Relevant bibliographies by topics / Embodied spirituality

Academic literature on the topic 'Embodied spirituality'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Embodied spirituality"

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Trousdale, Ann. "Embodied spirituality." International Journal of Children's Spirituality 18, no. 1 (February 2013): 18–29. http://dx.doi.org/10.1080/1364436x.2013.766880.

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Ulland, Dagfinn. "Embodied Spirituality." Archive for the Psychology of Religion 34, no. 1 (January 2012): 83–104. http://dx.doi.org/10.1163/157361212x645340.

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Ferrer, Jorge N. "Embodied Spirituality, Now and Then." Tikkun 21, no. 3 (May 2006): 41–64. http://dx.doi.org/10.1215/08879982-2006-3016.

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Clifford, Ross, and Philip Johnson. "Embodied witness to alternative spirituality seekers." Practical Theology 12, no. 3 (May 3, 2019): 271–82. http://dx.doi.org/10.1080/1756073x.2019.1598685.

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Washburn, Michael. "Embodied spirituality in a sacred world." Humanistic Psychologist 27, no. 2 (1999): 133–72. http://dx.doi.org/10.1080/08873267.1999.9986902.

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Hjelm, Norman A. "Embodied Faith: Reflections on a Materialist Spirituality." International journal for the Study of the Christian Church 10, no. 1 (February 2010): 78–80. http://dx.doi.org/10.1080/14742251003691212.

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Senécal S.J. (Seo Myeongweon), Bernard. "From a farming dream to an embodied spirituality." Practical Theology 12, no. 3 (May 9, 2019): 323–31. http://dx.doi.org/10.1080/1756073x.2019.1609754.

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Coetzee, Narelle Jane. "Moses’ Embodied Encounter." Journal of Pentecostal Theology 31, no. 1 (February 21, 2022): 1–15. http://dx.doi.org/10.1163/17455251-bja10028.

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Abstract This article investigates the implications of Moses’ unshod feet within the Burning Bush pericope (Exodus 3.1–4.17). Traditionally, scholars observe that the act of removing one’s shoes is merely a sign of ancient honour, conveying to Moses that he is on holy ground. Here, the author suggests, however, that through a narrative-geographical reading, additional insights can be gleaned – specifically, that Moses is being asked to participate as an embodied person, with all his senses. He is literally being ‘grounded’ in this experience, through his unshod feet. The author also argues that a larger creational relationship is implied – expressly, that Moses is the new (re)creational partner (adam), and through this bare-footed encounter is being connected back to creational purposes, via the adamah. Finally, inasmuch as Pentecostal readers of the Bible seek an ongoing experience of the Spirit, the author suggests that this narrative-geographical reading complements and re-energizes our whole-bodied spirituality and expectations of divine encounter.
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Wright, Andrew. "Embodied Spirituality: The place of culture and tradition in contemporary educational discourse on spirituality." International Journal of Children's Spirituality 1, no. 2 (February 1997): 8–20. http://dx.doi.org/10.1080/1364436970010203.

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Karasinski-Sroka, Maciej. "When Yogis Become Warriors—The Embodied Spirituality of Kaḷaripayaṯṯu." Religions 12, no. 5 (April 22, 2021): 294. http://dx.doi.org/10.3390/rel12050294.

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This study examines the relationship between body and spirituality in kaḷaripayaṯṯu (kaḷarippayaṯṯu), a South Indian martial art that incorporates yogic techniques in its training regimen. The paper is based on ethnographic material gathered during my fieldwork in Kerala and interviews with practitioners of kaḷaripayaṯṯu and members of the Nāyar clans. The Nāyars of Kerala created their own martial arts that were further developed in their family gymnasia (kaḷari). These kaḷaris had their own training routines, initiations and patron deities. Kaḷaris were not only training grounds, but temples consecrated with daily rituals and spiritual exercises performed in the presence of masters of the art called gurukkals. For gurukkals, the term kaḷari has a broader spectrum of meaning—it denotes the threefold system of Nāyar education: Hindu doctrines, physical training, and yogico-meditative exercises. This short article investigates selected aspects of embodied spirituality in kaḷaripayaṯṯu and argues that body in kaḷari is not only trained but also textualized and ritualized.
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Dissertations / Theses on the topic "Embodied spirituality"

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Yusef, Dori Fatma. "The Body as a Universal Gateway : Embodied Spirituality." Thesis, University of Manchester, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504774.

