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Journal articles on the topic 'Healing circles'
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Madrona, Lewis. "Introducing Healing Circles and Talking Circles into Primary Care." Permanente Journal 18, no. 2 (May 12, 2014): 4–9. http://dx.doi.org/10.7812/tpp/13-104.
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Garrett, Michael Tlanusta, J. T. Garrett, and Dale Brotherton. "Inner Circle/Outer Circle: A Group Technique Based on Native American Healing Circles." Journal for Specialists in Group Work 26, no. 1 (March 1, 2001): 17–30. http://dx.doi.org/10.1080/01933920108413775.
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Monshat, Kaveh. "Sharing circles as healing spaces: an ode." International Journal of Whole Person Care 10, no. 1 (January 6, 2023): 16–24. http://dx.doi.org/10.26443/ijwpc.v10i1.370.
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Silva, Cristiane Rocha, and Gabriela Schenato Bic. "Women's Circles: Agroecology, Movement, Resistance and Healing in Universities." Journal of Agricultural Sciences Research (2764-0973) 2, no. 10 (January 9, 2022): 2–6. http://dx.doi.org/10.22533/at.ed.97321022250810.
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Richardson, Jennifer L. "The Other Side of Change." Departures in Critical Qualitative Research 12, no. 2 (2023): 5–28. http://dx.doi.org/10.1525/dcqr.2023.12.2.5.
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This work locates within Black feminist traditions a methodology and praxis that effectively engages Black women on the issues surrounding media impact. In the tradition of African Ring Shouts, healing circles provide Black women with the freedom to feel, think, reflect, exercise self-care, and strengthen social and emotional bonds. Far beyond a simply utilitarian purpose of collecting data for this study, healing circles create spaces for Black women to address the impact that symbolic forms of media violence have on their humanity and political voice. In this work, healing is a political path of resistance, a radical spiritual project that constitutes a step in the recovery of self by not only defying the assaults of the dominant culture but also constructing an alternative reality grounded in a discourse of counter-hegemonic knowledge. The power in healing as praxis is a methodology that radical feminist scholars across disciplines can employ to access and produce knowledge.
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Jordan, Meg. "Healing Circles: An Ethnographic Study of the Interactions among Health and Healing Practitioners from Multiple Disciplines." Global Advances in Health and Medicine 3, no. 4 (July 2014): 9–13. http://dx.doi.org/10.7453/gahmj.2014.035.
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van Laar, Wout. "Churches as Healing Communities: Impulses from the South for an Integral Understanding of Healing." Exchange 35, no. 2 (2006): 226–41. http://dx.doi.org/10.1163/157254306776525708.
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AbstractFor several reasons in missionary ecumenical circles healing could become the new paradigm for mission. One of the main reasons is that in churches in the Southern hemisphere healing is the central focus of the local Christian community. Church life is characterized by the conviction that not the mere change of political structures will lead to a better world. Liberation from evil, forgiveness, medical care, mutual acceptance and common socio-political engagement, all are inspired by the integral message of the gospel. The author gives several examples of African Christian communities in the Netherlands that may be called healing communities and are an inspiration for new forms of living the Christian faith, badly needed for the white middle class congregations that are weakened by secularism and Enlightenment.
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Gailey, Timothy H. "Healing Circles and Restorative Justice: Learning from Non-Anglo American Traditions." Anthropology Now 7, no. 2 (May 4, 2015): 1–7. http://dx.doi.org/10.1080/19428200.2015.1058116.
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Sark, Shaya. "About the Artwork." Journal of Aboriginal Economic Development 14, no. 1 (May 28, 2024): viii. http://dx.doi.org/10.29173/jaed18.
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The plants around the circle represent the medicines we use in our Mi’kmaq communities and appeal to a returning to traditional knowledge for healing. The stages of the medicine show the transitional cycles of growth. Orange background is the reflections of sunsets we have here in Unama’ki and are invoking the Truth & Reconciliation Calls to Action. The buildings show differences in homes and offices, many worked from home during throughout the pandemic, and it changed our idea of working environments. The bottom half of the circles represents a reflection on our history and that we have always had to adapt to changing times and circumstances. We are shaped by our environment and culture.
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Hyatt, Ashley. "Healing Through Culture for Incarcerated Aboriginal People1." First Peoples Child & Family Review 14, no. 1 (August 31, 2020): 182–95. http://dx.doi.org/10.7202/1071295ar.
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Statistically, Aboriginal people in Canada are over-represented in prisons throughout the country. While representatives from the Canadian government recognize that the Aboriginal incarceration rates are an issue, they have failed to find a solution. A link has been found to demonstrate how the erosion of Aboriginal culture through the legacy of residential schools has contributed to the current inflated Aboriginal incarceration statistics (Waldram, 1997). As such, cultural healing in prisons may be a crucial factor for Aboriginal inmates’ rehabilitation. Cultural healing can be implemented in prisons by: providing inmates with access to Elders, allowing Elders to perform ceremonies, providing inmates with access to sacred medicines, and increasing the number of healing lodges and sacred circles.
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Mohr, Adam. "Missionary Medicine and Akan Therapeutics: Illness, Health and Healing in Southern Ghana's Basel Mission, 1828-1918." Journal of Religion in Africa 39, no. 4 (2009): 429–61. http://dx.doi.org/10.1163/002242009x12529098509803.
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AbstractThe Basel missionaries in southern Ghana came from a strong religious healing tradition in southwest Germany that, within some circles, had reservations about the morality and efficacy of biomedicine in the nineteenth century. Along with Akan Christians, these missionaries in Ghana followed local Akan healing practices before the colonial period was formalized, contrary to a pervasive discourse condemning local religion and healing as un-Christian. Around 1885, however, a radical shift in healing practices occurred within the mission and in Germany that corresponded to both the Bacteriological Revolution and the formal colonial period. In 1885 the first medical missionary from Basel arrived in Ghana, while at the same time missionaries began supporting biomedicine exclusively. This posed a great problem for Akan Christians, who began to seek Akan healers covertly. Akan Christians argued with their European coreligionists that Akan healing was a form of culturally relative therapy, not a rival theology.
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Hyatt, Ashley. "Healing Through Culture for Incarcerated Aboriginal People." First Peoples Child & Family Review 8, no. 2 (September 28, 2020): 40–53. http://dx.doi.org/10.7202/1071731ar.
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Statistically, Aboriginal peoples in Canada are over represented in prisons throughout the country (Hayman, 2006; Perreault, 2009; Rymhs, 2008; Waldram, 1997). While representatives from the Canadian government recognize that the Aboriginal incarceration rates are an issue (CBC, 2013; Perreault, 2009), they have failed to find a solution. A link has been found to demonstrate how an erosion of Aboriginal culture through the legacy of residential schools has contributed to the current inflated Aboriginal incarceration statistics (Waldram, 1997). As such, cultural healing in prisons may be a crucial factor to Aboriginal inmates’ rehabilitation. Cultural healing can be implemented in prisons by: providing inmates with access to Elders, allowing Elders to perform ceremonies, providing inmates with access to sacred medicines, and increasing the number of healing lodges and sacred circles.
