Journal articles: 'Relational worldview'

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Spretnak, C. "The Relational Worldview." Tikkun 26, no. 1 (January 1, 2011): 69. http://dx.doi.org/10.1215/08879982-2011-1055.

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Plusnin, Nicholas, Emiko S. Kashima, and Christopher A. Pepping. "Romantic intimacy and terror management: Examining the mediating roles of felt security, relational self-esteem, and relational worldview defense." Journal of Social and Personal Relationships 37, no. 12 (August 13, 2020): 2987–3005. http://dx.doi.org/10.1177/0265407520947820.

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Terror management theory posits that close relationships assuage existential mortality concerns because they foster attachment-based felt security, enhance self-esteem, and validate shared cultural worldviews. However, the relative buffering influence of these mechanisms remains relatively unknown and has sparked theoretical debate. Some theorists argue that felt security is central, whereas others suggest it does not offer unique protection from death awareness, independent of self-esteem and worldview validation. We conducted two experiments to clarify felt security’s role. Testing felt security on its own, it significantly mediated the association between death awareness and increased intimacy striving (Study 1). However, when tested alongside relational self-esteem and worldview validation, felt security again exerted a significant mediating effect in parallel with relational self-esteem, although only among female participants (Study 2). These results provide initial support for the subordinate tripartite model and functional independence claim put forth in recent years. We discuss the implications of these findings.

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Sandage, Steven J., Peter J. Jankowski, Sarah A. Crabtree, and Maria L. Schweer-Collins. "Calvinism, Gender Ideology, and Relational Spirituality: An Empirical Investigation of Worldview Differences." Journal of Psychology and Theology 45, no. 1 (March 2017): 17–32. http://dx.doi.org/10.1177/009164711704500102.

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Participants were grouped on the basis of theological beliefs about divine-human and female-male dynamics using cluster analysis. We then explored whether these subgroups might differ on (a) hierarchical social expectations, (b) commitments to social justice and intercultural competence, (c) religious exploration, (d) existential defensiveness, (e) views of psychology – theology integration, and (f) perspectives on women's leadership. The sample consisted of graduate students (N = 227) at an Evangelical seminary in the Midwestern United States. Results yielded a four-cluster solution. Individuals scoring high on both Calvinist theological beliefs and complementarian gender role beliefs scored significantly higher on hierarchical relationship expectations and existential defensiveness, and preferred a Christian psychology view of integration and a male headship perspective of leadership, compared to those scoring low on Calvinism and complementarianism. In contrast, individuals scoring low on both theological dimensions scored higher on Arminianism, gender egalitarianism, social justice commitment, intercultural competence commitment, religious exploration, and they preferred an integration view of psychology and theology and a “no restrictions” perspective on women's roles. Findings highlight implications for theological training and spiritual formation.

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Curry, Patrick. "Post-Secular Nature: Principles and Politics." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 284–304. http://dx.doi.org/10.1163/156853507x230564.

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AbstractMonist essentialism posits a worldview that has pervaded monotheistic religions and the imperatives of global capitalism. Relational pluralism acknowledges multiple perspectives and lends itself to a more ecocentric form of discourse. Monist essentialism has been associated with both religious and secular hegemony. Relational pluralism, while not advocating rootless relativism, allows for the importance of spirituality and the sacrality of nature for nature's sake. Hence, it may be deemed post-religious and post-secular. Wonder plays an important role in the adoption of a post-secular, spiritual worldview, and provides a welcome antidote to the crypto-religions of contemporary consumerism and the "god of progress." The ecocentric view must be distinguished from a facile veneration of nature, which can revert to insidious forms of anthropocentric monism or purely personal spirituality. Archaic religious paths as well as emerging disciplines such as ecological phenomenology can help lead to a re-enchantment of nature.

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Seyyed Khorasani, Raziyeh sadat, Ali Fathi, and Nayyer Zaki Dizachi. "The Relational Analysis of the term "Ḥaqq" in the Holy Quran." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (October 7, 2019): 1. http://dx.doi.org/10.18415/ijmmu.v6i5.973.

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The relational analysis is one of the well-known types of constructivist semantics, which considers the Sense explanation of vocabulary based on the inter-relations of linguistic units. The word Ḥaqq is one of the fundamental key concepts in the Qur'anic worldview, whose semantic domain discovery is very important in the Quran semantic network. Because by discovering the Sense relations of Ḥaqq, its synonym, hyponym and antonym field of vocabulary is drawn, and the position of this concept is determined in the Qur'anic worldview. This research, using descriptive-analytic method, based on the achievements of constructivist semantics, and with the help of semantic components of Ḥaqq, has explained its Sense relations and concluded that Ḥaqq in the holy Qur'an has a hyponym relation with some words such as the Prophet, the Book, and the promise and it has a synonym relation with some words like just and honesty; and it has a polysemy relation with some words like interest and benefit, wājib and tawḥīd. Void, false and obscene are in complementary opposition with Ḥaqq and suspicion, rebellion and oppression are in connotational opposition with the word Ḥaqq.

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Younas, Ahtisham. "Relational inquiry approach for developing deeper awareness of patient suffering." Nursing Ethics 27, no. 4 (April 6, 2020): 935–45. http://dx.doi.org/10.1177/0969733020912523.

