Dissertations / Theses on the topic 'Children’s spirituality'
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Hobby, Kristen Jaye. "An exploration of the dimensions of children’s lived experience of spirituality on “The Walk”." Thesis, Australian Catholic University, 2018. https://acuresearchbank.acu.edu.au/download/99cd983037ab870f7cdd5ab0b1a44a4c564e16a690784b5b7f5176e6244be185/4834204/HOBBY_2018_An_exploration_of_the_dimensions_of.pdf.
Full textHyde, Brendan, and res cand@acu edu au. "Identifying Some Characteristics of Children’s Spirituality in Australian Catholic Primary Schools: A study within hermeneutic phenomenology." Australian Catholic University. School of Religious Education, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp82.04092006.
Full textMountain, Vivienne, and res cand@acu edu au. "Investigating the Meaning and Function of Prayer for Children in Selected Primary Schools in Melbourne Australia." Australian Catholic University. School of Religious Education, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp51.29082005.
Full textNye, Rebecca. "Psychological perspectives on children's spirituality." Thesis, University of Nottingham, 1998. http://eprints.nottingham.ac.uk/11177/.
Full textGiesenberg, Anna. "The phenomenon of preschool children's spirituality." Thesis, Queensland University of Technology, 2007. https://eprints.qut.edu.au/16519/1/Anna_Giesenberg_Thesis.pdf.
Full textGiesenberg, Anna. "The phenomenon of preschool children's spirituality." Queensland University of Technology, 2007. http://eprints.qut.edu.au/16519/.
Full textMoore, Kelsey. "Diverse voices: childrens' perceptions of spirituality." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104841.
Full textLes enfants qui ont participé à la présente étude (N=64; 6 à 11 ans, 50% de garçons) proviennent de milieux culturels et religieux variés. Pour cerner l'affiliation religieuse des participants, leurs parents ont complété un questionnaire à caractère démographique. Par l'entremise de questions ouvertes, nous avons pu recueillir leurs pensées, croyances, et expériences spirituelles. Après avoir analysé les données d'entrevues, 18 grands thèmes énumérés ci-dessous font surface, et cela, sans corrélation avec l'appartenance religieuse identifiée : 1) Prier/penser à Dieu pour améliorer leur bien-être/humeur, 2) où Dieu se trouve, 3) Dieu aide, 4) Dieu est créateur, 5) Dieu écoute, 6) différentes personnes ont des croyances différentes, 7) esprit et âme, 8) endroits de prière, 9) description de Dieu, 10) remercier Dieu, 11) Dieu nous surveille, 12) prier à Dieu quand triste, seul, ou à cause de la mort, 13) Dieu dans la nature, 14) Corps et prière, 15) description de la foi, 16) Dieu et les miracles, 17) Dieu exauce les vœux, 18) croyance ou non croyance en Dieu. La compréhension des enfants sur le rôle de la prière et du divin dans leur vie pourrait vraisemblablement avoir une influence marquée sur leur développement socio-affectif, ainsi que sur leurs ajustements et comportements d'adaptation. Afin d'explorer davantage le sujet, l'étude aura comme objectif futur d'utiliser les réponses codées des participants pour les catégoriser et enfin développer une méthode qui permettra de mesurer la spiritualité des enfants. Mot Clés : la spiritualité, les enfants, la diversité
Miesse, Colette A. "Religiosity and spirituality in African American children." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4761/.
Full textGoodliff, Gill. "Young children's expressions of spirituality : an ethnographic case study." Thesis, Open University, 2013. http://oro.open.ac.uk/54686/.
Full textHyde, Brendan. "Identifying some characteristics of children's spirituality in Australian Catholic primary schools: a study within hermeneutic phenomenology." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/d0ba7402e4cd9d02ee8a5de1fc85c39c4becf489b4731f90e35b0cc8874dfa97/8445668/64924_downloaded_stream_149.pdf.
Full textQuick, Molly. "Replicating Predictors of Spirituality and Happiness in Children." Thesis, Seattle Pacific University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3581561.
