Layers of engagement: Staff perceptions of spiritual care in residential aged care

ABSTRACT

Addressing the spiritual care needs of residents living in aged-care facilities should be an important dimension of quality care. We conducted semi-structured interviews with residential aged-care staff (including caregivers, nurses, managers, and chaplains) in New Zealand to explore how spiritual care is understood and operationalized. Many participants appeared to equate spiritual care with holistic care that respects the whole person. Participants discussed five types of spiritual care engagement requiring different skills, knowledge, and personal commitment, including information gathering, facilitation, companionship, end-of-life care, and counseling. Our findings suggest that the spiritual care that was offered by our participants, clergy and non-clergy alike, was predominantly informal and unplanned.     

Step Two: What Do You Want the Older Adult Ministry Program to Accomplish?

SUMMARY

What is the purpose for an older adult ministry within a congregation? It is not a program but a process of spiritual care, spiritual development, and spiritual formation as older adults are confronted with challenges to their spiritual perspectives due to the changes inherent in the process of aging. The experience of aging is a teacher that can be denied only with great peril to the person. Various views of aging as a spiritual journey are shared. The support and guiding of the spiritual perspectives of older adults is the core purpose for an older adult ministry in a congregation. This central purpose must be overtly expressed through the writing of a mission statement for older adult ministry that will be a yardstick not only for evaluating present ministries but also for guiding their future efforts. A simple, easy-to-use method of developing a mission statement is shared.     

Spiritual Care: Recognizing Spiritual Needs of Older Adults

SUMMARY

This paper explores aspects of spiritual needs and assessment, while emphasizing the importance of aged care providers being spiritually self-aware. The context of this exploration is meaning in life, spirituality and quality of life as experienced by older adults. Depression and dementia are frequently seen among older adults in residential aged care with resultant lowered quality of life. Pastoral and spiritual care may be used effectively to help alleviate depression and support older people who have dementia. However, to be able to provide appropriate spiritual care, spiritual needs should be assessed. Ways of assessing spiritual needs are suggested.     

Dwelling and Seeking in Late Adulthood: The Psychosocial Implications of Two Types of Religious Orientation

SUMMARY

This article summarizes quantitative findings and presents two illustrative case studies showing how religious dwelling and spiritual seeking evolve over the adult life course and relate to psychosocial functioning in late adulthood. The data come from the Institute of Human Development (IHD) longitudinal study of men and women. Religious dwellers tend to emphasize traditional forms of religious behavior whereas spiritual seekers emphasize innovative religious practices. In the IHD study, the religious involvement of the dwellers tended to be highly stable over the life course whereas spirituality gained in salience in the second half of adulthood. In late adulthood, religious dwelling was associated with maintaining close and warm relations with others and communal involvement, and during times of adversity, religiousness served as a buffer against the loss of life satisfaction. Spiritual seeking was associated with an emphasis on personal growth, creativity, and acquiring new knowledge. Spiritual growth was particularly characteristic of introspective individuals who in early adulthood experienced stressful life events.     

Continuity,Spiritual Growth,and Coping in Later Adulthood

SUMMARY

Continuity of values, lifestyles, and relationships combines with spiritual growth in later life to provide most people a sense of direction and adequate resources for coping with changes that occur with aging. Being able to recognize threads of continuity and to perceive benefit from one's inner life are significant predictors of being able to maintain life satisfaction in the face of negative aspects of aging. Data from a 20-year longitudinal study are used to provide details.     

The ‘Connection’ Health Care Providers Make with Dying Patients

SUMMARY

The literature confirms illness and hospitalisation can become spiritual encounters for patients and their families. Further, it has been established that both patients and their families are better equipped to deal with loss and change if they have a healthily developed spiritual sense of self. The aim of the study sought to determine the benefit or otherwise of a previous model of spiritual care. It asked ‘from the perspective of the nurse and other health care providers, what constitutes spiritual care giving?’ An ethnography was undertaken where data consisted of field notes, interviews, records, and diary entries. This paper reports on interview data, from which themes were derived. The major theme titled their space is expressed via a new model of spiritual care. It was shown that when caring for patients and their relatives, nurses and other health care professionals enter the world of the other to determine the other's needs. In so doing they typify agapé (altruistic love), where the individual cares for a complete stranger as if that stranger were family. This connection with the patient and their family is the foundation for spiritual care.     

