Belly Dance as an Embodying Activity?: A Test of the Embodiment Model of Positive Body Image

The study aimed to test Menzel and Levine’s (2011) embodiment theory of positive body image in the context of belly dance. Participants were 213 women from Adelaide, South Australia. They comprised 112 belly dancers recruited from two belly dance schools, and a sample of 101 college women who had never participated in belly dance. Participants completed questionnaire measures of positive body image, body dissatisfaction, self-objectification, and enjoyment of sexualization. It was found that belly dancers scored higher on positive body image and lower on body dissatisfaction and self-objectification than the college students. There was, however, no difference between groups in enjoyment of sexualization. Importantly, in support of the embodiment model, the effect of belly dance group on positive body image was mediated by reduced self-objectification. It was concluded that belly dance represents an embodying activity, one associated with a number of benefits for its practioners, including positive body image.     

Perceptions of Clients and Counseling Professionals Regarding Spirituality in Counseling

Although current research indicates that psychotherapeutic change both affects and is affected by spiritual concerns, relatively little is known about the degree to which spirituality is used as an intervention in counseling and how it is perceived by clients and mental health professionals. The purpose of this study was to examine the perceptions of clients and professionals regarding the use of spirituality in counseling. The results suggest that more professionals may be using spirituality in counseling than has previously been reported.     

Courage and Resistance: Spiritual formation and mentoring girls for religious leadership

In spite of the vast growth in literature over the past 10 years related to the gender-specific aspects of girls' development, very little has actually been written concerning their spirituality and spiritual development. This paper reviews available sources on girls' spiritual development and compares and contrasts the extant literature with the results of interviews with over 32 young women as part of a 'Girls and Religious Leadership' Project. How do girls develop spirituality? What are their spiritual questions? How do the relational concerns of girls connect with their spirituality? And how do the answers to these questions compare to the same as related to boys? Further, what sort of mentoring models relate most directly to the support of girls and their spiritual development. We are at a time in history when women are emerging as religious leaders. Though further work needs to be done, this paper makes initial suggestions about how knowledge of girls' spirituality and mentoring can contribute to the formation of future religious leaders.     

Change and Stability in Religiousness and Spirituality in Emerging Adulthood

The author investigated the change and stability of different aspects of religiousness and spirituality, as well as whether personality traits may help explain why individuals increase or decrease in religiousness and spirituality during emerging adulthood. Self-report measures of childhood and current religiousness were completed by 224 college-aged participants. A subset of participants also completed a measure of personality and measures of religious and spiritual belief trajectories by rating the importance of each belief at successive age brackets across their lifespan. Analyses of mean-level, rank-order, and individual-level stability and change in religiousness indicated that while average religiousness scores decreased, there was still moderate to high rank-order stability in scores. Additionally, service attendance was less stable and decreased more than importance of religion in daily life. Examination of the trajectories of religiousness and spirituality over time showed similar differences: religiousness decreased, on average, whereas spirituality increased slightly, but significantly, across successive age brackets. Personality traits did not significantly predict change in religiousness over time, although openness predicted change in spirituality. Conclusions include the idea that religiousness in emerging adulthood is comprised on different components that change at different rates.     

Do young boys and girls have distinct and different approaches and needs in relation to spiritual development?

Difficulties are outlined in how to consider whether boys and girls have distinctive approaches and needs in relation to spiritual development, especially the lack of any agreed definition of spiritual development and the nature of the research literature relating to gender. I explore this without presupposing, or excluding, any particular definition, arguing that, whatever one's assumptions and beliefs about spirituality, these influence, and are influenced by, assumptions and beliefs about gender, and vice versa. I present empirical evidence on aspects associated with personal well‐being indicating outcomes strongly differentiated by gender. I examine research evidence in relation to gender within a range of areas commonly associated with spirituality and highlight some gaps. I argue that considering spiritual development through the lens of gender and gender through that of spiritual development can illuminate one's understanding of both concepts. I suggest some possible implications for future research and for teachers of young children.     

Client Perspectives on Spirituality in the Therapeutic Relationship

There has been increasing interest in the integration of spirituality into psychotherapy in the last 10 years, yet we have very little in-depth information about clients' perspectives on spirituality in the counseling relationship to help guide this integration. Using a narrative methodology to explore the counseling experiences of 12 spiritually-committed clients in detail, this study suggests that clients who may not identify as traditionally religious may still view the entire process of psychotherapy through a spiritual lens. Furthermore, their spirituality may guide their interpretation of therapy, their expectations of the therapist, and their choice to engage in or terminate treatment in complex ways. By exploring the experiences of this growing breed of spiritually-committed clients, the results shed new light on the dimensions that deserve consideration as we think about how to respond to a client's spiritual needs in psychotherapy.     