Full textPositive psychology provides the theoretical framework for this replication and extension study of Holder, Coleman, and Wallace (2010). Their results indicated that spirituality (especially the domains of communal and personal) predicted students' (N = 307) happiness (across three dependent measures), even after controlling for temperament (Faces Scale (communal, r = .45, personal, r = .44; p < .05), Oxford Happiness Questionnaire-Short Form (communal, r = .44, personal, r = .48; p < .05), and the Subjective Happiness Scale (communal, r = .34, personal, r = .38; p < .05). The present study used archival data drawn from students in grades 4 through 6 (approximately 8 to 12 years old) attending private (faith-based) schools in Western Washington. Similar to the Holder et al. results, this study revealed positive correlations between spirituality and happiness, even after controlling for gender, grade level, and temperament. Extending the work of Holder et al., participant grade level was included in the regression model in order to account for developmental differences among children, but grade level did not contribute significantly to the overall prediction of students' happiness levels. Gender was also of little predicative value. Implications for theory, research, and practice are included.
Wallace, Judith Maureen. "The contributions of spirituality and religious practices to children's happiness." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/19996.
Full textBurgman, Imelda M. "Reflections on being spirituality within children's narratives of identity and disability /." Connect to full text, 2005. http://hdl.handle.net/2123/1171.
Full textTitle from title screen (viewed 12 February 2009). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the School of Occupation and Leisure Sciences, Faculty of Health Sciences. Includes bibliographical references. Also available in print form.
Eaude, David Anthony. "Beyond awe and wonder : a study of how teachers understand young children's spiritual development." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270069.
Full textJohnson, Peter. "Spirituality in the primary school : a study of teacher attitudes." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683286.
Full textStimpson, Helen Rosalinde. "Spiritual guides : supporting adults who nurture the spirituality of children." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7349/.
Full textClay, Megan. "Dancing in the cosmos : towards liberating theological models for children's spirituality and sexuality." Thesis, University of Winchester, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.681536.
Full textRezek, Robin R. Rezek Robin R. "Young Children in Worship." Thesis, Concordia University Chicago, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3573703.
Full textWesterhoff (2000) reminds Christian congregations that children become members of the Christian Church from the moment they are baptized. Therefore, infants and young children should be present during congregational corporate worship services. It is through mentoring and modeling of the Christian faith that young children have optimal opportunity to grow in their relationship with God.
The goal of this qualitative case study was to look at what happens during corporate worship from the perspective of young children. Data were gathered from thirteen worship participants (ages five-nine) from two Lutheran congregations in order to determine the elements of corporate worship that help them encounter God.
The findings reveal that intergenerational corporate worship provides an opportunity for the mentoring/modeling dynamic that is central to Westerhoff's (2000) theory. The participants in this study report having meaningful encounters with God during church through various elements. Future research should replicate this inquiry in Christian congregations of other denominations.
Schafer, Keri A. "Child of Wonder: A Resource for Christian Caregivers Leading Children in Spiritual Practice." Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1596709931654317.
Full textMoriarty, Micheline Wyn. "An investigation of the spirituality of children in Victorian state primary schools." Thesis, Australian Catholic University, 2010. https://acuresearchbank.acu.edu.au/download/48148d4e94100e97e6ec51098bbbc27825c2819fad15c916f57162807ff21567/4578767/65012_downloaded_stream_237.pdf.
Full textSoell, Kurt D. "Spirituality and Depression in Parents with Children in Oncology or Hematology Treatment." ScholarWorks, 2011. https://scholarworks.waldenu.edu/dissertations/938.
Full textRenault, Caroline Anne. "Little angels." Thesis, University of Southampton, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364741.
Full textSauln, Cynthia S. "In my dreams I am the hero I wish to be| A mixed-methods study of children's dreams, meaning making, and spiritual awareness." Thesis, Institute of Transpersonal Psychology, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3596835.
