Healing Words Research Articles

Healing Words: Effects of Psychoeducation on Likelihood to Seek and Refer Psychedelic-Assisted Psychotherapy Among BIPOC Individuals

ABSTRACT Psychedelic-assisted psychotherapy (PAP) is gaining renewed interest as a treatment for various mental disorders. However, there has been limited Black, Indigenous, and People of Color (BIPOC) representation in PAP clinical trials, signaling the need for culturally consonant communication about the efficacy and safety of PAP. We randomly assigned 321 BIPOC and 301 non-Hispanic White participants to four different modes of psychoeducation (didactic, visual, narrative, hope-based) and tested effects on likelihood of seeking and referring others to PAP using ANCOVAS. The influences of different psychoeducation components on these likelihoods were also tested using hierarchical regression modeling. Regardless of psychoeducation mode, BIPOC participants were more likely to seek PAP than non-Hispanic White participants after psychoeducation. Further, information on physical safety and success rate of PAP uniquely predicted BIPOC participants’ likelihood of seeking and referring others to PAP after psychoeducation. Our findings suggest that once provided psychoeducation, BIPOC participants are receptive to seeking or referring others to PAP. BIPOC participants also appear to prioritize physical safety and rate of success of PAP in these decisions. Stigma against PAP is likely not the primary barrier to recruitment of BIPOC individuals into PAP trials. Instead, researchers should conduct more psychoeducational outreach to diversify future trials.

Psychological Segmentation Entitled Healing as a Promotional Communication Strategy Marketing

The article created aims to provide a good reference for tourism entrepreneurs to master the various strategies that will be used and selected based on the changes that occur. learn from a pandemic tragedy that has passed a time when people feel bored and feel the need for entertainment so that their psychological needs are met by visiting natural attractions that can provide a sensation to relieve their boredom. Born from the viral term young people, the phrase "healing" seems to be the main focus in writing captions or copywriting in a digital communication that aims to promote a place that can be used as a place to entertain oneself. The object of this research is social media marketing of natural tourism objects in Bandung as many as 46 tourist objects, with this secondary data we can see the use of the caption Healing to be able to attract visitors to tourist attractions. Using a qualitative analysis method, it will provide information on how much visitors interact with the social media of the tourist attraction as a form of interest in the tourist attraction. So the results of this study prove that marketing promotional communications with social media that focus on psychological segmentation of consumer areas will play an important role, especially those contained in marketing content captions to use more healing words that have an impact on the attention and interest of future visitors.

Healing words - emotional intelligence, the role of communication in the relationship with hypoacusic children

Wilbur Schramm understands by communication "the process of sending a message and transmitting it in a coded manner using a channel to a recipient for reception". All living bodies communicate with each other, and in society, communication is the paradigm of all human activities; everything that is subscribed to the human being has communicative and communicational connotations. The formation of the individual as a human being can be achieved only in his permanent interaction with others. This interaction is facilitated by the gregarious instinct of man, which is translated into a continuous search for the company of others.