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Restoule, Jean-Paul. "Education as Healing: How Urban Aboriginal Men Described Post-Secondary Schooling as Decolonising." Australian Journal of Indigenous Education 34 (2005): 123–31. http://dx.doi.org/10.1017/s132601110000404x.
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AbstractThis paper relates findings from learning circles held in Toronto, Ontario, Canada, with urban Aboriginal men. The purpose of the circles was to determine how an Aboriginal cultural identity is formed in urban spaces. Education settings were mentioned by the research participants as a significant contribution to their cultural identity development. Participants described elementary and secondary school experiences as lacking in Aboriginal inclusion at best or as racist. In contrast to these earlier experiences, participants described their post-secondary education as enabling them to work on healing or decolonising themselves. Specific strategies for universities to contribute to individual decolonising journeys are mentioned. A university that contributes to decolonising and healing must provide space for Aboriginal students where they feel culturally safe. The students must have access to cultural knowledge and its keepers, such as elders. Their teachers must offer Indigenous course content and demonstrate respect and love for their students. Courses must be seen to be relevant to Indigenous people in their decolonising process and use teaching styles that include humour and engender a spirit of community in the classroom. In particular, Indigenous language courses are important to Aboriginal students.
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Colwell, Chip. "Can Repatriation Heal the Wounds of History?" Public Historian 41, no. 1 (February 1, 2019): 90–110. http://dx.doi.org/10.1525/tph.2019.41.1.90.
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In 1990, the US Congress passed the Native American Graves Protection and Repatriation Act (NAGPRA), which in part established a legal procedure for Native Americans to reclaim cultural items and ancestral remains from museums and federal agencies. Many advocates have framed NAGPRA as a kind of restorative justice in which “healing” is fundamentally integrated into the repatriation process. This article engages with a growing literature that ensures questions of healing are not just casually asserted but closely examined, by critically analyzing why and how NAGPRA has led to the kinds of conflict resolution and peace-building envisioned by some of its proponents. A survey of tribal repatriation workers reveals that “healing” for Native American communities is not uniform in practice or merely the end point of conflict. Rather, it is expressed in five different themes, illustrating that healing is one component of a complex socio-political process that circles around the law’s implementation.
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Walker, Lorenn. "Huikahi Restorative Circles: Group Process for Self-Directed Reentry Planning and Family Healing." European Journal of Probation 2, no. 2 (August 2010): 76–95. http://dx.doi.org/10.1177/206622031000200206.
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Crawford, Katheryn, Esperanza Martell, Mustafa Sullivan, and Jessie Ngok. "Generational and Ancestral Healing in Community: Urban Atabex Herstory." Genealogy 5, no. 2 (May 8, 2021): 47. http://dx.doi.org/10.3390/genealogy5020047.
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When we take the time to face internalized oppression, anything we want becomes possible. Urban Atabex Organizing and Healing in Community Network invites organizers and agents of change to be in community, to heal from internalized oppression, and to create another world that we know is possible, for ourselves, family, community, and the world. Through community healing circles and liberation workshops, this work is dedicated to ending violence against women of color and fighting to end the triple threat of patriarchy, white supremacy, and capitalism. The emotional release model is a framework and set of practices for self-healing from internalized oppression and liberation, by centering indigenous earth-based spirituality, Paulo Freire’s methodology, and spirit guided energy work. This orientation to healing creates transformative possibilities and opportunities for intentional community care. Over the past ten years, the workshops and trainings have expanded the collective to include men of color, queer and trans people, and people of European descent in the fight for our liberation. This work has created the possibility of peace and justice in our lifetime.
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Ganeri, Martin. "Two Pedagogies for Happiness: Healing Goals and Healing Methods in the Summa Theologiae of Thomas Aquinas and The Śrī Bhāṣya of Rāmānuja." Royal Institute of Philosophy Supplement 66 (April 9, 2010): 51–65. http://dx.doi.org/10.1017/s1358246109990245.
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The scholastic mode of intellectual enquiry has been looked down upon in Western philosophical circles over the last few centuries, not least because of the central role of authorities shaping the reasoning that takes place and because of the fine distinctions and disputational mode of discourse it employs. The scholastic approach is, however, a prime example of philosophy as therapeia, of intellectual inquiry and reflection concerned with the healing transformation of human life, with what kind of knowledge and behaviour brings about human happiness. The scholastic approach is motivated and determined by consideration of what the final human goal might be and what are the means to achieve it. Authorities are important because they tell us about the goal and means. Distinctions and disputation are important because they help us learn in a way that transforms our minds and actions.
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Lee, Bonnie, Peter Kellett, Kamal Seghal, and Corina Van den Berg. "Breaking the silence of racism injuries: a community-driven study." International Journal of Migration, Health and Social Care 14, no. 1 (March 5, 2018): 1–14. http://dx.doi.org/10.1108/ijmhsc-01-2016-0003.
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Purpose Injuries resulting from racism are largely hidden by silence. Community services to provide healing from racism are missing in at least one Canadian city. The purpose of this paper is to identify the injuries suffered by immigrants who experienced racism and discuss the development of culturally appropriate programs and tools to address injuries from racism. Design/methodology/approach Participants representing visible minorities service providers from non-profit, public-funded organizations in a major Canadian city took part in two focus groups. Data from focus groups were thematically analyzed. Findings Racism produces traumatic and persistent psychological, social and intergenerational injuries. An ostensible gap exists in services, professional education and skills to address the psycho-social effects of this complex problem. The complicity of silence in both dominant and subordinated groups contributes to its perpetuation. A dearth of screening and assessment instruments is a barrier in identifying individuals whose mental health and addiction problems may have underlying racism-related etiology. Creation of community healing circles is recommended as a preferred method over individual “treatment” to expose and deconstruct racism, strengthen ethnic identity and intergenerational healing. Research limitations/implications These qualitative findings were generated based on the perspectives of a small purposive sample (n=8) of immigrant service providers and immigrants from one Canadian city. Many of these findings are consistent with the existing literature on internalized racism and racism injuries. Generalizability to the wider population of the province and of Canada requires further research. Practical implications Practitioners in health and social care as well as educators need to understand the injuries and internalized effects of racism to provide appropriate services and leadership. Development of anti-racism professional knowledge and skills, healing circles, and assessment instruments will contribute to deconstructing racism and mitigating its injuries. Originality/value Community-driven studies exploring racism and the lack of services to address the issue are scarce. This study pulls together the experience of service providers and their insights on ways to break the detrimental silence surrounding racism.
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McPherson, Robert. "Circles, Trees, and Bears: Symbols of Power of the Weenuche Ute." American Indian Culture and Research Journal 36, no. 2 (January 1, 2012): 103–30. http://dx.doi.org/10.17953/aicr.36.2.w280374p4142140q.
