Thematische Bibliographien / Spiritual care

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Spiritual care“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 21. Februar 2023

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Zeitschriftenartikel zum Thema "Spiritual care"

1

Phibal, Anong, und Urai Hatthakit. „SPIRITUAL CARE NEEDS AND SPIRITUAL CARE RECEIVED“. BMJ Supportive & Palliative Care 3, Nr. 2 (Juni 2013): 249.1–249. http://dx.doi.org/10.1136/bmjspcare-2013-000491.62.

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Williams, Ruth. „Spiritual care“. Nursing Management 16, Nr. 4 (09.07.2009): 11. http://dx.doi.org/10.7748/nm.16.4.11.s19.

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Fowles, Helen. „Spiritual care“. Nursing Standard 26, Nr. 33 (18.04.2012): 59. http://dx.doi.org/10.7748/ns2012.04.26.33.59.c9048.

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Taylor, Elizabeth Johnston. „Spiritual Care“. Journal of Christian Nursing 28, Nr. 4 (Oktober 2011): 194–202. http://dx.doi.org/10.1097/cnj.0b013e31822b494d.

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&NA;. „Spiritual Care“. Journal of Christian Nursing 28, Nr. 4 (Oktober 2011): 203–4. http://dx.doi.org/10.1097/cnj.0b013e31823169a2.

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&, Betsy Anderson, und Sue Steen. „SPIRITUAL CARE“. Journal of Christian Nursing 12, Nr. 2 (1995): 12–17. http://dx.doi.org/10.1097/00005217-199512020-00005.

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Weber, Ruth, und K. C. Carrigg. „Spiritual Care“. Journal of Christian Nursing 14, Nr. 4 (Dezember 1997): 32–33. http://dx.doi.org/10.1097/00005217-199714040-00016.

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Treloar, Linda L. „Spiritual Care“. Journal of Christian Nursing 18, Nr. 2 (2001): 16–20. http://dx.doi.org/10.1097/00005217-200118020-00005.

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van Ommen, Léon. „Spiritual care“. Theology 121, Nr. 1 (Januar 2018): 43–47. http://dx.doi.org/10.1177/0040571x17719676.

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This article reviews four books on spiritual care in various chaplaincy and counselling settings. Before discussing the books individually, some tensions in the field of spiritual care and chaplaincy are highlighted: the relationship between religion and spirituality, the call for generic caregiving and the demand for tangible outcomes of spiritual care.
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Hefti, René. „Spiritual Care“. CNE.fortbildung 09, Nr. 03 (01.05.2015): 1. http://dx.doi.org/10.1055/s-0035-1554064.

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Dissertationen zum Thema "Spiritual care"

1

Damore, Deborah Rose. „H.H.S.C. Spiritual Health Care Centre, integrated spiritual health care graduate academic programme“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape4/PQDD_0015/MQ55440.pdf.

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James, Gary L. „CRM and spiritual care“. [Denver, Colo.] : Regis University, 2009. http://adr.coalliance.org/codr/fez/view/codr:25.

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Akerele-Olufidipe, Olayinka. „Addressing Spiritual Care Needs in Primary Care“. ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5154.

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This DNP project focused on the spiritual aspects of care that are often neglected in the outpatient setting. Most patients value their spiritual health and believe that it is just as important as their mental and physical health. The purpose of this project was to improve the overall spiritual care provided to patients, their families, and/or caregivers in times when they were experiencing spiritual distress. This quality improvement (QI) project was designed to determine whether embedding a chaplain in an outpatient clinic instead of providing a pamphlet about chaplain services increases patient satisfaction. Secondary analysis of the data in this project show that of 306 patients who completed the 4-item screener, 70 patients were identified as having spiritual distress. There were 34 people who benefited from having an embedded chaplain. Spiritual distress was measured using a 10-item survey prior to and after seeing the chaplain; a 3.7 point decrease was seen across 6 patients. It was not a statistically significant improvement, largely due to the small sample (p=.08). Non-parametric chi square fisher exact results showed that satisfaction scores were higher in 5 patients seen by the chaplain (p=. 048) versus 4 not seen by the chaplain. Qualitative results were obtained from 5 chaplain participants were all positive. Though a very small sample, this QI project emphasizes that spiritual care needs are an integral part of holistic care provided through nursing practice. Nursing is tasked to be concerned with each person's human experience, which includes spirituality. This QI projects' contribution to positive social change is that it enhanced the health outcomes and quality of life of those participants involved.
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Reade, Marina Mary. „Increasing Nurses' Spiritual Perspectives and Spiritual Care through a Spiritual Educational Program“. Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/301685.

