Family Rituals

Family rituals, consisting of celebrations, traditions, and patterned family interactions, are defined and illustrated in this paper. The power of ritual practice in families is explained by three underlying processes — transformation, communication, and stabilization — concepts whose roots lie in anthropology and ethology. We propose that all families struggle with finding a suitable role for rituals in their collective lives but their actual achievement varies greatly. Commitment to ritual and adaptability of ritual practice throughout the family life cycle are important considerations. The utility of these concepts in the assessment and treatment of families is discussed.     

Family theory and the scientific method

The evolution of family interactional research reveals a transformation from the theoretical concerns of a novel cybernetic paradigm to methodological problems of a prior mechanistic one. This change can be understood, within a cybernetic perspective, as an example of the characteristic functioning of adaptive systems attempting to maintain themselves unchanged under changed circumstances. A turn to a focus on method results in theoretical self-correction and the implicit retention of a mechanistic paradigm. This eliminates those most novel aspects of family interactional research that suggested the beginning of a cybernetic paradigm. A mechanistic methodology for family interaction research can be understood as an analogue to ritual in social systems. A primary attribute of ritual, sanctity, self-reflexively defines certain basic premises as unquestionable. By this, it regulates the beliefs of those who act it out, and eliminates the most radical novelty that confronts these beliefs. The evolution of family interactional research and its changing relationship to its methodology is an example of this process, the introduction and rejection of novelty by self-regulating systems. In this case, a challenge to the basic premises of a mechanistic paradigm is subverted, using its method as the arbitrator of validity in family interactional research.     

Attitudes Toward the Continuation of Family Rituals Among Emerging Adults

In this study we examined college students' assessment of the personal meaningfulness of their families' rituals and their desire to initiate family rituals in the future. Participants were 46 male and 49 female never-married, primarily European American undergraduates at a private east coast university. It was found that women were more likely than men to see themselves initiating future family rituals. The amount of ritual initiation undertaken by participants' same-sex parents and participants' communality were significant predictors of reported likelihood of future ritual initiation. A “caring” parenting style was the only significant predictor of the meaningfulness of rituals. The relationships of respondents' religious and ethnic background and their parents' marital status to their attitudes toward rituals were also examined.     

Understanding Family Interactions:

The purpose of this study was to examine the reactions by different family members to various social behaviors by a target child to determine what are the most probable consequences that child will experience. These analyses were based on the home observations of 47 nonclinical families with an identified target child between the ages of four and eight. The probabilities of several possible responses to the target child were computed as well as the conditional probability of those responses given different target child behaviors. Which responses were most likely to be emitted by family members in general and differences in the response patterns of parents and siblings are reported. IrnpIications of these analyses for understanding normative family interactions and for clinical intervention are discussed.     

Relationships between adult attachment representations and family ritual quality: a prospective, longitudinal study

Meaningful family rituals have been associated with positive outcomes for families and children. No studies, however, have investigated predictors of family ritual quality, the identification of which would be important for understanding why some families create and enact meaningful family rituals while others lack rituals or have problematic rituals. We propose that adult attachment security may be an important predictor of family ritual quality because family rituals may provide a sense of stability and cohesiveness for the family. The purpose of this study was to examine relationships between adult attachment representations and the quality of family rituals, using a prospective, longitudinal design. Prior to the birth of their first child, 125 couples completed the Adult Attachment Interview, and a subsample of 70 mothers and 62 fathers completed the Family Rituals Questionnaire when their first child was 7 years old. Different patterns of relationships between attachment representations and family rituals were found for mothers and fathers. Maternal Insecure Attachment was associated with higher routinization of family rituals. Being in a couple with mixed attachment classifications (e.g., one Secure partner and one Insecure partner) was related to a pattern of low routinization and low meaning for family rituals. The results of this study are interpreted in terms of two patterns of rituals that have been described by clinicians--rigid ritualization and underritualization, and suggestions for working with these ritual patterns in families with Insecure attachment are provided.     

Quality of Life and Adjustment in Youths with Asthma: The Contributions of Family Rituals and the Family Environment

This cross‐sectional study explored the relationships among family ritual meaning, cohesion, conflict, and health‐related quality of life (both specific to chronic health conditions and in general), and the emotional and behavioral problems reported by youths with asthma. Participants included 149 Portuguese children and adolescents between the ages of 8 and 18 who had been diagnosed with asthma and attended outpatient services at three public hospitals. The results showed that stronger family ritual meaning predicted a more positive family environment (i.e., higher cohesion levels and lower conflict levels), better health‐related quality of life, and fewer emotional and behavior problems in youths. Furthermore, family cohesion and conflict mediated the links between family ritual meaning and health‐related quality of life, and emotional and behavioral problems. These results did not change after controlling for participant age, gender, and asthma severity. The findings of this study suggest that family ritual meaning contributes to the adaptation of youths with asthma via its positive association with the family environment. The implications for multicontextual interventions with families are briefly discussed with regard to the positive role of family rituals and of their potential as a modifiable factor in families with increased health challenges.     