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The Ute community of White Mesa, comprised of approximately 315 people, sits in the corner of southeastern Utah, eleven miles outside of Blanding. The residents, primarily of Weenuche Ute and Paiute ancestry, enjoy a cultural heritage that embraces elements from plains, mountain, and desert/Great Basin Indian culture. Among their religious practices are the Worship Dance, Ghost Dance, Sun Dance, and Bear Dance. Although each ceremony is unique, and performed for a variety of reasons, the common ground among them cannot be missed. Healing the sick, renewing necessities for survival, connecting spiritually with ancestors, communicating with the Land Beyond, establishing patterns for life, and sharing symbols that unify religious expression—such as the circle, tree, and bear—are elements that characterize the faith of these people as expressed in these ceremonies. Their origin sheds light on the relevance of these practices as they blend traditions from the past with contemporary usage. As symbols imbued with religious relevance, they make the intangible visible while continuing to teach and protect that which is important in Ute cultural survival. This article looks at these shared elements while offering new information about the origin and symbolism of the Ghost Dance as practiced in the Worship Dance. Circles, trees, bears, and other emblems provide not only themes from past teaching but empower the Ute universe today.
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Larkin, Francis J. "The Law, Society and a Larger Vision: A Commentary on Healing Circles and Restorative Justice." Anthropology Now 7, no. 2 (May 4, 2015): 8–11. http://dx.doi.org/10.1080/19428200.2015.1058117.
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Marsh, Teresa Naseba, David C. Marsh, and Lisa M. Najavits. "The Impact of Training Indigenous Facilitators for a Two-Eyed Seeing Research Treatment Intervention for Intergenerational Trauma and Addiction." International Indigenous Policy Journal 11, no. 4 (November 30, 2020): 1–20. http://dx.doi.org/10.18584/iipj.2020.11.4.8623.
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Intergenerational trauma in Indigenous Peoples was not the result of a targeted event, but rather political and governmental policies inflicted upon entire generations. The resultant effects of these traumas and multiple losses include addiction, depression, anxiety, violence, self-destructive behaviors, and suicide, to name but a few. Traditional healers, Elders, and Indigenous facilitators agree that the reclamation of traditional healing practices combined with conventional interventions could be effective in addressing intergenerational trauma and substance use disorders. Recent research has shown that the blending of Indigenous traditional healing practices and the Western treatment model Seeking Safety resulted in a reduction of intergenerational trauma (IGT) symptoms and substance use disorders (SUD). This article focuses on the Indigenous facilitators who were recruited and trained to conduct the sharing circles as part of the research effort. We describe the six-day training, which focused on the implementation of the Indigenous Healing and Seeking Safety model, as well as the impact the training had on the facilitators. Through the viewpoints and voices of the facilitators, we explore the growth and changes the training brought about for them, as well as their perception of how their changes impacted their clients.
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Maranzan, K. Amanda, Roseanna Hudson, Rosemary Scofich, Melody McGregor, and Rachel Seguin. "“It’s a lot of work, and I’m still doing it”: Indigenous perceptions of help after sexual abuse and sexual violence." International Journal of Indigenous Health 13, no. 1 (August 23, 2018): 140–56. http://dx.doi.org/10.32799/ijih.v13i1.30312.
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This project used a sequential exploratory design to learn about what Canadian Indigenous people found helpful for dealing with the impacts of sexual abuse and sexual violence, as well as facilitators and barriers to service use. Participants resided in Thunder Bay, Ontario, Canada and identified primarily as Ojibway, Oji-Cree, Cree, and Métis. Talking Circles and individual interviews were integrated with quantitative survey data. The Medicine Wheel was used to organize and describe findings. Spiritual practices included meeting with Elders, attending ceremonies, being outside, teachings, Healing Circles, and using Traditional Healers and Traditional Medicines. Emotional practices included connection, listening and being listened to, validation, cultural connections, self-reflection, belonging, and help with grieving. Physical practices included fasting, having a safe place to go, and sobriety, while mental practices included learning and understanding, non-judgement, learning coping skills, and being persistent. Findings reinforce that supports for sexual abuse/violence must be conceptualized beyond formal supports and be inclusive of the spiritual, emotional, mental, and physical practices used by Indigenous peoples.
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Titahelu, Juanrico Alfaromona Sumarezs. "Dissemination of Mechanisms for Handling Criminal Cases in Criminal Procedure Law." AIWADTHU: Jurnal Pengabdian Hukum 3, no. 1 (March 30, 2023): 33. http://dx.doi.org/10.47268/aiwadthu.v3i1.1293.
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Introduction: Crime is a social symptom of society. Crime grows and develops along with the growth and development of society. Policies in the use of criminal law are closely correlated with criminalization.Purposes of Devotion: Provide understanding to the community in Kilo 9 Village, Kawatu Hamlet, West Seram Regency (SBB), about the mechanism of handling cases of general crimes in Criminal Procedure Law. Method of Devotion: Conducting surveys and discussions to obtain the information needed and set goals in socialization activities. At the preparatory stage is also carried out preparing the material.Results of the Devotion: The implementation of community service activities in the village of RTKilo 9, West Seram district (SBB), can be found and it is known that the mechanism of handling cases in Criminal Procedure Law, including; preliminary examination stage examination stage in the trial, the stage of Criminal implementation, especially criminal Agency of Inter-Institutional Relations in the process of resolving cases and criminal case settlement Model according to Restorative Justice, consists of Victim-Offender Reconciliation or Mediaton Programs (VORP), Sentencing circles or Healing circles, and Prisoner Assistance Programs.
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Zakheim, Suzanne Faye. "Healing Circles as an Alternative to Batterer Intervention Programs for Addressing Domestic Violence Among Orthodox Jews." Partner Abuse 2, no. 4 (2011): 484–96. http://dx.doi.org/10.1891/1946-6560.2.4.484.
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Orthodox Jewish (OJ) families living with violence have concerns that are specific to their culture and tradition. This article, based on a 2009 study at New York University (S. F. Zakheim, 2009), explores the possibility that mainstream interventions developed to address domestic violence lack features that make them optimal for use among OJ families.One often used treatment, the Batterer Intervention Program (BIP), is predicated on the belief that resocializing the male abuser will eliminate the problem of violence in a domestic setting. The BIP method of treatment dictates that, once violence has been reported, a chain of legal and societal events must be set into motion. This treatment does not involve the victim and may not even take into account his or her own expressed desires.This article considers that, within the OJ community, it may be necessary to view domestic violence from a different perspective. To this end, it compares two forms of intervention carried out with OJ families: the BIP and an innovative restorative justice approach called healing circles (HCs). The restorative justice theory, on which HCs are predicated, permits the victim (not the legal authorities) to define what restitution he or she receives from the perpetrator. Unlike the BIP, which targets the behaviors of the abuser only, HCs work with the entire family—and the broader community—even taking into account community rituals and individual characteristics. As a treatment method sensitive to cultural intricacies, the HC proved to be more effective than BIPs in dealing with domestic violence in the OJ community.
