Appreciative Inquiry: A fresh approach to research
One of the challenges to and for researchers in the 21st century is the shifts in approaches to inquiry. A reductionist approach to educational research has resulted in overlooking latent essences, such as a butterfly within a caterpillar, or a tree within an acorn, which are metaphors for spirituality within a person. Emergent scholarly inquiries about spirituality within education coincide with post-modernist paradigm shifts towards appreciative inquiry, a constructive mode of research that is a shift from vocabularies of deficit to conversations of possibility. Different from most modes of research, appreciative inquiry promotes transformative dialogue and action by presenting positive questions. Spirituality is evident in this form of inquiry when participants begin to feel a sense of hope, excitement, co-operation and ownership about the future. As noted within this paper, such a paradigm shift in scholarly inquiry requires re-thinking former ideologies that shaped reality and formulating new ways to discover truth: latent truths can be unearthed when Cartesian ideologies that separate head from heart are transcended by new ways of knowing. This paper demonstrates how an evolution in thought and research can mean formulating new words and new ways of inquiry.
Throughout investigative research careers within the fields of journalism, education and social work, Doetzel (2010) engaged in an Appreciative Inquiry process that resulted in a freedom to be positive and affirming. Applying an appreciative 4-D Cycle: discovery, dream, design and destiny (Whitney & Trosten-Bloom, 2003) promoted a constructive approach to my personal and professional interactions. Within this 4-D cycle, discovery involves seeking to “understand the best of what is . . . and what has been (p. 7); dream is an energizing exploration of what might be (p. 8); design is. . . statements describing what should be (p. 9); [and, destiny is] a series of inspired actions that support ongoing learning and innovation or what will be” (p. 9).
When employed by a community newspaper and radio and television station, Doetzel ( 2010) investigated the good news found within some tragedies; in the social work profession, she encouraged clients to “act as if” they were already healthy and to find purpose in their health challenges; and, while engaging in educational research, she asked study participants positive questions. This appreciative inquiry approach to Doetzel’s (2010) work has assisted her to mute some “critical, problematic and deficit-based voices” (Whitney & Trosten-Bloom, 2003, p. xi) that tend to cultivate oppression and reductionism within workplaces.
A major finding discovered in Doetzel’s (2006) literature review and data addressing leadership was that when professionals practise appreciative inquiry they can cultivate spirit within their workplaces. Spirituality within the work place is about connecting with the experience of re-awakening the sacred spark within oneself and others. Establishing discourses about spirituality within educational leadership assists educators to re-discover their heart wisdom, empowering them to view learning through a fresh lens.
By predicting a positive future within workplaces, appreciative inquiry is commonly preferred over research that suggests a repelling tomorrow (Doetzel, 2006). “Appreciation has to do with recognition, with valuing, and with gratitude” (Whitney & Trosten-Bloom, 2003, p. 2). Like elements of hydrogen and oxygen “that combine to make water, the most nurturing substance on earth, appreciation and inquiry combine to produce a vital and powerful, catalytic effect” (p.4). An appreciative inquiry process has been used to enrich spiritual development, heal people’s wounds, and enhance personal relationships (Whitney & Trosten-Bloom, 2003). Our choices of words within conversations assist in the creation of our reality. Therefore, we should “speak of delight, not dissatisfaction. Speak of hope, not despair. Let [our] . . . words bind up wounds, not cause them” (Whitney & Trosten-Bloom, 2003, p. 60).
Examining the 4D appreciative inquiry cycle: discover, dream, design and destiny (Whitney & Trosten-Bloom, 2003) within a literature review, assisted Doetzel (2006) to challenge assumptions that had distorted previous views of research (Doetzel, 2006). Appreciative inquiry was a constructive approach to Doetzel’s (2006) research that created space for new voices and expanded circles of dialogue to include discourses about spirituality. It encouraged the educational leaders participating in the study to establish systems that nurtured educators within their workplaces.
