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Islamic exorcism and psychiatry: a film monograph

What is it like to be a Muslim possessed by a jinn spirit? How do you find refuge from madness and evil spirits in a place like Denmark?

As elsewhere in Europe and North America, Danish Muslims have become hypervisible through intensive state monitoring, surveillance, and media coverage. Yet their religion remains poorly understood and is frequently identified by politicians, commentators, and even healthcare specialists as the underlying invisible cause of ‘integration problems’.

Over several years Christian Suhr followed Muslim patients being treated in a Danish mosque and in a psychiatric hospital. With this book and award-winning film he provides a unique account of the invisible dynamics of possession and psychosis, and an analysis of how the bodies and souls of Muslim patients are shaped by the conflicting demands of Islam and the psychiatric institutions of European nation-states.

The book reveals how both psychiatric and Islamic healing work not only to produce relief from pain, but also entail an ethical transformation of the patient and the cultivation of religious and secular values through the experience of pain. Creatively exploring the analytic possibilities provided by the use of a camera, both text and film show how disruptive ritual techniques are used in healing to destabilise individual perceptions and experiences of agency, so as to allow patients to submit to the invisible powers of psychotropic medicine or God.

The secularisation of medicine in portrayals of health care in India
Helen Lambert

ritual healing, especially with respect to spirit possession, that were rooted in local cosmologies. They were portrayed as aspects of the ‘little traditions’ (Marriott 1955 ) that were seen as locally variable and associated with village society, in contrast to the unitary ‘great tradition’ associated with Sanskritic Hindu beliefs and practices. Studies of both traditions were mainly concerned with

in Situating medicine and religion in Asia
Christine Cornea

academics and practitioners working in higher education were busy reconceptualising what was meant by acting and arguing for a more expansive approach to performance. Famously, for Richard Schechner ‘performance’ became a kind of umbrella term, covering not only ‘theatre, dance, music and performance art’, but also ‘a broad spectrum of activities including at the very least the performing arts, rituals, healing, sports, popular

in Genre and performance
Campbell Price

as intermediary between the people and God’, in Z. Hawass and L. Pinch Brock (eds.), Egyptology at the Dawn of the TwentyFirst Century, II (Cairo: American University in Cairo Press), 221–9. Gardiner, A. (1902), ‘Imhotep and the scribe’s libation’, Zeitschrift für ägyptische Sprache und Altertumskunde 40, 146. Gee, J. (1998), ‘The Requirements of Ritual Purity in Ancient Egypt’ (PhD dissertation, Yale University). Gorrini, M.E. (2012), ‘Healing statues in the Greek and Roman world’, in I. Csepregi and C. Burnett (eds.), Ritual Healing: Magic, Ritual and Medical

in Mummies, magic and medicine in ancient Egypt
Curatorial bodies, encounters and relations
Noelle M.K.Y. Kahanu
Moana Nepia
, and
Philipp Schorch

who was being ministered to, or why. My grandfather, George Hawae Kahanu, Sr, even into his nineties could still recall feeling the spirits that would pass through him as he became the focus of this ritual healing. In this traditional practice of noho, I also see a connection to the role that many curators carry out. In its medieval Latin context, a curatus cured or tended to the souls of those within his parish, but, in a contemporary museum context, the curator has become the custodian or guardian of a e He alo aˉ he alo / kanohi ki te kanohi 18.3  Members

in Curatopia
Mícheál Ó hAodha

that it is the ‘man of the house’ who suffers despite the fact that he has exhibited more kindness towards the Travellers than his wife: ‘Do something for him’, the Virgin Mother said to Our Saviour, praise be to her always. ‘I won’t’, says he. ‘The man is alright’, says he. She asked him again to do something for him. ‘I won’t’, says he. ‘The man is alright and his wife doesn’t deserve it. You do it’, says he to the mother, great praise be to her forever. (Iml. 1150: 24) Jesus and Mary as depicted in Ortha an Ghreama use both inversion and a form of ritual healing

in ‘Insubordinate Irish’
Katja Triplett

-scientific. For instance, she declares food taboos for pregnant women to be ‘superstitious’ ( meishinteki 迷信的) (Maki 1995 : 22 iii–iv; Triplett 2019a : 124). This evolutionist way of relating the history of medicine as the story of a continuous progression is shared by other authors in the field. Another scholarly attitude considers ritual healing

in Situating medicine and religion in Asia
Abstract only
Towards a nomadology of medical mantras in seventeenth to twentieth-century Bengal
Projit Bihari Mukharji

Exorcism). Calcutta : Lok Samskriti Gabeshana Parishad . Sax , W. S. ( 2009 ) God of Justice: Ritual Healing and Social Justice in the Central Himalayas . New York : Oxford University Press

in Situating medicine and religion in Asia
Abstract only
Michael Stanley- Baker

State in Chinese Medicine ’, in W.S. Sax , and H. Basu (eds) The Law of Possession: Ritual, Healing, and the Secular State . New York, NY : Oxford University Press , pp. 82 – 116 . Stengers , I. ( 2010 ) Cosmopolitics , trans

in Situating medicine and religion in Asia
Geoffrey Samuel

. Schrempf , M. ( 2015 a) ‘ Becoming a Female Ritual Healer in Eastern Bhutan ’, Revue d’Etudes Tibétaines , 34 : 189 – 213 . Schrempf , M. ( 2015 b) ‘ Fighting Illness with Gesar – A Healing Ritual from Eastern

in Situating medicine and religion in Asia