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Peterson, Tessa, Therese-Julia Uy, Claudia Reyes, Dalia Paris-Saper, and Keely Nguyen. "Know Justice, Know Peace: Reflections from a community-based, action research collective." Theory in Action 16, no. 3 (July 31, 2023): 1–38. http://dx.doi.org/10.3798/tia.1937-0237.2312.
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This article provides an overview of the community-based, action research project called Know Justice, Know Peace: A Transformation & Justice Community Collective, which took place with six local grassroots justice-oriented organizations in Southern California’s Inland Empire region. Together we explored if, how, and where, wellness, healing and trauma-informed practices and transformative organizing exist in the daily operations and strategic vision of these organizations. Through interviews, focus groups, and healing circles, as well as an 8-month, bi-weekly training program, we identified individual and organizational needs, barriers, and facilitators of actualizing healing, wellbeing, and justice values in daily operation and organizational culture. Overall, the findings of this collective echoed what our review of literature in the field found from a diverse range of interdisciplinary scholars and activists; that to thrive individually and organizationally we must transform the relationships and structures we operate in to actualize values to stay grounded and connected while advancing effective strategies that resist toxic and violent structures and replace them with transformative and sustaining ones. This article summarizes community participants’ internal and organizational struggles as well as the assets they build upon. It explores theoretical frameworks deriving from healing justice, transformative movement organizing, trauma-informed and healing-centered methodologies, and emergent strategy that propose critical analysis and applied tools to advance individual and community wellness and healing as well as restorative organizing models and alternative organizational structures for values alignment in the daily operations of social justice-oriented community organizations. [Article copies available for a fee from The Transformative Studies Institute. E-mail address: journal@transformativestudies.org Website: http://www.transformativestudies.org ©2023 by The Transformative Studies Institute. All rights reserved.]
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Yong, Amos. "Disability and the Gifts of the Spirit: Pentecost and the Renewal of the Church." Journal of Pentecostal Theology 19, no. 1 (2010): 76–93. http://dx.doi.org/10.1163/174552510x489973.
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AbstractThe interface between the disability rights movement and renewal Christianity has been one of missed opportunities in part because of the centrality of healing in renewal Christian circles. This essay delineates the challenges that occur at this intersection and charts the way toward a renewal theology of disability in dialogue with J. Rodman Williams, one of the leading theologians of the charismatic and neo-Pentecostal movements. Central to such an endeavor is the articulation of an inclusive ecclesiology derived from the Pauline metaphor of the body of Christ animated by the Spirit's diverse giftings amidst and through the church's many members.
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Meyer, Craig. "From Wounded Knee to Sacred Circles: Oglala Lakota Ethos as “Haunt” and “Wound”." Humanities 8, no. 1 (February 25, 2019): 36. http://dx.doi.org/10.3390/h8010036.
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Oglala Lakota ethos manifests a pre-Socratic/Heideggerian variant of ethos: ethos as “haunt”. Within this alternative to the Aristotelian ethos-as-character, Oglala ethos marks out the “dwelling place” of the Oglala Lakota people. That is, the Oglala Lakota ground their cultural- and self-identity in the land: their ethology, in effect, expresses an ecology. Thus, an Oglala Lakotan ethos cannot be understood apart from its nation’s understanding of the natural world—of its primacy and sacredness. A further aspect of the Oglala Lakotan ethos rests in the nation’s history of conflict with EuroAmericans. Through military conflict, forced displacement, and material/economic exploitation of reservation lands, an Oglala Lakota ethos bears within itself a woundedness that continues to this day. Only through an understanding of ethos-as-haunt, of cultural trauma or woundedness, and of the ways of healing can Oglala Lakota ethos be fully appreciated.
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McLane, P., D. Jagodzinsky, L. Bill, C. Barnabe, B. R. Holroyd, A. Phillips, E. Louis, et al. "P100: Exploring First Nations members emergency department experiences and concerns through participatory research methods." CJEM 20, S1 (May 2018): S92. http://dx.doi.org/10.1017/cem.2018.298.
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Introduction: Emergency Departments (EDs) are frequently the first point of entry to access health services for First Nation (FN) members. In Alberta, FN members visit EDs at almost double the rate of non-FN persons. Furthermore, preliminary evidence demonstrates differences in ED experience for FN members as compared to the general population. The Alberta First Nations Information Governance Centre, Maskwacis Health Services, Yellowhead Tribal Council, Treaty 8 First Nations of Alberta, and Alberta Health Services are working together to research FN members ED experiences and concerns. Methods: This is participatory research guided by a two-eyed seeing approach that acknowledges the equal value of both Western and Indigenous worldviews. FN and non-FN leaders researchers are full partners in the development of the research project. Six sharing circles will be held in February 2018 across Alberta, with Elders, FN patients, FN and non-FN clinicians and FN and non-FN administrators. Sharing circles are similar to focus groups, but emphasize everyone having a turn to speak and demonstrating respect among participants in accordance with FN protocols. Elders will select the questions for discussion based on topics that arose in initial team meetings. Sharing circle discussions will be audio recorded and transcribed. Analysts will include both Western and Indigenous worldview researchers, who will collaboratively interpret findings. Elders will review, discuss, contextualize and expand upon study findings. The research is also guided by FN principles of Ownership, Control, Access, and Possession of FN information. It is through these principles that First Nation research projects can truly be classified as FN lead and driven. Results: Based on initial team meeting discussions, results of sharing circles are expected to provide insights on issues such as: healing, patient-provider communication (verbal and non-verbal), shared decision making, respect for patient preferences, experiences leading to trust or distrust, understandings of wait times and triage, times when multiple (repeat) ED presentations occur, distances travelled for care, choosing specific EDs when seeking care, impacts of stereotypes about FN patients, and racism and reconciliation. Conclusion: Understanding FN ED experience and bringing FN perspectives to Western conceptions of the goals and provision of ED care are important steps toward reconciliation.
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Howell, Teresa, Monique Auger, Tonya Gomes, Francis Lee Brown, and Alannah Young Leon. "Sharing Our Wisdom: A Holistic Aboriginal Health Initiative." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 111. http://dx.doi.org/10.18357/ijih111201616015.
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<p>Colonization has had a profound effect on Aboriginal people’s health and the deterioration of traditional Aboriginal healthcare systems. Health problems among Aboriginal people are increasing at an alarming pace, while recovery from these problems tends to be poorer than among other Canadians. Aboriginal people residing in urban settings, while maintaining strong cultural orientations, also face challenges in finding mentors, role models, and cultural services, all of which are key determinants of health. Using a participatory action framework, this study focused on understanding and describing Aboriginal traditional healing methods as viable approaches to improve health outcomes in an urban Aboriginal community. This research investigated the following questions: (a) Do traditional Aboriginal health practices provide a more meaningful way of addressing health strategies for Aboriginal people? (b) How does participation in health circles, based on Aboriginal traditional knowledge, impact the health of urban Aboriginal people? Community members who participated in this project emphasized the value of a cultural approach to health and wellness. The project provided a land-based cultural introduction to being of <em>nə́c̓aʔmat tə šxʷqʷeləwən ct</em> (one heart, one mind) and learning ways of respectful listening <em>x<sup>w</sup>na:mstəm</em> (witness) <em>tə slaχen</em> (medicines) (listen to the medicine), through a series of seven health circles. The circles, developed by Aboriginal knowledge keepers, fostered a healthy sense of identity for participants and demonstrated the ways of cultural belonging and community. Participants acknowledged that attending the health circles improved not only their physical health, but also their mental, emotional, and spiritual health.<strong></strong></p>
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Greene-Hayes, Ahmad. "Shots of Deliverance: Mother Estella Boyd’s Healing Hands and Global Black Pentecostal Reach." Journal of Africana Religions 10, no. 2 (July 1, 2022): 149–73. http://dx.doi.org/10.5325/jafrireli.10.2.0149.
