The Practices of Apostolic Faith Healers in Mental Health Care in Zimbabwe

This study aimed to understand and interpret faith healers' explanations of the aetiology and treatment of diseases and to canvass their views regarding collaboration between Western trained health care professionals and faith healers. Fifteen female and six male faith healers from Apostolic churches in Marondera (Zimbabwe) were selected and interviewed (mean age = 42.38 years; age range = 20–69 years). All the faith healers interviewed had been practising from two to fifty years. Content analysis of the data indicated that faith healers use a variety of procedures like prayer, holy water, counselling and sacred stones during their healing sessions. Common ailments brought to the faith healers included mental disorders, infertility, substance abuse, sleep disorders, childhood problems and physical problems. Witchcraft and avenging spirits were cited as the most common causes for illness. Closer cooperation between Western trained health practitioners and traditional (faith) healers is needed in the treatment of both physical and mental illnesses.     

Being-on-the-Bench: An Existential Analysis of the Substitute in Sport

Being a substitute in sport appears to contradict the rationale behind being involved in that sport, especially in those sports where substitutes frequently remain unused or are brought on to the field of play for the final moments of that game. For the coach or manager, substitutes function as a way to improve the team achieving a particular end, namely to win the game; whether to replace an injured or tired player, to change a team's structure or tactics, to complete a specialised manoeuvre (such as goal kicking in American football or a short corner in hockey), or to run down the clock. Whether a substitute is afforded an opportunity of playing the game appears to be directed by others; arguably if one had a choice in the matter one would chose to be on the field of play rather than off it. Nevertheless, the Existentialist position is that our situation is always inexorably one that is freely chosen. To argue that one has not freely chosen one's position is to be ‘inauthentic’. Furthermore, to conceptualise one's manifestation and to be treated by others as a thing ‘in-itself’–such as a substitute – is to fall into ‘bad faith’. Culbertson (2005 Culbertson, L. 2005. The paradox of bad faith and elite competitive sport. Journal of Philosophy of Sport, 32: 65–86. [Taylor & Francis Online], [Web of Science ®] , [Google Scholar]) has already argued that elite competitive sport is an arena that promotes rather than avoids bad faith due to its constituent factors. Culbertson's frame of reference primarily applied to sporting events that involve individuals competing in co-active, parallel competition – such as athletics, swimming or weightlifting – where bad faith is generated via a tacit acceptance of ever-improving and quantifiable performance. The purpose of this paper is a continuation of such an enquiry but with a redirection of focus away from parallel competition by individuals towards team competitions which are, by nature, less concerned with an unremitting contest against time, distance or some other measurable concept. This paper sets out to examine the nature of the substitute in sport, who appears to be equally liable to find herself being ‘inauthentic’ and/or in ‘bad faith’. It attempts to consider the nature of these concepts and offer direction as to how substitutes can attempt to realise the Existential ideal.     

“Where Are You?” Defensive Dissociation and Fragments of Annihilated Faith

This article addresses the relation between defensive dissociation and faith. Defensive dissociation is understood as a response to severe trauma. In this response there is no interpreting subject to process the event linguistically and the result is fragments of unformulated memory that continue to be painfully present long after the original trauma. The victim of severe trauma alternates between the need to be here in the presence of other human beings and the dissociative isolation of not being here. There are two related claims in this article. First, defensive dissociation stands for an event where faith is annihilated. As a defense it protects a person's remnant sense of faith, subjectivity, agency, and personhood by creating a space of non-experience. Fragments of annihilated faith continue to be present in the person's present formulations of faith and concomitant behaviors, relationships, and use of objects. The second claim is that the core of severe trauma remains outside the victim and community's capacities to represent it symbolically. This incommunicable core of annihilated faith can be contained by a community of faithful persons who are willing to face the horror of non-being and being nowhere without succumbing to despair.     

Believers and Their Disbelief

Several recent Roman Catholics who were known for their devotion have left accounts of their troubled faith. I consider three of these: St. Therese of Lisieux, Mother Teresa of Calcutta, and Pierre Teilhard de Chardin. Then I tell of the troubled atheism of Jean‐Paul Sartre. Finally, I use texts of Sartre and Teilhard to understand the unsettled nature of belief.     

Faith and reason and physician-assisted suicide.

