English Cathedrals: Events and Spiritual Capital

This paper investigates the recent trend for cathedrals in England to develop a wider and more ambitious scope to their event and activity programmes. It sets out to explore the types of events now hosted at cathedrals, to consider barriers to such ambitions and the opportunities presented by event programming to develop new audiences and grow attendances. The research focuses on the 42 Anglican cathedrals of England and has involved a review of recent reports published by church and cathedral organisations, supported by an in-depth review of event activity and objectives at five selected cathedrals in southern England. Despite declining general church attendance in England, cathedrals have enjoyed two decades of attendance growth both as places of worship and as tourist attractions, partly a reflection of a more complex contemporary search for multi-faceted types of spirituality. The paper explores how events can tap into the realm of individual spiritual capital and demonstrates the rich diversity of events now being hosted by cathedrals. The paper offers a new categorisation of ecclesiastical/liturgical events, cultural and community events and openly commercial event activity. Barriers remain but key facilitating factors have been new investment in event expertise and professionalism, encouragement to experiment by key funding bodies such as the Heritage Lottery Fund and the embracing of new forms of spirituality. The diversity of cathedral events reflects a new found growth in the nurturing of “spiritual capital” amongst both worshippers and tourists.

The Responsiveness, Content Validity, and Convergent Validity of the Measure Yourself Concerns and Wellbeing (MYCaW) Patient-Reported Outcome Measure

Objective Measure Yourself Concerns and Wellbeing (MYCaW) is a patient-centred questionnaire that allows cancer patients to identify and quantify the severity of their ‘Concerns’ and Wellbeing, as opposed to using a pre-determined list. MYCaW administration is brief and aids in prioritising treatment approaches. Our goal was to assess the convergent validity and responsiveness of MYCaW scores over time, the generalisability of the existing qualitative coding framework in different complementary and integrative healthcare settings and content validity. Methods Baseline and 6-week follow-up data (n=82) from MYCaW and FACIT-SpEx questionnaires were collected for a service evaluation of the ‘Living Well With The Impact of Cancer’ course at Penny Brohn Cancer Care. MYCaW construct validity was determined using Spearman's Rank Correlation test, and responsiveness indices assessed score changes over time. The existing qualitative coding framework was reviewed using a new dataset (n=158) and coverage of concern categories compared to items of existing outcome measures. Results Good correlation between MYCaW and FACIT-SpEx score changes were achieved (r= -0.57, p≥0.01). MYCaW Profile and Concern scores were highly responsive to change: SRM=1.02 and 1.08; effect size=1.26 and 1.22. MYCaW change scores showed the anticipated gradient of change according to clinically relevant degrees of change. Categories including ‘Spirituality’, ‘weight change’ and ‘practical concerns’ were added to the coding framework to improve generalisability. Conclusions MYCaW scores were highly responsive to change, allowing personalized patient outcomes to be quantified; the qualitative coding framework is generalisable across different oncology settings and has broader coverage of patient-identified concerns compared with existing cancer-related patient-reported outcome measures.

RE-MEANING THE SACRED: COLONIAL DAMAGE AND INDIGENOUS COSMOLOGIES

Indigenous ways of knowing are dependent on an inheriting process both amongst humans and between human and non-human being. These multi-relationships cross material and immaterial borders as sites of knowledge production. This manuscript will interrogate how three particular Indigenous cosmological relationships have been purposefully re-meaninged by colonial institutions: 1) How Anishinaabe and Haudenosaunee origin stories have been abstracted into a distinctive epistemological versus ontological site; 2) How Anishnaabe spirit worlds are impacted by colonial relations, and how state institutions benefit from the re-meaning of these worlds; and 3) How Indigenous sovereignty in Canada is imagined from a statist perspective, and how these polices have re-meaninged the sacred relationships within a cosmological understanding of Haudenosaunee governance. The re-meaning of sacredly-held Indigenous relationships is both accelerated by, and contributes to, a practice of reducing upon Indigenous and non-human societies. Throughout expressions of colonialism on Indigenous territories (the academy, the state, Indian policy), Indigenous knowledge is consistently either dismissed or appropriated. This reduction of Indigenous knowledge continues to bolster functions of the state as related to the elimination of the “Indian Problem” via reducing the “Indian” to an adaptive subject.

