Towards a model of influence of spirituality on leadership: empirical research of school leaders on Catholic schools in the Netherlands

What is spirituality? What is leadership? And what is their relationship? The article presents the concept of ‘discernment’ (Latin: ‘discretion’) as the link (tertium comperationis) between spirituality and leadership. Spirituality is a way of life in (the growth of) discernment towards human fullness, which is grounded in a moral universe (God, nature). Three elements are employed in discernment: spiritual traits (Cloninger), spiritual capital (Bourdieu) and spiritual transformation (Waaijman). The influence of spirituality on leadership is empirically tested in research among 97 leaders (principals) of Catholic schools in the Netherlands. The findings show three types of leadership, namely trustworthy guiding leadership, empowering leadership and autocratic leadership. Our model with three predictors of a spiritual life growing in discernment (spiritual traits, capital and transformation) is partially confirmed, and looks promising for future research. In the discussion, the authors reflect on trustworthy-guiding leadership from the concept of attestation of Paul Ricoeur.     

Adolescents,well-being and spirituality: insights from a spiritual program

This paper is a study of adolescents, well-being and spirituality. I have looked at the All Round Training in Excellence (ART-Excel) program for adolescents developed by an international spiritual organisation called the Art of Living Foundation (AOL Foundation). Adolescents participants (n = 396) of this program from four cities – Vancouver, London, Johannesburg and Mumbai – comprised of the sample. An equal number comprised of the control group. The findings suggest that spirituality is generally perceived as having positive mental health and well-being influences for program participants. Logistic regression analyses showed that girls, Hindus (homeland and Diaspora), adolescents in higher monthly expenses brackets, with a better health status, that is no self-declared ailments saw a higher efficacy to the ART-Excel program. The program was in general seen to contribute to well-being, social participation, sense of social duty, relationships, future vision and educational attainment. It is important to recognise the role of spirituality in early adolescents’ psychological well-being and include discussion of such coping mechanisms in working with this population. Moving this further it is also important for helping professionals to be cognisant of the possible presence and importance of spiritual beliefs in the lives of troubled adolescents such as runaway and homeless youth.     

The spirituality of people with late-stage dementia: a review of the research literature,a critical analysis and some implications for person-centred spirituality and dementia care

If spirituality is fundamental to personhood, it must be as integral to the life of a person with dementia as to any other person. In this paper, the author uses a three-stage process to explore the features, meanings and significance of spirituality in late-stage dementia. First, a critical literature review is undertaken to evaluate the present state of research and its methodological limitations. The second stage of the argument comprises a critical analysis of the available models of how spirituality may persist beyond the loss of cognitive and communicative capacity, leading the elucidation of two dimensions to spirituality (duration over time and the role of social space) that can sometimes be overlooked. Finally, these findings are brought to bear on wider questions of how person-centred spiritual care may be offered to people with dementia and the role of shared social values in building spiritual resilience.     

Social justice advocacy among doctoral students in professional psychology programs

This study examined the relationships among multicultural competency, task-oriented coping, spirituality, political involvement, and experiences of discrimination on students’ engagement in social justice advocacy in a sample of 412 clinical, counseling, and school psychology doctoral students. Specifically, this study examined the mediating role of political involvement and task-oriented coping between the predictor variables and social justice advocacy. The results showed that the relationship between experiencing discrimination and social justice advocacy was only present when participants reported more political involvement and more task-oriented coping. The same was true for the relationship between spirituality and social justice advocacy; this relationship was only present when going through task-oriented coping. Further while there was a relationship between students’ multicultural knowledge and social justice advocacy, it was partly accounted for by political involvement. Similarly, the relationship between multicultural awareness and social justice advocacy was partly accounted for by task-oriented coping. Implications and recommendations for future research are addressed.     

Religion and Well-Being: The Mediating Role of Positive Emotions

Research has consistently shown that endorsing a religion or spirituality is to some extent related to one’s well-being. Common studied explanations tap into the social and cognitive aspects of religion and spirituality. The present research aims at understanding how religiosity and spirituality exert their impact on well-being and investigates the role of a surprisingly neglected mechanism: positive emotions. Two cross-sectional studies using a quantitative approach are presented. In two different contexts (churchgoers in a European country and US university employees interested in meditation), results showed that the relation between religion (Study 1), spirituality (Study 2) and well-being is mediated by positive emotions. Distinguishing between more and less relevant positive emotions in a religious/spiritual context, it was found that the effect was mediated by self-transcendent positive emotions (awe, gratitude, love, and peace) but not by other positive emotions (amusement and pride).     

‘Truths that Set Us Free?’: The Use of Rhetoric in Mind-Body-Spirit Books

This article provides a critical qualitative analysis of popular mind-body-spirit books. Typically, these books present a hybrid combining spirituality with self-help and popular psychology. They promise to soothe, heal, and liberate the reader from what is construed as a mundane, desolate life and an environmental and social context of despair. Constructions of transformation and liberation are pervasive in these books. The analysis attends to meaning and rhetoric. Three discourses are delineated, each of which constructs transformation and liberation. In addition, while it is assumed that the authors produce a particular version of spirituality in these books rather than present the truth in a value-neutral way, this analysis attends to the rhetorical strategies that can work to make the authors’ message appear as literal and factual to the reader.     