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To practice compassion, the recognition, understanding, and alleviation of patient suffering are of utmost importance. Nursing literature provides ample guidance about the nature and meaning and patients’ views about compassion and physical and psychological suffering. However, missing is the discussion about how nurses can achieve a deeper awareness of patients’ suffering to practice compassion. This paper aims to describe the relational inquiry nursing approach and illustrate how this approach can enable nurses to develop a deeper awareness of patient suffering. The relational inquiry approach encompasses two components: a relational consciousness and inquiry as a form of action. Relational consciousness requires the nurses to focus on the concrete situations and relationships as well as recognize the intrapersonal, interpersonal, and contextual factors affecting the situations. The interpersonal factors are among and between the individuals, intrapersonal factors are within the individuals, and contextual factors are the hidden factors influencing the individuals and situations. Inquiry as an action requires a critical analysis of the experiences of individuals, situational contexts, and knowledge to inform the nursing care modalities and actions. This approach encourages nurses to use the philosophies of hermeneutic phenomenology, critical theory, and pragmatism. The phenomenological worldview allows nurses to interpret their own and patients’ experiences, the critical theory worldview allows nurses to examine the influence of social and cultural factors, and pragmatism allows nurses to question their prior knowledge and develop new knowledge in each situation. The relational inquiry approach allows nurses to develop a deeper understanding of patient suffering through building a therapeutic and trustworthy relationship, active listening, focusing on the details, and engaging in broad and situations specific inquiries to understand the patient narrative of suffering. Two case exemplars are shared to demonstrate how relational inquiry allowed nurses to move beyond recognizing physical suffering and understand patients’ emotional and psychological suffering.

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Strom, William, and Harold Faw. "Worldview Orientations in Close Relationships: Development and Initial Validation of the Contract-Covenant Continuum." Journal of Psychology and Theology 45, no. 3 (September 2017): 151–65. http://dx.doi.org/10.1177/009164711704500301.

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Christian approaches to close relationships in North America have been understood in covenantal terms between married persons, dating couples, and close friends, and have been contrasted with contractual or ego-based ones. Covenantal approaches value the dyad, interdependence, faith community involvement, and communication strategies to engender long-term commitment whereas contractual approaches value self, independence, negotiation for personal needs, and freedom to exit relationships when costs outweigh benefits. The authors gathered survey data among 713 subjects over three studies in order to develop a 22-item scale to measure covenantal and contractual worldview dimensions in close relationships. Scale items were examined for inter-item reliability, factor structure, evidence for construct validity, and predictive power of relational satisfaction. The resulting Contract-Covenant Continuum showed good reliability and multi-dimensionality. Evidence was also gathered to support concurrent, construct, and criterion validity as well as the scale's capacity to predict relational satisfaction and equity.

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Haight, Wendy, Cary Waubanascum, David Glesener, Priscilla Day, Brenda Bussey, and Karen Nichols. "The Center for Regional and Tribal Child Welfare Studies: Systems change through a relational Anishinaabe worldview." Children and Youth Services Review 119 (December 2020): 105601. http://dx.doi.org/10.1016/j.childyouth.2020.105601.

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Gormas, Jan. "A Search for Intellectual, Relational and Spiritual Integrity: Secondary Mathematics from a Christian Perspective." Journal of Education and Christian Belief 9, no. 2 (September 2005): 121–38. http://dx.doi.org/10.1177/205699710500900205.

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THE AUTHOR POSITIONS mathematics as a socially constructed discipline created and maintained through collaborative consensus. The focus on decontextualized symbolic manipulation has transformed the richness of contextualized mathematics from a tool to model aspects of creation to a scheme of logical algorithms that often hold no ultimate meaning for secondary teachers or students. The result is bondage to textbook explanations, exalting acquiescence and indifference. A Christian worldview points to liberation and new life, using mathematics to collaboratively uncover our perceptions, build new understandings, while investigating and exposing the structural beauty and purposes of God's creation and the directional misuses that have distorted our understandings and uses of mathematics.

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Plusnin, Nicholas, Christopher A. Pepping, and Emiko S. Kashima. "The Role of Close Relationships in Terror Management: A Systematic Review and Research Agenda." Personality and Social Psychology Review 22, no. 4 (February 15, 2018): 307–46. http://dx.doi.org/10.1177/1088868317753505.

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Terror management theory outlines how humans seek self-esteem and worldview validation to manage death-related anxiety. Accumulating evidence reveals that close relationships serve a similar role. However, to date, there has been no synthesis of the literature that delineates when close relationships buffer mortality concerns, under what conditions, on which specific outcomes, and for whom. This systematic review presents over two decades of research to address these questions. Findings from 73 reviewed studies revealed that close relationships serve an important role in buffering death-related anxiety. A range of dispositional and situational moderating factors influence either the activation or inhibition of relational strivings to manage heightened death awareness, the most influential being attachment, gender, and relationship-contingent self-esteem. These findings were integrated into an overarching model that highlights some of the conditions under which mortality salience (MS) influences relational outcomes. We conclude by highlighting a range of theoretical and methodological concerns to be addressed by future research.

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Lange, Elizabeth A., Joy Kcenia Polanco O'Neil, and Katie E. Ross. "Educating During the Great Transformation." Andragoška spoznanja 27, no. 1 (April 19, 2021): 23–46. http://dx.doi.org/10.4312/as/9692.

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During this shifting of historical epochs, the “usual ways of doing things” is catalysing existential questions about the survival of humanity. Yet, it is precisely these points of severe disruption where the creation of something more complex and life-giving can evolve. In this article, we explore how the dominant Separation Paradigm has created the current disruptive socio-natural conditions. Individuals and societies steeped within the Separation Paradigm are unwittingly destructive, because they do not perceive, and thus unintentionally sever, the incomprehensibly relational nature of our universe. We summarise the overarching dynamics of the Separation Paradigm and critique how existent learning processes, including sustainability education, are reproducing the Separation Paradigm. A salve to the diverse manifestations of Separation, we describe multiple sources of the Relationality Paradigm as well as implications for relational ways of knowing and being, through an interweaving of theoretical and personal vignettes. Finally, we sketch the implications of a possible worldview transformation for educators and processes of education, particularly within transformative sustainability education.

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Stetsenko, Anna. "Moving beyond the Relational Worldview: Exploring the Next Steps Premised on Agency and a Commitment to Social Change." Human Development 59, no. 5 (2016): 283–89. http://dx.doi.org/10.1159/000452720.

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Nepil, John. "Relational Dependence in a Culture of Self-Creation: A Theological Query into the Health of the Medical World." Linacre Quarterly 87, no. 4 (August 31, 2020): 438–43. http://dx.doi.org/10.1177/0024363920949785.

