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Journal articles on the topic 'Therapeutic ritual'

Author: Grafiati

Published: 9 March 2023

Last updated: 31 July 2025

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1

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

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Therapeutic rituals focus on clinical healing within different contexts and client populations. This article explores the use of therapeutic ritual at individual and collective levels to help survivors of rape to heal. This technique is applied to both levels through a discussion of two rituals developed for rape survivors. Results of a study that examined participant comments about a collective ritual for healing are discussed. Findings indicate that participants attend the ritual to be supportive of others and to be supported themselves. Family members attend to obtain information about rape

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2

Jackson, Barry, and Regina Donovan. "Therapeutic Ritual in Divorce." TACD Journal 16, no. 1 (1988): 5–15. http://dx.doi.org/10.1080/1046171x.1988.12034319.

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3

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

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4

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

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5

Dampilova, Liudmila S., Evdokia E. Khabunova та Balzira V. Elbikova. "Шаманские лечебные обряды западных бурят". Oriental Studies 16, № 3 (2023): 673–81. http://dx.doi.org/10.22162/2619-0990-2023-67-3-673-681.

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Introduction. In the Buryat tradition, healing was a most common function attributed to shamans. The main pragmatic aspect of healing depends on the semiotic component of a ritual, communicative connection with the other world being a key indicative. Healing practices of Turko-Mongolian shamans were distinguished by that rituals were accompanied by spells aimed at propitiating or neutralizing spirits of disease to be communicated with during the ritual. Goals. The study seeks to analyze archival shamanic verbal materials of Western Buryats once articulated in the course of utilitarian pragmati

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6

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

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

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This article presents a case for the designation of “ritual” as a psychotherapeutic technique for use in maladaptive grieving. Examples are given of the attitudes and utilization of ritual in psychoanalysis, strategic and existential psychotherapies, and pastoral and cross-cultural counseling. The authors suggest how, when, and why ritual can be used to assist individuals to move from a maladaptive to an adaptive style of grieving.

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Dona, Lasanthi Manaranjanie Kalinga. "Artistic Means and Therapeutic Effects in Sri Lankan Healing Rituals." Journal of Research in Music 2, no. 1 (2024): 1–27. http://dx.doi.org/10.4038/jrm.v2i1.24.

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Artistic expressions in the realms of mutually integrated sound culture and visual culture count as the essential elements of the traditional healing rituals in Sri Lanka. While music has a key role in the therapeutic process, visual ingredients provide the ritual setting with a glamour that exceeds the day-to-day domestic environment experience. Made for the occasion, a decorated ritual setting is the first sign to publicly announce the event and to create visual excitement. Its main aim is to welcome the invisible supernatural beings responsible for a disease. The sound produced by voices (c

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Miller, Alison. "Therapeutic Neutrality, Ritual Abuse, and Maladaptive Daydreaming." Frontiers in the Psychotherapy of Trauma and Dissociation 3, no. 1 (2019): 4–11. http://dx.doi.org/10.46716/ftpd.2019.0018.

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de Vienne, Emmanuel, and Pierre Déléage. "Knowledge in Between." Social Analysis 68, no. 1 (2024): 25–50. https://doi.org/10.3167/sa.2024.680102.

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Abstract This article centres on the logics of knowledge transmission that underpin healing rituals among the Sharanahua of Western Amazonia. From an observer's outlook, these rituals bring together no more than two participants: the shaman and the patient. Each of them has access to different kinds of knowledge relating to the supernatural entities involved, their relationship with illness, and how they relate to and interact with shamans. The difference between these two forms of knowledge can only be understood by reflecting on their heterogeneous modes of transmission. The patient acquires

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11

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

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The outcomes of recent psychedelic research have been attracting more public attention in the media along with more private funding. This research is primarily being conducted in a clinically administered setting while attention to context has largely been ignored. Entheogens have been used by indigenous peoples in ritual settings as far as recorded history can be found. Modern clinical use has only been occurring within the last century. This leaves much to explore in terms of the context in which such a potent treatment has effect. This manuscript conceptualizes entheogenic spiritual rituals

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

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There are endless lists of academic publications on pilgrimage and on nonverbal communication, but very rarely if at all, do these two phenomena meet together in the same one, hence the author’s attempt to bring them together here. In this article the author discusses nonverbal communication in the context of pilgrimage rituals. Since rituals are carried out both physically and mentally, their performance requires the involvement of all the senses. A ritual may be verbal or nonverbal and very often is both. All elements of the ritual send a message. Thus, ritual communicates—it is a source of

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13

Fisher, Maggie, and Brother Francis. "Soul pain and the therapeutic use of ritual." Psychodynamic Counselling 5, no. 1 (1999): 53–72. http://dx.doi.org/10.1080/13533339908404190.

