We propose to study the wound healing in Zebrafish by using firstly a differential approach for modelling morphogens diffusion and cell chemotactic motion, and secondly a hybrid model of tissue regeneration, where cells are considered as individual objects and molecular concentrations are described by partial differential equations.

Although VL30 retrotransposable elements have been associated with certain cancers for nearly twenty years, because of their expression in rodent malignancies and recombination into murine sarcoma viruses, their causative role, if any, in cancer has been uncertain and enigmatic. Recent findings suggest loss of normal transcriptional control of specific VL30 element expression may make a critical contribution to tumor progression at a step associated with malignant conversion, by bringing into play a cellular program normally involved in wound healing. (...) This program, the fibroblast anoxic response system, includes an adaptation to glycolytic metabolism, secretion of metalloproteinases, and activation of an endonuclease. While appropriate for facilitating debris removal during wound healing, loss of control of this program in a cell which has already progressed to the benign neoplastic state has the potential to simultaneously produce the invasiveness and genomic instability charateristic of malignancy. Examination of tumors and tumor derived cell lines has confirmed that key aspects of this system are in fact activated in cancer. (shrink)

The processes of wound healing and bone regeneration and problems in tissue engineering have been an active area for mathematical modeling in the last decade. Here we review a selection of recent models which aim at deriving strategies for improved healing. In wound healing, the models have particularly focused on the inflammatory response in order to improve the healing of chronic wound. For bone regeneration, the mathematical models have been applied to design optimal (...) and new treatment strategies for normal and specific cases of impaired fracture healing. For the field of tissue engineering, we focus on mathematical models that analyze the interplay between cells and their biochemical cues within the scaffold to ensure optimal nutrient transport and maximal tissue production. Finally, we briefly comment on numerical issues arising from simulations of these mathematical models. (shrink)

How should we respond to injuries done to us and to the hurts that we inflict on others? In this thoughtful book, Wounds Not Healed By Time, Solomon Schimmel guides us through the meanings of justice, forgiveness, repentance, and reconciliation. In doing so, he probes to the core of the human encounter with evil, drawing on religious traditions, psychology, philosophy, and the personal experiences of both perpetrators and of victims.

Drawing on in-depth interviews with service women and men, Nancy Sherman weaves narrative with a philosophical and psychological analysis of the moral and emotional attitudes at the heart of the afterwars. Afterwar offers no easy answers for reintegration. It insists that we widen the scope of veteran outreach to engaged, one-on-one relationships with veterans.

There is a mental malaise creeping through the collective human mindset. Mass psychosis is becoming normalized. It is time to break free... One of the key problems facing human beings today is that we do not look after our minds. As a consequence, we are unaware of the malicious impacts that infiltrate and influence us on a daily basis. This lack of awareness leaves people open and vulnerable. Many of us have actually become alienated from our own minds, argues Kingsley (...) L. Dennis. This is how manipulations occur that result in phenomena such as crowd behaviour and susceptibility to political propaganda, consumerist advertising and social management. Mass psychosis is only possible because humanity has become alienated from its transcendental source. In this state, we are prisoners to the impulses that steer our unconscious. We may believe we have freedom, but we don’t. Healing the Wounded Mind discusses these external influences in terms of a collective mental disease – the wetiko virus (Forbes), ahrimanic forces (Steiner), the alien mind (Castaneda), and the collective unconscious shadow (Jung). The human mind has been targeted by corrupt forces that seek to exploit our thinking on a grand scale. This is the ‘magician’s trick’ that has kept us captive within the social systems that both distract and subdue us. In the first part of this transformative book, the author outlines how the Wounded Mind manifests in cultural conditioning, from childhood onwards. In the second part, he examines how ‘hypermodern’ cultures are being formed by this mental psychosis and shaping our brave new world. In an inspiring conclusion, we are shown the gnostic path to freedom through connecting with the transcendental source of life. (shrink)