A Mixed Blessing: Market-Mediated Religious Authority in Neopaganism

This research explores how marketplace dynamics affect religious authority in the context of Neopagan religion. Drawing on an interpretivist study of Wiccan practitioners in Italy, we reveal that engagement with the market may cause considerable, ongoing tensions, based on the inherent contradictions that are perceived to exist between spirituality and commercial gain. As a result, market success is a mixed blessing that can increase religious authority and influence, but is just as likely to decrease authority and credibility. Using an extended case study method, we propose a theoretical framework that depicts the links between our informants’ situated experiences and the macro-level factors affecting religious authority as it interacts with market-mediated dynamics at the global level. Overall, our study extends previous work in macromarketing that has looked at religious authority in the marketplace) and how the processes of globalization are affecting religion.

Music therapy, in tuning at the end of life

In this article music therapy is presented as a helpful tool to support the persons (and their relatives) living at the end of their life and, also, as a non pharmacological and complementary therapy in an integral and holistic medicine. What we report here comes from the direct experience, nourished after many years of interventions and reflections in oncology and palliative care units. We’re talking about silence, music, therapy, models and techniques. We will read and feel therapeutic sessions… but above all, we’re talking about life, conscience and love.

Arteterapia en el final de la vida

El arteterapia permite una aproximación creativa biográfica particularmente valiosa en la etapa final de la vida. La persona enferma presenta múltiples necesidades – físicas, emocionales, sociales y espirituales – que solo una atención holística puede pretender abarcar, tal como lo contempla la filosofía de los cuidados paliativos. El arteterapeuta integrado en el equipo interdisciplinar contribuye a aliviar y acompañar el sufrimiento del paciente y su familia. Se presentan aquí las bases teóricas y la metodología de la intervención, así como el marco sanitario en el cual se inscribe.

La música en el desarrollo de la espiritualidad y la religiosidad. Una aproximación al Cristianismo y al Budismo

La música puede afectar al individuo en todos sus niveles –físico, mental y espiritual–. El presente artículo se centra en el papel que ésta desempeña en el desarrollo de la vida espiritual y trascendental. Para ello, realizaremos un repaso histórico de su evolución estética y social, abordaremos dicho fenómeno a nivel fisiológico y presentaremos sus aplicaciones clínicas y sociales. Seguidamente y a modo de ejemplo de las concepciones de pensamiento occidental y oriental, trataremos la forma en que el cristianismo y el budismo conciben la música dentro de su doctrina. Finalizaremos con algunas reflexiones sobre el tema.

Of Marx and Makers: an Historical Perspective on Generative Justice

In Marxist frameworks “distributive justice” depends on extracting value through a centralized state. Many new social movements—peer to peer economy, maker activism, community agriculture, queer ecology, etc.—take the opposite approach, keeping value in its unalienated form and allowing it to freely circulate from the bottom up. Unlike Marxism, there is no general theory for bottom-up, unalienated value circulation. This paper examines the concept of “generative justice” through an historical contrast between Marx’s writings and the indigenous cultures that he drew upon. Marx erroneously concluded that while indigenous cultures had unalienated forms of production, only centralized value extraction could allow the productivity needed for a high quality of life. To the contrary, indigenous cultures now provide a robust model for the “gift economy” that underpins open source technological production, agroecology, and restorative approaches to civil rights. Expanding Marx’s concept of unalienated labor value to include unalienated ecological (nonhuman) value, as well as the domain of freedom in speech, sexual orientation, spirituality and other forms of “expressive” value, we arrive at an historically informed perspective for generative justice. 

Crossing the Threshold: Mysticism, Liminality, and Remedios Varo’s Bordando el manto terrestre (1961–2)

In this article we propose to take up the question of the painter’s work in connection with liminality more explicitly. We will argue that the limen Varo’s heroines cross is a psychological one that takes them through a process culminating in a rebirth of the self, and that to the extent they are in-between identities and involved in a process of initiation, they can be considered liminars (Turner). We will also argue that in order to develop this theme, which culminates in her most autobiographical work, the triptych Bordando el manto terrestre (1961–2), the artist needed to find a way conceptually to bridge surrealism and her interest in mysticism. She would have found a sympathetic approach in Jung, one of the founders of psychoanalysis, who turned explicitly to the question of religion in the troubled thirties, though, as we shall see, she revised his androcentric approach. We will suggest that Jung’s writing helped the artist make a transition from surrealism to esoteric spirituality.

