Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders PDF

Preface

Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders was written to give responders a cultural bridge of understanding when interacting with the various magico-religious cultures of the world. The cultural intricacies that exist in religion present a challenge to the believers of these faiths and to the outsiders who encounter them. Artifacts, rituals and symbols are but small pieces of religious culture; these aspects can be seen with the naked eye by both believer and nonbeliever. The meanings attached to these aspects are hidden somewhere in the mythology of religious culture.

Understanding the hidden meanings behind these artifacts affects how responders choose to interact with patients who belong to these religious cultures. Knowledge of cultural taboos can give responders an advantage in communicating with a patient. Understanding that physical illness can have a "magical" significance can help responders in interpreting patient behavior.

There are several aspects of religious culture that can be understood through the disciplines of cultural anthropology and religious studies. This book seeks to draw from these disciplines and place religious culture in a context that will be relevant to the first responder. The complexities of each of these religious cultures cannot be limited to one chapter, but this book provides an elementary understanding of the basic concepts of these cultures.

Chapter 1 provides an important introduction to the need for transcultural communication skills and cultural competency for responders. Chapter 2 introduces readers to the concept of magic in religious culture and the common elements found in this culture. Chapter 3 (Neopaganism) provides responders with information on the culture of contemporary witchcraft and the various indigenous religions that are being revitalized in Western society. Chapter 4 (Santeria [Regla de Ocha]) is an examination of the Afro-Caribbean religion of the Yoruba people. Issues relating to sacred objects, biohazards and cultural taboos are a special focus. Chapter 5 (Palo and Kongo Religions) looks into the culture of Palo Mayombe and the various Bantu faiths. Chapter 6 (Voodoo) introduces the reader to the practices and beliefs of this Haitian-based religion. The actual culture of the Voudon faith is presented to help responders separate "fact" from "fantasy." Chapter 7 (Curanderismo) looks at the phenomena of folk saints and folk healing among members of the Latin community. Herbal healing is examined as a practice that is widely used among the healers and patients in the community. Chapter 8 (Closing Issues) assesses cultural aspects using Kleinman's Tool to Elicit Health Beliefs in Clinical Encounters. The Appendix (Index of Symbols) contains a catalog of symbols used in the artifacts and practices of magico-religious groups. And, finally, a Glossary of Cultural Terms provides readers with a lexicon of cultural terms that patients from various cultures may use when communicating with responders.

Public service agencies should provide employees with the tools necessary to properly assess situations and to effectively communicate with the growing population of magico-religious groups. Cultural competency can ensure cultural diversity and protection of deeply held religious faiths. It can also protect the health of responders and protect society from dangerous practices. Cultural competency does not mean that we condone or disapprove of a culture; it simply means that we understand each other's worldview. It is my hope that this book serves as a map to those unfamiliar cultures that responders may encounter.