Orphaned in her early teens and shuttled between abusive foster homes, Tatiana Forero Puerta found herself in her early twenties in New York City, haunted by the memories of her tumultuous youth and suicidal. Following emergency hospitalization, she was advised by her doctor to take up yoga. Over days, weeks, months, and then years, she embraced yoga's honesty and discipline--delving more deeply into its wisdom, literature, and, vitally, its practice. In so doing, yoga healed her scars, opened her soul to (...) forgiveness, and allowed her to reconcile herself with a past that had threatened to snuff out her life. Yoga for the Wounded Heart is an unsparingly honest memoir of a childhood lost and of courage and resilience gained. It's also an exploration of the fundamentals of yoga: as a technology that focuses our awareness; as a practical application of mindfulness and attention to what is really going on in our lives and bodies; and as a vehicle for the body to guide the mind and heart toward healing. (shrink)

The main purpose of these introductory remarks is to give the reader a sense of Philip Rossi’s philosophical project and its importance. I will then advance an interpretation of what motivates Kant’s commitment to community, and, on its basis, object to Rossi’s views on radical evil –a point which affects how one should conceive the moral vocation of humanity and the role that politics and religion play within it. My reconstruction concludes with a sketch of how the five contributions to (...) this Symposium fit together and deepen our understanding of Rossi’s overall project. (shrink)

A decolonial practice and understanding of education (whether theological or otherwise) requires engaging, subverting, deposing and reimagining a whole ecology of imaginaries, practices, structures, institutionalities, traditions, power asymmetries etc.: a task that is far beyond the capacities of any individual, community or even generation. Cognisant of this reality, the article foregrounds the question of pedagogy in theological education (but only as an integral part of the colonial/decolonial ecology of education) and argues that in so far as our pedagogies in theological (...) education treat students primarily as ‘thinking creatures’, we are engaging in a dis-membering pedagogy that reproduces the coloniality of being. I identify a Cartesian anthropology (‘ego cogito sum’) – engendering a host of dualisms giving artificial supremacy to certain dimensions of reality over others – as a key animating source of dis-membering pedagogies. Drawing on the ‘pedagogical excess’ (i.e. underexplored pedagogical themes) in the theological anthropology of Simon Maimela in conversation with pedagogical visions that cohere and extend his anthropological commitments, I argue that a re-membering pedagogy is, at minimum: a pedagogy of performative action, embodiment and (community based) liminality. I argue throughout the article that in the work of re-sourcing our animating anthropologies and re-imagining our pedagogies, we are engaged in the healing work of re-membering that which coloniality has torn apart: theory and practice, mind and body, the individual and relationality, the student and the teacher, the theological school and society. Contribution: This article outlines my attempts to theoretically and theologically ground (and extend) my espoused pedagogical commitments forged at the intersection of my community work and teaching as a theological educator in an undergraduate BTh programme. This article invites other theological educators to become conscious of the theological anthropology that their espoused pedagogical commitments assume and reflect on the pedagogical commitments that their theological anthropology entails, especially as it relates to the ongoing calls for the Africanisation/decolonisation of theological education in South Africa. (shrink)

The psalmist is deeply convinced that God is a reliable addressee to whom those hurt, traumatised and grieving may turn. Churches, by their mandate to share God's loving-kindness, are obliged to provide opportunities, counselling and pastoral care to those who suffer from violations in their lives. Representatives of the church will do so by proclaiming God's compassion and pitifulness. This obligation is all the more important as it can be observed that Christians, congregations and churches have oftentimes been part and (...) parcel of processes that caused harm, hurt and trauma to their members or other people. (shrink)

Important marine mammal areas (IMMAs)—‘discrete habitat areas, important for one or more marine mammal species, that have the potential to be delineated and managed for conservation’ (IUCN Marine Mammal Protected Areas Task Force 2018, p. 3)—were introduced in 2014 by the IUCN Marine Mammal Protected Areas Task Force to support marine mammal and wider ocean conservation. IMMAs provide decision-makers with a user-friendly, actionable tool to inform them of the whereabouts of habitat important for marine mammal survival. However, in view of (...) their non-prescriptive, evidence-based and biocentric nature, the conservation effectiveness of IMMAs is strictly dependent on politicians’ willingness to make use of them. It has been the customary task of advocacy non-governmental organisations to lobby decision-makers to stimulate respect for environmental law, but the scientific community is increasingly joining this effort. Scientists can effectively strengthen a healthy relationship between scientific objectivity and political advocacy without damaging the credibility of conservation science. Thus, those undertaking the identification of IMMAs can be among those responsible for strongly advocating the implementation of IMMAs and other conservation initiatives. (shrink)

