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never merely a noise but is the foundation of different cultures and can only be decodedaccording to the specific cultural values and interpretation. He uses the sound ofJamaican dancehall music in his illustration of the inter-related and inter-dependentpower of sound where Christians were resistant to dancehall sound, but nonethelesscould not be immune to the meanings of music derived from their own cultures. Thisarguably can be applied to all cultures, especially if music is viewed as part of peopleand their culture.Bec ford‟s approach has some similarities with biblical scholars‟ exposition of thecultural origins of music mentioned in the New Testament. Early Christian music hadits own origin in cultural traditions. In Ephesians, Paul implores the believers atEphesus to „speaach other in psalms, hymns and spiritual songs, singing andchanting in your hearts.‟ Muddiman‟s (2004) exposition of Ephesians asserts thathymns and spiritual songs were synonymous with psalms. These were already used inJewish worship and were adapted for Christian worship. In their commentariesConstable (2008) and Guthrie (2003) both suggest that spiritual songs put God incontrol and when God controls us we are joyful. With spiritual songs and joy comeshealing.9.3 Mood Enhancing Medical treatment: the Effects of OpioidsCommunity relationships elicit endogenous opioid mechanisms (Frecska 1989), witheffects on consciousness and health, including immune-system responses. Healingrituals use emotionally charged cultural symbols that have been cross-conditioned withphysiological and emotional responses, the endocrine system, and the immune system,287
linking the psychic/mythological and somatic spheres (Frecska 1989). Brain opioidsystems provide neuro-chemical mediation of social bonding. Frecska suggested thatshamanic healing practices utilize complex forms of opioid-mediated attachment topromote psychobiological synchrony within the group, reinforcing identification andthe internalization of social relations.Some doctors prescribe an exercise with music programmes arguing that this is moreeffective than medication for the depressed patient such as flouxetine hydrochloride(prozac) 6 which takes two weeks for the patient to experience any significant reductionof their depression. Lynch (2004) and Linnett (2005) both reject the traditional medicalapproach to depression and view it as an emotional, spiritual and existential crisis. Itbeing a spiritual crisis (a cry for spiritual help), they suggest that spiritual interventioncan be of some benefit to the sufferer from depression or one with a depressive illness.However they stress that music and spiritual intervention should not replace medicalintervention and drugs where necessary.Much of this literature is summed up by Whitehouse and Macauley (2005), whopostulate four distinct ways in which our brain responds to music as cognitive,affective, personal and transpersonal. In other words we respond to music by feeling themusic with our emotions (cognitive, affective), by noticing the effect on our heart rateand breathing (physical) and feeling the connection with God (transpersonal) thoughmusic. The senses are activated by a stimulus in the sense organs of the skin, ears, eyes,6 Prozac is classified as an antidepressant with a selective inhibitor of serotonin re-uptake(BMA/BPS2009). It also has mood enhancing properties. It has no affinity to other receptors and isabsorbed well after oral administration. Peak plasma concentration is reached in 6-8 hours and it isstrongly bound to plasma protein. Steady state plasma concentration is achieved after ingesting the drugfor several weeks as prescribed. It is extensively metabolised in the liver to nor-fluxotene and a numberof identified metabolites, which are excreted in the urine (MIMS Nurses 2007, BMA/BPS 2009).288
Page 1:
Greenwich Academic Literature Archi
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AcknowledgementsI extend much grati
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Chapter 3: Methodology 633.1 Introd
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7.3 Prayer as Health Seeking Behavi
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CHAPTER ONEINTRODUCTION AND CONTEXT
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healing, bricolage and the use of s
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To remedy these gaps in the discour
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do with me‟ so she sent me to sch
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Interestingly, after 30 years of pr
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listening to a group of people that
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that I felt within the Black majori
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Chapter 3 describes the methodology
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espondents‟ perception of sufferi
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CHAPTER TWOLITERATURE REVIEW2.1 Int
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themes, it became necessary to revi
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suggests a combined approach where
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and healing as a kind of self-impro
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eports that the English believed th
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According to Davey et al (2002) ill
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deviant behaviour. The difference b
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church concretised the ideas of rel
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theology. It is no accident that th
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concept of culture we inevitably do
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When we look at the effect of cultu
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to help us to understand the totali
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information about the association a
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when emotional wounds are healed or
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climatic conditions, shelter and a
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cancers has been documented by Phil
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concepts of reality and destiny are
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healer intentionally through a proc
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attachments that meet humans' funda
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distinguish from mental disorders.