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Half of the medical professionals in the United States are experiencing symptoms of burnout. From the perspective of theological anthropology, this dehumanizing aspect of the field is not reducible to ethical failures, for it is rooted in the radically new worldview known as self-creation. As an implicit denial of Christian understanding of creation, self-creation entails a rejection of relationality and dependence—both proper to the Revelation of Jesus Christ. This article proposes that this lost Christian patrimony is intimately connected to the increasingly unhealthy dependence we place upon modern medicine. Relying on theologian Joseph Ratzinger, we will come to see that a recovery of relational dependence is not only necessary for the salvation of man—but the very health of the medical world at large.

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Darnhofer, Ika. "Farming Resilience: From Maintaining States towards Shaping Transformative Change Processes." Sustainability 13, no. 6 (March 18, 2021): 3387. http://dx.doi.org/10.3390/su13063387.

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Resilience is a concept that focuses on change: it includes the ability of a system to maintain its current state despite disturbances, its ability to adapt, and to transform. While resilience covers both stability and change, conceptual developments and empirical studies have put more emphasis on identifying what enables a farm to cope with the impact of a shock, such as a shift in markets or an extreme weather event, while remaining essentially unchanged. Much less emphasis has been put on what enables a farm to shape change, especially transformative change. I argue that this bias is partly due to the ecological roots of the concept, and partly to the use of conventional methods and their underlying substantialist worldview. A process-relational approach might be better suited to capture change. This approach shifts the conceptualization of a ‘farm’ as a stable material structure, to ‘farming’ as an open process of becoming, composed of heterogenous relations that are continuously made and remade. By exploring the differences between these two approaches to farm/farming resilience, I show how a process-relational approach displaces the presumption of structural determination and thus allows to highlight the ever-present openings for change.

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Halverson, Joanne D. "Walking in Two Worlds." Journal of Humanistic Psychology 60, no. 2 (January 24, 2017): 280–99. http://dx.doi.org/10.1177/0022167816688313.

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This phenomenological study sought to reveal the meaning for and experience of individuals who navigate two often-disparate ideological and experiential “worlds” within the culture of the United States. These two worlds can be described, respectively, as animistic—being embedded in and giving priority to relationship and nature—and Western mainstream—being embedded in and giving priority to materialism and rationalism. The phenomenon examined was—functioning within the mainstream culture while experiencing an animistic lifeworld. The animistic worldview is at odds in significant ways with the belief systems underlying the prevailing worldview, and is often misunderstood and demeaned. Six participants and the researcher participated in this qualitative study. The interviews were semistructured and open-ended. Through analysis, the underlying constituents and essential structure of the experience emerged. Constituents were (a) the experience of social stigma, (b) a deeply relational way of being-in-the-world, and (c) an expansive sense of identity. An experience of both belonging and alienation emerged—the true self-world remains concealed behind a “veil” or “mask” for the person’s protection in mainstream culture. Further research, particularly to benefit clinicians and clients, is needed to expand understanding of these dynamics which so affect people who walk in two worlds.

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Allenov, Andrey, and Konstantin Kunavin. "“Living by Spirit, not by Flesh”: Demographic Behavior of the Postniks." State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 178–206. http://dx.doi.org/10.22394/2073-7203-2020-38-3-178-206.

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Religious studies devote considerable attention to the research of doctrinal influences on social behavior and everyday practices among followers of various religious movements. This study analyzes the demographic behavior of the postniks (one of the “old Russian sectarian” movements) in the Tambov region of the early twentieth century. The paper relies on the relational database developed by the authors during this research. The systematization of archival statistical data and other sources allows the authors to take a closer look at the postniks’ religious life. The population pyramid based on the available data indicates their deep distinction from “ordinary” Orthodox peasants of the Tambov province. The same significant differences exist in the number of children in a family and other compared indicators. The authors argue that this specific demographic behavior is a consequence of the worldview attitudes of the postniks rather than any external factors.

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Wan, Shiuan, and Shih-Hsun Chang. "Crop classification with WorldView-2 imagery using Support Vector Machine comparing texture analysis approaches and grey relational analysis in Jianan Plain, Taiwan." International Journal of Remote Sensing 40, no. 21 (November 8, 2018): 8076–92. http://dx.doi.org/10.1080/01431161.2018.1539275.

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M, J. C., and H. E. Pienaar. "A Social-constructionist, narrative understanding of the Church’s morality on sex." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 137–55. http://dx.doi.org/10.4102/ve.v24i1.318.

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This article can be described as a social constructionist, narrative understanding of a group of selected South African white Christians’ experience and perceptions regarding sexual morality in the context of heterosexual couples. In this article we will encounter alternative descriptions of sex, sexuality and marriage. The assertion is made that sexual morality should be understood within a relational contextual view of human interaction. This entails a shift away from act-centred, universally right or wrong sexually moral behaviour. These contentions are grounded in a thickened description of sex, sexuality and marriage,through which the thin, act-centred discourse of sex as coitus and marriage as ceremonial consent is deconstructed. A few guidelines are also being made in view of the church and parents. The authors use the metaphor of the board game “snakes and ladders” to enlighten the underlying worldview and findings, thereby situating sexual morality within the sphere of human social interaction and reality.

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Bayliss, Phil, and Patrick Dillon. "Cosmologies and Lifestyles." Anthropological Journal of European Cultures 19, no. 2 (September 1, 2010): 7–21. http://dx.doi.org/10.3167/ajec.2010.190202.

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This essay critiques the majoritarian, post-Enlightenment, scientific worldview, the assumptions it makes about human cosmologies and lifestyles and how, in turn, these assumptions influence the nature of education systems. The critique focuses on how the experiences of minority cultures, particularly those cultures that are nomadic or pastoralist, challenge some of the fundamental premises of majoritarian education. There follows a cultural ecological framing which compares the ways in which Western (majoritarian) cultures and minoritarian cultures contextualise education. In Western educational situations, structures, contexts and schemata are substantially pre-defined, and we talk about things as 'context-dependent', since context is something that can be described as the backdrop to behaviour. In minoritarian cultures both meaning and context emerge from people's interactions with their environments and may subsequently be described. These are respectively relational and co-constitutional manifestations of situations. We present a cultural ecological framework in an attempt simultaneously to embrace both interpretations.

