Cultural Dimensions of Early Pregnancy Loss: Spiritual and Religious Issues

Nearly one in five clinically confirmed pregnancies ends in a loss before 20 weeks (Bardos et al., 2015). Despite the prevalence of miscarriage, many women and partners experience a lack of acknowledgment and support while also encountering complicated concerns related to the intersection of perinatal loss, culture, religious and spiritual issues, medical treatment, their reproductive stories, and grief (Randolph et al., 2015). Counselors working with these clients must address complex cultural considerations. As such, we review key cultural and religious/spiritual issues related to early pregnancy loss and offer recommendations for practice based on the current literature in the context of the Association for Spiritual, Ethical, and Religious Values in Counseling (2009) counseling competencies.     

Character Strengths and Deep Connections Following Hurricanes Katrina and Rita: Spiritual and Secular Pathways to Resistance Among Volunteers

This study investigated a conceptual model with two pathways, altruism and perceived spiritual support, leading to resilience among student volunteers following Hurricanes Katrina and Rita (H‐KR). Both strengths share the sense of deep connections. Parallel pathways with the two major constructs were estimated using structural equation modeling, adjusting for demographics and peritraumatic emotional reactions. The two indicators may have served as a protective mechanism for all volunteers despite differing racial/cultural backgrounds. The potential protection of these strength factors was mediated through optimism and hope. Resilience among minority volunteers was associated more with faith‐related strengths, as indicated in the relevant pathway that also contributed to their altruistic actions. The resilience of white volunteers, however, was directly associated with altruism, a strength that does depend heavily on religious beliefs. Further, the modification index suggested a direct path from race to depression.     

Evaluation of a Spiritually Based Child Maltreatment Prevention Training Program

The authors empirically evaluated a spiritually based 1‐day child maltreatment training program. Pretest, posttest, and follow‐up results indicated that participants' recognition of hypothetical maltreatment did not increase after training. Furthermore, although participants decreased their use of items known to dissuade decisions to report, they were less likely to report maltreatment posttraining and 1 month later. Focus group data revealed that participants felt more knowledgeable but insufficiently prepared to respond to maltreatment and that they needed opportunities to practice what they had learned. Suggestions for clergy, pastoral counselors, and mental health professionals working within spiritual communities are provided to inform curriculum advancements.     

EVOLVING APPROACHES TO CONSERVATION: INTEGRAL ECOLOGY AND CANADA'S GREAT BEAR RAINFOREST

This case study applies Integral Ecology to analyze the broad range of strategies environmentalists have undertaken to create protected areas and change forest practices in the Great Bear Rainforest, British Columbia, Canada. Rainforest conservation efforts in the region promoted holistic, trans-disciplinary solutions and fostered agreement among diverse stakeholders, modeling an Integral Ecology approach. Environmentalists worked locally and globally, engaging with economic, cultural, political, and scientific systems to create change. The campaign involved transformations at personal and cultural levels that have enabled negotiated solutions involving over twenty million acres of rainforest on British Columbia's coast.     

Spiritual Intelligence: Evolving Transpersonal Potential Toward Ecological Actualization For a Sustainable Future

The ecological crisis is confronting humanity with a need to recognize the interconnectedness of all life, and the Akashic Field as formulated by Ervin Laszlo (2004a) has identified how a universal information field connects humans to a greater transpersonal consciousness. The Akashic Field could provide humanity with a focus to deepen its understanding of a holistic view of life. The global crisis will confront human beings with the need to develop their transpersonal potential and spiritual intelligence, which has the potential to contribute to an ecological actualization of human beings’ relationship to the world, and the development of a sustainable future.     

Measuring Spiritual Fitness: Atheist Military Personnel,Veterans, and Civilians

This study investigated the impact of transcendent item phrasing (i.e., phrasing which assumes the respondent believes in certain sacred or supernatural concepts) on the validity of the U.S. Army’s Comprehensive Soldier Fitness (CSF) program’s spiritual fitness scale when administered to atheist military personnel, veterans, and civilians. Results indicated that the inclusion of transcendent phrasing led to reduced concurrent validity for the spiritual fitness scale when administered to atheist military personnel and veterans, reduced concurrent and predictive validity when administered to atheists’ but not Christians’ spiritual fitness. Notably, the removal of transcendent phrasing actually led to increased concurrent validity for Christian respondents. Taken together, these findings suggest the Revised scale, which is composed of items that do not rely on transcendent phrasing, produces better psychometric outcomes for both atheist and Christian respondents. Implications for the CSF program and the measurement of spiritual fitness are addressed.     

Political Authority,Practical Identity,and Binding Citizens

Abstract

Allen Buchanan (2002) argues that it doesn’t matter whether a state has authority in the sense of being able to create binding obligations for its citizens, so long as it is morally justified in wielding political power. In this paper, I look at this issue from a slightly different angle. I argue that it matters a great deal whether citizens relate to their state in an obligatory fashion. This is for two reasons. First, a fully morally justified state must be an efficacious state; it must be able to realise its values and make its rules stick. My contention will be that enduring stability can only be secured when citizens, or at least a significant proportion of citizens, are tangibly bound to regulate their conduct in accordance with a principle of obedience to just states. Second, it is only when individuals interact in the right way with the justification for state power that the state itself as a pervasive and coercive entity does not pose a problem for them as reason-responsive agents. In fact, under the right circumstances, submission to state authority can greatly enhance autonomy as it facilitates collective responses to challenges that individuals would struggle to overcome alone.