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.     

Developing spirituality – an equal right of every child?

ABSTRACT

Children’s spiritual development is influenced by those with whom they interact and by the world around them. An important context for young children is the kindergarten, which has a high level of responsibility for their (spiritual) education. At kindergarten children encounter people with different religious and spiritual attitudes, which may be fundamental to the development of their own spirituality. Research results regarding how two kindergartens in Austria deal with this diversity and how children address it are summarized. One result of this qualitative ethnographic research project is that, depending on their religion, children have different opportunities to develop their spiritual communication and spirituality based on religious traditions and rituals. Developing kindergartens in line with the metaphor of safe spaces where diversity is recognized and discussed can contribute to the creation of equal opportunities for children’s spiritual development.     

The Self-Concept as a Side Bet: How Stripping Enhances the Self-Views of Men who Dance for Women

Because stripping is considered a form of “dirty work,” it has the capacity to negatively influence exotic dancers’ self-definitions. While some researchers have looked at the ways in which stripping impacts the self-concepts of women who dance for men and men who dance for men, there have been very few studies of the self-views of men who dance for women. Using qualitative methods, I examine how stripping shapes the self-concepts of male strippers. Overall, I found that the positive effect on dancers’ self-definitions was an important side bet that kept them committed to the occupation.     

Examining Spirituality Over Time: Latent Growth Curve and Individual Growth Curve Analyses

SUMMARY

Research on spirituality and religiousness has gained growing attention in recent years; however, most studies have used cross-sectional designs. As research on this topic evolves, there has been increasing recognition of the need to examine these constructs and their effects through the use of longitudinal designs. Beyond repeated-measures ANOVA and OLS regression models, what tools are available to examine these constructs over time? The purpose of this paper is to provide an overview of two cutting-edge statistical techniques that will facilitate longitudinal investigations of spirituality and religiousness: latent growth curve analysis using structural equation modeling (SEM) and individual growth curve models. The SEM growth curve approach examines change at the group level, with change over time expressed as a single latent growth factor. In contrast, individual growth curve models consider longitudinal change at the level of the person. While similar results may be obtained using either method, researchers may opt for one over the other due to the strengths and weaknesses associated with these methods. Examples of applications of both approaches to longitudinal studies of spirituality and religiousness are presented and discussed, along with design and data considerations when employing these modeling techniques.     

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.     

Spirituality and Young Women in Transition: A Preliminary Investigation

This study contributes to the growing body of knowledge about spirituality and life transitions. Through qualitative investigation, 9 young women in professional education programs described their definition of spirituality, their spiritual activities, and how they used their spirituality to cope with life transitions as they prepared to enter the workforce. These women viewed spirituality as including connectedness and a special relationship with a Being outside of themselves. Their spiritual activities were private and non‐traditional (e.g., meditation, prayer, being in nature), and most of them reported that their spirituality helped them deal with their life transition.     

Exploring the Role of Religiosity and Spirituality in Amniocentesis Decision-Making Among Latinas

Given the complex array of emotional and medical issues that may arise when making a decision about amniocentesis, women may find that their spiritual and/or religious beliefs can comfort and assist their decision-making process. Prior research has suggested that Latinas’ spiritual and/or religious beliefs directly influence their amniocentesis decision. A more intimate look into whether Latinas utilize their beliefs during amniocentesis decision-making may provide an opportunity to better understand their experience. The overall goal of this study was to describe the role structured religion and spirituality plays in Latinas’ daily lives and to evaluate how religiosity and spirituality influences health care decisions, specifically in prenatal diagnosis. Semi-structured interviews were conducted with eleven women who were invited to describe their religious beliefs and thoughts while considering the option of amniocentesis. All participants acknowledged the influence of religious and/or spiritual beliefs in their everyday lives. Although the women sought comfort and found validation in their beliefs and in their faith in God’s will during their amniocentesis decision-making process, results suggest the risk of procedure-related complications played more of a concrete role than their beliefs.     

Effects of auditory rhythm on movement accuracy in dance performance

The present study addresses the impact of the rhythmic complexity of music on the accuracy of dance performance. This study examined the effects of different levels of auditory syncopation on the execution of a dance sequence by trained dancers and exercisers (i.e., nondancers). It was hypothesized that nondancers would make more errors in synchronizing movements with moderately and highly syncopated rhythms while no performance degradation would manifest among trained dancers. Participants performed a dance sequence synchronized with three different rhythm tracks that were regular, moderately syncopated, and highly syncopated. We found significant performance degradation when comparing conditions of no syncopation vs. high syncopation for both trained dancers (p = .002) and nondancers (p = .001). Dancers and nondancers did not differ in how they managed to execute the task with increasing levels of syncopation (p = .384). The pattern of difference between trained dancers and nondancers was similar across the No Syncop and Highly Syncop conditions. The present findings may have marked implications for practitioners given that the tasks employed were analogous to those frequently observed in real-life dance settings.     

