2020
DOI: 10.1016/j.ajp.2020.102020
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Rethinking efficacy: People’s perception of ritual healing and trance religious practices at shrines in Pakistan

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Cited by 7 publications
(5 citation statements)
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“…Some India communities are reported to use words in rituals embedded with psycho-spiritual–socio-ecological cosmological worldview that emphasize family bonds, plants and animals as symbols of divinity, and link to spirits and ancestors while respecting cultural differences (67). In Pakistan, healing rituals engage many people and are associated with sacred activities to address physical and emotional issues (68).…”
Section: Discussionmentioning
confidence: 99%
“…Some India communities are reported to use words in rituals embedded with psycho-spiritual–socio-ecological cosmological worldview that emphasize family bonds, plants and animals as symbols of divinity, and link to spirits and ancestors while respecting cultural differences (67). In Pakistan, healing rituals engage many people and are associated with sacred activities to address physical and emotional issues (68).…”
Section: Discussionmentioning
confidence: 99%
“…Illness, on the other hand, is perceived as personal and interpersonal suffering based on social-cultural standards and values (3,52,53), with a multitude of signs and symptoms that may or may not manifest on the human body (41). Illness is philosophically based on mystical concepts (40,54), which are usually culturally structured (42,55,56), and attached with various social meanings (57,58). Some authors documented illness as an unclear and unnamed spiritual health condition caused by ancestral spirits and witchcraft (40), whose description of illness is embedded in people’s cultures.…”
Section: Discussionmentioning
confidence: 99%
“…Illness is philosophically based on mystical concepts (58), usually culturally structured (47,59,60), and attached with various social meanings (61,62). This aligns with the Balubaale's concept of illness.…”
Section: Discussionmentioning
confidence: 99%
“…Perilaku religius disebut berasal dari aspek ekstrinsik, ketika penggunaan religiusitas untuk kepentingan pribadi, khususnya untuk mendapatkan popularitas, pencapaian target bisnis atau untuk menjalin persahabatan. Sebaliknya, dimensi religiusitas intrinsik didasarkan pada tujuan alamiah, yakni menuntun seseorang menjadi lebih taat dengan cara mematuhi ajaran agama seperti berdoa atau terlibat dalam layanan masyarakat sukarela (Charan et al, 2020;Choy, 2020;Jiménez et al, 2019). Indikator/items of instrument dari variable religiusitas pada studi ini diadaptasi dari Ramlee et al (2016) yang terdiri atas lima indikator/item yang detilnya disebutkan pada Tabel 1.…”
Section: Kajian Pustakaunclassified