Pub Date : 2020-07-02DOI: 10.1080/20440243.2020.1817248
J. Swinton
In order to write well about spirituality, you need to have a gentleness of spirit, a sensitivity to the ways of God and an ability to research and reflect using approaches that are academically ri...
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Pub Date : 2020-07-02DOI: 10.1080/20440243.2020.1812884
D. Lorimer
Dr Larry Culliford is a retired psychiatrist who has been active at the interface between psychiatry and spirituality. He was one of the founders of the spirituality and psychiatry special interest...
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Pub Date : 2020-07-02DOI: 10.1080/20440243.2020.1812883
Roderick Hunt
This book emerged from a series of Campbell Lectures given in the School of Humanities at Rice University, Houston, Texas. Each year since 2005, a distinguished scholar has spoken on a topic of bro...
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Pub Date : 2020-07-02DOI: 10.1080/20440243.2020.1818177
Cheryl Hunt
This issue marks the end of the first decade in the publishing history of the Journal for the Study of Spirituality. I trust it also heralds the start of many more decades of successful growth for ...
这一期标志着《灵性研究杂志》出版历史上第一个十年的结束。我相信这也预示着未来几十年成功增长的开始。
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Pub Date : 2020-01-02DOI: 10.1080/20440243.2020.1726046
June Boyce-Tillman
ABSTRACT This article will examine the historical and contemporary literature in this area, to produce a model of the phenomenography of the musical experience which is linked with strands in the literature exploring the relationship between religion and spirituality. It interrogates the attitude of Christian theologians to the place of music in worship and its relationship to the sacred. It charts the move from this to a more generalised view of the spiritual dimension of music linking these with cataphatic and apophatic theological traditions. It uses frames from Buber’s view of encounter and Turner’s notion of liminality to link strands in the spirituality literature to the musical domains and the transformative properties of the liminal space.
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Pub Date : 2020-01-02DOI: 10.1080/20440243.2020.1731789
Cheryl Hunt
The British Association for the Study of Spirituality (BASS) was launched in January 2010 in the splendid surroundings of the Charterhouse in London, a building that ‘has been living the nation’s history since 1348’. The launch may have been a very small step in that history but, as Bailey (2011, 10–12) records, for the ‘small ad hoc group of volunteers’ who, for more than two years, ‘with no designated funding and no permanent meeting place’ had been exploring ‘what might be possible in terms of creating a network of academics, scholars and practitioners interested in the study of spirituality’, it represented a giant ‘leap of faith’. A decade later, it gives me great pleasure, as one of those original volunteers, to see the energy of that leap continuing to flow through the work of BASS and this journal. The volunteer group had come together in the hope of forging links between various professional and disciplinary ‘silos’ in which separate discussions and studies of spirituality were taking place, but rarely engaging with each other. One of our key aspirations for BASS was to: ‘Encourage and facilitate scholarship and research in spirituality through the development of a journal, joint collaborative research projects, and a biennial conference’. In June of this year, 2020, the tenth anniversary of the Journal for the Study of Spirituality (JSS) will coincide with the Sixth International BASS Conference in York. The conference title, ‘Spirituality in Research, Professional Practice and Education’, reflects the three primary interests that have guided the development of both BASS and JSS. This anniversary issue of JSS is intended as a celebration of the 10-year journey from Charterhouse to York, and the milestones that have been passed along the way. In the lead article, John Swinton revisits and further develops the substance of the inaugural address he gave at Charterhouse. He notes that the launch of BASS was the product of ‘multiple minds, much passion and many invaluable gifts of time’. So, too, is this journal. It would not exist without the work of its contributors, editorial board, guest reviewers, and production teams, past and present. It is my privilege to have worked alongside them all. There have been times over the past decade when the future of JSS has looked bleak. Indeed, it almost did not come into being at all. The original proposal for a yet-to-be-named journal which would focus on the study of spirituality was written in 2008. It was subsequently rejected by several publishers on the grounds of financial viability and the nature of the field. Feedback included:
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Pub Date : 2020-01-02DOI: 10.1080/20440243.2020.1729045
L. Culliford
