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1

Dyeshana, Hermina Manjekana. "Spiritual needs of sexual assault survivors." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/2946.

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2

Westergren, Maja, and Oscar Södergren. "Spiritual and Existential needs in palliative care." Thesis, Kristianstad University College, Department of Health Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3677.

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Background: Previous research has shown that the understanding and knowledge about the spiritual needs is not given high priority among nursing staff. During the latest years the body and its functions has controlled the healthcare and the spiritual needs has been placed in the background. All humans have spiritual needs that must be satisfied irrespective of religious background. Aim: The aim of this study was to in a caring perspective illustrate patients’ spiritual and existential needs in palliative care. Method: The study is a literature review where 12 articles has been analyzed and summarized to give an overview of rescent research. The approach for the work of the analysis of the articles was qualitative content analysis. Results: The spiritual needs increase in palliative care. To handle the increased needs coping strategies are needed. Nursing staff, relatives and religion are considered by the patient to be important resourses in order to handle the situation. The spiritual needs are not always payed attention to because of lack of knowledge among health care personal. Discussion: The older generation are most likely more spiritual and religious convinced. The sum of this becomes that most of the palliative care patients have a religious belief, that might explain the meaning of spirituality in palliative care. Conclusion: The spiritual needs increase in palliative care and the most important as a nurse is to pay attention to and answer these needs. Through education and increased awareness of spiritual needs, the palliative care could improve considerably.

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3

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

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

Sheldon, Selma D. "Are seekers welcome?, the spiritual needs of baby boomer women." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21866.pdf.

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5

Blesch, Pamela S. "Spirituality in nursing education| Preparing students to address spiritual needs." Thesis, Capella University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3568614.

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Preparing nursing students to address spiritual needs of clients is a challenge for nursing education programs. There is minimal evidence in the literature exploring the spiritual needs of clients from the perspectives of nursing students and faculty. While licensed nurses can confirm the importance of meeting the physiological and psychosocial needs of the client, nursing professional practice standards demand nurses include acknowledging the client’s spirituality. As required by the Joint Commission on Accreditation of Healthcare Organizations (JCAHO), American Association of Credentialing Nursing (AACN), and the National Council State Boards of Nursing (NCSBN), spiritual care is a requirement, not an option. By determining how nursing students are prepared to address the spiritual needs of the client in a large Midwestern baccalaureate nursing program, nursing faculty can identify effective methods of including spirituality in the nursing education curriculum. This research study used qualitative inquiry and focused on understanding experiences from nursing students and nurse educators. A grounded theory approach was utilized to assess faculty and student perceptions of preparation of senior baccalaureate nursing (BSN) students to address the spiritual needs of the clients. Two themes emerged from the faculty interviews: students need a clear definition of spirituality, and students are not prepared to address the spiritual needs of clients with a spiritual assessment tool. Three themes emerged from the student interviews: students cannot clearly define spirituality versus culture versus religion, they are not equipped to do a spiritual assessment, and there is a lack of role models by both nursing faculty and staff in the clinical setting demonstrating how to address the spiritual needs of clients. There are two sub-categories that support how to define spirituality and how to better equip students to address the spiritual needs of clients. Using a grounded theory approach, the outcomes of this study support a new theory to facilitate nurse inclusion of spirituality in the nursing curriculum.

This study provides support for integration in the nursing curriculum and inclusion of teaching strategies focusing on spirituality in the nursing curriculum. Findings from this study help minimize gaps in the literature by contributing new knowledge about spirituality in the nursing curriculum that previously had not been empirically identified.

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6

Priem, Paul R. "The psychosocial, existential and spiritual needs of people with cancer." Thesis, Bangor University, 2006. https://research.bangor.ac.uk/portal/en/theses/the-psychosocial-existential-and-spiritual-needs-of-people-with-cancer(f9b262f7-af5b-4d4a-9319-5d4434e8da41).html.

