scholarly journals Transcendence from Below: The Embodied Feminine Mysticism of Marion Woodman

2018 ◽  
Vol 37 (2) ◽  
Keyword(s):  
Religious Belief ◽  
Belief Systems ◽  
Jungian Psychology ◽  
The Body ◽  
Epistemological Foundation ◽  
Participatory Theory ◽  
Feminist Practice

This article outlines the mystical path followed by Jungian analyst and author Marion Woodman. It unpacks the mystical aspects of Jungian psychology and uses Woodman’s life as a lens to view how the practice of mysticism can operate within alternative psycho-religious belief systems. Woodman deeply embraces mysticism as a transformative, feminist practice by focusing her work on healing the psycho-spiritual effects of patriarchy and the associated repression of women and the body. This paper also discusses how Woodman’s mystical revelations have begun to affect the epistemological foundation of Jungian psychology in a way that echoes the embodied and enactive perspective of participatory theory.

Abstract WP404: Stroke Cognitive Recovery Model

Stroke ◽  
2017 ◽  
Vol 48 (suppl_1) ◽  
Author(s):  
Susan Alderman
Keyword(s):  
Cognitive Deficits ◽  
Cognitive Abilities ◽  
Belief Systems ◽  
Healthcare Providers ◽  
The Body ◽  
Patient Needs ◽  
Coordinated Care ◽  
Recovery Model ◽  
Cognitive Recovery ◽  
Transitional State

Background: After an acute stroke, 90% of patients have cognitive deficits; 50% remain impaired and 30% develop dementia within one year. Cognitive recovery may not occur without early and coordinated care. Many cognitive deficits, i.e. memory and neglect, are not addressed early, care is not coordinated, and depends on each institution’s guidelines. Nurses must consider all patient needs yet no holistic cognitive recovery model exists to guide them. Purpose: To create a holistic, post-stroke, patient-centered cognitive recovery model capable of guiding care. Methods: Concept synthesis is a new way of grouping or ordering information when relevant data is unclear or unknown. A concept synthesis was performed due to limitations in prior biomedical models, specifically in psychology and rehabilitation, which resulted in ill-defined terms and bias. Results: Cognitive recovery is defined as a transitional state in which a person’s cognitive abilities can be modified to approach pre-injury levels, by the interactions of personal capabilities and four encompassing Environments. Personal capabilities (acceptance, agency and congruence) are internally oriented forces which control self-care behavior. The Environments (resources or forces interacting to help/hinder recovery) are depicted as the Physical (the body), External (social support, therapists, etc.), Internal (psychiatric or emotional forces), and Created (belief systems, attitudes, etc.). Conclusions: When interactions between personal capabilities and Environments are adequate cognitive recovery will progress. Recovery should be comprehensive and nurses are uniquely qualified to ensure all aspects of the person are addressed. This model promotes collaboration among healthcare providers and guidance in identifying and addressing patient needs.

Doro Rekufa and Tsvitsa: Beer, Animals and Death Rituals among the Ndau of South Eastern Zimbabwe

Utafiti ◽  
2015 ◽  
Vol 11 (1-2) ◽  
pp. 1-16
Author(s):  
Plan Shenjere-Nyabezi
Keyword(s):  
End Of Life ◽  
Cause Of Death ◽  
Religious Belief ◽  
Belief Systems ◽  
African Continent ◽  
Death Rituals ◽  
South Eastern ◽  
Attitudes Towards Death ◽  
Death Signals

Despite Westernization and particularly the advent of Christianity and its widespread entrenchment on the African continent, traditional indigenous rituals continue to constitute an integral part of African religious belief systems and practices. This article presents the results of an ethnoarchaeological study of two death rituals that are conducted by the Ndau people of south eastern Zimbabwe. The rituals are a demonstration of attitudes towards death and beliefs about the role of the dead among the living. The Ndau do not believe that death signals and represents the end of life. In the same vein and perhaps more importantly, the Ndau do not believe that death just happens. It is caused by human agency out of jealousies, hatred and conflict among the living. These beliefs are central to the two rituals presented and discussed here: the first ritual is conducted to ascertain cause of death and the second to bring back the spirit of the deceased from a temporary state of limbo immediately after death. Meat and beer are central to these rituals, firstly as offerings to the deceased and secondly as an important part of the living celebration of the rituals. The paper then explores some interpretive implications of the rituals from an archaeological perspective.

A Conversation with Aliza Shvarts

October ◽  
2021 ◽  
pp. 85-110
Author(s):  
Emily Apter
Keyword(s):  
New York ◽  
The Body ◽  
Yale University ◽  
Wide Range ◽  
The Subject ◽  
First Time ◽  
Rape Kits ◽  
Public Exhibition ◽  
Feminist Practice

Abstract Aliza Shvarts first came to widespread attention when her Untitled [Senior Thesis] (2008), consisting of a yearlong performance of self-induced miscarriages, was declared a “fiction” by Yale University and censored from public exhibition. That controversial work was on view for the first time in New York as part of her 2020 exhibition Purported at Art in General. It frames the areas of inquiry she has continued to explore: how the body means and matters and how the subject consents and dissents. In this in-depth conversation, Emily Apter and Aliza Shvarts discuss the exhibition and a wide range of topics relevant to contemporary feminist practice and thought: the genealogy of citation; the uses of theory; speech action; rape kits; nonconsensual collaboration; queer kinship; and memes.

