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Journal articles on the topic 'Therapeutic ritual'

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Author: Grafiati

Published: 9 March 2023

Last updated: 10 March 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Gierek, Bożena. "Nonverbal Communication in Rituals on Irish Pilgrimage Routes." Religions 13, no. 12 (December 15, 2022): 1219. http://dx.doi.org/10.3390/rel13121219.

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There are endless lists of academic publications on pilgrimage and on nonverbal communication, but very rarely if at all, do these two phenomena meet together in the same one, hence the author’s attempt to bring them together here. In this article the author discusses nonverbal communication in the context of pilgrimage rituals. Since rituals are carried out both physically and mentally, their performance requires the involvement of all the senses. A ritual may be verbal or nonverbal and very often is both. All elements of the ritual send a message. Thus, ritual communicates—it is a source of information about the individual retrieved by others—but it is not only that, as it also effects the mind, thoughts and spirituality of the individual. It has enormous influence on the well-being of a person; it is therapeutic. The author describes and analyzes single rituals related to the well, the tree, various kinds of stones, and other objects located on pilgrimage routes. While doing this, the author takes a phenomenological approach. She bases her analysis of nonverbal communication mainly on ethnographic materials. She also utilizes sources from the areas of archeology, anthropology, sociology and psychology. They are supplemented by her own participant observation at many pilgrimage places in Ireland over the period 1995–2012.

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12

Carrin, Marine. "The Topography of The Female Self in Indian Therapeutic Cults." Ethnologies 33, no. 2 (April 4, 2013): 5–28. http://dx.doi.org/10.7202/1015023ar.

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Anthropologists have stressed the relationship between symptoms of distress, ritual action and unwanted possession. The article stresses the importance of language and performance in two therapeutic cults in India. The crucial issue here involves showing how ritual becomes a means for either representing or manipulating special mental states. We see how individuals may use possession as a strategy to frame a reformulation of the self. Healing thus involves self-awareness.

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13

De Boeck, Filip. "Symbolic and Diachronic Study of Inter-Cultural Therapeutic and Divinatory Roles Among Aluund (‘Lunda’) and Chokwe in the Upper Kwaango (South Western Zaire)." Afrika Focus 9, no. 1-2 (February 2, 1993): 73–104. http://dx.doi.org/10.1163/2031356x-0090102005.

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This article attempts to analyze inter-cultural ritual (therapeutic and divinatory) interaction between the aLuund and Chokwe of Southwestern Zaire. The fact that the aLuund turn to neighbouring groups for ritual and therapeutic assistance invites questions with regard to the nature of the unity of Luunda cultural order and identity, and the subject of the cultural praxis. A reflection is offered upon the ways in which cultural traditions and identities are generated and maintained, and processes of cultural exchange contribute to shape and activate the unity of the Luunda ritual world.

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ASSISI, Jaqueline Tavares de, and Maria Inês Gandolfo CONCEICAO. "Compreensão de Sentidos Atribuídos à Ayahuasca: Percursos Terapêuticos do Uso Ritualístico." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 162–74. http://dx.doi.org/10.18065/2020v26n2.4.

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Ayahuasca is a psychoactive drink of Amazonian origin prepared from vine known as jagube and/or mariri (Banisteriopsis caapi) and chacrona bush (Psychotria viridis). Its cultural and ritualistic use have been recognized from millennia by indigenous ethnic groups in the Western Amazon and gained worldwide influence in the 1980s through the expansion of it religious use. In the biomedical field, studies have attested the safety in the administration of the beverage in humans and found features of physical and mental wellbeing on users. This article aims to discuss the results of a research that investigated life histories of people with therapeutic itineraries connected to the ritualistic use of ayahuasca, from a phenomenological-existential understanding and gestalt-therapy approach. The methodology was based on a phenomenological stance and in life history method, enabling an apprehension of lived experience of the rituals. Thus, it was verified that the ritualistic experiences and the therapeutic itineraries contributed in the participants' recognition that health is a posture of maturity or wisdom associated to their relations with the world, attributing to ayahuasca the capacity to operate re-significations in the daily process of self-care and, above all, in love of oneself.

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15

Hamme, Joel Travis. "The Penitential Psalms and Wholeness." PNEUMA 38, no. 3 (2016): 330–48. http://dx.doi.org/10.1163/15700747-03803003.

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In this article I examine a Mesopotamian therapeutic ritual and its prayer, “My god, I did not know.” It is clear that although the prayer is quite general, its purpose is to reconcile a sick person to his personal deity so that the patient is healed. I will then examine structural and content similarities with Pss 38 and 51. Thus, the paper’s methodology is comparative and form critical. I conclude that Pss 38 and 51, like the Mesopotamian penitential prayers and rituals, were ritual prayers through which the faithful Israelite was reconciled to God so that wholeness could be re-established in his or her life. This has implications for wholeness and health today as believers pursue right relationship with their creator. It also has implications for the critical contextualization of the psalms into different cultural contexts.

