Can spirituality be taught to health care professionals?

Although people with life-limiting conditions report a desire to have spiritual concerns addressed, there is evidence that these issues are often avoided by health care professionals in palliative care. This study reports on the longitudinal outcomes of four workshops purpose-designed to improve the spiritual knowledge and confidence of 120 palliative care staff in Australia. Findings revealed significant increases in Spirituality, Spiritual Care, Personalised Care, and Confidence in this field immediately following the workshops. Improvements in Spiritual Care and Confidence were maintained 3 month later, with Confidence continuing to grow. These findings suggest that attendance at a custom-designed workshop can significantly improve knowledge and confidence to provide spiritual care.     

Sport and children’s spirituality: an Australian perspective

The benefits of sport and physical activity are endorsed by a number of professionals as a means of improving children’s health and their sense of well-being, and their unity with the natural world, other people and the Transcendent. For children, sport is a spiritual source of joy and wonder. Using Champagne’s ‘spiritual modes of being’, my recent study of Victorian children demonstrated their heightened sensory awareness, enriched relationships and robust sense of personal identity, arising from active and passive participation in sport. The children in the study seemed to benefit in each of these areas from Australian culture’s high value of sporting participation and achievement.     

Fundamental British values? Possible implications for children’s spirituality

This article argues that the statement of fundamental British values, as introduced in England’s education system in the period 2012–2014, is problematic, not least in relation to children’s spirituality. The context of the introduction of fundamental British values is outlined. The values chosen are more contested than they may seem, being neither fundamental nor distinctively British. How the idea has been conceptualised and implemented has adverse consequences for children’s understanding of identity, especially for some already marginalised groups, and may encourage a limited, superficial view of spiritual, moral, social and cultural development. This risks excluding some groups, especially Muslims, in the current political context, and discouraging open discussion in schools of controversial topics, when such discussion helps to reduce the danger of radicalisation. Consideration of the impact of statements of values, however apparently uncontroversial, must take account of the power of those formulating such statements and the wider context.     

The educative value of Dewey’s religious attitude for spirituality

John Dewey’s ‘religious attitude’ has great potential for the educative development of children’s spirituality. This is because it enables their spiritual understandings to become more intelligently composed – not just in a cognitive or hyper‐rational sense, but as a way of being. This paper provides an outline of Dewey’s approach, which is described as being democratic, inquiry based, and ‘scientific’. Such an approach therefore offers a contrast to other more epistemologically focused curricula which attempt to educate a person’s spirituality. In order to make the case for the potential educative value of such an attitude, a brief review of Dewey’s approach to education shall be offered, in which the notions of inquiry, democracy, and ‘science’ shall be highlighted to make the case that such attributes might be necessary for spiritual education if the United Nations Educational and Scientific Organization’s goal of attaining world peace is to ever become possible.     

Re‐conceptualizing spirituality in the light of educating young children

What is meant by spirituality in relation to a young child? Palmer (2003 Palmer, P. J. 2003. “The heart of a teacher: identity and integrity”. In The Jossey‐Bass Reader on Teaching, Edited by: Lieberman, A. 3–25. San Francisco: Jossey‐Bass.  [Google Scholar]) asserted that spirituality is an elusive word with a variety of definitions—some compelling, some witty, some downright dangerous. The spirituality of a young child involves actively living by being connected to a natural source within the moral universe and affectively belonging with relationships that are interconnected within a child’s culture and community. Children’s spirituality is transformational by inspiring others and directive by facilitating and encouraging peers by connecting with others within a classroom community. This paper discusses a re‐conceptualization of children’s spirituality through autobiographical experiences and self‐reflection that embrace early childhood relationships and involve interconnected transformational and directive spiritual experiences. These spiritual experiences build trustful, moral, relational learning moments in an early childhood classroom with peers.     

How do Finnish pre‐adolescents perceive religion and spirituality?

The purpose of this study is to investigate how Finnish pre‐adolescents perceive religion and spirituality. The participants of the study are 12‐ to 13‐year‐old Grade 6 pupils (N=102). The pupils were asked to give their meanings of religion and spirituality. The data includes over 700 written expressions on the two concepts. The qualitative content analysis of the data produced three dimensions. They were called the institutional dimension, the humanistic dimension, and the supernatural dimension. The students emphasized different dimensions in the data concerning religion compared to the data concerning spirituality. Most of the meanings given to religion belonged to the institutional dimension (68.2%). In the data concerning spirituality most of the meanings belonged to the humanistic dimension (66.2%).     

