Pub Date : 2021-01-02DOI: 10.1080/20440243.2021.1898807
Cheryl Hunt
In my last Editorial I wrote about the need ‘to hope for the best whilst preparing for the worst’ in relation to the ongoing Covid-19 pandemic and social and political disruption in various forms around the world. I invited consideration about the role and relevance of the study of spirituality in such times. Six months later, with the UK several weeks into its third ‘lockdown’ in an attempt to slow further spread of the virus, many similar restrictions in place elsewhere, and dangerous political tensions still in evidence in places as far apart as Myanmar, Russia and the USA, I sometimes feel as though we have all become trapped in a global ‘Groundhog Day’. That term entered the popular lexicon of the English language as a result of the 1993 film of the same name in which the lead character, Phil Connors, is caught in a time loop which forces him to re-live the same day repeatedly. Many people living in lockdown conditions, unable to socialise outside their own immediate household or to travel further than the nearest grocery store, will undoubtedly be able to relate to the time loop image as they contemplate the apparently repetitive ‘sameness’ of each day. However, it is worth looking beyond the cliché that ‘having a Groundhog Day’ has become because the event which gave its name to the film, as well as events within the film itself, bear some relationship to the study of spirituality and perhaps point to its particular significance at the present time. The time loop in which Phil Connors becomes trapped centres on a small town called Punxsutawney in Pennsylvania, USA. As a television weatherman, Phil is there to report on a ceremonial gathering and ritual which takes place each year on 2nd February. Cynical and egotistical, he makes no secret of his contempt for this assignment and everyone in the town. Much of the film is about how Phil comes to terms with his relationships with others and learns to understand himself. The event on which the film is based is a real one: what is now known as Groundhog Day has been celebrated annually in Punxsutawney since 1887. It is the day on which a groundhog is woken from its hibernation, ostensibly to predict the weather. Tradition has it that, if the day is sunny and the groundhog can see his shadow, there will be six more weeks of winter weather; if it is cloudy, and he therefore has no shadow, there will be an early spring. The tradition appears to have been imported by settlers from Germany where hedgehogs (or badgers, depending on which version of the story one reads) were deemed to have the power of weather prediction. The date is significant because, in the northern hemisphere, it is poised between winter and spring. The division of the year into segments, marked by the apparent movement of the sun across the sky and the associated seasonal changes, is a common theme in all human cultures since planting and harvesting depend upon it. Falling mid-way between the winter solstice
{"title":"Reflections on a global Groundhog Day","authors":"Cheryl Hunt","doi":"10.1080/20440243.2021.1898807","DOIUrl":"https://doi.org/10.1080/20440243.2021.1898807","url":null,"abstract":"In my last Editorial I wrote about the need ‘to hope for the best whilst preparing for the worst’ in relation to the ongoing Covid-19 pandemic and social and political disruption in various forms around the world. I invited consideration about the role and relevance of the study of spirituality in such times. Six months later, with the UK several weeks into its third ‘lockdown’ in an attempt to slow further spread of the virus, many similar restrictions in place elsewhere, and dangerous political tensions still in evidence in places as far apart as Myanmar, Russia and the USA, I sometimes feel as though we have all become trapped in a global ‘Groundhog Day’. That term entered the popular lexicon of the English language as a result of the 1993 film of the same name in which the lead character, Phil Connors, is caught in a time loop which forces him to re-live the same day repeatedly. Many people living in lockdown conditions, unable to socialise outside their own immediate household or to travel further than the nearest grocery store, will undoubtedly be able to relate to the time loop image as they contemplate the apparently repetitive ‘sameness’ of each day. However, it is worth looking beyond the cliché that ‘having a Groundhog Day’ has become because the event which gave its name to the film, as well as events within the film itself, bear some relationship to the study of spirituality and perhaps point to its particular significance at the present time. The time loop in which Phil Connors becomes trapped centres on a small town called Punxsutawney in Pennsylvania, USA. As a television weatherman, Phil is there to report on a ceremonial gathering and ritual which takes place each year on 2nd