Full textThis study of children's dreams used a mixed method to examine the dreams of 32 English-speaking children, ages 6-12 from the San Francisco Bay Area. The primary purpose of this research was to investigate dreams identified by the children as significant or meaningful, explore children's interpretations and meaning making, and to find if there was support for the hypothesis that some dreams might be connected to children's spiritual awareness, or influenced by their spirituality, beliefs, and practices, areas that have had little attention in previous dream research. Using a semi-structured interview protocol, participants were asked to tell the dream while drawing a picture of the dream. Major dream themes were identified, and the resulting dream data were correlated to participants' spiritual awareness, as measured by the Feeling Good, Living Life instrument (FGLL), specifically designed to measure spiritual health in children, and the Practice and Beliefs Scale for Children (PBSC) a 10-item instrument designed to assess connections between spirituality and religiosity. The FGLL was developed to measure four domains of spiritual well-being: Personal, Communal, Environmental, and Transcendental. The PBSC used a sentence-completion format to reflect the individual's language and assessed children's belief in the God of their definition as well as the importance and the role of the child's spiritual beliefs in coping in everyday life. Findings from the qualitative and quantitative results showed evidence of children's spiritual awareness in all domains, reflected their spirituality in the areas of awareness-sensing, value-sensing, and mystery-sensing, and found correlations between some of the dreams, meaning making, and their spiritual understanding. Implications are noted for therapists, spiritual directors, researchers, parents, and other adults who work with children regarding the benefits and challenges of dream work with children in this age group as a way of recognizing and nurturing their spirituality.
McCreery, Elaine. "Promoting children's spiritual development in education : a review of the literature and an exploration of teachers' attitudes." Thesis, Roehampton University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326828.
Full textau, Glenn Cupit@unisa edu, and Christopher Glenn Cupit. "Spiritual development and the public educative care of children: a critical evaluation of biblical and dynamic systems perspectives." Murdoch University, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051129.114720.
Full textDeadrick-Boone, Karima Aisha. "The perceived influence of spirituality in adolescent residential group homes." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2647.
Full textMahon, Mary Kathleen. "Todo lo puede| Promoting agency in poor children in Costa Rica." Thesis, Biola University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3666734.
Full textThis study was conducted to contribute a qualitative inquiry regarding the role of teachers in the education of children who were born into the Intergenerational Transmission of Poverty (ITP) cycle in Latin America. Education is key to help students pull themselves out of poverty and yet the drop-out rates in primary school among children born into poverty in Latin America remains high. The purpose of the case study was to discover and describe how teachers can foster agency in students born into poverty. Agency is ability to initiate and carry out activities on one's own. The research focused on teachers' beliefs and assumptions about their students, the teachers' methodologies, the students' expressions of agency, and the construction of a Christian identity in the students.
Data were collected through focus groups interviews with 3rd and 4th grade students, teacher interviews, and observations in a Christian elementary school affiliated with Latin America ChildCare and Fundación PIEDAD located in a zone of social vulnerability in San José, Costa Rica.
Four practices within the educational community emerged from the data as promoting agency within students: (a) the use of adaptive constructivism techniques in education, (b) a focus on agency in the identity development of the students, (c) the use of narrative for meaning making in the lives of the students, and (d) the fostering of an experiential spirituality among the students, teachers, and staff.
Recommendations for further research include longitudinal studies of students born into poverty, the role of agency in fostering school retention in secondary school, and studies of intrinsic motivations of students born into poverty.
Saunders, Janine Michelle. "Exposure to chronic community violence : formal kinship, informal kinship, and spirituality as stress moderators for African American children /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
Full textHoopes, Marva L. "The power of story in the spiritual development of children." Thesis, Biola University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3589727.
Full textIn a child's life, the church has minimal time to make a maximum impact. The time children are in church must not be wasted, but should be spent in valuable and life changing ways. Stories have long been included in Christian education, but is the practice of telling stories something that is continued merely because "we've always done it this way," or is there merit in continuing their use? Story is a wildly popular theme in Christian education today and children love stories, but there is more to a story than mere amusement? Parents and Christian educators wrestle with questions such as "How do stories have lasting meaning and life changing influence on children's lives?" "How can stories be used to affect children's spiritual growth?" "What kinds of stories should be included?" These are important questions to consider as Christian educators set pedagogical goals and specific methodology is followed.
This research attempts to address these questions by investigating empirical, theoretical, and theological literature related to two domains: (a) what characterizes the spiritual life and development of children, and (b) how story can be used by Christian educators and parents to benefit the instruction and spiritual growth of children. Beginning with an analysis of the spiritual life of children, it will then be shown how story affects the whole person, rendering it a very powerful medium. Using Luke 10:27 as an organizing principle, story is analyzed as to how it affects the heart, the affective realm; the soul, the spiritual realm; strength, the behavioral realm; the mind, the cognitive realm; and loving neighbor as oneself, the social realm. These realms, together, comprise a faith that involves a totality of commitment. Recommendations are then made as to how parents and Christian educators can use the power of story to benefit the instruction and spiritual growth of children. The use of story can be a spark for children's spiritual growth and holds great potential benefit for the church and for the children who are a part of the community of faith.