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Abstract This article explores the religious labor of Mother Estella Boyd (1914–2003), an African American Pentecostal preacher, faith healer, and prophetess widely known in and beyond Black Pentecostal circles for her special practice of laying on of hands, which she referred to as “shots of deliverance.” Using the memoirs, interviews, and sermons of both Boyd and her spiritual children, this article uses a gendered analysis and argues that Boyd’s laying on of hands, and the healing and deliverance from “sexual sin” and substance abuse that took place as a result, helped shape the religious careers of prominent Black Pentecostal leaders such as Bishop Marvin Winans and Prophetess Juanita Bynum. As a result of Boyd’s imprint and legacy on their lives, I argue that even as Boyd never physically left the United States, her legacy transcended the U.S. nation-state, particularly through Bynum’s contemporary global Black Pentecostalism.
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Guillemain, Hervé. "A democratic program for healing: The Raspail domestic medicine method in 1840s France." Science in Context 33, no. 4 (December 2020): 385–403. http://dx.doi.org/10.1017/s0269889721000132.
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ArgumentRaspail’s domestic medicine method, popularized in 1840s France, has similarities with the practices of nineteenth century non-academic healers. His mass marketing of camphor as a universal treatment echoes the practices of “charlatans” and their circles. But Raspail is also very original in this history of popular care. As a scientist, a popularizer of encyclopedic knowledge and a political activist, he managed to blur traditional distinctions between science and politics and between popular and learned medicine. Raspail was a constant thorn in the side of academic institutions and professional organizations, which were struggling to gain legitimacy. His work took a political turn when he combined, within a single project, his approach to treatment and his call for democratizing medical care. Raspail’s method challenged institutional norms by acknowledging the importance of the patient’s contribution to the healing process, and recognizing the necessity of thwarting the occasionally deleterious effects of monopolistic medicalization.
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Ramazanova, Z. B., and M. R. Seferbekov. "MOUNTAINS AND CAVES IN THE ANDIS’ RITES OF THE SUN AND RAIN MAKING." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 120–24. http://dx.doi.org/10.32653/ch133120-124.
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Mod and Bakhargan were the most revered mountains for the Andis. According to the authors, the Andis used mountains and caves, as parts of the sacred landscape, on calendar holidays and in the rites of meteorological and healing magic. Thus, rites of the sun and rain making were held here. On the mountain of Bakhargan, there was a spring with healing water. The mountain of Bakhargan was used in the ceremonies of folk medicine: praying for healing, sick people described three circles round the rocks of the sacred mountain in the counterclockwise direction. In the mythology of the Andis, the tops of the mountains were the habitat of the supreme god and mountain angels. The Andis associated mountains with legends, containing the motifs of the biblical legend of the Flood. After converting to Islam, the most revered mountains were turned into places of worship, where the rite of dhikr was conducted and alms were dealt out during the prayers. Many of the rites for changing weather were led by local religious authorities or elders. Besides the use of mountains and caves in the rites of the sun and rain making, the Andis also had other rites of meteorological magic. The most common of them was the rite with a mummer. There were also rites with the use of the skull of a stallion and a snake, probably related to zoolatry. Analysis of orolatry, meteorological and healing magic of the Andis testifies to the syncretism of their spiritual culture. This confusion of traditional beliefs and Muslim religious prescriptions is peculiar to the so-called “everyday Islam”. This syncretism was common to other peoples of Dagestan and the North Caucasus.
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Rahiminejad, Esmaeil. "Iranian Criminal Justice System from the Perspective of Restorative Justice Models." Scholars International Journal of Law, Crime and Justice 5, no. 10 (October 18, 2022): 468–76. http://dx.doi.org/10.36348/sijlcj.2022.v05i10.010.
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Different systems of criminal policy including governmental and social have followed various restorative justice models such as "abolitionist or pure-minded", "separatist or autonomous" and "reformist or maximalist", based on their prevailing political, doctrinal, and ideological values and discourses, and in this regard have focused on various restorative programs such as arbitration councils, mediation, family sessions, as well as healing and sentencing circles. Iranian criminal justice system, unlike other systems, has adopted a different approach to restorative justice, due to its special legal and political structure. This paper analyzes the structure of this system from the perspective of restorative justice models and processes. It explains the prevailing and common model of restorative justice in this system and its limitations and challenges.
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Roberts, LaSonja, Tara Nkrumah, Maria Migueliz Valcarlos, and Vonzell Agosto. "Black Women Acting Against the Extremes of Visibility in the Academy." Journal of African American Women and Girls in Education 2, no. 2 (November 23, 2022): 116–37. http://dx.doi.org/10.21423/jaawge-v2i2a118.
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Black women faculty building their academic lives can be treated as or made to feel invisible (i.e., ignored) or hypervisible (i.e., overly scrutinized). Subsequent harms can follow, such as stress, insecurity, power/voicelessness, and job attrition. Through the fusing of sister circles focus groups with Theatre of the Oppressed Forum Theatre, we explored how five Black women faculty confronted issues related to visibility utilizing this culturally informed critical arts-based methodology. Through introspection and performance, they brought in elder wisdom, and through rehearsal and performance, they left with shared knowledge on how to mediate at the extremes of visibility to improve their academic lives. We discuss the findings and their implications for academic healing via culturally responsive arts-based interventions and methodologies.
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Goudreau, Ghislaine, Cora Weber-Pillwax, Sheila Cote-Meek, Helen Madill, and Stan Wilson. "Hand Drumming: Health-Promoting Experiences of Aboriginal Women from a Northern Ontario Urban Community." International Journal of Indigenous Health 4, no. 1 (June 3, 2013): 72. http://dx.doi.org/10.18357/ijih41200812317.