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There are no protocols in the literature describing how spiritual care from nursing staff should be provided to a bone marrow transplant patient and their family. Although a majority of nurses think that routine spiritual care would positively impact patients, only 25% of patients have reported receiving spiritual care. Increased education has been associated with positive perceptions of spiritual care. The solution to this need will be researched through a secondary data analysis from pre/post surveys from implementation of an education program on spiritual care for BMT nurses. The hypothesis of this PI is that a spiritual education program will enhance spiritual perspectives in nurses and increase spiritually-focused nursing care with patients. The purpose of this PI is to determine if a spirituality training class for Bone Marrow Transplant nurses will increase nurses' spiritual perspectives and their spiritual care of patients. A second purpose is to examine the relationship between nurses' spiritual perspectives and extent of spiritual care at both pre- and post- educational program times. This study is a secondary analysis of a data set from a pre/post survey of BMT nurses who attended a spiritual education program. Nurses were surveyed using the SPS tool and a NSQ tool. The spiritual education program was a one day, six hour class that was taught by the research team, and divided into sessions. There were 43 BMT nurses who completed the class and the posttest one month after taking the class. The slight increase of scores from pre- to post- survey with the SPS suggests that the spiritual education program provided a slight enhancement of personal spiritual perspectives and assisted the participants to reflect and further develop their values and beliefs on spirituality. The hypothesis that a spiritual education program would increase the frequency of spiritual care that nurses provided to patients was strongly supported. These findings suggest that participating in a spiritual education program provides the nurse with information that will enable one to conduct spiritual assessments, become more comfortable developing an individualized patient spiritual care plan, and accepting that providing spiritual care is part of a nurse's job description.
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Yeung, Kit-ting. „Spiritual care in nursing practice /“. View the Table of Contents & Abstract, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38295775.

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Yeung, Kit-ting, und 楊潔婷. „Spiritual care in nursing practice“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B45012192.

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Wendall, Pamela S. „Clients' spiritual perspective of care“. Virtual Press, 2000. http://liblink.bsu.edu/uhtbin/catkey/1191724.

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Spiritual dimensions are an important focus for nursing care and nurses can be catalysts for spiritual care. The purpose of this descriptive comparative analysis is to examine the spiritual care needs as perceived by terminally ill clients, non-terminally ill clients, and well adults. The theoretical framework for this study is Leininger's "Cultural Care Theory" that supports the notion that spiritual care needs to be culturally congruent.Participants were obtained from a 225-bed hospital, hospice, home care, and a wellness program in a midwestern city. Permission was obtained from the hospital President, Vice President of Nursing, the directors of Hospice and Home Care, and the community's Wellness Program. The number of participants was 76. The process for the protection of human rights was followed.Findings were that terminally ill, non-terminally ill, and well-adults all agree that receiving spiritual care that is congruent with beliefs is important. The terminally ill clients rated spiritual needs higher than both non-terminally ill and well-adults. All groups rated the same in the persons from whom it was wished to receive spiritual care. Common themes of spiritual care desired from these persons for the terminally ill group was: pray for/with me and talk to me. For the non-terminally ill group it was: give me information, The understanding, and provide emotional and spiritual support. Finally, for the well-adults it was: listen to me, talk to me, be confident, and support me.No statistical difference between groups (.940) on the SPS. On the SPC, the terminally ill group was more satisfied (5.20) with spiritual support they were receiving than the non-terminally ill group or well-adults.It was concluded that regardless of the stage of illness, the same spiritual needs are prominent, all individuals have spiritual needs, and several types of interventions are preferred. It has been demonstrated in this study that prayer is the most sought after component of spiritual care among all three groups. Second to that would be someone to talk to and someone to listen to them.Implications call for nurses to facilitate spiritual care from family, friends, minister or priest, and hospital chaplain. This could be written into the plan of care by having the client describe the type of spiritual care they want to receive. Nursing Administration needs to work with nursing staff to define spirituality and religion and what they mean to the nurse.
School of Nursing
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Miller, Lesa. „Health Care Clinicians' Compliance with Conducting Spiritual Assessments and Providing Spiritual Care to Infertile Women“. ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/1790.