An appreciative inquiry approach to research centres more on discovering the practical effects of a study than developing new theoretical rigour (Gay & Airasian, 1992). The purpose of this form of inquiry is to improve work environments and “ to combine the research processes, habits of thinking, ability to work harmoniously with others and professional spirit” (Best & Kahn, 2003, p. 20). In this form of action research, as applied to leadership studies, the knowledge generated has been referred to as “practical wisdom” (Toulmin, 1997).
Sharing stories within an appreciative inquiry approach to research is a primary step in breaking down stereotypes and connecting theory with humanity. As noted byVanier(1998),
stories seem to awaken new energies of love; they tell us great truths in simple, personal terms and make us long for light. . . . When we tell stories, we touch hearts. If we talk about theories or speak about ideas, the mind may assimilate them but the heart remains untouched. (p. 90)
To awaken hearts and increase understanding, Jesus told parables, Hasidic Jews and Sufi teachers told tales and Hindus introduced stories.
“Storytelling can provide an opportunity for one to imaginatively engage in dissonant situations thereby increasing one’s capacity to see the world through more than one window” (Shakotko & Walker, 1999, p. 207). In Doetzel’s (2006) study, she attempted to understand participants’ truths from an appreciative inquiry standpoint, which is an approach commonly used in action research (Doetzel, 2006). Schratz and Walker (1998) point out that appreciative inquiry encourages reflection about life experience and story-telling, which are keys to learning. “Being able to speak to ourselves and others about what we experience provides a means of editing and rewriting scripts of everyday life, enables the building of a mental reference system . . . and allows us to build the narratives that give meaning and interest to our lives” (p. 197). Sharing stories is an important means of mentoring others, constructing knowledge and creating teachable moments (Mishler, 1986).
Appreciative inquiry enables researchers to engage in a story-telling process that generates new insights and new knowledge, and creates opportunities for participants to improve their own lives and the lives of their clients (Mishler, 1986). For example, in Doetzel’s (2006) study, participants were encouraged to question what assumptions they took for granted about leadership and the effects of them muting discourses about inspirational experiences within the work environment (Doetzel, 2006). As one form of co-operative action research, appreciative inquiry supports a commitment and ability to collapse the division between objectivity and subjectivity (Pyrch, 1998a).
Appreciative inquiry “can be seen as a spiritual imperative” (Reason, 1998, p. 149) that objects to the Western world-view, as “based on a fundamental epistemological error that humans are separate from each other and the natural world” (p. 157). This form of co-operative inquiry is a means to obtain more accurate and more ethical data, because the research is based on people’s experiences and “engaged with people rather than did research on people” (p. 149). Therefore, study participants are not treated like subjects. This approach to action research is a way of interacting with other individuals who share common concerns and interests; the goal is to make more sense of life, construct new and creative ways of viewing life and “above all to heal the alienation, the split that characterizes modern experience” (Reason, 1998, p. 162). Appreciative inquiry is a holistic approach to research.
As a constructive mode of action research, appreciative inquiry illuminates factors that serve to nourish the human spirit and furnish new alternatives for social action (Ludema, Cooperrider & Barrett, 2001); asking positive questions during this inquiry could have ignited transformative dialogue and action within human systems (Doetzel, 2006). For example, study participants may have been motivated to dialogue about and practise appreciative within their workplaces while being actively engaged in cooperative relationships during the data-collection process.
Rather than select an activity related to spirituality that is measurable or interpretable by a researcher, a person may choose to walk or sing as an expression of their spirituality (Mathews & Clark, 1998). Because only the walker or singer truly knows their intent, an outsider could not be certain whether or not this activity could be viewed as spiritual or non-spiritual. Taking this perspective into consideration, if a researcher attempted to analyse or dissect another’s perceptions of spirituality through a quantitative approach, misunderstandings could occur (Ulich,1945). “Spirit may erupt at any moment and from any genuine act of creativity” (Fox, 1995, p. 123). Furthermore, telling a divine story that one has been “graced to breathe” (p. 121) could be an epiphany resulting in a true sense of connection with the divine. As stated by O’Murchu (1997), “meaning is embedded in story, not in facts” (p. 199). Research approaches such as appreciative inquiry help deepen an understanding of the spiritual aspect of human existence.