Ravitsejad Siberi eesti kogukondades

The article is based on manuscripts as well as sound and video recordings on folk medicine collected during fieldwork conducted by the researchers of the Estonian Folklore Archives in 1991–2013 from Estonians born and raised in different Siberian Estonian communities. The ancestors of the visited Estonians had either left their homeland in search of land in the last decades of the 19th and the beginning of the 20th centuries or were descendants of those deported and exiled by the Russian tsarist authorities in the first half of the 19th century. Fieldwork at Siberian Estonians in the last decade of the 20th century enriched the Estonian Folklore Archives with invaluable lore material, including the material related to folk medicine. Although the advance of the state medicine system with small hospitals and first aid posts had reached Siberian villages half a century before, and the activity of healers had been banned for decades, the collectors were surprised by the number of healers in villages and the extent of the practical use of folk medicine. The folk medicine tradition was upheld mostly by older women (as was the case also with other fields of lore), which resulted, on the one hand, from the demographic situation, and, on the other hand, from women’s leading position in the preservation of communal traditions. In the older Siberian Estonian communities, which had been established by the deportees (e.g. Ülem(Upper)-Suetuk, Ryzhkovo), it was believed that healing words and skills were available and could be learned by anyone; they were often compared to God’s word. Some people thought that knowledge and skills could only be shared with those younger than yourself. In the villages established by exiles people were considerably more cautious about passing on healing words and the like. In most villages with southern Estonian background, healing charms were kept in secret, as it was believed that when sharing their knowledge, the healers would lose their abilities. It was only at their death’s door that the healers selected their successor. Not all the people who were offered to learn the healing skills were ready to accept the responsibility. The first or last child in the family was thought to have more prerequisites for becoming a good healer. In the first decade of the 21st century, the situation with passing on the healing words and skills had changed considerably in older Siberian villages. Many of the healers had passed away, and there were not enough young people who were interested in continuing the tradition. So the healing skills inevitably concentrated into the hands of a few wise women. Currently, the folk healing tradition in Siberian Estonian communities is fading away, above all, due to the fast aging and diminishing of the communities.

Healing words: My journey with poetry and medicine.

In this essay, I reflect on the origins of my relationship to writing, as well as my journey with poetry and medicine as a health psychologist, medical educator, medical/health humanities scholar, and poet. I explore how these two seemingly disparate disciplines became entwined in my life and how I came to understand poetry as a kind of healing art. The essay concludes with gratitude for the opportunity to have mentored other writers, poets, and students on their paths to more deeply comprehend and honor our shared humanity. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Utopia: Entering the fortress of Europe's warrior culture

Utopia repeatedly sets forth the rhetorical strategy of using pleasant and healing words to “enter” or “flow” or “steal into” (influere) fortresses of hardened opinion and custom without arousing warlike passions to keep them out. An important part of this strategy is the creation of a character who denounces major instances and causes of injustice but who nonetheless supports war and other means of force at the expense of law in rectifying that injustice; another part of the strategy is the creation of a character and a plot that embody the “indirect” rhetorical approach aimed primarily at long-term persuasion needed to improve laws and institutions.

Role of Language, Healing Power of Words and Communication Skills in Improvement of Healthcare Quality and Healing Outcomes

Language, communication skills and healing words have been found to have a great impact on health care improvement. When handling patients, the nurse and other medical personnel ought to communicate effectively to the patients and in the process provide the necessary medication, care and support to the patient. We aim to ascertain the claim that language used by nurses impacts patients positively to boost the healing power hence improving the quality of health care in general. We utilized a research that included 151 participants who were chosen from a survey using purposive sampling. 56% of those participants stated that they felt a relieve after they were told kind words by the medics who carried out clinical an investigation on them. Also, the study found that majority of the participants who had been told unkind words went back to those health facilities due to circumstances. It was also found that a majority of the medics were not well versed with communication skills. This affected the quality of healthcare. Patients are more satisfied when addressed in kind language and with quality communication skills. Also, good communication minimizes medical errors.

Deux mythes et le sauvetage d’un philosophe-chaman [Two myths and the salvation of a philosopher-shaman

