J 2019

Effects of Extreme Ritual Practices on Psychophysiological Well-Being

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

Basic information

Original name

Effects of Extreme Ritual Practices on Psychophysiological Well-Being

Authors

XYGALATAS, Dimitrios (300 Greece), Sammyh KHAN (752 Sweden), Martin LANG (203 Czech Republic, guarantor, belonging to the institution), Radek KUNDT (203 Czech Republic, belonging to the institution), Eva KUNDTOVÁ KLOCOVÁ (203 Czech Republic, belonging to the institution), Jan KRÁTKÝ (203 Czech Republic, belonging to the institution) and John Hayward SHAVER (840 United States of America)

Edition

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

Other information

Language

English

Type of outcome

Článek v odborném periodiku

Field of Study

60304 Religious studies

Country of publisher

United States of America

Confidentiality degree

není předmětem státního či obchodního tajemství

References:

Impact factor

Impact factor: 3.293

RIV identification code

RIV/00216224:14210/19:00111202

Organization unit

Faculty of Arts

UT WoS

000487977900006

Keywords in English

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

Tags

Tags

International impact, Reviewed
Změněno: 9/4/2020 12:21, Mgr. Marie Skřivanová

Abstract

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.

Links

EE2.3.20.0048, research and development project
Name: Laboratoř pro experimentální výzkum náboženství