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I had a good sleep and awoke feeling refreshed and clear in my mind that I would acceptmy situation.‟Some authors, even through writing in the clinical literature, seem to regard the energyfield of the spiritual healer as an environment for healing and envisage the possibility oftransferring illness to the healer from the person seeking healing, or transferring from theperson seeking healing to the healer. Quinn‟s (1989b) research into therapeutic touch,however, raised questions about the logical consequences and conceptual limitations to anyenquiry into the conceptualisation of the energy field in the laying on of hands. Theassumptions below, according to Quinn (1989b), have not yet been verified by research:(a) There is a human energy field which is primary and not secondary to biochemicalphysiological processes; (b) In illness there is an imbalance in the energy field and theenergy moves between human fields; (c) Energy can be sent from one person to another;(d) both are recipients of energy from a higher source; (e) The energy transferred impactson the energy of the recipients. Quinn (1989b) attempted to explain the results oftherapeutic touch through scientific method by measuring the electro–oculographic and theelectro- encephalographic responses of the patient when they are relaxed and the healer isin a state of deep concentration. With the laying on of hands, this state can be beneficial toboth the giver and the receiver of „touch therapy‟ or spiritual healing, but not necessarily asthere is a certain amount of the permanent state of belief system that the healer and thehealed take with them in their daily life and even during sleep state.Therapeutic activities of touch, massage and laying on of hands are often used inconjunction with music which is used in many cultures to bring calm and peace, dispelevil, to aid worship and bring us closer to God. Ritual healing practices largely reinforce57
attachments that meet humans' fundamental needs in their biosocial behavioural system.Roseman (1991) argues that the healing performance presents a moment of articulationbetween two domains of knowledge and action: musical composition, performance andeffect on the one hand, indigenous cosmology, illness aetiology and the pathogenicity ofemotions on the other hand. Kirkpatrick (1996) suggests ritual is a fundamental mechanismwhich provides healing by meeting fundamental human needs for belonging, comfort, andbonding with others. Rituals integrate people, enhancing social-support systems, groupidentity, and self-development. Community bonding heals through eliciting neurobiologicallymediated forms of attachment. Attachment bonds that evolved to maintainproximity between a patient and a healer create a secure basis for the self by providingfeelings of comfort and protection received from a powerful figure. These anthropologicalfindings highlighted the pivotal role for music in the healing process and this hasconfirmed reports by other researchers such as Cook (1981), Larco, (1998), and Pinto(1998) who observed that music formed part of the healing systems of many cultures. Thisis echoed by psychologists such as d'Aquili et al. (1989, 40-41) who assert ritual coordinationof social groups constitutes a mechanism for socialization, „an evolutionary, ancientchannel of communication that operates by virtue of homologous biological functions (i.e.,synchronization, integration, tuning, etc.) in man and other vertebrates‟.Beckford (2006) provides an interesting insight into music and social change from theperspective of the migration of people from the Caribbean who brought African Americanmusic with them. He outlines the background of Caribbean music from dancehall to churchhall space of the working class which started to developed in Jamaica and other WestIndian islands with the arrival of the first missionaries in the late eighteen century. Theslaves and colonial Blacks transformed European Christianity so that it can be more in line58
Page 1:
Greenwich Academic Literature Archi
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AcknowledgementsI extend much grati
Page 6 and 7:
Chapter 3: Methodology 633.1 Introd
Page 8 and 9:
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
Page 14 and 15:
To remedy these gaps in the discour
Page 16 and 17: do with me‟ so she sent me to sch
Page 18 and 19: Interestingly, after 30 years of pr
Page 20 and 21: listening to a group of people that
Page 22 and 23: that I felt within the Black majori
Page 24: Chapter 3 describes the methodology
Page 27: espondents‟ perception of sufferi
Page 30 and 31: CHAPTER TWOLITERATURE REVIEW2.1 Int
Page 32 and 33: themes, it became necessary to revi
Page 34 and 35: suggests a combined approach where
Page 36 and 37: and healing as a kind of self-impro
Page 39 and 40: eports that the English believed th
Page 41 and 42: According to Davey et al (2002) ill
Page 43 and 44: deviant behaviour. The difference b
Page 45 and 46: church concretised the ideas of rel
Page 47 and 48: theology. It is no accident that th
Page 49 and 50: concept of culture we inevitably do
Page 51 and 52: When we look at the effect of cultu
Page 53 and 54: to help us to understand the totali
Page 55 and 56: information about the association a
Page 57 and 58: when emotional wounds are healed or
Page 59 and 60: climatic conditions, shelter and a
Page 61 and 62: cancers has been documented by Phil
Page 63 and 64: concepts of reality and destiny are
Page 65: healer intentionally through a proc
Page 69 and 70: distinguish from mental disorders.
Page 71 and 72: take a phenomenological and ethnogr
Page 73 and 74: coming but her method is not primar
Page 75 and 76: from posters on the church notice b
Page 77 and 78: Healing services in both churches f
Page 79 and 80: Qualitative method can, however, be
Page 81 and 82: 3.5 Problems of participant and non
Page 83 and 84: difficulties that were to be presen
Page 85 and 86: isolating experience was certainly
Page 87 and 88: not necessarily addressed through t
Page 89 and 90: It may not be possible for all the
Page 91 and 92: signed to their awareness and appro
Page 93 and 94: Consequently the practice relating
Page 95 and 96: problem free. Ethnography requires
Page 97 and 98: ecommended by the Pastor. When they
Page 99 and 100: The greater proportion of females i
Page 101 and 102: difficulties involved in constructi
Page 103 and 104: musical Pentecostal style of worshi
Page 105 and 106: The different emphases in soteriolo
Page 107 and 108: literature may remain in its infanc
Page 109 and 110: does not mean „Pentecostal‟ nor
Page 111 and 112: church, the cultural differences we
Page 113 and 114: umbrella of churches. The leaders c
Page 115 and 116: local autonomy, the majority of Con
Page 117 and 118:
The post-1905 Pentecostals saw thei
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the Holy Ghost). Interestingly the
Page 121 and 122:
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
Page 131 and 132:
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
Page 137 and 138:
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
Page 145 and 146:
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
Page 167 and 168:
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
Page 187 and 188:
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
Page 193 and 194:
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
Page 203 and 204:
clotting treatment. After the treat
Page 205 and 206:
gift of miraculous powers go with t
Page 207 and 208:
What I teach on this matter is, tha
Page 209 and 210:
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
Page 225 and 226:
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
Page 247 and 248:
know when you have stomach ulcer yo
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
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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
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service was when the speaker came t
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observed believed the aura of the h
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Ministers/healers of these two cong
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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
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linking the psychic/mythological an
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group coordination through rhythmo-
Page 301 and 302:
People can become so involved in a
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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
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when I was ill. Then my mum died th
Page 313 and 314:
The passage cited from Respondent 1
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CHAPTER TENCONCLUSION AND RECOMMEND
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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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