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Journal articles on the topic 'Teraphy of the laugh'

Author: Grafiati
Published: 18 September 2021
Last updated: 1 February 2022

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1

Surbakti, Tawarina, Gilny Aileen Joan, and Denny Ricky. "TERAPI TERTAWA DAN PERUBAHAN TEKANAN DARAH PADA MAHASISWA DI UNIVERSITAS ADVENT INDONESIA." Jurnal Skolastik Keperawatan 2, no. 2 (2016): 187. http://dx.doi.org/10.35974/jsk.v2i2.562.

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ABSTRAK Penelitian ini dilatarbelakangi hasil penelitian Ramdhani (2013) yang menunjukan adanya perubahan penurunan tekanan darah yaitu setelah dilakukan terapi tertawa selama dua minggu sebanyak enam kali pemberian. Maka peneliti merasa perlu dilakukan uji ulang pemberian terapi tertawa pada tekanan darah normal dengan satu kali pemberian. Tujuan penelitian untuk menganalisis perbedaan tekanan darah sebelum dan sesudah pemberian terapi tertawa pada mahasiswa di Universitas Advent Indonesia. Desain penelitian yang digunakan dalam penelitian ini adalah penelitian eksperimen yang menggunakan One Group Pre-Test and Post-Test Design dengan melibatkan satu kelompok subjek. Intervensi dalam penelitian yang dilakukan ini adalah pemberian terapi tertawa selama 20 menit. Subjek penelitian ini berjumlah 30 orang mahasiswi di Universitas Advent Indonesia. Pengambilan sampel dilakukan dengan teknik purposive sampling. Hasil penelitian ini menunjukan bahwa nilai rata-rata tekanan darah pada mahasiswi di Universitas Advent Indonesia sebelum pemberian terapi tertawa yaitu dengan nilai tekanan darah sistolik adalah 115.6 mmHg dan nilai tekanan darah diastolik 75.0 mmHg. Nilai rata-rata tekanan darah sistolik sesudah pemberian terapi tertawa adalah 110.8 mmHg dan tekanan darah diastolik 73.8 mmHg. Nilai tekanan darah sebelum dan sesudah pemberian terapi tertawa mempunyai nilai yang signifikan pada nilai uji-t pada tekanan sistolik. Tekanan diastolik tidak terjadi perubahan yang signifikan.  Kata kunci: Tekanan darah normal, Terapi tertawa  ABSTRACT This research is based on the writing of Ramdhani (2013) showing that there is a change in blood pressure after given six times laughter therapy for two weeks. Researchers find it necessary to repeat the laugh therapy on person with normal blood pressure with one provision. The purpose of this research is to identify changes in blood pressure before and after given laugh therapy. The research design used in this study is One Group Pre-Test and Post-Test Design experimental research that uses. Intervention conducted in this research is laughing therapy for 20 minutes. Subjects of this research were 30 students of Adventist University of Indonesia. That were by purposive sampling technique. The results of this research showed that the average value of blood pressure in students of Universitas Advent Indonesia before given laugh therapy with a systolic blood pressure value of 115.6 mm Hg and diastolic blood pressure value of 75.0 mmHg. The average value of systolic blood pressure after the administration of laughter therapy was 110.8 mmHg and a diastolic blood pressure value of 73.8 mmHg. Systolic blood pressure values before and after administration of laughter therapy has a significant change but not with the diastolic. Keywords: Normal blood pressure value, Laugh therapy
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2

Sumah, Dene Fries, Lydia Maria Ivakdalam, and Donny Japly Pugesehan. "PENINGKATAN DERAJAT KESEHATAN LANSIA PENDERITA HIPERTENSI MELALUI TERAPI TERTAWA." JURNAL PENGABDIAN KEPADA MASYARAKAT 26, no. 1 (2020): 16. http://dx.doi.org/10.24114/jpkm.v26i1.15325.