Fox, Liza. "How Waldorf early educators teach parents to parent their children during the first seven years." Thesis, California Institute of Integral Studies, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3712312.
Full textThis dissertation explores how Waldorf early childhood educators use the theories and practices embedded in Waldorf early childhood education (WECE), which are based on the psycho-spiritual-biological model of development developed by philosopher Rudolf Steiner, to help parents care for their children during their first 7 years. While there is a large body of writing on Waldorf early childhood theory and practice from within the Waldorf community, little has been written in scholarly and academic circles. Seeking to bridge this divide, 12 senior Waldorf early childhood educators who are acknowledged experts in their communities were interviewed. The study gathered information from senior Waldorf early childhood educators through qualitative, semi-structured interviews aimed at understanding the nature of teaching parenting skills that accord with Waldorf early childhood principles. Interview questions were informed by the literature review, which focuses on Steiner’s (2003) developmental theory, Susan Howard’s (2006) outline of early childhood education essentials, and the historical contexts in which these teachings are embedded. All interviews were analyzed using an adaptation of grounded theory methods. Results illuminated 11 major themes to describe how parent educators use the environment and their “being” to offer parent-centered, experiential practices rooted in Anthroposophy that “protect childhood” from impinging cultural conditions and contemporary parenting challenges. Through modeling and relationship with parents and children, parent educators offer a set of parenting skills that support health for families as understood through an Anthroposophical developmental lens. Additionally, parent educators help foster community and attachments such that parents can integrate their learning and begin a path of inner transformation. The study is designed to provide an empirical base to discussions of how Waldorf early education of parents works at the beginning of the 21st century.
Parfaite, Brianna M. "Children of Light." Kent State University Honors College / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1556927069337704.
Full textHarari, Sarah Hobson 1959. "Relationship of social support and spirituality to the coping effort of mothers of critically ill children." Thesis, The University of Arizona, 1990. http://hdl.handle.net/10150/558126.
Full textPang, Alfred Kah Meng. "Called Forth By The Child To Teach: Lasallian Mysticism Of Faith and Teaching For Children's Liberation." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108943.
Full textThere is a pressing need to re-awaken in teaching the prophetic call to serve the liberation of children, whose complex humanity remains systemically marginalized. This proposal is grounded in a study of the Lasallian tradition of education, which originates from John Baptist de La Salle (1651-1719), founder of the Institute of the Brothers of the Christian Schools in seventeenth century France and the patron saint for Christian teachers of the young. From a Lasallian perspective, the prophetic call to teach for children’s liberation is rooted contemplatively in a Christian mysticism of faith, which energizes an incarnational mission of education in zeal, shaped by a preferential option for children as the poor and marginalized. This preferential option for children is a hermeneutical key that reads the Lasallian mission of education forward into the twenty-first century. I develop this idea of a preferential option for children, locating it in an interpretive study that critically synthesizes a Lasallian theology of child with literature in childhood studies, spirituality, critical pedagogy and participatory action research. Building on the Lasallian imagination, this study contributes to a Christian spirituality of education as it examines how contemporary theological perspectives on children and childhood serve as a lens that deepens the interconnection between Christian mysticism, liberation, and child in teaching as a prophetic vocation. To teach for children’s liberation is to promote their flourishing as full human beings created in the image and likeness of God. It attends to conditions that protect children in their social marginalization while engaging and developing their social participation as responsible agents in our common belonging to God as God’s children and siblings-in-Christ. It demands just presence in teaching, which begins with listening as receptivity to the mystery of the child as graced irruption. The prophetic call to teach for children’s liberation is mystically rooted in contemplative wonder at the Incarnation. Such wonder must also open the teacher to being disturbed by the scandalizing action of God, who steps out of God-self not only to be with the poor, but also in the least as a human child in Jesus Christ. It is this recognition of God’s presence in each child and with children that calls forth the responsibility of teachers, making an ethical claim on them to be courageously present in ways that prioritize the human dignity of children in education
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
Goodwin, Denise Anne Carmel. "Exploring the spirituality and religiosity of Dinka Children in Catholic Schools in the western suburbs of Melbourne, Victoria." Thesis, Australian Catholic University, 2011. https://acuresearchbank.acu.edu.au/download/770291ba45bc18daf4771abb3edd00362c2c2dd4c472a46339cfacbc88087040/29160404/64885_downloaded_stream_110.pdf.