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

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

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

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

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

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Dr., (Mrs) Akintan, and Adeoti Oluwatosin. "Female-Oriented Cults and Ritual Practices in Ijebuland, Ogun State, Nigeria." American Based Research Journal 1, no. 6 (2019): 40–51. https://doi.org/10.5281/zenodo.3408121.

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<em>Existing research on Ijebu indigenous beliefs has concentrated more on male dominated cults, but no significant attention has been paid to female cults their ritual practices among the Ijebu people despite the influence of Christianity and Islam. This paper, therefore, investigated the nature of traditional rituals and cultic activities performed by women in the area with a view to identifying the types of rituals, how they are carried out and their benefit to people. This study was centred on modernism, which highlights the persistence of certain cultural practices in spite of social chan

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

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In this article I examine a Mesopotamian therapeutic ritual and its prayer, “My god, I did not know.” It is clear that although the prayer is quite general, its purpose is to reconcile a sick person to his personal deity so that the patient is healed. I will then examine structural and content similarities with Pss 38 and 51. Thus, the paper’s methodology is comparative and form critical. I conclude that Pss 38 and 51, like the Mesopotamian penitential prayers and rituals, were ritual prayers through which the faithful Israelite was reconciled to God so that wholeness could be re-established i

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

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Ayahuasca is a psychoactive drink of Amazonian origin prepared from vine known as jagube and/or mariri (Banisteriopsis caapi) and chacrona bush (Psychotria viridis). Its cultural and ritualistic use have been recognized from millennia by indigenous ethnic groups in the Western Amazon and gained worldwide influence in the 1980s through the expansion of it religious use. In the biomedical field, studies have attested the safety in the administration of the beverage in humans and found features of physical and mental wellbeing on users. This article aims to discuss the results of a research that

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HARIANJA, SAHAT HAMONANGAN, SINDI ANTIKA, and OKY OZIKA DEWI. "MELUKAT SEBAGAI RITUAL PENYUCIAN DIRI DALAM BUDAYA BALI: TINJAUAN LITERATUR TENTANG POTENSI TERAPEUTIK DALAM KESEHATAN MENTAL." HEALTHY : Jurnal Inovasi Riset Ilmu Kesehatan 3, no. 2 (2024): 171–76. http://dx.doi.org/10.51878/healthy.v3i2.3440.

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Mental health has become an increasingly urgent global issue in the aftermath of the COVID-19 pandemic. The Melukat ritual, a traditional Balinese purification practice, demonstrates significant therapeutic potential in enhancing mental well-being, with a holistic approach that encompasses physical, mental, and spiritual aspects. This study aims to review the literature on the Melukat ritual and its relevance to mental health. A literature review was conducted by examining studies related to the Melukat ritual and its effects on mental health. A thematic analysis approach was employed to synth

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

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

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23

Dewi, Riskha Dora Candra. "Development of Medical Wellness-Based Health Tourism in Indonesia: Case Study of Traditional Medicine and Melukat Ritual in Bali." Multidiscience : Journal of Multidisciplinary Science 2, no. 1 (2025): 281–89. https://doi.org/10.59631/multidiscience.v2i1.333.

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Health tourism has emerged as a rapidly growing global economic sector, with countries competing to attract tourists seeking holistic health services. With its rich natural and cultural resources, Indonesia has significant potential to establish itself as a leading destination in this field. This study explores the potential for developing medical wellness-based health tourism in Bali, focusing on traditional medicine and the Melukat ritual. Utilizing a qualitative approach and a literature review methodology, this study highlights Bali's unique advantages, including internationally recognized

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

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<p><strong>Abstract</strong></p><p>Among the ethnic groups living in Kermanshah Province<a title="" href="#_edn1">[i]</a>, it is customary to perform a special therapy called (Yaar Arat Gerem<a title="" href="#_edn2">[ii]</a>) to treat individuals diagnosed with distress and neurosis, which is rooted in ancient indigenous traditions of the region. Effective techniques of this ritual are significantly similar to psychodrama. The supervisor of the group performing this procedure, called “Pary gir”, along with his assistants begins a therapeut

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

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

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Jenkins, Kathleen E. "Walking Pilgrimage as Ritual for Ending Partnerships." Religions 14, no. 12 (2023): 1485. http://dx.doi.org/10.3390/rel14121485.