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Infertility is a disease that can cause psychological impairments in women, and the inability to achieve motherhood brings about cultural and social stigma. Spirituality is a protective element that may provide consolation to women experiencing infertility, yet the literature has shown that few clinicians conduct spirituality assessments or provide spiritual care to patients. The objectives of this scholarly project were to conduct an assessment to determine the needs of health care clinicians in regard to spirituality and spiritual patient care and to develop an educational module based on identified knowledge deficits. Guided by the knowledge-to-action cycle, a needs assessment was conducted in a small fertility clinic with 2 clinicians. The results of the assessment showed that the clinicians had not conducted spirituality assessments on their infertile patients and only sometimes provided spiritual care. An educational module and a posttest were developed and then validated by 3 doctorally-prepared nursing faculty members using a self-developed 10-question Likert-type evaluation scale. The materials were found to be clear, accurate, and easy to read by the nursing faculty. An implication of this scholarly project is that it will give clinicians the resources needed to create social change in health care by addressing the spirituality needs of women experiencing infertility. Future research includes a pilot study to implement the educational module with clinicians at the fertility clinic and to evaluate its effectiveness for enhancing spiritual care in practice.
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Grosvenor, Dorothy. „Care matters : spiritual care by nurses from feminist perspectives“. Thesis, University of Edinburgh, 2005. http://hdl.handle.net/1842/1263.

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The importance of spiritual care by nurses for health and recovery has become increasingly topical in the last decade. However, there is little research into why nurses should give spiritual care. Whilst bodily caring has always been associated with nurses and nursing, spiritual care has been seen as the concern of religious ministers. The steady decline of people belonging to conventional religions in secular British society is paralleled by an upsurge of interest in spiritualities. But why nurses should give spiritual care is unclear. This qualitative, interdisciplinary study aims to explore why nurses are asked to give spiritual care to patients by considering whether there is something amiss with nursing care that would be remedied by the addition of spiritual care. To investigate this, spiritualities and bodily caring are considered in tension with each other. By using feminist standpoint epistemological approaches I propose to: a) allow the everyday experiences of nurses in giving nursing care to be expressed; b) demonstrate that themes of nursing care as comforting, compassionate caring challenge claims that the addition of spiritual care is necessary; c) show that nurses conform to the perverse body/spirit dualisms of dominant patriarchal institutions and cultural norms in describing bodily nursing care as spiritual and d) present living models of nurses and nursing care as meaningful materialist world views. Material for the study was obtained in semi-structured, one-to-one conversational interviews with eighteen experienced practising nurses. Stories of nursing care were interpreted and analysed within nursing theories of spiritual care as either imperative or integral to nursing care. Body/spirit critiques in feminist informed theologies provided a further theoretical framework for analysis. The thesis describes the everyday distress that nurses experience. The feminist design created a vehicle for fresh constructs of care by nurses not previously identified in studies of spiritual care by nurses. The findings provide an evidence base for practising nurses to validate their own skills; for managers and policy makers in planning support for nurses to give nursing care, as well as for chaplains and others to listen and respond to care matters.
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Leeuwen, Renatus Ronaldus van. „Towards nursing competencies in spiritual care“. [S.l. : Groningen : s.n. ; University Library of Groningen] [Host], 2008. http://irs.ub.rug.nl/ppn/306092131.

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Bücher zum Thema "Spiritual care"

1

Spiritual care. Philadelphia: Fortress Press, 1985.

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Peng-Keller, Simon, und David Neuhold, Hrsg. Charting Spiritual Care. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8.

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Narayanasamy, Aru. Spiritual care and transcultural care research. London: Quay, 2006.

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Govier, Ian M. Spiritual care in nursing. Swansea: Swansea Institute of Higher Education., 1999.

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Stoter, David J. Spiritual aspects of health care. London: Mosby, 1995.

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Sharon, Fish, Hrsg. Spiritual care: The nurse's role. 3. Aufl. Downers Grove, Ill: InterVarsity Press, 1988.

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Nurses' perceptions of spiritual care. Aldershot: Avebury, 1997.