This impressive volume vigorously promotes a new paradigm for human self-understanding, one that necessarily includes a spiritual dimension. Providing more than a benchmark of current thinking and research, it will serve for many as a reliable signpost, a genuine beacon of hope, lighting and brightening the way forward. For both their vision and hard work, the publishers, editors and authors are to be thanked and congratulated. Bookended by the editorial ‘Introduction’ and final ‘Way forward’, 51 chapters are arranged under six headings: ‘Facets of spirituality’; ‘Nature’; ‘Home and community’; ‘Healing’; ‘Economy, politics, and law’; and ‘Knowledge and education’. There are 68 contributing authors, from all the globe’s six inhabited continents, making this a truly international endeavor, and proving that spirituality knows no boundaries; although this very thought gives rise to an interesting problem: ‘How to define that which is boundless’. Adrian-Maria Gellel (in the chapter on ‘Children and spirituality’) suggests: ‘We may not agree on the precise definition but there is general agreement on the main elements that inform our understanding of spirituality’ (125). Wisely, the editors offer ‘a working definition [to be] used as a point of departure’ in the book’s first sentence: ‘Spirituality is people’s multiform search for a transcendent meaning of life that connects them to all living beings and brings them in touch with God or Ultimate Reality’ (3). Spiritual writer Thomas Merton (1915–1968) put it more succinctly: ‘We are all already one’ (1973, 308). With six chapters on the subject of Nature (in Part III), it is clear that this holistic vision of seamless connectivity between people, each other and the divine, also includes an intimate – thus spiritual – bond with everything else, animate and inanimate, the entirety of the cosmos. The editors and authors are, in the main, academics – university researchers and teachers – so the book has a decidedly academic flavor and thrust but, taken as a whole, it seems much more than that. Whereas each of the chapters tends to be scholarly, cautious and well-referenced, attempting to encapsulate spirituality in a specific context, read together they announce something wonderful, a significant measure of agreement in every sphere of human endeavor covered. This is important in the world today. Here, for example, is another guiding quotation from the Introduction: ‘Numerous studies document that the more people prioritize materialistic goals, the lower their well-being and the more likely they are to engage in manipulative, competitive, and ecologically degrading behaviours’ (3). Then a further claim:
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Pub Date : 2020-01-02DOI: 10.1080/20440243.2020.1728869
J. Swinton
ABSTRACT This article revisits the speech made by John Swinton at the inauguration of the British Association for the Study of Spirituality (BASS) in January 2010. It argues that some of the difficulties in defining spirituality can be clarified and addressed if we think of spirituality not simply in definitional terms, but in relation to how we use it in practice. It provides a critique of the ways in which ideas about spirituality are constructed, and offers some thoughts as to how we might move away from the search for definitions towards a focus on the impact that spirituality has on the humanness of our practices, including its peace-making potential within fragmented societies.
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Pub Date : 2020-01-02DOI: 10.1080/20440243.2020.1726055
E. Tisdell
ABSTRACT This article explores the notion of transformative pilgrimage learning and what it might mean to deal with the Big Questions of life – such as who we are and what we are doing on the planet – in light of experiences of Love and Death. It examines the question at the heart of transformative learning theory – ‘What form transforms?’ – particularly in relation to spiritual experience. It summarizes the findings of a longitudinal research study on how spirituality and culture informed the learning of a multicultural group of North American adult educators teaching for social justice. It also discusses what the researcher learned from research participants, particularly about pilgrimage and the notion of wisdom, as well as from her own experiences of two pilgrimage journeys. It concludes by examining what the research findings and the learning from pilgrimage experiences might suggest for living life as pilgrimage.
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Pub Date : 2020-01-02DOI: 10.1080/20440243.2020.1726054
F. Gardner
ABSTRACT As an experienced social worker, but a new academic in the late 1990s, I was surprised how uncomfortable students felt naming how their Christian background influenced their interest in social work. Spirituality/religion was minimally expressed in the curriculum and there was little literature or related research, particularly in Australia. Here, I draw on my experience to reflect how this has changed, and the implications for social work practice and education. Within social work and the broader community, there has been a significant increase in literature and research related to spirituality/religion. However, despite religious tensions expressed in war, various abusive practices, and debates about religious freedom, social work education still provides little training for students about these issues. But we may be on the cusp of change. Research demonstrates that some clients value including spirituality in their lives, and in social work practice. Social workers are recognising that clients and communities for whom this is important need their support, including advocacy for their right to spiritual/religious expression. We need to affirm both the challenges and opportunities of including spirituality/religion in social work. Ways forward include being more explicit about spirituality/religion, modelling how to engage with this, and integrating spirituality/religion into a curriculum underpinned by critically reflective approaches. These, combined with intersectionality and critical cultural consciousness, can lead to social work practice that not only integrates this aspect of people's lives but is inclusive, holistic, respectful of the complexity of people's lives and adheres to principles of social justice.
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