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Garve, Roland, Miriam Garve, Katharina Link, Jens C. Türp, and Christian G. Meyer. "Infant oral mutilation in East Africa - therapeutic and ritual grounds." Tropical Medicine & International Health 21, no. 9 (July 7, 2016): 1099–105. http://dx.doi.org/10.1111/tmi.12740.

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17

Byard, Roger W. "Is voluntary envenomation from the kambô ritual therapeutic or toxic?" Forensic Science, Medicine and Pathology 16, no. 2 (October 19, 2019): 205–6. http://dx.doi.org/10.1007/s12024-019-00192-5.

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18

Dehnavi, Saeed, Marjan Hassaniraad, Maryam Jalali Farahani, and Esmaeil Asadollahi. "Comparative Study of Persian Indigenous Therapeutic Ritual of “Yaar Araat Gerem” with Psychodrama." Asian Social Science 12, no. 7 (June 21, 2016): 231. http://dx.doi.org/10.5539/ass.v12n7p231.

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<p><strong>Abstract</strong></p><p>Among the ethnic groups living in Kermanshah Province<a title="" href="#_edn1">[i]</a>, it is customary to perform a special therapy called (Yaar Arat Gerem<a title="" href="#_edn2">[ii]</a>) to treat individuals diagnosed with distress and neurosis, which is rooted in ancient indigenous traditions of the region. Effective techniques of this ritual are significantly similar to psychodrama. The supervisor of the group performing this procedure, called “Pary gir”, along with his assistants begins a therapeutic relationship with the patient, based on empathy and emphasizing on the present time. Through looking at the patient’s past and discussing his/her relationships with the important people in his/her life, “Pary gir” tries to understand his/her phenomenal world in order to start a proper treatment through finding the root causes of his/her present problems, and finally utilizes techniques that lead to his/her mental catharsis. In this paper, the researcher explains that psychodrama in its indigenous format, has been used therapeutically for centuries in Iran, through conducting a comparative study of this indigenous therapeutic ritual and modern psychodrama. The comparison highlights the necessity of recognition and revival of these types of indigenous therapeutic rituals, and emphasizes the necessity of their application in the treatment of psychological disorders.</p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div><p><strong>Notes</strong><strong></strong></p><p>Note 1. a province located in the west of Iran</p></div><div><p>Note 2. I’ll find you an auxiliary ego</p></div></div>

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19

Laddis, Andreas. "How Are Memories of Entrapment in Abuse Born?" Frontiers in the Psychotherapy of Trauma and Dissociation 3, no. 1 (2019): 1–3. http://dx.doi.org/10.46716/ftpd.2019.0017.

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This month, Frontiers presents a collection of articles related to the paper Colin Ross published in our journal last year (Ross, 2018). That article’s purpose was “to discuss the similarities and differences between maladaptive daydreaming and dissociative identity disorder (DID), and then to discuss possible implications ... in the treatment of complex cases of DID, particularly those with ... reported histories of satanic ritual abuse....[to consider that] maladaptive daydreaming, combined with the principle of therapeutic neutrality ... can help in the management of counter-transference...” (p. 161). The term “therapeutic neutrality” refers to the therapist’s judgment about the veracity of memories of satanic ritual abuse (SRA).

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20

De Boeck, Filip. "Therapeutic efficacy and consensus among the Aluund of south-western Zaire." Africa 61, no. 2 (April 1991): 159–85. http://dx.doi.org/10.2307/1160613.

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AbstractThis article reconsiders John Janzen's notions of social consensus and therapeutic efficacy within a pluralistic medical framework, and combines a semantic and praxeological approach to an extended case of affliction: that of a group and its leaders being confronted with sickness and death and reacting through health-seeking strategies. First, it is argued that an understanding of representations of aetiology and their management necessitates an expansion of a narrow sociological and restorative view of the therapy management group into a broader multidimensional knowledge of the dynamics out of which the conflict or problem originated, as well as of the mode of action upon the sufferer. The possible lack of social consensus among the members of the kin diagnostic group does not imply that the therapy should be ineffective. Rather, therapeutic ritual is viewed as performative event or processual action, which realises itself through its temporal unfolding, in a creative process of meaning production which pragmatically achieves the ritual's aim.