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Morgan, Geoff. Independent Advocacy and Spiritual Care. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-53125-4.

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Society for Intercultural Pastoral Care and Counseling und Alumni Ph.D./Th.D. Collection (Princeton Theological Seminary), Hrsg. Multifaith views in spiritual care. Kitchener, Ont: Pandora Press, 2013.

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Caliguire, Mindy. Discovering soul care. Downers Grove, IL: InterVarsity Press, 2007.

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Buchteile zum Thema "Spiritual care"

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Jung-Borutta, Chr, und Th Sitte. „Spiritual Care“. In Repetitorium Palliativmedizin, 207–22. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-36997-1_12.

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Jung-Borutta, Pfarrerin Christine, und Thomas Sitte. „Spiritual Care“. In Repetitorium Palliativmedizin, 215–30. Berlin, Heidelberg: Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-662-59090-4_12.

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Vest, Norvene, Rose Slavkovsky und Liz Budd Ellmann. „Spiritual Care“. In Encyclopedia of Psychology and Religion, 2257–60. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9221.

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Jung-Borutta, Chr, und Th Sitte. „Spiritual Care“. In Repetitorium Palliativmedizin, 209–24. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-662-49325-0_12.

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Wappelshammer, Elisabeth. „Spiritual Care“. In Dementia Care Mapping im interdisziplinären Diskurs, 185–206. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-20407-5_9.

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Vest, Norvene, Rose Slavkovsky und Liz Budd Ellmann. „Spiritual Care“. In Encyclopedia of Psychology and Religion, 1713–17. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9221.

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Long, S. Judith. „Spiritual Care“. In Neuropalliative Care, 257–68. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93215-6_18.

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Marston, Joan, Giovanna Abbiati Fogliati und Richard W. Bauer. „Spiritual Care“. In Children’s Palliative Care: An International Case-Based Manual, 157–65. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27375-0_12.

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Taylor, Elizabeth Johnston. „Spiritual Care“. In Lifestyle Nursing, 417–27. New York: CRC Press, 2022. http://dx.doi.org/10.1201/9781003178330-34.

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Guay, Marvin Omar Delgado, und Alexander Harding. „Spiritual Care“. In Textbook of Palliative Medicine and Supportive Care, 735–42. 3. Aufl. Boca Raton: CRC Press, 2021. http://dx.doi.org/10.1201/9780429275524-77.

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Konferenzberichte zum Thema "Spiritual care"

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Wei, Chiou-Fong, und Jing Yu. „Towards an Active-Spiritual Care Model“. In 2021 2nd International Conference on Mental Health and Humanities Education（ICMHHE 2021）. Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210617.148.

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Dian Kurniawati, Ninuk, Suharto Suharto und Nursalam Nursalam. „Mind-Body-Spiritual Nursing Care in Intensive Care Unit“. In 8th International Nursing Conference on Education, Practice and Research Development in Nursing (INC 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/inc-17.2017.59.

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Aisyah, PS, Rosyanti und N. Rohmah. „Impact of Curriculum Integration Related to Spiritual Care on Nurse Competence in Providing Spiritual Nursing Care“. In 1st Paris Van Java International Seminar on Health, Economics, Social Science and Humanities (PVJ-ISHESSH 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210304.067.

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Kurniawati, Henie, Sofia Retnowati, Bagus Riyono und Widyawati Widyawati. „Innovative Teaching: Spiritual Care And Information Processing“. In Proceedings of the 5th Asia Pasific Education Conference (AECON 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/aecon-18.2018.10.

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Hill, Martin, und Chanelle Wilson. „P-48 Inclusive spiritual care for all people receiving hospice care“. In A New World – Changing the landscape in end of life care, Hospice UK National Conference, 3–5 November 2021, Liverpool. British Medical Journal Publishing Group, 2021. http://dx.doi.org/10.1136/spcare-2021-hospice.67.

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Kim, Hye Jin, Eun Kwang Yoo, Eun Sil Jung und Myung Suk Yang. „Spiritual Well-Being of Foreign Immigrant Women Married to Korean Men“. In Health Care and Nursing 2015. Science & Engineering Research Support soCiety, 2015. http://dx.doi.org/10.14257/astl.2015.88.32.