As suggested by Ludema, Cooperrider and Barrett (2001), Doetzel (2006) used leading sub-questions with the aim of focusing attention towards affirming matters within the participants’ personal and professional lives: 1. having peak experiences
2. acknowledging moral beliefs that influence effective leadership practices 3. recognizing changes that have added enthusiasm to their leadership and 4. noting effective leadership practices worth recommending to other leaders.
Within a working definition of spirituality, Doetzel (2006) stated that the terms “enthusiasm” “excitement” and “spirit” are interconnected with the term “spirituality;” which enabled her to apply these terms the research questions.
First core question
How are the spiritual experiences of educational leaders understood and articulated by educators?
Sub-question related to first core question and first key concept
1. Think of a time when you felt the most excited, most engaged and most alive. What was it about this peak experience that you would define as being spiritual?
Sub-question related to the first core question and second key concept
2. What are some of the spiritual values and moral beliefs that influence the effectivenessof your leadership practices?
To answer the above research questions, data were collected on-line by giving participants questions by e-mail (Doetzel, 2006). The feminist, phenomenological and appreciative inquiry approach to the interview involved an interpersonal interaction in which participants were encouraged, by the questions, to share details of their experiences with the researcher. During an on-line interview with the researcher, participants were asked to reflect upon a specific instance, situation, person or event and then to explore the experience. This on-line interview served as a means to establish a relationship with each participant about what the experiences meant to them. Throughout the process, the interview was guided by appreciative questions guided by key concepts located within the literature.
Data upheld Park’s (2001) standpoint that representational knowledge involves participants re-describing or re-presenting the object of knowing, which were their peak spiritual experiences. Also, the antecedent event of having a peak experience could lead to the probable consequences of signifying and cultivating spirituality within the workplace. Experiences associated with “awakening spirituality within self” varied amongst all 10 participants, who presented them within the context of peak spiritual experiences (Doetzel, 2006).
From the findings, a schemata of cultivation of spirit within the workplace was developed from 10 participants’ shared spiritual experiences as leaders (Doetzel, 2006). In the appreciative inquiry 4D Cycle, this schemata reflects “designing” and “destiny.” . . . statements describing “what should be” and “what will be” (Whitney & Trosten-Bloom, 2003, p. 9). The eight components of this schemata include 1. affirming self and others, 2. applying faith, 3. sharing leadership, 4. being accountable, 5. having a clear vision and mission, 6. being true to self, 7. being a positive mentor, and 8. being a continuous learner. These components indicate that leadership models include a heart-centred approach which would place the needs of educators and students ahead of the materialistic concerns of a consumer nation. The components were constructed from participants’ responses to sub-questions three: What are some changes in leadership practices that have added enthusiasm and spirit to your leadership, and sub-question four: what effective leadership practices would you recommend to other educational leaders?
Within Doetzel’s (2006) research findings, applying heart-shaped images helped readers to conceptualize a leadership model that aligns heart with mind. Half the participants associated their experiences of cultivating spirit within the workplace with functioning with their minds and their hearts. For example, Sara stated that having a heart connection to her mind leads her to be more caring and compassionate towards herself and others. A heart schemata also suggests that educators need to bring a spiritual condition into their workplaces by having a clear vision. The schemata places the cultivation of spirituality within the contexts of the interior, exterior, cultural and collective social; it represents participants’ indications that effective leadership practices involve applying mind and heart intelligence to decision making.
