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Spirituality and community development: Exploring the link between the individual and the collective
Abstract
The underpinning philosophy of community development and spirituality is the connection of the individual to the collective, acknowledging that the well-being of the individual influences and is influenced by the well- being of the community. The central tenets of this philosophy are the promotion of fairness, social justice and access to community resources to create responsible well-being. This paper explores the links between spirituality and community development. We argue that the six dimen- sions of community development, namely economic, social, political, spiritual, cultural and environmental (Ife, 2002; 1995) are strongly informed by spiritual values of holism, sustainability, diversity, equilibrium and social justice. Case studies of community development practised by different faith-based groups are presented and critiqued.
... A spiritual aspect closely aligns with the values and principles that underpin community development. This aspect is an essential component of the approach to community development along with social, economic, political, cultural, environmental, personal and survival.The underpinning values and principles of community development and spirituality are the connection of the individual to the collective, acknowledging that the wellbeing of the individual influences and is influenced by the wellbeing of the community [19,20]. further argues that there is a strong need for community development to incorporate notions of spiritual development, because community development is concerned with the full range of human experience. ...
... They state that 'spirituality in community development seeks to remove those things that suppress the expression of individual and collective empowerment', intimating that the attainment of such empowerment is intrinsically guided by spirituality. In terms of spirituality and community development, Islam has developed and designed some instruments that are used as tools in the work of community development [20]. Mention that the institution of zakat is one of the critical instruments of community development. ...
... Practically, the spiritual aspect closely aligns with the faith-based values and principles that underpin community development. The spiritual aspects of zakat-based microfinance, such as silaturahmi and barakah, are closely aligned with the principles of community development such as suppressing the expression of individuals and collective empowerment [20]. In this sense, the underpinning principles for community development within spirituality is the need to find equilibrium, to ensure that both development processes and outcomes are in harmony socially and sustainably, embrace diversity and picture the future [19]. ...
The fields of zakat-based microfinance and community development are not often placed under the same theoretical lens that both aim to empower disadvantaged people. This study investigates the experiences of borrowers in the implementation of zakat-based microfinance and analyses the different driving factors they applied in their choice of the zakat-based microfinance of Da'arut Tauhid Peduli in Bandung, Indonesia. It applies a community development framework, based on the five characteristics, to explore this Islamic microfinance approach as an effective community development program, which has a religious dimension. Primary data were obtained from semi-structured interviews with the borrowers along with participation observation at a weekly majelis meeting, and these were triangulated with information cross-checked with management staff of the institution. The findings demonstrate three out of five characteristics of zakat-based microfinance approach as an effective community development program. They include characteristics in constantly maintaining power relation between borrowers and the institution, increasing capability and ability of borrowers to be more independent and empowered, and long-term duration of the program and sustainability. The findings showed that spiritual factors appear to have been an additional driving force on top of economic and non-economic factors for most borrowers choosing this particular program. With respect to zakat-based microfinance as a community development approach, practitioners need to develop longer-term strategic planning that takes into account the principles and core components of both zakat and community development; this would facilitate both the economical and spiritual empowerment of recipients to widen the scope of change, as well as expand benefits from their families to the wider community.
... This aspect is an essential component of the approach to community development along with social, economic, political, cultural, environmental, personal, and survival (Ife, 2013). The underpinning values and principles of community development and spirituality are the connection of the individual to the collective, acknowledging that the wellbeing of the individual influences and is influenced by the wellbeing of the community (Chile & Simpson, 2004). Ife (2013) further argues that there is a strong need for community development to incorporate notions of spiritual development because community development is concerned with the full range of human experience. ...
... They must be in harmony, socially just, and sustainable, and are achieved with respect for diversity, shared knowledge, and a re-imagining of the future. Chile and Simpson (2004) also recognize the central importance of spirituality in community development. They state that 'spirituality in community development seeks to remove those things that suppress the expression of individual and collective empowerment' (Chile & Simpson, 2004, p. 324), intimating that the attainment of such empowerment is intrinsically guided by spirituality. ...
... Practically, the spiritual aspect closely aligns with the faith-based values and principles that underpin community development. The spiritual aspects of zakat-based microfinance, such as silaturahmi and barakah, are closely aligned with the principles of community development such as suppressing the expression of individuals and collective empowerment (Chile & Simpson, 2004). In this sense, the underpinning principles for community Ela Nurhayati, Agus Ahmad Safei, Aya Ono/Community development through Islamic microfinance approach: The experience of Daarut Tauhid Peduli Bandung, Indonesia development within spirituality is the need to find equilibrium, to ensure that both development processes and outcomes are in harmony socially and sustainably, embrace diversity and picture the future (Ife, 2013). ...
The fields of zakat-based microfinance and community development are not often placed under the same theoretical lens that both aim to empower disadvantaged people. This study investigates the experiences of borrowers in the implementation of zakat-based microfinance and analyses the different driving factors they applied in their choice of the zakat-based microfinance of Daarut Tauhid Peduli in Bandung, Indonesia. It applies a community development framework, based on the five characteristics, to explore this Islamic microfinance approach as an effective community development program, which has a religious dimension. Primary data were obtained from semi-structured interviews with the borrowers along with participant observation at a weekly majelis meeting, and these were triangulated with information cross-checked with the management staff of the institution. The findings demonstrate three out of five characteristics of the zakat-based microfinance approach as an effective community development program. They include characteristics in constantly maintaining power relations between borrowers and the institution, increasing capability and ability of borrowers to be more independent and empowered, and long-term duration of the program and sustainability. The findings showed that spiritual factors appear to have been an additional driving force on top of economic and non-economic factors for most borrowers choosing this particular program.