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Over the past 10 years, Aboriginal women from a northern Ontario urban community have been gathering to hand drum as a way to revive their culture and support one another. As a member of an Aboriginal women’s hand-drumming circle called the Waabishki Mkwaa (White Bear) Singers, I had a vision of exploring the connection between hand-drumming practices and health promotion, and was the primary researcher for the study described in this article. Adhering to Aboriginal protocols as part of an Indigenous research methodology, I offered traditional tobacco to members of the Waabishki Mkwaa Singers, as an invitation for them to be both co-researchers and participants in the study. In accepting the tobacco, the members agreed to help facilitate the research process, as well as to journal their experiences of the process and of their own hand-drumming practices. Using an Aboriginal Women’s Hand Drumming (AWHD) Circle of Life framework—a framework developed by the co-researchers of the study—we explored the physical, mental, spiritual, and emotional benefits of Aboriginal women’s hand-drumming practices, and examined how culture and social support networks are key determinants of Aboriginal women’s health. Results of the qualitative analysis show that the Aboriginal women’s involvement in hand-drumming circles has many health promoting benefits and builds on strengths already existent within their community. Through their experiences with hand drumming, the women reported gaining a voice and a sense of holistic healing, empowerment, renewal, strength and Mino-Bimaadiziwin (“good life”). These findings are consistent with evolving Aboriginal perspectives on health promotion.
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Collins Winn, Christian T. "The Blumhardts in America." PNEUMA 38, no. 3 (2016): 249–73. http://dx.doi.org/10.1163/15700747-03803001.
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This essay, the first reception history of proto-Pentecostals Johann Christoph Blumhardt and Christoph Friedrich Blumhardt in Anglo-American literature, charts three phases of reception of the Blumhardts in English-speaking circles. The first phase focused on the healing ministry of the elder Blumhardt, which took place primarily in the nineteenth century. The second phase began in the mid-twentieth century and was devoted especially to introducing the Blumhardts to English-speaking readers. It included attempts by theologians and ethicists to appropriate the Blumhardts for constructive theological purposes. The third phase, currently underway, is marked by scholarly assessment of the Blumhardts in their historical setting and by an effort to translate more of the Blumhardt corpus into English. The conclusion offers unsystematic interpretive observations culled from the reception history itself, with an eye to the future appropriation of the Blumhardts in the English-speaking world.
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Ihsani, Zalfa Maulida, and Heriansyah Putra. "The Utilization of Milk as a Catalyst Material in Enzyme-Mediated Calcite Precipitation (EMCP) for Crack-Healing in Concrete." Civil Engineering Dimension 23, no. 1 (April 20, 2021): 54–61. http://dx.doi.org/10.9744/ced.23.1.54-61.
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This study discussed the applicability of the calcite precipitation method to repair the concrete's crack. The grouting solution of Enzyme-Mediated Calcite Precipitation (EMCP) was modified by adding milk as a catalyst in calcite formation. Cracks in concrete samples were made when the concrete was 28 days with a width of 0.1-0.3 mm. The EMCP solution composed of urease, urea, CaCl2, and milk was injected into the cracked concrete sample, and its effect on permeability and compressive strength tests were evaluated. The result shows that the optimum composition of milk used in the formation of calcite had a concentration of 5 g/L with an initial preparation temperature of 70oC, which produced 26% higher than the initial EMCP solution. The mechanical test results show that the reduction of coefficient of permeability of 92.23% compared to the cracked sample and the improve strength up to 98.75% of the non-cracked sample were obtained by three circles injection. This study elucidated that milk utilization as a catalyst material in repairing cracks with the EMCP method is a potential method for crack-healing concrete.
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Nicholson, Valerie, Rebecca Gormley, Debbie Cardinal, Sheila Nyman, and Angela Kaida. "The Changing Tide: Indigenizing Re-Search with Indigenous Women Living with HIV to Explore, Understand, and Support their Health and Well-Being." International Journal of Qualitative Methods 21 (January 2022): 160940692211212. http://dx.doi.org/10.1177/16094069221121239.
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The Canadian HIV Women’s Sexual and Reproductive Health Cohort Study – Positive Aboriginal Women (CHIWOS-PAW) actively Indigenizes and honours re-search by, with, and for Indigenous communities. In this study, as Indigenous and non-Indigenous researchers, we weave our ways of knowing and doing together on the Ancestral, Traditional, and stolen lands of the xwmƏθkwƏýƏm (Musqueam), Skwxwú7mesh Úxwumixw (Squamish), [Formula: see text] (Tsleil-Waututh), S’ólh Téméxw (Stó:lō), and the Kwantlen Territories. We conceptualize ‘re-search’ as a cyclical journey that is not about ‘discovering’ new knowledge but designing a process to search for what is known, existing, and embodied by Mother Earth and our Ancestors. In this paper, we describe our process of using strengths-based approaches grounded in our connections with the Lands and Waters to explore how Indigenous Women living with HIV support their health and well-being by drawing upon Indigenous teachings and healing. Over the course of multiple gatherings conducted over 1 year with the same group of women, we utilized arts-based research methods, Indigenous teachings and ceremony, and Sharing Circles to collect and analyze women’s perspectives and experiences of their health and healthcare. The Wise Women were living in the Coast Salish Territories, yet came from different Communities, including Coast Salish, Cree, Blackfoot, and Navajo Nation. Our Indigenized re-search process was healing for the Wise Women who participated in the study and for us as the re-search team, which promoted re-connection to self, nature, and culture. We share insights on our learnings to support other community-based research teams to engage in re-search by, with, and for Indigenous Women that prioritizes safety, healing, and benefit for those who participate. Such insights include the importance of centering Indigenous Ways of Knowing, Ceremony, and Cultural Practices; changing re-search jargon to more inclusive and honouring language; and reaffirming commitment to Indigenous Communities.
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O’Brien, Nadia, Carrie Martin, Doris Peltier, Angela Kaida, Marissa Becker, Carrie Bourassa, Laverne Gervais, Sharon Bruce, Mona Loutfy, and Alexandra de Pokomandy. "Employing Indigenous Methodologies to Understand Women’s Perceptions of HIV, Health, and Well-being in Quebec, Canada." International Review of Qualitative Research 13, no. 2 (August 2020): 160–81. http://dx.doi.org/10.1177/1940844720934366.
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Guided by an Indigenous Methodology and a participatory research approach, we explored the experiences and priorities of Indigenous women living in Quebec regarding HIV prevention and care, overall health, and well-being. We drew from our research process to identify recommendations for conducting research with Indigenous women. These lessons include: (1) incorporating culturally adapted methods (e.g., sharing circles, arts, ceremony) facilitated participants’ safety and comfort; (2) conducting numerous workshops was valuable in building trust; and (3) validating findings with participants was essential to ensuring that the knowledge, experiences, and priorities of Indigenous women were respected. Our research findings regarding the care needs and priorities of women emphasize the importance of peer-led groups, culturally rooted healing strategies, accessible harm reduction, and social supports. Participatory research, led by members of the communities concerned, imbues the research with local knowledge and wisdom, which ensures the relevance of the research, the appropriateness of its conduct, and enables its overall success.
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Chalmers, Aaron Jonathan. "A Critical Analysis of the Formula “Yahweh Strikes and Heals”." Vetus Testamentum 61, no. 1 (2011): 16–33. http://dx.doi.org/10.1163/156853311x551484.
