The Understanding and Creation of Rituals: Enhancing the Life of Older Adults

ABSTRACT

We live in a rapidly changing culture, often with a loss of identity, community, and meaning. Rituals can give us a foundation, that sense of stability we need as we tackle the challenges and opportunities that confront us on a daily basis. Rituals must be grounded in understanding developed through particular attention to the meaning of the aging process in the context of the life span. The purpose of this article is to discuss the meanings of rituals and to present a simple method for creating rituals that can add meaning to the lives of older adults.     

Evaluation of a Structured Psychoeducational Intervention with Couples: The Dyadic Relationships Test (DRT)

Four cases are presented to illustrate the clinical usefulness of a new, statistically validated, visual-verbal test to evaluate couple relationships at seven different stages of the life cycle. Results from this test can be correlated with dimensions measured with another instrument, allowing to evaluate whether any progress has taken place as a result of structured or unstructured interventions.     

Christian Life Emphasis in the Retirement Community: A Koinonia of Spiritual Awareness

ABSTRACT

Retirement Community living sponsored by groups of churches or related, in any direct sense, to a purpose that is called Christian, should, in very specific ways, demonstrate that faith in Christ is an integral part of resident life.

An organization, within the retirement community of Holly Hall in Houston, Texas, seeks to fulfill that requirement by a deliberate commitment to what is called Christian Life Emphasis. It involves a variety of bonding rituals and a ministry of resident to resident that enables spiritual awareness to permeate the continuum of care.     

The strings on David’s Harp: religious ritual as a container for spirituality

ABSTRACT

Religion and spirituality have often been defined over against each other. The spontaneous, emotional and experiential nature of the spirit has been seen as preferential to the structured, fixed, and predictable nature of religious ritual. Religion education for children has moved away from the performance of ritual behaviour toward creating an environment to nurture the innate spiritual nature of children. This paper questions whether the pendulum has swung too far, neglecting rituals that have sustained religious and communal life for generations, and considers ways of reimagining traditional ritual as a way to encounter the spirit and build community.     

The Defiant Power of the Human Spirit: Mental Health in Later Life

SUMMARY

This paper sets forth a wholistic perspective on the aging process, that clearly acknowledges the struggles and tensions between both the positive and decremental aspects of aging encountered in this journey. It speaks eloquently of the overarching tapestry of our lives balanced against the precariousness and brevity of life's experience. It speaks of challenges of later life that are experienced as physical decrements progress. Against these are balanced the need for rituals and transcendent symbols to enable the person to move into the spiritual and find meaning in the journey. In presenting this picture of aging, Kimble moves beyond the biomedical paradigm and applying Frankl's material he clearly demonstrates the defiant power and potential of the human spirit in adjusting to and moving through and beyond suffering.     

Countering Cultural Metaphors of Aging

SUMMARY

This article examines three clusters of metaphors or cultural images of aging which function to marginalize older adults: metaphors which focus on aging as physical decline, on aging as aesthetic distance from youth, and on aging as failure of productivity. It then sketches out two ways to counter the marginalizing power of these cultural images of aging, to shape new metaphors or images of aging within a community of meaning, and to help make new sense of growing old, namely the formation of face-to-face groups of older adults and the creation of rituals in worship which name publicly the realities and experiences of aging.     

Omniscient gods and precision and intent in rituals: the case of Orthodox Judaism

ABSTRACT

Social scientists who study the minds of gods claim that the omniscient gods of monotheistic religions are aware of the intent of their followers, unlike gods who are not omniscient. For this reason, omniscient gods do not place emphasis on their followers’ precision in carrying out rituals, focusing rather on the intent and/or identity of the practitioners. The present article challenges this perception by focusing on several spheres of Orthodox Judaism in Israel. In each of these spheres, less attention is paid to the actual intent and identity of those practising the ritual, with far more attention directed to not only the actual execution of the ritual, but also the precision with which it is executed. Moreover, when rituals of healing are involved, imprecise or incomplete execution of such rituals can be used to explain their failure.     

PTSD symptoms among tsunami exposed mothers in Sri Lanka: the role of disaster exposure,culturally specific coping strategies,and recovery efforts

Background and objectives: Women in Sri Lanka have been uniquely exposed to a complex and protracted set of stressors stemming from a civil war conflict spanning over 25 years and the tsunami which struck Southeast Asia in 2004. This study investigates coping strategies and their association with trauma-related symptoms of tsunami-exposed mothers in Sri Lanka at two time points.

Design: Data for this study come from surveys administered in two waves of data collection to investigate both mothers’ and adolescent children’s post-tsunami mental health in early 2005, three months after the tsunami struck, and again in 2008, three years later.

Methods: Latent-variable structural equation modeling was used to test the study hypotheses among 160 tsunami-affected mothers in the Polhena village, Matara district, Sri Lanka.

Results: Among the various coping strategies examined, the use of cultural rituals as well as inner psychological strength was associated with lower levels of posttraumatic stress symptoms. In contrast, passive religious beliefs were associated with greater posttraumatic stress levels.