Important marine mammal areas (IMMAs)—‘discrete habitat areas, important for one or more marine mammal species, that have the potential to be delineated and managed for conservation’ (IUCN Marine Mammal Protected Areas Task Force 2018, p. 3)—were introduced in 2014 by the IUCN Marine Mammal Protected Areas Task Force to support marine mammal and wider ocean conservation. IMMAs provide decision-makers with a user-friendly, actionable tool to inform them of the whereabouts of habitat important for marine mammal survival. However, in view of (...) their non-prescriptive, evidence-based and biocentric nature, the conservation effectiveness of IMMAs is strictly dependent on politicians’ willingness to make use of them. It has been the customary task of advocacy non-governmental organisations to lobby decision-makers to stimulate respect for environmental law, but the scientific community is increasingly joining this effort. Scientists can effectively strengthen a healthy relationship between scientific objectivity and political advocacy without damaging the credibility of conservation science. Thus, those undertaking the identification of IMMAs can be among those responsible for strongly advocating the implementation of IMMAs and other conservation initiatives. (shrink)

In Europe ≈15,000 patients receive larval therapy for wound treatment annually. Over the past few years, clinical studies have demonstrated the success of larvae of Lucilia sericata as debridement agents. This is based on a combination of physical and biochemical actions. Laboratory investigations have advanced our understanding of the biochemical mechanisms underlying the beneficial effects of larval secretions, including removal of dead tissue, reduction of the bacterial burden, and promotion of tissue regeneration. The present article summarizes our current understanding (...) of the microbiological, immunological, and wound healing actions of larval therapy, and the molecules involved in these beneficial effects. Future studies will focus on the isolation, identification, and (pre)clinical testing of the effective molecules of L. sericata larvae. These molecules may be candidates for the development of new agents for the treatment of several infectious and inflammatory diseases, including chronic wounds. (shrink)

Abstract:Through dismantling the territorial integrity of the modern nation-state, Indigenous sovereignty threatens state imposed hegemonic systems. While these systems exist at the threshold spatially—borders and boundaries—they are the ideological epicenter for controlling human and non-human life, rendering them manageable by the state. These borders are also perpetually liminal spaces, and it is in this liminality that artists intervene through poetics, confronting state rhetorics and exercising sovereignty to address colonial wounds. In 2015 and 2017, two land-based ephemeral art projects were created (...) to challenge the terms by which territory is instrumentalized in order to justify the commodification of both land and humans. In 2015, the artist collective, Post-commodity, set up a land-based art installation, Repellent Fence, intersecting the US/Mexico border in an effort to “stitch” the Americas together again. The gesture of stitching is also employed in Maureen Gruben's Stitching My Landscape from 2017 in which Gruben stitched a segment of ocean ice with vibrant red broad cloth near her home in Tuktoyaktuk, Northwest Territories alongside the Ibyuk Pingo, a national landmark administered by Parks Canada. Both of these projects provide entry points into the various methods by which land is abstracted into an oppressive and singular form. They push back against the rigidity of prescribed borders, instead investigating more fluid entanglements with land.This paper provides a comparative analysis of these projects, examining the ways in which counterpoints are central to them as artistic interventions. Crossing diagonally to the borders that the nation-state has institutionalized produces a moment of reprise to a highly specific end: to heal. Pivotal to these anti-colonial critiques are rejection, dismissal and a refusal to translate. A symbolic reorientation of the ways humans interact with land arises, evoked through a performative gesture of stitching across fragmentations and divides. (shrink)