... Within the community, a child's inherent abilities are developed. According to Chile and Simpson (2004) [4] , community growth and spirituality are linked. The social, economic, political, spiritual, cultural, and environmental components of community development are all intertwined with spiritual values of holism, sustainability, diversity, equilibrium, and fairness. ...
... Within the community, a child's inherent abilities are developed. According to Chile and Simpson (2004) [4] , community growth and spirituality are linked. The social, economic, political, spiritual, cultural, and environmental components of community development are all intertwined with spiritual values of holism, sustainability, diversity, equilibrium, and fairness. ...
Moral values appear to be rapidly decreasing among the youth. They are exposed to adversity in life and
are more likely to engage in antisocial behaviour. Spiritual education will assist young people in coping
with adversity and living meaningful life. Hence, the present study was undertaken to determine the
effect of spiritual education on the moral values of youth. A total of 400 youth were selected for the
study. Two hundred youth (100 from Majuli and 100 from Barpeta) attending a general degree course
and exposed to spiritual education and another two hundred youth (100 from Jorhat and 100 from
Kamrup metro) attending a degree course in a general college and not exposed to any institutional
spiritual education were considered. To make the group homogeneous, the respondents from the age
group of 20-23 studying in Bachelor level (2nd year and 3rd year) were considered as the sample of the
study. A self-structured interview schedule on moral values was used for data collection. The study's
result showed that the youth with spiritual education had higher level of moral values than those without
spiritual education.
Keywords: Moral values, youth, spiritual education
... The challenges above call for a multidimensional approach, exploring what spirituality means when seen and interpreted with different lenses (Chimhanda 2014), as understandings of spirituality are in no way homogenized (Amanze 2011;Chile and Simpson 2004). People express their spiritualities differently as influenced by context and particular beliefs (Swinton 2001). ...
... However, there is an epistemology of interdependence that exists and is indicative of the relevance of ensuring that a contextually relevant understanding of spirituality, as an intrinsic motivator of well-being, is explored when working with indigenous communities within Africa (Chile and Simpson 2004;Ver Beek 2000). ...
In this paper, we will present a reflection on reviewed literature on African indigenous understanding of spirituality, highlighting the influence of this concept on notions of the self, motivation and well-being. The indigenous understanding of spirituality is central to the understanding of the self as distinct, but positioned within the relational–collective self. This African indigenous perception of the self is grounded within the autonomous experience of the tenets of spirituality, which is explored in this paper through the lens of self-determination theory. The experience of autonomy, which is represented in this paper as choice and consent, competence and relatedness within spirituality, is considered as an intrinsic motivation factor for African indigenous communities to achieve well-being. Hence, we argue for the relevance of identifying and exploring ways that an understanding of the African indigenous spiritual belief systems, and the various ways that this understanding impacts on well-being for African indigenous communities, can be unearthed and scrutinized.
... Spirituality has recently achieved great recognition in both domestic and international community development (e.g., Chile & Simpson, 2004;Walters & Manicom, 1996), after centuries of dealing with the colonization efforts of churches and governments in many developing nations (VerBeek, 2000). This recent interest is seen most clearly in the emphasis on appreciative inquiry in development discourse and practice, an educative process that stresses the positive aspects of the community situation and values the hopes and dreams of participants (Cooperrider, Whitney, & Stavros, 2008;Hammond, 1998). ...
... A third direction relates to the imagination (Chile & Simpson, 2004). Spirituality in our past has been related to vision and forward-looking thinking. ...
This chapter pursues the tension between spirituality as a sacred and secular phenomenon. I begin with a brief overview of the roots of spirituality in the field of adult education, and then move on to identify critical social science issues affecting spirituality such as emotion, race, geography, gender and social class. Building on these insights I examine spirituality within three sites of adult education practice: workplace education, higher education, and community development. Finally, I propose a number of critical points to consider when integrating spirituality into adult education. A guiding question will be: For what purpose is spirituality being promoted in this setting? And in whose interests?
... Despite the burgeoning discourse around spirituality in America (Sheridan, Bullis, Adcock, Berlin, & Miller, 1992;Sheridan & Amato-von-Hemert, 1999), only a few scholars have delineated its relatedness to social development (Chile & Simpson, 2004;David, 2000;Woodruff, 1996). This paper adds to their work by locating spirituality within social development. ...
... Quoting Maas, Billups (1990) said that it is these intricate interdependencies between people individually and collectively that make it possible to sustain a caring and sharing society. Chile and Simpson (2004) argued that within a spiritual context inner peace cannot be separated from the world. Spiritual approaches embrace social justice issues, economic fairness, human rights and ecological sustainability and require a harmonising of individual and collective needs. ...
Spirituality, social development and social work are not antithetical to each other. Theprofession’s earliest roots lie in the rich Judeo-Christian heritage (Leiby, 1985; Siporin, 1986).The Christian biblical command to love one’s neighbour was translated into a sense of moralresponsibility for social service and inspired the development of philanthropy and charityorganisations during the 19th century (Elliott, 1993; Furman, 1994). It was through the vehiclesof religious organisations that social helpers sought to establish orphanages, hospitals andschools, the values of the temple and church remaining dominant influences throughout theearly years (Holland, 1989).
... In their work on spirituality and community development, Chile & Simpson (2004) identify that the promotion of fairness and social justice is crucial for connecting the individual to community development. As people search for meaning in their lives, spirituality becomes embedded within all cultures within every geographical community (Fabry 1980), thus informing their ethical framework. ...