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The main aims of the research examine the journey of spiritual embodiment, tracking the body's phenomenon, outlined in the brain, emotions, visions, histories, illness, experiences of alternate realities and connections between the self and other. Methodologies used encompass the vision of the bricoleur, where an intense gaze concentrates at personal lived experience, conversations with nine body-oriented practitioners and a writing-collaboration. The resulting bricolage is a pentimento (Denzin and Lincoln, 2005) of these experiences seen as gateways of: autoethnography, heuristic inquiry, transpersonal methodologies and the creative exploration of A/r/tography. Findings become Illuminations, drawn from the Conversations in great part and partly from the My Story and Collaboration. The 'findings' are illuminations bringing to the surface, even if ambiguously, lights of understanding, lightening darkness and making visible the invisible. The Conclusions are further Illuminations, distilling into four major realities of experience socially, personally, physically and spiritually, showing the connection between them and the problems of disconnection. They are the Macrocosm and the Global, looking at the universal principle, which brings the therapeutic relationship within the global community; the Individual and Relationship, looking at the connectivity between human beings underpinned by aeons of history and infinite memory in quantum mechanics (Schwartz, 2000); Research and Psychotherapy, reflecting on our struggle to evolve and be 'the person of tomorrow' as Rogers (1987) predicted; the Microcosm and The Personal Journey, a personal pilgrimage exploring connections between lived experiences, ancestral histories and connections within the body's tissues, speaking through illness and alternate realities. This translates into the psychotherapist who appreciates the ethical, connectivity and transpersonal aspects of living and reflecting that, in the body at a cellular level.
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Costigan, Philip John, and n/a. "An Australian Man in Search of an Embodied Spirituality." Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070201.115833.