February. Cynical and egotistical, he makes no secret of his contempt for this assignment and everyone in the town. Much of the film is about how Phil comes to terms with his relationships with others and learns to understand himself. The event on which the film is based is a real one: what is now known as Groundhog Day has been celebrated annually in Punxsutawney since 1887. It is the day on which a groundhog is woken from its hibernation, ostensibly to predict the weather. Tradition has it that, if the day is sunny and the groundhog can see his shadow, there will be six more weeks of winter weather; if it is cloudy, and he therefore has no shadow, there will be an early spring. The tradition appears to have been imported by settlers from Germany where hedgehogs (or badgers, depending on which version of the story one reads) were deemed to have the power of weather prediction. The date is significant because, in the northern hemisphere, it is poised between winter and spring. The division of the year into segments, marked by the apparent movement of the sun across the sky and the associated seasonal changes, is a common theme in all human cultures since planting and harvesting depend upon it. Falling mid-way between the winter solstice","PeriodicalId":42985,"journal":{"name":"Journal for the Study of Spirituality","volume":"11 1","pages":"1 - 6"},"PeriodicalIF":1.4,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/20440243.2021.1898807","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43757182","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/20440243.2021.1894672
{"title":"Announcement: International Network for the Study of Spirituality","authors":"","doi":"10.1080/20440243.2021.1894672","DOIUrl":"https://doi.org/10.1080/20440243.2021.1894672","url":null,"abstract":"","PeriodicalId":42985,"journal":{"name":"Journal for the Study of Spirituality","volume":"11 1","pages":"93 - 94"},"PeriodicalIF":1.4,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/20440243.2021.1894672","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44053063","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/20440243.2021.1894668
J. Service
Philosophy of language reminds us of the importance of linguistic naming for meaning. Wittgenstein emphasised the importance of the nexus between language and human activity, where words vivify and narrate significance of human experience. In a Kantian-influenced Western society, where reason and rationality oversee our more ambiguous experiences of spirituality, language to express the paradox of such an elusive-knowing is a pressing need. Such language or, in scholarly terms, ‘framework’ is what Noelia Molina offers, through her recent contribution to the growing field of spirituality studies, inMotherhood, Spirituality and Culture. Drawing on her expertise as a psychotherapist, her work examines and gives voice not only to the importance of spirituality for motherhood but to the impact the embodied birthing process has on forming spirituality. Molina’s research aims to establish a ‘maternal-spiritual framework’ (p. 196) to assist maternal learning for mothers and a broad category of caregivers and health professionals in the transitional stages of mothering, through an extensive literature review of spirituality and motherhood, alongside narratively descriptive interviews with mothers. Crucial questions scaffold Molina’s core thesis:
语言哲学提醒我们语言命名对意义的重要性。维特根斯坦强调了语言和人类活动之间联系的重要性，在语言中，语言生动地表达了人类经验的意义。在一个受康德影响的西方社会中，理性和理性监督着我们更模糊的精神体验，迫切需要用语言来表达这种难以捉摸的认识的悖论。诺埃莉亚·莫利纳（Noelia Molina）最近在《母性、精神与文化》（Motherhood，spirituality and Culture）一书中对日益增长的精神研究领域做出了贡献，她提供了这样的语言或学术术语中的“框架”。她的工作借鉴了她作为心理治疗师的专业知识，不仅审视并表达了精神对母性的重要性，还体现了具体的分娩过程对形成精神的影响。莫利纳的研究旨在建立一个“母亲精神框架”（第196页），通过对精神和母亲身份的广泛文献回顾，以及对母亲的叙述性描述性采访，帮助处于母亲身份过渡阶段的母亲以及广泛类别的照顾者和卫生专业人员进行母亲学习。关键问题支撑了莫利纳的核心论点：
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Pub Date : 2021-01-02DOI: 10.1080/20440243.2021.1894667
H. Walach
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Pub Date : 2021-01-02DOI: 10.1080/20440243.2021.1898806
Christine W. Nganga, Makini Beck, Joyanne De Four-Babb
ABSTRACT In this paper, we utilize a blended conceptual framework based on spirituality, endarkened feminist epistemology, and feminist co-mentoring that draws upon dialogue from a Freirean perspective to inform our inquiry. In our analysis, we sought to respond to the question: How does spirituality inform the work we do as Black women faculty? We engaged in spirituality focused, co-mentoring dialogues and embraced a collaborative autoethnography research design that involved individual writing, dialogue, reflection, and sharing and meaning making. Through these processes we came to articulate our individual definitions of spirituality and made sense of how spirituality informs our way of being and knowing in the academy. We experienced spirituality as a means to heal self and others, and as a source of resistance and courage.