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Periode lansia merupakan periode kehidupan yang rentan terhadap penyakit akibat mengalami perubahan fungsi tubuh dan berdampak pada terjadinya penyakitdegeneratif seperti Hipertensi. Hipertensi merupakan penyakit kronis yang jika tidak dikelola dengan tepat dapat menyebabkan komplikasi penyakit lainnya. Hipertensi membutuhkan penanganan yang komprehensif dalam mengontrol tekanan darah baik secara farmakologis dan nonfarmakologis, salah satunya adalah pendidikan kesehatan dan terapi tertawa.Kegiatan pengabdian masyarakat ini bertujuan untuk memperluas wawasan tentang pentingnya kesehatan bagi lansia melalui modifikasi faktor risiko atau pengelolaan gaya hidup serta pencegahan melalui terapi tertawa. Kegiatan ini dilaksanakan di Negeri Waai Kecamatan Salahutu Kabupaten Maluku Tengah. Metode yang digunakan yaitu mulai dari pengukuran tekanan darah, penyuluhan, training of trainer terapi tertawa bagi kader posyandudan lansia serta praktek terapi tertawa. Hasil dari kegiatan ini adalah lansia mengalami penurunan tekanan darah setelah diberikan terapi tertawa serta mampu melakukan terapi tertawa secara mandiri. Selain itu lansia semakin antusias untuk datang ke lokasi kegiatan, hal ini terbukti dari daftar kunjungan dan keaktifan lansia dalam mengikuti seluruh rangkaian kegiatan mulai dari registrasi, pengukuran tekanan darah, praktek terapi tertawa dan dilanjutkan dengan pemeriksaan kesehatan secara rutin.Kata kunci: Lansia; Penyuluhan; Training of trainer; Pengukuran Tekanan Darah; Terapi Tertawa.AbstractThe elderly period is a period of life that is susceptible to illness due to changes in bodily functions and has an impact on the occurrence of degenerative diseases such as hypertension. Hypertension is a chronic disease which, if not managed properly, can cause other complications. Hypertension requires comprehensive treatment in controlling blood pressure both pharmacologically and nonpharmacologically, one of which is health education and laughter therapy. This community service activity aims to broaden insights on the importance of health for the elderly through modification of risk factors or lifestyle management and prevention through laughter therapy. This activity was carried out in Waai Negeri Salahutu District, Central Maluku Regency. The method used is starting from measuring blood pressure, counseling, laughter therapy training for trainers for elderly cadres and practice of laughter therapy. The results of this activity are the elderly experiencing a decrease in blood pressure after being given a laugh therapy and being able to do laugh therapy independently. In addition, the elderly are more enthusiastic to come to the location of the activity, this is evident from the list of visits and activeness of the elderly in participating in a whole series of activities ranging from registration, blood pressure measurement, laughter therapy practice and continued with routine health checks.Keywords: Elderly; Counseling; Training of trainers; Blood Pressure Measurement; Laughter Therapy.
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3

Van de Wiele, Eva. "Entrevista a Gabri Molist." CuCo, Cuadernos de cómic, no. 16 (June 30, 2021): 155–69. http://dx.doi.org/10.37536/cuco.2021.16.1391.

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Gabri Molist nació en Barcelona en 1993. Dibujaba en la clase para no aburrirse, como una especie de terapia energética. Leía Mortadelo y Filemónde pequeño, para después enamorarse de Calvin y Hobbes y el Hellboy de Mike Mignola. Ama dibujar gente extraña y curiosa a la que poneen situaciones absurdas e incómodas mientras reivindica las fronteras de lo que posibilita el medio del cómic. La mayor parte de sus historias surgieronen fanzines o cómics autopublicados (Gazpacho, Way Opposite, I Laugh To See Myself So Beautiful In This Mirror). Adaptó un cuentode Sergio Ramírez, Flores Oscuras, al cómic (con otros autores belgas) para el Instituto Cervantes de Bruselas. No tiene miedo a declamar supropia obra; lo hizo en el MACBA durante el evento en Còmic en Revolta comisariado por Francesc Ruiz. Con Apa Apa publicó Asonancia, unaadaptación de cinco poemas al cómic (entre otros, de Robert Frost, Harryette Mullen y Clark Coolidge). Ha vivido en Gante, y actualmente viveen Bruselas. Su sitio web es www.instagram.com/gabrimolist
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4

Kasmiatun, Sri. "Pengaruh Pijat Bayi Dengan Terapi Bunga Lavender Terhadap Pemenuhan Kebutuhan Tidur Neonatus Di Posyandu Melati Mojoroto Kediri." Jurnal Ilmu Kesehatan 3, no. 1 (2017): 41. http://dx.doi.org/10.32831/jik.v3i1.44.

