Healing in education is both an ancient and an emerging idea. Approaching students as whole beings with a need for balance and health of their mental, emotional, spiritual and physical selves is not a common teaching practice in North American educational systems, but one which has had some success and demanded research.<p> This research study examined one teacher's approach to working with at risk students in an integrated school-linked services collegiate. It documented her practices and beliefs about teaching at-risk students, and explored the interactions and strategies she used with these students.<p> This was a qualitative case study, a tradition which allowed the researcher to observe the natural teaching conditions of the teacher participant, selected by the researcher for her superior reputation of working with at-risk students. The study, conducted by one researcher, took place in an urban Saskatchewan high school during five weeks in May and June of 2002. The methods used to collect that data were semistructured interview, classroom observation and document analysis. Use of these methods served to triangulate the data. A reflective journal was also kept by the researcher. Data analysis was done inductively, through a search and discovery of themes in the written records, data were then reduced, organized and a description of the case written.<p> Based on the findings of the study, the researcher concluded that the teacher participant used a healing approach to teaching and endeavoured to make her classroom a place of learning and healing. Her emphasis on students as whole people combined with her unique character, beliefs, practices, and talents harmonized into practicing this approach with her students. Extending love and showing care to interact and form relationships with students was the basis of her practice. A variety of teaching strategies were employed to reach and help heal students. Building a safe and caring classroom and establishing a sense of community in the classroom and school for her students supported the healing approach. Accessing on-site human support services for students through referrals was a great asset to the teacher. The healing approach was underpinned by the teacher participant's belief in holistic teaching and the necessity for hope, honesty and respect in her students and herself.<p> The study allows for increased understanding about healing and its potential for use in public education. A number of recommendations for teacher practice were made as a result of the findings of the study.

Title from second page of PDF document. Includes bibliographical references (p. 228-234).

This study examines the literary texts of the Ligurian writer Giuseppe Conte published between 1972 and 2005. In Part One, the reasons are considered which justify this research on Giuseppe Conte. This author is discussed in the context of the literary movements of the second half of the 20th century in Italy, with special reference to his approach to literature, which proposes a modern rewriting of myth. Conte is in fact a co-founder of "Mitomodernismo". "Mitomodernismo" is a literary movement, established in 1994 and currently still active, which aims to revive modern society through a spiritual rebirth promoted by a recovery of basic human values, as these appear within the boundaries already suggested by myth since antiquity. The Mitomodernisti propose an alternative which could assist contemporaries to overcome the obstacles created by modern "maladies", particularly in the West, whether these be socio-cultural, ecological, or religious. Throughout Conte's entire æuvre one clearly perceives this strong desire for rebirth which for the author is concretised in "Fare Anima", that is, a way to reconnecting with the universe, of rising towards the "light". This tension towards rebirth could be compared metaphorically to the quest for the Graal, which involves suffering as a way to redemption. The artist's visionary work is comparable to the extrasensory journey undertaken by the shaman during his trance. For this reason, in Part One of this study the figure of the shaman will also be examined in a socio-cultural context, in order to transfer it better to the literary context. The whole of Part Two is dedicated to an analysis of Conte's æuvre - poetry, novels and also, but only indirectly, essays and articles - in the light of his fundamental themes, which metaphorically turn the writer into a "shaman". The analysis is based on some concepts put forward by the Swiss psycho-analyst Carl Gustav Jung, such as the function and symbolism of myth in literature from a psychoanalytical perspective. RIASSUNTO In questo studio vengono prese in esame le opere dello scrittore ligure Giuseppe Conte, pubblicate dal 1972 al 2005. Nella Parte Prima vengono considerate le ragioni che giustificano questa ricerca su Giuseppe Conte. L'autore viene discusso nel contesto dei movimenti letterari del secondo Novecento in Italia, ed in particolare il suo approccio alla letteratura che propone una riscrittura del mito in chiave moderna. Lo scrittore è infatti uno dei cofondatori del "Mitomodernismo". Il "Mitomodernismo" è un movimento letterario che vide la luce nel 1994 e che è ancora attivo alla data attuale. Esso si prefigge di risanare la società moderna mediante una rinascita spirituale promossa dalla ripresa dei valori umani di base, simili a quelli suggeriti dal mito fin dai tempi antichi. A tutto ciò i Mitomodernisti propongono un'alternativa che aiuti l'uomo contemporaneo a superare gli impedimenti creati da queste "malattie" moderne, particolarmente nell'ambito occidentale, siano queste socioculturali, ecologiche, religiose, o altre. Attraverso tutta l'opera di Conte si percepisce chiaramente questo desiderio di rinascita che per lo scrittore si concretizza nel "Fare Anima", vale a dire in un modo di ricollegarsi al cosmo, di innalzarsi verso la "luce". Questa tensione verso la rinascita può venire metaforicamente comparata alla ricerca del Graal attraverso la sofferenza che redime. L'opera visionaria dell'artista è paragonabile al viaggio extrasensoriale intrapreso dallo sciamano durante la sua trance. Per questo motivo nella Prima Parte di questo studio si esamina la figura dello sciamano anche in ambito socioculturale per poterla poi meglio trasferire in quello letterario. La Parte Seconda è completamente dedicata all'analisi dell'opera contiana - poesie, romanzi e, trasversalmente, i saggi e gli articoli alla luce dei suoi temi portanti, che dello scrittore fanno metaforicamente uno "sciamano". L'analisi viene condotta basandosi su alcuni concetti elaborati dallo psicoanalista svizzero Carl Gustav Jung, quali la funzione ed il simbolismo del mito in letteratura da una prospettiva psicoanalitica. / Classics and Mod Euro Lang / D. Lit. et Phil.

