Conclusions

2020 ◽  
pp. 178-184
Author(s):  
Sari Katajala-Peltomaa
Keyword(s):  
Lived Experience ◽  
Female Sexuality ◽  
Lived Religion ◽  
Geographical Differences ◽  
Demonic Possession ◽  
Medieval Europe ◽  
Methodological Tool ◽  
Performative Space ◽  
The Individual ◽  
The Demonic

This chapter shows how demonic possession was conceptualized as a lived experience of religion and argues that the diabolical had many functions within the miraculous. Lived religion as a methodological tool, a way to read the depositions of canonization processes, displays the way lay people used demons (not vice versa) in singling out and dealing with uncertainties in their lives. Religion-as-lived was built upon corporeal experiences; the performative space religion created was made real for the individual and the community by embodied signs and practices. As a fluid rhetorical resource, demons also facilitated a contribution to the construction of society and culture. The differences between lay and clerical spheres were visible when demonic possession involved female sexuality or the position of the clergy. Geographical differences demonstrate the limits of the Church’s universalizing discourse and challenge strict categorizations concerning gender, the demonic, and even medieval Europe as a single, coherent unity.

Introduction

2020 ◽  
pp. 1-27
Author(s):  
Sari Katajala-Peltomaa
Keyword(s):  
Canon Law ◽  
Source Material ◽  
Lived Religion ◽  
Demonic Possession ◽  
Fields Of Study ◽  
Performative Space ◽  
The Church ◽  
The Way

This chapter contextualizes the phenomenon of demonic possession and discusses its medieval interpretations as well as demonstrating its connections to fields of study such as heresy, demonology, and witchcraft. It sets out the main analytical concept of lived religion and shows how demons were integral within it, intersecting cultural, communal, and individual levels. Religion created a performative space and demonic presence was a fluid and multifaceted category within it. This chapter introduces the corpus of source material and methodological elements of canonization processes: the final records were an outcome of collaboration between lay witnesses and the inquisitorial committee, an amalgam of personal choices in the use of rhetoric, communal memories of actual past events, and the demands of canon law and the miracle genre. Therefore, depositions reveal inconsistencies in the universalizing discourse of the Church and manifest local nuances in the way people lived their religion.

Singing the Resurrection

2017 ◽  
Author(s):  
Erin Lambert
Keyword(s):  
Sixteenth Century ◽  
Lived Experience ◽  
The Body ◽  
Christian Community ◽  
Community Of Faith ◽  
Medieval Europe ◽  
The Reformation ◽  
Resurrection Of The Dead ◽  
The Dead ◽  
The Individual

This book explores the lived experience of belief in Reformation Europe through two distinct yet deeply connected themes: the resurrection of the body and the act of singing. In late medieval Europe, the chanting of the Creed in the context of the Mass implied a universal community of faith that began in the time of Christ and was to endure until the dead were raised at the apocalypse. In the sixteenth century, these bonds were broken. European Christians continued to affirm the Creed’s promise of the universal resurrection of the dead, but they raised their voices in a range of new songs, each of which expressed a different interpretation of resurrection’s promise of the restoration of the individual body and the reunion of the Christian community. Using case studies drawn from each of the major traditions of the Reformation—Lutheran, Anabaptist, Reformed, and Catholic—this book reveals sixteenth-century belief in its full complexity. Whereas narratives of the Reformation have long equated belief with doctrine, songs of resurrection reveal contemporary understandings of belief that at once emphasized its understanding and embodiment, its ephemerality and eternal endurance, its utter individuality and its power as a tie that bound. In the religious ruptures of the Reformation, this book argues, belief was transformed into a way of living in the world.

Demonic Possession and Lived Religion in Later Medieval Europe

2020 ◽  
Author(s):  
Sari Katajala-Peltomaa
Keyword(s):  
Western Europe ◽  
Physical Symptoms ◽  
Lived Religion ◽  
Specific Context ◽  
Demonic Possession ◽  
Medieval Europe ◽  
Significant Case ◽  
And Inversion ◽  
The Church ◽  
Spiritual State

This book focuses on conceptualizations of lived religion by analysing significant case studies from canonization processes (c. 1240–1450). Geographically it covers Western Europe and one of its aims is to compare Northern and Southern material and customs. ‘Lived religion’ is both a thematic approach and a methodology: a focus on rituals, symbols, and gestures as well as sensitivity to nuances and careful contextualizing of the sources are constitutive elements of the argumentation. Demonic possession was a spiritual state that often had physical symptoms. The main argument developed throughout is, however, that demonic possession was a social phenomenon which should be understood with regard to the community and culture. Each set of sources formed its own specific context, in which demonic presence derived from different motivations, reasonings, and methods of categorization. Rituals, gestures, emotions, and sensory elements in constructing demonic presence reveal negotiations over authority and agency. In the argumentation, the hierarchy between the ‘learned’ and ‘popular’ within religion is contested, as is a strict polarity between individual and collective religious participation. Cases of demonic possession demonstrate how the personal affected the communal, and vice versa, and how they were eventually transformed into discourses and institutions of the Church; that is, definitions of the miraculous and the diabolical. Alterity and inversion of identity, gender, and various forms of corporeality and the interplay between the sacred and diabolical are themes running throughout the volume.