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Sleeping are unconscious which still work order of succesion siclic and can be brain and body work difference. Sleeping disturb is happened young people but it child and baby disturb happenend. Neonatus until three month to need sleeping time more 20 hour. The purpose of this observation was to know whether there any effect of lavender aroma teraphy baby massage toward neonatus sleeping necesity at the work region of posyandu Melati Mojoroto Kediri. The observation was the pre experiment by using one group pre post test one disign approach. Independen variable is lavender aroma teraphy body massage observation. The population in the observation as many as 13 neonatus and the number of samples as many as 13 neonatus with the sample taking technique was using total sampling. The result was gotten the observation was almost a half 9 neonatus (69,23%) experienced can’t sleeping necesity before lavender aroma teraphy body massage and and most 12 neonatus (92%) can be sleeping necesity after lavender aroma teraphy baby massage. By using t-test was gotten the result, ρ value = 0,001 ; α = 0,05, so Ho was rejected. It meant that there was lavender aroma theraphy baby massage toward sleeping necesity at the work region of Posyandu melati Mojoroto Kediri in 2011. It was suggested to mothers to do baby massage at regular time with lavender aroma teraphy so can sleeping neonatus necesity so baby growt age harmony.
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5

Wahyuni, Fitri, and Ulfa Suryani. "EFFECTIVENESS OF PARENTAL HOLDING TERAPHY AND MUSICAL TERAPHY TO REDUCE PAIN SCALES IN INFANT DURING MEASLES IMMUNIZATION." Nurse and Health: Jurnal Keperawatan 9, no. 1 (2020): 57–69. http://dx.doi.org/10.36720/nhjk.v9i1.154.

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Background: Cases of measles in Indonesia are among the 10 biggest diseases that occur in children aged 29 days - 4 years. At the age of 9 months the infant must get immunizations that can be given by subcutaneous which can give the baby pain experience.Objectives: The purpose of this study was to determine the effectiveness of parental holding therapy and music therapy to reduce pain scales in the infants during measles immunization.Methods: This type of research is quasy experiment with the pretest and posttest approach without control of the design group. The sampling technique in this study used a "purposive sampling" technique with a total sample of 24 respondents and research instruments using the FLACC scale observation sheet. The data were analyzed using computerization with an independent paired t-test with a confidence level of 95%, α < 0.05.Results: The results of this study indicate that the average reduction in pain scale before and after parental holding therapy is 4.2 while music therapy is 2.7. It was concluded that parental holding therapy more effectively to reducing the scale of pain in infants during measles immunization in Kubu Dalam Parak Karakah Village, Working Area of Public Health Center of Andalas, Padang City in 2019 with p-value = 0.017 (p <0.05).Conclusion: It is recommended that health workers be able to apply and find out the benefits and effects that are felt from parental holding therapies and music therapy so that parents do not feel afraid in giving therapy. Keywords: Measles Immunization, Music Therapy, Pain, Parental Holding Therapy
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6

Greene, David. "Last laugh." Physics World 12, no. 8 (1999): 18. http://dx.doi.org/10.1088/2058-7058/12/8/24.

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7

Rule, Jane. "Mozart's Laugh." Journal of Lesbian Studies 4, no. 4 (2000): 131–32. http://dx.doi.org/10.1300/j155v04n04_14.

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8

Bim, Bom, and E. Thoron. "THE LAUGH." Theater 21, no. 1 and 2 (1990): 37. http://dx.doi.org/10.1215/01610775-21-1_and_2-37.

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9

Mulder, Stephennie. "Beeshu’s Laugh." Middle East Journal of Culture and Communication 11, no. 2 (2018): 174–95. http://dx.doi.org/10.1163/18739865-01102005.