Conclusions: The results of this study reveal the differential associations of various coping strategies including rituals used by mothers exposed to the tsunami in Sri Lanka and their posttraumatic stress symptom levels.     

Liturgical Rites of Passage for the Later Years

ABSTRACT

Rites of passage help redefine self-understanding and community behavior as individuals move through transition events into successive life stages. Traditional religious rites, such as baptism, confirmation, matrimony and the funeral, function as rites of passage within faith communities. Congregations need to develop similar rites to mark individuals' passage into newer life stages such as the empty nest, retirement, and final infirmity.     

Spiritual Maturity and Meaning-Filled Relationships: A Sociological Perspective

SUMMARY

The process of self-development, spiritual maturity and the construction of new meaning-filled relationships in late life are analyzed through the actions and interactions observed in the biographical case history of Sarah-Patton Boyle. Atchley's four stages in the process of retirement applied to the case of Sarah-Patton Boyle identifies the changes in her social roles and relationships and the struggle to maintain a positive self-view in the midst of socio-environmental changes. The struggle to continue “spiritual self” identity and ties with the church are discussed.     

Cognitive-Behavioural Therapy of Obsessive-Compulsive Disorder in Oral Lichen Planus: A Case Study

In this single-case study, the clinical effectiveness of a cognitive-behavioural programme for the treatment of a subject affected with oral lichen planus and showing an obsessive-compulsive disorder is appraised. The condition was distinguished by irrational thoughts related to the disease and self-checking rituals concerning the state of the patient's mouth. These rituals provoked bucal mucosa membrane irritation, resulting in the deterioration of lichen lesions and an increase in their severity, impeding the action of pharmacological treatment. The intervention process was developed over the course of a month and a half, and in two clearly differentiated phases. First, an initial assessment was made over 15 days, with the purpose of obtaining data about type and frequency of the ritualistic behaviour as well as about the irrational thoughts and subjective anxiety level. Second, the treatment phase was carried out intensively for a month. Therapeutic procedures included exposure techniques, self-instructional training and response prevention. The results show significant differences between baseline and treatment phases in self-checking behaviour frequency, mean time spent on the rituals and subjective anxiety level. In addition, 1 and 9 months follow-up data are presented, showing that therapeutic gains were maintained.     

How have people who have stopped or reduced their alcohol consumption incorporated this into their social rituals?

Objective: Limiting alcohol consumption is beneficial for health, but can be challenging given the role alcohol plays in the rituals of many social occasions. We examined how people who stopped or reduced their alcohol consumption incorporated this change within their social rituals.

Design: We conducted 16 semi-structured one-on-one interviews with adults aged 25–65 years, who lived in Australia and had stopped or significantly reduced their alcohol consumption in the previous year.

Results: Through thematic analysis, we identified four approaches to adapting drinking rituals: replacing alcohol with other drinks, replacing drinking with other social activities, changing the meaning of drinking rituals and replacing drinking occasions with activities that achieve different goals. These approaches varied in the extent to which they reflected a low or high change in the meanings and/or behaviours attached to the ritual. Approaches involving little change, such as using alternative drinks, were more readily accepted by participants’ social companions than approaches involving more substantial changes such as replacing drinking with activities achieving different goals.

Conclusions: Considering both the role and meaning alcohol carries in social interactions, and how else these might be achieved, may assist people to stop or reduce their drinking, without sacrificing their social lives.     

Perspectives temporelles et satisfaction de vie chez les personnes âgées : test de l’effet médiateur du sentiment d’auto-efficacité

IntroductionOne of the major life goals is to pursue and to boost happiness (e.g., life satisfaction). Thus, exploring how people proceed to maintain an optimal level of happiness throughout their life course, and exploring which are the specific personal and social processes that contribute to this feeling of well-being within various stages of life, remain central topics for contemporary psychological science.ObjectiveThe objective of this cross-sectional research was to study the relationships between time perspective as defined by Zimbardo and Boyd (1999) and life satisfaction among a sample of aged people (n = 188). We hypothesized that these relationships were mediated by the generalized self-efficacy.MethodTo do this, a path model using a Bootstrap procedure was tested. Age, sex, self-perceived health and depressive mood were entered into the model as control variables.ResultsOur findings showed that: only present hedonistic has a positive indirect effect on life satisfaction through self-efficacy; the past negative seems to have a negative effect both directly and indirectly on life satisfaction; the present fatalistic exerts exclusively a direct negative effect on life satisfaction; and neither the past positive nor the future exert any effect on life satisfaction.ConclusionThe results emphasize the adaptive as well as maladaptive roles of different dimensions of time perspective in older people. These roles were discussed in light of some theoretical models, such as functions of reminiscence model and the socioemotional selectivity model.     

