J 2019

Effects of Extreme Ritual Practices on Psychophysiological Well-Being

XYGALATAS, Dimitrios, Sammyh KHAN, Martin LANG, Radek KUNDT, Eva KUNDTOVÁ KLOCOVÁ et. al.

Základní údaje

Originální název

Effects of Extreme Ritual Practices on Psychophysiological Well-Being

Autoři

XYGALATAS, Dimitrios (300 Řecko), Sammyh KHAN (752 Švédsko), Martin LANG (203 Česká republika, garant, domácí), Radek KUNDT (203 Česká republika, domácí), Eva KUNDTOVÁ KLOCOVÁ (203 Česká republika, domácí), Jan KRÁTKÝ (203 Česká republika, domácí) a John Hayward SHAVER (840 Spojené státy)

Vydání

Current Anthropology, Chicago, University of Chicago, 2019, 0011-3204

Další údaje

Jazyk

angličtina

Typ výsledku

Článek v odborném periodiku

Obor

60304 Religious studies

Stát vydavatele

Spojené státy

Utajení

není předmětem státního či obchodního tajemství

Odkazy

Impakt faktor

Impact factor: 3.293

Kód RIV

RIV/00216224:14210/19:00111202

Organizační jednotka

Filozofická fakulta

UT WoS

000487977900006

Klíčová slova anglicky

RELIGIOUS ATTENDANCE; SIGNALING THEORY; HEALTH; DEPRESSION; MEDICINE; STRESS; SPIRITUALITY; INDEX; PAIN

Štítky

Příznaky

Mezinárodní význam, Recenzováno
Změněno: 9. 4. 2020 12:21, Mgr. Marie Skřivanová

Anotace

V originále

Extreme ritual practices involving pain and suffering pose significant risks such as injury, trauma, or infection. Nonetheless, they are performed by millions of people around the world and are often culturally prescribed remedies for a variety of maladies, and especially those related to mental health. What is the actual impact of these practices on health? Combining ethnographic observations and psychophysiological monitoring, we investigated outcomes of participation in one of the world’s most extreme rituals, involving bodily mutilation and prolonged suffering. Performance of this physically demanding ordeal had no detrimental effects on physiological health and was associated with subjective health improvements, and these improvements were greater for those who engaged in more intense forms of participation. Moreover, individuals who experienced health problems and/or were of low socioeconomic status sought more painful levels of engagement. We suggest two potential mechanisms for these effects: a bottom-up process triggered by neurological responses to pain and a top-down process related to increased social support and self-enhancement. These mechanisms may buffer stress-induced pressures and positively affect quality of life. Our results stress the importance of traditional cultural practices for coping with adversity, especially in contexts where psychiatric or other medical interventions are not widely available.

Návaznosti

EE2.3.20.0048, projekt VaV
Název: Laboratoř pro experimentální výzkum náboženství