Full textGary, Mallory Lynn. "Family Attitudes, Beliefs, And Practices Facilitating A Sense Of Purpose In Black American Children And Youth: A Grounded Theory." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/463.
Full textBlomquist, Jesper. ""Vem bryr sig?" - om fyra förskollärares perspektiv på, och arbete med, barns andlighet." Thesis, Malmö universitet, Fakulteten för lärande och samhälle (LS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-32192.
Full textVictor, Karin. "Psychological well-being, religiousness, and spirituality in the lives of adolescents from intact and divorced families." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85681.
Full textENGLISH ABSTRACT: Adolescence is a difficult life stage to navigate, and having to face a significant life crisis, such as the divorce of one’s parents, intensifies the already heavy burden of adolescence. Divorce, moreover, may have lasting detrimental ramifications for the individual. As a result, the individual seeks mechanisms and ways of coping with life’s stressors. Adaptive coping mechanisms, such as religiousness and spirituality, have positive effects on the individual, especially with regard to his/her psychological well-being (Wills, Yaeger, & Sandy, 2003). Against this background, the present study investigated the psychological well-being, religiousness and spirituality of adolescents from intact families and adolescents from divorced families. The aim was to determine whether there were differences in psychological well-being, religiousness and spirituality between these two groups of adolescents, and also to explore qualitatively how adolescents from divorced families utilise their religiousness and spirituality to cope with the divorce of their parents. The life span theory (Newman & Newman, 2009), pillars of psychological well-being (Ryff, 1989), faith development theory (Fowler, 1981) and Bronfenbrenner’s bio-ecological theory (1979) all contributed to the theoretical framework for this study. A mixed-methods research design was employed. The Ryff Psychological Well-Being scale (Ryff, 1989) was used to measure psychological well-being, and the Assessment of Spiritual and Religious Sentiments scale (Piedmont, 2005) was used to measure religiousness and spirituality. An open-ended question was utilised to explore significant life crises that the participants had faced, whether the participants believed that their religiousness and/or spirituality aided them during the crisis, and how they employed their religiousness and/or spirituality to cope with the significant life crisis. A total of ninety adolescents aged between 15 and 18 years from three schools in the Helderberg basin in the Western Cape participated in this study. The results show that there were some significant differences between genders with regard to specific dimensions of psychological well-being, religiousness and spirituality. These dimensions were personal growth, religiosity, prayer fulfilment and universality, and females tended to score higher on all of these dimensions. There were no significant differences with regard to type of household (intact or divorced) on psychological well-being, religiousness or spirituality. The qualitative results show that religiousness is a definite coping mechanism that participants use to navigate the crisis of divorce. This thesis contributes to research on adolescents, religiousness and spirituality, and the effects of divorce. Recommendations are made for future research into religiousness and spirituality.