Drowning in negativism, self-hate, doubt, madness: Linguistic insights into Sylvia Plath’s experience of depression

2015 ◽  
Vol 11 (1) ◽  
pp. 41-54 ◽  
Author(s):  
Zsófia Demjén
Keyword(s):  
Lived Experience ◽  
Medical Humanities ◽  
Sylvia Plath ◽  
Individual Experience ◽  
Qualitative And Quantitative ◽  
The World ◽  
The Individual ◽  
Linguistic Methods ◽  
Linguistic Approach

This paper demonstrates how a range of linguistic methods can be harnessed in pursuit of a deeper understanding of the ‘lived experience’ of psychological disorders. It argues that such methods should be applied more in medical contexts, especially in medical humanities. Key extracts from The Unabridged Journals of Sylvia Plath are examined, as a case study of the experience of depression. Combinations of qualitative and quantitative linguistic methods, and inter- and intra-textual comparisons are used to consider distinctive patterns in the use of metaphor, personal pronouns and (the semantics of) verbs, as well as other relevant aspects of language. Qualitative techniques provide in-depth insights, while quantitative corpus methods make the analyses more robust and ensure the breadth necessary to gain insights into the individual experience. Depression emerges as a highly complex and sometimes potentially contradictory experience for Plath, involving both a sense of apathy and inner turmoil. It involves a sense of a split self, trapped in a state that one cannot overcome, and intense self-focus, a turning in on oneself and a view of the world that is both more negative and more polarized than the norm. It is argued that a linguistic approach is useful beyond this specific case.

Against evidence-based oppression: Marginalized youth and the politics of risk-based assessment and intervention

2016 ◽  
Vol 21 (2) ◽  
pp. 151-167 ◽  
Author(s):  
Tim Goddard ◽  
Randolph R Myers
Keyword(s):  
Lived Experience ◽  
Evidence Based ◽  
Marginalized Youth ◽  
Youth Justice ◽  
Policy And Practice ◽  
Individual Level ◽  
Needs Assessments ◽  
Actuarial Risk ◽  
The Individual ◽  
Causes Of Crime

Actuarial risk/needs assessments exert a formidable influence over the policy and practice of youth offender intervention. Risk-prediction instruments and the programming they inspire are thought not only to link scholarship to practice, but are deemed evidence-based. However, risk-based assessments and programs display a number of troubling characteristics: they reduce the lived experience of racialized inequality into an elevated risk score; they prioritize a very limited set of hyper-individualistic interventions, at the expense of others; and they privilege narrow individual-level outcomes as proof of overall success. As currently practiced, actuarial youth justice replicates earlier interventions that ask young people to navigate structural causes of crime at the individual level, while laundering various racialized inequalities at the root of violence and criminalization. This iteration of actuarial youth justice is not inevitable, and we discuss alternatives to actuarial youth justice as currently practiced.

Perception of the lived experience of women with dyspareunia and vaginismus: qualitative study

2021 ◽  
Author(s):  
Maryam Heydarian ◽  
Maryam Gholamzadehjefreh ◽  
Shahbazi Masoud
Keyword(s):  
Lived Experience ◽  
Physical Symptoms ◽  
Research Literature ◽  
Sexual Intimacy ◽  
Structured Interviews ◽  
Purposeful Sampling ◽  
The Family ◽  
Data Saturation ◽  
The Individual ◽  
Inferiority Feeling

Aim: Dyspareunia and vaginismus are important issues in the lives of women with these disorders and have adverse, damaging consequences for the individual, the family, and the couple's intimacy. Therefore, the purpose of the present study was to investigate the lived experience of women with dyspareunia and vaginismus. Methods: The method of this study was descriptive-phenomenological psychological in which nine female participants suffering from dyspareunia and vaginismus were selected through purposeful sampling and data collection was continued through semi-structured interviews until data saturation was reached. After collecting the data and transcribing them, the researcher used Giorgi’s five-step phenomenological data analysis method. Results: Analyzing data led to 12 contributing components of the lived experience of women with dyspareunia and vaginismus which included: lack of awareness, experiencing the physical symptoms of anxiety, fear, predicting pain, feeling of inadequacy and inferiority, feeling of shame, hatred of sex and of spouse, a feeling of suffering, feeling of anger, feeling of guilt, decreased emotional and sexual intimacy, and regret about marriage. Conclusion: The results of this study also enrich the previous research literature on the lived experience of dyspareunia and vaginismus. Also, the structure of the lived experience of dyspareunia and vaginismus derived from this study is widely used to develop and apply preventive and therapeutic programs for this condition and its consequences.

scholarly journals Consumer-run services research and implications for mental health care

