Healing Practices Research Articles

Syncretism in Miao Healing: Bridging Shamanic Practices and Scientific Treatments with Religion, Ritual, and Local Knowledge

The Miao (Hmong) community in Southwest China, deeply entrenched in a religious belief system acknowledging the omnipresent spiritual essence and venerating ancestor worship, perceives life as a harmonious blend of the “soul” and the “body”, intricately interwoven and mutually reinforcing. Within this cultural milieu, shamanism and healing practices form an inseparable nexus, epitomizing a worldview characterized by the harmonious coexistence of gods, spirits, ancestors, ghosts, and shamans. This study scrutinizes the syncretism employed by the Miao to address illness, bridging shamanic practices and scientific treatments with religion, ritual, and local knowledge. Through methodologies such as autoethnography, participant observation, and in-depth interviews, the research explores a Miao woman’s healing journey, synthesizing shamanic traditions with scientific interventions to reveal the nuanced interplay between traditional customs, environmental influences, and health beliefs. Despite encountering challenges like limited healthcare access and high costs, numerous Miao people seek assistance from shamans, underscoring the community’s resilience in navigating the intricate interrelationship between traditional practices and modern healthcare systems. By emphasizing the significance of syncretism, this study contributes to a nuanced understanding of how the Miao seamlessly integrate shamanic practices with scientific treatments, fostering improved intercultural communication and cultivating culturally sensitive healthcare practices, ultimately enhancing the overall well-being of the Miao community.

Ethical Considerations in the Use of Endangered Species for Traditional Chinese Medicine Practices: A Case Study of the Pangolin

This comprehensive paper delves into the multifaceted ethical quandaries engendered by the incorporation of endangered species within the realm of Traditional Chinese Medicine (TCM), spotlighting the pangolin as a pivotal case study. TCM, with its deep-rooted cultural and historical significance, has been a cornerstone of holistic health and healing practices for millennia. However, contemporary practices involving the use of endangered species, such as pangolins, for their perceived medicinal properties, have ignited a complex debate surrounding the sustainability and ethicality of such traditions. This investigation thoroughly assesses the conservation plight of pangolins, critically analyzing the existing legal frameworks designed to safeguard these creatures, alongside a meticulous examination of the ethical ramifications stemming from their utilization in TCM formulations. Through a nuanced exploration of these dimensions, this research not only highlights the pressing need for heightened conservation efforts but also scrutinizes the ethical considerations that must be reconciled within the context of TCM’s enduring legacy. By advocating for the adoption of sustainable and ethical alternatives, this paper endeavors to forge a harmonious balance between the venerable traditions of TCM and the imperative of biodiversity conservation. In doing so, it seeks to catalyze a paradigm shift towards more responsible and conscientious medicinal practices that honor both the rich heritage of TCM and the intrinsic value of the natural world.

Analysis of the Effectiveness of kerokan (Coining) to Relieve Dizziness and Colds in Parungponteng District

This research investigates the effectiveness of coining treatment as a traditional method in relieving cold symptoms in Parungponteng Regency, Tasikmalaya Regency. The research population involved people who had used or had experience with kerokan treatment. Ethnography-based research method with observation, interviews and qualitative data analysis. The research results show that colds are a common health problem in this region, and people tend to choose traditional treatments, such as kerokan, as the main solution. Kerokan treatment is considered effective in relieving cold symptoms, and people have a holistic view of health. Traditional medicine is considered cheap, easily accessible, and preserves cultural traditions. This research highlights the importance of understanding society's holistic view of health and the preservation of traditional healing practices in the context of health care.