Midlife Transition and Women's Spirituality Groups: A Preliminary Investigation

The purpose of this preliminary study was to describe midlife transition, spirituality, and healing of relationships for members of women's spirituality groups. Ten women completed the Spiritual Well‐Being Scale (R. Paloutzian & C. Ellison, 1982) and a 45‐minute interview about spirituality, religion, life transitions, relationships, and beneficial aspects of women's spirituality groups. Qualitative analysis found themes to describe spirituality: connection with a Higher Power, personal choice, connectedness with nature and people, healing, and support. The women viewed spirituality and religion as separate, yet connected, entities. Benefits of women's spirituality groups included the groups' being therapeutic, providing valued relationships, and providing social support.     

Beyond Midlife and Before Retirement: A Short-Term Women’s Group

As women move into the second half of life and towards retirement, they may experience many changes and transitions, including in health, relationships, career choices, and spirituality. Some of those changes can be distressing, such as serious health problems for themselves or their families, increased isolation, multiple losses of important people, feelings of uselessness and lack of a meaningful role, and growing questions or struggles around spirituality. Time is often seen as moving faster and increasingly limited. This short-term group offers an opportunity for women to reflect upon issues of identity, values, choices, desires, and hopes regarding relationships, work and other activities, spirituality, and health to create new visions. We describe an integrated theoretical framework that includes existentialism, mindfulness, adult development, object relations, attachment, and relational cultural therapy. We discuss the group’s underlying assumptions in terms of its short-term and semi-structured nature and its format, and suggest exercises, with examples highlighting important learning and/or group interaction. Finally, we address the need for more intensive psychotherapy, outliers, ensuring participation, and our own responses.     

Aligning Islamic Spirituality to Medical Imaging

This paper attempts to conceptualize Islamic spirituality in medical imaging that deals with the humanistic and technical dimensions. It begins with establishing an understanding concerning spirituality, an area that now accepted as part of patient-centred care. This is followed by discussions pertaining to Islamic spirituality, related to the practitioner, patient care and the practice. Possible avenues towards applying Islamic spirituality in medical imaging are proposed. It is hoped that the resultant harmonization between Islamic spirituality and the practice will trigger awareness and interests pertaining to the role of a Muslim practitioner in advocating and enhancing Islamic spirituality.     

Learning about Spirituality Together with “Seekers”

The present era, often referred to as post‐secular, has in many places seen a resurgence in spirituality. Nevertheless, the contemporary quest for spirituality is unique in the sense that many people do not expect to have their spiritual needs fulfilled within the structures of organized religion, starting on a journey of their own explorations instead. Sociologists of religion, therefore, tend to employ the “dwellers” and “seekers” paradigm to account for this phenomenon. This paper will explore this phenomenon in the context of the Czech Republic, whose citizens are frequently characterized as distrustful toward institutional religiosity, through the lens of the recent World Council of Churches' affirmation on mission and evangelism, Together towards Life: Mission and Evangelism in Changing Landscapes (TTL). For our purpose, the statement's emphasis on both “transformative spirituality” and “mission from the margins” will be of central importance. Using the notion of transformative spirituality as the energy engendered by the Spirit for the transformation of life and creation, it will be suggested that “seekers” can be agents in God's mission of liberation, reconciliation, and transformation, despite their inability or unwillingness to identify themselves with the church as institution. Keeping in mind ethical considerations, the paper will not seek to make a case for a forced “christening” of the seekers. Rather, it will argue that they can become partners in missio Dei, thus giving the notion of “mission from the margins” a new, contextually relevant dimension.     

Gratitude: prompting behaviours that build relationships

The emotion gratitude is argued to play a pivotal role in building and maintaining social relationships. Evidence is accumulating that links gratitude to increases in relationship satisfaction. Yet, there is currently little evidence for how gratitude does this. The present paper provides experimental evidence of gratitude facilitating relationship-building behaviours. Study 1 provides evidence that gratitude promotes social affiliation, leading one to choose to spend time with a benefactor. Study 2 offers further evidence of gratitude's ability to strengthen relationships by showing that gratitude facilitates socially inclusive behaviours, preferentially towards one's benefactor, even when those actions come at a cost to oneself.     

Initial Primary Teacher Education Students and Spirituality

In recent years there has begun to be a resurgence of interest in educating the whole child in response to an over emphasis on basic skills teaching. In the study reported in this article, initial primary teacher education students at a regional Australian university were asked to explore and discuss their beliefs about the notion of spirituality. A survey was one of the instruments used and the responses obtained were placed into one of five categories or dimensions of spirituality. These included spirituality and self (reflection); religion; nature (environment/universe); relationships; and major life events (birth/marriage/death). Each of these categories are discussed in relation to a similar study conducted in the United Kingdom. Some implications for teacher educators and their initial primary teacher education students are discussed. These implications are able to help both groups work towards a more spiritually sensitive curriculum which seeks to recognise spiritual development as integral and central for providing a holistic education for all children.     