A paradigm shift towards scholars seeking a more spiritual approach to their research and work practices is gaining momentum in this century (Dallarie, 2001). Many researchers have acknowledged that only though a “reconstruction of a spirituality as communal and political can ways be found to reverse the damage of social and economic decline” (p. 34). They are recognizing their innate need to reconnect to the divine spirit, and become more socially active in mentoring moral values (Simington, 2003).
An integral part of reflective knowledge is social action, which aims to change the world (Park, 2001). This knowledge can be gained from the destiny step of the 4D appreciative inquiry cycle that involves inspired actions leading to continuous learning and innovation resulting in organizational changes (Whitney & Trosten-Bloom, 2003). People engaging in political activities can feel empowered and experience changes within themselves that exceed their intellectual comprehension. “Through action, we learn how the world works . . . ; we learn from the mind/heart” (p. 87). Park suggested that by broadening epistemological frameworks to include a triangulated perspective of knowledge, researchers can gain competence from representational knowledge, connection from relational knowledge, and confidence from reflective knowledge. Thus, a triangulated perspective of knowledge may empower social workers to engage in a holistic process of awakening, signifying, and cultivating spirituality within their workplaces. By cultivating all three forms of knowledge, they may feel liberated to work towards becoming more human and enriching both themselves and their workplaces. As suggested by Ghandi, they could become the change they want to see.
References
Best, J., & Kahn, J. (2003). Research in education. (9th ed.).Boston,MA: Allyn and Bacon.
Cooperrider, D., Srivastva, S. (1987). Positive Image. Positive Action. Research in Organizational Change and Development (1), 129-169.
Dallaire, M. (2001). Contemplation in liberation: A method for spiritual education in schools. Lewiston,NY: Edwin Mellon Press.
Doetzel, N. (2010). Old Heart Child’s Eyes: A Diary of Miracles. Calgary. AB: Detselig Enterprises
Doetzel, N. (2006). Cultivating spirituality within leadership: Synergizing heart and mind..Calgary,AB: Detselig Enterprises
Ellis, C., & Bochner, A. (2000). Autoethnography, personal narrative reflexivity. In N. Denzin & Y. Lincoln (Eds.), Handbook of qualitative research (pp. 733-61).New York: Sage.
Fox, M. (1995). The reinvention of work.San Francisco,CA: Harper Collins Publishing.
Ludema, J., Cooperrider, D., & Barrett, F. (2001). Appreciative Inquiry: The power of the unconditional positive question In P. Reason & H. Bradbury (Eds.), Handbook of action research (pp. 189-199).Thousand Oaks,CA: Sage.
Mathews, D., & Clark, C. (1998). The faith factor: Proof of the healing power of prayer.New York,NY.
Mills, G. (2003). Action research: A guide for the teacher/researcher. Upper Saddle River,NJ: Pearson Education, Inc.
Mishler, E.G. (1986). Research interviewing: Context and narrative.Cambridge,MS:HarvardUniversity Press.
O’Murchu, D. (1997). Reclaiming spirituality.New York: Crossroad Publishing Company
Ocker, R. (1999). A heart-centred journey: An educational vision for paradigm pioneers. In L.Carroll & J. Tober (Eds.), The Indigo children: The new kids have arrived (pp. 74-76).Carlsbad,CA: Hay House.
Park, P. (2001). Knowledge and participatory research: Appreciative Inquiry: The power of the unconditional positive question In P. Reason & H. Bradbury (Eds.), Handbook of action research. (pp. 81-88).Thousand Oaks,CA: Sage Publications
Purpel, D. E. (1989). The moral and spiritual crisis in education: A curriculum for justice and compassion in education.Granaby,MA: Bergin & Gravey.
Pyrch, T. (1998a). Mapmakers on mapmaking. Systemic Practice and Action Research, 11(6), 651-668.
Reason, P. (1998), Political, epistemological, ecological and spiritual dimensions of participation. Studies in Cultures, Organizations and Societies 4(2), 147-167.