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Abstract Although the Syrian uprising initially seemed poised to proceed along a path similar to that of revolutions in other parts of the Arab world, the situation quickly devolved into one of the bloodiest and most destructive conflicts since World War II. Against the backdrop of nearly unprecedented devastation and harsh repression, a popular ‘arts of self-satire’ has flourished, creating a form of visual critique directed simultaneously at the regime and the self. On the surface, such works appear to be deeply cynical but in fact serve as a means of visual and social empowerment. In this article I argue that self-satire—and the ‘involvement’ it reveals, exposes and displays—creates a distinctly Syrian form of popular artistic production whose goal is to create a sense of agency and provoke intra-communal and public empathy with the suffering of the Syrian people. Thus, in Syria, the arts of the uprising are often darkly cynical and self-mocking, but that very self-satire becomes the means by which Syrians insist to themselves, and the world, that their circumstances must be revealed, witnessed and radically identified with.
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10

Baker, Kelly. "When is a Laugh Just a Laugh? Never." Bulletin for the Study of Religion 42, no. 3 (2013): 1. http://dx.doi.org/10.1558/bsor.v42i3.1.

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11

Rohimi, Rohimi. "Nilai dan etika pekerjaan sosial di dalam konseling hipnoterapi." SOCIA: Jurnal Ilmu-Ilmu Sosial 16, no. 1 (2019): 54–62. http://dx.doi.org/10.21831/socia.v16i1.27369.

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Dalam penelitian ini mengkaji tentang pelayanan konseling terapi (teraphy counseling) dalam praktik hipnoterapis di lembaga Ikatan Hipnoterapis Indonesia (IHI) Yogyakarta, dengan fokus penelitian bagaimanakah model pelayanan konseling Hipnoterapis dan bagaimakah nilai dan etika pekerjaan sosial terhadap klien di lembaga Ikatan Hipnoterapis Indonesia (IHI) Yogyakarta. Dan penelitian ini dilakukan dengan penelitian lapangan (field research), dengan tujuan untuk mendapatkan data yang lebih actual dengan metode wawancara. Dalam penelitian ini, peneliti mendapat pemahaman baru terkait dengan ilmu hypnosis atau hipnoterapi ini, karena dari hasil penelitian dalam konseling hipnoterapis, seorang pekerja sosial lebih fokus pada terapi perorangan (Casework teraphy) yang bertujuan untuk memberikan penyembuhan kepada klien yang mengalami masalah mental atau psikolognya. Di lembaga lkatan Hipnoterapi Indonesia (IHI) Yogyakarta, telah menangani klien dan penyembuhan kepada klien dengan permasalahan yang sangat variatif. Seingga dimana cara pelayanannya melalui metode hipnotis, sehingga pada tahap ini, seorang terapis atau pekerjaan sosial benar-benar membawa kode etiknya di saat memberikan pelayanan, untuk menjaga martabat profesionalitasnya.
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12

Jang, I. Jin, and Carlos Cordero-Pedrosa. "To Laugh or Not to Laugh at Racist Jokes." Peace Review 28, no. 4 (2016): 474–81. http://dx.doi.org/10.1080/10402659.2016.1237116.

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13

Creeger. "Eat, Pray, Laugh." Shofar 38, no. 2 (2020): 263. http://dx.doi.org/10.5703/shofar.38.2.0263.

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14

Backes, Anthony. "Aristophanes Would Laugh." English Journal 88, no. 4 (1999): 43. http://dx.doi.org/10.2307/822417.

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15

Finnegan, Morna. "Dance, play, laugh." Hunter Gatherer Research 1, no. 1 (2015): 85–105. http://dx.doi.org/10.3828/hgr.2015.5.

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16

Trimble, Michael. "The Last Laugh." CNS Spectrums 6, no. 12 (2001): 953. http://dx.doi.org/10.1017/s1092852900001048.