Family therapy beyond postmodernism: some considerations on the ethical orientation of contemporary practice

Ethics is a subject that is self-evidently important for systemic therapy, as for therapy generally, yet arguably it is one that has not received nearly as much attention in the literature as it warrants. This paper looks at the historical context for the marginalization of ethical discourse and suggests that the contemporary influence of postmodernist and hermeneutic thinking reinforces this tendency. Flaskas' (2002) recent argument for the reclamation of an idea of truth and reality as a social and emotional process is considered, and it is suggested that this needs supplementing with a perspective on truth and reality as an ethical process. Consideration is given to the enduring influence within postmodernist approaches of the modernist Kantian conception of ethics as centred in individual consciousness. I argue that important elements of contemporary systemic practice (for example, the reflecting team approach) are also pointing towards a different formulation of ethics that is focused more specifically on processes of communication. In elaborating this theme the paper draws on the work of the German social theorist Jürgen Habermas who writes on the ethics of communication.     

Correlates of spirituality and well-being in a community sample of people living with HIV disease

While the past several years have witnessed an increase in the amount of research examining the spiritual perspectives of people living with HIV/AIDS, this literature is still insufficient to guide the conceptualization and development of spiritually based interventions to improve the life quality of people living with HIV illness. The present study assessed a community sample of 275 persons living with HIV disease to examine relationships among their spirituality, quality of life, perceptions of social support, and coping and adjustment efforts. This study found relationships between social support, active problem solving, life satisfaction, and gender and race with higher levels of spirituality among people living with HIV/AIDS. Mental health providers may need to routinely include assessments of spirituality and religious practices. Caregivers, faith communities, and mental health providers will need to assist in developing supportive environments that enhance the spiritual life and social well-being of people living with HIV infection. Additionally, caregiver training programs will need to focus on spiritual practices as a means of establishing a support system that increases the psychosocial well-being of people living with HIV/AIDS.     

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.     

Posttraumatic spiritual growth: a phenomenological study of cancer survivors

A small but growing body of research has sought to investigate the specific role of religion and spirituality in posttraumatic growth. Recently, investigations have reported identifying spiritual growth following trauma, specifically that of cancer patients and survivors. The purpose of this qualitative study was to investigate how having cancer affects the spiritual growth of cancer survivors across a multidimensional conceptualisation of spirituality. The researchers investigated posttraumatic spiritual growth by studying the lived experience of 13 cancer survivors using phenomenological data analysis. Participants reported experiencing spiritual growth across the following domains of spirituality: (a) general spirituality, (b) spiritual development, (c) spiritual social participation, (d) spiritual private practices, (e) spiritual support, (f) spiritual coping, (g) spirituality as motivating forces, (h) spiritual experiences, and (i) spiritual commitment. Growth was not endorsed by participants in the following three domains of spirituality outlined in the model: (a) spiritual history, (b) spiritual beliefs and values, and (c) spiritual techniques for regulating and reconciling relationships. Two additional domains of growth emerged beyond the theoretical model that was used to guide this study from participants’ narratives, including evangelism and enhanced spirituality of family/friends.     

Secular Spirituality and the Hermeneutics of Ontological Gratitude

In his 2010 article, ‘Secular Spirituality and the Logic of Giving Thanks’, John Bishop recalls a striking theme in a recent address by Richard Dawkins in which he appeared to enthusiastically endorse the appropriateness of a ‘naturalised spirituality’ that involved ‘existential gratitude’, and this led him to investigate the notion of a naturalised or secular spirituality with particular reference to Robert Solomon’s Spirituality for the Skeptic (2002). This essay looks to pick up on Bishop’s engagements with both Dawkins and Solomon, but to extend the conversation well beyond them in order to defend the credibility and integrity of secular spirituality in its movement of ontological gratitude. In this way it looks to offer a first sketch of what might be termed a ‘hermeneutics of ontological gratitude’. To this end – and via a distinction between gratitude for existence and life – the essay considers Dawkins’ argument and Solomon’s work in further detail, before turning to consider various other perspectives on the problem including Kenneth Schmitz’s existential Thomist notion of ontological contingency, Hannah Arendt’s concept of primary natality, and Emmanuel Levinas’ sketch of the self in its interiority and economy. My claim is that any serious naturalistic spirituality needs to take into account not only a gratitude for one’s existence per se, but for the whole context of individual and collective being.     

Gratitude: Prompting behaviours that build relationships

The emotion gratitude is argued to play a pivotal role in building and maintaining social relationships. Evidence is accumulating that links gratitude to increases in relationship satisfaction. Yet, there is currently little evidence for how gratitude does this. The present paper provides experimental evidence of gratitude facilitating relationship-building behaviours. Study 1 provides evidence that gratitude promotes social affiliation, leading one to choose to spend time with a benefactor. Study 2 offers further evidence of gratitude's ability to strengthen relationships by showing that gratitude facilitates socially inclusive behaviours, preferentially towards one's benefactor, even when those actions come at a cost to oneself.