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Abbas, Syed Qamar. „P-46 Barriers towards providing effective spiritual care to palliative care patients“. In A New World – Changing the landscape in end of life care, Hospice UK National Conference, 3–5 November 2021, Liverpool. British Medical Journal Publishing Group, 2021. http://dx.doi.org/10.1136/spcare-2021-hospice.65.

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Simeone, I. M., J. N. Berning, M. Hua, M. B. Happ und M. R. Baldwin. „Training Chaplains to Provide Communication-Board-Guided Spiritual Care in the Intensive Care Unit“. In American Thoracic Society 2020 International Conference, May 15-20, 2020 - Philadelphia, PA. American Thoracic Society, 2020. http://dx.doi.org/10.1164/ajrccm-conference.2020.201.1_meetingabstracts.a6025.

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Anthony, Jo, Katie Sturch, Bev Stevenson, Daniela Hopkins, Nicola Monks, David Holmes, Dawn Stirk, Julie Lofthouse und Gill Horne. „P-234 Spiritual care support without walls at rowcroft hospice“. In Dying for change: evolution and revolution in palliative care, Hospice UK 2019 National Conference, 20–22 November 2019, Liverpool. British Medical Journal Publishing Group, 2019. http://dx.doi.org/10.1136/bmjspcare-2019-huknc.256.

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Murphy, Karen. „P-95 Spiritual care reframed in a time of crisis“. In A New World – Changing the landscape in end of life care, Hospice UK National Conference, 3–5 November 2021, Liverpool. British Medical Journal Publishing Group, 2021. http://dx.doi.org/10.1136/spcare-2021-hospice.113.

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Berichte der Organisationen zum Thema "Spiritual care"

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Contreras, Claudia Torres, Lina María Vargas Escobar, Jorge Yecid Triana Rodríguez und Wilson Cañon-Montañez. Spiritual Care Competency in Nursing: An Integrative Literature Review Protocol. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, November 2021. http://dx.doi.org/10.37766/inplasy2021.11.0081.

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Review question / Objective: To review studies with perspectives and intervention strategies for the formation and education in spiritual care for both professionals and nursing students. Condition being studied: Development of empirical studies in the field of nursing education that allow to visualize the developments in the formation of competence in spiritual care, investigating the educational interventions and pedagogical strategies implemented in the formation of nursing professionals and nurses in this specific field. Information sources: Electronic databases: Medline (via PubMed), ProQuest (via EBSCO), Scopus, LILACS and BDENF (via Biblioteca Virtual en Salud – BVS) and SciELO. Scopus, Medline (via PubMed) and LILACS.
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Swinson Evans, Tammeka, Suzanne West, Linda Lux, Michael Halpern und Kathleen Lohr. Cancer Symptoms and Side Effects: A Research Agenda to Advance Cancer Care Options. RTI Press, Juli 2017. http://dx.doi.org/10.3768/rtipress.2017.rb.0016.1707.

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Cancer survivors have unique physical, psychological, social, and spiritual health needs. These can include symptoms and side effects associated with cancer and cancer treatment, such as pain, cognitive dysfunction, insomnia, and elevated anxiety and depression. This research brief summarizes a landscape review done for the Patient Centered Outcomes Research Institute (PCORI) to develop a clear, comprehensive understanding of the state of research as of the mid-2000s. We conducted a targeted search strategy to identify projects funded by federal and commercial sources and the American Cancer Society (ACS) in addition to identifying funding opportunities released by the National Institutes of Health (NIH). We conducted additional review to identify studies focused on symptom and side-effect measures and five priority topic areas (selected by PCORI prior to the review) in the following five databases (from January 2005- through September 2015) with an inclusion criteria in an adapted PICOTS framework (populations, interventions, comparators, outcomes, time frames, and settings). We identified 692 unduplicated studies (1/2005 to 9/2015) and retained 189 studies about cancer symptom and side-effect management. Of these studies, NIH funded 40% and the ACS 33%. Academic institutions, health care systems, other government agencies, and private foundations or industry supported the remainder. We identified critical gaps in the knowledge base pertaining to populations, interventions, comparators (when those are relevant for comparative effectiveness reviews), and outcomes. We also discovered gaps in cross-cutting topics, particularly for patient decision-making studies, patient self-management of cancer symptoms and side effects, and coordinated care.
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Lylo, Taras. Ideologemes of modern Russian propaganda in Mikhail Epstein’s essayistic interpretations. Ivan Franko National University of Lviv, Februar 2022. http://dx.doi.org/10.30970/vjo.2022.51.11404.

