The workplace is developing on a place where the potential for transcendence, joy, and connectedness is brought on spiritual perspectives, rather than considering work just as an activity for which the employee is paid (Crossman, 2015). According to Karakas (2010) growing evidence result in positive effects of workplace spirituality programs, leading individuals to improve the level of joy, job satisfaction, commitment and serenity (e.g. Fry, 2005; Giacalone and Jurkiewicz, 2003; Paloutzian et al., 2003;). The facilitation of faith on workplace results in an improvement of values. Cultural basics of an organizations is their foundation to recognize what is good and bad (Soltani, 2012). Some organizational values regarding to culture are highlighted by Sherafati, Mohammadi and Ismail (2015) as commitment to “participation, consistency, adaptability, mission, while spiritual values are meaningful work, sense of community, and alignment with values” (173). Regarding charity efforts, it is suggested that people who hold and follow certain religious dogmas will exhibit particular sets of behaviours that are reflected in their personal and social lives e.g. engaging in socially beneficial actions (e.g. charity and voLunteer work) as directed by their religion (Ntalianis and Darr, 2005). The practice of religiosity and spirituality may therefore impact on charity behavior. By other side, religiosity is also clearly linked to organizational participation such as religion-based charity and voLunteering (Wuthnow, 1999). (Oh and Sarkisian, 2012) which eventually will lead to a economic growth by differentiation (consumers preference) (Loureiro et al., 2012).
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It was observed that religiosity has not significant correlation to depressive symptoms among adolescent students, both boys and girls, in Cartagena, Colombia. Consistently with previous researchers who did not find significant association, we do not find statistically significant relationship between religiosity and depressive symptoms. Florenzano et al., Pérez et al., and Stewart et al. reported that religiousness or spirituality was not associated with depressive symptom complain 10-12 . Moreover, Smith, McCullough, & Poll
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There are different theoretical frameworks for the study of personality, within these, the theory of traits and its operationalization is one of the most extensively tested approaches (Rob- ins, Fraley & Krueger, 2009). From this perspec- tive, personality can be understood as a pattern of thoughts, emotions and behaviors that remains relatively stable throughout the life cycle (Costa & McCrae, 1980). Starting from the first taxono- mies proposed by Allport and Odbert (1936), personality traits were grouped into different di- mensions or factors, such as the sixteen factors proposed by Cattell (1950) or the three by Eysenck (1976). Subsequently, from the work of different researchers, among which the contributions of Goldberg (1981), Tupes and Christal (1961), and Norman (1963), emerge the Five-Factor Model of Personality (FFM) (Costa & McCrae, 1980, 1992).At present, this model stands out among those that have gained greater acceptance and consensus(Cupani, Sanchez, Gross, Chiepa, & Dean, 2013; DePaula&Azzollini, 2013). This ap- proach condenses years of study and factor analy- sis carried out with samples of different ages, sex and culture (Costa & McCrae, 1992). As result of these analyses,five factors have been obtained: Extraversion; Agreeableness; Conscientiousness; Neuroticism; and Openness (Goldberg, 1992). For this reason,we consider that the FFM of the Personality could serve as a safe point and useful reference for the development and evaluation of constructs such as religiosity and spirituality.