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Freud writes in his startlingly innovative book, Wit and Its Relation to the Unconscious, that “…our philosophical inquiries have not awarded to wit the important role that it plays in our mental life.” He pointed out the difficulties of studying the phenomenon scientifically, and went on to analyze the meanings of jokes and why we laugh. He emphasized the “pleasure in economy” that the central nervous system derives from the pithy nature of the witty synthesis. Since then, several authors have brought forward their own theories, Arthur Koestler among them. However, neuroscientists have shown little interest in the subject.This needs urgent attention. It is therefore welcome that at least one group of scientists is taking jokes seriously. They set up a “Laugh Lab” Web site to investigate humor, and respondents from all over the world were asked to vote for the “best” of several jokes displayed on the site. Their responses will be analyzed and hypotheses tested.
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17

Quinn, Elizabeth, Amy Laurash, and Linda W. Johnston. "Laugh and learn." Nursing 28, no. 4 (1998): 6. http://dx.doi.org/10.1097/00152193-199804000-00003.

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18

Dalrymple, Theodore. "The last laugh." BMJ 336, no. 7645 (2008): 673.1–673. http://dx.doi.org/10.1136/bmj.39518.696204.94.

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19

Finnegan, Seamus. "Dead Faces Laugh." Contemporary Theatre Review 10, no. 4 (2000): 9–61. http://dx.doi.org/10.1080/10486800008568603.

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20

Cullen, Kairen. "Having a laugh." 5 to 7 Educator 2008, no. 45 (2008): 16–17. http://dx.doi.org/10.12968/ftse.2008.7.9.30959.

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21

Pérez, Raúl. "Working to Laugh." Sociology of Race and Ethnicity 3, no. 1 (2016): 142–43. http://dx.doi.org/10.1177/2332649216676790.

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22

Charman, Sarah. "Sharing a laugh." International Journal of Sociology and Social Policy 33, no. 3/4 (2013): 152–66. http://dx.doi.org/10.1108/01443331311308212.

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23

Seidman, Alan, and Stephen C. Brown. "Laugh and Learn." Adult Learning 27, no. 1 (2015): 41–43. http://dx.doi.org/10.1177/1045159515596160.

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24

Creeger, Rachel. "Eat, Pray, Laugh." Shofar: An Interdisciplinary Journal of Jewish Studies 38, no. 2 (2020): 263–68. http://dx.doi.org/10.1353/sho.2020.0029.

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Burton, Adrian. "Should we laugh?" Lancet Oncology 6, no. 12 (2005): 936. http://dx.doi.org/10.1016/s1470-2045(05)70462-9.

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Jones, Loyal. "The Last Laugh." Appalachian Heritage 22, no. 5 (1994): 101–4. http://dx.doi.org/10.1353/aph.1994.0102.

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27

Graf, F. "The Last Laugh." Choice Reviews Online 50, no. 11 (2013): 1952. http://dx.doi.org/10.5860/choice.50.11.1952.

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28

Richardson, Nick. "The Last Laugh." AQ: Australian Quarterly 72, no. 4 (2000): 6. http://dx.doi.org/10.2307/20637928.

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Rowson, Martin. "Laugh out loud." Index on Censorship 42, no. 4 (2013): 56–61. http://dx.doi.org/10.1177/0306422013512244.

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30

Liebertz, Charmaine. "A Healthy Laugh." Scientific American Mind 16, no. 3 (2005): 90–91. http://dx.doi.org/10.1038/scientificamericanmind1005-90.

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31

Sinnott-Armstrong, W. "Why We Laugh." Science 332, no. 6035 (2011): 1265. http://dx.doi.org/10.1126/science.1206802.

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32

McDermott, Kristen. "You Gotta Laugh." Pedagogy 19, no. 2 (2019): 339–51. http://dx.doi.org/10.1215/15314200-7296002.

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Burt, Ramsay. "Preferring to Laugh." Parallax 14, no. 1 (2008): 15–23. http://dx.doi.org/10.1080/13534640701781321.

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34

Fudge, Erica. "Learning to laugh." Textual Practice 17, no. 2 (2003): 277–94. http://dx.doi.org/10.1080/0950236032000094845.