Can spirituality be a scientific topic and how?: A rigorous but open-minded scientific approach of studies on religion, spirituality, and mental health

2021 ◽  
pp. 61-78
Author(s):  
Harald Walach
Keyword(s):  
Mental Health ◽  
Religious Belief ◽  
Belief Systems ◽  
Scientific Process ◽  
Natural Laws ◽  
Left Behind ◽  
Spirituality And Religion ◽  
History Of ◽  
Scientific Topic ◽  
Human Inquiry

Science and spirituality are at odds, due to the history of enlightenment. This led to freeing human inquiry from dogmatic and clerical bondage by religion. And because religion has been left behind by the new scientific narrative of a self-evolving world, driven by random accidents and mutations and natural laws, there seems to be no place for spirituality either. This contribution disentangles those conceptual problems. It first points out the history of this separation and its consequences. It is important to realize that spirituality and religion are two different things. While religion is a conceptual, ethical, ritual, and at times also a political framework, spirituality is the experiential core of all religions. As a human experience, it is universal and independent of religious belief systems. Spirituality, as a form of inner experiential access to reality, is also at the bottom of the scientific process—for instance, in important theoretical insights. 150 words

De ‘betrekkelijkheid’ van de maakbare mens. Een nabeschouwing

2009 ◽  
Vol 63 (2) ◽  
pp. 164-172
Author(s):  
Egbert Schroten
Keyword(s):  
Climate Change ◽  
Religious Belief ◽  
Human Enhancement ◽  
Imago Dei ◽  
Point Of View ◽  
The Body ◽  
Thematic Issue ◽  
Global Problems

After some introductory remarks and after some comments on the contributions in this thematic issue, I am playing with the word ‘relativity’, in order to show that human enhancement is only relatively new, that some claims in this area (for instance those of the so-called Transhumanists) should be put into perspective, that human enhancement should be seen in relation to (the far-reaching impact on) society, in relation to global problems such as climate change, food and water, and in relation to religious belief(s), since technology is the incarnation of our hopes, desires and ideals. From a Christian point of view, it would be interesting to relate human enhancement to concepts like resurrection of the body, kenosis, theiosis, sin and imago Dei.

scholarly journals The fading affect bias (FAB) is strongest for Jews and Buddhists and weakest for participants without religious affiliations: An exploratory analysis

2021 ◽  
Vol 09 (03) ◽  
pp. 350-362
Author(s):  
Jeffrey A. Gibbons ◽  
Sherman A. Lee ◽  
Luke P. Fernandez ◽  
Emma D. Friedmann ◽  
Kaylee D. Harris ◽  
...  
Keyword(s):  
Social Media ◽  
Religious Belief ◽  
Social Connectedness ◽  
Religious Affiliation ◽  
Belief Systems ◽  
Small Sample ◽  
Exploratory Analysis ◽  
Future Research ◽  
Coping Mechanism ◽  
The Face

The fading affect bias (FAB) is a robust phenomenon where unpleasant affect fades faster than pleasant affect. The FAB is believed to be coping mechanism designed to make life appear pleasant in the face of hardships and adversities. The FAB persists across several cultures and many event types (e.g., alcohol, religious, and death), even though low FAB has been demonstrated for social media events, videogame events, and events labeled as religious, but not spiritual. Although religion is also believed to make life more satisfying by providing existential meaning and social connectedness for their followers, research to date, has not examined religious differences in the FAB. Therefore, we examined the FAB using 2 measures of fading affect across participants’ self-reported religious affiliations and we found robust FAB effects for all categories except for an extremely small sample of Islamic followers. The FAB effects were strongest for Jewish and Buddhist affiliations and they were weakest for participants who did not report a well-known religious affiliation. The findings extend the literature on the FAB to religious belief systems. Future research should replicate the current study, examine the FAB for larger samples of Muslims, Buddhists, Hindus, and Jews, and test explanations for differential FAB effects across religious affiliations.

scholarly journals Implementing government strategies for complex social problems

2009 ◽  
Vol 5 (3) ◽  
Author(s):  
Ruth Herbert
Keyword(s):  
Social Change ◽  
New Zealand ◽  
Social Policy ◽  
Family Violence ◽  
Religious Belief ◽  
Social Problems ◽  
Belief Systems ◽  
Western Society ◽  
Contributing Factors

Addressing complex social problems that are rooted in multiple causes is difficult. These issues often interact in unpredictable ways with numerous contributing factors, and they do not run along traditional departmental boundaries. For example, family violence is one of the most complex, multifaceted and poorly understood issues in Western society. Addressing family violence requires major social change in individual attitudes and relationships, cultural and religious belief systems and society's opinions, as well as comprehensive government strategies and a comprehensive range of services to support families and individuals affected by family violence. In this respect, it provided a useful case study through which to examine the implementation of complex social policy in New Zealand.

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