Within the context of the northern part of Turtle Island, the space of relationships between Indigenous and Muslim communities is one intertwined within the history and geopolitical realities of settler-colonialism and immigration. This paper is an exploration of the theme of space, and relationship formation from the perspective of Muslim and Indigenous peoples in Canada who have engaged in building relations over the past two decades. This article is based on a wider qualitative semi-structured interview-based research project, supported by content analyses of existing literature and online resources produced by relevant organizations and initiatives. The research analysis has led me to thematically organize these spaces into four general types of spaces: 1) organization-led spaces of relationship building; 2) spaces of conviviality as pathways to relationship building; 3) relational spaces defined through acts of documentation; and 4) spiritually and emotionally bonded spaces that transcend a secular framework. This analysis led to identifying practices of relational meaning-making that form a preliminary understanding of what characterizes Indigenous-Muslim relations on Turtle Island.
... I use the terms as follows: religion as an institutionalised system of beliefs and practices concerning the supernatural realm; spirituality as the personal beliefs by which an individual relates to and experiences the supernatural realm; and faith as the human trust or belief in a transcendent reality (although the word faith is also applied in non-religious contexts). (pp.937-938) Chile and Simpson (2004) argued that: ...
This research investigated the role of faith in the development of Al-Mubarak Community, a minority Muslim community sited in a majority Buddhist village setting in Isan, the Northeastern region of the Kingdom of Thailand. It aimed to inform public policy processes and practices that support minority faith communities in Thai civil society, with a focus on inter-generational management of local environmental issues. The project used Participatory Action Research (PAR) principles and qualitative methods including, interviews, focus group discussions, transect walks, field observations and research journals. Ninety-nine community members participated, 76 Muslim members of Al-Mubarak Community and 23 Buddhist neighbours, from diverse backgrounds representing women, men, and male youth across the three generations of settlement, from several countries of origin, and with differing occupations and socioeconomic status. Many had lived and worked together in the community since its inception 25 years earlier. The findings showed since its establishment in 1995, Al-Mubarak Community has evolved to be a thriving Muslim community nested within a multi-cultural, multi-ethnic and predominantly Buddhist community setting. Muslim and Buddhist neighbours consistently affirmed the close, respectful, and harmonious relationships that characterised "their" community, in contrast to inter-religious group tensions and conflict in other communities in the broader Southeast Asian region and the Southern Provinces of Thailand, in particular. Many Muslim participants held that Al-Mubarak Community was not just a community for Muslims, but also for other people of different faiths and backgrounds who could contribute to, and benefit from, the growth of this community.
... The underpinning philosophy of community development and spirituality is the connection of the individual to the collective, such that the well-being of the individual is influenced by the wellbeing of the community and vice versa (Chile and Simpson, 2004). From the shared experiences of the community members, they have derived learnings that contributed to a deeper and broader worldview; thus a deeper sense of spirituality. ...
In this volume, we are also including a response and commentary by a graduate student, Ionell Jay R. Terogo, from the University of the Philippines Cebu which addresses the special issue of Pingkian on Kristel Tejada.
... Chile & Simpson define spirituality as the inner self that defines who we are which involves the relationship between the individual, the collective, and the universe. It connects the human beings to the higher self (Chile & Simpson, 2004). Consistent with this definition, Canda & Furman state that spirituality relates to a universal and fundamental aspect of what it is to be human-to search for a sense of meaning, purpose, and moral frameworks for relating with self, others, and the ultimate reality (Canda & Furman, 1998). ...
The paper revolves around the thematic construct that Spirituality and Social work share a close relationship with each other, both being tied with the chord of indomitable strength and healing capacity of self and others. The belief and spirit enshrined by both are in tandem with each other. Social work profession aims at empowerment and development of people along with fostering social cohesion, social justice and mutual respect. Similarly, spirituality also infuses the being with positivity and converts the person into a well spirited being while connecting with the higher self. The growing level of insensitivity towards fellow human beings in the past few decades has posed challenges to governments, intellectuals and spiritual leaders worldwide. It also becomes the responsibly of Social work profession to position its client at an elevated stature where he/she can objectively see the situations and find solutions. The profession is most needed at this time to better the position of individuals against social threats. The paper proposes a framework of guiding Social work practice on developing innate strength of client, developing the relationship of client with self and higher being; and enabling client to have a differentiated self. The spiritual sensitivity shall also enhance the efficiency of social work practitioners in caring well for their clients. This profession possesses a correspondingly valued approach towards both individuals and society as one cannot surpass the other.
... People in collective housing have been found to generate 20% less carbon dioxide emissions compared to an average person, due to reduced electricity and energy consumption (Sundberg, 2014). Moreover, when communal spaces are shared by close neighbours, a communal sense of belonging, ownership and facilitation of regular interaction reduces social isolation (Chile and Simpson, 2004;Bay, 2004) and can build a sense of social inclusion and cohesion (Czischke et al., 2020). However, social interactions can also entail conflicts regarding differing values, goals and behaviours between members in co-living communities (Meltzer, 2005;Putnam and Poole, 1987). ...
Purpose
Urbanisation is trending globally, leading to population densification and housing shortage and people living increasingly in isolation. This entails challenges to sustainable development including ecological, social and well-being issues. This paper aims to evaluate the effects of a six-month onboarding self-leadership programme including exercises in mindfulness and acceptance and commitment therapy, amongst residents in a co-living space ( n = 24) and a waiting list ( n = 21).
Design/methodology/approach
At baseline and post-intervention, participants filled out questionnaires and two waves of in-depth interviews ( n = 24) were conducted. Repeated measures one-way analysis of variance and thematic text analyses were performed.