{"title":"Making sense of spirituality in our academic lives through co-mentoring","authors":"Christine W. Nganga, Makini Beck, Joyanne De Four-Babb","doi":"10.1080/20440243.2021.1898806","DOIUrl":"https://doi.org/10.1080/20440243.2021.1898806","url":null,"abstract":"ABSTRACT In this paper, we utilize a blended conceptual framework based on spirituality, endarkened feminist epistemology, and feminist co-mentoring that draws upon dialogue from a Freirean perspective to inform our inquiry. In our analysis, we sought to respond to the question: How does spirituality inform the work we do as Black women faculty? We engaged in spirituality focused, co-mentoring dialogues and embraced a collaborative autoethnography research design that involved individual writing, dialogue, reflection, and sharing and meaning making. Through these processes we came to articulate our individual definitions of spirituality and made sense of how spirituality informs our way of being and knowing in the academy. We experienced spirituality as a means to heal self and others, and as a source of resistance and courage.","PeriodicalId":42985,"journal":{"name":"Journal for the Study of Spirituality","volume":"11 1","pages":"61 - 74"},"PeriodicalIF":1.4,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/20440243.2021.1898806","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43002728","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/20440243.2021.1890517
R. White
ABSTRACT This paper looks at teaching spirituality in the humanities classroom. It considers some of the theoretical issues involved with teaching spirituality, and it focuses attention on the details of a course the author has taught for several years: ‘Ultimate Questions: Spirituality.’ The goal of this paper is to inspire the discussion and the teaching of spiritual themes from an interdisciplinary humanities perspective.
{"title":"Teaching spirituality: A personal view","authors":"R. White","doi":"10.1080/20440243.2021.1890517","DOIUrl":"https://doi.org/10.1080/20440243.2021.1890517","url":null,"abstract":"ABSTRACT This paper looks at teaching spirituality in the humanities classroom. It considers some of the theoretical issues involved with teaching spirituality, and it focuses attention on the details of a course the author has taught for several years: ‘Ultimate Questions: Spirituality.’ The goal of this paper is to inspire the discussion and the teaching of spiritual themes from an interdisciplinary humanities perspective.","PeriodicalId":42985,"journal":{"name":"Journal for the Study of Spirituality","volume":"11 1","pages":"48 - 60"},"PeriodicalIF":1.4,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/20440243.2021.1890517","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43829294","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-16DOI: 10.1080/20440243.2020.1858519
Jerry Hsu, K. Hall, C. Jaye
ABSTRACT People most commonly pray because of their belief in a God or higher power that can hear and respond to these prayers. Patients may ask their physicians to join with them in prayer for many reasons. These requests become particularly poignant when made in the situation of terminal care. How then should a physician respond? We discuss this question using casuistry together with an analysis of the current literature. We provide physicians with a variety of possible responses depending on the context and circumstances of the request.