Defining Endoscopic Remission in Crohn’s Disease: MM-SES-CD and SES-CD Thresholds Associated With Low Risk of Disease Progression

ObjectiveWe assessed Modified Multiplier Simple Endoscopic Score for Crohn’s disease (MM-SES-CD) and SES-CD thresholds that are best associated with low likelihood of long-term disease progression. DesignData from 61 patients with early CD who participated in the CALM long-term extension study were used as the derivation cohort and validated using the McMaster IBD database (n=99). The primary outcome was disease progression (new internal fistula/abscess, stricture, perianal fistula or abscess, CD-related hospitalization or surgery) since the end of the CALM trial. Optimal MM-SES-CD and SES-CD thresholds were determined using the maximum Youden index. Receiver operating characteristic curve analyses compared threshold scores of remission definitions on disease progression. ResultsIn the derivation cohort, based on the maximum Youden index, the optimal thresholds associated with a low likelihood of disease progression were MM-SES-CD <22.5 and SES-CD <4. A significantly greater proportion of patients with a MM-SES-CD ≥22.5 had disease progression as compared to patients in the derivation cohort with MM-SES-CD <22.5 [10/17 (58.8%) vs. 3/44 (6.8%), p<0.001]. Similarly, a significantly greater number of patients with SES-CD ≥ 4 had disease progression compared to those with a SES-CD <4 [11/25 (44.0%) vs. 2/36 (5.6%), p<0.001]. Compared to other clinical or endoscopic remission definitions, which demonstrated poor to fair accuracy, MM-SES-CD <22.5 performed the best for predicting disease progression [AUC: 0.81 (95%CI: 0.68-0.94), p<0.001]. These thresholds were confirmed in the validation cohort. ConclusionsAchievement of MM-SES-CD <22.5 or SES-CD <4 in patients with ileocolonic or colonic CD is associated with low risk of disease progression and may be suitable targets in clinical trials and practice for endoscopic healing.

Incorporating First Nations, Inuit and Métis Traditional Healing Spaces within a Hospital Context: A Place-Based Study of Three Unique Spaces within Canada's Oldest and Largest Mental Health Hospital.

Globally and historically, Indigenous healthcare is efficacious, being rooted in Traditional Healing (TH) practices derived from cosmology and place-based knowledge and practiced on the land. Across Turtle Island, processes of environmental dispossession and colonial oppression have replaced TH practices with a colonial, hospital-based system found to cause added harm to Indigenous Peoples. Growing Indigenous health inequities are compounded by a mental health crisis, which begs reform of healthcare institutions. The implementation of Indigenous knowledge systems in hospital environments has been validated as a critical source of healing for Indigenous patients and communities, prompting many hospitals in Canada to create Traditional Healing Spaces (THSs). After ten years, however, there has been no evaluation of the effectiveness of THSs in Canadian hospitals in supporting healing among Indigenous Peoples. In this paper, our team describes THSs within the Center for Addiction and Mental Health (CAMH), Canada's oldest and largest mental health hospital. Analyses of 22 interviews with hospital staff and physicians describe CAMH's THSs, including what they look like, how they are used, and by whom. The results emphasize the importance of designating spaces with and for Indigenous patients, and they highlight the wholistic benefits of land-based treatment for both clients and staff alike. Transforming hospital spaces by implementing and valuing Indigenous knowledge sparks curiosity, increases education, affirms the efficacy of traditional healing treatments as a standard of care, and enhances the capacity of leaders to support reconciliation efforts.

Finding Satoyama – Forest bathing as a creative practice of knowledge creation and healing in/with/through damaged landscapes

Many people in the Western world are estranged from the more-than-human world, which negatively impacts their health and well-being. This article investigates the effect of forest bathing as an intervention on how designers and other citizens can reconnect with nature. Walking, talking, and sitting spot practices are not only research methods that help to understand the histories and interdependencies of a landscape and contribute to society and science, but can also be used as mental health promotion tools to generate self-care, especially when dealing with the experience of wounds through the inner and outer landscapes in which we engage. This article is based on an extensive review of a multidisciplinary body of literature. Although mainly conceptual, this article is empirically informed and illustrated by my experiences in Japan. By sharing an autoethnography of experiencing a Japanese landscape through five walks along the same trail over 1.5 years while exploring the deepening journey into the forest bathing practice, this article illustrates the opportunities and benefits of deploying forest bathing in landscape architecture and other regional and urban planning interventions. It also examines the concept of self-care and environmental citizenship and how they emerge in the forest bathing practice.