Findings
Participation in the programme significantly (all ps < 0.000 to 0.050) improved relationship quality and communication about one’s needs regarding work-non-work boundaries, especially amongst residents at the co-living space. Moreover, programme participation significantly increased perceived work-non-work boundary control, work-life balance, psychological well-being, psychological flexibility and self-compassion, with effect sizes (hp2) in the medium to the large range (0.14 to 0.39). Qualitative findings suggested that increased psychological flexibility and self-compassion encouraged co-living residents to be more vulnerable and trusting, which enabled communication regarding one’s needs and enhanced mutual social support and relationship quality. This, in turn, improved overall boundary management, work-life balance and well-being.
Originality/value
Co-living settings – while contributing to overall sustainable development through more efficient use of space and resources – can also contribute to societal and individual sustainability. However, to ensure this contribution, the physical environment including private areas and common and semi-public areas, as well as the socio-emotional environment need to be considered.
... This third space is a space that ought to be explored and utilised for advancing cultural and cognitive justice and advancing African values in learning. These include collectivism rather than individualism (Lekoko & Modise, 2011), sacred rather than secular (Chile & Simpson, 2004), interconnectedness rather than disconnectedness (Ntseane, 2007) and Afrocentric rather than Eurocentric. The paradoxes or tensions between Western centrism and Afrocentrism are acknowledged. ...
... Main theme includes service provision and problem solution at grassroots level with maximum participation of community people without any discrimination. Community development is the result of joint efforts of local community people for promoting their collective welfare and improving their lives (Chile & Simpson, 2004;Gray & Mubangizi, 2010). Ranjha (2013) defined community development after having analysis of different definitions: ...
... Así mismo, la espiritualidad facilita los procesos de acompañamiento en la apropiación comunitaria. La espiritualidad se puede entender como valores éticos y creencias que le dan significado y propósito a la existencia de las personas y grupos (Chile, 2004). La espiritualidad es un sentido de vida que interconecta lo individual, lo colectivo, la naturaleza y el universo, proporcionando una dirección para el logro de armonía a través del balance, la colaboración y la preocupación mutua. ...
p>En más de 65 años de teorización y práctica, el desarrollo ha constituido uno de los conceptos más controvertidos y esquivos en su realización. Inicialmente, se consideraba que el desarrollo económico guiado por el libre mercado o el Estado, produciría una serie de beneficios que se distribuirían en cascada a todos los miembros de la sociedad, generando modernidad, el florecimiento de la democracia y un estado general de bienestar social. La imposibilidad de un rápido, significativo, equitativo y sostenido alivio de la pobreza ha replanteado en años recientes el poder que tiene la colectividad, los lazos afectivos y la identidad para un desarrollo inclusivo. Este trabajo resulta de una investigación doctoral en el campo de los estudios de desarrollo, que ha centrado su análisis en la apropiación comunitaria como una variable clave para determinar la efectividad de los procesos de acompañamiento al desarrollo comunitario. Basada en un estudio de casos múltiples (comunidades de Tuara, Españolina y El Carao), esta tesis doctoral resulta principalmente en una propuesta de modelo conceptual y metodológico de acompañamiento a la apropiación comunitaria, a partir de las perspectivas de la agencia colectiva, capital social y participación.</p
... 14 Overall, the links between religion, community development, and justice are well established even if the mechanism is less than clear. 15 The subject network in this paper reflects those three impacts, allowing us to gain insights into how it develops. Since most of the people involved in starting the network were available, there was an opportunity to uncover the process of development, an area in need of further research. ...
Justice takes many forms, such as social justice (equitable human rights), procedural justice (fair process, particularly in resolution of disputes), distributive justice (equitable distribution) and more. Distributive justice is an important theme in international community psychology, overlapping with concepts of peace, equity, compassion, and more. Refugees, who often experience pervasive injustice, offer insights into justice when they create a just community. The United Refugee and Host Churches (URHC) is a network of churches in Kakuma Refugee Camp (Kenya) and the surrounding Turkana community founded in 1996 by refugees and people from the local Turkana community. The URHC addressed ongoing conflict and distrust in the camp by establishing procedural and distributive justice. This qualitative study described the methods used by the URHC to restore justice and reduce conflict in the camp and build sustainable capacity. The project team interviewed 23 URHC members and leaders and identified eight themes describing URHC strategies. We discuss each theme and the network’s work as examples of applied distributive and procedural justice. We conclude by highlighting several implications, program impact, and recommendations for future research.
... In relation to this, Ife (2002:2) argues that community development is a process "of establishing, or re-establishing, structures of human community within which new ways of relating, organising social life and meeting human needs become possible". Community development is also explained as "a vehicle for change" (Chile and Simpson, 2004), and a process largely concerned with meeting the needs and aspirations of community members who have limited or no access to adequate services and who are often excluded from opportunities and/or decision-making (Gilchrist, 2004). Community development is a comprehensive form of community intervention (Weyers, 2011;Green and Haines, 2008) with the intention of bringing about substantive and sustainable change. ...
The aim of the article is to reflect on the traditional problem-based approach to community development in relation to the asset-based community development approach (ABCD). Although the traditional approach to community development has some guarantee for survival and the improvement of services and facilities, it is likely to reinforce dependency and is not designed to bring about sustainable change. The ABCD approach seems to be an alternative and complementary approach. This approach is a collaborative process between community members and professionals, allowing them to work together to determine outcomes that draw on community members' strengths and assets. In community development it is necessary that people take up their power and gather some semblance of control in their lives to prevent problems becoming the road map of their lives.
... In another paper (Chile and Simpson 2004) I argued that the world view of the majority of people in the world is spiritual and that development practitioners should at least be alert to the belief systems of those communities in which we work. Spirituality in similar ways to community development framework I have developed and shared with you today emphasises the interconnectedness between people and the eco-systems. ...