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21

Balsevičiūtė, Rita. "Folk Medicine in the 15th–18th-Centuries Written Sources: Sacrificial Rituals and Their Reflections in the 20th–21st-Centuries Incantations and Beliefs." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 65–79. http://dx.doi.org/10.37384/aplkp.2021.26-2.065.

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The study helps to trace the meaning, possible origin, and development of some therapeutic methods of folk medicine. The hypothesis of the study: in some incantations and beliefs, the disease is imaginably transferred to another object and transmitted to gods in a similar way as in sacrificial rituals. The aim of work: to collect and evaluate data on religious ritual of sacrifice in the 15–18 c. written sources; to determine the reflections of such sacrifices in the 20–21 c. incantations, beliefs. The object of the investigation: 15–18 c. written sources, where knowledge (fragments of knowledge) about the religious ritual of sacrifice is found. The study uses comparative, analytical, and interpretive methods. The historical-comparative method is used to compare the mythical material of historical sources written at different times (15–18 c.). The recorded mythical information is also compared to the archival and author′s data. The application of this method reveals the transformation of mythical material in the context of historical change. In therapeutic sacrificial rituals and some incantations, beliefs the process of transmission disease to gods consists of two stages: 1) by gestural and verbal actions, the disease, as content, is supposedly transferred to another object; 2) by certain actions the disease transferred object is transmitted to gods. In sacrificial religious rites and some incantations and beliefs, the offering or disease (object) transmission methods to gods are the same: burning; throwing into the water; digging into the ground (muck); placing in the sacrificial place, sanctuary; throwing, spreading; handing over to wolves (dogs); consumed by rite participants; libation; placing into/on a tree. In incantations, beliefs the differences of transmission methods and place are related to the exceptional features of disease as a content and the regulation of individual treatment. In sacrifice rituals and some incantations and beliefs, only the transmitted object differs – the offering (general part of a meal) or the disease (object), but the addressee (gods), the goals (help, protection, grace, thanksgiving), the transfer process (in therapeutic goat sacrifice), the transmission methods and place are identical or nearly identical.

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22

Gaburri, Luca. "Ritual and spontaneity in healthcare and in the organisation of therapeutic communities." European Journal of Psychotherapy & Counselling 16, no. 1 (January 2, 2014): 53–60. http://dx.doi.org/10.1080/13642537.2013.879910.

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23

Gould, Catherine, and Louis Cozolino. "Ritual Abuse, Multiplicity, and Mind-Control." Journal of Psychology and Theology 20, no. 3 (September 1992): 194–96. http://dx.doi.org/10.1177/009164719202000303.

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As a result of the psychologically intolerable nature of their early childhood experiences, victims of ritual abuse frequently develop multiple personality disorder (MPD). Therapists who treat these victims often assume that all MPD stems from a system of spontaneously created defenses against overwhelming trauma. As a result, these therapists tend to focus on treating the post-traumatic stress elements of the disorder and on integrating alter personalities. Recent experience with victims of ritual abuse suggests the presence of “cult-created” multiplicity, in which the cult deliberately creates alter personalities to serve its purposes, often outside of the awareness of the victim's host personality. Each cult-created alter is programmed to serve a particular cult function such as maintaining contact with the cult, reporting information to the cult, self-injuring if cult injunctions are broken, and disrupting the therapeutic process that could lead to the individual breaking free of the cult. A majority of ritual abuse victims in psychotherapy may maintain cult contact unbeknownst to either the host personality or the treating therapist.

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Peracullo, Jeane. "The Vulnerable Therapeutic Water Spaces of Virgen de Caysasay." Etnološka tribina 51, no. 44 (December 20, 2021): 92–108. http://dx.doi.org/10.15378/1848-9540.2021.44.05.

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The Virgen de Caysasay is one of the oldest manifestations of the Virgin Mary in the Philippines. According to popular belief, a fisherman netted her statue in the Pansipit River in 1603. Many miraculous healing events, mostly involving water, have been attributed to her. Despite the devastating effects of the climate crisis, Caysasay water spaces endure as therapeutic, healing, and ritual places. This essay examines the interlocking dynamics and vulnerabilities of bodies of water associated with the Virgen de Caysasay, their contextual sacred spaces where pieties are performed, and their surrounding communities

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Mouton, Alice. "Usages Privés Et Publics De L'incubation D'après Les Textes Hittites." Journal of Ancient Near Eastern Religions 3, no. 1 (2003): 73–91. http://dx.doi.org/10.1163/1569212031960357.

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AbstractAn incubation is a ritual during which one sleeps and sometimes tries to get a special dream. The Hittite texts describe two different kinds of incubation: a divinatory one (in order to get a message-dream) and a therapeutic one (in order to heal the sleeper). The contexts in which the divinatory incubation occurs seem different from the ones in which the therapeutic incubation is used.