Dans les trois anciens pays indochinois, le Vietnam, le Cambodge et la RDP Lao, la médecine traditionnelle rencontre un succès grandissant auprès de la population. Conscients de l’importance de la médecine traditionnelle, les trois gouvernements l’ont reconnue et intégrée, chacun différemment, dans leur système de soins de santé national. L’encadrement juridique de cette médecine millénaire diffère d’un pays à l’autre. La législation de la médecine traditionnelle du Cambodge demeure particulièrement faible. De plus, de nombreux problèmes persistent et menacent la préservation et le développement de cet héritage précieux. Avec l’aide de partenaires internationaux, les trois gouvernements aséaniens tentent de renforcer l’encadrement juridique de leurs médecines et de leurs pharmacopées traditionnelles / In the three former Indochinese countries, Vietnam, Cambodia and PDR Lao, traditional medicine success is growing among the population. Recognizing the importance of traditional medicine, the three governments have recognized and integrated it in a different way into the national health care system. The legal framework of this millennial medicine differs from one country to another. Traditional medicine legislation in Cambodia remains particularly weak. Moreover, many problems persist and threaten the preservation and development of this precious heritage. With the help of international partners, the three ASEAN governments are trying to strengthen the legal framework for their traditional medicines and pharmacopoeias.

This study can be described as a journey into the discourse of ‘sangomahood’. It focuses on the narrative of a female sangoma in South Africa and how she experiences her ‘sangomahood’ and gives meaning to it in her specific cultural context. By qualitatively exploring her narrative an attempt was made to understand and illuminate the experiences informing her ‘sangomahood’. This journey starts with an introduction to the two discourses of health namely the dominant, scientific discourse of Western medicine and the alternative discourse of traditional healing. In this part of the journey the historical, anthropological and sociological perspectives on medicine are discussed, as well as the different views of Western medicine and traditional healing pertaining to healers, practices, illness and patients. The methodology and context of the research are then explained. Narrative analysis is used to explore the themes in the sangoma’s narration. The sangoma’s narrative is then introduced by means of five letters that I, as the researcher, write to her. In these letters I also reflect on the difference between her experience and mine, as well as the impact of her narrative on me as a psychologist trained in the Western perspective. This journey was undertaken to create a greater understanding of the culture and experience of ‘sangomahood’. This research also intends to make psychologists aware that the telling of a narrative is never a neutral process and that their clients’ stories always have a certain impact on them, as listeners. Each individual experience is shaped through time, by a specific cultural context which becomes the lens through which people experience and shape the world. / Dissertation (MA (Counselling Psychology))--University of Pretoria, 2008. / Psychology / unrestricted