The Ottawa Charter for Health Promotion provides for empowerment and emancipation as the basis for building healthy communities. This keynote paper will examine the underpinning concepts of ‘positive health promoting environments’ as the basis for building sustainable healthy communities. We will journey through some of the key community assets that help create sustainable healthy communities and some of the challenges of building sustainable communities, including issues of environmental justice, inter-generational planning and diversity.
... Spirituality thus dwells within every culture and every geographical community because as people search for meaning, spirituality becomes embedded in their life (Fabry, 1980). It informs their ethics and desires (Chile & Simpson, 2004). Spirituality involves the relationship between the individual, the collective (community) and the universe. ...
... The argument for a spiritual approach is that this immensely values diversity. Chile and Simpson (2004) write that power and resources in such communities are typically distributed equitably, while honouring plurality in spirituality. Thus the second conclusion of the paper is that for any sort of community development programme, such an intentional spiritual approach is fundamental for the generation of immediate and long-term positive spiritual sustainability. ...
This paper is intended to be provocative as a way of exposing any fatal flaws in its logic. It advocates a pragmatic foundational role for spirituality upon which sustainable development can be built. It goes on to assert the importance of articulating spiritual dimensions of urban communities as integral to the spiritual and general sustainability of cities. The paper
... The three key pillars of sustainability include economic, environmental, and social dimensions. Some authors have added other dimensions into sustainability, such as politics (O'Connor, 2007) and spirituality (Chile & Simpson, 2004). ...
The nature and practice of sustainability is very complex, multi-dimensional and dynamic. Traditional and reductionist approaches have shown their inability to address sustainability issues. Increasing complex issues and challenges related to sustainability requires a fresh approach to address the multi-dimensional and multi-disciplinary nature of complexity. In this paper, systems thinking is used in a case study in a UNESCO designated Biosphere Reserve to demonstrate its application to effectively address complex and sustainability issues. A systems model has been developed, and various tools, processes and techniques of systems thinking have been used in the study. The systems model and its associated systems archetypes are qualitatively analysed to provide insights into potential system behaviour and to facilitate the identification of leverage points and systemic intervention strategies that are required for the sustainable development of the Biosphere. The unique approach used in this study has significant potential to apply globally considering the comprehensive network of Biosphere Reserves around the world, as well as the various sustainability and other complex issues that our society is facing. Copyright © 2012 John Wiley & Sons, Ltd.
... struct, refers more generally to transcendent beliefs and practices. Spirituality can be experienced either within or outside formal religious structures and is both broader and more personal…Spirituality involves an active investment in an internal set of values and fosters a sense of meaning, wholeness, harmony, and connection with others (p. 6). Chile and Simpson (2004) define spirituality as ‖the inner self that defines who we are. [which] involves the relationship between the individual, the collective, and the universe‖ (p. 319). Consistent with this definition, Canda and Furman (1999) state that ‖[s]pirituality relates to a universal and fundamental aspect of what it is to be human—to search for a ...
Demographic change in aging societies makes it urgent to ask how care can be understood as a social task. This is where the concept of caring communities comes in, which understands care as a task of many, indeed, of society as a whole, and aims to offer mutual care in communities. While the concept has been described in theory many times, empirical studies are rare. In pluralistic Western societies, the church as an institution is becoming less important while spirituality and spiritual needs are increasing in prominence. These processes of secularization run parallel to a growing interest in spirituality and an individualization of religion. Nonetheless, church congregations have always offered a place of mutual care and lived religion that functions as a network and social resource. So far, the role of spirituality in church-related caring communities has not been sufficiently addressed. In an exploratory qualitative study of three church-related caring communities in Germany, we focus on the target group of caring relatives, of whom we interviewed nine. The results show that church-related caring communities provide important spiritual resources and rely on the basis of shared values that are closely connected to Christian convictions. However, the different understandings of care and spirituality point to the relevance of discussing the often preliminary motives and values of care. Especially in plural societies, the discourse on plural values for mutual care is important and can form a basis for caring practices such as spiritual and pastoral care. Opportunities and places to discuss and debate different and shared values underlining care practices are necessary. The potential of spiritual and pastoral care in church-related caring communities is important and needs to be further strengthened.
A study on the effectiveness of a spirituality-based drug and substance abuse prevention module was carried out by researchers on youth living in a high-risk area in the north of Peninsular Malaysia. The study was done to investigate the effectiveness of the spiritual drug abuse prevention module based on (1) self-assertiveness, (2) spirituality, and (3) their belief concerning substance and drug abuse. The study sample was divided into an experimental and control group for the pre and post stages. This study used a quasi-experimental design involving two youth groups from different zones, each consisting of 33 people (experimental and control groups). A psychoeducational intervention of seven meeting sessions was carried out on the experimental group, while the control group was not given any intervention. The results of the pre-and post-test comparison showed that there was a significant increase in the mean value of self-assertiveness (mean value from pre-test 99.45 to 106.42 post-test), spirituality (mean value from pre-test 172.24 to 188.12 post-test) and beliefs about drug abuse (mean value from pre-test 28.91 to 41.48 post-test) for the experimental group that went through the intervention given by the trained facilitator using this spirituality module. The mean results of the control group showed no mean increase for the three variables studied. In conclusion, the spiritual module for preventing drug abuse can help the youth from being involved in substance and drug abuse and enjoy a more positive life.
The contribution that family and community make to the lives of ethnic young people is well documented. However, the support that queer ethnic young people receive from family and community is compromised by homophobic attitudes and behaviors influenced by misinformation, religious beliefs, and cultural practices. In Aotearoa New Zealand, the absence of research on young ethnic queers suggests that little is known about how this group fares in a close and culturally bound ethnic community within a predominantly white society. This in-depth qualitative study of 43 queer ethnic young people examined how community attitudes and behaviors toward queerness impacted their family and community relationships. Gossip, rumors, silence, stigma, and respectability politics resulted in gender silencing and monitoring, rejection, and self-exclusion. These behaviors exacerbated feelings of cultural alienation in a society where ethnic peoples are already racialized and minoritized, and where the lack of support systems compound an unsafe environment for queer ethnic young people. Homonegative attitudes within ethnic communities require education and interventions at the interpersonal as well as communal level. Families need professional support to address their shame toward children’s queerness and to consider the impact of prioritizing the politics of respectability over the wellbeing of their child.
