Therapeutic clowning and drama therapy: A family resemblance

Pendzik, Susana; Raviv, Amnon

doi:10.1016/j.aip.2011.08.005

Cited by 24 publications

(24 citation statements)

References 20 publications

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“…Variously termed medical clowns, clown doctors, or therapeutic clowns, they share the characteristics of working inhospitals and other health care settings … to provide support for the sick and their families, promote their recovery process, and minimize stress in every possible way—including in the health care setting itself … through the use of clown’s skills, and by sensitively interacting with patients, families, and staff by means of humor and laughter, fantasy and empathy. (Pendzik & Raviv, 2011, p. 268)…”

Section: Clowning In Health Carementioning

confidence: 99%

“…Less frequently, clowning has been utilized for adults receiving nonacute medical services in palliative care (Warren & Spitzer, 2011), rehabilitation (Gervais, Warren, & Twohig, 2007), and assisted reproduction (Friedler et al., 2011). Clowns have also participated in crisis projects for adult and child refugees in Croatia and Kosovo (Pendzik & Raviv, 2011).…”

Section: Clowning In Health Carementioning

confidence: 99%

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Presence redefined: The reciprocal nature of engagement between elder-clowns and persons with dementia

et al. 2016

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Elder-clowns are a recent innovation in arts-based approaches to person-centred dementia care. They use improvisation, humour, and empathy, as well as song, dance, and music. We examined elder-clown practice and techniques through a 12-week programme with 23 long-term care residents with moderate to severe dementia in Ontario, Canada. Analysis was based on qualitative interviews and ethnographic observations of video-recorded clown-resident interactions and practice reflections. Findings highlight the reciprocal nature of clown-resident engagement and the capacity of residents to initiate as well as respond to verbal and embodied engagement. Termed relational presence, this was achieved and experienced through affective relationality, reciprocal playfulness, and coconstructed imagination. These results highlight the often overlooked capacity of individuals living with dementia to be deliberately funny, playful, and imaginative. Relational presence offers an important perspective with which to rethink care relationships between individuals living with dementia and long-term care staff.

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Section: Clowning In Health Carementioning

confidence: 99%

Section: Clowning In Health Carementioning

confidence: 99%

Presence redefined: The reciprocal nature of engagement between elder-clowns and persons with dementia

et al. 2016

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“…Finally, reliving the experience of theater in childhood also seems to have rescued a happy child memory. As stated by Pendzik et al 30 , one of the main characteristics of the clown dynamics is imagination. The clown's imagination is a healthy psychological resource that helps to promote beneficial attitudes and thoughts.…”

Section: Discussionmentioning

confidence: 95%

The practice of the art of clowning by a person with aphasia: a case report

2020

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This study addresses the effects of the art of clowning on the quality of life and wellbeing of a woman presented with aphasia and depression. She was discharged from individual Speech-Language Therapy due to improved language skills, but she continued expressing emotional complaints associated with communicative situations. The participant joined Palhafasia, a community project that welcomes aphasics for group clowning sessions. She participated for six months in once-a-week meetings that lasted three hours each. The comparison of pre- and post-intervention measures detected improvements in her quality of life, including communication and subjective well-being of the participant. This innovative case study provides a preliminary contribution that must be further investigated. The study points to the potential benefits of the practice of clowning to promote quality of life and well-being of people with aphasia who suffer from depression.

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“…Laughter makes reality seem less threatening, dwarfing the fear and restoring the patient's own inner empowering forces. (Klein 1989(Klein , 1998Pendzik and Raviv 2011; Dramatherapy 23 Raviv 2012) Unlike the healer's and witchdoctor's mediation each in his own way between external forces which the patient cannot access, the medical clown mediates for the patient between his own powers to which his illness has limited his access. The !kung believe (Shostak 1981) that there are varied factors causing illness, some in the world of spirits, such as the story of the dead father's spirit while others are earthly factors, such as eating spoiled meat.…”

Section: The Perception Of Reality and Mediationmentioning

confidence: 97%

The Healing Performance: The Medical Clown as Compared to African! Kung and Azande Ritual Healers

Raviv

2014

Dramatherapy

Self Cite

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The medical clown, the dramatherapist, the traditional healer and the witchdoctor each conduct a dramatic, theatrical healing performance with the objective of healing the ill in their community. Their healing ability lies in their capacity of being intermediaries between different worlds, between chaos and order, and between the factors which caused and accelerated the illness and healing and mental powers. Each healer, using his own unique practice embodied in the perception of reality in their community, facilitates accessibility to healing powers to benefit those who are ill. The current article compares and analyzes the healing performances.

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Therapeutic clowning and drama therapy: A family resemblance

Cited by 24 publications

References 20 publications

Presence redefined: The reciprocal nature of engagement between elder-clowns and persons with dementia

Presence redefined: The reciprocal nature of engagement between elder-clowns and persons with dementia

The practice of the art of clowning by a person with aphasia: a case report

The Healing Performance: The Medical Clown as Compared to African! Kung and Azande Ritual Healers

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