“A merry heart doeth good like a medicine”: humour, religion and wellbeing

Collicutt, Joanna; Gray, Amanda

doi:10.1080/13674676.2011.630385

Cited by 7 publications

(9 citation statements)

References 62 publications

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“…Indeed, Freud stated that humour is an essential protective shield from life's harsh realities (Freud, 1963) and in palliative care, for example, humour plays an enormous role in the coping mechanisms of both healthcare professionals and the patients themselves (Collicutt and Gray, 2012). Furthermore, such gallows humour is also sometimes adopted by both patients and clinicians as a strategy for managing uncertainty (Bosk, 1980) when clinicians are unsure about a diagnosis or treatment.…”

Section: What Is Gallows Humour?mentioning

confidence: 99%

Is It Ever Okay For Healthcare Students To Laugh About A Patient?

Asif¹,

Gay²

2020

MedEdPublish

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Humour is an element of communication that has evolved over many thousands of years to convey complex concepts and emotions in a succinct and efficient way. The transmission of "positive emotion and playfulness" by laughter is well recognised and it is relatively commonplace in clinical environments. However, clinical environments are, at varying times, places of stress, fear and power differentials and where healthcare practitioners, students and patients all come together and use humour for a range of purposes. This paper considers some of the boundaries to be respected when using humour in the clinical environment and whether it is ever okay for healthcare students to laugh about a patient.

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Section: What Is Gallows Humour?mentioning

confidence: 99%

Is It Ever Okay For Healthcare Students To Laugh About A Patient?

Asif¹,

Gay²

2020

MedEdPublish

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“…Araştırmacılar mizah ve din arasındaki karmaşık ilişkiyi anlaşılır hale getirme adına mizahın doğası gereği sahip olduğu özellikleri ve onunla yakın ilişkili olan ya da olumsuz ilişki gösteren kavramları din ve dindarlığın özellikleriyle karşılaştırmışlardır (Capps, 2006;Collicutt ve Grayb, 2012;Saroglou, 2002a). Saroglou ve Jaspard (2001), tüm dinler olmasa bile birçok dinin mizaha karşı temkinli tavır almasını gerekçe göstererek, mizahın din anlayışından olumsuz etkilenebileceğini savunmuştur.…”

Section: Yapısal-fonksiyonel Açıdan Mizah Ve Din İlişkisiunclassified

“…Diğer taraftan sosyal grup düzeyinde kontrolün kaybedilmesi otorite açısından büyük bir tehdide dönüşebilir. Tarihsel süreçte mizahın, özellikle hiciv türünün, (genellikle saçma hale getirerek) otoriteyi yıkmanın bir yolu olabileceği birçok kez tecrübe edilmiştir (Collicutt ve Grayb, 2012). Bu bilimname XL,…”

Section: Kontrol Kaybına Karşı öZdenetimunclassified

“…Feinberg'e (2004) göre bu durum, kişinin benzer tecrübeleriyle kıyaslayıp kendini aynı yanılgıda olmadığını görmesiyle duyduğu zevki ifade eder. Üstünlük duygusuyla gülen kişi kendini etrafındakilerin üstünde tutar (Collicutt ve Grayb, 2012) ve bu tür gülme kendi içinde bir aşağılama ve kötüleme içerir. Gülmenin üstünlük duygusu ile motive edilen bu yönünün din tarafından hoş görülmesi beklenemez.…”

Section: E üStünlük Saldırganlık Ve Müstehcen Içeriğe Karşı Değerler Ve Edep Anlayışıunclassified

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A Research on the Relationship between Sense of Humor and Different Appearances of Religiosity

Yapici

Emre

2019

Bilimname

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In this study, the relationships between the sense of humor and different appearences of religiosity among university students is examined. The study designed as a survey method consisted of a total of 577 participants selected by simple random method. Questionnaire on socio-demographic variables, The Multidimensional Sense of Humor Scale, Intrinsic Religious Motivation Scale and Religious Dogmatism Scale were used to collect the data of the study. In addition, through a 10-point likert type questions, participants were asked to evaluate themselves about the importance of religion in their personal life, their selfhumor and self-religiosity. Data were analyzed by using independent groups ttest, Pearson Moment correlation analysis and multiple linear regression analysis. According to the results, there are negative, significant and low-level correlations between the sense of humor and different appearences of religiosity (religious dogmatism, intrinsic religious motivation and importance of religion in personal life). No relation was found between the sense of humor and perception self-religiosity. These four variables explained the 4% of the total variance in sense of humor. As the t-test results related to the significance of regression coefficients were investigated, it was found that the variable of religious dogmatism was a significant predictor for the sense of humor while intrinsic religious motivation, importance of religion in personal life and perception self-religiosity were not detected. According to this, it was concluded that only religious dogmatism, among the variability of religiosity, has a low effect on predicting humor. The findings were discussed in the context of the relevant literature.

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“…feel about themselves and toward others, and the flow on effects for relationships. Positive psychology is the area of psychology that studies the character traits that contribute to people living a positive and fulfilling life, and of the 24-character strengths listed within positive psychology that enable people to flourish, humour has been identified as one of these strengths (Collicut & Gray, 2012;Edwards & Martin, 2014). Within the framework of positive psychology, humour is understood to be a positive personality trait that facilitates initiation and maintenance of satisfying relationships, direct confrontation of challenges and maintenance of positivity when faced with difficulties (Edwards & Martin, 2014).…”

Section: Psychology-based Humour Research Explores How Humour Affects What People Think Andmentioning

confidence: 99%

New Zealand nurses use of humour in surgical nursing practice

Krogt¹

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<p>Humour is a tool that can build rapport, establish communication and enable a therapeutic relationship: all of which are essential skills for nurses. For nurses to use humour in their practice they need to know when it is appropriate and when it could be beneficial for patients. However, much of the literature on nursing humour focusses on when not to use humour or provides contradictory messages about the use of humour. This is problematic as with little guidance, nurses may be hesitant to deploy humour with patients, potentially missing important opportunities to deliver more effective care. The lack of evidence-based guidance about use of humour for nurses was a key driver for this study. Furthermore, with even less research in the surgical care setting, a stressful environment for patients and staff, the need to explore how and when humour is used in surgical nursing practice was important. A qualitative descriptive methodology was used to explore how registered nursing working in a surgical environment decide when and how to use humour within nurse-patient interactions, and the use of humour during nurse-patient communication is assessed. Data collection was carried out in two surgical wards within a single site tertiary hospital in New Zealand. Nine registered nurses participated in group or individual interviews that were conducted using an interview guide incorporating semi-structured questions. Data were analysed thematically. Findings demonstrate the humour is a significant feature of practice for surgical nurses with its use being purposeful and undertaken after careful consideration and assessment. Within three themes (assessing openness, building a connection, protection against vulnerability), humour was described as enabling nurses to quickly connect with patients and establish a therapeutic relationship. Humour facilitates communication, even under difficult circumstances, and provides an outlet for the perceived physical and emotional vulnerability experienced by both patients and nurses within the surgical environment. Humour forms an integral part of surgical nursing practice. This thesis challenges surgical nurses to place an emphasis on raising the profile of humour in practice and develop skills to assess when to use, and when not to use humour. This will require the development of specific educational and professional strategies.</p>

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“A merry heart doeth good like a medicine”: humour, religion and wellbeing

Cited by 7 publications

References 62 publications

Is It Ever Okay For Healthcare Students To Laugh About A Patient?

Is It Ever Okay For Healthcare Students To Laugh About A Patient?

A Research on the Relationship between Sense of Humor and Different Appearances of Religiosity

New Zealand nurses use of humour in surgical nursing practice

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