AFRIKAANSE OPSOMMING: Adolessensie is ‘n moeilike lewensfase om te navigeer, en om ‘n groot lewenskrisis, soos die egskeiding van jou ouers, die hoof te bied, vergroot die reeds swaar las van adolessensie. Egskeiding kan ook blywende en nadelige gevolge vir die individu inhou. Gevolglik poog die individu om meganismes en maniere te soek om die bykomende lewenstressors te hanteer. Gesonde hanteringsmeganismes, soos godsdienstigheid en spiritualiteit, het ‘n positiewe uitwerking op die individu, veral met betrekking tot sy/haar sielkundige welstand (Wills, Yaeger, & Sandy, 2003). Na aanleiding hiervan is hierdie tesis gerig op die ondersoek van verskille in sielkundige welstand, godsdienstigheid en spiritualiteit in adolessente uit getroude gesinne en adolessente uit geskeide gesinne. Hierdie tesis is daarop gemik om te bepaal of daar verskille in sielkundige welstand, godsdienstigheid en spiritualiteit is tussen hierdie twee groepe adolessente, en ook om kwalitatief te bepaal presies hoe adolessente uit geskeide gesinne hulle godsdienstigheid en spiritualiteit gebruik om die egskeiding van hulle ouers te hanteer. Die lewenspanteorie (Newman & Newman, 2009), pilare van sielkundige welstand (Ryff, 1989), faith development theory (Fowler, 1981) en Bronfenbrenner se bio-ekologiese teorie (1979) is as teoretiese raamwerke vir hierdie navorsing gebruik. ‘n Gemengde metode navorsingsontwerp is gebruik. Sielkundige welstand is met die Ryff Psychological Well-Being skaal (Ryff, 1989) gemeet, terwyl godsdienstigheid en spiritualiteit met die Assessment of Spiritual and Religious Sentiments (Piedmont, 2005) skaal gemeet is. 'n Oopeinde-vraag is ontwerp om die groot lewenskrisisse te verken wat die deelnemers ervaar het, om uit te vind of die deelnemers glo dat hulle godsdienstigheid en/of spiritualiteit hulle tydens die krisis gehelp het, en hoe hulle hul godsdienstigheid en/of spiritualiteit tydens die verwerking van die groot lewenskrisis gebruik het. ‘n Totaal van negentig adolessente tussen die ouderdomme van 15 en 18 jaar van drie skole in die Helderbergkom in die Wes-Kaap het aan hierdie navorsing deelgeneem. Die resultate het getoon dat daar 'n paar beduidende verskille tussen geslagte is met betrekking tot die spesifieke dimensies van sielkundige welstand, godsdienstigheid en spiritualiteit. Hierdie dimensies was persoonlike groei, religiositeit gebedsvervulling en universaliteit. Vroulike deelnemers was geneig om hoër tellings te behaal vir al vier hierdie dimensies. Daar was geen beduidende verskille met betrekking tot die tipe huishouding (getroud of geskei) op sielkundige welstand, godsdienstigheid of spiritualiteit nie. Die kwalitatiewe resultate het getoon dat godsdienstigheid 'n definitiewe behartigingsmeganisme is wat deelnemers gebruik om die krisis van hulle ouers se egskeiding te hanteer. Hierdie tesis dra by tot navorsing oor adolessente, godsdienstigheid en spiritualiteit, en die gevolge van egskeiding. Aanbevelings word gemaak vir toekomstige navorsing oor godsdienstigheid en spiritualiteit.
Devenish, Anne P. "The lived experience of God and its evolution in children and adolescents." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/60.
Full textLegois, Jeanne-Marie. "De la quête de Dieu à l’ouverture d’écoles pour les enfants pauvres : Nicolas Barré (1621-1686), son œuvre spirituelle et scolaire." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040196.
Full textBorn in a bourgeois family, apparently preserved from the scourges which crossed his region, (wars, epidemics, famine), Nicolas Barré became an excellent student in a Jesuit school. However, he chose to enter the convent of Minims in Amiens in 1640 to continue his search for God through a life of humility, poverty, chastity, obedience and perpetual Lent in the service of the poorest, following the motto of the founder “Caritas”.But the Minims of Paris, especially those of the Place Royale where he was sent, were also brilliant intellectuals, greatly esteemed by the important people in society. Nicolas Barré worked without sparing himself until he fell ill. When he was recovered he was sent to Rouen in 1659. His desire to serve God and to reveal Him to the ordinary people he rubbed shoulders with took on an exceptional dimension. Nicolas Barré differentiated himself from his order (although he didn’t leave it) by opening schools for poor children. Encounters with influential people allowed him to give shape to his ideas which were carried out by generous young women. However, Nicolas Barré obstinately refused financial “foundations” in order to depend only on God and to give his Association complete apostolic mobility. He reveal himself to be an outstanding pedagogue and gathered young women into seminars to form them as teachers. It was only in the 19th century that, in answer to a missionary call, the “Maîtresses Charitables”, (who from the 17th century were also called “Sisters of the infant Jesus”) became a Religious Congregation
Frödén, Sara. "I föränderliga och slutna rosa rum : en etnografisk studie av kön, ålder och andlighet i en svensk waldorfförskola." Doctoral thesis, Örebro universitet, Institutionen för humaniora, utbildnings- och samhällsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-22217.