Spiritual Experiences of Muslim Critical Care Nurses

The purpose of this study was to determine the experiences and perceptions of intensive care nurses (ICNs) about spirituality and spiritual care, as well as the effective factors, and increase the sensitivity to the subject. In this study, we examined spiritual experiences, using McSherry et al. (Int J Nurs Stud 39:723–734, 2002) Spirituality and spiritual care rating scale (SSCRS), among 145 ICNs. 44.8% of the nurses stated that they received spiritual care training and 64.1% provided spiritual care to their patients. ICNs had a total score average of 57.62 ± 12.00 in SSCRS. As a consequence, it was determined that intensive care nurses participating in the study had insufficient knowledge about spirituality and spiritual care, but only the nurses with sufficient knowledge provided the spiritual care to their patients.     

Ethical,Legal, and Psychosocial Issues in Care of Transgender Adolescents

SUMMARY

Complete care for transgender adolescents must be considered in the context of a holistic approach that includes comprehensive primary care as well as cultural, economic, psychosocial, sexual, and spiritual influences on health. Not all transgender adolescents have gender dysphoria or wish to undergo sex reassignment. In this article we focus on general care of transgender adolescents by the non-specialist working in primary care, family services, schools, child welfare, mental health, and other community settings.     

Reflections on Spiritual Maturity and Gerotranscendence: Dialogues with Two Sufis

ABSTRACT

Late life development-from the perspectives of spiritual development and gerotranscendence-has been studied using the Life History Approach followed up by thematic semi-structured interviews with Iranian Sufis residing in Sweden. On the basis of this study and proceeding from the theory of gerotranscendence, this article illustrates the distinct role of aging in the development toward wisdom and maturity when mystical ideas are already integrated into individuals' ways of thinking. This is achieved by contrasting, in terms of certain gero-transcendent dimensions, an aged Sufi's view of her/his Self and the surrounding world with that of a middle-aged Sufi.     

Religious education for spiritual bricoleurs? the perceptions of students in ten Christian-ethos secondary schools in England and Wales

ABSTRACT

Religious Education (RE) in England and Wales functions within a post-secular culture. In the last fifty years, approaches characterised by academic rigour, impartiality, and professionalism have been prioritised. In this post-secular culture, the notion of bricolage aptly describes how some young people seek meaning, explore the spiritual dimension of life, with fragmented understandings of, experiences and encounters with the religious traditions. This paper draws on data from an empirical research project involving 350 students, to explore why students in ten Christian-ethos secondary schools in England and Wales recognised Religious Education (RE) as a significant contributor to their spiritual development. The analysis is illuminated by employing the concept of a narthical learning space (NLS) as the lens with which to examine young people’s experiences. Three aspects of RE are explored: the debating of existential questions; opportunities to theologise and reflect; and encounters with the beliefs, practices, and opinions of others. This article argues that the concept of RE as a narthical learning space alongside the notion of young people as spiritual bricoleurs illuminates how the students in this study interpret the contribution of RE to their spiritual development.     

The role of music in young adults’ spiritual development

Abstract

This article focuses on the role of spiritual music in Finnish young adults’ spirituality formation. The research data consist of interviews (2013, N = 10) and questionnaire answers (2011, N = 278). Spiritual music refers to music that the young adults themselves experienced supportive for their spirituality. The article indicates that the spiritual music enhanced young adults’ spirituality formation as the music was well related to the young adults’ current life questions and to experiences of early life span. According to the data, music offered tools for constructing personal world view and was experienced to strengthen confidence on higher power or life itself. As a mental resource, music had an important role in coping with life. As entertainment, spiritual music enhanced experiencing life as satisfying. As a part of public spiritual life, music advanced spiritual connection with other people. The role of spiritual music in spirituality formation was related to questions of spiritual well-being.     