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Christie, Mimi, and Mary McGrath. "Taking up the Challenge of Grief: Film as Therapeutic Metaphor and Action Ritual." Australian and New Zealand Journal of Family Therapy 8, no. 4 (December 1987): 193–99. http://dx.doi.org/10.1002/j.1467-8438.1987.tb01230.x.

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27

Poletto, Alessandro. "Pregnancy, Incantations, and Talismans in Early Medieval Japan: Chinese Influences on the Ritual Activities of Court Physicians." Religions 12, no. 11 (October 20, 2021): 907. http://dx.doi.org/10.3390/rel12110907.

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Court physicians (ishi or kusushi 医師), officials in the Bureau of Medications, were responsible for the well-being of court aristocracy since the establishment of a centralized state on the Japanese archipelago in the eighth century. Despite an increasing interest in the therapeutic arena of premodern Japan, scholars have tended to emphasize an epistemic divide between physicians and technicians employing other healing modalities, such as Buddhist monks and onmyōji 陰陽師, so that the former would be concerned with the physical body while the latter would not. However, this study focuses on the ritual and hemerological dimensions of the activities of court physicians within the crucial context of pregnancy and childbirth. By the twelfth century, court physicians affixed land-leasing talismans (shakuchimon 借地文) in the birthing room, pacified the birthing bed through incantations, and partook in the adjudication of a pregnancy-related hemerological notion known as hanshi (Ch: fanzhi). These practices appear in Ishinpō 医心方, which is a compendium of Chinese classics on therapeutics, hygiene, divination, and ritual that was compiled by Tanba no Yasuyori and presented to the court in 984. Ishinpō incorporates elements from multiple continental traditions, and some of the ritual practices discussed in this paper have at times been framed as “Daoist”. Since Daoist texts and institutions were never systematically brought or established in Japan, this study will rather stress the necessity of examining how Chinese textual traditions and ritual regimes were transmitted and distributed among institutions and technical groups within the Japanese state, in particular physicians from the Bureau of Medications and onmyōji from the Bureau of Yin and Yang.

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De la Torre, Renée, Cristina Gutiérrez Zúñiga, and Yael Dansac. "The cultural effects of neo-paganism’s ritual creativity." Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (August 31, 2021): e021007. http://dx.doi.org/10.20396/csr.v23i00.15883.

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In the last fifty years, different spiritual movements—that do not correspond to the church model and that—have emerged, due to their fluid and dynamic character, have propitiated an advance of global networks and have contributed to making specialized frontiers increasingly porous and permeable fields. A range of practices and beliefs related to Neo-paganism, New Age, and neo-Indianisms/neo-ethnicities have thus emerged. These three spiritual modalities are inscribed in differentiable ideologies that intertwine the spiritual, the therapeutic, the political and the identity. They concur in a search for bodily knowledge and techniques that recover the spiritual meaning of life as a way out of the materialism of the consumer culture in force in these times. However, they also have different emphases that distinguish them, although they are constantly intertwined and often share common elements and can even be practiced in the same ceremony.

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Bindi, Serena, and Verónica Giménez Béliveau. "Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative." Social Compass 69, no. 4 (December 2022): 443–80. http://dx.doi.org/10.1177/00377686221147797.

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Exorcism is a long-standing practice in the history of religions and has increased in contemporary societies. The introduction to the dossier ‘Exorcisms, extractions of unwanted identities, and other spiritual struggles around the body’ proposes a revision of the production of contemporary social sciences – in particular, anthropology and sociology – on exorcism. First, we propose a reflection on the category of exorcism, and then we discuss some of the issues that underlie research on the contemporary practice: ritual performance, the status of exorcism in modernity, the relationship with therapeutic and healing practices, the discussion of exorcism as a gendered ritual, and the political dimension of the practice.

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Possick, Chaya. "The Family Meal: An Exploration of Normative and Therapeutic Ritual from an Ethnic Perspective." Journal of Family Psychotherapy 19, no. 3 (August 29, 2008): 259–76. http://dx.doi.org/10.1080/08975350802269467.

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Loizaga-Velder, Anja, and Rolf Verres. "Therapeutic Effects of Ritual Ayahuasca Use in the Treatment of Substance Dependence—Qualitative Results." Journal of Psychoactive Drugs 46, no. 1 (January 2014): 63–72. http://dx.doi.org/10.1080/02791072.2013.873157.

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Kuppers, Petra. "Crip/Mad Archive Dances." Theater 52, no. 2 (May 1, 2022): 67–77. http://dx.doi.org/10.1215/01610775-9662255.