Conformity and resistance in personalized same-sex prayer rituals in Finland

ABSTRACT

This article studies the experiences of same-sex couples in connection with a prayer ritual conducted over their registered partnerships and focuses on the pre-legal context of same-sex marriage in Finland. The aim is to analyze conformity and resistance in the participants’ understanding of personalized ritual through Grimes’s categories of language, space, time, and actors. The findings reveal that most of the rituals had both elements of resistance that were understood as following a same-sex culture and of conformity with heterosexual nuptial traditions. Double affiliation with Christian and gay culture produces complex forms of conformity and resistance. Personalization of the religious rituals was more important to the participants of the study than following heterosexual traditions.     

From pastoral to georgic: the Dutch Jewish country house as a rhizome

ABSTRACT

Scholars often analyze houses’ “Jewishness” vis-à-vis Jewish law and rituals. For Dutch Sephardic Jews during the long eighteenth century, however, identity is better understood using a model of rhizome in which “Jewishness” consists of the deliberate interbraiding of multiple traditions. Jewish identity was inextricable from the cultures in which Jews lived. Jewish homes along the Vecht River near Amsterdam exemplify the rhizome model. They embody the same braided pastoral ideal found in eighteenth-century Dutch Sephardic literature and material culture. As Sephardic Jews relocated to Netherlands Antilles, the rhizome present in country houses shifted, taking into account Jews’ new role as slave owners. Thus while buitenplaatsen along the Vecht embraced the Jewish pastoral ideal of a retreat from mercantile life, landhuizen in Curaçao evoked a georgic ideal that channelled the residents’ gaze not on rivers, gardens, and grottos, but on guard stations, slave huts, and enslaved workers. Leisure became redefined as an ability to watch rather than retreat from labour. Taken together, Dutch Jewish country houses along the Vecht and in Curaçao challenge the notion that Jewish material culture has a “single root system.”     

“I don't reject the Catholic Church—the Catholic Church rejects me”: How Twenty- and Thirty-somethings in Poland Re-evaluate their Religion

Abstract

Given measures of religious belief and participation, young adults in Poland are becoming increasingly disengaged from the Catholic Church. Broad theories of secularisation are less useful for making sense of this trend than an analysis of the role of Catholicism in Polish society in the twentieth century, which demonstrates the ways in which forms of belief are contingent upon wider social and political transformations. This article argues that, since 1989, attempts by the Catholic Church in Poland to influence public life through conservative social and political interventions have alienated young people who are looking for religious resources with which to make sense of their lives in a rapidly changing social milieu. Alongside disengagement from conservative, propositional forms of Catholic truth and rejection of direct authority, young people still possess ‘religious capital’ and look upon religious ideas to orientate their personal lives. However, disaffection from the propositional truths offered by the Church and disengagement from rituals and practices of ‘folk Catholicism’ at the level of the family and local parish have not led to widespread expressions of atheism among young people. Instead, there is a sacralisation of everyday life and there are attempts to use ‘religious capital’ to help young people make choices for life. The reconfigured ‘religious capital’ is often expressed through diffuse Catholic symbols and sentiment as well as the periodic use of major religious festivals as a means of finding access to some form of collective religious experience. The article concludes by reflecting on the implications of these changes for the future religious landscape of Polish society.     

Surviving and Thriving After Trauma and Loss

Abstract

Individuals and their communities experience trauma and loss during times of natural disaster. Using Hurricane Katrina as a context, the authors provide an overview of the phases of disaster coping and discuss the ambiguous losses that can occur during these traumatic and life-changing times. The use of rituals as a creative intervention is introduced to help individuals and families facilitate their grief processes.     

Integrating Spirituality and Domestic Violence Treatment

Summary

This article provides a brief reflection on how the Change of Seasons treatment model developed and the reasons for its success with Aboriginal men. Parallels between Aboriginal perspectives, or worldviews, and Ken Wilber's transpersonal psychology, Rupert Sheldrake's fields theory, and Peter Senge's systems thinking are also discussed. Practical rituals and ceremonies that have been successfully integrated into psychoeducational group counselling as practiced in the Change of Seasons model are explained. These musings are included to initiate further dialogue on holistic approaches to counselling and other community initiatives.     

Guards Gone Wild: A Self-Report Study of Correctional Officer Misconduct and the Effect of Institutional Deviance on “care” within the Texas Prison System

This is a study of the treatment of patients who are in severe medical distress. A code refers to the designation that stands for the range of treatments that the patient will be given. Code blue involves the full range of medical treatment to prevent death. No code involves denial of life‐extending treatments. Previous research has documented that social factors are related to the treatment of terminally ill patients. This study uses interviews with registered nurses and secondary sources to address the nature of patient codes (their location in the hospital, the perceptions of nurses relative to these codes, the interaction among health care professions relative to codes, etc.). It is suggested that there are normative (code blue) and nonnormative (slow code) codes given to these patients. The normative practices are outlined. Then some social, psychological, and medical factors that conflict with these normative codes are addressed (e.g., the physician's view of death as a failure). Finally, the non‐normative practice of slow code is analyzed. In the slow code, the medical staff goes through the rituals of a code blue, but in a deliberate manner. Nurses’ perceptions of nonnormative codes are explored. Some alternatives to the use of slow codes are discussed.