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Journal articles on the topic 'Healing and celebration'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

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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2

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

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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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6

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 th

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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 t

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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 a

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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 a

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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 wo

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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

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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

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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 di

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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 he

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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 be

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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

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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 me

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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 c

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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, re

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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-bio

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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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22

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 Enyo

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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

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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 evolutionis

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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 s

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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 G

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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

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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. Aspe

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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 fest

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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

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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 Parti

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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 d

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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

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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 explor

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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 psychiat

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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 dinne

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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&nbsp;Leskov. Intended for children&rsquo;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 &ldquo;to descend in order to ascend&rdquo; can be interpreted as a motif of spiritual rebirth (or healing). The hero-narrator reproduces the story of the main character&rsquo;s spiritual struggle, the meaning of which is revealed in the context of the Christian

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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, tool

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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 invok

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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 an

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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 Senh

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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 t

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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 newb

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