본 연구의 목적은 노자와 장자의 철학적 관점에서 상처와 치유의 문제를 논의하는 것이 다. 인간과 사회의 상처를 치유하는 철학적 원리가 마음 비움의 위도론(爲道論)에 담겨 있 다고 해석하였다. 노장철학의 관점에 따르면, ‘이것’과 ‘저것’을 자의적으로 분별하는 행위 는 분별지와 선입견을 쌓이게 한다. 이는 존재의 왜곡으로 이어지며, 더 나아가 인간과 사 회에 상처를 남기게 된다. 이에 노자와 장자는 본래적 마음을 회복하는 철학적 해법을 제 시하였다. 그것은 마음 비움을 통하여 분별지를 해체하는 것이다. 마음 비움을 통하여 분 별지를 해체한 이상적 인간은 덕(德)을 회복한 인간으로 간주될 수 (...) 있음을 논하였다. 노장 철학의 이상적 인간은 부조리한 세상 속에서 인간과 사회의 치유를 이루어 가기 위해 실존 적 고뇌에 직면하면서도 타자에게 다가가고 소통하는 존재로 이해된다. (shrink)

The 1919 eclipse expedition’s confirmation of general relativity is often celebrated as a triumph of scientific internationalism. However, British scientific opinion during World War I leaned toward the permanent severance of intellectual ties with Germany. That the expedition came to be remembered as a progressive moment of internationalism was largely the result of the efforts of A. S. Eddington. A devout Quaker, Eddington imported into the scientific community the strategies being used by his coreligionists in the national dialogue: humanize the (...) enemy through personal contact and dramatic projects that highlight the value of peace and cooperation. The essay also addresses the common misconception that Eddington’s sympathy for Einstein led him intentionally to misinterpret the expedition’s results. The evidence gives no reason to think that Eddington or his coworkers were anything but rigorous. Eddington’s pacifism is reflected not in manipulated data but in the meaning of the expedition and the way it entered the collective memory as a celebration of international cooperation in the wake of war. Science is above all politics. —Sir Oliver Lodge (1914) Is it not an actual fact that babies have been killed in ways almost inconceivably brutal, and not as a mere individual excess, but as a part of the deliberate and declared policy of the German army? … Is it not a fact that German men of science have gone out of their way to declare their adhesion to these things? —“From an Oxford Note‐Book,” Observatory (1916). (shrink)

The 1919 eclipse expedition’s confirmation of general relativity is often celebrated as a triumph of scientific internationalism. However, British scientific opinion during World War I leaned toward the permanent severance of intellectual ties with Germany. That the expedition came to be remembered as a progressive moment of internationalism was largely the result of the efforts of A. S. Eddington. A devout Quaker, Eddington imported into the scientific community the strategies being used by his coreligionists in the national dialogue: humanize the (...) enemy through personal contact and dramatic projects that highlight the value of peace and cooperation. The essay also addresses the common misconception that Eddington’s sympathy for Einstein led him intentionally to misinterpret the expedition’s results. The evidence gives no reason to think that Eddington or his coworkers were anything but rigorous. Eddington’s pacifism is reflected not in manipulated data but in the meaning of the expedition and the way it entered the collective memory as a celebration of international cooperation in the wake of war. Science is above all politics. —Sir Oliver Lodge (1914) Is it not an actual fact that babies have been killed in ways almost inconceivably brutal, and not as a mere individual excess, but as a part of the deliberate and declared policy of the German army? … Is it not a fact that German men of science have gone out of their way to declare their adhesion to these things? —“From an Oxford Note‐Book,” Observatory (1916). (shrink)

The effects of time and the longitudinal course of the children’s internalizing symptoms following Intimate Partner Violence Exposure are still of great interest today. This study aimed to analyze the effect of the frequency of IPVE, adverse experiences after the cessation of the IPVE and the time elapsed since the termination of the violent relation on the prevalence of anxiety and depression among children. Participants were 107 children and their mothers who had been victims of IPV and had existing judicial (...) protection and restraining orders. Hierarchical logistic regression models were estimated to analyze children’s adjustment, considering the effect of the time elapsed since the termination, frequency of IPVE, experiences of revictimization, maternal pathology, and anxious anticipation of the mother at the prospect of future harm. Exposure to multiple events of violence at the hands of multiple ex-partners and higher scores in the mother’s anxious anticipation were significant predictors of children’s pathological depression and anxiety. Our results emphasize the need for early psychological evaluation of women and children’s victims of IPV to provide timely interventions that avoid symptoms from becoming chronic. Strategies to bring support and emotional security to the victims after the end of the violent relationship are desirable. (shrink)