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Baugh, Amanda J. "Nepantla Environmentalism: Challenging Dominant Frameworks for Green Religion." Journal of the American Academy of Religion 88, no. 3 (July 24, 2020): 832–58. http://dx.doi.org/10.1093/jaarel/lfaa038.

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Abstract Scholarship on religious environmentalism and green religion in the United States has privileged the actions of progressive white activists who view nature through an Enlightenment framework. In response to a call in the 2015 JAAR’s roundtable on climate destabilization and religion to engage in discourse about “the myriad causes and myriad possible solutions to our environmental crisis,” this article examines religious environmentalism from a nondominant perspective. Based on ethnographic research among Latinx churchgoing Catholics in Los Angeles, I have identified a widespread ethic of living lightly on the earth, which I call nepantla environmentalism. It is grounded in an immanent, relational worldview in which God is present in the material and the human-nature boundary is porous. A focus on nepantla environmentalism calls attention to the raced and classed biases embedded in dominant understandings of green religion in the United States. It demonstrates that there are different ways of being a religious environmentalist.

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Farjoun, Moshe. "Strategy and dialectics: Rejuvenating a long-standing relationship." Strategic Organization 17, no. 1 (October 1, 2018): 133–44. http://dx.doi.org/10.1177/1476127018803255.

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This essay broadens the conversation on the state of organizational contradictions and paradox research by turning to dialectics—a time-honored, living perspective on social processes and relations, which continues to influence our understanding of the past, present, and future. Dialectics distinctive relational process worldview sets it apart from approaches stressing equilibrium, linearity, and coherence, making it highly relevant to a world in flux. I propose that dialectics is already present in strategy research and in contemporary business, and can become even more central to strategy, addressing core questions in the field and propelling it in new directions. Strategy scholars can draw on dialectics principles as a generative tool kit to construct new theories and managerial tools. Dialectics can also be used as a theoretical lens to understand emerging empirical phenomena such as the rapid advent of artificial intelligence. Finally, dialectics critical stance and philosophical grounding makes it a particularly attractive perspective for challenging existing theoretical models and for considering alternatives.

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Hook, Joshua N., Everett L. Worthington, and Shawn O. Utsey. "Collectivism, Forgiveness, and Social Harmony." Counseling Psychologist 37, no. 6 (November 10, 2008): 821–47. http://dx.doi.org/10.1177/0011000008326546.

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Existing models of forgiveness and the strategies to promote forgiveness that draw from them are predominantly individualistic. As the United States becomes more diverse and counseling psychology becomes a more global field, counseling psychologists are increasingly likely to encounter clients who have a collectivistic worldview. The authors propose a theoretical model that clarifies the relationship between collectivism and forgiveness. The importance of maintaining social harmony in collectivistic cultures is central to this relationship. The model has two propositions. First, collectivistic for- giveness occurs within the broad context of social harmony, reconciliation, and relational repair. Second, collectivistic forgiveness is understood as pri- marily a decision to forgive but is motivated largely to promote and maintain group harmony rather than inner peace (as is more often the case in individ- ualistically motivated forgiveness). Finally, the authors suggest a research agenda to study collectivistic forgiveness and provide guidelines for address- ing forgiveness with collectivistic clients.

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Blackstock, Cindy. "Revisiting the Breath of Life Theory." British Journal of Social Work 49, no. 4 (June 1, 2019): 854–59. http://dx.doi.org/10.1093/bjsw/bcz047.

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AbstractWhilst theorists in physics have been striving for a ‘theory of everything’ to explain the interconnections of matter across time and space (Hawking, 2006), western social theories are largely segmented and situated within a limited scope of time and space with little attention to the multiple dimensions of reality that western physics and indigenous knowledge have already validated (Blackstock, 2009a,b). Ten years ago, I developed the Breath of Life theory (Blackstock, 2011) to provoke a conversation about Indigenous ontological approaches that place human experience in an interconnected web of reality across time, space and dimensions of reality. The overall goal was to engage other theorists into the communal building of a ‘theory of everything’ to inform social sciences and to highlight the richness of Indigenous ontology and epistemology. This article revisits the Breath of Life theory and argues that a greater emphasis on equity within and between the relational worldview principles (Cross, 2007) would be a useful modification.

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Naytowhow, Joseph, and Elise Kephart. "Joseph Naytowhow: waniskâ “Wake up!” to Wholeness through nêhiyawîhtwâwin." Genealogy 5, no. 2 (March 25, 2021): 30. http://dx.doi.org/10.3390/genealogy5020030.

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In this article, the authors present the teachings of nêhiyaw (Cree) Emerging Elder and Knowledge Keeper Joseph Naytowhow. In a celebrated nêhiyaw (Cree) fashion, storytelling and language are used as examples of a non-linear and sometimes complicated journey back to self, culture, nature and healing. Against the background of being kidnapped, imprisoned in a religious institution, and robbed of all-things nêhiyaw (Cree), this article offers a sense of Joseph Naytowhow’s journey back to intimacy, love, and affection which aids in one’s search for emotional safety. Joseph utilizes nêhiyawîhtwâwin (Cree worldview and culture) knowledge tools such as dreaming to aid in his journey back to nêhiyawîhtwâwin (Cree culture) and nêhiyawêwin (Cree language). From a residential school internee to a leader and emerging Elder, he notes the importance of mentors in a relational approach to healing. This article provides an invitation through “the sunrise song” to “Wake up!” and create a more respectful and reciprocal world of internal wholeness.