The Forbidden Forest by Mircea Eliade is a “total novel,” whose complexity is evident on every page through the variety of suggestions, metaphors and symbols, of intertextual and mythological references. In this study, I will mostly discuss the penultimate chapter of this novel where the death of Biriș, the rational and sceptical philosopher, at the beginning a follower of the philosophy of Kierkegaard, is presented. In this troubling episode, I identified the presence of two myths whose unconscious actor this rational spirit currently anchored in history became. The myth—an exemplary story about foundation—seeks his Chosen One and finds him in the opposite of an intellectual, an “unbeliever,” just as Jesus chose his most bitter enemy, Paul of Tarsus, to become his faithful apostle. But the gnostic and religious philosopher also needs to believe in self-salvation from the clutches of the demon of fear and cowardice, and impending death, surrounded by friend-interrogators (Mihai Duma), by a compassionate executioner (Bîrsan), and demonic monks (Bursuc). The healing function of the story is lost in this world of suspicion, where Biriș is surrounded by masks, which disguise their true role. The myth of the sacrifice of Christ acquires a double saving power, because Biriș saves himself and redeems his torturers, too. By converting nocturnal stories into a sacred ritual of story, the destiny of Scheherazade, the heroine of One Thousand and One Nights, is saved from the banality of a simple literary character, because “the story in the story” provokes the human being to descend into the abyss and to live by the symbol. In the company of his interrogators—human aspects of demons—the frightened philosopher becomes the image of a Thracian Orpheus, trying in vain to “tame” the human beasts by his wise Logos. By the Logos, Biriș fails to rescue his torturers and himself from their own bestiality, but at the level of his “trance-conscious”—where Eliade speaks in his scientific work—he mystically lives a symbolic and mysterious superposition between the stages of the sacrifice of the shepherd in “Miorița” and those of the sacrifice of Christ. This intelligent, subtle and erudite intellectual lives deeply rooted in history with the consciousness of the presence of death in all intimate structures of life, a mentality specific to Western conception. In the last moments of his life, Biriș is converted to the sacred mystery of the Great Passing. Homo sapiens becomes Homo religiosus, the mysterious veil of Maya rises and the exit of the labyrinth is a certainty. The two myths which I take into account are the Orphic myth about the healing word and the mixture of the mioritic and the Christ myth of salvation through sacrifice.

Angustia y acedia como patología en el monacato medieval, manifestaciones y recursos curativos

Las patologías espirituales y psíquicas propias de los ámbitos monásticos medievales poseían una sintomatología común que se manifestaba en la angustia frente a la propia existencia y que se conoció como acedia. La respuesta terapéutica de los monjes medievales frente a esta situación pasa, entre otros, a través de ciertas variantes litúrgicas, entendida ésta como representación terapéutica y como palabra curadora, herederas ambas de la curatio verbi propia de los monjes del desierto egipcio. Se trata, en definitiva, de la capacidad performativa de la liturgia. En este trabajo me propongo presentar los elementos más significativos de la acedia dentro del monacato cristiano y analizar tres textos litúrgicos como instancia terapéutica de esta afección.

Healing Words

Healing Words

Chañarales: espacios simbólicos de cura y peligro Ensayo realizado sobre notas etnográficas con campesinos de comunidades huarpes en el departamento de Lavalle, al NE de la provincia de Mendoza (Argentina)

El trabajo manifiesta una discusión teórica enmarcada en una investigación mayor aún en proceso sobre saberes y prácticas de cura asociadas a plantas en la región de “Guanacache” (noreste de Mendoza, Arg.). Pobladores que desde la década de 1990 pasaron a personificar un sujeto colectivo huarpe, con reconocimiento de vínculos de continuidad biológica, cultural y social con poblaciones indígenas del pasado. Bajo el supuesto de que las prácticas y saberes trasmitidos que implican el uso de plantas podrían no estar refiriéndose sólo a elementos naturales formalmente ordenados por fuera del sentido social al que dan sentido y contexto, propongo desde una mirada etnográfica construir el carácter histórico y contextual que adquieren los chañarales (bosques nativos de chañar: especie medicinal botánicamente definida como Geoffroea decorticans) en tanto espacios tejidos de sociabilidad en el que transcurren variadas celebraciones rituales: de iniciación de jóvenes en el campo, prosperidad de cosechas futuras, curación de palabra para plantas y animales enfermos, entre otros. Intentaré explicar las formas relacionales en que los chañarales están siendo convocados por la gente local como ámbitos de resistencia espiritual y material para la cura que sincronizan alianzas entre mundos pasados y a la vez presentes.

Healing words: A study of poetry interventions in dementia care.