How Christian Spiritual and Religious Beliefs Help and Hinder Counselors' Empathy Toward Clients

The critical incident technique was used to examine how counselors' religion and spirituality help and hinder counselor empathy toward clients. Twelve counselors holding Christian beliefs identified 242 helping and 25 hindering incidents that formed 14 helping and 3 hindering categories. Categories reflected counselors relying on a natural connection to their spirituality, drawing from empathic roots in their religion or spiritual experience, and using commonalities shared with clients as a means of empathizing. Implications for research, counselor education, and counseling practice are discussed.     

How similar are the changes in neural activity resulting from mindfulness practice in contrast to spiritual practice?

Meditation and spiritual practices are conceptually similar, eliciting similar subjective experiences, and both appear to provide similar benefits to the practicing individuals. However, no research has examined whether the mechanism of action leading to the beneficial effects is similar in both practices. This review examines the neuroimaging research that has focused on groups of meditating individuals, groups who engage in religious/spiritual practices, and research that has examined groups who perform both practices together, in an attempt to assess whether this may be the case. Differences in the balance of activity between the parietal and prefrontal cortical activation were found between the three groups. A relative prefrontal increase was reflective of mindfulness, which related to decreased anxiety and improved well-being. A relative decrease in activation of the parietal cortex, specifically the inferior parietal cortex, appears to be reflective of spiritual belief, whether within the context of meditation or not. Because mindful and spiritual practices differ in focus regarding the ‘self’ or ‘other’ (higher being), these observations about neurological components that reflect spirituality may continue work towards understanding how the definition of ‘self’ and ‘other’ is represented in the brain, and how this may be reflected in behaviour. Future research can begin to use cohorts of participants in mindfulness studies which are controlled for using the variable of spirituality to explicitly examine how functional and structural similarities and differences may arise.     

THE SPIRIT IN THE NETWORK: MODELS FOR SPIRITUALITY IN A TECHNOLOGICAL CULTURE

Can a technological culture accommodate spiritual experience and spiritual thinking? If so, what kind of spirituality? I explore the relation between technology and spirituality by constructing and discussing several models for spirituality in a technological culture. I show that although gnostic and animistic interpretations and responses to technology are popular challenges to secularization and disenchantment claims, both the Christian tradition and contemporary posthumanist theory provide interesting alternatives to guide our spiritual experiences and thinking in a technological culture. I analyze how creational, network, and cyborg metaphors defy suggestions of (individual) animation or alienation and instead offer different ways of conceptualizing and experiencing communion between the material and the spiritual.     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

Exploring female dancer’s emotions and coping experiences following deselection: An interpretative phenomenological analysis

ObjectivesThe purpose of this study was to (a) explore female dancers’ experiences of emotions following deselection and (b) examine the coping mechanisms used by dancers to overcome these emotions.MethodsTwo one-on-one semi-structured interviews were conducted with ten female dancers (aged 20–26, average career length M = 6 years) from dance forms including ballet, jazz, commercial, and contemporary. Data were collected and analysed using interpretative phenomenological analysis by Smith (2009).ResultsDancers experienced a rollercoaster of emotions including disappointment, confidence impacts, and embarrassment, as well as changes in their feelings towards dance. To deal with these emotions the dancers often avoided their emotions, used dance as therapy, and sought social support as coping mechanisms.ConclusionsDancers’ emotional experiences of deselection seem to negatively influence the social identities of the dancer and the levels of motivation they held towards dance. Findings highlighted the importance of coping with these emotions, and suggested future sport psychologists should apply interventions to assist with this and the regulation of emotions to prevent dancers from dropping out.     

Coherence between emotional experience and physiology: does body awareness training have an impact?

Two fundamental issues in emotion theory and research concern: (a) the role of emotion in promoting response coherence across different emotion systems; and (b) the role of awareness of bodily sensations in the experience of emotion. The present study poses a question bridging the two domains; namely, whether training in Vipassana meditation or dance, both of which promote attention to certain kinds of bodily sensations, is associated with greater coherence between the subjective and physiological aspects of emotion. We used lag correlations to examine second-by-second coherence between subjective emotional experience and heart period within individuals across four different films. Participants were either: (a) experienced Vipassana meditators (attention to visceral sensations), (b) experienced dancers (attention to somatic sensations), and (c) controls with no meditation or dance experience. Results indicated a linear relationship in coherence, with meditators having highest levels, dancers having intermediary levels, and controls having lowest levels. We conclude that the coherence between subjective and cardiac aspects of emotion is greater in those who have specialized training that promotes greater body awareness.