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Gould, Rachelle K., Māhealani Pai, Barbara Muraca, and Kai M. A. Chan. "He ʻike ʻana ia i ka pono (it is a recognizing of the right thing): how one indigenous worldview informs relational values and social values." Sustainability Science 14, no. 5 (August 19, 2019): 1213–32. http://dx.doi.org/10.1007/s11625-019-00721-9.

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Gould, Rachelle K., Māhealani Pai, Barbara Muraca, and Kai M. A. Chan. "Correction to: He ʻike ʻana ia i ka pono (it is a recognizing of the right thing): how one indigenous worldview informs relational values and social values." Sustainability Science 16, no. 1 (November 26, 2020): 345. http://dx.doi.org/10.1007/s11625-020-00880-0.

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Labaeye, Adrien. "Sharing Cities and Commoning: An Alternative Narrative for Just and Sustainable Cities." Sustainability 11, no. 16 (August 12, 2019): 4358. http://dx.doi.org/10.3390/su11164358.

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Sharing Cities are emerging as an alternative narrative which promotes sharing as a transformative phenomenon for just and sustainable cities. This article shows that Sharing Cities are conceived within the alternative political economy of the commons. Bringing a theoretical contribution into dialogue with a practice-oriented book, this paper aims at checking the concept of Sharing Cities against the reality on the ground by reviewing 137 secondary cases: (1) Is communal (non-commercial) sharing a substantial phenomenon? (2) What is the role of technology—and more widely, of intermediation—in sharing practices? (3) If at all, what is being transformed by sharing practices? (4) Are commons depicted in each case? Results show that most cases display a communal form of sharing that is independent of digital platforms, i.e., that the sharing transformation affects all arenas of production and social reproduction across a wide variety of sectors, and it relies on translocal replication rather than up-scaling. With only 26% of cases apparently depicting a commons, this paper argues for a relational epistemology of urban commoning, shifting the focus to more-than-human commoning-communities. Thus, Sharing Cities are captured not only as a set of policy proposals and practices but as the performative depiction of an alternative worldview based on interdependence, ready for the Anthropocene.

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Kuswara, Nanang. "Simply Paradigm of Da’wah Character In Facing Neurotechnology Era." El Madani : Jurnal Dakwah dan Komunikasi Islam 1, no. 01 (June 30, 2020): 19–32. http://dx.doi.org/10.53678/elmadani.v1i01.47.

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Since year 569 M, da’wah character has been organized around the exchange paradigm. Da’wah character for postindependence period, was faced with the life of Islam history which had been confessed as a cultural power. The concepts apply to all forms of exchange, as Al-Qur’an is compatible to all centenaries and places. Whether it is communicated by speaking efforts (bi al-lisan), writing (bi al-qalam), or by doing (bi al-hal). Da’wah character paradigm evolved from a verbal-conventional oriented view, physical efforts, and to expand to the highest network level of information technology system called neurotechnology. This paper use a literatur studies from the references that relevances with this theme. Theoretically, this article is developing of a three-tiered discourses of the emerging field of da’wah characters are explored - its sub phenomenon (Muslim sensory models), its phenomenon (da’wah character networks), and its super phenomenon (sustainability and development). The result of this article that consequently the relational theories have come to the fore. But even as the field struggles to grasp its new fields of explanation, there is a paradigm shift happening at its boundaries. The shift significantly integrates the da’wah character worldview by the theoretical tools and methodologies in frame syummuliyah and ‘alamiyah and based on Al-Qur’an and hadist (rabbaniyah), absolutly.

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Buechner, Barton, John Dirkx, Zieva Dauber Konvisser, Deedee Myers, and Tzofnat Peleg-Baker. "From Liminality to Communitas: The Collective Dimensions of Transformative Learning." Journal of Transformative Education 18, no. 2 (February 7, 2020): 87–113. http://dx.doi.org/10.1177/1541344619900881.

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This article addresses a significant gap in the transformative learning literature as it relates to collective transformation, a transformation that is a level beyond individual transformation and is differentiated from the designed and imposed forms of social or organizational change. We consider collective transformation as an emergent and shared worldview shift that is grounded in a shared experience. The participants might not be fully aware of or even able to describe this experience until they engage with it at the interpersonal level. In prior research and practice, the five authors have independently observed and documented the phenomenon of collective transformation among members of marginalized populations who have undergone liminal experiences—forms of disequilibrium that leave individuals betwixt and between. The common thread in these experiences is the emergence of a shared feeling called communitas, which is a deeply felt (yet often temporary) sense of belonging and community. This study’s purpose is to further explore the roles that states of liminality and communitas play in creating the conditions for collective transformation. We draw on several theoretical and practice-based areas of literature and on five particular types of experience. We then examine each case for shared experiences of liminality and communitas as well as for the underlying qualities of self-understanding, relational ability, and a collectively felt sense of new possibilities. This study also includes suggestions for the application of these concepts to other social groups and in other contexts.

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Prest, Anita. "Cross-cultural understanding: The role of rural school–community music education partnerships." Research Studies in Music Education 42, no. 2 (January 18, 2019): 208–30. http://dx.doi.org/10.1177/1321103x18804280.

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The inclusion of local Indigenous knowledge, pedagogy, and worldview in music education is increasingly relevant to music educators globally. This article contributes to the extensive body of knowledge already written on the subject by focusing on the contribution of such inclusion to localized societal change. My doctoral study examined the growth and contributions of bridging social capital to rural community vitality in British Columbia (BC), Canada via three school–community music education partnerships. I found that the members of one of those partnerships, the International Choral Kathaumixw Festival in Powell River, BC, engaged in ongoing cultural dialogue with local Tla’amin First Nation members over a 30-year period in order to foster meaningful inclusion of local cultural practices in that festival. This cultural dialogue ultimately contributed to more harmonious social, cultural, political, and economic relationships between settler and Tla’amin First Nation populations. The mandate of the festival, the ongoing music making activities that featured Tla’amin themes and cultural participation, the large contingent of local community volunteers and performers, and the physical commons created by music making all contributed to a shift in relations between the community of Powell River and the Tla’amin First Nation. I offer that the bridging social capital fostered by this partnership may provide insight and direction for music educators globally who wish to promote Indigenous cultural practices in their schools. A bridging social capital or relational approach based on long-term reciprocity with local Indigenous culture bearers may help music educators work towards more culturally appropriate/responsive curriculum and pedagogy in their practice.

