Hazrat Inayat Khan (1882–1927) during the 1920s. On the day Rose Ausländer's poem was recited, I was attending a healing seminar in the summer school. Murshida Rabeya, 1 a senior teacher in the Inayati network, ran the seminar. 2 Right after the
The Affective Pedagogy of Post-Secular Sufi Healing in Germany
Visits, Relationships, and Healing in the Museum Space
Access to heritage objects in museum collections can play an important role in healing from colonial trauma for indigenous groups by facilitating strengthened connections to heritage, to ancestors, to kin and community members in the present, and to identity. This article analyzes how touch and other forms of sensory engagement with five historic Blackfoot shirts enabled Blackfoot people to address historical traumas and to engage in ‘ceremonies of renewal’, in which knowledge, relationships, and identity are strengthened and made the basis of well-being in the present. The project, which was a museum loan and exhibition with handling sessions before the shirts were placed on displays, implies the obligation of museums to provide culturally relevant forms of access to heritage objects for indigenous communities.
This article focuses on efforts to overcome the divide between state legality and local practices. It explores a pragmatic effort to deal with witchcraft accusations and occult-related violence in customary courts among the Miskitu people in Eastern Nicaragua, taking into account both indigenous notions of justice and cosmology, and the laws of the state. In this model, a community court (elected by the community inhabitants and supported by a council of elders), watchmen known as ‘voluntary police’ and a ‘judicial facilitator’ play intermediary roles. Witchcraft is understood and addressed in relation to Miskitu cultural perceptions and notions of illness afflictions, and disputes are settled through negotiations involving divination, healing, signing a legally binding ‘peace’ contract, a fine, and giving protection to alleged witches. This decreases tensions and the risk of vigilante justice is reduced. The focus is on settling disputes, conciliation and recreating harmony instead of retribution.
Le goût du sec
This text touches on the consumption of dry or dried products from the point of view of valorization and dessication as a norm of the “good”. Dried foods are also those which can circulate in the intra- and extranational migratory contexts thus allowing the commonality of sharing in absence. They also allow us to establish a clear distinction between human foods and demonic foods. And at last, they are the only ones to possess healing powers in the universe of therapeutic rituals linked to alimentation.
Ce texte propose d'aborder la consommation des produits secs et/ou séchés dans une perspective de valorisation de la dessiccation comme norme du « bon ». Les nourritures séchées sont aussi celles qui peuvent circuler dans le contexte migratoire intra et extranational permettant le partage au travers de la commensalité des absents. Elles permettent d'établir une nette distinction entre nourritures humaines et nourritures démoniaques. Enfin, elles seules possèdent des pouvoirs de guérison dans l'univers des rituels thérapeutiques liés à l'alimentation.
Alexandra Délano Alonso, Abou Farman, Anne McNevin, and Miriam Ticktin
Movement Sanctuary Is … An experiment Training for the not-yet Taken, not given A threshold An interruption A corridor Imagination Healing Autonomy Refuge Presence Solidarity Courage Dignity Non-innocent Shared fate
Sharon A. Kowalsky
toward healing and reconciliation. Schwartz and Takševa conclude that transnational comparisons of wartime rape raise awareness of the treatment of survivors and the need to integrate their narratives into official discourse and memory. As always, this
Clinicians on the Frontlines of the COVID-19 Pandemic
show my face, whereas now I'm covered in a face mask, I have a gown from head to toe; I have to wear gloves all the time. I can't even touch them, which doesn't give you the same kind of healing presence. Quinn, the ER doctor from Rhode Island, also
The Elsewhere beyond Religious Concerns
Annalisa Butticci and Amira Mittermaier
and community power, new visions of social and political possibilities, new ways of healing, and new social and spiritual connections are some of the aftermaths of the Elsewhere that can affect the inner and social worlds of people. As the articles
Julián Antonio Moraga Riquelme, Leslie E. Sponsel, Katrien Pype, Diana Riboli, Ellen Lewin, Marina Pignatelli, Katherine Swancutt, Alejandra Carreño Calderón, Anastasios Panagiotopoulos, Sergio González Varela, Eugenia Roussou, Juan Javier Rivera Andía, Miho Ishii, Markus Balkenhol, and Marcelo González Gálvez
ethnography on the Tsachila ritual, immerses us in an analysis of the bodies and the healing of their bodies to think about humanity and its limits, following some keys of the Amazonian and Melanesian ethnographic ensemble. Similarly, in Ferrié's work, the
Amanda J. Reinke
formal law and are ideally envisioned as highly responsive to participant needs, faster and more efficient, less harmful and more inclusive, and capable of providing healing for all parties rather than only punishing one party for harms ( Merry and Milner