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This thesis attempts to answer the question of how a framework for a contemporary Australian male spirituality might be formulated. It provides a theoretical base for constructing a spirituality for Australian men that would prove more relevant than the religious patriarchal framework that many men have traditionally experienced. The study makes use of the potentially positive impact on men's spirituality, and that of Australian men in particular, of three of the most significant revolutions affecting contemporary society - the feminist, environmental and embodiment movements. A critical examination is first made of the many strands of the contemporary Men's Movement and the spiritualities associated with them to gain an overall view of the state of men's spirituality today. From this overview, a new philosophical and religious stance is developed, spiritual virism. This may be defined as a sacred worldview by and for men, which, informed by feminist spiritual principles and perspectives, results in a range of redefined personal and collective spiritualities for men in relation to the Sacred. As a result, men are challenged to work actively for the deconstruction of religious patriarchy with a view to the liberation of both men and women. Spiritual virism, in turn, defines the methodology employed throughout the thesis. It is a critical analytical methodology drawn from the disciplines of academic spirituality and feminist theory. It entails the deconstruction of life-denying forms of patriarchal religious attitudes and the construction of more life-giving forms of spirituality. As experience is central in both spiritual and feminist research, personal texts, involving my own spiritual experience expressed in my paintings and in autobiographical commentaries on them, are the prime starting points in this analysis. Discursive discourse, involving more abstract methodology, follows. The deconstruction of the traditional patriarchal understanding of the Sacred in Western Christianity is undertaken first. The construction of more life-giving images of the Sacred, drawn from parallel paradigms in feminist thealogy and earth-based religion, follows. The results are that men may find a positive re-imaging of the Sacred in non-gendered forms such as the Source or the Great Cycle of Life, or in gendered forms such as the god, radically reinterpreted, and especially in the feminine Sacred, the Goddess. Evolving contemporary perceptions of the place of the environment in spirituality, such as ecofeminism, deep ecology, the new science and ecotheology, are employed to help construct more positive spiritual practices for men with respect to nature, the earth and the cosmos. This follows a deconstruction of traditional patriarchal understandings of them within society and Western Christianity. Insights such as the Sacred embodied in the unfolding cosmos, in the living earth and in the web of all life, lead men to a more contemplative, less exploitative attitude to the world around them. Thirdly, having deconstructed the traditional patriarchal attitude of Western Christianity to the male body, the positive impact of contemporary embodiment theory and practice on a spirituality for men is sought. Implications are drawn from feminist understandings of the sacrality of the female body, from Christian embodiment theology and from the practices of body-honouring religions. A more body/earth-centred spirituality, which is non-dualistic and respects the sacredness of the body and sexuality, emerges. A unified spiritual framework draws together and integrates the positive insights of each of these studies. In seeking the application of this generic male spirituality to the Australian context, this framework is brought into dialogue with contemporary approaches to Australian spirituality. The result is a way of formulating an Australian men's spirituality from the perspective of An Australian Man in Search of an Embodied Spirituality, the title of my thesis. This spirituality is rooted in the land of Australia, where the body of the Australian man is seen as sacred and embodied within the sacred body of the Australian land. A sacred Australian mythos is explored to personalise this embodiment. This images the masculine Sacred, the god, as embodied within the man, who both move within the all-encompassing female Sacred, the Goddess, embodied within the land of Australia.
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Costigan, Philip John. "An Australian Man in Search of an Embodied Spirituality." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/367529.

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This thesis attempts to answer the question of how a framework for a contemporary Australian male spirituality might be formulated. It provides a theoretical base for constructing a spirituality for Australian men that would prove more relevant than the religious patriarchal framework that many men have traditionally experienced. The study makes use of the potentially positive impact on men's spirituality, and that of Australian men in particular, of three of the most significant revolutions affecting contemporary society - the feminist, environmental and embodiment movements. A critical examination is first made of the many strands of the contemporary Men's Movement and the spiritualities associated with them to gain an overall view of the state of men's spirituality today. From this overview, a new philosophical and religious stance is developed, spiritual virism. This may be defined as a sacred worldview by and for men, which, informed by feminist spiritual principles and perspectives, results in a range of redefined personal and collective spiritualities for men in relation to the Sacred. As a result, men are challenged to work actively for the deconstruction of religious patriarchy with a view to the liberation of both men and women. Spiritual virism, in turn, defines the methodology employed throughout the thesis. It is a critical analytical methodology drawn from the disciplines of academic spirituality and feminist theory. It entails the deconstruction of life-denying forms of patriarchal religious attitudes and the construction of more life-giving forms of spirituality. As experience is central in both spiritual and feminist research, personal texts, involving my own spiritual experience expressed in my paintings and in autobiographical commentaries on them, are the prime starting points in this analysis. Discursive discourse, involving more abstract methodology, follows. The deconstruction of the traditional patriarchal understanding of the Sacred in Western Christianity is undertaken first. The construction of more life-giving images of the Sacred, drawn from parallel paradigms in feminist thealogy and earth-based religion, follows. The results are that men may find a positive re-imaging of the Sacred in non-gendered forms such as the Source or the Great Cycle of Life, or in gendered forms such as the god, radically reinterpreted, and especially in the feminine Sacred, the Goddess. Evolving contemporary perceptions of the place of the environment in spirituality, such as ecofeminism, deep ecology, the new science and ecotheology, are employed to help construct more positive spiritual practices for men with respect to nature, the earth and the cosmos. This follows a deconstruction of traditional patriarchal understandings of them within society and Western Christianity. Insights such as the Sacred embodied in the unfolding cosmos, in the living earth and in the web of all life, lead men to a more contemplative, less exploitative attitude to the world around them. Thirdly, having deconstructed the traditional patriarchal attitude of Western Christianity to the male body, the positive impact of contemporary embodiment theory and practice on a spirituality for men is sought. Implications are drawn from feminist understandings of the sacrality of the female body, from Christian embodiment theology and from the practices of body-honouring religions. A more body/earth-centred spirituality, which is non-dualistic and respects the sacredness of the body and sexuality, emerges. A unified spiritual framework draws together and integrates the positive insights of each of these studies. In seeking the application of this generic male spirituality to the Australian context, this framework is brought into dialogue with contemporary approaches to Australian spirituality. The result is a way of formulating an Australian men's spirituality from the perspective of An Australian Man in Search of an Embodied Spirituality, the title of my thesis. This spirituality is rooted in the land of Australia, where the body of the Australian man is seen as sacred and embodied within the sacred body of the Australian land. A sacred Australian mythos is explored to personalise this embodiment. This images the masculine Sacred, the god, as embodied within the man, who both move within the all-encompassing female Sacred, the Goddess, embodied within the land of Australia.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
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4