La spiritualité dans le cinéma transnational. Une théologie pour le 21e siècle autour des philosophies du cinéma de Gilles Deleuze et de Stanley Cavell

Cette recherche part d’un double intérêt. Pour la spiritualité, dont on entend beaucoup parler dans un 21e siècle inquiet et en quête de nouveaux repères. Et pour le cinéma, ou 7e art, phénomène culturel phare des temps modernes, qui reflète abondamment les problématiques et questionnements du monde. À une époque où on observe une tendance à l’homogénéisation culturelle, résultat de la mondialisation économique, cette thèse traite du « cinéma transnational ». Elles aussi, les œuvres de ce cinéma traversent l’espace planétaire, mais tout en conservant un solide ancrage local et une singularité artistique. Ce sont en bonne partie les films que l’on retrouve dans les festivals internationaux, tels Cannes, Venise et Berlin. Le cinéma traduisant toutes les interrogations possibles du présent, plusieurs films apparaissent donc porteurs d’un questionnement à portée spirituelle. Et ce, avec des moyens non discursifs, propres à l’art cinématographique. Ils invitent aussi à la rencontre de l’autre. L’objectif de la thèse consiste à décrire comment, par l’analyse d’une douzaine de films transnationaux, on peut dégager de nouveaux concepts sur la façon avec laquelle se vit la spiritualité à notre époque, en relation avec l’autre, et pourquoi cette spiritualité s’accompagne nécessairement de considérations éthiques. Pour accomplir cette tâche, la thèse s’appuie sur les travaux de deux philosophes, Gilles Deleuze (France) et Stanley Cavell (États-Unis), qui ont marqué les études cinématographiques au cours des dernières décennies, par des approches jugées complémentaires pour cette recherche. Le premier a développé sa pensée à partir de ce qui distingue le cinéma des autres arts, et le second, à partir de l’importance du cinéma pour les spectateurs et les spectatrices. Enfin, la thèse se veut une théologie, ou pensée théologico-philosophique, indépendante d’une tradition religieuse et au diapason des réalités du 21e siècle.

O Contributo dos Sistemas de Informação para a Eficácia da Liderança e para a Mudança do Comportamento Organizacional

O presente trabalho debruça-se sobre os constructos da liderança e do comportamento de auto-eficácia da liderança nas organizações. Reflecte-se sobre a importância dos sistemas de informação no clima organizacional, com efeitos sobre a eficácia na liderança. Trata-se de uma perspetiva pertinente na conjuntura organizacional atual, dado que incide sobre valores patrimoniais intangíveis que, quando dinamizados, dão suporte à performance organizacional. A nossa preocupação central é a auto-eficácia. Através dela pretende-se melhorar a eficiência organizacional, porque minimiza prejuízos e desperdícios. Também se relaciona a eficácia com o desempenho da liderança organizacional e com o capital ‘confiança’. Dessa forma, os novos caminhos passam por auscultar a percepção dos colaboradores sobre a importância da cultura organizacional face ao desempenho e à eficácia de longo prazo na organização. Com a presente reflexão, evidencia-se que a espiritualidade no local de trabalho é um factor de apoio ao desenvolvimento holístico dos colaboradores. Fica sublinhado que é fundamental que os líderes tenham noção e consciência de “si” e dos seus papéis, e como estes se reflectem no seu comportamento quotidiano na organização. O estudo assenta num trabalho de campo, elaborado numa organização intensiva em informação e que presta serviços de consultoria e informática. Os resultados apurados tentam dizer que, globalmente, no estudo longitudinal das hetero-percepções dos gestores directos e indirectos, o gap cultural diminuiu em todas as dimensões relativas às competências dos papéis, sendo vital destacar o quadrante designado por Apoio. As hetero-percepções dos gestores directos demonstram que o menor gap cultural mantem-se no quadrante de Objectivos Racionais e Competir no modelo de CVF, caracterizado por uma cultura de mercado, e relacionado com a fase da Combinação no modelo de SECI (processos que fomentam os relacionamentos e intercâmbios informais – conversão do conhecimento explícito para o explícito). Enquanto que o maior gap cultural reside no quadrante Apoio e Colaborar no modelo CVF, relacionado com a fase da Socialização no modelo de SECI (processos que fomentam os relacionamentos e intercâmbios informais – conhecimento tácito para tácito). Como o gap cultural diminuiu em todas as dimensões, pode realçar uma melhoria das percepções do desempenho organizacional. Contudo, um resultado inesperado está associado ao quadrante Apoio com a cultura de clã, uma vez que são os gestores indirectos na empresa em estudo que fomentam esta cultura, e não os gestores directos, conforme seria desejável. Um resultado favorável para o estudo da auto-eficácia da liderança demonstra que as médias são mais elevadas para atributos de Gestão e Resolução de Problemas. Os resultados que não corresponderam às expectativas iniciais estão associados às médias baixas relativamente aos atributos Sociais/de Comunicação, o que pode ser uma debilidade porque seria desejável que a equipa de gestão tivesse maior sensibilidade perante os capitais sociais, emocionais e espirituais, os quais estão relacionados com estes atributos.