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Apart from discussing James’s work, Taylor’s text points in the direction of a new social religiosity– although his comments remain sketchy and brief. As its happens, he has fleshed out his views a bit more on other occasions; one such occasion was his Marianist Award Lecture of 1996 on the possibility of a “Catholic modernity”. The central issue addressed in the Lecture is whether a mode of religious commitment can be preserved in the modern and contemporary context– without succumbing to the “new individualism” or being confined to a privatized inwardness. As in the Varieties book, the answer for Taylor cannot be found in a simple return to the past, especially not the “paleo-Durkheimian” dispensation of traditional “Christendom” wedded to corporate or dogmatic dominion over people. The question remains, however, whether modern religion is necessarily limited– with William James– to the feelings of “individual men in their solitude,” or whether it can radiate out into social and public life in non-coercive ways, thereby regaining a “holistic” quality. Taylor clearly opts for the second alternative. A new Christian spirituality is emerging, he notes. It can be described “either as a love or compassion that is unconditional . . . or as one based on what you are most profoundly, a being in the image of God”. In either case, the love is not predicated on “the worth realized in you just as an individual” or an isolated creature: “Our being in the image of God is also our standing among others in the stream of love”– which demands service to others. 13
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Along these lines, León sees advertising above all “as a medium carrying a trans- cendental message encrypted in apparently trivial forms” (1998: 65). George Lewi, mythologist and expert in brands, states that “the consumers of today need to believe in their brands, just as the Greeks did their myths” (Salmon, 2007: 61). The international marketing guru Martin Lindstrom adds that “in fact, these astute brands […] are selling purity, spirituality, faith, virtue and, in some cases, atonement” (Lindstrom, 2011: 246). Because of this, when we speak of the pur- pose of brands —although not all of them of course— “it’s no longer a case of se- ducing or convincing but rather of producing a belief effect” (Salmon, 2007: 63). “Nowadays, of the set of alternative religions, brands have become serious com- petitors for those providing beliefs, meanings, feelings of community and iden- tity” (Atkin, 2008: 224). And the trend is increasing. This confirms the statement by the global agency Young & Rubicam in a report for the Financial Times (March, 2001): “Brands are the new religion. People go to them seeking meaning”. 4
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How do we define what is sacred architecture? People of all ages are turning away from organized religion, and looking for a more genuine, personal experience of the spiritual. In considering sacred architecture, a distinction is whether architecture itself is sacred or that architecture is an instrument that calls forth the sacred. Distinctions should be drawn between situa- tional versus substantive sacred space. A divine presence is believed to reside in substantive sacred space. In situational, anyplace can be sacred depending on the presence, location, and actions of human beings, often acting in community. Edward Anders Sövik was one of the most influential architects in the design of modern churches in the US. Active from the mid-20th-century through the 1970s, Sövik designed mostly Protestant churches and wrote extensively about church design and its liturgical underpinnings. Sövik believed that early Christians perceived themselves as a community of faith unatta- ched to any place. His skepticism about the sacredness of buildings and objects sits squarely within Protestant theology. His religious architecture offers a good model for today, as the definition of sacred architecture is changing.
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Stern, Stewart III, and Chew (2002) stated that an effective financial manage- ment system improves short and long-term business performance by streamlining in- voicing and bill collection, eliminating accounting errors, minimizing record-keeping re- dundancy, ensuring compliance with tax and accounting regulations, helping personnel to quantify budget planning, and offering flexibility and expandability to accommodate change and growth. Other significant features of a good financial management system include: (a) keeping track of liabilities, (b) coordinating income statements, expense statements, and balance sheets, (c) ensuring data integrity and security, (d) balancing bank accounts, (e) keeping all records up to date, (f) maintaining a complete and accu- rate audit trail, and (g) minimizing overall paperwork.
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Ways, which bind and join emotions and feelings, which are emerging in the recent transformations in civil society in a globalised world. That is to say, in a world in which economic rationalisation and state planning play a more important and central role in the life of human beings. Thus, two main types of actors appear on the modern global scene: state actors and non-state actors. And quite often, they appear overlapping. An extremely plastic image of the new historical and international scene is the so-called international summits and Parallels Summits. In the first, the intergovernmental actors come together. In the second, the affected citizens and activists from different causes like solidarity or peace. These individuals gather around legal and non-profit organisations, and with clear awareness of their independency from any government, that is to say, with clear awareness of not being instruments of the government. The Parallels Summits are therefore a gigantic metaphor of change in history, which has given up being political in order to embrace other areas: social and cultural history. And all of this has happened since 1899, the moment when the first Parallels Summit took place at the tenth Peace Conference in The Hague.