Shakotko, D. & Walker, K. (1999). In P. Begley, & P. Leonard (Eds.), The values of educational administration (pp. 201-220),New York: Falmer Press.
Simington, J. (2003). Journey to the sacred: Mending a fractured soul. Edmonton,AB: Taking Flight Books.
Ulich, R. (1945). History of educational thought.New York,NY: American Book Company.
Vanier, J. (1998). Becoming human.Toronto,ON: House of Anansi Press.
Wadsworth, Y. (2001). The mirror, the magnifying glass, the compass and the map: Facilitating participatory action research. In P. Reason & H. Bradbury (Eds.), Handbook of action research (pp. 421-431).Thousand Oaks,CA: Sage Publications.
Wilber, K. (1996). A brief history of everything.Boston,MA: Shambhala.
Whitney, D., Troseten-Bloom. A. ( 2003). The Power of appreciative inquiry: A Practical guide to positive change. San Francisco, CA: Barrett-Koehler
INTERLUDE 1
Music Is the Heartbeat of Life
Nancy-Angel Doetzel
Mount Royal University, Calgary
Music is the heartbeat of life! It can spark one's wellbeing and ignite the breath of life. Thus, the music and health connection shared by the 19th century physician and musician, needs to be re-established and retained (Lippin, 1992). Music is a major force in the lives of people from all cultures (Wolf & WolfBrown, 2011). “Rhythm, song, and improvisation punctuate the progress of individual and collective experiences…; music instinct has its basis in biology” (p. i). Research (Duffett, 2015 2015; Foley, 2015; Piper, 2004; Droh, 1992; Westermeyer, 2013; Woodman, 2000) suggests that music can alter a person’s state of physical, mental and spiritual wellbeing. “Music is able to stimulate, to soothe, to control our emotions, our vegetative nervous system. We are able to express fear, pain, happiness, grief, hope, despair, agitation and much more through music” (Droh, 1992, p. 1). Music articulates a language known to heal broken hearts; a gentle rhythm and vibration can nurture one’s soul and rejuvenates a wounded spirit. In this interlude I will unravel literature and stories, which support the notion that music is the heartbeat of life.
Some musical compositions demonstrate a strong presence of divine images. “Across time and geography people have known the power of music for evoking the gods and acquiring spiritual insight. Whether arising as a textless chant by a single voice or a percussive auditory event for ritual dance, music in its various modes is a virtually ubiquitous companion to religious and spiritual practices” (Foley, 2015, p. 638). Children are born with an intrinsic openness to music, which helps awaken them to life. As stated by Wolf & WolfBrown (2011): “The brain is a plastic organ and music itself has the power to shape the brain’s development into later life” (p. ii). They suggest that musicians who frequently play an instrument are known to have lower rates of dementia. Some musicians also develop a closer connection with the God of their understanding.
Music may inspire a religious experience and reflect God’s presence; or, alternatively music can awaken an intrinsic spirituality within a listener (Atkins & Schubert, 2014). Certain rhythms and lyrics have been known for igniting one’s spirituality (Foley, 2015). Many people have claimed to be uplifted, while tuning into music, within the moment.
Music can also connect the now with the past, present and future. Although it is ephemeral in nature, music can be timeless to listeners (Westermeyer, 2013). Thus, as Augustine suggested (cited in Westermeyer, 2013), a person prays twice when they sing hymns. And, often older adults, facing dementia, will remember the lyrics of a hymn, when they hear the familiar tune.
Music can synergize head and heart, which reflects its spiritual nature and ability to trigger compassion. Amazing music was created during the slavery era, to assist Black people to heal from inequities and injustices (Westermeyer, 2013). “Music is widely seen as something intoxicating, a form of magic, perhaps: something that arguably approximates or stimulates spiritual transcendence” (Duffett, 2015, p. 184).