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35

Gurba, Myriam. "Essay: Laugh Lines." American Book Review 40, no. 3 (2019): 10–11. http://dx.doi.org/10.1353/abr.2019.0030.

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Jason, Philip. "The Bees Laugh." Prairie Schooner 90, no. 2 (2016): 44–55. http://dx.doi.org/10.1353/psg.2016.0172.

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Adler, F. P. "Listen, Laugh, Love." Tikkun 26, no. 1 (2011): 28. http://dx.doi.org/10.1215/08879982-2011-1013.

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38

Bergman, I. M. "Let's laugh together." Manufacturing Engineer 71, no. 7 (1992): 7. http://dx.doi.org/10.1049/me:19920116.

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de Waal, Frans B. M. "Darwin's last laugh." Nature 460, no. 7252 (2009): 175. http://dx.doi.org/10.1038/460175a.

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40

Ramizi, Erag. "Anachronism's Last Laugh." Diacritics 48, no. 2 (2020): 126–38. http://dx.doi.org/10.1353/dia.2020.0014.

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Quỳnh, Zora Mai. "Her Infectious Laugh." Ploughshares 47, no. 1 (2021): 148–54. http://dx.doi.org/10.1353/plo.2021.0031.

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Brewer. "Don't Make Me Laugh!: Morality, Ethics, and the Laugh Track." Studies in American Humor 4, no. 1 (2018): 10. http://dx.doi.org/10.5325/studamerhumor.4.1.0010.

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43

Kennedy, Kathleen Dacuk. "Invest in Yourself: Have a Laugh! Have a Healthy Laugh!" Nursing Forum 30, no. 1 (1995): 25–30. http://dx.doi.org/10.1111/j.1744-6198.1995.tb01280.x.

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44

Tsakona, Villy. "To laugh or not to laugh? That is the question." Punctum. International Journal of Semiotics 06, no. 02 (2021): 261–64. http://dx.doi.org/10.18680/hss.2020.0033.

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We usually think of comedy and tragedy as opposites, but perhaps we should consider them as two sides of the same coin. As Morreall (1999: 21) suggests,“[t]he most basic belief [which the comic and the tragic visions of life] share is that life is full of incongruities, discrepancies between the way things ought to be and the way they are. The difference between the two visions of life is more in their attitudes than in any beliefs about matters of fact.” They involve different and usually opposite ways of evaluating the same human condition. In other words, comedy and tragedy are built on incongruities assessed and framed to generate positive and negative emotions, respectively. Furthermore, comic/humorous and tragic/serious elements may co-occur in the same text, even if the text is primarily intended as funny. In such cases, texts become a blend of humorous utterances/parts and serious or even tragic ones – the latter constitute what Attardo (2001: 89) calls serious relief in humorous texts.
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Dias, D. S., M. F. K. Ihlenfeld, W. P. Modotte, R. B. Lasmar, C. C. Modotte, and R. Dias. "Hysterocopic Findings in Users and Non-Users of Hormonal Teraphy." Journal of Minimally Invasive Gynecology 15, no. 6 (2008): 119S. http://dx.doi.org/10.1016/j.jmig.2008.09.437.

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46

Fulk, Mark K., and Angela B. Howard. "What we laugh about when we laugh about Stephen Sondheim's assassins." Popular Music and Society 19, no. 3 (1995): 105–23. http://dx.doi.org/10.1080/03007769508591601.

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47

Deaville, James, and Agnes Malkinson. "A Laugh a Second?" Music, Sound, and the Moving Image 8, no. 2 (2014): 121–40. http://dx.doi.org/10.3828/msmi.2014.8.

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48

Richards, Matthew. "You’ve got to laugh." Nursing Standard 17, no. 19 (2003): 27. http://dx.doi.org/10.7748/ns.17.19.27.s42.

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49

Hauskeller, Michael. "All Good Things Laugh." Philosophers' Magazine, no. 87 (2019): 20–25. http://dx.doi.org/10.5840/tpm20198783.

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Bates, Jane. "You have to laugh." Nursing Standard 29, no. 16 (2014): 24–25. http://dx.doi.org/10.7748/ns.29.16.24.s29.

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