Family Ritual and Routine: Comparison of Clinical and Non-Clinical Families

Research demonstrates that the constructive use of family rituals is reliably linked to family health and to psychosocial adjustment. This study explores the relationship between family rituals and child well-being. Two samples participated: 21 families whose adolescent was receiving psychiatric treatment and 21 families in which the adolescent was a public school student. A parent and the adolescent were individually interviewed regarding family rituals and completed standardized measures of adolescent and family functioning. Analyses demonstrated that, in addition to significant sample differences in the expected direction on measures of functioning, the non-clinical families scored significantly higher on the index of family rituality than did the treatment families; this is additional evidence that family rituals are a correlate of child well-being. Further analysis of the data pointed to “people resources” as a robust dimension in its association to adolescent functioning. The role family ritual and routine plays in defining family relationships, both within the nuclear family and with other important adults, was significantly related to clinical status. This work may point to an important, yet overlooked, dimension of family ritual life, the relational qualities of rituals and routines.     

The Aged Are Family Members

Research reveals that the notion of the aged being abandoned or dumped by families is a myth. In general close ties and mutually responsible behavior continue. For those engaged in family treatment, older families and intergenerational relationships are a clinical frontier. Practitioners have the opportunity to experience and observe, in depth, the emotional quality and meaning of intergenerational relations. Older family members may play important roles in the family dynamics. It is hypothesized that their inclusion when appropriate in the treatment of younger families can be a preventive measure to forestall cyclical repetition of pathological relationship patterns. Just as family therapists are committed to the premise that many nuclear families are capable of psychological growth and change, they must become aware that aged family members have similar capacities. If intergenerational relationships are modified then family members in all the generations could be benefited.     

Rule-governed activity vs. rule-creating activity

Questioning the usual understanding of Native American religions as supernaturalistic, this study re-examines the ritual system of the Yaqui people of Arizona. First, it evaluates assumptions about the nature of religion—including God, grace, and prayer—which inform the ethnographical interpretation of Yaqui religion. Second, it reconstructs the Yaqui cosmological system and relates their complex cosmos to the traditional religious actors, the Deer Dancer and the Pascola clowns. Third it examines the master symbol, Sewa or Flower, to demonstrate that Yaqui religious logic does not correspond to the grace theory of Catholicism. Fourth, it demonstrates that flower embodies a causal system in which all religious actors, human and transcendent beings alike, achieve ritual efficacy in mutual, reciprocal acts of witnessing. Finally, the essay observes that ‘conversion’ fails to make sense of Yaqui syncretism for two related reasons. In the first place, the Yaqui neither rejected the world nor embraced a monotheism which assigns a privileged, vertical superiority to God. In the second, the Yaqui applied traditional insights deriving from the most basic realm of myth to reach an understanding that Jesus and Deer are alike powerful innocents who sacrifice themselves so that others might live. In all these ways, the essay demonstrates that the concept of the supernatural fails to explain either the traditional or the Christian sides of Yaqui religion and suggests that the same may be true for other Native American religions as well.     

THE MYTH-RITUAL COMPLEX: A BIOGENETIC STRUCTURAL ANALYSIS

Abstract. The structuring and transformation of myth is presented as a function of a number of brain "operators." Each operator is understood to represent specifically evolved neural tissue primarily of the neocortex of the brain. Mythmaking as well as other cognitive processes is seen as a behavior arising from the evolution and integration of certain parts of the brain. Human ceremonial ritual is likewise understood as the culmination of a long phylogenetic evolutionary process, and a neural model is presented to explain its properties. Finally, the mechanism by which ritual is used to resolve the antinomies of myth structure is explored.     

Revolt in the garden of eden: An alternative group model

The most common model used to highlight the significant features of a group revolt has been Freud's primal horde myth. In this essay the utility of this model will be briefly reviewed, then its most apparent limitation will be addressed. To wit, in this model the women play no active part in the revolution. On the other hand, as a model for group behavior the myth of the Garden of Eden preserves much of what is valuable in the primal horde myth, including the oedipal paradigm inherent in the revolution and, at the same time, offers a critical psychological understanding of the very active involvement women do have in groups before, during, and after the revolt. This is the main focus of this essay and will be explored in depth. Concomitant with this exploration, certain commonly observed behaviors of male group members during this critical phase of group life can also be better understood. Furthermore, the Garden of Eden myth highlights other important facets of the group revolt, and these will be noted. Finally a clinical example will be explored that vividly underscores the value of this alternative model.The author is grateful to Thomas Kohut, Ph.D., W. Donald Ross, M.D., and Walter Stone, M.D., for their valuable comments on an earlier version of this paper.     