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Despite its large impact on Latino/a families and U.S. society, there are few studies looking at deportation as a societal phenomenon. Learning more about the outcomes or after effects of deportation on individuals is important in order to: 1) learn more about this grow- ing phenomenon and its repercussions for families and society, 2) be aware of the health needs and inadequate resources that exist in our communities, and 3) gain greater knowledge about Latino/a families who are presented with this type of adversity. By obtaining this information professionals and service providers will be prepared to deal with situations resulting from deportation, but more importantly they will be better informed on how they can aid in ensuring the health and well-being of those affected by this phenomenon. In cases where children are involved, the absence of a parent can be particularly concerning as parents are key in a child’s emotional, mental, and physical de- velopment (de Minzi, 2009). Therefore, obtaining this information can be particularly helpful so that teachers, counselors and other agencies providing services to children can have a guide on issues to address so that children don’t fall behind at school or become affected developmentally. The goal of the current study is to explore the phenomenon of experiencing deportation
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later Andrews University, a little lest conservative (when compared to the former) found himself asking related questions on Christian commitment and involvement in institu- tional activities. In his study, Quiyono found that most SDA young people who attend SDA institutions of higher learning and graduated, do not return to work for the organi- zation and of the minority that did, some would soon leave to go to work for non-SDA higher paying companies (Quiyono, 2014). Some researchers concluded that job satis- faction was highly based on the numbers of years with the organization, when in fact the low turnover of workers is not necessarily an indicator of a high job satisfaction. Factors like economic condition and difficulties getting a new job may also influence a low turno- ver. When the number of graduates from SDA institutions of higher learning is compared to the number of those who remain employed in the SDA organization they may render a different result.
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La propuesta hecha por Waaijman de los cuatro métodos de investi- gación en espiritualidad, de los cuales presenté sólo los dos primeros, cons- tituye una visión global y específica a la vez para el abordaje descriptivo de formas, hermenéutico de textos, sistemático de temas y mistagógico del crecimiento. La rigurosidad de su elaboración, acompañada de una funda- mentación filosófica poco frecuente entre quienes se dedican a la espiritua- lidad, da a la formulación del autor un valor fundamental y la disciplina teológica de la espiritualidad gana mayor precisión en su definición y sus diversas especializaciones metódicas. En efecto, quien se dedique al campo de la espiritualidad bíblica o a la recuperación actual de textos de la místi- ca cristiana no puede emplear las mismas herramientas que quien quiera dedicar su investigación a las diversas formas de espiritualidad de cualquier etapa histórica o de nuestro tiempo. En este sentido, la contribución que apenas pudimos esbozar sale del ámbito de las consideraciones generales para adentrarse de forma decidida en un horizonte académico interdiscipli- nario de gran alcance para el estudio de la espiritualidad vivida. Si bien el idioma sigue siendo un límite considerable para la recepción, el aporte de Waaijman y de la revista Studies in Spirituality, junto a los Supplements y a la Enciclopedia SPIRIN, pueden ser de utilidad para los estudiosos e inte- resados en el área. De particular importancia, además, resulta su enfoque bíblico e interreligioso en estos tiempos.
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Most women living with HIV seek spirituality as a means of easing the tension arising from a positive diagnosis and assisting them in coping with the disease. The divine figure gives strength to women in the face of problems, as mentioned in the interviewees’ statements. Religion has a strong presence in the lives of the interviewees and assumes different forms—from the materialization of God in the form of an image to the act of praying. P1 reports that when she is in some trouble, she evokes God so that she can “(…) sit on his lap and talk to him about her problems (…)”. This is an excerpt from her interview:
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La hipótesis de un “choque de civilizaciones” no es idea original de Huntington. Fue Bernard Lewis el que acuñó la expresión “The Clash of Civilizations” (“choque de civilizaciones”), en una conferencia de 1957, porque esta es una de las ideas centrales en su enfoque sobre cómo debían producirse los cambios actuales en Medio Oriente. En su libro The Crisis of Islam: Holy War and Unholy Terror (2003) habla del “Islamismo Radical” (Lewis 2003: 32-40) otra expresión acuñada por él, como parte de un “resurgimiento” o “retorno” al Islam. Pero Lewis oculta muy bien que la idea de un “retorno al Islam”, idea matriz del Neosalafismo, no es una manifestación espontánea ni una expresión natural, tampoco una necesidad interna de la propia tradición islámica, sino que es, lo que siempre ha sido, una rebelión modernista en contra de la tradición islámica, una subversión orquestada e inducida desde Occidente. Los hechos posteriores demostraron —y aún siguen demostrando— que la idea capital de un “choque de civilizaciones” pergeñada por Lewis y propagada por Samuel Huntington, es una creación artificial y una construcción ideológica hecha en Occidente y aplicada al mundo islámico. En efecto, para encubrir la injerencia de Occidente en la política interna de los países islámicos, Lewis cambia la óptica del enfoque tradicional sobre la relación entre los poderes colonialistas o imperialistas y los países subalternos, llamando al conflicto entre estados o naciones, “choque de civilizaciones”. Variaciones de esta expresión aparecerán repetidamente en su trabajo durante las siguientes décadas, el más famoso en un artículo de 1990 para el Atlantic Monthly titulado “The Roots of Muslim Rage” (“Las raíces de la rabia musulmana”) (Lewis 1990: 7-60).