Intersections of spirituality,religion and gender in children’s literature

This paper explores the intersections of spirituality, religion and gender in contemporary children’s books published in the United States. Background for the discussion includes a history of religion in children’s literature and the history of women’s roles in the Christian tradition. Representative works of realistic fiction – historical and contemporary – and one work of science fiction are discussed.     

Modern health worries – the dark side of spirituality?

Modern health worries (MHWs) are widespread in modern societies. MHWs were connected to both negative and positive psychological characteristics in previous studies. The study aimed to investigate the relationships among intuitive‐experiential information processing style, spirituality, MHWs, and psychological well‐being. Members of the Hungarian Skeptic Society (N = 128), individuals committed to astrology (N = 601), and people from a non‐representative community sample (N = 554) completed questionnaires assessing intuitive‐experiential information processing style, spirituality, modern health worries (MHWs), and psychological well‐being. Astrologers showed higher levels of spirituality, intuitive‐experiential thinking, and modern health worries than individuals from the community sample; and skeptics scored even lower than the latter group with respect to all three constructs. Within the community sample, medium level connections between measures of spirituality and the experiential thinking style, and weak to medium level correlations between spirituality and MHWs were found. The connection between MHWs and experiential thinking style was completely mediated by spirituality. Individuals with higher levels of spirituality are particularly vulnerable to overgeneralized messages on health related risks. Official communication of potential risks based on rational scientific reasoning is not appropriate to persuade them as it has no impact on the intuitive‐experiential system.     

Taking a children’s rights perspective on children’s spirituality

Abstract

The right to spiritual development has had little attention in public educational policy. This is more challenging, considering the fact of increasing religious diversity and the focus on spirituality and religion in that context, as well as the way the spiritual is mentioned in documents on children’s rights. This article traces the development from the first documents on the rights of the child and responses to these documents. It is argued that educational policy and practice should pay more attention to the way children’s spirituality is included in the documents. This is an issue of general education as well as of moral philosophy. The article concludes with a claim: spiritual development is a matter of survival and flourishing as human beings, and considering this in the framework of children’s rights could mean exploring spiritual sources in one’s own faith as well as in other faiths.     

Graduate programs*: Psychology,geo‐justice and creation spirituality

This article focuses on demonstrating how a Heideggerian sensitivity to the meanings latent in our own challenges of living can serve to orient us, especially in times of difficulty, toward finding our path and, moreover, our foothold on the paths that we have chosen. Presenting my own life experience through the lens of Heidegger's (1927/1962 Heidegger , M. ( 1962 ). Being and time (J. MacQuarrie &; E. Robinson, Trans.) . New York : Harper &; Row . (Original work published 1927)  [Google Scholar]) fundamental modes of disclosedness and care structure, this article examines the notion of one's own existentiell projection into possibilities from the perspective of thrownness and fallenness. From here I present a reflection on the possibility of finding alternative potentialities-for-Being within the context of what had originally presented itself as a rupture of my very Being—a detethering of myself from my ordinary totality of involvements. The reflections here serve as a hermeneutic retrieval (Wiederholung) of the kinds of personal meanings that one lives through in the process of recovering one's life, one's existence, one's Self, in the aftermath of trauma or serious illness.     

Mister Rogers’ environmentalism: children’s spirituality in a trash apocalypse

In 1990, when Earth Day was set to go international, the iconic Mister Rogers’ Neighborhood – which ran for 900 episodes from 1968 to 2001 and won a Peabody Award and 4 Emmy Awards and received 25 Emmy Award nominations – ran a series of episodes on ‘Caring for the Environment.’ The show grappled with how children might face the looming environmental crisis. In these episodes, Rogers offers a spirituality for children that enables them to grasp the severity of the issue but does so by situating the concern in a hopeful worldview and indicating ways that children can take action. Instead of instilling fear and apathy as popular environmental apocalypticism does, Rogers prepares children for the new social order that must emerge to address the environmental crisis. It is an approach that prevents children from being overwhelmed by anxiety in the face of the environmental crisis but instead develops in them a sense of responsibility for the environment.     