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Scholarship in pilgrimage studies suggests that people use travel to sacred sites to mark life transitions such as moving into adulthood, retirement, the death of a loved one, or the ending of an intimate relationship. This research has also illustrated how walking pilgrimage can provide physical and symbolic structures for individual therapeutic and spiritual practice. However, pilgrimage scholars have not put the experience of ending long-term partnerships at the center of analysis, and family scholars have yet to explore how people might use extended walking pilgrimage as ritual when relati

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

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The study helps to trace the meaning, possible origin, and development of some therapeutic methods of folk medicine. The hypothesis of the study: in some incantations and beliefs, the disease is imaginably transferred to another object and transmitted to gods in a similar way as in sacrificial rituals. The aim of work: to collect and evaluate data on religious ritual of sacrifice in the 15–18 c. written sources; to determine the reflections of such sacrifices in the 20–21 c. incantations, beliefs. The object of the investigation: 15–18 c. written sources, where knowledge (fragments of knowledg

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Király, Lajos. "Pastoral Aspects of the Occasional Services." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, no. 2 (2023): 246–62. http://dx.doi.org/10.24193/subbtref.68.2.15.

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This study examines the casualias as central to the ministry of the church from the perspective of pastoral care. At the root of the casualias is ritual, which, according to Emile Durkheim, has as its true function the strengthening and maintenance of group cohesion and solidarity, the expression of unity, the weaving of bonds between the individual and society. Pastoral psychology studies of casualias have shown that they play an important role in the community and relational experience, as communication and correlation take place between the transcendent and the human, between man and man: t

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

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As a result of the psychologically intolerable nature of their early childhood experiences, victims of ritual abuse frequently develop multiple personality disorder (MPD). Therapists who treat these victims often assume that all MPD stems from a system of spontaneously created defenses against overwhelming trauma. As a result, these therapists tend to focus on treating the post-traumatic stress elements of the disorder and on integrating alter personalities. Recent experience with victims of ritual abuse suggests the presence of “cult-created” multiplicity, in which the cult deliberately creat

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

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

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

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

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

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Baikuatova, Akmaral, and Kurmanbek Baykuatuly. "Intonational Patterns of Kazakh Culture: From Anthropopractices to Psychotherapy techniques." Central Asian Journal of Art Studies 9, no. 3 (2024): 114–60. http://dx.doi.org/10.47940/cajas.v9i3.902.

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This study explores the role of intonation in the transformational anthropopractices of Kazakh culture and its psychotherapeutic aspects. Kazakh folklore and ritual practices are rich in musical elements, with intonation playing a central role. Intonation not only serves as a means of conveying cultural and spiritual values, but also acts as a powerful mechanism for psychological regulation and emotional expression. The aim of this research is to uncover the mechanisms of intonation's impact on the human psyche and its role in maintaining mental equilibrium and inner harmony. Special attention

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

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Court physicians (ishi or kusushi 医師), officials in the Bureau of Medications, were responsible for the well-being of court aristocracy since the establishment of a centralized state on the Japanese archipelago in the eighth century. Despite an increasing interest in the therapeutic arena of premodern Japan, scholars have tended to emphasize an epistemic divide between physicians and technicians employing other healing modalities, such as Buddhist monks and onmyōji 陰陽師, so that the former would be concerned with the physical body while the latter would not. However, this study focuses on the r

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

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

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

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Zhao, Shichang. "Ritual and Space: The Therapeutic Function of the Recitations of the Hexi Baojuan." Religions 14, no. 8 (2023): 1025. http://dx.doi.org/10.3390/rel14081025.

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In the region where the Precious Scrolls of Hexi (Hexi Baojuan) are recited, people often use the Precious Scrolls (Baojuan) as a tool to pray for peace and happiness, to prevent plagues and calamities, and to heal ailments. By creating a sacred healing field, the rituals of Hexi Baojuan materialize, symbolize, and sanctify the space to expel disasters and cure illnesses. Through the mechanism of imagination and symbolism, its functions of averting disasters and curing diseases become apparent.

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

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In the last fifty years, different spiritual movements—that do not correspond to the church model and that—have emerged, due to their fluid and dynamic character, have propitiated an advance of global networks and have contributed to making specialized frontiers increasingly porous and permeable fields. A range of practices and beliefs related to Neo-paganism, New Age, and neo-Indianisms/neo-ethnicities have thus emerged. These three spiritual modalities are inscribed in differentiable ideologies that intertwine the spiritual, the therapeutic, the political and the identity. They concur in a s

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

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

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Araújo Lucas, Flávia Cristina, Antônio Da Conceição Lobato Neto, Ulliane De Oliveira Mesquita, Cláudia Viana Urbinati, and Janaira Almeida Santos. "Plants that heal: experiences of those who use them in the Amazon region of Pará." Mundo Amazónico 14, no. 2 (2023): e99530. http://dx.doi.org/10.15446/ma.v14n2.99530.