Aquinas's conception of the relationship of faith and reason calls into question the arguments and some of the conclusions advanced in contributions to the debate on physician-assisted suicide by David Thomasma and H. Tristram Engelhardt. An understanding of the nature of theology as based on revelation calls into question Thomasma's theological argument in favor of physician-assisted suicide based on the example of Christ and the martyrs. On the other hand, unaided reason calls into question his assumptions about the nature of death as in some cases a good for the human person. Finally, if Aquinas is right about the relationship of faith and reason, Engelhardt's sharp contrast between "Christian" and "secular" approaches to physician-assisted suicide needs reconsideration, although his conclusions about physician-assisted suicide would find support.     

What Religion Affords Grassroots NGOs: Frames,Networks, Modes of Action

The international relief and development sector has swelled in the last two decades thanks to American grassroots NGOs: groups that rely on volunteer labor and individual contributions, often on budgets of less than $25,000 a year. Most of these organizations reject the label of “faith‐based organization,” yet they find the symbolic and material resources of religion indispensable. Religion affords these NGOs three kinds of resources to meet their distinct organizational needs. First, it provides frames, or ways of thinking and speaking about relief and development work that imbue it with legitimacy. Next, religion offers networks that provide money, volunteers, and entrée into aid‐receiving communities. Finally, religion affords familiar modes of action that link the NGO, supporters, and local aid recipients. I support these claims with LDA topic modeling (a computerized method of text analysis), content analysis of websites, and in‐depth interviews with 43 informants.     

Observing Christian faith during the childhood years

This paper presents the treasure and cultivate model as a research tool for observing Christian faith in the childhood years. The model seeks to treasure and preserve the natural and innate aspects of a child’s faith and spirituality, whilst simultaneously seeking to develop and cultivate other facets. It is proposed that this balanced approach leads to a childhood faith that is both wholesome and a resource to the child. Observation and logging of a child’s faith in this way provides a tool that allows surveying of characteristics that may influence faith. In the future, this research tool may be used to inform those who seek to foster a child’s religious faith in order that such nurture may be both healthy and resourceful. The paper describes a research project of 61 children aged three to thirteen years old, from six Christian denominations in North West England.     

Centering prayer’s effects on psycho-spiritual outcomes: a pilot outcome study

Centering prayer is a spiritual and religious form of meditation grounded in the history of Christian contemplative prayer. Despite its popularity, empirical research investigating centering prayer’s effects on psycho-spiritual outcomes is relative sparse. This pilot outcome study explored the effect of a centering prayer workshop on participants’ (N?=?9) depression, anxiety, stress, spiritual transcendence, religious crisis, faith development, and mindfulness. Several significant changes were noted over the course of the six-week study, including decreased anxiety and stress, and increased faith development and mindfulness. Interestingly, we noted that participants likely also experienced a spiritual or religious struggle that follows the established spiritual development paradigm called the Dark Night of the Soul. The study did not include a control group, and so did not account for effects related to history, maturation, or regression to the mean. Nevertheless, the initial results prove promising to develop more sophisticated research programmes that replicate the study’s findings.     

Writing for publication group: professional development situated in the interstices of academia and performativity

This article features nine ‘narratives of experience’ illustrative of academics engaged in an alternative Professional Development (PD) activity, referred to as Writing for Publication, in a regional Australian university. Each narrative adopts a critical stance to academic practice situated in what Ball defines as a ‘culture of performativity’ perpetuated by a ‘global neoliberal environment’. Contrary to professional development built primarily around sporadic content-provision and credential-based activities, Writing for Publication represents an alternative approach to professional development, a loose-coupling model, that gives validation to academics engaged in navigating dominant neoliberal discourses driving higher education filtered through the interstices or sites for identity-creation, agency formation and emerging communities of practice.     

The Influence of Neighborhood Aesthetics,Safety, and Social Cohesion on Perceived Stress in Disadvantaged Communities

Limited research has explored how specific elements of physical and social environments influence mental health indicators such as perceived stress, or whether such associations are moderated by gender. This study examined the relationship between selected neighborhood characteristics and perceived stress levels within a primarily low‐income, older, African‐American population in a mid‐sized city in the Southeastern U.S. Residents (n = 394; mean age=55.3 years, 70.9% female, 89.3% African American) from eight historically disadvantaged neighborhoods completed surveys measuring perceptions of neighborhood safety, social cohesion, aesthetics, and stress. Multivariate linear regression models examined the association between each of the three neighborhood characteristics and perceived stress. Greater perceived safety, improved neighborhood aesthetics, and social cohesion were significantly associated with lower perceived stress. These associations were not moderated by gender. These findings suggest that improving social attributes of neighborhoods may have positive impacts on stress and related benefits for population health. Future research should examine how neighborhood characteristics influence stress over time.