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Choo, Ping Ying, Geraldine Tan-Ho, Oindrila Dutta, Paul Victor Patinadan, and Andy Hau Yan Ho. "Reciprocal Dynamics of Dignity in End-of-Life Care: A Multiperspective Systematic Review of Qualitative and Mixed Methods Research." American Journal of Hospice and Palliative Medicine® 37, no. 5 (October 3, 2019): 385–98. http://dx.doi.org/10.1177/1049909119878860.

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Background: Preserving terminally ill patients’ dignity and well-being through dignified and holistic care has become the overarching goal in palliative care services. However, dignity is a multifaceted concept with a wide range of interpretations under different cultural contexts. Aim: The aim of this review is to understand the variations in subjective interpretations and constitutions of dignity in palliative or end-of-life care via an integrative worldview. Design: This systematic review adhered to the Preferred Reporting Items for Systematic Reviews and Meta-Analyses guideline and used SPIDER tool to screen for appropriate and relevant articles for analysis. Data Sources: Four major databases were searched including CINAHL, ERIC, Medline, and PsycARTICLES between 2009 and 2018. Forty-eight qualitative studies that examined dignity from the perspectives of patients, family caregivers, and health-care professionals were selected for full text data analysis using thematic synthesis. Results: Analysis of the various concepts of dignity revealed 18 themes that were further categorized into 7 conceptual categories: (1) self-determination, (2) existential liberty, (3) relational connectedness, (4) caregiving revitalization, (5) mindful humanity, (6) patient–family care, and (7) sustainable culture. These 7 categories span across individual, familial, and institutional dimensions, forming a new Dynamic Reciprocity of Dignity model. Conclusions: The Dynamic Reciprocity of Dignity model highlights the importance of adopting a systemic lens to address dignity-related needs and concerns at the end of life, while providing insights on how compassionate care and self-compassion can serve as the foundation of dignified care, which in turn serve as a buffer against patients’ existential suffering as well as caregivers’ burnout and fatigue. Recommendations for clinical practice and future research directions are discussed.

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Komatsu, Hikaru, and Jeremy Rappleye. "Reimagining Modern Education: Contributions from Modern Japanese Philosophy and Practice?" ECNU Review of Education 3, no. 1 (March 2020): 20–45. http://dx.doi.org/10.1177/2096531120905197.

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Purpose: Amidst ongoing attempts to think beyond Western frameworks for education, there is a tendency to overlook Japan, perhaps because it appears highly modern. This is striking given that some prominent strands of Japanese philosophy have formulated an explicit and exacting challenge to the core onto-epistemic premises of modern Western thought. It is also surprising because Japanese educational practices have resulted in some of the highest achievement outcomes—both cognitive and noncognitive—found anywhere in the world and inculcate a worldview that is distinct. Design/Approach/Methods: Herein, we thus attempt to make visible the potential contribution of modern Japanese philosophy by outlining some of the core ideas, then turn to sketch resonances with and responses to other projects outlined in this Special Issue. Our approach is elucidation through relational comparison. Findings: Through this process, we suggest that the notion of self-negation as a mode of learning may be helpful in explaining why—at the empirical level—the outlook of Japanese students, and perhaps other East Asian students, diverge markedly from their Western peers. Yet we also find that an attempt, such as ours, to link divergent onto-epistemic thought to alternative empirical hypotheses quickly gives rise to various doubts and discomforts, even among otherwise sympathetic scholars. Originality/Value: In directly responding to these doubts, one original contribution of our piece is to show just how difficult it may ultimately be to divest from the symbolic foundations already laid by Western liberalism: Even if divergent thought can be imagined and different cultural narratives explored, dominant readings of empirical “realities” continue to be entrapped in the logic laid by Western liberalism.

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House, Murray. "A Relational Model of Evangelism to Differing Worldviews." Asia-Africa Journal of Mission and Ministry 11 (February 28, 2015): 171–82. http://dx.doi.org/10.21806/aamm.2015.11.09.

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Kellas, Jody Koenig. "Transmitting Relational Worldviews: The Relationship Between Mother–Daughter Memorable Messages and Adult Daughters’ Romantic Relational Schemata." Communication Quarterly 58, no. 4 (November 29, 2010): 458–79. http://dx.doi.org/10.1080/01463373.2010.525700.

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Turchyn, Yaryna, Petro Sukhorolskyi, and Iryna Sukhorolska. "Marking time on the way to democracy in Ukraine: A causal layered analysis." New Perspectives 28, no. 2 (May 17, 2020): 150–78. http://dx.doi.org/10.1177/2336825x20911287.

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The establishment of a democratic political system has been declared as one of the main priorities of Ukraine since gaining independence in 1991. Yet, three decades on, Ukraine’s democracy remains ineffective and superficial. It is thus productive—and apposite—to seek an alternative method for studying such a complicated and multidimensional problem. This article employs “causal layered analysis” (CLA), developed in Futures Studies to gain additional insight into the reasons for Ukraine’s incomplete and halting democratization. CLA aims to get to the underlying causes of problems and involves analysis at four “layers”: litany, system, worldview, and myth/metaphor. As we demonstrate here, this method can be fruitfully applied to better understand Ukraine’s democratization—or, rather, its lack of it. At the layer of litany, the main facts and data concerning democracy in Ukraine are summarized. The second—systemic layer—is related to the study of democratic transition based on the approaches of various academic disciplines and theories. The research at the third layer is concerned with interpretation of the problem within the framework of five worldviews. At the deepest layer, we identify and characterize some of the myths underlying the aforementioned worldviews. Based on these analyses, key problems are identified and prospects for the future democratization of Ukraine are outlined.