Outlining Strategies for Increasing Health Accessibility in Rural Areas of Indonesia

This study examines strategies for increasing health accessibility in rural areas of Indonesia by addressing the multifaceted challenges faced by rural communities. The study looks at the main things that make healthcare hard to get, such as socioeconomic factors, cultural beliefs, geographical limitations, and flaws in the current healthcare delivery systems. It does this using qualitative research methods and secondary data. Through a comprehensive review of existing literature and data sources, the study identifies key barriers to healthcare access and explores opportunities for promoting health equity in rural Indonesia. Findings reveal that poverty, transportation barriers, traditional healing practices, and geographic isolation significantly hinder health accessibility in rural communities. Furthermore, weaknesses within the healthcare system, such as limited resources and fragmentation, exacerbate disparities in access to quality care. However, the study also highlights opportunities for leveraging community engagement, technology, and public-private partnerships to overcome these challenges and enhance healthcare delivery in rural Indonesia. By addressing these barriers and capitalizing on available resources, policymakers can develop tailored strategies to improve health accessibility and promote equitable healthcare outcomes in rural areas. Keywords: community engagement, health accessibility, public-private partnerships, rural areas

THE UTILIZATION OF MEDICINAL PLANTS FOR HEALTHCARE PURPOSES BY THE RESIDENTS OF TURMIK VALLEY, GILGIT-BALTISTAN PAKISTAN

People in Turmik valley, which is located in one of the more isolated areas of Gilgit-Baltistan, continue to rely on natural treatments to fulfill their main healthcare requirements. However, the folk wisdom that has been passed down through generations is gradually disappearing as a result of the development of contemporary allopathic medicines. For this reason, it is essential to document the indigenous wisdom for the benefit of children and grandchildren. The purpose of this study is to investigate the use of medicinal plants in the investigation area for the treatment of a variety of illnesses. The research findings revealed the presence of 27 plant species belonging to 17 distinct families in the studied area. Among these, the Asteraceae family was found to be the most prevalent, comprising seven different species. Leaves and flowers emerged as the most frequently utilized plant parts, constituting 40% of the overall usage, and were typically prepared as decoctions (accounting for 24% of preparations). In terms of species dominance, Thymus emerged as the most prominent, followed by Cicer microphyllum Royle, while Sassurea graminifolia was identified as the least dominant species. However, it is important to note that the medicinal plants in the region face a range of threats, including overgrazing, uprooting, unsustainable harvesting practices, and the adverse effects of climate change. These challenges underscore the pressing need for conservation efforts, which should involve both government agencies and local communities, in order to safeguard these crucial medicinal species. The study recommends implementing awareness sessions and training programs, ideally through academic institutions, to raise awareness about the importance of conserving these medicinal plants and to equip individuals with the knowledge and skills needed for sustainable practices. Notably, Thymus, Benth, Hippophae rhamnoides ssp., and Convolvulus arvensis L. were identified as the most commonly used medicinal plants in the region, emphasizing their significance in traditional healing practices.