In At the Will of the Body , Arthur Frank told the story of his own illnesses, heart attack and cancer. That book ended by describing the existence of a "remission society," whose members all live with some form of illness or disability. The Wounded Storyteller is their collective portrait. Ill people are more than victims of disease or patients of medicine they are wounded storytellers. People tell stories to make sense of their suffering when they turn their diseases into (...) stories, they find healing. Drawing on the work of authors such as Oliver Sacks, Anatole Broyard, Norman Cousins, and Audre Lorde, as well as from people he met during the years he spent among different illness groups, Frank recounts a stirring collection of illness stories, ranging from the well-known--Gilda Radner's battle with ovarian cancer--to the private testimonials of people with cancer, chronic fatigue syndrome, and disabilties. Their stories are more than accounts of personal suffering: they abound with moral choices and point to a social ethic. Frank identifies three basic narratives of illness in restitution, chaos, and quest. Restitution narratives anticipate getting well again and give prominence to the technology of cure. In chaos narratives, illness seems to stretch on forever, with no respite or redeeming insights. Quest narratives are about finding that insight as illness is transformed into a means for the ill person to become someone new. (shrink)

Presenting an understanding of the mind, emotions, and communication, Calm, Clear, and Loving invites an understanding of the transformation of mind, both in a meditative and therapeutic context. It is relevant to those dealing with histories of abuse and trauma, for those in the fields of mental health, and for those on meditative and spiritual evolution.

Despite the common trauma of systematic human rights violations under military rule, Argentina, Chile, and Uruguay have responded in markedly different ways to their troubling pasts. This paper explains differences in human rights policies over time and across countries by looking at varying domestic conditions, including the ideological orientation of the governing party and the structure of party competition, as well as constraints and opportunities presented by external events. Government support for human rights derives in part from ideological proclivity but (...) even more from the ability to build popular support for such a policy. Conservative and center-right politicians lack credibility among voters on human rights and therefore have little political incentive to adopt an activist stance on this issue. Leftist politicians are ideologically predisposed toward championing human rights but may be hamstrung by concerns about alienating centrist voters. Leftist politicians will only come out strongly in favor of human rights when they enjoy a clear political majority; leftist leaders who rely upon centrist allies will adopt a low-profile approach to human rights. Conversely, centrist political leaders who rely upon leftist allies have a strong political incentive to emphasize human rights. Once political momentum begins to shift to the right, however, centrist politicians will downplay human rights. Finally, external events may significantly alter national discourse on human rights, allowing cautious governments to gain political cover for more progressive human rights policy. By drawing attention to the important role of ideology and the structure of party competition, this paper offers a more complete explanation of the sources of human rights policy. It also provides a novel perspective on the ways in which external and international influences are filtered through national political systems. (shrink)

In this article, we discuss how we used institutional ethnography (Institutional ethnography as practice, Rowman & Littlefield, Lanham, MD and 2006) to map out powerful ruling relations that organize nurses’ wound care work. In recent years, the growing number of people living with wounds that heal slowly or not at all has presented substantial challenges for those managing the demands on Canada's publicly insured health‐care system. In efforts to address this burden, Canadian health‐care administrators and policy‐makers rely on scientific (...) evidence about how wounds heal and what treatments are most effective. Advanced wound care exemplifies the growing authorization of particular forms of evidence that change the ways in which nurses come to know about and conduct their work. The focus of this paper's nursing inquiry is a critique of registered nurses’ wound work as it arises within the established uptake of scientific evidence. (shrink)

Justice is closely related to forgiveness and the extent of the injustice gap experienced depends on how much or how little personal justice a wounded person desires. The experience of forgiveness includes two diverse forms of forgiveness: decisional and emotional forgiveness. Decisional forgiveness is controlling humans' behavioural intentions, while emotional forgiveness replaces negative, unforgiving emotions with positive, other-orientated emotions. A victim may make a decision to forgive, but never feels emotional peace about the decision to forgive. Both decisional and emotional (...) forgiveness are experienced internally within a wounded person and depends on the social context of the transgression and the response to it. Justice can narrow the injustice gap, but rarely closes it, while forgiveness can heal the pain within the injustice gap. The sense of desired justice is to some degree justifiable, but by granting decisional forgiveness and experiencing emotional forgiveness a wounded person can slow down if not stop ruminating vengeful thoughts. Christians can forgive transgression and wrongdoing because they are responding in gratitude to God's mercy, loving-kindness and forgiveness through Jesus' death on the cross. God guides Christian believers through the example of Jesus's humility to forgive wrongdoing and ultimately grow spiritually when Jesus requires decisional forgiveness and desires emotional forgiveness between victim and offender. Forgiveness is based on God's forgiveness, while humans tend to both forgive and also pursue justice without excusing injustice. Humans are in their own power incapable of justly forgiving transgression, but God can guide people through the Holy Spirit to just forgiveness. (shrink)