The personhood movement in dementia research has established the theoretical foundation for implementing cultural arts interventions in care practices. The underlying assumption is that professionals from the visual and the performance arts are well equipped to see the person behind the condition and to focus on possibilities for meaningful relationships in the here and now. This article focuses on poetry interventions as one example of cultural arts interventions. The use of poetry might seem counterintuitive, given that people with dementia lose their language abilities and that poetry is regarded to be the most complex literary form. I will argue that expanding on existing research on poetry interventions from a health and science perspective with a humanities approach will help illuminate how poetry works to enhance the exchange with people with dementia. Drawing on participant observations of poetry interventions by Gary Glazner (Alzheimer's Poetry Project, USA) at the New York Memory Center, I will frame poetry interventions as a specific form of oral poetry in which people with dementia are positioned as cocreators of embodied texts and directly benefit from the power of the spoken word.

Healing Words: The Printed Handbills of Early Modern London Quacks by Roberta Mullini

Healing Words: The Printed Handbills of Early Modern London Quacks by Roberta Mullini

Healing words.

Healing words.

Healing Words: Using Affect Labeling to Reduce the Effects of Unpleasant Cues on Symptom Reporting in IBS Patients.

The present study aimed to induce elevated symptom reports through the presentation of unpleasant cues in patients with irritable bowel syndrome (IBS) and examine whether applying an emotion regulation technique (affect labeling) can reduce symptom reporting in patients. Patients diagnosed with IBS (N = 29) and healthy controls (N = 26) were presented with six picture series (three pleasant, three unpleasant) under three within-subject conditions: merely viewing, emotional labeling, or content (non-emotional) labeling. Each picture viewing trial was followed by affect ratings and a symptom checklist, consisting of general arousal and IBS-specific symptoms. Viewing unpleasant pictures led to overall increased symptom reports, both for arousal and gastrointestinal symptoms, in both groups. Labeling the pictures did not reduce these effects significantly, although a trend toward less arousal symptoms after unpleasant cues emerged in the patient group only, especially during emotional labeling. Current findings indicate that the mere presentation of unpleasant cues can induce elevated symptom reports in IBS patients. The results of the labeling manipulation provide modest support for the effectiveness of emotion regulation strategies in reversing these effects of unpleasant cues in patients suffering from functional syndromes. Methodological issues that may have confounded present results are discussed.

Healing words and the matter of our urban and rural moor

It may be that writing country can shift readers towards more positive relationships with the matter that surrounds and embeds them, if an awareness of the sentience of country increases the porosity of the bodies that ‘religiously’ read such topographies. Two productive revisions of Emily Brontë’s Wuthering Heights differently offer this kind of reading. The Canadian moors of Anne Carson’s prose poem, ‘The Glass Essay’ speak with the powerfully communicative Yorkshire moors of Wuthering Heights, through the affect of the other-than-human on their protagonists. Such dialogues liberate an always-becoming eco-divine of generative change. Kathy Acker’s ‘Obsession’ starts a whole new conversation in her transposition of Brontë’s moor to the crush of New York dreamscapes. As I consider the tension and the synergies between Acker’s urban wilderness and Carson and Brontë’s rural commons, I am becoming aware of the ethical risk in privileging matter of different kinds. Is it possible to write to the pulsating moor of urban environments in ways that approach the ecodivine and can this equally move readers to new ways of nurturing country? I approach this question in my novel The Dead Country and consider it directly in my poem, ‘Pulse Sating’.

Words, Stones, & Herbs: The Healing Word in Medieval and Early Modern England (review)