A dimensão religiosa e espiritual é parte constituinte da subjetividade humana e seu estudo se apresenta de forma complexa e multifacetada. O presente trabalho buscou responder o problema sobre as possíveis relações entre o comportamento religioso e crenças religiosas com fatores genéticos e também buscou refletir sobre a importância da interação genes x ambiente na dimensão da saúde pessoal e da sustentabilidade. Para isso foi utilizada uma metodologia de levantamento bibliográfico e utilizado o método de investigação de revisão narrativa da literatura, a partir dos descritores selecionados pelos pesquisadores cinco artigos atenderam os objetivos da pesquisa e foram selecionados para a realização de uma análise crítica e discussão dos achados. Os artigos selecionados apresentaram dados que indicam que polimorfismos em determinados genes podem colocar pessoas à uma maior suscetibilidade às influências ambientais do que outras pessoas sem esses polimorfismos, e isso quando associado com um contexto religioso positivo evidencia atitudes positivas. Ao observar essa interação, reflete-se sobre a importância de uma análise crítica dos meios aos quais as pessoas estão inseridas, assim como na importância do cultivo de virtudes e incentivos à uma vida saudável dentro dos meios religiosos, assim como a possibilidade da espiritualidade como mediação para caminhos de sustentabilidade e preservação da natureza. Conclui-se que para que haja uma aproximação real e significativa entre ciência e religião, o caminho do respeito e da ética é fundamental, com a interdisciplinaridade como eixo para ampliação das pesquisas sobre o fenômeno da religiosidade.
El presente trabajo explora las conceptualizaciones y diferencias de lo que se entiende por religión y espiritualidad y su integración al trabajo social con el fin de considerar la totalidad del funcionamiento humano. El artículo describe los retos que tienen que enfrentar los/las profesionales en sus interacciones con la clientela para incluir la espiritualidad en sus ponderaciones. Se presta especial atención a las maneras en que las prácticas pueden resultar en detrimento de la clientela y se ofrecen preguntas guías para explorar el rol de la espiritualidad tanto en el sistema cliente como en el profesional del trabajo social.
Although there appears to be a growing interest in exploring the crossroads between spirituality and social change, spirituality remains a relatively obscure topic within mainstream international human rights. This article will explore what a more spiritual grounding for human rights might look like and how it might change perspectives and practices from the comparatively conventional and mainstream. Viewing conventional human rights thinking, policy, and practice through the lens of spirituality can facilitate a better and more balanced reading of the human rights corpus and, ultimately, better and more sustainable human rights practice. Although no panacea, spiritual perspectives that enhance a sense of interconnectedness and inclusionary identity may be one way of reinvigorating the human rights project at a time when it is said to be in a state of crisis.
Understanding leisure has been the subject of interest by a wide range of scholars representing a wide range of disciplines. There are three traditional meanings of leisure which surface frequently in literature. These definitions consider leisure as a state of mind, activity (set of activities), or free time. These definitions originate from Western societies and fit well in such societies. In more collectivistic societies such as in Asia and Africa, these definitions seem to be inadequate in explaining and interpreting the meaning of leisure. Collectivistic cultures emphasize the needs and goals of the group over the needs and desires of each individual. Because of this, in more collectivistic societies, relationships with other members of the group and the interconnectedness between individuals in the community play a central role in the pursuit of leisure. This article looks at non-Western conceptualizations of leisure and argues that leisure cannot be defined outside the context of a particular culture and/or religion in which an individual belongs.
What will be your legacy? is a “big” question that challenges us to consider how we will engage our passions and talents to make a difference in the world. This chapter celebrates the legacy of Helen “Lena” Astin in the context of her contributions to how we think about and exercise leadership and to what we understand about spirituality, particularly the spiritual lives of undergraduate students.
The purpose of this policy review was to critically examine the Aboriginal Justice Strategy (AJS), which is a federal governmental program founded in 1991 to combat the problem of high rates of criminality in the Aboriginal population in Canada. Considering the high recidivism rates of AJS program participants, we suggest the AJS is not as effective in achieving its objectives. Looking at this strategy through a lens of structural social work, we found that it is inattentive to the impact of structural factors on criminality in some Aboriginal communities, groups, and individuals. Also, the strategy does not take into consideration gender-based factors that influence the interaction of Aboriginal men and women with the criminal justice system, which is profoundly different. Moreover, the strategy is inattentive to the five pathways that often bring Aboriginal women into contact with the criminal justice system - poverty, violence, sex trade, mental illness, and addiction. These pathways are inherently linked to the primary structures of colonialism, racism, and sexism, which continue to oppress Aboriginal women in Canada. For these reasons, we proposed that gender-based analysis would be useful for an improved understanding of these pathways. We also provided several recommendations for lowering the rates of crime committed by Aboriginal women, which include, state supported economic investments for community development, job creation, education attainment, and employability skills as well as policies against homelessness and supports for trauma, addictions, and mental health issues.
This paper is about Companies and their Responsibility to Society and Environment. Extensive and High-Quality Data has been used to develop a strong model of how companies can do "good" (ethical) business, while earning money with it. Together with reliable, strong data and interviews with leaders of their respective business sectors, the reader is encouraged to find inspiration and motivation towards making "the right decision" for a better tomorrow.