Queer occultism, sentimental biopower, and becoming ‘bottoms’ as a means to divest from white supremacy among practitioners of magic in Montréal

Astrology, magic, and other psychic healing practices are undergoing a cultural revival, notably among those on the Left who employ it as a language for social justice. Queer practitioners have claimed kinship with the occult through a perceived shared abjection, deeming it an inherently queer resource for self- and community empowerment, and naming anti-racism and decolonization key aims of their work. At the same time, these forms of occultism draw suspicion, not least among practitioners themselves, who are critical of the ways these knowledge traditions have been complicit in ‘spiritual genocide’. Drawing from ethnographic fieldwork with 30 informants in Montréal in 2022, I investigate the occult’s appeal among queer people as a process of affective expansion, wherein practitioners attune to heretofore repressed lifeways, knowledges and worlds that machineries of empire have rendered invisible. If contemporary occult movements represent a turning towards putatively repressed modalities that may rival those which we have otherwise inherited, queer informants claim a special relationship to these objects through a framework of sensitivity that magic allows them to workshop. Theorizing the occult as a biopolitical affect regime, I argue that informants ironically invest in historically racialized language of impressibility as indexes of social health at the same time that they locate queerness, rather than whiteness, as a conduit for that affective expansion. I argue that white informants demonstrate a particular anxiety about how to learn to become open to this otherwise, positing ‘bottoming’ as a spiritual and political imperative to become receptive to forms of accountability, reparations and solidarity. How does the occult represent an attempt to build capacity for receptivity among participants, and how do they link this capacity to the healing of white supremacy and decolonization?

"We Get Our Healing Through Traditional Ways": Canadian Indigenous Women's Use of Violence Against Women Shelters, Mainstream Counseling, and Traditional Healing.

We know little about what services are accessed by Indigenous women abused by intimate partners (IPV). This mixed-methods secondary analysis examines the demographics and narratives of 40 Canadian Indigenous women regarding their use of violence against women (VAW) emergency shelters (55%), second-stage VAW shelters (7.5%), mainstream community counseling (70%), and Indigenous healing practices (42.5%). Five women who identified as LGBTQ or two-spirit accessed community services but not VAW shelters. The women had experienced severe IPV, but scored below clinical cut-offs for depression, psychological distress, and PTSD. They described strengths, concerns, and barriers in accessing services. Implications for counselors are presented.

Unveiling the phytochemical composition, antioxidant potencies and bioactive compounds of biebersteinia odora Stephan, an underexplored plant of the Trans Himalayas

Biebersteinia odora (family Biebersteiniaceae), an aromatic perennial herbaceous plant, is traditionally, a significant medicinal plant, valued by various cultures for its medicinal properties. The present study explores the phytochemical composition and antioxidant potential of the aqueous extract of B. odora. The analysis revealed that at its 1% concentration, the total phenolic, flavonoid, and tannin content were 5.97 mg FAE g-1, 0.34 mg QE g-1, and 121.53 mg TAE g-1, respectively. The total antioxidant capacity ranged between 0.05 and 0.53 mg AAE g-1. In vitro antioxidant assays revealed concentration-dependent scavenging potential of the extract. Further, GCMS identified 21 putative compounds with strong pharmacological potential and FTIR spectra revealed the presence of functional groups with OH as the major functional group. Based on the study, it is established that B. odora possesses a strong phytochemical composition and significant antioxidant capabilities, providing valuable insights into its therapeutic potential and supporting its role in holistic healing practices.

Artistic Means and Therapeutic Effects in Sri Lankan Healing Rituals

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 (chants, incantations, blessings, poetry, dialogues) and musical instruments (drums, handbells, hand cymbals, conch shells, anklets) aims to assure participation of community members and to act as a medium of connecting supernatural beings with the human world. Besides the visual and aural stimuli, the main roles in Sri Lankan healing rituals are given to unity thinking ,community caring, and community setup .Lessons learned from traditional healing rituals which integrate music, dance, visual arts, crafts ,and drama for the sake of individual comfort and the community’s wellbeing, have potential to benefit a variety of disciplines with a focus on artistic and/or therapeutic practices and outcomes such as medical and applied ethnomusicology and anthropology, psychomusicology, sociomusicology, visual arts, music therapy, including community music therapy and ethnomusic therapy, dance/movement therapy, psychotherapy, drama therapy, and more. The author’s arguments are expected to contribute to knowledge and understanding of holistic healing practices of Sri Lanka as non-pharmacological treatments marked by mutually interrelated artistic means and therapeutic effects.