O processo de luto em pessoas idosas defilhadas e a CIF: um estudo exploratório

Introdução: O luto provocado pela morte dos filhos, o defilhar, desperta fortes sentimentos de raiva, culpa e de censura, sendo estas mortes vividas como uma falha na capacidade de dar e proteger a vida. Superar uma perda desta magnitude implica reestruturar psicologicamente e socialmente. Ainda são muito poucos os estudos realizados para identificar e caraterizar estratégias de superação do luto e menos ainda quando dizem respeito ao defilhar. Objetivos: O objetivo deste estudo é analisar numa amostra de mulheres que perderam um filho (defilhadas) com idade igual ou superior a 60 anos, as narrativas de superação do seu processo de luto e mapeá-las à Classificação Internacional de Funcionalidade, Incapacidade e Saúde (CIF). Métodos: Foi elaborado um protocolo com os seguintes instrumentos: Short Portable Mental Status Questionnaire (SPMSQ), informações sociodemográficas (idade, género, estado civil, nível educacional, localização geográfica, quantos filhos tem, quando faleceu o filho(a), se foi morte súbita ou esperada, se toma medicação antidepressiva, soníferos ou ansiolíticos e se sim, há quanto tempo), Inventário de Luto Complicado (ILC) e uma entrevista semiestruturada. O protocolo foi administrado a uma amostra de 8 mulheres. Resultados: Os resultados globais sugerem que apesar de grande parte do processo de superação do luto ser bastante emocional, foi possível classificá-lo utilizando o referencial CIF. Dentro do componente ’Funções do Corpo‘, verificou-se o predomínio das funções emocionais nas categorias ‘o que mudou na sua vida’, ‘superação da dor’ e ‘estratégias adotadas’; no componente ‘Atividades e Participação’ destacaram-se aquelas associadas à religião e espiritualidade, nas categorias ‘superação do luto’, ‘estratégias adotadas’ e ‘o que mais gosta de fazer’; no componente ’Fatores Ambientais‘ (‘apoio e relacionamentos’) sobressaiu o apoio proporcionado pela família próxima nas categorias ‘superação da dor’, ‘estratégias adotadas’, apoios físicos ou humanos recebidos’ e ‘o que mais gosta de fazer’. Conclusão: Foi possível mapear à CIF o processo de superação do luto por defilhadas idosas. No entanto, para se obterem dados mais conclusivos, são necessários mais estudos em amostras com maiores dimensões, que abranjam ambos os géneros e com faixas etárias mais amplas. Também é necessário adaptar o protocolo ao referencial CIF de forma a obterem resultados mais precisos.