Studien handlar om patienters upplevelse av vilka fördelar och nackdelar det finns med att personal använder egna erfarenheter av ätstörningar som en resurs i vårdarbetet. Insamlingen av empirin genomfördes i form av åtta stycken kvalitativa intervjuer där forskaren intervjuade patienter som går i behandling för ätstörningar. Samtliga intervjupersoner hade varit i kontakt med personal som har egna erfarenheter av ätstörningar. Ämnet analysers utifrån teoretiska begrepp som erfarenhetskunskap, förståelse, bemötande, identifikation och att vara en förebild respektive överidentifikation, motöverföring samt självexponering. Resultatet visar att det finns flera fördelar med att personal använder egna erfarenheter av ätstörningar. Denna personal kan bland annat tillhandahålla en särskild resurs inom vårdarbetet, nämligen erfarenhetskunskap, vilket är en typ av kunskap som inte går att läsa sig till och som övrig personal därför inte kan bistå med. Patienterna upplever även att personal med egna erfarenheter av ätstörningar har en ökad förståelse för deras sjukdomssituation och kan hjälpa patienterna att förstå sig själva bättre genom att förklara varför de tänker, känner eller agerar på att visst sätt. Patienterna beskriver även att denna personal har ett bättre bemötande gentemot dem på så sätt att de får patienterna att inte känna sig lika utsatta i den hjälpsökande positionen samt har förmågan att se sjukdomen utifrån ett individuellt perspektiv istället för att enbart utgå ifrån diagnosens kännetecken. Deltagarna upplever att de kan identifiera sig med personalens sjukdomsupplevelse och resa till att bli frisk vilket leder till att patienterna lättare tar till sig denna personals budskap. Patienterna kan se anställda med egna erfarenheter av ätstörningar som förebilder eftersom att de lyckades bli friska och stå emot ätstörningen. Denna personal har även en förmåga att reducera patientens känsla av skam kring sjukdomen eftersom att den anställde själv har varit sjuk tidigare. Studiens resultat visar även att det finns nackdelar med att personal använder sig av sina egna erfarenheter av ätstörningar i vårdarbetet. En nackdel är när personalens arbete påverkas av överidentifikation vilket ges i uttryck när personalen antar saker som inte stämmer om patienters sjukdomstillstånd baserat på deras egna sjukdomsupplevelser, vilket skapar frustration hos patienten. Personalens motöverföring kan även påverka hur de utformar behandlingen eftersom att denna personal har en känslomässig koppling till sjukdomen vilket kan resultera i att det är svårare att ställa krav på patienterna. Patienterna beskriver även att personalens självexponering kan påverkar deras behandling negativt om personalen berättar något om sin tidigare sjukdomsupplevelse som kan ge patienten nya ätstörda idéer eller vara triggande. Alternativt om personalen fokuserar för mycket på att berätta om sina egna erfarenheter istället för att fokusera på patientens behandling. Om personalens självexponering uppfattas vara oprofessionell i patientens ögon kan det få vårdtagaren att tveka på den professionellas kompetens. / The study is about patients' experience of the advantages and disadvantages of staff using their own experience of eating disorders as a resource in the care work. The gathering if empiric was conducted in the form of eight qualitative interviews where the researcher interviewed patients undergoing treatment for eating disorders. All interviewees have previously been in contact with staff who have their own experience of eating disorders. The subject of the study is analyzed based on theoretical themes such as experience knowledge, understanding, treatment, identification, being a role model, over-identification, countertransference and self-disclosure. The results show that there are several benefits that staff use their own experience of eating disorders. This staff may, among other things, provide a special resource in the field of care, namely experience knowledge, which is a type of knowledge individuals can’t learn by reading, so other staff do not possess this knowledge. Patients also find that staff with their own experiences of eating disorders have a better understanding of their disease situation and can help patients to understand themselves better, by explaining why they think, feel or act in a certain way. Patients also describe that these staff treat them better, in a certain way that they make the patients feel less vulnerable in their care-seeking position and has the ability to see the disease from an individual perspective instead of being based solely on the diagnosis's characteristics. Participants find that they can identify themselves whit the staff's disease experience and travel to recovery, which leads to that the patients more easily receive this personals message. Patients can see employees with their own experience of eating disorders as role models, because they managed to get healthy and resist eating disorders. This staff also has the ability to reduce the patient's sense of shame about the disease, because the employee self has been ill previously. The study's results also show that there are disadvantages to staff using their own experience of eating disorders in the care word. On disadvantage is when staff work is affected by over-identification, which is expressed in terms of staff assuming things that do not match patient's disease state based on their own disease experiences, which causing the patient to feel frustrated. The countertransference of the staff can also affect how they design the treatment because these personal have an emotional link to the disease, which may result that it is more difficult to make demands to the patient. Patients also describe that staffs’ self-disclosure may adversely affect their treatment if the staff tells something about their own previous disease experience that can give the patient new eating ideas or be triggering. Alternatively, the staff focus too much on telling their own experiences instead of focusing on the patient's treatment. If the self-disclosure of the staff is perceived to be unprofessional in the patient's eyes, it may cause that the patient will be doubtful about their professional competence.