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take a phenomenological and ethnogr
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coming but her method is not primar
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from posters on the church notice b
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Healing services in both churches f
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Qualitative method can, however, be
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3.5 Problems of participant and non
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difficulties that were to be presen
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isolating experience was certainly
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not necessarily addressed through t
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It may not be possible for all the
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signed to their awareness and appro
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Consequently the practice relating
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problem free. Ethnography requires
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ecommended by the Pastor. When they
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The greater proportion of females i
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difficulties involved in constructi
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musical Pentecostal style of worshi
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The different emphases in soteriolo
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literature may remain in its infanc
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does not mean „Pentecostal‟ nor
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church, the cultural differences we
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umbrella of churches. The leaders c
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local autonomy, the majority of Con
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The post-1905 Pentecostals saw thei
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the Holy Ghost). Interestingly the
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the churches they are busy breaking
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friends started to meet in the home
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such as COGIC, have developed a str
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the church group to strangers. In t
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and illustrate the oral tradition o
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4.8.1. Description of the inside of
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The order of service below is based
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forgiving note may signify partial
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Table 3 Organisational hierarchy of
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One of the original churches which
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communion table. To the right of th
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Minister used an acronym to illustr
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GloriaPrayer for grace or collectSc
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service whilst URC church attendees
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mainstream Christianity, their doct
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on the project and make requests to
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made to integrate the white people
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‗Garlic is good for reducing high
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4.13 ConclusionThis chapter began w
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organization. This role can only be
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5.3 The Authority and Power of the
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to become approved (professional) m
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majority. In recent years with Brit
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leadership although it is about aut
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Azusa Street outpouring in 1906. Af
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other who wal sorderly, and not of
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Although the Holy Spirit was presen
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Respondent 3 covered topics includi
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Respondent 10 (below) has similar v
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of rejection by the host community
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ehaviour model. In this situation,
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and they feel. It is not everybody
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many sections of society. It also s
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people. These qualities, however, a
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came across as though he was presen
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very important for this.On occasion
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CHAPTER SIXSUFFERING AND HEALING6.1
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mind body and spirit implies that i
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suffering. Most of these situations
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Respondent: Not for my sister she h
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man to repent and return to the cre
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clotting treatment. After the treat
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gift of miraculous powers go with t
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What I teach on this matter is, tha
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The bible does not condemn, forbid
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possibility of impending change in
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prayer or they are rested. What is
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„Whatever the educational attainm
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„The message of Job is a comfort
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he has questioned God‟s purposes
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pray for them. In the words of seve
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demonic forces. Explanations of spi
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In the observation example quoted a
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employed by the mother had she live
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healing. Worthington et al. (2007)
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in the account of a young mother in
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y not having a normal relationship
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and not related to any one cultural
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prayer to ma e me better‟, as tho
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Non-academic, or „popular‟ Chri
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when the healer petitions God in pr
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health and the ways in which hospit
Page 245 and 246: showing lethargy in praying, failin
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Page 249 and 250: ministers like Harris (2002) 3 . Th
Page 251 and 252: Healing services in the URC are mor
Page 253 and 254: Respondent: You have to have the gi
Page 255 and 256: psychological effect of knowing her
Page 257 and 258: Chapter 2, without taking some posi
Page 259 and 260: Prayer for distant healing takes pl
Page 261 and 262: Although prayers for healing are sa
Page 263 and 264: The healing services also include f
Page 265 and 266: The method and processes of closing
Page 267 and 268: 7.7. ConclusionThis chapter has exa
Page 269 and 270: This chapter was born out of observ
Page 271 and 272: website (http://www.stonybrookmedic
Page 273 and 274: For those who reject traditional Ch
Page 275 and 276: hands on the forehead of each perso
Page 277 and 278: The minister also invited the rest
Page 279 and 280: service closed with silence accompa
Page 281 and 282: In this respondent‟s‟ account,
Page 283 and 284: Below are brief parts of extracts p
Page 285 and 286: service was when the speaker came t
Page 287 and 288: observed believed the aura of the h
Page 289 and 290: Ministers/healers of these two cong
Page 291 and 292: constituent of worship even where t
Page 293 and 294: to herself, and argues that music h
Page 295: could not read or write. Such music
Page 299 and 300: group coordination through rhythmo-
Page 301 and 302: People can become so involved in a
Page 303 and 304: visual and auditory areas which act
Page 305 and 306: Campbell (1998) argue that as music
Page 307 and 308: The extracts from fieldwork notes b
Page 309 and 310: In COGIC the singing is accompanied
Page 311 and 312: when I was ill. Then my mum died th
Page 313 and 314: The passage cited from Respondent 1
Page 315 and 316: CHAPTER TENCONCLUSION AND RECOMMEND
Page 317 and 318: etween health professionals and chu
Page 319 and 320: The initial aim of the study: „to
Page 321 and 322: part of worship services a priority
Page 323 and 324: health professionals and spiritual
Page 325 and 326: are culturally conditioned rational
Page 327 and 328: professionals. Despite the differen
Page 329 and 330: prominent amongst people who attend
Page 331 and 332: ReferencesAchterberg, J., (1985) Im
Page 333 and 334: Bentham, J., (2001ff, originally 18
Page 335 and 336: Department of Health, (1999) Saving
Page 337 and 338: Hall, S., (1985) “Religious Ideol
Page 339 and 340: Katz, J. J., (1990) Metaphysics of
Page 341 and 342: http://emedicine.medscape.com/artic
Page 343 and 344: Pullar, P., (1988) Spiritual and La
Page 345 and 346: Comparative Perspective, Berg, Oxfo
Page 347 and 348:
International, London and New York.
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