During the 21st century organizations will undergo a level of radical and global change that has rarely been seen before. This transformation will come as a result of the environmental, social and economic challenges that now confront organisations in all their activities. But are our understandings and theories of change up to the task of meeting these challenges? Will we be able to develop sustaining visions of how organizations might contribute to the long-term viability of our interdependent global communities? Organizational Transformation for Sustainability: An Integral Metatheory offers some innovative answers to the big questions involved in organizational sustainability and the radical changes that organizations will need to undergo as we move into the third millennium. This new approach comes from the emerging field of integral metatheory. Edwards shows how a "Big Picture" view of organisational transformation can contribute to our understanding of, and search for, organisational sustainability. There are four key themes to the book: i) the need for integrative metatheories for organisational change; ii) the development of a general research method for building metatheory; iii) the description of an integral metatheory for organisational sustainability; and iv) the discussion of the implications of this metatheory for organisational change and social policy regarding sustainability. This book brings a unique and important orienting perspective to these issues.
The Curriculum Development Council in Hong Kong published A Guide to the Preprimary Curriculum in 2006, which proposed a holistic approach in designing preprimary education curriculum. The introduction of Holistic curriculum emphasizes the importance of implementing spirituality into education. However, Spirituality has been construed in some Western, Christian traditions as individualistic and private matters, to the exclusion of communal practices. Hence, the present paper will attempt to investigate the concept of spirituality in Eastern and Western studies and explore the communal or relational aspects of spirituality in education as understood by the Eastern and Western scholars. Implications for religious education will be discussed too.
This paper examines the impacts of agricultural trade liberalisation on the welfare of smallholder farmers in Bangladesh and Tanzania. Using secondary data for pre-and post-liberalisation periods for two main agricultural crops from Bangladesh (rice) and Tanzania (maize) we analysed the correlation between domestic and international prices of rice and maize to investigate impacts of agricultural trade liberalisation on price stability/volatility and food security with a view to analysing economic benefits of trade liberalisation for smallholder farmers. To understand price volatility, we used the Huchet-Bourdon (2011) methods to estimate the coefficient of variation of the level of prices (CV) and the corrected coefficient of variation (CCV). We found that the values of both CV and CCV for consumer price in the post-liberalisation period were quite large, suggesting greater volatility of consumer price of both crops. We further found that productivity growth did not necessarily lead to income gains for smallholder farmers in either country due to price volatility and lack of market integration. This study illustrates the contradictory outcomes of agricultural trade liberalisation. We recommend complementary policy interventions to achieve enhanced welfare outcomes from agricultural trade liberalisation.
This article is based on the fieldwork with Sri Aurobindo Society (SAS), a faith-based organization headquartered in Pondicherry, India. SAS is based on the ideals of Sri Aurobindo and his spiritual consort Mirra Alfassa, the Mother. I have focused on the social philosophy and social service of SAS, particularly one of its rural development projects, Sri Aurobindo Rural and Village Action and Movement (SARVAM). I have reviewed the organizational literature, had discussions with sadhaks, the members of the order, and interviewed 396 project beneficiaries. The social philosophy of SAS focuses on transcendence and divinity of human beings. Its social and rural development projects endeavor to translate this philosophy into action. For the beneficiaries, SARVAM fulfills their material and spiritual needs, gives them a feeling of being anchored by SAS, and is thus different from other rural development projects. SAS as a faith-based organization demonstrates how faith shapes civic culture and creates a sociopolitical capital and commitment to the wider community.
This paper attempts to examine the role of faith in development. It begins by re-examining the concept of development and how even with increased economic development there remains huge disparities between rich and poor, environmental destruction and a sense of meaningless for many people. It traces how this has led to a recognition that spirituality and faith must be accounted for in development projects and interventions. It then presents faith as an element of development highlighting how it influences people's everyday decisions and suggesting no development intervention can be successful without taking faith into account. It then goes on to present faith as an obstacle to development, showing how religion can be divisive and how development interventions can be used as a bribe with the real aim being to proselytise. Due to the fact that the development discourse has been exceptionally noticeable for its lack of analysis of religion and faith and acknowledging the influence that these yield, this paper concludes with a call for an exploration of the role of faith in development. Introduction In this paper I will review the relevant literature relating to the topic of faith in development .I will begin first by revisiting the development debate, followed by an exploration hitherto of the role of faith in development. The purpose of this paper is to explore a topic which has remained relatively unexplored in the development debate. Given the increasing reference to faith and God in politics it is clear that faith and spirituality are beginning to play a more prominent and public role in people's lives. This paper seeks to show how important it is to explore and understand the role of faith in development, and also, to call us once again to examine what it is we mean when we talk about development.
The qualitative research project, Young People and Spirituality, was conducted as part of my doctoral studies exploring the phenomenon of contemporary youth spirituality. The findings mirrored sociological accounts of postmodern religion, as most participants' beliefs fell into one of two categories: 'New Age' or 'evangelical'. These two forms of belief can be said to be orientated around individual and communal expressions of spirituality. Both systems present benefits and challenges in terms of young people's well-being. However, it is the interplay between an individual's well-being and a society's well-being through the lens of spirituality that raises interesting conundrums and important implications.
Scholars disagree whether spirituality promotes individualistic withdrawal or fosters social engagement. This study addresses
the spiritual individualism versus engaged spirituality debate and investigates the social implications of “holistic” spirituality
among mind–body–spirit (MBS) practitioners belonging to fitness (Yoga), therapeutic (Dahn Yoga and Healing), and cult (Art
of Living) types of practice. The findings indicate that spirituality is positively associated with altruistic behaviors,
participation in nonreligious voluntary associations, and individual political action. Collective forms of political engagement,
however, are most prevalent at moderate levels of spirituality. These relationships depend on the type of MBS practice: spirituality
is related to social involvement among those practicing Yoga and Art of Living but not among Dahn Yoga practitioners. Thus,
spirituality of MBS practitioners does not entrap them in spiritual individualism, although its ability to foster social engagement
is limited insofar as collective action is concerned and does not extend to the therapeutic type of MBS.