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Greenwood, Margo, and Nicole Marie Lindsay. "A commentary on land, health, and Indigenous knowledge(s)." Global Health Promotion 26, no. 3_suppl (April 2019): 82–86. http://dx.doi.org/10.1177/1757975919831262.

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This commentary explores the relationships between land, knowledge, and health for Indigenous peoples. Indigenous knowledge is fundamentally relational, linked to the land, language and the intergenerational transmission of songs, ceremonies, protocols, and ways of life. Colonialism violently disrupted relational ways, criminalizing cultural practices, restricting freedom of movement, forcing relocation, removing children from families, dismantling relational worldviews, and marginalizing Indigenous lives. However, Indigenous peoples have never been passive in the face of colonialism. Now more than ever, Indigenous knowledge in three critical areas—food and water security, climate change, and health—is needed for self-determination and collective survival in a rapidly changing world.

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Thakur, Ramesh. "A Political Worldview." Security Dialogue 35, no. 3 (September 2004): 347–48. http://dx.doi.org/10.1177/096701060403500307.

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Rai, Indra Mani, and Prabin Rai. "Mangsukas Indigenous Knowledge Heritage in Yamphu Community: An Estranged Transformative Learning Space." Journal of Transformative Praxis 2, no. 1 (June 30, 2021): 19–31. http://dx.doi.org/10.51474/jrtp.v2i1.521.

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Based on a critical ethnographic research tradition, this paper explores how Mangsuk as an indigenous institution represents a space for cultural-self and relational knowing in the Yamphu indigenous community of Ambote village of Ilam district of eastern Nepal. The paper explores the beliefs, worldviews, and practices of Mangsuk that pass on to adults and children in the community. The paper argues that Mangsuk, as a cultural institution, shapes the emotions, sense of self, particular beliefs, and behaviors among the community people. It further highlights the Mundhum (an oral tradition) associated with the Mangsuk ritual to transfer Yamphu indigenous knowledge, communal values, beliefs, emotionality, spirituality, and worldviews among the kins in the community. Furthermore, the paper portrays how modern education has been side-lining the indigenous ways of transformative learning (cultural self-knowing and relational knowing), resulting in the relegation of indigenous knowledge heritage.

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Quack, Johannes. "Outline of a Relational Approach to ‘Nonreligion’." Method & Theory in the Study of Religion 26, no. 4-5 (November 28, 2014): 439–69. http://dx.doi.org/10.1163/15700682-12341327.

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This article proposes a programmatic approach to study nonreligion relationally. “Nonreligion” denotes phenomena that are generally not considered religious but whose significance is more or less dependent on religion (atheists are an obvious example). This approach draws on sociological field-theory to outline how different modes of nonreligiosity result from different configurations of the religious field they relate or are related to, influenced by the cultural and socio-political backgrounds of different societies. Furthermore, modes of nonreligion can be distinguished by different ways of relating to religion. While this relationship is primarily “negative” in some cases, most examples display “positive” characteristics, such as the reference to secular morality through humanism and human rights or the stress of alternative worldviews based on science and naturalism. The article concludes that the diversity of nonreligion ought to be studied in its own right and on the basis of empirical research that focuses on religious-nonreligious entanglements.

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Riley, Kathryn. "Posthumanist and Postcolonial Possibilities for Outdoor Experiential Education." Journal of Experiential Education 43, no. 1 (October 14, 2019): 88–101. http://dx.doi.org/10.1177/1053825919881784.

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Background: Teaching and learning in outdoor experiential education is often conducted on lands with troubled histories of settler colonialism. This calls for new and creative forms of socioecological responsibility to attend to human supremacism and exceptionalism that marginalizes, exploits, dominates, and objectifies Other(s) in these Anthropocene times. Purpose: Through posthumanist philosophy (re)conceptualizing Western binary logics, this article explores possibilities for postcolonial land ethics in outdoor experiential education to address past, present, and future socioecological injustices and threats. Methodology/Approach: Adopting new materialist methodologies, this article examines affective materiality emerging from a series of multisensory researcher/teacher enactments, as set within pedagogies attuning-with land with a Grade 4/5 class in Canada. Findings/Conclusions: The affective materiality of sense-making in the researcher/teacher enactments provided opportunities to challenge discursively positioned land ethics, suggesting a transforming-with Other(s) through relationally co-constituted existences. Implications: Understanding that no separate and discrete worldviews exist in which individuals act through autonomous agency, but that worlding emerges through relational agency, teaching, and learning in outdoor experiential education can generate an intrinsic sense of responsibility to attend to more equitable relationships with Other(s) for/with/in these Anthropocene times.

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Zulfikar, Eko. "MAKNA ŪLŪ AL-ALBĀB DALAM AL-QUR’AN: Analisis Semantik Toshihiko Izutsu." Jurnal THEOLOGIA 29, no. 1 (September 2, 2018): 109. http://dx.doi.org/10.21580/teo.2018.29.1.2273.