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The article analyzes the main anti-propaganda accents in Mikhail Epstein’s essayistic argumentation about such messages of modern Russian propaganda as “Russia is threatened by an external enemy”, “Russia is a significant, powerful country”, “The collapse of the USSR was a tragedy”, “Russia is a special spiritual civilization”, “Our cause in Donbass is sacred”, “The enemy uses, or may use of illegal weapons”... A special emphasis is placed on the fact that the basis of these concepts is primarily ontological rather than ideological. Ideology is rather a cover for problematic Russian existence as a consequence of Russia’s problematic identity and for its inability to find itself in history. As a result, Russia is trying to resolve its historical issues geographically, through spatial expansion, trying to implement ideologemes such as “The Great Victory. We can repeat” or “Novorossia”. That is why M. Epstein clearly identifies the national and psychological basis of the Kremlin’s behavior in 2014-2021. М. Epstein easily refutes the main ideologemes of Russian propaganda. This gives grounds to claim that Russian political technologists use the classical principles of propaganda: ignore people who think; if the addressee is the masses, focus on a few simple points; reduce each problem to the lowest common denominator that the least educated person can repeat and remember; be guided by historical realities that appeal to well-known events and symbols and appeal to emotions, not to the mind. М. Epstein’s argumentation clearly points to another feature of modern Russian propaganda: if Soviet propaganda was concerned with the plausibility of its lies, then Kremlin propaganda does not care at all. It totally spreads lies, often ignoring even attempts to offer half-truth.
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Hrytsenko, Olena. Sociocultural and informational and communication transformations of a new type of society (problems of preserving national identity and national media space). Ivan Franko National University of Lviv, Februar 2022. http://dx.doi.org/10.30970/vjo.2022.51.11406.

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The problems of the correlation of cosmopolitan and national identities are too complex to be unambiguous assessment, let alone alternative values (related to the ecological paradigm and the spiritual traditions of other cultures). However, it is obvious that without preserving the national identity, the integrity and independence of the national state becomes problematic. On the other hand, without taking into account the consequences of information wars and aggressive cosmopolitan tendencies of global media culture, there is a threat of losing the national information space and displacing it to the periphery of socio-political and economic life in Ukraine and in the modern world. In the process of working on research issues, the author of the article came out on the principles of objectivity, systematic and determinism, which in combination of their observance made it possible to determine the influence of the post-industrial information society on the formation of a new type of mass consciousness. As a result of the influence of globalization processes, there was a filling of the domestic information space with a supernational mass culture of entertainment, which in most cases leads to the spread of a primitive world outlook based on the ideology of consumption society, without leaving places to preserve sociocultural traditions and national identity. Therefore, given the problems of preserving national identity, it is necessary should be mentioned the information security of the state, which occupies one of the most important places, among various aspects of information security, since the unresolved problem of protection of the national information space significantly complicates the processes of formation of national identity.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Mental health and the role of traditional healers. Academy of Science of South Africa (ASSAf), 2022. http://dx.doi.org/10.17159/assaf.2022/0082.

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The provision of treatment, care and rehabilitation services for people with Mental, Neurological and Substance use (MNS) disorders is a multisectoral responsibility and affects various communities in South Africa and other challenged economies in Africa. MNS disorders are common, often disabling and associated with increasing premature mortality. Traditional healers have a unique role to play in MNS disorders especially in resource-limited settings. It was estimated that there are about 200,000 traditional healers as compared to 975 registered psychiatrists - who mostly practise in urban areas and the private sector. Traditional healers are highly accessible and accepted as health practitioners in Sub-Saharan countries. Traditional healers and those linked to faith-based organisations play a significant role in providing services for people with MNS disorders and are often an entry point into systems of care. These providers, therefore, could play a significant role in identifying people with such disorders, and in some cases, have worked co-operatively with health services in providing for the mental health and spiritual needs of individuals. There is a need to understand the role of traditional health practitioners in mental health care. This webinar sought to understand the role, knowledge, attitude, and practice of traditional healers in mental health care with the aim of encouraging their participation in terms of the treatment, care and rehabilitation of people with MNS disorders.
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