This paper discusses the conflicts between some cultural practices of the Midzichenda (i. e. divination, healing and witchcraft) and the Kenyan Law. For decades, diviners and healers have been misconceived and condemned wholesale as `witchdoctors´, `wizards´ or `witches´. This misconception has seen many innocent diviners and healers mercilessly arrested, hurriedly arraigned in court, heavily fined and (or) eventually imprisoned, and their paraphernalia confiscated and finally destroyed by the state. The paper calls for proper understanding of the intricate belief in and practise of divination and healing vis-a-vis witchcraft and proposes ways which could help solve the conflicts.

Art therapy and narrative therapy techniques are both used separately in treating sexual abuse, however they are not often used together. This heuristic study explores the experience of a wounded healer when using art within a narrative therapy process, specifically storytelling, to support healing from multigenerational incestuous abuse. This researcher used a science fiction story she is currently writing, to stimulate 8 reflections on the parallels in that story and in her personal trauma narrative, and then made adjoining art pieces about the reflections. The data was analyzed to find themes, such as protection, anger and fear. The art helped support the story by documenting the journey of wound healing. Both the art and text informed the creative synthesis, which exemplified this researcher’s process of forming her identity as a wounded healer. The parallels found in the science fiction story helped reveal and enlighten this researcher’s own trauma narrative and encourage self actualization. This study supports the use of art and storytelling with survivors of multi-generational incestuous abuse.