{"title":"Patient-physician spiritual interactions and ethics in end-of-life care","authors":"Jerry Hsu, K. Hall, C. Jaye","doi":"10.1080/20440243.2020.1858519","DOIUrl":"https://doi.org/10.1080/20440243.2020.1858519","url":null,"abstract":"ABSTRACT People most commonly pray because of their belief in a God or higher power that can hear and respond to these prayers. Patients may ask their physicians to join with them in prayer for many reasons. These requests become particularly poignant when made in the situation of terminal care. How then should a physician respond? We discuss this question using casuistry together with an analysis of the current literature. We provide physicians with a variety of possible responses depending on the context and circumstances of the request.","PeriodicalId":42985,"journal":{"name":"Journal for the Study of Spirituality","volume":"11 1","pages":"24 - 33"},"PeriodicalIF":1.4,"publicationDate":"2020-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/20440243.2020.1858519","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46039366","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-20DOI: 10.1080/20440243.2021.1857624
M. Rogers, J. Wattis, Rachel Moser, R. Borthwick, Phil Waters, Rose Rickford
ABSTRACT Addressing spirituality is part of holistic care. Spirituality is hard to define and may be confused with religion. Thus, it may be neglected by practitioners in mental healthcare. This study explores the views of mental health practitioners about approaches to spirituality in their practice and the perceived utility of the concepts of ‘Spiritually Competent Practice’ and ‘Availability and Vulnerability’ for integrating spirituality into practice. It confirms the need for more education in this area and suggests ways to include spirituality in Mental Health Care. Survey responses were gathered from 104 clinical staff within a mental health trust (8% response rate) in 2018. Thirteen participants were also interviewed. Data were analysed thematically using template analysis with NVivo software. Participants identified that they wanted to integrate spirituality into practice and found the concepts of Spiritually Competent Practice and Availability and Vulnerability useful. Spiritually Competent Practice enabled practitioners to be clearer about addressing spirituality in practice; embracing Availability and Vulnerability enabled truly holistic care to be offered. These concepts provided ways of understanding the conditions and personal qualities helpful in providing spiritual care to mental health service users. Implications for practice are that Spiritually Competent Practice and Availability and Vulnerability may be helpful concepts in integrating spirituality into practice in mental healthcare.
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Pub Date : 2020-07-02DOI: 10.1080/20440243.2020.1812887
M. Kalfoss, Marianne Rodriguez Nygaard, Tormod Kleiven, M. Nilsen
ABSTRACT Burgeoning research has documented important positive associations between religiousness/spirituality and physical and mental health. However, spiritual and religious beliefs can also be a locus of doubt and weakened faith in the form of spiritual struggles. Spiritual struggles are described as involving signs of spiritual disorientation, which involve conflict or distress grounded in religious or spiritual issues. The specific aim of this article is to describe sources of weakened faith in community residing adults who responded to a Norwegian population survey which also contained open–ended questions regarding experiences of weakened faith. Sixty participants described such sources in their own words. Our findings confirm that factors precipitating feelings of weakened faith are multifaceted and cover a wide array of sources. They are related to negative interactions concerning church life and church practice and specific relational conflicts with others. They also involve processes of doubt which contribute to changes in understanding and are grounded in observing injustice in the world, and include major life events including death and illness. Many of the struggles seem to involve an unsettling state of disillusionment and broken trust that arises from experiencing a gap between one’s assumptions and what occurred in reality.
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Pub Date : 2020-07-02DOI: 10.1080/20440243.2020.1812888
S. Wright
ABSTRACT Taking an autoethnograpic approach, this story begins with a personal account of the experience of growing up with a working-class North of England background in the late 1950s, and the emergence of sexual identity. Set in the context of changing national and international mores, the story unfolds to include the author's spiritual awakening and the impact of spiritual teachings about the nature of non-attachment, identity and freedom. As the paper explores, the freedom that comes from the first acknowledgement of sexual identity (in this case ‘being gay’) can be immense and life affirming, but may also be self limiting. There is a possibility of a more expanded consciousness through spiritual work that breaks the connection with the need to have any identity at all.
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