In this essay, Soyoung Lee explores the theme of mourning as a way of attending to a fundamental aspect of human experience that is bound to negativity. The essay helps readers to see that experience in a different light by drawing on what is shown to be an internal connection between mourning and having language. The dominant culture of contemporary education is preoccupied with management and control, and this renders hollow the understanding of the negative experience children go through. Such (...) experience, if it is acknowledged at all, is regarded as requiring intervention and perhaps correction. Yet negative experience, as Lee tries to show, is the very source of personal growth. This is to take human experience as wounded, and the wound as the very place for the creation of our own words. A hasty approach toward an individual's suffering, whether in the name of “healing” or “knowledge,” becomes a suppression of voice. In its denial of the otherness within the self, it neglects the possibilities of self-transformation. The essay pursues these ideas through a reading of contrasting works of art: some poetry by Paul Celan (in conjunction with Jacques Derrida's response to it) and Still Walking, a film directed by Hirokazu Kore-eda. Both artworks deal with their own wounds and words in ways that are instructive. (shrink)

Since the Vietnam War, graphic novels about war have shifted from simply representing it to portraying avenues for survivors to establish psychological wellness in their lives following traumatic events. While modern diagnostic medicine often looks to science, technology, and medications to treat the psychosomatic damage produced by trauma, my article examines the therapeutic potential of the comics medium with close attention to war comics. Graphic novels draw trauma in a different light: because of the medium’s particular combination of words and (...) images in sequence, war comics represent that which is typically unrepresentable, and these books serve as useful tools to promote healing among the psychologically wounded. Graphic narratives, both fictional and non-fictional, illuminate the ways that the unseen wounds of traumatic experience affect public health by compromising the ability of communities, individuals, and survivors to create and maintain meaningful relationships with others. (shrink)

I argue that for those who migrate to other countries for economic survival and political asylum, historical trauma wounds across geographical space. Using the work of David Eng and Nadine Naber on queer and feminist diasporas, I contend that homogeneous discourses of Filipino nationalism simplify and erase transphobia, homophobia, and heterosexism, giving rise to intergenerational conflict and the passing-on of trauma among activists in the United States. Focusing on Filipina/o/x American activist organizations, I center intergenerational conflict among leaders, highlighting transphobic (...) and homophobic struggles that commonly arise in cisgender women majority spaces. I contextualize these struggles, linking them to traumas inherited through legacies of colonialism, feudalism, imperialism, hetero-patriarchy, capitalism, and white supremacy. I inquire: how does historical and personal trauma merge and shape activist relationships and conflict, and what are activists doing to disrupt and work through historical trauma? I advocate for a decolonizing approach for “acting out” and “working through” trauma and healing collectively. By exploring conflict in organizations shaped by dominant Filipino nationalist ideologies, I resist romantic notions of the diaspora. Revealing the ways that dominant Filipino nationalism perpetuates a simultaneous erasure of nonnormative histories and bodies and epistemological and interpersonal violence among activists, I reject homogeneous conceptions of nationalism and open up possibilities for decolonial organizing praxis. (shrink)

Damage repair is a fundamental requirement of all life as organisms find themselves in challenging and fluctuating environments. In particular, damage to the barrier between an organism and its environment (e.g. skin, plasma membrane, bacterial cell envelope) is frequent because these organs/organelles directly interact with the external world. Here, we discuss the general strategies that bacteria use to cope with damage to their cell envelope and their repair limits. We then describe a novel damage‐coping mechanism used by multicellular myxobacteria. We (...) propose that cell‐cell transfer of membrane material within a population serves as a wound‐healing strategy and provide evidence for its utility. We suggest that – similar to how tissues in eukaryotes have evolved cooperative methods of damage repair – so too have some bacteria that live a multicellular lifestyle. (shrink)