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Petra Kuppers reflects on her work in the crip/mad archive, which explores the work of mad, queer, and disabled predecessors in the fields of dance and performance. Kuppers consider how her personal relationship to therapeutic dance has changed (particularly therapeutic practices led by nondisabled artists such as Anne Wilson Wangh) and the importance of movement and embodiment in Kuppers’s own work—including a close description of ritual dance reenactments she conducted alongside her archival work at Lincoln Center in New York in 2021.

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Kiernan, J. P. "Wear ‘n’ tear and repair: the colour coding of mystical mending in Zulu Zionist Churches." Africa 61, no. 1 (January 1991): 26–39. http://dx.doi.org/10.2307/1160268.

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AbstractOne of the most conspicuous aspects of religious experience in Zulu Zionist Churches is the bright colours that are worn and otherwise employed. Surprisingly, this highly visible feature has attracted only passing attention from those who have studied these Churches; certainly no serious effort has been made to uncover the ritual significance of their colour symbolism. Against the background of anthropological studies of the therapeutic deployment of colour symbols in Africa and in the light of my own research among Zulu Zionists, this article sets out to show that the colours selected by Zionists from among those of salience to Africans express how they situate themselves within their social universe and plot the process of their response to it in ritual healing.

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Asamoah-Gyadu, J. Kwabena. "Signs, Tokens, and Points of Contact: Religious Symbolism and Sacramentality in Non-Western Christianity." Studia Liturgica 48, no. 1-2 (September 2018): 127–46. http://dx.doi.org/10.1177/00393207180481-210.

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The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated with Pentecostal/charismatic ministries. A classic example of the new sacramental substances is the widespread use of the anointing oil. The anointing oil has become an important “point of contact” in African Christian rituals of healing and supernatural interventions. The use of oil for anointing is not necessarily new in the historic Christian traditions. However, in contemporary African Christianity, it has been reinvented and instituted in healing and deliverance and exorcism rituals that go beyond what was familiar in the older religious traditions. In this essay, we reflect on new sacraments also re-designated as signs and tokens such as the reinvention of the anointing oil as a therapeutic substance in contemporary forms of African Christianity. The new ritual order and the perception of sacraments as therapeutic substances helps us to understand what non-Western Christians, through popular religious innovations, consider important in a faith whose liturgical standards were originally set by Western missionaries.

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Ahammed, Shaima. "Caste-based Oppression, Trauma and Collective Victimhood in Erstwhile South India: The Collective Therapeutic Potential of Theyyam." Psychology and Developing Societies 31, no. 1 (March 2019): 88–105. http://dx.doi.org/10.1177/0971333618825051.

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The decades of collective victimhood and trauma that the oppressed lower caste members in the southern state of India (Kerala) suffered in silence were less known to the world until the socio-religious reform movements offered a space for their collective expression of agitation and unrest. With no socially sanctioned channels to express their injustice and pain, the folk ritual of Theyyam often became the alternative for a cathartic release of transgenerational and collective victimhood and trauma long endured by people belonging to these communities. A common theme of Theyyam discussed in literature is the symbolic meaning of ‘empowerment’, ‘dissent’ and ‘protest’ that Theyyam takes on as the performer embodies a chosen deity. The ritual thereby becomes a temporary outlet for the collective rage, anger and resentment endured by people of the oppressed communities over the years. These insights have implied the healing potential of Theyyam as it offers a safe outlet for repressed trauma reactions for individuals as well as for the community, collectively. However, what is relevant to this discussion is the mechanism by which healing processes are activated in Theyyam. This article makes an effort in this direction—the focus is on understanding Theyyam as a psycho-cultural phenomenon and the collective therapeutic dynamics that it offers.

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Brook, Marie G., and Randy Fauver. "A Possible Mechanism of Action for the Placebo Response: Human Biofield Activation Via Therapeutic Ritual." International Journal of Transpersonal Studies 33, no. 1 (January 1, 2014): 131–47. http://dx.doi.org/10.24972/ijts.2014.33.1.131.

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الصیاد, مروة یوسف. "The Transformation of "Zār" from a Therapeutic Ritual into a Musical Performance by Mazaher Ensemble." مجلة علوم وفنون الموسیقى 46, no. 1 (August 1, 2021): 156–83. http://dx.doi.org/10.21608/jfma.2021.43649.1086.

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Brook, Marie Grace, and Randy Fauver. "A possible mechanism of action for the placebo response: human biofield activation via therapeutic ritual." Integrative Medicine Research 4, no. 1 (May 2015): 71–72. http://dx.doi.org/10.1016/j.imr.2015.04.093.