Behan, Mary Kate. "Pilgrimage, Eucharist, and the Embodied Experience: Explorations Toward a Catholic Theology of Pilgrimage." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1438088184.

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Brooker, Miriam. "Lilith’s daughters: Distilling the healing wisdom of women after abortion." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2016. https://ro.ecu.edu.au/theses/1795.

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Spaces and opportunities for women to share, reflect upon and explore their personal experiences of abortion, are limited by a range of social judgments associated with having an abortion. This doctoral research project investigates how 23 diverse Australian women made sense of their abortion experiences, in ways that left them feeling better (or fine)1 about themselves and their decision. Within the study, a holistic approach to women’s experiences of abortion is adopted and a range of dimensions are explored: physical, emotional, intellectual, social and spiritual. The phenomenologically-grounded research methodology employed in the study proceeded in two phases, designed to access the ways in which women generate meaning about their abortion experiences through stories and their bodily-felt senses. The first phase invited each woman to retell her abortion experiences and how she interpreted them, via an open-ended, semi-structured personal interview or an online survey/journal. The second phase included eight women from Phase I who returned to participate in an innovative Focusing and Art Process, designed to access each woman’s subjective bodily-felt sense of her abortion experiences. The findings show that women’s responses to abortion are varied and multi-layered. Participants had a range of ways of making sense of their abortion experiences, including: engaging with alternative discourses about abortion, ideological resistance and agency, developing personal symbolism and ritual, reviewing their existential beliefs and developing spiritual connections. Each of these had implications for how they felt about abortion and for how they lived their lives. Inviting women to connect with their bodily-felt experiences of abortion facilitated their access to a resourcefulness and a positivity that tends to be obscured through verbal accounts alone. By adopting a broader framework for abortion, which acknowledges bodily, existential and spiritual connection, women, as this study demonstrates, have the opportunity to develop their sense of what they value and what supports their growth.
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Verban, Alison Jane. "A porous field : immersive inter-media installation and blurring the boundaries of perception." Thesis, Queensland University of Technology, 2007. http://eprints.qut.edu.au/19237/.

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Through creative and theoretical research, this practice-led PhD project investigates the conditions that facilitate embodied sensory awareness within digital inter-media installation. Central to this exploration are questions concerning ‘immersion.’ The research uses this term to describe a transformation in perception that allows us to shake off representational and symbolic meaning in favour of embodied, sensory and intuitive awareness within an installation space. Drawing from embodied memories of immersion in natural and spiritual environments, I consider the elements that contributed to these experiences and ask whether it is possible to create this sense of immersion in art. I then consider the elements that produce immersive, inter-media environments including space, sound, light, and projected moving images. Drawing on theoretical and artistic precedents, I propose a set of principles for producing a sense of embodied sensory immersion. The practical outcomes of the research - three digital inter-media installations included in the exhibition, in an other light - incorporate different combinations and treatments of these material elements to investigate and test the proposed principles.
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Verban, Alison Jane. "A porous field: immersive inter-media installation and blurring the boundaries of perception." Queensland University of Technology, 2007. http://eprints.qut.edu.au/19237/.

