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chooses the music, the choice has to be also within the comfort zone of the therapist. Inother words the music cannot be irritating, depressing or reflect negative emotions inthe therapist. The therapist should aim to promote calm and positive emotions in theclient. If the therapist is comfortable, it is more likely that the client will be comfortablewith the selected music.There are CDs of recorded music for healing to accompany various healing treatmentsand music to accompany what is seen as the revival of ancient healing methods that arebecoming accepted in today‟s climate of increased stress from busy lifestyles wherepeople crave and need more time for peace and tranquillity. There is music to promotetranquillity, harmonious living, inner peace and better concentration as well as bettersleep and relaxation. Appropriate recorded music is sometimes used for healingservices in the URC when the organist or pianist is unavailable.Music therapy works for clients in different ways, iIn the same way as each individualresponds to a particular type of medicine or foods in a different way. Some of the waysthat music works for clients are listed by Priestley (1975): assisting the client withcommunication difficulties to improve their communication; changing the environmentso that the focus is not on the illness and the client can enjoy an environment thattranscends his present world; helping the client who is out of touch with reality to getback in touch with reality. In some cases the client cannot say what or how musicworks; he just knows that it works. Priestley further explains that it is only in the pastdecade that music has been officially accepted in this country as an ancillary medicalservice. He argues that music therapy harmoniously integrates the ego, super-ego and idof Freud‟s conceptual model of the psyche. Priestley and the pop psychologist295
Campbell (1998) argue that as music is a part of our existence, just being alive andaware as a human being promotes inner music. „Melody exists in the soul of man. Thesoul is indeed the harp upon which the musician plays. The whole body of man is amusical instrument on which Ego resounds and the soul produces melody, thereforemelody lies within man himself‟ (Priestley 1975:200). Priestley (1975:18) pre-emptedBec ford‟s (2006) view of music and drums in the statement “Group drummingexperiences can bring players in touch with deep levels of the collective unconscious ascan folnce music from the ethnic group.”In Christian churches worship with and through music is endemic as part of the humanspirit. Music creates a natural and enriched environment and makes it easier for thehealer to operate. When the body is relaxed, festering negative thoughts are brought tothe surface. The empty space is replaced by good thoughts which have healing effects.The healer or therapist can intuitively sense harmony or conflict with the client It isdifficult to analyze the music that is used in the Pentecostal church as there are so manydifferent instruments used. However it is clear that the combination sounds producesthe desired effect on the people from their own cultural perspective. Music duringfocused prayer is slower than music during a testimony service.The environment for spiritual healing which promotes health seeking and healthenhancing behaviour differs between the two churches as was noted in chapter 4 andthis extends to their musical cultures. In COGIC, the musical instruments of drums,organ, guitar, trumpet and an additional keyboard are situated to the right of the rostrumand the choir is situated to the left. The praise and worship team sit stand on the right infront of the musical instruments. The instruments used in the URC are mainly organ,296
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
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showing lethargy in praying, failin
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know when you have stomach ulcer yo
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ministers like Harris (2002) 3 . Th
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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 and 296: could not read or write. Such music
Page 297 and 298: linking the psychic/mythological an
Page 299 and 300: group coordination through rhythmo-
Page 301 and 302: People can become so involved in a
Page 303: visual and auditory areas which act
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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