In an autoethnography, Doetzel (2010) writes about ways music was the heartbeat of her life. Her mother prayerfully sang a hymn to her, when she had just entered this world. Then, her mom and dad continued to sing lullabies to her during the childhood years. Doetzel further claims her spirituality and sense of wellbeing were being nurtured by music throughout her life. Prayer and music often went hand and hand when her mother and father sang hymns to their children. Wolf and WolfBrown (2011) state that “the power of music to control the spirit has always been understood… and known to stimulate the brain’s primary engines of human capacity” (p. ii). They further point out that giving opportunities to children to experience music can have an impact on their healthy development.
When she was 10 years old, Doetzel (2010) experienced a strong spiritual influence of a prayerful song. After she came home from the hospital, to celebrate Christmas with her family, she was suffering from breathing issues, connected with being ill, with double pneumonia. She suddenly appeared to be choking to death, when expressing extreme excitement, as she was ripping open a Christmas gift. Her father then grabbed her and held her up by her feet, while patting her back, and prayerfully singing “Silent Night” until paramedics arrived. After she miraculously started to breathe again, she thanked her father for singing her back into her body.
Acknowledging the healing effects of music, Doetzel (2010) commenced writing singing telegrams for people who were ill, and then she sang personalized messages to hospital patients. She recalls some patients claiming her music exceeded the medical effects of painkillers or sleeping pills. As the years progressed, Doetzel became further informed about the many health and spiritual benefits of tuning into and composing music. However, as noted by Wolf & WofBrown (2011) limited studies have been conducted on the healing effects of music in hospitals because of the challenges in quantifying research and applying qualitative data to an evidence based medical model. As stated by (OnosahwoIyendo, 2016) “sound in hospital space has traditionally been considered in negative terms as both intrusive and unwanted, and based mainly on sound levels”( p 1). Therefore, conducing studies on ways music can heal may be discouraged or forbidden within most hospitals.
In addition to the healing effects of music being played and heard, songwriting can enhance a person’s mood and trigger a state of wellbeing (MacDonald, 2013). Being fully engaged in a songwriting process may breathe life into the author and lift their spirit. Tuning into one’s own song creation is a positive and rewarding experience, comparable to self-medicated therapy. Evidence is growing to indicate there are many therapeutic outcomes to song creation, and many amazing effects of prayerful hymn singing.
Piper (2004) writes in his autobiographic book titled: “90 Minutes In Heaven” that after he had been pronounced dead by paramedics and police, at the scene of a horrendous accident, a man grabbed his shoulder and started to pray for him, by singing a hymn. This man of faith, at the scene of the accident, sang the lyrics: “O what peace we often forfeit. O what needless pain we bear, all because we do not carry everything to God in prayer” (p. 43). Instantaneously, Piper started to breathe again, and then commenced singing along with this man. His breath of life had been ignited and his spirit lifted by a meaningful hymn.
Lila Kane was praised for lifting people’s spirits, when she presented a concert, in varying octaves and languages (Doetzel, 2010). Kane told her audience: “my life is to kiss hearts with song, create a bridge between heaven and earth, share the journey and inspire; for it is not my voice you hear, it is my soul. Voice is the vehicle; music is the gift (p. 27).” Kane’s healing melodies could be felt, while she performed with rhythm sticks and drums. After her performance, many people in the audience claimed they’d experienced a sense of wellbeing, especially when she chanted Nam-myoho-Renge-kyo.
Nam-myoho-Renge-kyo was being chanted by some of her Buddha friends, when Doetzel (2010) was being wheeled down a hospital corridor towards the surgical ward. She was advised this was a healing chant. And, she noticed how peaceful she felt before undergoing a major surgical process. After surgery, she wrote a song, titled “I thought about Dancing.” The song was recorded and heard by many cancer patients, who claimed this encouraging piece of music gave them hope and a sense of wellbeing.