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Johnson, David Read, Susan C. Feldman, Hadar Lubin, and Steven M. Southwick. "The therapeutic use of ritual and ceremony in the treatment of post-traumatic stress disorder." Journal of Traumatic Stress 8, no. 2 (April 1995): 283–98. http://dx.doi.org/10.1002/jts.2490080209.

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Vecchiato, Norbert L. "Illness, therapy, and change in Ethiopian possession cults." Africa 63, no. 2 (April 1993): 176–96. http://dx.doi.org/10.2307/1160840.

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AbstractThis article examines patterns of continuity and change in spirit possession phenomena among the Sidamo of southern Ethiopia. Traditional possession rituals appear to be losing cultural relevance, owing to the increasing popularity of possession and exorcistic healing enacted within the ritual context of independent religious movements. Such movements emerged in the region as a response to widespread conversion to Christianity and Islam in the 1950s and 1960s. Patterns of possession healing in the new cults are analysed in relation to the prevailing holistic definition of health and the role attributed to supernatural agents i n illness aetiology. While outlining points of convergence and divergence in the recodification of rituals, this article highlights their therapeutic objectives and the centrality of healing in the newly emerged cults. It is argued that the political and sex antagonism model proposed by ‘deprivation theories’ is inadequate to explain the changing modalities of spirit possession and its persistence on the African scene. Independent healing movements should be recognised as an important health resource where rural and urban Africans seek relief from a wide range of organic and mental illnesses, personal misfortunes, and stressful life situations.

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Benedetti, Fabrizio. "Placebos and Movies: What Do They Have in Common?" Current Directions in Psychological Science 30, no. 3 (June 2021): 274–79. http://dx.doi.org/10.1177/09637214211003892.

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Placebos are fake therapies that can induce real therapeutic effects, called placebo effects. It goes without saying that what matters for inducing a placebo effect is not so much the fake treatment itself, but rather the therapeutic ritual that is carried out, which is capable of triggering psychobiological mechanisms in the patient’s brain. Both laypersons and scientists often accept the phenomenon of the placebo effect with reluctance, as fiction-induced clinical improvements are at odds with common sense. However, it should be emphasized that placebo effects are not surprising after all if one considers that fiction-induced physiological effects occur in everyday life. Movies provide one of the best examples of how fictitious reality can induce psychological and physiological responses, such as fear, love, and tears. In the same way that a horror movie induces fear-related physiological responses, even though the viewer knows everything is fake, so the sight of a syringe may trigger the release of pain-relieving chemicals in the patient’s brain, even if the patient knows there is a fake painkiller inside. From this perspective, placebos can be better conceptualized as rituals, actions, and fictions within a more general framework that emphasizes the power of psychological factors in everyday life, including the healing context.

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Schneible, Brigette K., Jay F. Gabriel, and Joke Bradt. "Reflections on music therapy with older adults from an ethnographic perspective." Quality in Ageing and Older Adults 22, no. 1 (June 26, 2021): 26–39. http://dx.doi.org/10.1108/qaoa-03-2021-0031.

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Purpose Older adults often navigate periods of disruptive transition, such as rehousing, that can be understood in terms of ritual transformation, a concept that describes changes to the social self in terms of deconstruction, liminality and reconstruction. Music therapy can assist older adults’ movement through these stages. This paper aims to engage theoretical perspectives on ritual to consider the social and cultural transformation of these residents of a long-term care nursing home. Design/methodology/approach Ethnographic theory and literature on the ritual process are used to reflect on one music therapist’s (first author’s) experience providing music therapy to older adult residents of a long-term care nursing home. The therapist facilitated a collaborative “healing story” whose performative aspects engaged the residents in their own healing process. These experiences culminated in a group songwriting experience with a resident choir ensemble. Findings The healing narrative involved aspects of the person, selfhood, relationship and culture more than elements of physicality or functional abilities. Music therapists working with older adults may find this theoretical perspective informative in interpreting resident behaviors and needs, identifying and addressing therapeutic goals and fostering a healing narrative. Originality/value Care and interventions for older adults are often guided by the biomedical model of aging as an illness. While sociological and psychological theories of aging offer alternatives, these are not always prominent in interventions. This exploration of aging and transition as ritual transformation offers one such needed and insightful perspective to inform practice.

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Nielsen, William Robert. "MAiD in Canada: Ethical Considerations in Medical Assistance in Dying." Canadian Journal of Bioethics 4, no. 2 (December 9, 2021): 93–98. http://dx.doi.org/10.7202/1084456ar.