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Interviews with organisation leaders, observation of neighbourhood centres’ activities and a review of the broad literature on addiction recovery programmes (Kelly, Magill & Stout 2009; Machado 2005, among others) were the sources of information we used to identify the following five possible capability dimensions to be used in the evaluation of the Hogar de Cristo: (1) basic needs; (2) health; (3) relations to self, others and the territory; (4) education and (5) work. The basic needs dimension refers to the capability to satisfy material needs such as food, hygiene and shelter. The Hogar de Cristo’s activities often begin by addressing concrete problems and needs that keep participants from beginning the addiction recovery process. Health, a vital human functioning, is the outcome dimension that tends to be the main focus of most evaluations of drug treatment programmes. Progress in this dimension may include reductions in physical and psychiatric illness and changes in drug and alcohol use and treatment continuity. The relational dimension will analyse progress in relationships with oneself, with others and with the territory (cf. point 4 for further elaboration). All of these could be seen as manifestations of one’s relationship with God, expressed through love and friendship and openness to God’s gift of
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El enfoque de los Studies in Spirituality, desarrollado en las últi- mas décadas en el contexto de Estados Unidos, Inglaterra y Holanda, se caracteriza por el horizonte de los Studies in Religion como marco de reflexión de la espiritualidad cristiana. Conforme a este encuadre académico, la Biblia y la Historia adquieren relevancia como fuentes constitutivas de la disciplina, junto a la interdisciplina y al diálogo interreligioso como claves interpretativas. Esta concepción epistémica hace que el uso de la interdisciplina sea más determinante de lo que se presenta –en la práctica docente e investigativa– en el campo de la teo- logía espiritual, lo cual justifica el recurso a este marco académico en este artículo y, en particular, a Sandra Schneiders por sus aportes epis- temológicos y en relación con la interdisciplina en espiritualidad. 7 Su
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In 2007 the American Psychological Association (APA) pu- blished a report on the sexualization of girls in the context of the growing influence of American culture on the sexua- lization of children. This report defined the concept of the sexualization of girls, presented many of its negative effects, and encouraged further research on this phenomenon: its frequency and possible growth, circumstances and factors that favor or hinder it, its presence in different formats and media, its relation to other concepts related to inappropria- te age development (e.g. child adultization), and its existen- ce and effects in different countries and cultures, etc. Thus, in recent years many studies have been carried out in this area mainly in order:
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As Evelynn M. Hammonds suggests in her article “Toward a Genealogy of Black Female Sexuality: The Problematic of Silence,” there are certain aspects of black female sexuality which have been under analyzed such as pleasure and agency. Departing from AudreLorde’s affirmation that black sexualities can be read as one expression of the reclamation of the despised black female body focusing on female desire and agency, our round table would like to introduce and theorize sexuality as a site where silence is disrupted, imagining a positive affirming sexuality. To this end, we would like to explore the concept of sacred sexuality as a dimension of the search for wholeness in African American women’s literature, and the view of African cosmology which focuses on the principles of interconnectedness, interrelatedness and interdependency of everything. Lorde warned us about the dangers of separating the sexual from the spiritual, bringing forward the role of spirituality and arguing that there is a simultaneous relationship among sexuality, spirituality, and the personal and political empowerment for women. Therefore our round table aims to explore the theoretical implications of eroticism and spirituality in the works of several African American women’s writers such as AudreLorde in Zami: A New Spelling of My Name (1982), Paule Marshall in Daughters (1991), Tina McElroy Ansa in The Hand I Fan With (1996), Pearl Cleage inWhat Looks Like Crazy on an Ordinary Day (1997) andAlice Walker inBy the Light of My Father’s Smile (1998).
