PubMed Health⌕ Search

SEARCH · PubMed Health

Results for “Ceremonial Behavior”

Explore indexed PubMed citations for clinical trials, systematic reviews and public health research. Read source abstracts and follow each citation to its original PubMed record.

Quote a phrase for an exact phrase match. Source license links do not imply unrestricted reuse.

At least 145 records · Page 8Linked to original sources
PubMedDate not supplied

'Til death do us part?' The nurse's role in the care of the dead a historical perspective: 1850-2004.

In the immediate hours after a person takes his or her last breath, the nurse has always been present. In the hospital or at home, under hospice care or without warning, the nurse is frequently the last to hold the hand of those transitioning from life to death. The nurse, in assuring the patient and family a peaceful transition, finds her role to include caring for the body with reverence to the religious and cultural concerns that the patient holds sacred.

Attitude to Death↗
PubMed2004

Cult of St. Blasius, patron saint of throat sufferers and of otolaryngologists, in Croatia.

In the introductory part presented is a short hagiography of St. Blasius, and the legend of miraculous healing of a child in whose throat a bone had stuck, threatening to choke the child. Thanks to that legend, St. Blasius has become the traditional patron of the laryngeal diseases, and, since recently, the patron of the otolaryngologists, too. The second part of the paper is dedicated to the cult of St. Blasius, which is present in Croatia since the 10th century until present. Venerated all over the country, St. Blasius has been "elected" the heavenly protector of 10 parish communities, as well as of the city and the dioceses of Dubrovnik. Beside pilgrimage and prayers, among many traditional forms of folk piety, a ritual called "grlicenje" has been preserved-a curative and preventive blessing of the throat with crossed candles on the Saint's Day. In more recent times, the same day has been remembered among Croatian otolaryngologists and the societies of laryngectomized persons, who chose St. Blasius for their patron, too.

Ceremonial Behavior↗
PubMed2005

The interaction of death, sorcery and coronial/forensic practices within traditional indigenous communities.

The investigation of death in traditional indigenous communities often involves 'men of high degree' performing rituals and procedures to ascertain whether sorcery has been involved. If this is the case then the perpetrator must be identified and suitable retribution or compensation sought. In Central Australia investigations into such deaths occur in 'sorry camps' which consist of temporary meeting camps distant from facilities and amenities. Delays in the issuing of autopsy reports may unnecessarily prolong the time that tribal members have to spend in these camps, and wording of standard autopsy reports may not assist tribal concerns over matters such as sorcery. An initiative in South Australia, following discussions with Aboriginal elders in the Anangu Pitjantjatjara tribal lands, has been to issue a one page provisional report as soon as possible after completion of the autopsy, listing the likely cause of death. This is sent to Aboriginal authorities through local health clinics. In addition, a statement that 'no sticks, stones, bones or other foreign objects were found within the body that would implicate another person in the death' is also included to inform tribal members that no physical evidence of magical interference with the body has been detected. Relatively minor alterations in standard forensic/coronial reporting practices may significantly assist certain groups whose cultural requirements may be under-appreciated and incompletely understood by investigating authorities.

Australia↗
PubMed2005

Traditional beliefs about pregnancy and child birth among women from Chiang Mai, Northern Thailand.

OBJECTIVE: To examine women's embodied knowledge of pregnancy and birth, women's explanations of precautions during pregnancy and birth and preparations for easy birth and the role of a traditional midwife in a Thai birthing care. DESIGN: In-depth interviews relating to traditional and changed beliefs and practices of pregnancy and childbirth with Thai women in Northern Thailand. SETTING: Chiang Mai city and Mae On sub-district in Chiang Mai province, Northern Thailand. PARTICIPANTS: 30 Thai women living in Chiang Mai in Thailand. FINDINGS: The social meaning of childbirth in Thai culture is part of the larger social system, which involves the woman, her family, the community, society and the supernatural world. Traditional beliefs and practices in Thai culture clearly aim to preserve the life and well-being of a new mother and her baby. It seems that traditional childbirth practices have not totally disappeared in northern Thailand, but have gradually diminished. Women's social backgrounds influence traditional beliefs and practices. The traditions are followed by most rural and some urban poor women in Chiang Mai. IMPLICATIONS FOR PRACTICE: The findings of this study may assist health professionals to better understand women from different cultures. It is important to recognise many factors discussed in this paper within the context of Thai lives and traditions. This will prevent misunderstanding and, consequently, encourage more sensitive pregnancy and birthing care for pregnant women.

Adult↗
PubMed2004

Framing the fetus in medical work: rituals and practices.