Sacred Practices and Family Processes in a Jewish Context: Shabbat as the Weekly Family Ritual Par Excellence

The present article provides a deep and more focused look at the utility, meaning, processes, and power involved in a specific, family‐level, sacred practice or ritual from Judaism: Shabbat (Sabbath). Content analysis of in‐depth interviews with 30 diverse, marriage‐based Jewish families living in the United States (N = 77 individuals) yielded three emergent themes: (a) “Shabbat brings us closer together”; (b) How Shabbat brings the family together; and (c) The Power of Blessing the Children. These themes will be discussed respectively, along with related verbatim data from participants’ in‐depth qualitative interviews.     

IN THE BEGINNING: THE ROLE OF MYTH IN RELATING RELIGION,BRAIN SCIENCE,AND MENTAL WELL‐BEING

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field.     

Ritual in the Xunzi: A Change of the Heart/Mind

This article seeks to advance discussion of Xunzi??s view of ritual by examining the problem ritual treats and the way in which it targets the problem. I argue that the root of the problem is the natural inclination of the heart/mind to be concerned only with self-interest. The reason ritual works is that, on the one hand, it requires one to disregard concern for self-interest and observe ethical standards and, on the other, it allows one to express feelings in an ethically appropriate way. The ideal character shaped by ritual is one of respect in dealing with affairs and people; the ideal effect of ritual on the person is a sense of ease and security. Based on these conclusions, I will flesh out an implicit assumption Xunzi might have adopted about a pattern in human psychological constitution so as to further our understanding of Xunzi??s moral psychology.     

Delimiting Family in Syntheses of Research on Childhood Chronic Conditions and Family Life

Synthesis of family research presents unique challenges to investigators who must delimit what will be included as a family study in the proposed review. In this paper, the authors discuss the conceptual and pragmatic challenges of conducting systematic reviews of the literature on the intersection between family life and childhood chronic conditions. A proposed framework for delimiting the family domain of interest is presented. The framework addresses both topical salience and level of relevance and provides direction to future researchers, with the goal of supporting the overall quality of family research synthesis efforts. For users of synthesis studies, knowledge of how investigators conceptualize the boundaries of family research is important contextual information for understanding the limits and applicability of the results.     

Re-Membering Spirituality

Ritual has been used as a therapeutic tool within family therapy for nearly two decades. Our understanding of ritual has been drawn from studies of cultures in which all life was viewed as sacred. However, common use of ritual in therapy lifts ritual out of its sacred context and secularizes it. Blending some of the key thinking in feminist theology with feminist psychology can help women reconnect with a perspective on the sacred that is empowering. Reimbuing ritual with the sacred and expanding its use in therapy make it a powerful healing process for women.     

Thirteen Ways of Looking at a ‘Ritual’

‘Ritual’ has long been a key concept in anthropology and many ‘rituals’ have been identified, described, and interpreted. In most cases, those interpretations have been generated and presented by anthropologists. Occasionally, however, the interpretations of participants themselves are presented and can be equally multifarious. These sets of ways of looking at ‘ritual’ may or may not overlap. In this paper, I present thirteen ways of looking at one particular ‘ritual’—the (British) Quaker meeting for worship—and suggest that ways of looking are sometimes shared by academics and adepts. I conclude from this, firstly, that we are likely to produce an impoverished understanding of social phenomena when we ignore the interpretations of protagonists and, secondly, that to eschew a multivocal appreciation of ‘ritual’ will result in an unnecessarily crude representation of social life.     

Justice and Prudence: Principles of Order in the Platonic City

This essay seeks to question a certain imbalance in many existing accounts of Plato's dialogues. This imbalance involves a tendency to place too much emphasis upon a dualism between matter and spirit, soul and body. Although the author by no means denies the presence of such dualistic elements, she wishes to qualify them with reference to those aspects of Plato's dialogues which appear to place a stress upon the importance of multiplicity, myth, ritual, society, history, mimesis and time. Such instances of mediation, it will be argued, are just as central to an understanding of Plato's philosophy as instances where the body and/or instances of multiplicity appear to be deprioritised in favour of the soul and the unity of the intelligible realm. These issues will be explored with particular reference to Plato's examination of the nature of justice in the city and its relationship with the philosopher‐guardians exercise of phronesis. What is the relationship between dikaiosyne and phronesis? In order to answer this question, several further questions will be raised: What, for Plato, is a city? What is philosophy? And why, in the Laws, does the Athenian describe the city as “the true tragedy”?