Linking spirituality to workplace benefits: An analysis of the Brazilian Candomblé

Spirituality has been an influential force for many people. Although often ignored in business settings, it has recently been a topic of heightened interest to managers and scholars worldwide. In Bahia, Brazil, the fundamentals of spirituality for some have existed through Candomblé and have been an integral part of the community including the workplace. Candomblé encompasses a variety of African religious traditions established in Brazil during the nineteenth century. This study examines the positive influences of the Brazilian Candomblé on workers and business life in Bahia. Through qualitative analysis, it offers organisational insights and managerial reflections that can be adapted and used in workplaces worldwide.     

‘Inhliziyo ekhombisa uthando’: Exploring children’s conceptions of spirituality

In this study we explored young isiZulu children’s conceptions of spirituality. The children (n = 8; females = 5; male = 3) were nine to eleven years old and attended a primary school in KwaZulu-Natal, South Africa. They drew pictures depicting their sense of spirituality and answered questions on vignettes or scenarios that contained a moral dilemma. The children also engaged in conversations with a picture, and wrote a letter to God. Thematic analysis of the data yielded three themes that characterised the children’s emerging conceptions of their spirituality: conceptions of a transcendental being; spirituality as a search for personal meanings; and influences on emerging conceptions of spirituality. For the young children, being spiritual was about connecting with a transcendental being and with significant others in their lives through expressions of love, respect, hope, faith, compassion, closeness, fairness, and empathy. Children appear to acquire a sense of spirituality mainly by internalising experiential interactions within their social and material environment.     

Children’s spirituality and the practice of meditation in Irish primary schools

Abstract

This paper uses an interdisciplinary approach to explore the child’s experience of meditation in Irish primary schools and its impact on children’s spirituality. Using a phenomenological, hermeneutic, mystagogical methodology, it describes how children experience the practice of meditation, the benefits they consider they gain from it and the nature of its impact, if any, on their spirituality. Seventy children, aged 7 to 11, were interviewed. The study is original in that the interview protocol contained novel processes designed to elicit from children their experience, if any, of the transcendent in meditation and in its depth of analysis of the spiritual fruits of the practice. The study concludes that meditation does have the capacity to nourish the innate spirituality of the child. It offers a heuristic model outlining the key elements of the child’s experience of meditation, stresses the importance of personal spiritual experience and supports the introduction of meditation in primary schools.     

Early trauma and serious mental illness: what role does spirituality play?

For many who experience serious mental illness, spirituality and religion can be common vehicles that provide a sense of coherence and meaning to life. However, in the presence of early trauma, spiritual and religious beliefs may be enhanced or destroyed, or never develop. This paper explores the relationship between spirituality/religion, early trauma, and serious mental illness. Three case examples from a qualitative phenomenological study are presented to illustrate spiritual and religious struggles that can arise and how a person can work through these over time to use spirituality and religion as positive resources for recovery. Tentative implications for practice are offered.     

Revisiting the spiritual supermarket: does the commodification of spirituality necessarily devalue it?

The New Age is often depicted as the quintessential spiritual marketplace in which seekers freely choose from an array of religious options. Empirically it is correct to point out that the movement has formed largely around consumption of goods and services offered for sale. Yet its commercial aspect is often conceptualised in relatively superficial terms. The notion that it is a ‘spiritual supermarket’ has been used to suggest that New Age consumer practices are trivial or socially insignificant. This has led some to call for a turn away from reductive market models. However, this article proposes that New Age studies should instead examine and theorise commercial dynamics more thoroughly, taking the lead from work in other disciplines that increasingly shows how economic, cultural and social life are deeply imbricated. Overcoming the taint of the spiritual supermarket allows a range of issues in the field to be explored more comprehensively.     

Digital power: exploring the effects of social media on children’s spirituality

Digital culture is a prominent factor in the formation of children’s identity and relational experiences, with high percentages of children in many countries participating in gaming and social networking activities. Yet little scholarly work has addressed the ways in which various patterns of engagement in digital culture call into question current assumptions about childhood identity formation and relationality and the repercussions of formational and relational shifts on children’s spirituality. This essay explores ways in which digital culture functions as a spiritually enriching force in children’s lives, paying particular attention to the potential value of social networking for children’s spiritual well-being and the ways in which the internet’s positive aspects may mask other, more corrosive, elements.