Reviewed by: Words, Stones, & Herbs: The Healing Word in Medieval and Early Modern England Lea T. Olsan Keywords medieval healing, power of words, reading, materiality, vernacular translation Louise M. Bishop . Words, Stones, & Herbs: The Healing Word in Medieval and Early Modern England. Syracuse, New York: Syracuse University Press, 2007. Pp. xiv + 276. The phrase "words, stones, and herbs" in the title of Bishop's book derives from lines added to a Middle English translation of Gilbert the Englishman's [End Page 118] compendium of medicine, where it is said that God gives power to words, to herbs, and to stones. The tri-fold axiom was a commonplace that circulated mostly in Latin and usually carried the qualification that, of the three, words had the most power. Although the Gilbert quotation points straightforwardly to God as the source of the power in these elements, questions about exactly how these powers (virtus) operated led to sophisticated debates among high-profile medieval thinkers in the thirteenth century and generated doctrinal pronouncements that exacerbated fears of demonic involvement. Historians have subsequently examined medieval beliefs in the powers in stones, plants, and animals by studying conceptions of the properties of things, both ordinary and special, the influence of the stars, the capacities of demons, and reports of miracles. The power of words, especially the utilization of words and signs as a medical therapy, was a form of benevolent magic and marginal religious practice that was well known and widely practiced in the Middle Ages. Louise Bishop's book directs our attention away from medieval conceptions of the power of words employed in healing to the larger considerations of the "materiality" of medieval medicine, the healing powers of reading, the social construct of reading audiences, the significance of vernacular translations, and the political implications of self-help medical publications in the reign of Henry VIII. In Bishop's methodology, selected abstractions and metaphors are used to construct a historical social narrative. The "work joins medicine, materiality, vernacularity, and piety by reading medical texts literarily and literary texts medically." At the outset, she says, "[the book's] methodology is suggestive rather than exhaustive, cumulative rather than absolute." Bishop's project breaks ground because it brings together and cuts across disciplines and discourses in ways that more discipline-bound scholars rarely do. There are some positive results, as when in her Introduction (pp. 3-6), she explores the medical metaphors in Piers Plowman. Elsewhere the experiment does not work, either because a phrase under interpretation has been overloaded with irrelevant semantic content, as in the interpretation of the name of the remedy for the malady Noli me tangere, or because key interpretive terms such as "Galenic medicine" or "the feminine vernacular" are insufficiently or inaccurately explained. Bishop displays an admirably wide range of secondary reading and no lack of confidence in utilizing secondary sources to construct an argument. The risk here is that a seductive paradigm can highjack the argument, as does Harris Coulter's oversimplified idea that there existed from antiquity a divide between rationalist and empiricist medicine based on professional jealousy that led to a bias against non-university medicine in the Middle Ages and beyond. Unfortunately, this conception establishes a platform [End Page 119] for a social construction of medieval medicine that inaccurately sets the vernacular compilations and translations in opposition to learned Latin medicine. Bishop's first three chapters establish key interpretive terms: "Galenic medicine," "materiality," "healing word," "medical metaphors," "healing reading," and "vernacularity." Chapter 4 posits that the dangers of alchemical transmutation explicit in Chaucer's Canon's Yeoman's Prologue and Tale are analogous to the dangers of translation from Latin into the vernacular, with implied threats to the orthodox soul. The close readings of the tale lead to an excursus on the relation of alchemical transmutation and language translation. Chapter 5 treats the presence of women healers, however difficult they are to document, and Middle English translations of medical texts as interrelated phenomena. Then it examines Henry of Lancaster's Livre de seyntz medicine, which, like Piers Plowman, integrates medical metaphors into pious literature. Chapter 6 seeks to unpack the ways that one recipe—"For Noli me tangere," drawn from a...

Personalized medicine: a patient - centered paradigm

Personalized medicine: a patient - centered paradigm

Healing words: becoming a spirit-host in Madagascar

In discussion of healing processes in sub-Saharan Africa, emphasis is characteristically placed on the role of performance. Yet in spirit mediumship, speech is also an important element in therapeutic practices. In Madagascar, the spirits (tromba) are often of exotic origins (frequently in time as well as space) and the language used is likewise exotic. A complex of techniques of enchantment is employed: amongst them, music, changes of dress, the burning of perfumes and incense, rum, putting matches in the mouth, or the use of herbal medicines. Sometimes artefacts, such as – in the case discussed – a large model ship, are employed. Although the setting is shrine-like, the techniques are at once both dynamic and eclectic, collapsing time and space into a single embodied moment when the spirit speaks through the vehicle of the medium. Such ‘spirit-speech’ is itself empowered and empowering, cathartic and curative.

Deborah L. Patterson, The Healing Word: Preaching and Teaching Health Ministry.

Deborah L. Patterson, The Healing Word: Preaching and Teaching Health Ministry.