Woodman (2000) writes in her autobiography about ways music and dance had assisted her to keep her spirit up and rise above the pain she faced with battling cancer. When she heard joyful music, playing in the hospital, she commenced dancing and singing, in her wheelchair. And, she said: “I feel myself a gypsy---a twenty-four-year-old glowing woman. I am being danced” (p. 241.) Woodman was soon met by a stranger, who joined her in dance. She told him it did not matter to her whether she broke her back or died while dancing. She stated that “music is like prayer--- a mystical bridge between heaven and earth” (p. 94).
Maranto (1992) suggests that music can play a major role in rehumanizing hospitals, by reducing stress prior to surgery, elevating wellbeing, and putting an emphasis on health, rather than illness. She states that although the connections between music and healing are ancient, they have dissipated over the years. Lippin (1992) further states: music is so universal that in a sense we are all music medicine patients (p 31). He reports a case where a lawyer, who had developed a brain tumor, decided to honor his passion to play a violin; and, after learning to play this instrument, his tumor disappeared.
Despite the many arguments in favor of bringing music into hospitals to assist in healing, beliefs and policies endorsed have often deterred incorporating any rhythms and songs into health care. Wolf & WolfBrown (2011) point out that in health care centers musical outreach is often viewed as totally entertainment, rather than as a medical intervention. Therefore, bringing musicians into health care facilities could be viewed as an intrusion and against hospital policy.
Doetzel (2010) suggests that singing and chanting on route to have surgery, and later composing songs, has given her insight into the healing effects of music. Whenever, the medical professionals indicated that her cancer had returned, she applied music to her healing journey, leading to spontaneous remission. On several occasions, her doctors informed her that they could not explain why or how her tumors had disappeared. However, they advised her to keep on doing whatever she had been doing to stay healthy. Doetzel came to understand that music is the heartbeat of her life and music and has assisted her to walk through health challenges. Therefore, she has continued to keep on doing what she had been doing to stay healthy.
References
Atkins, P., Schubert, E. 2014. Are Spiritual Experiences Through Music Seen as Intrinsic or Extrinsic? In Religions. ISSW 2077 1444. www.mdpi.com/journal/religion
Doetzel, N. A. 2010. Old Heart Child’s Eyes: A Diary of Miracles. Detselig Publishing
Droh, R. 1992. Introductory Remarks. In MusicMedicine. MMB Music. Inc.
Duffett, M. 2015. Elvis’Gospel Music: Between the Secular and the Spiritual. In Religions. ISSW 2077 1444. www.mdpi.com/journal/religion
Foley, E. Music and Spirituality—Introduction. Religions 2015, 6, 638–641
Lippin, R. 1992. The Case For a Holistic Model. In MusicMedicine. MMB Music. Inc.
MacDonald, R. 2013. Music, Health and Wellbeing, a Review: Int J Qual Stud Health Well-being. 8: 10.3402/qhw.v8i0.20635. Published online 2013 Aug 7.
Maranto, C.D. 1992. A Comprehensive Definition of Music Therapy With An Integrative Model For Music Medicine. In MusicMedicine. MMB Music. Inc.
OnosahwoIyendo, T. 2016. Exploring the effect of sound and music on health in hospital settings: A narrative review. In International Journal of Nursing Studies
Volume 63, November 2016, Pages 82-100
Piper, D. 2004. 90 Minutes in Heaven. Revell Publishing.
Westermeyer. P. 2013. Music and Spirituality: Reflections from a Western Christian Perspective. In Religions. ISSW 2077 1444. www.mdpi.com/journal/religion
Wolf, L., WolfBrown, T.W. 2011. Music and Health Care. Carnegie Hall & WofBrown. https://www.carnegiehall.org/uploadedFiles/Resources_and_Components/PDF/WMI/Music_and_Health_Care_Final%20Aug%202011.pdf
Woodman, M. (2000). Bone: Dying Into Life. Penguin Group.