Jung and Goddess: the significance of Jungian and post-Jungian theory to the development of the Western Goddess Movement

This study is concerned with the significance of Jungian and post-Jungian theory to the development of the contemporary Western Goddess Movement, which includes the various self-identified nature-based, Pagan, Goddess Feminism, Goddess Consciousness, Goddess Spirituality, Wicca, and Goddess-centred faith traditions that have seen a combined increase in Western adherents over the past five decades and share a common goal to claim Goddess as an active part of Western consciousness and faith traditions. The Western Goddess Movement has been strongly influenced by Jung’s thought, and by feminist revisions of Jungian Theory, sometimes interpreted idiosyncratically, but presented as a route to personal and spiritual transformation. The analysis examines ways in which women encounter Goddess through a process of Jungian Individuation and traces the development of Jungian and post-Jungian theories by identifying the key thinkers and central ideas that helped to shape the development of the Western Goddess Movement. It does so through a close reading and analysis of five biographical ‘rebirth’ memoirs published between 1981 and 1998: Christine Downing’s (1981) The Goddess: Mythological Images of the Feminine; Jean Shinoda Bolen’s (1994) Crossing to Avalon: A Woman’s Midlife Pilgrimage; Sue Monk Kidd’s (1996) The Dance of the Dissident Daughter: A Woman’s Journey from Christian Tradition to the Sacred Feminine; Margaret Starbird’s (1998) The Goddess in the Gospels: Reclaiming the Sacred Feminine; and Phyllis Curott’s (1998) Book of Shadows: A Modern Woman’s Journey into the Wisdom of Witchcraft and the Magic of the Goddess. These five memoirs reflect the diversity of the faith traditions in the Western Goddess Movement. The enquiry centres upon two parallel and complementary research threads: 1) critically examining the content of the memoirs in order to determine their contribution to the development of the Goddess Movement and 2) charting and sourcing the development of the major Jungian and post-Jungian theories championed in the memoirs in order to evaluate the significance of Jungian and post-Jungian thought in the Movement. The aim of this study was to gain a better understanding of the original research question: what is the significance of Jungian and post-Jungian theory for the development of the Western Goddess Movement? Each memoir is subjected to critical review of its intended audiences, its achievements, its functions and strengths, and its theoretical frameworks. Research results offered more than the experiences of five Western women, it also provided evidence to analyse the significance of Jungian and post-Jungian theory to the development of the Western Goddess Movement. The findings demonstrate the vital contributions of the analytical psychology of Carl Jung, and post-Jungians M Esther Harding, Erich Neumann, Christine Downing, E.C. Whitmont, and Jean Shinoda Bolen; the additional contributions of Sue Monk Kidd, Margaret Starbird, and Phyllis Curott, and exhibit Jungian and post-Jungian pathways to Goddess. Through a variety of approaches to Jungian categories, these memoirs constitute a literature of Individuation for the Western Goddess Movement.

RELIGIOSIDADE E ESTILO DE VIDA DE UMA POPULAÇÃO ADULTA

Objetivo: Caracterizar o perfil de religiosidade e estilo de vida de uma população adulta e analisar a associação entre essas variáveis. Métodos: Pesquisa descritiva, transversal e quantitativa, realizada com participantes (n=206) de duas Feiras de Saúde na cidade de São Paulo, em 20/10/2013 e 04/05/2014. Aplicaram-se dois instrumentos, o Duke University Religion Index (DUREL, subdividido nas dimensões Religiosidade Organizacional, Não Organizacional e Intrínseca) e o Estilo de Vida FANTÁSTICO. Realizaram-se os testes Rho de Spearman para associação das variáveis “estilo de vida” e “religiosidade”, e Qui- Quadrado para análise bivariada entre sexo e religiosidade. Resultados: Encontrou-se perfil de religiosidade predominantemente bom nas três dimensões, com destaque para a Religiosidade Intrínseca, que alcançou 83,5% (n=167) nos três quesitos. Quanto ao estilo de vida (FANTÁSTICO), obteve-se a classificação de: 26,6% (n=34) “Bom”, 48,4% (n=62) “Muito Bom” e 12,5% (n=16) “Excelente”. Das 125 análises bivariadas, 13 (11,3%) apresentaram correlação fraca (ρ< 0,30), porém significativa (p<0,05). Nas associações do Qui-Quadrado, a religiosidade se relacionou às dimensões do estilo de vida quanto ao uso de álcool e drogas, alimentação equilibrada e saúde mental. Conclusão: A religiosidade na população estudada, considerando-se as três dimensões analisadas, caracterizou-se como “boa” e “muito boa”; e o estilo de vida, segundo escore total do questionário FANTÁSTICO, pôde ser considerado saudável. Apesar de fraca, confirmou-se associação entre a religiosidade e o estilo de vida.