Childhood sexual, physical, or emotional abuse can result in splitting many aspects of the emotional and rational sides of a person. Commonly the emotions become confused and difficult to name, and the rational side dominates as a survival mechanism. This can be exacerbated by simplistic teaching that suggests people need to choose to act in certain ways and ignore their emotions. Examples of biblical lament provide helpful models of integration between the rational and emotional sides, encouraging the naming of negative (...) emotions before God, turning to God rather than away from God to an abuser. A realistic grasp of forgiveness and repentance enables wounded people to find healing as they work towards integrating emotions, rationality, and spiritual formation. (shrink)

In a time of climate change, environmental degradation, and social injustice, the question of the value and purpose of human life has become urgent. What are the grounds for hope in a wounded world? This Sacred Life gives a deep philosophical and religious articulation of humanity's identity and vocation by rooting people in a symbiotic, meshwork world that is saturated with sacred gifts. The benefits of artificial intelligence and genetic enhancement notwithstanding, Norman Wirzba shows how an account of humans as (...) interdependent and vulnerable creatures orients people to be a creative, healing presence in a world punctuated by wounds. He argues that the commodification of places and creatures needs to be resisted so that all life can be cherished and celebrated. Humanity's fundamental vocation is to bear witness to God's love for creaturely life, and to commit to the construction of a hospitable and beautiful world. (shrink)

South Africa, like many other countries that have suffered through the brutality of colonisation and later apartheid, continues to grapple with ways of healing the scars that remain visible in its citizens’ bodies and psyches. These scars are both literal and figurative, and the impact thereof is felt daily, as people try to find ways of navigating the now-‘democratised’ and ‘liberated’ country. There is a persistent restlessness, as structural violence continues to affect members of society – especially those on (...) the margins, struggling for survival each day. In her book, Reweaving the Soul of the Nation, Mmatshilo Motsei offers insights into ways of imagining the possibilities of reweaving people’s broken souls. Using Motsei’s reflections as a compass, this article offers insights into the challenges of colonialism and spirituality, and interrogates the complexities of what education means. The article concludes by proposing ways of moving towards the possibility of healing our wounded souls. Contribution: This contribution forms part of the ‘VukaniBantuTsohangBatho collection on the Spirituality of Black Liberation’ and aims at honoring and celebrating the life and scholarly contributions of Vuyani Vellem. This article responds to the call by highlighting the role of spirituality in the reimagining of African lives and experiences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Place for Healing:A Hospital Art Class, Writing, and a Researcher's TaskJulia Kellman (bio)Introduction[O]bjects transform the top of our chest into a site of memory. I think of private landscapes like this one as querencias, places that hold the heart. The word has been translated as homing instinct and affection. Expatriate Alastair Reid introduced me to it in 1965, writing about the Spanish bullfight in The New Yorker. (...) After the first wound the bull chooses his querencia, the place in the ring where he returns for a moment to rest before the fight goes on, and where he finally dies. Querencia comes from the common Spanish verb querer; among its many meanings are to love, to want, to hold, and to command. Reid spoke of hometowns and native countries as querencias; exiles cling to their memories of them.1Place, "space that has the capacity to be remembered and to evoke what is most precious,"2 by its nature orients us to a particular perspective, to a way of looking at the world. Each place has its own local accent, its own constellation of habits, its own rhythm of language and thought. We are grounded in landscape in the same manner that we are situated in our social world, imprinted like other creatures on a typography, pattern of weather, cycle of seasons, scents, and colors.3Our hearts, too, are embedded in such places; and in this article, through this "act of personal witness," this "inscription of a self and a description of an object" as the anthropologist and writer Ruth Benhar4 describes it, we will see how the members of an art class for people with HIV/AIDS at a local hospital have similarly become grounded in their art space and in the tiny art community that has grown up around it. Additionally, we will discover the importance of a more descriptive style of writing as means for examining the role of art in the lives of people who are ill, for their various difficult [End Page 106] situations call for particular clarity and empathy that both honors and relates the stories of their lives. It will become clear as this article proceeds that the personal engagement of a researcher/writer in such a situation is critical as well. For not only must she be open—vulnerable, as Behar suggests—to the people with whom she works as a means of spanning the chasm between a life of illness and a life of health, but she must also be sensitive to the reader's needs, for she is the reader's guide and surrogate.5 This role as guide and alter-ego demands that the researcher tell the story of other lives in a manner that enables the reader to empathetically and eagerly undertake a journey with the researcher into a world unlike her own.6Personal Engagement: The Researcher/WriterHoward Brody, doctor and medical ethicist, explains the necessity for stories of illness to be descriptive.7 He asserts that the stories in which we are most interested are not merely factual recitations; they are about what the illness means to the individual—they include how that person understands events. "It is far too simple-minded" he writes, to assume that "the writer of literature presents to us a world of fantasy that never existed whereas the author of a nonfictional pathography has some special insight into the world as it really exists, even if the relevant world is nothing but his own subjective experiences."8 He concludes "in stories of that sort (stories of the meaning of things) the line between so-called truth and fiction becomes more blurred and ceases to affect the uses we make of the stories for the deeper understanding of the human response to illness."9 Further, Brody continues, one must understand stories of sickness in order to truly develop a philosophical understanding of what it means to be ill. Such an understanding, Brody suggests, not only provides ethical guidance for health care workers and others but also will lead to improved care for patients and better education of health professionals.10 This view of... (shrink)