SENA, Filadélfia Carvalho de. Trajetórias de espiritualidade de mulheres rezadeiras: o que a vida lhes ensinou? 2011. 235f. Tese (Doutorado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2011. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-07-11T13:04:29Z No. of bitstreams: 1 2011_Tese_FCSENA.pdf: 2053394 bytes, checksum: 91318a1f5899e99e8e74ed17fd2ea94c (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-12T12:44:26Z (GMT) No. of bitstreams: 1 2011_Tese_FCSENA.pdf: 2053394 bytes, checksum: 91318a1f5899e99e8e74ed17fd2ea94c (MD5) / Made available in DSpace on 2012-07-12T12:44:26Z (GMT). No. of bitstreams: 1 2011_Tese_FCSENA.pdf: 2053394 bytes, checksum: 91318a1f5899e99e8e74ed17fd2ea94c (MD5) Previous issue date: 2011 / The object of this proposed study is to explain the ways how three prayer women constitute their spirituality itinerary. Since then I try to reach the following objectives: To identify in life narratives the formation processes and its interlacement with the formation experience; To understand by the ways the spirituality is constituted what is the fundament of the substratum of becoming the self as a form to appropriate the experiences that gave support to the comprehension of “ walking by themselves” ; To point out what were the elements that may be considered as the identifiers of the way that spirituality took form during the human existence. As a researcher I bring as a reflection some concerns, among them, that one to articulate various formation processes of the subject, believing that´s possible, by them to understand what life has taught to these women. I have used two methods: the autobiography through life narratives and the reflexive interview as instruments that guided the analysis and the spirituality construction. During this continuous process of self formation and of knowledge of its own existence that spiritual experiences emerged. There were four official meetings with each prayer woman and another three happened spontaneously. There were no closed questions but data was obtained by free talking of the women object of this research. This means that questions were not exactly the same but they suffered some variances although the focus was the same subject. I started by visiting the Health School of Sobral, then I visited some surrounding areas of the city and two districts until I met some women that were willing to cooperate with the research. Everything happened very simply. I visited them at home and the interviews were recorded. The chapters were organized explaining howthe subjects of the study were chosen, problems were defined, the research approach was established and how the research was conducted. I consider some concepts as very important to understand the interlacement among the development experiences, its context its contend, their identity, their ancestors, their spirituality and the specific time in the narratives. I had also as objective to find out what was in these experiences that became significant learning to them and tried to identify the aspects that were mobilized in the situations were this experience happened. I tried also to understand what life has taught to these women that articulated the various elements of this identity to do spiritual cure by the dynamics of the formation narrative. I tried to link these processes with knowledge and learning within this scenario of adult formation. Spirituality is an unmatched process that runs during all the existence, takes form and expression with the discovery that they have the gift to cure by praying that leads them to understand that they may become female faith healer or quack. / O objeto de estudo proposto nesta pesquisa orientou-se no sentido de explicitar e compreender os modos de constituição do itinerário de espiritualidade de três mulheres rezadeiras, residentes no município de Sobral/CE. Os objetivos foram: reconhecer os pontos de contato entre o itinerário de espiritualidade das mulheres rezadeiras com as experiências da própria pesquisadora; apontar os elementos constitutivos da prática curandeira, refletindo sobre os modos de produção de identidades; identificar nas narrativas de vida os processos de formação e seus entrelaçamentos com a experiência formadora; compreender o que fundamenta a espiritualidade enquanto substrato do “tornar-se si-mesmo”; elencar os elementos identificadores do percurso de espiritualidade configurados ao longo da existência das rezadeiras. Trago para a reflexão algumas preocupações, entre elas, a de articular os diversos processos de formação do sujeito, acreditando ser possível por eles dar conta daquilo que a vida ensinou a essas mulheres. Numa abordagem qualitativa a pesquisa se configurou como uma pesquisa (auto)biográfica, realizada pela conjugação da observação participante com entrevistas para registro das narrativas de vida. As mesmas foram elaboradas, no primeiro momento, numa entrevista aberta e, no segundo momento, segui a dinâmica da entrevista reflexiva (SZYMANSKI, 2004). Foram realizados quatro encontros com cada rezadeira, além de momentos de contatos espontâneos nas suas comunidades. Os sujeitos da pesquisa foram indicadas por outras quinze rezadeira da região que reconheciam naquela três maior experiência e respeitabilidade junto à população. Tomo alguns conceitos como importantes para a compreensão do entrelaçamento entre a experiência formadora, seus contextos, conteúdos, identidade, ancestralidade e espiritualidade, objetivando também perceber o que fez essas aprendizagens experienciais serem referência para o entendimento sobre espiritualidade. Busquei identificar os aspectos que foram mobilizados nas situações, onde a experiência aconteceu, na busca de compreender o que a vida ensinou a essas mulheres, articulando assim os elementos de uma identidade espiritual curandeira, via dinâmica da narrativa de formação. Os principais autores a darem suporte teórico para as análise fora: Josso (2004, 2010), Szymanski (2004), Vygotsky (2009), Jung, (1965, 1991, 1996, 2006), Tedlock (2008), Zimermam (2009), Góis (2008), Bíblia de Jerusalém (1973). Eliade, (1992). Como resultado identifiquei que a espiritualidade é um processo não igual, percorre toda existência, toma forma e expressa-se na descoberta e compreensão do tornar-se mulher rezadeira. Os discursos marcados pela dinâmica da resistência, da rejeição aos credos vividos por outras rezadeiras, a intolerância a outras crenças, devem abrir-se ao diálogo inter-religioso, mas isso só ocorrerá de forma efetiva, quando houver por parte dos cristãos a abertura para este diálogo.

The registered midwives are engaged in continuous health education lessons In antenatal visits, discouraging antenatal clients from using hannful traditional and cultural practices in an attempt to preserve pregnancy to tenn. Despite the registered midwives' efforts, the clients continue to use hannful cultural methods, which are life-threatening to both the mother and the foetus In utero. The prenatal clients perceive the registered midwives as not being sensitive to their culture. The results of this study revealed that health education in antenatal clinics should be collaborative: that is, the people who have influence over the clients' pregnancy, like me mother-in-law, the traditional practitioners, cUents and their family members, should be involved by the midwives during the preparation of pregnancy lessons and health education lessons on how to preserve pregnancy to term according to· scientifically proven methods. / Health Studies / M.A. (Health Studies)