2016 ◽  
Vol 25 (5) ◽  
pp. 410-416 ◽  
Author(s):  
S. P. Segal ◽  
S. L. Hayes
Keyword(s):  
Mental Health ◽  
Lived Experience ◽  
Self Determination ◽  
Functional Improvement ◽  
Way Of Life ◽  
Services Research ◽  
Self Help ◽  
Mental Health Consumers ◽  
The Individual ◽  
The Impact

Mental health consumers/survivors developed consumer-run services (CRSs) as alternatives to disempowering professionally run services that limited participant self-determination. The objective of the CRS is to promote recovery outcomes, not to cure or prevent mental illness. Recovery outcomes pave the way to a satisfying life as defined by the individual consumer despite repetitive episodes of disorder. Recovery is a way of life, which through empowerment, hope, self-efficacy, minimisation of self-stigma, and improved social integration, may offer a path to functional improvement that may lead to a better way to manage distress and minimise the impact of illness episodes. ‘Nothing about us without us’ is the defining objective of the process activity that defines self-help. It is the giving of agency to participants. Without such process there is a real question as to whether an organisation is a legitimate CRS or simply a non-governmental organisation run by a person who claims lived experience. In considering the effectiveness of CRSs, fidelity should be defined by the extent to which the organisation's process conveys agency. Unidirectional helping often does for people what they can do for themselves, stealing agency. The consequence of the lack of fidelity in CRSs to the origins of the self-help movement has been a general finding in multisite studies of no or little difference in outcomes attributable to the consumer service. This, from the perspective of the research summarised herein, results in the mixing of programmatic efforts, some of which enhance outcomes as they are true mutual assistance programmes and some of which degrade outcomes as they are unidirectional, hierarchical, staff-directed helping efforts making false claims to providing agency. The later CRS interventions may provoke disappointment and additional failure. The indiscriminate combining of studies produces the average: no effect.

scholarly journals Social Media, Peer Surveillance, Spiritual Formation, and Mission: Practising Christian Faith in a Surveilled Public Space

2018 ◽  
Vol 16 (4) ◽  
pp. 517-532
Author(s):  
Bex Lewis
Keyword(s):  
Social Media ◽  
Lived Experience ◽  
Public Space ◽  
Spiritual Formation ◽  
Technological Development ◽  
Self Regulation ◽  
Digital Culture ◽  
Wide Range ◽  
Online Spaces ◽  
The Individual

Social media has become a part of everyday life, including the faith lives of many. It is a space that assumes an observing gaze. Engaging with Foucauldian notions of surveillance, self-regulation, and normalisation, this paper considers what it is about social and digital culture that shapes expectations of what users can or want to do in online spaces. Drawing upon a wide range of surveillance research, it reflects upon what “surveillance” looks like within social media, especially when users understand themselves to be observed in the space. Recognising moral panics around technological development, the paper considers the development of social norms and questions how self-regulation by users presents itself within a global population. Focusing upon the spiritual formation of Christian users (disciples) in an online environment as a case study of a community of practice, the paper draws particularly upon the author’s experiences online since 1997 and material from The Big Bible Project (CODEC 2010–2015). The research demonstrates how the lived experience of the individual establishes the interconnectedness of the online and offline environments. The surveillant affordances and context collapse are liberating for some users but restricting for others in both their faith formation and the subsequent imperative to mission.

Ethology: The Narrative Turn

2021 ◽  
Author(s):  
Dominique Lestel
Keyword(s):  
Field Data ◽  
Homo Sapiens ◽  
Cognitive Ethology ◽  
Philosophical Question ◽  
Animal Intelligence ◽  
Narrative Structures ◽  
Methodological Tool ◽  
Third Person ◽  
The Individual ◽  
Individual Strategies

Distinguishing their work from the causalist approaches of objectivist ethology, sociobiology, or cognitive ethology, a growing number of ethologists lay claim to the possibility of describing what animals do through more or less complex narratives. Narration becomes a methodological tool in its own right. Animals thus become characters as in novels. This is an epistemological choice. Our capacity to perceive the complexity of animal lives is tied to our capacity to tell ourselves stories in which animals are the heroes. These animals are not robots. They are subjects, individuals, and even persons. From this results a new and transpecific form of third-person narration. This approach still relies, however, on a set of very carefully collected field data and requires a great familiarity with observed animals. It then becomes possible to concern oneself with the individual strategies of particular animals rather than solely with behaviors that would be common to all members of a given species. The recourse to narrative as a means of understanding animal intelligence is especially pertinent as we become increasingly aware that animals themselves tell stories and that our concepts of narrative must expand beyond the human. Knowing whether animals have narrative structures is a philosophical question before it is a biological one. The desire to extend narrativity to the animal necessarily modifies what narrativity signifies. We perceive in animals a processual narrativity, a behavioral narrativity, and a fictional narrativity. The study of animals forces to rethink what a fiction is and compels one to consider its phylogensis in a rigorous manner without locating its origins in Homo sapiens.

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