarães dos Santos, Marta Cutchet, Sabela Fondevila, Débora González, Miguel Ángel Alcázar, Jordi Riba, José Carlos Bouso, and Josep María Fábregas. "Assessment of the Psychotherapeutic Effects of Ritual Ayahuasca Use on Drug Dependency: A Pilot Study." In The Therapeutic Use of Ayahuasca, 183–96. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-40426-9_11.

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Böhnke, Axel, and Michael Wenger. "Rituximab (Rituxan®)." In Handbook of Therapeutic Antibodies, 1909–2022. Weinheim, Germany: Wiley-VCH Verlag GmbH & Co. KGaA, 2014. http://dx.doi.org/10.1002/9783527682423.ch70.

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Lewis, Marva L. "The Interactive Stages of Hair Combing: Routines and Rituals." In Therapeutic Cultural Routines to Build Family Relationships, 29–46. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83726-6_3.

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Schmid, Janine Tatjana. "Healing with Ayahuasca: Notes on Therapeutic Rituals and Effects in European Patients Treating Their Diseases." In The Therapeutic Use of Ayahuasca, 77–93. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-40426-9_5.

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Clarke, Jenelle. "The Role of Everyday Interaction Rituals Within Therapeutic Communities." In Mental Health Uncertainty and Inevitability, 47–72. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-43970-9_3.

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"Therapeutic Ritual." In Techniques of Grief Therapy, 361–63. Routledge, 2012. http://dx.doi.org/10.4324/9780203152683-109.

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Skultans, Vieda. "Religious and therapeutic encounters." In Intimacy And Ritual, 87–100. Routledge, 2019. http://dx.doi.org/10.4324/9780429322372-7.

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Sax, William S. "Global Mental Therapy." In The Movement for Global Mental Health. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463721622_ch09.

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There already exists a type of global mental therapy that has used by virtually everyone, in every culture and during all periods of human history: it is called ‘ritual.’ But this is not recognised by the MGHM, nor have the therapeutic aspects of ritual been adequately investigated by psychology and psychiatry, nor are these disciplines sufficiently aware of the degree to which their own practices are ritualised. Most advocates of Global Mental Health have an extremely limited understanding of what people throughout the world actually do when they experience extreme mental suffering: they perform rituals. What explains this lack of interest in what is likely the most ubiquitous type of global mental therapy? Why does the topic remain so woefully under-researched? Can “rituals” be effective in treating mental suffering, and if so, how? Drawing on several decades of ethnographic research on ritual healing in Asia, Africa, and Europe, I suggest a number of provisional answers to these questions.
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DeConick, April D. "Gnostic Altered States." In The Gnostic New Age. Columbia University Press, 2016. http://dx.doi.org/10.7312/columbia/9780231170765.003.0007.

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Markowitz, John C. "The Common Factors of Psychotherapy." In Brief Supportive Psychotherapy, 11—C3.P58. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/med-psych/9780197635803.003.0003.

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Abstract What are the building blocks of any good therapy? Jerome Frank defined its key parameters years ago. This chapter explains the following terms with clinical examples: (1) affective arousal, (2) feeling understood by the therapist, (3) providing a framework for understanding (here: emotions matter; they’re powerful but not dangerous), (4) embodying therapeutic expertise or poise, (5) a therapeutic ritual, (6) realistic optimism for improvement (vs. the overly chipper, affectively disconnected therapist), and (7) therapeutic success experiences. The chapter also contrasts affect-focused and exposure-based psychotherapies and notes some of the structural assumptions inherent in Brief Supportive Psychotherapy.
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Conference papers on the topic "Therapeutic ritual"

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Mulyana, Ahmad, and Wiwin Setianingsih. "Pregnant Ritual Communication in Sunda Karuhun Culture as Therapeutic Communication for Pregnant Mothers (Study of Communication Ethnography of Baduy Outside the Tribe Kanekes)." In Proceedings of the 1st MICOSS Mercu Buana International Conference on Social Sciences, MICOSS 2020, September 28-29, 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.28-9-2020.2307355.

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