Exploring religious and/or spiritual identities: part 1 – assessing relationships with health

ABSTRACT

There is considerable debate about the distinction between being religious and being spiritual. It is time to move beyond this issue to an examination of the health-related implications of being religious and/or spiritual. Three health outcomes are used in this study: self-rated health, depressive symptoms, and alcohol use. The data are from a large nationwide random probability survey of adults of all ages who reside in the United States (N?=?2,876–2,883). Four self-identified categories of religiousness/spirituality are examined: religious and spiritual, spiritual only, not religious/not spiritual, and religious only. Tests are performed to see if membership in each category offsets the noxious effects of lifetime trauma on the health-related outcomes. A clear pattern emerges from the data. Lifetime trauma is associated with less favourable health ratings, more symptoms of depression, and greater alcohol consumption. However, these relationships are substantially stronger among people who say they are religious only.     

Finding connections between spirituality and play for early childhood education

ABSTRACT

In an attempt to provide holistic education and care, expand the view of young children’s development to include the spiritual, and make connections with the found benefits of play for all areas of development, this article looks at 33 surveyed U.S. early childhood educators’ perceptions on nurturing spirituality through open-ended and free play. Data collected from the open-ended questions of an online survey were analyzed looking at 22 mentions of play as a mean to support spirituality. Findings show that 45.5% of surveyed teachers mentioned play as a way intentionally used in the classroom to nurture children’s spirituality. It is posed that developmentally appropriate approaches to early childhood education would be enhanced by including spirituality in their understanding of the child, as well as intentionally nurturing spirituality in educational settings, by providing free, child-centered, child-directed play and opportunities for children to experience spiritual moments, defined as feeling wonder, awe, joy, and inner-peace.     

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.     

Religion as Moderator of the Sense of Control–Health Connection: Gender Differences

ABSTRACT

Objectives. Sense of personal control is a key marker of successful aging, yet little is known about its relation to religiousness and personal adversity among older adults. This study investigated the relation between two different religious orientations, a church-centered religiousness and a non-church-based spiritual seeking, sense of control, physical health, and gender in late adulthood.

Methods. The participants consisted of a community sample of men and women (N = 156) in their late sixties and mid-seventies who were born in the San Francisco Bay Area. Three-way ANOVAs were used to test in separate analyses, the effects of religiousness and spiritual seeking on sense of control among men and women who were either in good or poor physical health.

Results. Both religiousness and spiritual seeking buffered women, but not men, against loss of sense of control due to poor physical health. The buffering effect of religiousness and spiritual seeking was associated with different psychological characteristics: high life satisfaction for religiousness and engagement in life review for spiritual seeking. For men, the absence of a buffering effect of either religiousness or spiritual seeking was associated with disengagement from involvement in daily activities.

Discussion. Our findings highlight (1) the importance of employing multidimensional models of religion in studying its effect on psychosocial functioning in late adulthood and (2) the possibility that men and women who are high in religiousness and spiritual seeking regulate their sense of control using different adaptive strategies.     

The life tasks model: Enhancing psychological and spiritual growth in the aged

ABSTRACT

The life tasks model is an active, mutual, and potentially universal approach to the spiritual care of the aged. A life task is a responsibility, once undertaken, that lasts a lifetime. Three tasks are identified. Task 1 is the discovery of hidden learning. The process of discovery draws on implicit learning that comes into awareness. This leads to task 2, testing in which learning brought into awareness is tested by other life experiences. The final task is task 3, integration, in which a more aware and cohesive self is formed. Ideally, this leads to service or vocation. Progress on the life tasks is illustrated by responses in a qualitative study of older adults. Although this model can be applied to self-growth and ministry to all ages, it is well suited to the care of the aged.     