‘Becoming all things to all persons’ is a key primal insight into the potential healing of the wound and the rift in the human family caused by long years of devaluation of one sex by the other. In this light, this article examines the theological implications of male-dominant language and imagery for God and God’s people in daily usage and community worship and its cumulative psychological effects on women. The main assumption in this article is that unconscious beliefs (...) and symbols rule the human imagination far more than do words and conscious declarations. The over-riding question is: How can believers be motivated to embrace the Gospel call to the mission of reconciliation in the area of gender, human identity, and language so as to increase everyone’s access to the unique healing power of Christ’s resurrection? (shrink)

This paper makes the case that environmental education needs to be taken up as a moral education to the extent that we see the connection between harm and destruction in the environment and harm and destruction within human individuals and their relationship, and proceeds to show this connection by introducing the key notion of human alienation and its psychological factors of wounding, dissociation or split, self and other oppression and exploitation, all of which result in compromised moral agency. To this (...) end, the paper further makes the case that we need to replace the culture of alienation with a culture of healing and reclamation of fundamental humanity manifest as compassion and wisdom, and presents an ideal of moral agency that would emerge when all parts and dimensions of one’s being—body–mind–heart–energetics—are aligned, attuned and integrated, having healed from the body–mind split, mind–heart split, body–spirit split and mind–matter split. Concepts and imagery borrowed from Asian philosophies, such as Buddhism and Daoism, are offered as illustrative resources for the project of reclaiming uncompromised moral agency and its manifestation through compassion and wisdom. These concepts include hungry ghosts, bodhicitta, sunyata and wu-wei. (shrink)

Celebrated yoga teacher and activist Seane Corn shares pivotal accounts of her life with raw honesty—enriched with in-depth spiritual teachings—to help us heal, evolve, and change the world “My first lessons in spirituality and yoga had nothing to do with a mat, but everything to do with waking up. They included angels, seeing God, and being in Heaven. But, believe me, not the way you might think.” So begins Revolution of the Soul. What comes next reads like a riveting memoir (...) filled with uncensored moments of joy, pain, wonder, and humor. Except, this book is so much more than that. Seane's real purpose is to guide us into a deep, gut-level understanding of our highest Self through yoga philosophy and other tools for emotional healing—not just as abstract ideas but as embodied, fully felt wisdom. Why? To spark a "revolution of the soul" in each of us, so we can awaken to our purpose and become true agents of change. Just a few of the stops along the way include: The everyday "angels" Seane finds in the gritty corners of New York's 1980s East Village; her early struggles as a total yoga-class misfit; the profound shadow work and body-based practices that helped her to heal childhood trauma, OCD, unhealthy behaviors, and relationship wounding; hard-earned lessons from some of the most heartbreaking places on the planet; and many other unforgettable teaching stories. (shrink)