Spirits, Dreams, and the Resolution of Conflict among Urban Guajiro Women

Watson, Lawrence C.; Watson-Franke, Maria-Barbara

doi:10.1525/eth.1977.5.4.02a00020

Cited by 12 publications

(5 citation statements)

References 7 publications

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“…Research has examined the significance of the experiential dimension across cultures. For instance, when faced with anxiety, Guajiro Indian migrant women have been observed to rely on mystical or supernatural solutions, such as those contained in dreams to overcome their conflicts (Watson & Watson-Franke, 1977). In Quebec, researchers found that over a period of 7 years, use of the transcendental meditation technique by government officials resulted in significantly lower physician payments (Herron, Hillis, Mandarino, & Orme-Jackson, 1996).…”

Section: Experiential Dimensionmentioning

confidence: 99%

Religion

Tarakeshwar

Stanton

Pargäment

2003

Journal of Cross-Cultural Psychology

164

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This article argues that religion should be fully integrated into cross-cultural research for four reasons: (a) religion, by itself, occupies a substantial role in people's lives across different cultures; (b) religion has been found to be a strong predictor of important life domains among individuals all over the world; (c) religion has a strong influence on cross-cultural dimensions; and (d) culture also influences and shapes religious beliefs and practices. The authors present a five-dimensional framework of religion and provide recommendations on ways it can be integrated within cross-cultural research.

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Section: Experiential Dimensionmentioning

confidence: 99%

Religion

Tarakeshwar

Stanton

Pargäment

2003

Journal of Cross-Cultural Psychology

164

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“…In the non-Western/non-Christian context, many people rely on religious or spiritual practices (e.g., prayer, meditation, wearing talismans) to cope with stressors and their impact on distress (Watson and Watson-Franke 1977; Rani and Rao 2000; Traphagan 2005). Indeed, cross-cultural analyses show that specific dimensions of personal religiousness may be more significant for some cultures than others and hence not readily transferable across cultural contexts (Tarakeshwar et al 2003; Wahass and Kent 1997).…”

Section: Introductionmentioning

confidence: 99%

Religiousness, Spirituality, and Psychological Distress in Taiwan

Liu

Schieman

Jang

2011

Review of Religious Research

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Most of the previous research on religion and mental health has focused solely on Western, predominantly Christian societies. Using a 2004 national survey of 1,881 adults in Taiwan, this study investigates the relationships between multidimensional measures of religiousness/spirituality and psychological distress in an Eastern context. Our findings differ from previous studies in the West, showing that:(1) religious-based supernatural beliefs are associated with more distress; (2) daily prayer is associated with less distress; (3) engaging in secular-based supernatural activities like fortune-telling is related to more distress; and (4) the frequency of religious attendance is unrelated to levels of distress. Broader theoretical and empirical implications of these findings are discussed.

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“…These roles have been also transformed through increased migration to larger urban centres, mixed marriages and wage labour (Blanchet-Cohen, 1997; Mancuso, 2006). Within this landscape, other internal forms of violence, such as domestic, intrafamiliar and sexual violence, have been documented (Corporación Humanas, 2011; Rivera, 1986; Watson and Watson-Franke, 1977).…”

Section: The Armed Conflict In Colombia: Memory Landscapes and Disputes Over Voice And Pastmentioning

confidence: 99%

Emplaced witnessing: Commemorative practices among the Wayuu in the Upper Guajira

Riaño‐Alcalá

2014

Memory Studies

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This article explores witnessing in the context of mass violation of human rights. It analyses the commemorative practices of a Wayuu community around the 2004 massacre when six Wayuu, four of them women, were killed and the entire community forcibly displaced from their ancestral territory in the northeastern part of Colombia (Guajira region). The annual commemoration temporarily brings the displaced back to their land to share, remember and have political discussions on the demands for justice and return to the territory. During these days, the Wayuu perform plural forms of testimony through the recreation of everyday life; the walking and re-signifying of the paths and sites of destruction; the remaking of places; and the re-enactment of their demands for return. This analysis highlights the restorative nature of these emplaced forms of witnessing and the role of testimony through which leaders and elders give public voice to their suffering and resistance to violence. These practices relocate the witnessing authority of outsider researchers in a relational field where survivor testimonial practices share space, knowledge production and political agendas with outsider witnesses.

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Spirits, Dreams, and the Resolution of Conflict among Urban Guajiro Women

Cited by 12 publications

References 7 publications

Religion

Religion

Religiousness, Spirituality, and Psychological Distress in Taiwan

Emplaced witnessing: Commemorative practices among the Wayuu in the Upper Guajira

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