Athletes' perceptions of multilevel changes related to competing at the 2008 Beijing Olympic Games

ObjectivesTaking into account the need for applied research on the most effective ways to prepare Olympians psychologically, the first purpose of this study was to gain more insight into the changes perceived by four athletes in view of their participation in the 2008 Beijing Olympic Games. The second purpose of this study was to illustrate how using a holistic and dynamic approach to the identification of the perceptions of these athletes' Olympic experiences can provide information relevant for the provision of individual ASP support to these athletes.DesignUsing a prospective design athletes' perceptions of changes were gathered prior, during as well as after the Olympic Games.MethodsA combination of interview (pre and post Olympic Games) and self-reporting (during Olympic Games) was used to describe athletes' perceptions of changes occurring at athletic, psychological, psychosocial, academic/vocational level.ResultsResults confirmed in first instance athletes' perceptions of the multifaceted nature of their Olympic experience. In second instance, the use of a dynamic and holistic perspective allowed to identify that participants perceived (a) during the phase prior to the Olympic Games 14 changes at all four levels, (b) during the Olympic Games eight changes at three levels, and (c) during the phase after returning from the Olympic Games 11 changes having occurred at four levels.ConclusionsThis study showed the usefulness of using a dynamic and holistic perspective not only in order to identify athletes' perceptions of their Olympic experiences, but also to enhance ASP practitioners' knowledge on the needs for a holistic and dynamic ASP-support provision. In this way, the effectiveness and efficiency of ASP practitioners working with athletes preparing for, or competing at the Olympic Games could be enhanced.     

Ageing Health Care and the Spiritual Imperative: A View from Scotland

SUMMARY

This paper, given as a keynote presentation at the third international conference on Ageing and Spirituality 2004 in Adelaide, Australia, offers a perspective on ageing that makes central and fundamental the spiritual journey. Ageing is not confined to the old. We are all ageing all the time and whilst the imperative of ego integration (Erikson, 1986, 1982) is more pressing in old age, the march of time makes no exceptions. The paper starts with a consideration of the Scottish context and the current interest in Scotland in spirituality and health. Borrowing from the human developmental ideas of Frankl, Jung, Erikson, and Klein, the paper takes the view that we are all spiritual beings, and we are all trying to be successful, integrated reconciled and mature individuals. Ageing and spirituality is relevant to every individual. Successful ageing is fundamentally concerned with the successful self. The spiritual journey is bound up with the search for meaning. Ageing is part of the task of being human and it involves decline and loss. The spiritual journey–search for meaning–is unique to each one of us. The spiritual journey is made evident in the search for the ultimate destination of giving up self, transcending self. Remembrance and routine are methods by which the ageing and the spiritual journey can be facilitated. A successful ageing, according to this perspective, is therefore one that embraces and self-consciously embarks upon a spiritual journey. To take it further–the spiritual journey is bound up with ageing–and further still–ageing is a spiritual journey (Bianchi, 1984). The primary task of ageing is spiritual development. Spiritual development is helped by an appropriate societal context in which ageing as spiritual journey can flourish. This has implications for health and social care services.     

Attitudes Toward Spirituality and Spiritual Care among Iranian Nurses and Nursing Students: A Cross-Sectional Study

Addressing spiritual needs is taken into account as an integral part of holistic health care and also an important component of nursing practice. The aim of present study is to evaluate attitudes toward spirituality and spiritual care among nurses and nursing students at Semnan University of Medical Sciences in Iran. In this cross-sectional study, all nurses (n = 180) working in the teaching hospitals affiliated to Semnan University of Medical Sciences as well as senior nursing students (n = 50) selected by the census method. Finally, 168 individuals meeting the inclusion criteria were evaluated as the study sample. The data collection instrument was the Spirituality and Spiritual Care Rating Scale. The mean and standard deviation scores of attitudes toward spirituality and spiritual care among nurses and nursing students were 59 ± 10.9, and the scores obtained by the majority of study population (64.3%) ranged between 32 and 62 which were at a moderate and relatively desirable level. Nurses and nursing students working in aforementioned hospitals reported positive attitudes to spirituality and spiritual care. Given the importance of spiritual care and also the moderate level of spirituality and spiritual care among nurses and nursing students in this study, institutionalization of the concept of spirituality, provision of an appropriate context to deliver such care, and also implementation of interventions in order to improve spiritual care along with other nursing skills were assumed of utmost importance.