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Through creative and theoretical research, this practice-led PhD project investigates the conditions that facilitate embodied sensory awareness within digital inter-media installation. Central to this exploration are questions concerning ‘immersion.’ The research uses this term to describe a transformation in perception that allows us to shake off representational and symbolic meaning in favour of embodied, sensory and intuitive awareness within an installation space. Drawing from embodied memories of immersion in natural and spiritual environments, I consider the elements that contributed to these experiences and ask whether it is possible to create this sense of immersion in art. I then consider the elements that produce immersive, inter-media environments including space, sound, light, and projected moving images. Drawing on theoretical and artistic precedents, I propose a set of principles for producing a sense of embodied sensory immersion. The practical outcomes of the research - three digital inter-media installations included in the exhibition, in an other light - incorporate different combinations and treatments of these material elements to investigate and test the proposed principles.
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Dyer, Rebekah Mary. "Multivalence, liminality, and the theological imagination : contextualising the image of fire for contemporary Christian practice." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16452.

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This thesis contends that the image of fire is a multivalent and theologically valuable image for application in British Christian communities. My research offers an original contribution by contextualising the image of fire for Christian practice in Britain, and combining critical observation of several contemporary fire rites with theological analysis. In addition, I conduct original case studies of three Scottish fire rituals: the Stonehaven Fireball Ceremony, the Beltane Fire Festival, and Up-Helly-Aa in Lerwick, Shetland. The potential contribution of fire imagery to Christian practice has been overlooked by modern theological scholarship, social anthropologists, and Christian practitioners. Since the multivalence of the image has not been fully recognised, fire imagery has often been reduced to a binary of ‘positive' and ‘negative' associations. Through my study of non-faith fire rituals and existing Christian fire practices, I explore the interplay between multivalence, multiplicity, and liminality in fire imagery. I demonstrate that deeper theological engagement with the image of fire can enhance participation, transformation, and reflection in transitional ritual experience. I argue that engaging with the multivalence of the image of fire could allow faith communities to move beyond dominant interpretive frameworks and apply the image within their own specific context. First, I orientate the discussion by examining the multivalence of biblical fire imagery and establishing the character of fire within the British social imagination. Second, I use critical observation of community fire practices in non-faith contexts to build a new contextual framework for the analysis of fire imagery. Finally, I apply my findings to a contextual analysis of existing Christian fire practices in Britain. Throughout, I argue that sensory and imaginative interaction with the image of fire provides a way to communicate and interact with theological ideas; experience personal and communal change; and mediate experience of the sacred.
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Lwanga and S. Christine Kasekende. "Social workers' conceptualizations of spirituality as lived experience in professional practice." 2016. http://hdl.handle.net/1993/31863.