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The study assessed the interaction between people and therapeutic plants in the traditional pharmacopoeia in different contexts of healing and religiosity. Homegardens in the towns of Abaetetuba and Vigia, and stands at the market, Feira da 25 de Setembro, in the city of Belém, PA, were investigated. The methodology included conducting semi-structured interviews and photographic records to analyze the cultural and religious value aggregated to plants and their use in the tradition of these populations. The use of 50 species of therapeutic plants was identified, 29 at Feira da 25, 11 in Abaetet

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Oyewale, Peter Oluwaseun (Ph.D). "Osun Osogbo: Exploring the Sacred Waterscape's Archaeological, Therapeutic, and Bio cultural Dimension." ISRG Journal of Humanities and Cultural Studies (ISRGJHCS) I, no. V (2024): 5–12. https://doi.org/10.5281/zenodo.14185143.

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<strong>Abstract</strong> <em>The study on the Sacred water in Osun Osogbo, aimed to unravel it sacred waters cape through a multidimensional phases. .This study employs oral interviews and leverages secondary sources as methodological tools to delve into the archaeological facet, the ancient artifacts, ritual objects, woodcarving, pottery, and remnants of Osun Osogbo Sacred Grove. The study will examine its pilgrimage traditions, during the annual pilgrimage traditions, devotees converge in the town of Osun, typically in August each year, to celebrate and partake in the sacred rituals of Osun

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

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

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

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

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ARIANI, NI KETUT PUTRI, I. KETUT ARYA SANTOSA, I. KOMANG ANA MAHARDIKA, and RINI TRISNOWATI. "PERAN NUNAS BAOS DALAM PROSES BERDUKA UMAT HINDU BALI: STUDI KASUS TERAPI RELIGIUS DAN SPIRITUAL." HEALTHY : Jurnal Inovasi Riset Ilmu Kesehatan 3, no. 2 (2024): 184–88. http://dx.doi.org/10.51878/healthy.v3i2.3442.

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Grieving the death of a loved one is a universal experience influenced by cultural and spiritual factors. In Balinese Hindu culture, death is perceived as a temporary separation of the soul from the physical body, which shapes the grieving process. A notable ritual practiced among Balinese Hindus is nunas baos, a ceremony that enables family members to communicate with the deceased through a spiritual intermediary. This case study focuses on a 35-year-old Balinese woman navigating her grief after her father’s death and explores the impact of nunas baos on her emotional healing. The ritual invo

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

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The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated wit

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

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The decades of collective victimhood and trauma that the oppressed lower caste members in the southern state of India (Kerala) suffered in silence were less known to the world until the socio-religious reform movements offered a space for their collective expression of agitation and unrest. With no socially sanctioned channels to express their injustice and pain, the folk ritual of Theyyam often became the alternative for a cathartic release of transgenerational and collective victimhood and trauma long endured by people belonging to these communities. A common theme of Theyyam discussed in li

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

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AbstractThis article examines patterns of continuity and change in spirit possession phenomena among the Sidamo of southern Ethiopia. Traditional possession rituals appear to be losing cultural relevance, owing to the increasing popularity of possession and exorcistic healing enacted within the ritual context of independent religious movements. Such movements emerged in the region as a response to widespread conversion to Christianity and Islam in the 1950s and 1960s. Patterns of possession healing in the new cults are analysed in relation to the prevailing holistic definition of health and th

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Ramadhania, Mutiara. "Symbiotic Sisterhood: Analyzing Rituals of Shared Grief in “Midsommar”." Journal Corner of Education, Linguistics, and Literature 4, no. 4 (2025): 512–20. https://doi.org/10.54012/jcell.v4i4.486.

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This research explored the portrayal of shared grief and communal healing in Ari Aster’s film “Midsommar”, focusing on the “Harga” community’s rituals through the lenses of Emile Durkheim’s functionalism and Ferdinand de Saussure’s visual-semiotic theory. The research investigates how these rituals foster a “symbiotic sisterhood” and facilitate the protagonist Dani’s transformation from isolation to belonging. Using qualitative visual-semiotic analysis, the study decodes the film’s symbolic imagery, communal ceremonies, and structured cultural practices. The findings reveal that the Harga's ri

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Aludin, Aludin, Rama Adilla Shola, and Dede Irawan. "Azan sebagai Pariwara Terapeutik." Tabligh: Jurnal Komunikasi dan Penyiaran Islam 9, no. 2 (2024): 209–22. https://doi.org/10.15575/tabligh.v9i2.42597.

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The azan, beyond being a call to prayer, can also serve as a soothing ritual, especially when broadcast through electronic media. This study takes a qualitative approach to analyze Maghrib azan broadcasts on national television, exploring their therapeutic and transcendental aspects. The sample includes 14 azan broadcasts from 13 national television stations in 2023. The results indicate that these broadcasts have a positive psychological impact, fostering inner peace and supporting positive psychological growth. The therapeutic potential of the azan can be further enhanced by crafting a coher

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