What does it mean to investigate the fetus, and what might be the potential consequences? Although a number of feminists have engaged with the debate around the status of the fetus in terms of the possible implications for women, discussion of fetuses has been avoided by many feminists, in response to the politics around the abortion debate. However, there has recently been a move to explore the ways in which the meanings and significance of the fetus can be socially constructed. Set within a United Kingdom context, this paper focuses on two areas which are arguably changing perceptions of the fetus: the recent 'discovery' of fetal 'pain'; and the growing recognition of the fetus as a patient. One of the key concerns of those who support the autonomy of women is that any increasing discourse around the concept of fetal patienthood may promote the notion of fetal personhood, which in turn may affect the status of pregnant women. In exploring perceptions of the fetus, this article firstly cites some of the key policy documents and medical articles which were published during the 1990s, looking at apparent shifts in the ways in which the fetus is discussed in terms of pain and patienthood. It then explores how practitioners from different disciplines talked about fetal pain and patienthood in relation to the clinical setting. Although this paper does not provide conclusive evidence of a wholesale shift in terms of how the fetus is perceived by practitioners, it does point to subtle shifts occurring, which may or may not be significant. It is important to track such shifts closely, primarily because of the potential impact on women, but also for others involved, including practitioners. Such tracking needs to be set within specific cultural and policy contexts.

Ceremonial Behavior↗
PubMed2006

Rumour of angels and heavenly midwives: anthropology of transpersonal events and childbirth.

Some contemporary women can experience non-ordinary states of consciousness when childbearing. The purpose of this paper is to bring a 'transpersonal' frame to these non-ordinary states of consciousness (hereafter: NOSC). Transpersonal psychology is an interdisciplinary movement in Western science that studies 'religious', 'peak' or 'healing' experiences in different cultures and social contexts. Between 2001 and 2006 in Auckland, New Zealand, while engaged in anthropological fieldwork, I collected stories from mothers, fathers, and midwives who had participated in transpersonal events during childbirth. I will compare the local women's NOSC with ethnographic accounts of spirit-possession and its relationship to indigenous midwifery then revisit and reconstruct the witch-hunts of Medieval Europe from this perspective. Midwives are encouraged to learn to identify and support women's NOSC during labour and birth as many women find strength and wisdom by passing through these states in labour. The subject is also critical to men, whether they are present with women and birth as fathers or health professionals. The hoped for result of this inquiry is to revalorise NOSC among birth-giving mothers, and to educate birth attendants in this field.

Adult↗
PubMed1997

What do patients do with their obsessive thoughts?

Current models of Obsessive-Compulsive Disorder (OCD) accord a key role to neutralization in the maintenance of obsessional thoughts. Although overt compulsions are well known and have frequently been described in the literature, their cognitive equivalents have not been described to any great extent. This study systemically described the repertoire of strategies used by 29 OCD patients with dominant obsessive thoughts. Extensive repertoires were reported, characterized by low to moderate mean efficacy in removing the thoughts. The majority of strategies were not cognitive rituals nor neutralization in the narrow sense of 'attempts at putting right', even though they were effortful, intentional, and deployed in a strategic way. The results are discussed in terms of the need for a broad definition of neutralization that includes all strategies including coping strategies. Clinical implications are discussed and comprehensive response prevention is recommended for the treatment of obsessive thoughts.

Adaptation, Psychological↗
PubMed1997

Children's religious knowledge: implications for understanding satanic ritual abuse allegations.

OBJECTIVES: The goals of the present study were to examine the extent of children's religious, especially satanic, knowledge and to understand the influence of children's age, religious training, family, and media exposure on that knowledge. METHODS: Using a structured interview, 48 3- to 16-year-old children were questioned about their knowledge of: (a) religion and religious worship; (b) religion-related symbols and pictures; and (c) movies, music, and television shows with religious and horror themes. RESULTS: Although few children evinced direct knowledge of ritual abuse, many revealed general knowledge of satanism and satanic worship. With age, children's religious knowledge increased and became more sophisticated. Increased exposure to nonsatanic horror media was associated with more nonreligious knowledge that could be considered precursory to satanic knowledge, and increased exposure to satanic media was associated with more knowledge related to satanism. CONCLUSIONS: Our results suggest that children do not generally possess sufficient knowledge of satanic ritual abuse to make up false allegations on their own. However, many children have knowledge of satanism as well as nonreligious knowledge of violence, death, and illegal activities. It is possible that such knowledge could prompt an investigation of satanic ritual abuse or possibly serve as a starting point from which an allegation is erected.

Adolescent↗