The Importance of Aquatic Fauna on Ancient Mesopotamian Healing Practices—An Environmental Humanities Approach to Human Dependency of Non-Human World

Diachronically, Mesopotamian data pertaining to the religious spheres point to a transversal notion that deities were considered responsible for every cause–effect event observed/experienced by humans in their natural/cosmic surroundings. Such notion is especially visible on texts pertaining to the restoration of human health, where such an aspect was ultimately considered as a divine prerogative. Yet, these textual data also show how natural elements were basilar to the success of healing practices when thoroughly manipulated by specialists. Their examination through a perspective that intertwines the apparatus of History of Religions and Environmental History thus reveals great potential for contributing to the topic of human/nonhuman entanglements in the longue durée. With this paper, we propose to revisit the uses of aquatic fauna as displayed in Babylonian and Assyrian healing texts dated to the second half of the 2nd millennium and the first half of the 1st millennium BC. Although at a preliminary stage, our research has been guided by the combined theoretical-methodological perspective above-mentioned, aiming at highlighting the great importance conferred to these animals. Ultimately, we aim at stressing the importance of addressing the dependence of Mesopotamian specialists and patients on such elements of Nature to better understand this ancient context.

In the Book of Philemon: Brimme, a Rhetorical Ancient Formula Toward Contemporary Social Reflexivity

Abstract This article begins with social reflexivity and an explanation on an ancient formula that I describe as “Brimme,” an acronym for “build rapport, inform the mind, and move emotions.” Afterwards, the article deals with seminal subject matters in the Book of Philemon. Central are the literary and actualized themes toward the practice of healing, restoration, and community.

Story of Conservation: Integrating Ethnobotanical Knowledge, Healer, and Sacred Area in Daulu–Karonese, North Sumatera

This article aims to explain the conservation mechanisms of a community to protect village forests; and how actors can create communities that maintain the value of forests as spaces for life's needs. This article focuses on ethnobotanical knowledge (especially medicines), transmission, healing practices, and forest protection mechanisms. The relationship between these four things is a story of sustainable conservation, both in-situ and ex-situ. This mechanism turns out to be related to mythology, sacredness, and sacred areas. This phenomenon was found in Karonese, Daulu Village, North Sumatra, Indonesia. The cognitive anthropology approach with the concept of culture in mind becomes an important tool for analyzing how knowledge is constructed and transmitted. Ethnographic research methods with an emic approach, participant observation, in-depth interviews with key informants, and completeness of filed notes are one way to capture the native point of view. Data analysis was carried out qualitatively through ongoing analysis. The conclusion of the study found that the capacity of actors, especially healers, and the transmission of ethnobotanical knowledge, especially medicines, and the survival of mythological stories and values about sacred areas have consequences for the sustainability of conservation of what they call the kerangen kuta or village forest.

Exploring client's experiences of a new energy healing modality: Magdalena energy session(s)

Anecdotal experience of Magdalena energy session(s) offers some indication of its health benefits, yet the literature on this new energy healing modality is scarce. To explore the personal experience of recipients of the Magdalena energy session(s). In-depth interviews were conducted with 25 generally healthy volunteer adults from around the world who had received at least one Magdalena energy healing session with a certified Magdalena practitioner. Thematic analysis was used to discern patterns in the experience. Participants had different motives for attending the Magdalena energy session(s). Clients reported experiencing movement and release of energy, changes in sensation and feeling, and transcendental experience during the Magdalena energy session(s). After the session(s), there were reports of a sustained feeling of lightness, increased positive emotions, increased self-awareness, and deeper spiritual connection. Participants noted the uniqueness of the Magdalena energy session(s) compared to other energy healing practices. The findings from this qualitative study suggest that Magdalena energy session(s) can elicit a relaxation response, alter emotions, and increase spiritual connections to facilitate a subjective healing experience. Therefore, the present study recommends further investigations to elucidate variables for a larger-scale intervention study of the effects of Magdalena energy session(s) on health outcomes and the underlying mechanisms of action.

