blogging prior to the 2003 invasion, tells us that the whole thing started as a joke, and Riverbend says that she wanted to start a rant blog. In a 2003 letter to the American journalist Jeff Jarvis, Healing Iraq weblog author Zeyad explained his reasons for blogging: “I mainly followed Salam, G
brings about an experiential reductio ad absurdum of this delusion offering thus the “patient” the possibility of healing.
Western Epistemology and the Fallibility of Science
Among Hume’s “findings” most relevant to us at this point is the universally accepted objection to empirical science as
, drama, poetry, movement, dreams, and visual arts together, in an integrated way, to foster human growth, development, and healing. Such a therapy allows us to reclaim our innate capacity for creative expression of our individual and collective human experience. Expressive arts therapy is also about
: Mapping a mineﬁ eld. Human
Rights Review 2, 46-63. —— (2002). Healing the cycles of humiliation: How to attend to
the emotional aspects of “unsolvable” conﬂ icts and the use of “humiliation
entrepreneurship.” Peace and Conﬂ ict: Jour- nal of Psychology 8, 125-138. Margalit, A.
(2002). Th e
, it is the god who seduces Xochiquetzal and the man who seduces the woman, while in the healing ritual, it is Xochiquetzal who seduces the god. As we will see shortly, this double direction of the seduction opens the way for varied applications of the archetypical action of seduction, all the more so
the Greek healing centre of Askelapios (Aesculapius) there was an unusual building for which no function has yet been found. It is round, built of stone and within there is a stone maze. Maze construction has resurfaced in the 20th and 21st centuries in unexpected ways. An 18m (60 ft) maze was created
Religion. Biology and Philosophy , 18, 655-686. ——. (2006). Nature’s Medicine: empirical constraint and the evolution of religious healing. In P. MacNamara (Ed.), Where Man and God Meet: the new sciences of religion and brain , pp. 87-121. Greenwood Publishers, Westwood, CT. ——. (2007). Evolution and
their KB , or when they are simply unable to clearly formulate them, as often occurs in healing or in expert-layperson interaction more generally. Minimal shared recognition of intentions is still maintained in these contexts. The logic is thus cooperative in a technical sense: the parties seek to
differ greatly. Korean shamans, for instance, are typically possessed by external spirits during trance performances (Kendall, 1987), whereas the !Kung healers do not experience possession, but instead become charged with a spiritual healing energy, num (Katz, 1982). Moreover, Korean shamans are
’ activ- ity with its aid is an obligation for every clan member” (Anismov, 1963a, p. 116; also, Humphrey, 1996; Kehoe, 2000). In contrast to an understanding of shamanistic activity restricted to a healing specialist in trance (Eliade, 1964), it was the collective responsibility of the clan “to shamanize