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This doctoral study explores social workers’ shared understandings of spirituality as lived experience in their personal lives and professional practice. It examines Canadian social workers’ shared conceptualizations of spirituality as lived experience, what it entails, its role and purpose (why), and how it informs professional practice. Data collection involved three steps: a national publicity led to 24 completed self-screening questionnaires (SSQ); 14 in-depth interviews conducted through constructivist grounded theory’s theoretical sampling and; the preliminary findings were validated by the 24 SSQ participants. This study generated two key findings. The central concepts category of the conceptual schema of spirituality as lived experience emerged as Transcendent Life Energy (TLE) as Unconditional Love (UL) in Transformative Relationships (TR) With Self (WS) in Support of Wellbeing (SW)- i.e. TLE-UL-TR-WS-SW. Second, the conceptual schema analyzed through Self as body-mind-emotions-spirit-social (B-M-E-S-S) being—the social work practitioners—illuminated that spirituality as lived experience is about inherent, interconnected, transformative relationships that involve individuation as a life-long process that support healing, development of personal values, growth, and wellbeing in participants’ lives, their clients’ and social life. These findings unveiled interrelated discoveries of significance in social work practice. The wellbeing of Self is inherently interconnected with practitioners’ professional practice, their clients’ and others’ wellbeing. This confirmation is consistent with the concerns about the use of Self in countertransference and religion/culture. However, the personal values that participants developed through the conceptual schema were consistent with human rights and social work values; they included: respect for inherent dignity and worth of persons, self-determination, personal and professional integrity, do no harm, and social justice. Participants’ process of developing personal values exposed a distinction between beliefs and values acquired through socialization and those developed through the conceptual schema. These findings illuminate the function of social work as catalyst for transformative relationships and clarify the role of individuation as directly related to wellbeing, in the midst of cultural and embodied hegemony. Furthermore, the findings illuminate how, why, and what spirituality as lived experience entails and; highlight the multidisciplinary nature of social work practice and theory as inherently interconnected, encompassing human, natural, and social sciences.
October 2016
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Collins, Jody. "A promise kept: the mystical reach through loss." Thesis, 2019. http://hdl.handle.net/1828/11216.

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The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you.
Graduate
2020-06-25
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Books on the topic "Embodied spirituality"

1

Weight-resistance yoga: Practicing embodied spirituality. Rochester, Vt: Healing Arts Press, 2011.

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Embodied faith: Reflections on a materialist spirituality. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2009.

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Practicing Christianity: Critical perspectives for an embodied spirituality. New York: Crossroad, 1988.

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The embodied Word: Female spiritualities, contested orthodoxies, and English religious cultures, 1350-1700. Notre Dame, Ind: University of Notre Dame Press, 2010.

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Rodriguez, Kimberly. Incantations Embodied. Row House Publishing, 2024.

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Mendonça, José Tolentino. Mysticism of the Present Moment: Embodied Spirituality. Paulist Press, 2021.

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Ponak, Matthew. Embodied Kabbalah: Jewish Mysticism for All People. Albion-Andalus Books, 2022.

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Smit, Aj. Red Thread: Weaving an Embodied Life of Joy. Clear Fork Publishing, 2021.

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Practicing Christianity: Critical Perspectives for an Embodied Spirituality. Crossroad Pub Co, 1990.

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Miles, Margaret R. Practicing Christianity: Critical Perspectives for an Embodied Spirituality. Wipf & Stock Publishers, 2006.

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Book chapters on the topic "Embodied spirituality"

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Yusef, Dori F. "Embodied Spirituality." In Exploring Therapy, Spirituality and Healing, 109–28. London: Macmillan Education UK, 2011. http://dx.doi.org/10.1007/978-0-230-36525-4_8.

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Uszkalo, Kirsten C. "Embodied Spirituality | Embodied Cognition." In Bewitched and Bedeviled, 59–83. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137498229_4.

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Mitchem, Stephanie Y. "Black American Women and the Gift of Embodied Spirituality." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 159–72. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43189-5_11.

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Barentsen, Jack. "Embodied Realism as Interpretive Framework for Spirituality, Discernment and Leadership." In Contributions to Management Science, 119–38. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-98884-9_8.

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Wolfteich, Claire E. "Embodied Knowing and the Unspeakable Sacred: Practice in Christian Spirituality." In Sacrality and Materiality, 61–74. Theaterstraße 13, D-37073 Göttingen, Germany: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666570438.61.

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Captari, Laura E., Joshua N. Hook, Jamie D. Aten, Edward B. Davis, and Theresa Clement Tisdale. "Embodied Spirituality Following Disaster: Exploring Intersections of Religious and Place Attachment in Resilience and Meaning-Making." In The Psychology of Religion and Place, 49–79. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28848-8_4.