A Glimpse into Gynecologic Practice During the Islamic Golden Age.

The Islamic Golden Age was the time in history from eighth to fourteenth century. This era was marked by expansion of Islamic world to all the Middle East, North Africa, South and East Europe, and Central Asia. The Islamic world was the wealthiest region in the world at that time and that wealth was utilized to promote great flourishing in the arts, philosophy, science, and medicine. The practice of healing was considered the most noble of human undertakings by Islamic scholars. In this era, many great physician-scientists emerged in the Islamic world, albeit several were not Muslims, who examined prior writings, corrected many, and proceeded to produce their own observations and innovations. This article highlights some of the most important contributions to gynecology of some prominent scholars during this shining phase of medical history.

A Material Culture of Medieval Disability: Contextualising Norwegian Votive Offerings

In this paper, the potential for material culture studies within the history of disability is explored through a study of preserved anatomical votives from medieval Norway left in connection with miraculous healing practices. The Norwegian votives, which include wooden body parts of hands, arms, finger, feet and legs as well as mobility aids, are here related to the lived experience of the physically impaired. Anatomical votives have been interpreted as meaningful depictions of how an individual conceptualised the body part in question, which they sought healing for. Through a posthumanist approach, anatomical votives can, however, not only be seen as solely representational of a body part but as material extensions of the body. Preserved mobility aids, here identified as hand-trestles and a knee-brace, provide insight into the availability of aids for individuals with lower limb impairments in the medieval North. The study of the material culture of disability can elucidate cultural notions of disability in relation to physical impairment. While written miracle accounts have been identified as important sources for the study of medieval disability, their associated material culture is here presented as important data for the embodied experience of the physically impaired in medieval Norway.

Curanderismo as a Belief System in the 21’st Century: Susto and Espanto’s Perception by Curanderas in San Cristóbal de las Casas, Mexico. A Case Study

This paper evaluates the religious aspects of traditional Mexican medicine, with a specific focus on the perspective of modern curanderas – female folk healers – living in San Cristóbal de las Casas, Mexico. It explores how they perceive susto and espanto, and how community norms shape health--related matters. Their ideas serve as reference points for analysis of overall experiences as female folk healers. Moreover, the medical aspect of their work, interwoven with religious pluralism establishes curanderismo as a religious medicine. The interpretative framework draws from Arthur Kleinman’s healthcare systems theory, emphasising culture’s influence on illness perception. This analysis stresses the role of spiritually dangerous ailments, regulated by both belief-oriented and laic norms, in upholding social order. Furthermore, the deeply rooted religious aspects of curanderismo, nature integrate nature into its healing practice.

Evil is on this earth: on the compositions in Karajá healing practices and the spirits’ communication regime

Resumo Em busca de tratamento para doenças resultantes de acometimento por espíritos, os Karajá, povo indígena centro-brasileiro, recorrem hoje, além de seus próprios xamãs, a xamãs de outras etnias e curandeiros regionais, bem como a sua fé em Deus. E todos esses curadores, a despeito de seus diferentes conhecimentos e técnicas, são considerados igualmente xamãs. Os médicos não indígenas, em contraste, não podem curar esses adoecimentos, e a esses especialistas só se recorre para tratar as ‘doenças de branco’. A diferença marcada entre doenças e especialistas, no último caso, contrasta com o regime de comunicação absoluta no primeiro. É a essa diferença que o artigo se dedica. Dialogando com a antropologia da saúde, por um lado, e com a questão da religião, por outro, proponho que o que permite que curadores de origens diversas tratem pessoas enfeitiçadas, diferentemente dos médicos, é o fato de que o xamanismo atualiza o regime de diferença infinita, ou de transparência absoluta, dos tempos primordiais.