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Medical assistance in dying (MAiD) is unique among the arsenal of medical therapeutics though it does return us to a dilemma Hippocrates addressed 2400 years ago. It provides welcome relief for suffering patients and their families, but MAiD is not suicide – it is invited homicide. It is more like a death ritual than a therapeutic procedure. Unlike medical interventions, MAiD cures no diseases and true informed consent cannot be obtained. It separates the body from the soul and perceived doctors’ errors are punishable through criminal prosecution. If badly administered, it could undermine trust in the medical profession. The providers are also at risk for delayed remorse. As the inclusion criteria for MAiD become more relaxed, doctors who currently decide on candidates for MAiD should have access to established panels for guidance. The panels should include legal and ethical specialists.

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Kearney, Peter J. "The Barretstown Experience: A Rite of Passage." Irish Journal of Sociology 17, no. 2 (November 2009): 72–89. http://dx.doi.org/10.7227/ijs.17.2.6.

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Barretstown Castle Holiday Camp for seriously ill children may have long-term beneficial effects on children with life-threatening illnesses. The presented evidence suggests that the experience is a contemporary rite of passage. The different stages of separation, transition and reaggregation can be identified. The separation from family and civil society is remarkably complete. Established norms no longer prevail in the transitional phase of liminality. Communitas and I-thou relationships become the mode of interaction. Barretstown added the dimension of Therapeutic Recreation to an American camp experience. The structured sequences of Therapeutic Recreation mediated by caras (councillors) encourage personal change. The Barretstown experience may be a life-enhancing ritual process and an important social experience in chronic severe childhood illnesses.

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Clarke, Jenelle Marie. "The case for “fluid” hierarchies in therapeutic communities." Therapeutic Communities: The International Journal of Therapeutic Communities 38, no. 4 (December 11, 2017): 207–16. http://dx.doi.org/10.1108/tc-05-2017-0016.

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Purpose Democratic therapeutic communities (TCs), use a “flattened hierarchy” model whereby staff and clients are considered to have an equal voice, sharing administrative and some therapeutic responsibility. Using the sociological framework of interaction ritual chain theory, the purpose of this paper is to explain how TC client members negotiated and enforced community expectations through an analysis of power within everyday interactions outside of structured therapy. Design/methodology/approach The study used narrative ethnography, consisting of participant observation with two democratic communities, narrative interviews with 21 client members, and semi-structured interviews with seven staff members. Findings The findings indicate social interactions could empower clients to recognise their personal agency and to support one another. However, these dynamics could be destructive when members were excluded or marginalised. Some clients used their interactions at times to consolidate power amongst dominant members. Practical implications It is argued that the flattened hierarchy approach theoretically guiding TC principles does not operate as a flattened model in practice. Rather, a fluid hierarchy, whereby clients shift and change social positions, seems more suited to explaining how the power structure worked within the communities, including amongst the client group. Recognising the hierarchy as “fluid” may open dialogues within TCs as to whether, and how, members experience exclusion. Originality/value Explorations of power have not specifically focused on power dynamics between clients. Moreover, this is one of the first papers to look at power dynamics outside of structured therapy.

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Brook, Marie Grace. "Exploratory research on therapeutic ritual healing: Applying scientific protocol to conduct experimental study of spiritual hands-on-healing." Integrative Medicine Research 4, no. 1 (May 2015): 106. http://dx.doi.org/10.1016/j.imr.2015.04.182.

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Bahta, G. T. "FOLKLORE: AN INSTRUMENT OF CONFLICT PREVENTION, TRANSFORMATION AND RESOLUTION IN THE ETHIOPIAN CONTEXT." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 170–85. http://dx.doi.org/10.25159/1016-8427/1615.

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The article assesses the role of folklore in the form of verbal, ritual and material objects as a means of customary dispute prevention, transformation and resolution in selected ethnic groups in Ethiopia. Samples of oral narratives in the form of proverbs, myths and legends from the Amhara, Tigray, Oromo and Issa linguistic groups are found to have cohesive functions that reiterate harmony among the respective communities and individuals prior to conflicts; conciliatory and mediatory functions during inter-ethnic and intra-ethnic or personal conflicts; and lastly, compensatory functions after conflicts. The familiarity of the content in the narratives and the beauty of the language of the mediators, usually the elders, transform the state of enmity into the state of tolerance and recompense. The pre-reconciliation, reconciliation and post-reconciliation rituals usually accompanied by animal sacrifice, as well as the venues of the rituals (usually river banks and under trees), create a local colour that foreground a feeling of exoneration, absolution, communalism as well as commitment to discontinue blood feuds. The material objects mostly used during the reconciliation rituals, such as Tabots, crosses and other relics of the Orthodox Church, Kalacha, boku, Chachu, Siniqee and Hanfala of the Oromo have a frightening effect on the people who want to redress damages by force. The widest usage of folkloric elements for conflict prevention, resolution and transformation is found to have a consoling and therapeutic effect on the material and psychological dimensions of conflict. On the other hand, it is suggested that concerned bodies should preserve and make use of such rich folkloric heritage that conform with the constitution of the country and international human right conventions.