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AbstractThis paper identifies and analyses thirteen occurrences of the formula “Yahweh strikes and heals” or “Yahweh strikes and has mercy” that are found in the Old Testament, along with a comparative example from Ugarit where Marduk is the subject (R.S. 25.460). The various ways in which the formula could be used are highlighted, including as the basis for praise of the deity, an explanation for why the deity’s discipline should be accepted and patiently endured, as a means of understanding the present condition of the nation and/or predicting its future, and as a way of denoting the supreme power of the deity. Finally, the issue of the formula’s Sitz-im-Leben is addressed, with the author arguing that the formula probably began life within the context of domestic healing rites, and in particular as part of a song/prayer that was offered following recovery from sickness, before moving to prophetic, cultic and wisdom circles.
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Ferrera, Maria Joy, and Sonya Crabtree-Nelson. "Critical Empowerment Frameworks Paramount to Social Justice Work." Advances in Social Work 22, no. 2 (November 8, 2022): 436–53. http://dx.doi.org/10.18060/24965.
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As we continue to navigate the complex challenges of a pandemic and the urgent need for racial justice, social work faculty are well positioned to train the next generation of social workers in human rights work and structural change movements. Authors discuss how engaging key critical empowerment frameworks that include critical race theory, structural competency, together with a decolonizing and transdisciplinary lens within community-engaged research and practice can provide social work students models for collective impact. Leveraging university-community partnerships to directly provide faculty mentorship around human rights work will also be discussed. One author has been working with the institution’s law school and their Neighborhood Legal Assistance Project to provide support, legal resources, and advocacy. She has also co-founded and is developing a Chicago-based coalition to address intimate partner violence-induced brain injury. The second author has helped start and develop two coalitions to advance a coordinated structural response involving the provision of mental health resource support and psychosocial forensic asylum assessments within immigrant communities. Authors also discuss how students have been engaged in health equity work through a racial and healing justice initiative that values and provides training around healing circles within indigenous communities and communities of color. Through these rich learning experiences, students internalize the value of critical empowerment frameworks that inform participatory approaches in collaboration and coalition building that are essential to social justice work and the process of social and structural change.
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Rwafa, Urther, Washington Mushore, and Ephraim Vhutuza. "TOWARDS PEACE, HEALING AND RECONCILIATION IN ZIM-BABWE: THEATRICALISING POLITICAL VIOLENCE THROUGH RITUALS (2011)." Imbizo 5, no. 2 (June 23, 2017): 23–39. http://dx.doi.org/10.25159/2078-9785/2843.
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This paper explores the reconciliatory possibilities of the theatrical piece Rituals (2011) penned by Stephen Chifunyise and directed and produced by Daves Guzha. The Rituals’ theatrical piece memorialises as well as condemns a culture of violence demonstrated during the 2008 harmonised elections in Zimbabwe. Through “ritualized” performance, a community embarks on a metaphysical journey focused on exorcising the ghosts of political violence still haunting individuals, communities, politicians, and the nation as a whole. These day-to-day modes of healing and reconciliation, dramatised through Rituals, suggest that communities can create platforms for peace, cultivate tolerance and permit dialogue to prevail if victims are brought face-to-face with perpetrators of violence with the hope of ironing out political differences. It is going to be argued in this paper that although the political drama in Rituals, centralises politicians as major culprits that fomented violence, its failure to go beyond political meta-narratives constricts its capacity to explore the complexities of violence in Zimbabwe. These complexities are informed by factors such as lack of voter education, existence of age-old grudges, and fragmentation of community values, among others. Another critical strand to be explored in this article is one that interrogates Rituals’ potential to reach out to the wider audiences at grassroots levels, since the political drama in Rituals speaks to the “upper class” and intellectual circles, thereby foreclosing critical debate and “voices” that should emerge from “below” which are communities many of whom were directly involved. By adopting a down-top methodological approach, the article seeks to place communities at the forefront in confronting questions of violence, peace-building and reconciliation in Zimbabwe.
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Bowers, Kisiku Sa'qawei Paq'tism Randolph. "Identity, Prejudice and Healing in Aboriginal Circles: Models of Identity, Embodiment and Ecology of Place as Traditional Medicine for Education and Counselling." AlterNative: An International Journal of Indigenous Peoples 6, no. 3 (December 2010): 203–21. http://dx.doi.org/10.1177/117718011000600302.
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Majić, Tomislav, Meike Sauter, Felix Bermpohl, and Timo T. Schmidt. "Connected to the spirit of the frog: An Internet-based survey on Kambô, the secretion of the Amazonian Giant Maki Frog (Phyllomedusa bicolor): Motivations for use, settings and subjective experiences." Journal of Psychopharmacology 35, no. 4 (March 4, 2021): 421–36. http://dx.doi.org/10.1177/0269881121991554.
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Background/aim: Kambô is a name for the secretion of the Giant Maki Frog ( Phyllomedusa bicolor), which has been used by indigenous cultures from the Amazonas basin and has recently become popular in alternative healing circles in Western countries, with a certain overlap with psychedelic self-exploration. Methods: We carried out an online-based survey in English (54.92%) and German investigating motivations for using Kambô, settings in which rituals take place, and subjective experiences during and after the application. Results: Participants ( n = 386, mean age: 38.08 years, (standard deviation = 9.95)) were well-educated individuals with an increased lifetime prevalence of the use of ayahuasca (67.88%). A plethora of motivations for using Kambô was reported, including general healing, detoxification and spiritual growth. Acute effects included severe physical reactions and mild psychoactive effects, most surprisingly, the feeling of being connected to the frog’s spirit (41.97%), whereas predominantly positive persisting psychological effects were reported. Few participants reported long-lasting physical (2.85%) or mental (1.81%) health problems which they attributed to Kambô. Of the participants, 87.31% reported an increase in personal well-being or life satisfaction, and 64.26% considered Kambô to have been at least of ‘very much’ spiritual significance for their lives. Conclusions: The majority of users claimed beneficial effects including more health-orientated behaviors, whereas only very few participants complained about new health problems which they ascribed to Kambô. In retrospect, Kambô was given a high personal and spiritual significance by many participants. Additional research is needed to determine in how far reported effects are modulated by setting and subjective expectations.
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Long, Stephen A. "The Theology of Sacrifice as Gift in Ben Sira." Catholic Biblical Quarterly 86, no. 3 (July 2024): 485–506. http://dx.doi.org/10.1353/cbq.2024.a931734.
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Abstract: In this article, I endeavor to advance discussion of the symbolic “meaning” of sacrifice during the Second Temple period by examining the wisdom instruction of Ben Sira. As part of his longest exposition of his views on sacrifice, Ben Sira emphasizes the “gift” aspects of the regular, literal altar service initiated by an individual (35:6–13). Such ritual gifts sought to be “acceptable” (35:9a) and communicated a relationship of gratitude for God’s prior generosity (35:11–13). These gifts may also have aimed, as the contemporaneous Samaritan inscriptions would have it, at “good remembrance” (cf. Sir 35:9b)—perhaps concretely realized as Yhwh’s bestowal of benefits like healing upon his pious dependent (38:9–11). The ritual joy and generosity initiated by the individual participated in a divinely ordained temple cultus by which the cosmos was thought to be properly ordered, and contributed conceptual support for broad circles of reciprocity encompassing God, the pious Israelite, and neighbors who may never have been able to “repay” (35:3–4; cf. 29:8–13).