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Abstract: One of the words of the Qur’an which shows the meaning of the one who possesses knowledge is ūlū al-albāb. Ūlū al-albāb is the 16 terms mentioned in 10 letters in the Qur’an. Every verse contained in various letters certainly has a different meaning, so it requires a deep understanding. Disclosure of the meaning ūlū al-albāb will be analyzed by the author by using semantic al-Qur'an developed by Toshihiko Izutsu. The semantic of the Qur’an according to Izutsu is an attempt to expose the worldview of the Qur’an (weltanschauung) through semantic analysis of the vocabulary or key terms of the Qur’an. The process undertaken in this study is to examine the basic meaning and relational meaning of ūlū al-albāb by using syntagmatic and paradigmatic analysis, then to examine the use of vocabulary ūlū al-albāb in pre-Qur’anic, Qur’anic and post-Qur’anic.Abstrak: Salah satu kata al-Qur’an yang menunjukkan makna orang yang memiliki akal pengetahuan adalah ūlū al-albāb. Ūlū al-albāb merupakan istilah yang disebutkan sebanyak 16 kali yang terliput dalam 10 surah di dalam al-Qur’an. Di setiap ayat yang terdapat di berbagai surah tentunya memiliki makna yang berbeda, sehingga membutuhkan pemahaman yang mendalam. Pengungkapan makna ūlū al-albāb tersebut akan penulis analisa dengan menggunakan semantik al-Qur’an yang dikembangkan oleh Toshihiko Izutsu. Semantik al-Qur’an menurut Izutsu merupakan sebuah usaha menyingkap pandangan dunia al-Qur’an (weltanschauung) melalui analisis semantik terhadap kosakata atau istilah-istilah kunci al-Qur’an. Proses yang dilakukan dalam penelitian ini adalah meneliti makna dasar dan makna relasional kata ūlū al-albāb dengan menggunakan analisis sintagmatik dan paradigmatik, kemudian meneliti penggunaan kosakata ūlū al-albāb pada masa pra-Qur’anik, Qur’anik dan pasca-Qur’anik.

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Stullerova, Kamila. "Power, knowledge, and dissent in Morgenthau’s worldview." Cambridge Review of International Affairs 29, no. 4 (October 2016): 1653–57. http://dx.doi.org/10.1080/09557571.2016.1271193.

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Gerlach, Alison. "Thinking and Researching Relationally." International Journal of Qualitative Methods 17, no. 1 (May 30, 2018): 160940691877607. http://dx.doi.org/10.1177/1609406918776075.

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Decolonizing methodologies are gaining increasing prominence in diverse research contexts in which Indigenous peoples are researchers, research partners, participants, and knowledge users. As political and intellectual allies committed to actively resisting and redressing the colonizing potential of research and advancing social change, non-Indigenous scholars are also enacting decolonizing methodologies. By drawing on the author’s experiences as a non-Indigenous researcher partnering with an Indigenous early childhood program in Canada, this article illustrates the interconnected ways in which relationality provides the necessary epistemological scaffolding to actualize the underlying motives, concerns, and principles that characterize decolonizing methodologies. Relationality draws attention to the multiple intersecting influences that shape research and knowledge itself, emphasizes reciprocity, and is compatible with many Indigenous worldviews. This article contributes toward the ongoing international dialogue about decolonizing methodologies and is directed primarily to non-Indigenous researchers and graduate students who are questioning how to “do” community-based decolonizing research involving Indigenous peoples.

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Roberts, Adam. "Limits of a New-Age Worldview." Survival 51, no. 2 (May 2009): 183–90. http://dx.doi.org/10.1080/00396330902860926.

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Godard, François. "The Road to Serfdom's Economistic Worldview." Critical Review 25, no. 3-4 (December 2013): 364–85. http://dx.doi.org/10.1080/08913811.2013.857468.

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Bar, Shmuel. "Bashar's Syria: The Regime and its Strategic Worldview." Comparative Strategy 25, no. 5 (December 2006): 353–445. http://dx.doi.org/10.1080/01495930601105412.

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Darian-Smith, Eve. "Globalizing Education in Times of Hyper-Nationalism, Rising Authoritarianism, and Shrinking Worldviews." New Global Studies 14, no. 1 (April 28, 2020): 47–68. http://dx.doi.org/10.1515/ngs-2019-0020.

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AbstractWith the global political tide pushing increasingly narrow state-framed worldviews there is a retrenchment of how people understand their relational place in, and connection to, the world. This essay argues that precisely because of the rise of hyper-nationalism (and accompanying anti-democratic trends) there is an urgent need to pursue the globalizing of public education and the coproduction of global knowledge more generally. I suggest that the emerging field of Global Studies, which has been gaining ground in the United States and even more so around the world in recent decades, offers a pedagogical pathway to promoting critical interdisciplinary perspectives and fostering equality and respect for others. My basic claim is that Global Studies shares with liberal education a core mission to promote peace in a world of cultural diversity. But in calling for epistemological pluralism – and highlighting the American (western) epistemological underpinnings of the liberal arts that are deeply implicated in colonial histories of racism, oppression and silencing of non-western knowledge – Global Studies also highlights the inherent limitations of liberal education that as a new field of inquiry it seeks to overcome.

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Stansfield, Della, and Annette J. Browne. "The Relevance of Indigenous Knowledge for Nursing Curriculum." International Journal of Nursing Education Scholarship 10, no. 1 (June 25, 2013): 143–51. http://dx.doi.org/10.1515/ijnes-2012-0041.

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AbstractIndigenous knowledge (IK) has the potential to complement the dominant epistemologies central to nursing curricula. Acknowledging IK as a thriving set of worldviews, we discuss how nursing educators might access and integrate IK in ways that are respectful and sustainable. IK is highlighted as an entry point for understanding concepts such as cultural safety, ethical space, and relational practice and as a strength-based approach to learning about Aboriginal people’s health. As with any use of knowledge, consideration must be given to issues of ownership, misappropriation, institutional responsibility, Indigenous protocol, and the creation of partnerships. Recommendations are provided for educators wishing to explore how to incorporate IK into nursing curriculum. With appropriate partnerships, protocols, and processes in place, the incorporation of IK may provide educators and students an opportunity to explore divergent epistemologies, philosophies, and worldviews, thereby encouraging broader perspectives about the world, ways of being, various types of knowledge, and nursing care.

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Vijayalakshmi, K. P. "American Worldview and Its Implications for India." South Asian Survey 15, no. 2 (September 2008): 195–216. http://dx.doi.org/10.1177/097152310801500203.

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Carpendale, Jeremy I. M., Sherrie Atwood, and Viktoria Kettner. "Meaning and Mind from the Perspective of Dualist versus Relational Worldviews: Implications for the Development of Pointing Gestures." Human Development 56, no. 6 (2013): 381–400. http://dx.doi.org/10.1159/000357235.

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Journal articles on the topic 'Relational worldview'

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