Full textLeafgren, Sheri L. "Reuben's Fall: A Rhizomatic Analysis of Moments of Disobedience in Kindergarten." Kent State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=kent1196370620.
Full textGrant, Andrea Mariko. "Living under "quiet insecurity" : religion and popular culture in post-genocide Rwanda." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:83b2b3d3-f08e-4556-8d20-e832345fa25d.
Full textKollberg, Annika. "Existentiella Möten : Att bemöta barns existentiella frågor och upplevelser på förskolan." Thesis, Södertörns högskola, Centrum för praktisk kunskap, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-39635.
Full textThis essey consists of four narratives about my own dilemma concerning responding to childrens existential questions in the pre-school context. This is followed by a field- study exploring other pedagogues responses to childrens existential questions. The experiences in the narratives and the field-study is analysed through exisntialfilosofical theories and Swedish and international reserach. The essay reflects on how childrens existential questions can be expressed in pre-school. Predjudices and lack of knowledge concerning how they can express themselves as well as a conflict between a scientific/religious perspektive can make existential questions hard to notice. This conflict could be solved by understanding how children can experience scientific issues in a existential way as well as viewing religious language as symbolic. Another reason for not noticing existential questions can be lack of language and concepts due to the west being in a secular/post religious era. The concept ”signature spirituality” is a possible way to understand childrens individual way to express the existential. The praxis/practice in pre-school is, according to the essay, influenced by a scientific discourse in which explanations is sought. An alterantive discourse is the hermeneutical/phenomenological wherein one instead seek to understand. Fronesis – practical wisdom and techne – productive practicality are important competences when responding to childrens existential questions. Lack of forum for and lack of established praxis for reflection makes working with and developing childrens existential questions a problem. Lack of concepts and language to express the existential is also a problem in this. To have an ethical reflection is especially important with this subject. But you can still have opportunities to reflect on your own views when confronting the childrens questions. Two different approaches to existential questions in pre-school are highlighted: as a meeting which is valuable in itself and as a cognitive learning process. In Gadamers view a meeting is a conversation or a play about a topic where the persons involved can develop and unite their perspectives. Accordning to Martin Buber the existential or spiritual can be seen as a relationship that needs to respected as such. But taking a cognitve learning perspective on childrens existential questions have many advantages, such as making it easier to work with and respond to childrens existential questions and experiences, whitin the frame of pre-school discourse.
Montgomery, Dawn Elizabeth. "Life Experiences that Contributed to the Independence and Success in the Lives of Foster Care Alumni." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1314821032.
Full textIsraelsen, Trevor L. ""Nothing remains stationary": Child Welfare and Health in Cincinnati's Episcopal Hospital for Children, 1884-1931." Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1467370529.
Full textWillmett, Anthony T. "Conceptions of 'sexuality education' held by a group of primary school teachers in the catholic archdiocese of Brisbane." Thesis, Queensland University of Technology, 2002. https://eprints.qut.edu.au/36662/1/36662_Digitised%20Thesis.pdf.
Full textHolmes, Veronica Menezes. "Stories of Lynwood Park." Atlanta, Ga. : Georgia State University, 2008. http://digitalarchive.gsu.edu/history_diss/11/.
Full textTitle from title page (Digital Archive@GSU, viewed June 7, 2010). Clifford M. Kuhn, committee chair; Ian C. Fletcher, Charles G. Steffen, committee members. Includes bibliographical references (p. 442-459).
Hyde, Brendan. "Identifying some characteristics of children's spirituality in Australian Catholic primary schools a study within hermeneutic phenomenology /." 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp82.04092006/index.html.
Full textSubmitted in total fulfillment of the requirements for the degree of Doctor of Philosophy. Bibliography: p. 338-360. Also available in an electronic format via the internet.
Benavides, Linda E. "Spirituality as protective factor for adolescents exposed to domestic violence." 2009. http://hdl.handle.net/10106/2009.
Full textCupit, Glenn. "Spiritual development and the public educative care of children : a critical evaluation of biblical and dynamic systems perspectives /." 2001. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051129.114720.
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