This paper starts by summarising recent challenges to neo-liberal assumptions about human motivation, rooted in economically rational individualism. This leads into the discussion of the increasing recognition of the role of emotions and alternative approaches to social policy and community development, including increasing interest in faiths and spirituality within civil society as well as amongst public policy makers. Finally, the paper focuses upon the emotional impact of neo-liberal policies upon public service professionals, their motivations and professional identities, together with the ways in which they identify and cope with the ethical dilemmas that they face, in the current policy context. This final section draws upon the findings from research carried out together with Paul Hoggett and Chris Miller, along with some more personal reflections on the possible implications for training and continuing professional development.
Spirituality is increasingly recognized as a key determinant of health, and it has been adopted by the World Health Organization as part of its seven principles of health promotion. However, little is known about the extent to which it is incorporated into health promotion practice. This paper reports on a survey on spirituality and its perceived role in health and well-being among Health Promotion Officers within Health Promotion Services in the Republic of Ireland. Although the importance of spiritual health promotion was recognized, it was discussed within health promotion practice relatively infrequently. The need for training in spiritual health promotion, a working definition of spirituality, and a set of guidelines for engagement with client groups were highlighted. Copyright © 2008 John Wiley & Sons, Ltd.
This paper argues that a need exists for spirituality to be incorporated into community development. Such a process necessitates a clearer understanding of spirituality's defining essence. Drawing upon the thinking of Indian philosopher-sage Sri Aurobindo, this essence is defined as ‘knowing oneself as soul’. Some implicit problems for introducing this spiritual approach into community development are discussed, and the spirituality/self/soul nexus is juxtaposed against concepts of vertical and horizontal spirituality. The efficacy and roles of spirituality in community development are addressed, and a concluding suggestion is made that spirituality can play an ultimate role in turning the tides of Western ‘soulless management’.
Throughout the development sector, there is increasing recognition of links between the environment and aspects of development
such as poverty alleviation, health, income generation, and agriculture. While furnished with a diverse range of perspectives
and approaches, development practice is in need of ways to better conceptualize the interactions between the social, environmental,
and economic dimensions of sustainability so that opportunities for simultaneous improvement in human and ecological well-being
can be identified more readily. Critical systems thinking is proposed as a way for development practitioners to conceptualize
and act toward the integration of these economic, social, and environmental dimensions and, in so doing, support communities
to nurture both human and ecosystem well-being. Four desirable attributes of a critical systems thinking approach to development
are identified based on development literature, critical systems literature, and the author’s research into sustainability
in semi-rural communities in Vietnam. The four attributes are ‘a systems thinking approach;’ ‘an ethical base to action and
choices;’ ‘critical reflection permeates processes;’ and ‘appreciation of diverse views and application of diverse approaches.’
These attributes are described and then offered as the basis for further discussion of the ways in which simultaneous improvement
of human well-being and ecosystem health can become an integral part of development practice.
KeywordsCritical systems thinking–Ethics–Integrated approaches–Sustainability–Development practice
This paper explores the relationship between religion and social preferences. Religiosity is elicited with a multi-item questionnaire, and social preferences elicited with laboratory experimentation. Religiosity as a whole yields no significant influence on social preferences, because independent religiosity dimensions produce counterworking effects that cancel out.
When we make phone calls and use computers, electronic devices mediate how we communicate. In each instance, we exchange symbols and information just as we have since humans began speaking and writing. What, thenâbesides economy of space and timeâdifferentiates electronic communications from ordinary speech and writing? The difference, Mark Poster argues, is the profound effect electronic mediation exerts on the very way we perceive ourselves and reality. To help decode the linguistic dimensions of our multiple forms of social interaction, he plays upon Marx's theory of the mode of productionâthe shift to late capitalism has a parallel in the shift from the mode of production to that of information. Enlisting poststructuralist theory, he links four modes of communication with four poststructuralists: TV ads with Baudrillard, data bases with Foucault, electronic writing with Derrida, and computer science with Lyotard. Mode of Information points the way to a poststructuralist strategy for writing history, a framework well suited to unearthing structures of domination and the means to their disruption. "An informed, insightful, provocative account of phenomena that have transformed virtually every area of public and private life on our time."âRobert Anchor, American Historical Review "The importance of Poster's book is unmistakable for he skillfully negotiates between and juxtaposes two wide theoretical domainsâelectronically mediated communications and poststructuralist theoryâabout which much has been written, but hardly with the acumen that he brings to bear in a long-awaited critical rapprochement."âCharles J. Stivale, Criticism
The Healing Wisdom of Africa, Penguin Putnam
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Somé, M. P. (1998) The Healing Wisdom of Africa, Penguin Putnam, New York.
Deep in the human heart
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On Equilibrium, Penguin Books
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On the notion of social capital: the perspective of the Maori Congress
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The Pursuit of Meaning
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Working with the poor: the Christian perspective', unpublished paper for the Council of Churches
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Simpson, A. (1998) 'Working with the poor: the Christian perspective', unpublished paper for the Council of Churches, Australia.
The Essential Koran: The Heart of Islam
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Cleary, T. (1998) The Essential Koran: The Heart of Islam, Castle, New Jersey.
Rooting Morality in Spirituality The Sociology of Marx, Random House
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Religion versus Spirituality (Available online
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