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Williams, Joseph. "The Pentecostalization of Christian Zionism." Church History 84, no. 1 (March 2015): 159–94. http://dx.doi.org/10.1017/s0009640714001747.

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This essay highlights U.S. pentecostals' and charismatics' cultivation of more experiential forms of identification with Jews and with Israel that in turn played a crucial role in the global growth of Christian Zionism. Already at the turn of the twentieth century, key figures experimented with “Judeo-centric” forms of ritual and dress, merging eschatological concerns inherited from nineteenth-century Protestantism with British Israelite ideas equating Anglo-Saxons with the lost tribes of Israel. In subsequent decades these racial notions were pushed to the fringes of the pentecostal movement, but the intense sense of identification with Israel remained. Building on the emergent mythology in the midcentury U.S. of a shared “Judeo-Christian tradition,” adherents increasingly stressed their religious and cultural (as opposed to racial) connections with God's “chosen people.” And by the late twentieth century, the 1960s counterculture, a burgeoning emphasis on the therapeutic, and growing religious diversity all facilitated pentecostals' and charismatics' renewed experimentation with “exotic” Israel-themed rituals. Significantly, believers' appropriation of Jewish-based religious practices and identities transcended nationalistic categories, and reinforced post-American sensibilities in important respects. As such, U.S.-based evangelists and broadcast ministries were able to disseminate pentecostalized expressions of Christian Zionism well beyond North America, and help catalyze a transnational, global movement.

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dos Santos, Rafael G., José Carlos Bouso, and Jaime E. C. Hallak. "Ayahuasca, dimethyltryptamine, and psychosis: a systematic review of human studies." Therapeutic Advances in Psychopharmacology 7, no. 4 (February 23, 2017): 141–57. http://dx.doi.org/10.1177/2045125316689030.

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Ayahuasca is a hallucinogen brew traditionally used for ritual and therapeutic purposes in Northwestern Amazon. It is rich in the tryptamine hallucinogens dimethyltryptamine (DMT), which acts as a serotonin 5-HT2A agonist. This mechanism of action is similar to other compounds such as lysergic acid diethylamide (LSD) and psilocybin. The controlled use of LSD and psilocybin in experimental settings is associated with a low incidence of psychotic episodes, and population studies corroborate these findings. Both the controlled use of DMT in experimental settings and the use of ayahuasca in experimental and ritual settings are not usually associated with psychotic episodes, but little is known regarding ayahuasca or DMT use outside these controlled contexts. Thus, we performed a systematic review of the published case reports describing psychotic episodes associated with ayahuasca and DMT intake. We found three case series and two case reports describing psychotic episodes associated with ayahuasca intake, and three case reports describing psychotic episodes associated with DMT. Several reports describe subjects with a personal and possibly a family history of psychosis (including schizophrenia, schizophreniform disorders, psychotic mania, psychotic depression), nonpsychotic mania, or concomitant use of other drugs. However, some cases also described psychotic episodes in subjects without these previous characteristics. Overall, the incidence of such episodes appears to be rare in both the ritual and the recreational/noncontrolled settings. Performance of a psychiatric screening before administration of these drugs, and other hallucinogens, in controlled settings seems to significantly reduce the possibility of adverse reactions with psychotic symptomatology. Individuals with a personal or family history of any psychotic illness or nonpsychotic mania should avoid hallucinogen intake.

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Al-mansour, Baraa. "Pharmacological Effects of Sacred Oils Belonging to Ancient Civilizations." Sumerianz Journal of Agriculture and Veterinary, no. 42 (May 23, 2021): 55–68. http://dx.doi.org/10.47752/sjav.42.55.68.

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Over the centuries, humanity has known and utilized some sacred oils extracted from their medicinal plants for therapeutic purpose. They are considered as good source of bioactive compounds having a wide range of vital biological activities. Aromatic oils have been a part of human history for more than 3,500 years BC and appeared with regularity throughout all major civilizations down the ages, with uses ranging from religious ritual, food flavoring, medicines, perfumery and the masking of bad odors. It is impossible to date exactly when plants were first used medicinally, since such a development would have taken place over thousands of years. During recent decades, many researchers have investigated the mechanisms of action and the therapeutic use of essential oils as physical, emotional, and spiritual well-being. This review, highlights on some sacred essential oils extracted from important traditional medicinal plants that possesses several pharmacological properties, considering that the safety and versatility of this these supplement should allow for its use in numerous pathological conditions.

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