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Sakakibara, Brodie M., Santabhanu Chakrabarti, Andrew Krahn, Martha H. Mackay, Tara Sedlak, Joel Singer, David GT Whitehurst, and Scott A. Lear. "Delivery of Peer Support Through a Self-Management mHealth Intervention (Healing Circles) in Patients With Cardiovascular Disease: Protocol for a Randomized Controlled Trial." JMIR Research Protocols 8, no. 1 (January 11, 2019): e12322. http://dx.doi.org/10.2196/12322.
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Mayanti, Novi Indah, and Nur Badriyah. "HANDLING THE SPIRITUALITY OF SANTRI THROUGH SELF HEALING: STUDY OF THE LIVING QUR’AN AGAINST THE LEMBAGA MOTIVASI NURUL JADID PAITON PROBOLINGGO." MUṢḤAF Jurnal Tafsir Berwawasan Keindonesiaan 2, no. 1 (December 10, 2021): 125–44. http://dx.doi.org/10.33650/mushaf.v2i1.3322.
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Pondok Pesantren is an Islamic educational institution that has a vital role in the history of Islam in Indonesia. It also acts as a place to improve students’ spirituality, but the facts in the field are that many students commit deviations. The Lembaga Motivsi Nurul Jadid (LMNJ) is one of the institutions in the Pondok Pesantren Nurul Jadid to deal with student deviations with hypnotherapy and motivation methods that apply the contents of the Qur’an which are made more scientific and not mystical but very logical, readily accepted by all circles, as well as a form of development of the science of the Qur’an within the scope of the pesantren which is relatively rapid with the presentation of the application of the values of the Qur’an in a scientific or modern manner. This research was conducted through a living Qur’an approach to examine the values of the Qur’an contained in LMNJ through self-healing with stages, counselee analysis, motivation support, and spiritual influence. The method used is descriptive qualitative, that is, research that analyzes data by adjusting the phenomena that occur and is then associated with existing theories or opinions. To complement and sharpen this research, it is equipped with field studies and literature.
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Lai, Ying. "Analysis of the Intervention Effect of Positive Behavior Support (PBS) Art Education on the Psychological Characteristics of Autistic Adolescents." BCP Social Sciences & Humanities 16 (March 26, 2022): 222–31. http://dx.doi.org/10.54691/bcpssh.v16i.464.
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Art education is an essential part of basic education. For teenagers with autism, the art curriculum can play an important role in aesthetic ability and stress relief. Finding a relatively reasonable curriculum evaluation method is the common expectation of art educators in the field of autism. This study tries to find out the current differences between "teaching" and "healing" in academic circles. Based on the positive behavior support (PBS) theory, it makes an empirical investigation on Chinese educators who are offering art courses for autism, and establishes an evaluation method for art courses for autism based on PBS theory. The results show that under the positive behavior support (PBS) mode, whether it is task-oriented and relief-oriented, or functional teaching mode/atmosphere teaching mode, it has a significant effect on the pathological psychological characteristics of autistic teenagers. The results are helpful for educators to analyze the strategy of "teaching students in accordance with their aptitude", so that specific psychological characteristics can better match the appropriate intervention measures. The research also makes exploratory analysis of other related variables, and puts forward reference suggestions and prospects for the future development of art education of autism in China.
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Akhtar, Zia. "Tribal Courts, Restorative Justice and Native Land Claims." European Journal of Comparative Law and Governance 4, no. 4 (December 13, 2017): 359–86. http://dx.doi.org/10.1163/22134514-00404001.
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The Native American tribes in the United States have maintained distinctive customs which they practice within their ‘eviscerated’ sovereignty. The tribes exercise their jurisdiction as ‘sovereign’ nations under devolution of their lands granted by the federal government, which still has a right of preemption and the power of alienation. The tribal courts exercise the restorative justice principles that are integral to their judicial procedures and where the emphasis is on healing. The disputes in tribal courts are settled by mediation through Peacekeeping Circles that restore the parties to the pre-trial status and there is input from elders in the community. The Native people not only have to differentiate and preserve their justice framework, but also claim title to land where it has been extinguished by treaty, eminent domain or Executive order of the us government. The argument in this paper is that the restorative justice principle is part of the customary law of the tribes in the us and in Canada, and their dormant land claims can be revisited if this judicial process is maintained in the context of sustaining their customs within the federal legal framework.
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Xu, Jian, Haifeng Liu, Wei Lu, Zhenhan Deng, Weimin Zhu, Liangquan Peng, Kan Ouyang, Hao Li, and Daping Wang. "Modified Arthroscopic Latarjet Procedure: Suture-Button Fixation Achieves Excellent Remodeling at 3-Year Follow-up." American Journal of Sports Medicine 48, no. 1 (November 25, 2019): 39–47. http://dx.doi.org/10.1177/0363546519887959.
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Background: Some studies have advocated the use of suture-button fixation during the Latarjet procedure to reduce complications associated with screw fixation. However, the sample size of these studies is relatively small, and their follow-up period is short. Purpose: To investigate the efficacy of the suture-button Latarjet procedure with at least 3 years of follow-up and remodeling of the coracoid graft. Study Design: Case series; Level of evidence, 4. Methods: A total of 152 patients who underwent the suture-button Latarjet procedure between February 2013 and February 2016 were selected, and 128 patients who met the inclusion criteria were enrolled in this study. Preoperative and postoperative clinical results were assessed. The position and healing condition of the coracoid graft and arthropathy of the glenoid and humeral head were also assessed using radiography and 3-dimensional computed tomography (CT). Results: The mean follow-up time was 40.3 ± 5.8 months. There were 102 patients included in this study. The mean visual analog scale score for pain during motion, the American Shoulder and Elbow Surgeons score, the Rowe score, and the Walch-Duplay score were improved considerably. A total of 100 grafts achieved bone union. The overall absorption rate was 12.6% ± 4.3%. Graft absorption mostly occurred on the edge and outside the “best-fit” circle of the glenoid. A vertical position was achieved in 98 grafts (96% of all cases) immediately postoperatively, with the mean graft midline center at the 4 o’clock position. In the axial view, CT showed that 89 grafts were flush to the glenoid, whereas 2 and 11 grafts were fixed medially and laterally, respectively. In all cases, the bone graft and glenoid tended to extend toward each other to form concentric circles during the remodeling process. During follow-up observations, the height of the 11 grafts that were positioned laterally (ie, above the glenoid level) exhibited a wave-curved change. No arthropathy was observed in any patient. Conclusion: Patient outcomes were satisfactory after the modified arthroscopic suture-button Latarjet technique. Graft absorption mostly occurred on the edge and outside the “best-fit” circle of the glenoid. The graft exhibited the phenomenon of ectatic growing when it fused with the glenoid and finally remodeled to a new concentric circle with the humeral head analogous to the original glenoid. Grafts positioned laterally did not cause arthropathy of the joints within the period of the study.