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This study has a 2-fold objective: 1) to examine the relationship between various measures of Lasallian Spirituality and resilience in Filipino college students and 2) to identify their resilience resources when faced with difficult conditions. Two hundred seventy-four (274) Lasallian students in the tertiary level from a University in Manila, Philippines, served as participants in this investigation. They were requested to respond to two scales: 1) a 15-item Lasallian Spirituality Assessment Scale, which measures the students’ level of Lasallian Spirituality in terms of three core values namely, Spirit of Faith, Zeal for Service, and Communion in Mission (Estanislao, 2015) and 2) a 12-item Resilience Assessment Scale, which measures Individual Capacities/Resources, Relationships with Primary Caregivers, and Contextual Factors that facilitate a sense of belonging (Resilience Research Centre, 2013). The participants were also asked to answer three open-ended questions about their meaning of “Lasallian Spirituality”, what makes them resilient as a college student, as well as their perceived relationship between Lasallian Spirituality and resilience based on their experiences in college. Utilizing a mixed methods research design, quantitative and qualitative data were collected concurrently computing for descriptive, correlation, and regression statistics. The qualitative responses were content analyzed and categorized by themes. Results revealed a significant relationship between various measures of Lasallian Spirituality and Resilience. The Lasallian Spirituality was defined in terms of the three core values, which were manifested in the students’ resilience resources. These highlighted one’s Faith in God, Belief in one’s Capacities, Support Received from Loved Ones and Friends, Working Hard towards Achievement of Goals, and Positivity, among others. Embracing these core values to help oneself, others, and the Lasallian community in the face of difficult conditions was likewise underscored. These attributes reflect how Lasallian Spirituality and resilience are related. Such findings created a baseline data of resources, which have significant bearing for Lasallian institutions in carrying out its mission in the area of holistic development and formation of students. Likewise, results will be helpful for teaching faculty and counseling practitioners in designing intervention programs and strategies to accompany our students in their personal and professional growth processes.
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The current political division of the countries does not coincide with the geographical occupation of Aboriginal cultures, which especially in the coastal towns had a very rich exchange. The aesthetic expressions, allow to think, that to more than a utilitarian element, it responded to a psychological work of the craftsman, on itself. In this order of ideas the artistic symbol takes on a value of self revelation, the language that could express the Sacred (Sat = light - degree = level), that is to say a degree of enlightenment in the conscience was called religious. Sacred spaces in traditional societies could be understood in two ways: one arising from the geographical characteristics of the place, such as a healthy climate, beauty of the landscape, presence of magnetic currents or breezes that stimulated the nervous system and favored brain activity, the second, according to the things that were done in a space. One can perceive that sacredness can be given for example by the function of culture, art or science. Those spaces or places were called sacred. All this was linked to a personal understanding and self-realization, rather than a bouquet of beliefs. In this work a bibliographical and historical revision of these manifestations of the sacred is made, understood as the art and the culture of the aborigines that inhabited the coasts of what today we know as Ecuador, and the way in which this sacredness influences the form of life of those we inhabit today, based on the knowledge and recognition of this culture as ours.
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There is an ever-growing number of Roman Catholic institutions that have deeply embraced the perspective of ecospirituality and a Franciscan biocentrism, in an attempt to further the emergence of the Vatican’s work for peace, justice and the integrity of creation. Among these champions have been the “green sisters,” who use an integrated ecological ethic to inform their spirituality as well as the ecojustice and social justice activism that follow from it (see McFarland Taylor). For instance, the Sisters of Saint Francis provide a link to Benedict’s 2010 World Day of Peace message on their “Peace, Justice and the Integrity of Creation” webpage. The same page also links to the Franciscan Action Networks’ campaign for Lent 2011, “Creation Crucified,” which based its organising theme on the confluence of Earth Day and Good Friday in that particular year. That campaign encouraged action and a spirituality directed toward caring for both people living in poverty as well as the rest of creation (see Sisters of Saint Francis). Such an expression of integral spirituality builds on the Vatican’s declaration of Saint Francis of Assisi as the patron saint of those who promote ecological concerns (see John Paul II, Inter Sanctos). The Franciscan Action Network cites the examples of Jesus, and Francis and Clare of Assisi in their “C4C: Franciscan Care of Creation” ecospiritual servant leadership adult formation programme. As part of this programming, the Franciscans seek to foster a spiritual energy for Christian life working toward peace, justice, and the health of the natural world, by invoking key principles of CST that inform and sustain an ecospirituality which, in turn, informs and sustains concrete action toward substantive and sustainable peace (see Franciscan Action Network).
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