An investigation into the phenomena and practices of spiritual ...

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Table 1Demographic Details of RespondentsA) URCRespondent Age group Occupation Gender EthnicityRespondent 1 50-65 Retired Female WBpsychologistRespondent 2 25-40 Legal secretary Female BARespondent 3 40-50 Not given Male WBRespondent 4 65-75 Retired teacher Female WBRespondent 5 40-50 Care worker Female WBRespondent 6 40-50 Health careManagerFemaleBAb) COGICRespondent Age group Occupation Gender EthnicityRespondent 7 65-75 Retired Female BCRespondent 8 25-40 Secretary Female BCRespondent 8 65-75 Retired Female BCRespondent 10 25-40 Not Given Female BCRespondent 11 40-50 Special needs Female BAadministratorRespondent 12 25-40 Not Given Male BCEthnicity codesWB: White BritishWO: White OtherBA: Black AfricanBC: Black CaribbeanBO: Black Other89
The greater proportion of females in both sub-samples reflects the gender balance in eachcongregation. The ethnic balance was also a fair reflection of the congregations.3.9 Analysis FrameworkHammersley (1993) disputed the idea that ethnography can generate theory yet Brewer(2000) takes the view that it is possible to generate theory from ethnographic research. Helists two approaches for the ethnographer to generate theory. These approaches areanalytical induction and grounded theory.To add to the body of literature on Spiritual Healing, it may be possible to generate theoryfrom the data collected. The initial proposal was not, however, intended to develop theoryor a theoretical frameworGrounded theory” has not been used although this approachcould be „listed as one criteria by which to judge ethnographic data‟ Brewer (2000:148). InGill‟s (1996) account of the practical implications of discourse analysis, she noted thatsignificant aspects of interviews are not always available for analysis. The rich interviewand observation data coupled with the limitation of the thesis mean that significant aspectsof interview and other data has been excluded from the analysis. As noted above, also theauthor‟s personal biography, although is included in the introduction as a „PersonalJourney‟ is not the focus of the analysis. Nonetheless the method of auto-ethnographyinfluences the thesis through critical reflection on theoretical frameworks used as part ofthe reflective processes.On examining models of data analysis such as discourse analysis (Brewer 2000, Miles andHuberman 1994) and McCracn‟s (1988) model, the latter was chosen after learning touse the NVivo coding framework (Bazeley & Richards 2000) and linking this with thedifferent stages of analysis that are required for this ethnographic study. McCracn‟s five90
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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
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 and 66: healer intentionally through a proc
Page 67 and 68: attachments that meet humans' funda
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: ecommended by the Pastor. When they
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
Page 119 and 120: the Holy Ghost). Interestingly the
Page 121 and 122: the churches they are busy breaking
Page 123 and 124: friends started to meet in the home
Page 125 and 126: such as COGIC, have developed a str
Page 127 and 128: the church group to strangers. In t
Page 129 and 130: and illustrate the oral tradition o
Page 131 and 132: 4.8.1. Description of the inside of
Page 133 and 134: The order of service below is based
Page 135 and 136: forgiving note may signify partial
Page 137 and 138: Table 3 Organisational hierarchy of
Page 139 and 140: One of the original churches which
Page 141 and 142: communion table. To the right of th
Page 143 and 144: Minister used an acronym to illustr
Page 145 and 146: GloriaPrayer for grace or collectSc
Page 147 and 148: 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
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Respondent: You have to have the gi
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psychological effect of knowing her
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Chapter 2, without taking some posi
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Prayer for distant healing takes pl
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Although prayers for healing are sa
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The healing services also include f
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The method and processes of closing
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7.7. ConclusionThis chapter has exa
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This chapter was born out of observ
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website (http://www.stonybrookmedic
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For those who reject traditional Ch
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hands on the forehead of each perso
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The minister also invited the rest
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service closed with silence accompa
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In this respondent‟s‟ account,
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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
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to herself, and argues that music h
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could not read or write. Such music
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linking the psychic/mythological an
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group coordination through rhythmo-
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People can become so involved in a
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visual and auditory areas which act
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Campbell (1998) argue that as music
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The extracts from fieldwork notes b
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In COGIC the singing is accompanied
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when I was ill. Then my mum died th
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The passage cited from Respondent 1
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CHAPTER TENCONCLUSION AND RECOMMEND
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etween health professionals and chu
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The initial aim of the study: „to
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part of worship services a priority
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health professionals and spiritual
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are culturally conditioned rational
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professionals. Despite the differen
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prominent amongst people who attend
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ReferencesAchterberg, J., (1985) Im
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Bentham, J., (2001ff, originally 18
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Department of Health, (1999) Saving
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Hall, S., (1985) “Religious Ideol
Page 339 and 340:
Katz, J. J., (1990) Metaphysics of
Page 341 and 342:
http://emedicine.medscape.com/artic
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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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