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Küpers, Wendelin. "The Embodied Inter-be(com)ing of Spirituality: The In-Between as Spiritual Sphere in Practically Wise Organizations." In Management for Professionals, 229–47. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52231-9_16.

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Springer, Don. "Embodied Spirituality in Irenaeus of Lyons." In Early Christian Mystagogy and the Body, 67–76. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2tjd6xw.6.

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Mitchell, Craig. "Young People, Technoculture and Embodied Spirituality." In Theology and the Body, 73–96. ATF Press, 2011. http://dx.doi.org/10.2307/j.ctt163t9m6.8.

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"1. Renaissance Castilian Spirituality: An Embodied Christianity." In The Mystical Science of the Soul, 29–59. University of Toronto Press, 2012. http://dx.doi.org/10.3138/9781442699557-004.

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Conference papers on the topic "Embodied spirituality"

1

Grieve, Fiona, and Kyra Clarke. "Threaded Magazine: Adopting a Culturally Connected Approach." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.62.

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Abstract:
It has been ten years since the concept of the Publication Platform has been published in the special edition of the Scope Journal ISSN (online version; 1177-5661). The term ‘Publication Platform’ was introduced in the Practice Report, The Site of Publication in Contemporary Practice. This article surveyed a series of publication projects analysing distinctive editorial models as venues for discussion, collaboration, presentation of practice, and reflection. In this context, the term Publication Platform is employed to describe a space for a series of distinctive editorial modes. The platform considers printed matter as a venue for a diversity of discourse and dissemination of ideas, expanding the meaning and boundaries of printed media through a spectrum of publishing scenarios. The Publication Platform positions printed spaces as sites to reflect on editorial frameworks, content, design practices, and collaborative methodologies. One of the central ideas to the report was the role of collaboration to lead content, examining how creative relationships and media production partnership, affect editorial practice and design outcomes. Ten years after, the Publication Platform has evolved and renewed with emergent publishing projects to incorporate a spectrum of practice responsive to community, experimentation, interdisciplinarity, critical wiring, creativity, cultural production, contemporary arts, and craft-led discourse. This paper presents a case study of ‘Threaded Magazine’ as an editorial project and the role of its culturally connected approach. This study uses the term ‘culturally connected approach’ to frame how Threaded Magazine embodies, as a guiding underlying foundation for each issue, the three principles of Te Tiriti o Waitangi: Participation, Protection and Partnership. This presentation reflects on how these principals connect to who Threaded Magazine are collectively as editors and designers, and determined by who we associate with, partner, and collaborate with. A key factor that influenced Threaded Magazine to adopt a more culturally connected approach arose by the invitation to participate in the international publication entitled Project 16/2, commissioned by Fedrigoni Papers for the Frankfurt Bookfair, in Germany. The Project 16/2 created an opportunity for a process of editorial self-discovery. This trajectory translated the tradition of oral storytelling into graphic language, conveying the essence (te ihi) of who we were. The visuality and tactility of the printed media set a format for Threaded Magazine to focus on Aotearoa’s cultural heritage, original traditions, and narratives. This paper overviews the introduction of a kaupapa for Issue 20, the ‘New Beginnings’ edition and process of adhering to tikanga Māori and Mātauranga Māori while establishing a particular editorial kawa (protocol) for the publication. The influence and collaboration with cultural advisory rōpū (group) Ngā Aho, kaumātua and kuia (advisors) will elaborate on the principle of participation. Issue 20 connected Threaded Magazine professionally, spiritually, physically, and culturally with the unique identity and landscape of Indigenous practitioners at the forefront of mahi toi (Māori Contemporary art) across Aotearoa. Special Edition, Issue 21, in development, continues to advance a culturally connected approach working with whānau, kaiwhatu (weavers), tohunga whakairo (carvers), kaumātua and kuia to explore cultural narratives, connections, visually through an editorial framework.
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