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A literature review examines needs assessment for people with cancer and identified needs in the domains of medical care, psycho-social support, information, distress amelioration, psychological support, existential and spiritual well-being. The review also considers the emerging literature concerned with the benefits some people describe as resulting from their experience of cancer. The literature reviewed, suggests that non-medical aspects of a person's well-being have a significant role in the person's adjustment to cancer and treatment. The small amount of research in the domains of existential and spiritual well-being suggests the need for these aspects of a person's functioning to be included in any holistic assessment of need. Further, the need for furihdr research of the links between existential and spiritual well-being and adjustment to cancer is highlighted as an important first step in understanding the needs of people with cancer in a holistic way. The Empirical study was conducted as part of the larger `CancerCAN' study (see Zinovieff, Morrison, Coles and Cartmel, 2005) that has developed a tool for the assessment of cancer patients' needs'. The present study employed focus groups to explore the existential and spiritual needs of 9 people with cancer. A content analysis identified a wide range of psychosocial needs. An Interpretative Phenomenological Analysis (IPA) idehtified a master theme labelled as `positive coping as a priority in dealing with adversity'. Existential and spiritual sub-themes were identified and labelled as 1: the possession of faith; 2: meaning and purpose from cancer; 3: changes in perspective as a result of experiencing cancer; 4: anxieties about the future, and; 5: issues of control. It is concluded that Existential and spiritual aspects of the person are personally significant for people with cancer and require inclusion in holistic assessment of cancer patients' needs'. Theoretical and clinical implications are considered in a final chapter.
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7

Helg, Elsa, and Ticona Brenda Soto. "Registered nurses' experiences of meeting patients' spiritual needs in a hospital setting in Peru." Thesis, Sophiahemmet Högskola, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:shh:diva-3473.

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Background Spirituality is within into every person even though the spiritual experience is always individual. Well-being and happiness are related to the amount of spirituality influencingone’s life. Patients spiritual distress and needs often emerge from their experience of suffering. Acknowledging patients’ spirituality needs, and possessing skills to meet suchneeds, are crucial to provide holistic care; unmet spiritual needs can could increase patient ́s suffering. Spiritual care is included in registered nurses’ responsibility, althoughthe focus and involvement of spiritual care, depends on their personal experiences. Aim The aim was to examine registered nurses’ experiences of meeting patients’ spiritual needsin a hospital setting in Peru. Method A qualitative design was performed with semi-structured interviews. Nine registered nurses were interviewed, the collected data was analysed with a qualitative content analysis. Findings Three categories were found in the analysis; Recognition of professional responsibilities in providing spiritual care, Integrating spiritual care into clinical practice and Impact of spiritual care. The findings show how holding a holistic view impacted the delivery of spiritual care. Conclusion It is difficult to use specific strategies to meet spiritual needs since needs areindividual. Meeting spiritual needs must always be done with respect for the patients’ waysof expressing their spirituality. Being available and listening are important elements ofmeeting patients’ spiritual needs. Spiritual care is recognised as an inseparable part ofholistic care and the involvement of spiritual care is essential for patients healing.
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Cheng, Liujia, and Zheren Jiang. "What drives consumers to keep the top-tier elite membership of premium hotels : Economic Needs or Spiritual Needs?" Thesis, Uppsala universitet, Företagsekonomiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-448556.

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It is well recognized that due to customers’ ever-growing material and cultural needs for a better life, an increasing number of people choose to experience premium hotels on their work trips or personal travels to keep top-tier elite membership of premium hotels. Previously, most luxury consumption research showed that higher needs drive consumer behaviour, such as identifying recognition and self-esteem. However, many people still focus on achieving job tasks, increasing income, or saving money by their membership. This phenomenon brings a puzzle about whether keeping top-tier elite membership of premium hotels is driven by spiritual needs or economic needs. To address that, this study drew on Maslow’s Hierarchy of Needs Theory. It investigates the effects of spiritual needs (higher need) and economic needs (lower need) on consumer willingness to keep top-tier elite membership of premium hotels and how individual education levels moderate these effects. This study administers an online questionnaire-based survey among top-tier elite membership owners of premium hotels in mainland China. It uses the PLS-SEM technique to analyse the 150 valid questionnaires we collected. Our empirical findings indicate that spiritual needs, instead of economic needs, are the key driver to encourage consumers to maintain their top-tier elite membership of premium hotels. Furthermore, we uncover the moderating effect of individual education level and determine that the positive impact of spiritual needs on consumer willingness to keep top-tier elite membership of premium hotels is strengthened among highly educated people. Therefore, this study mainly reinforces the theoretical and practical value of Maslow’s Hierarchy of Needs in luxury consumption research and extends its application, meanwhile, advances the research on luxury consumption and particularly in top-tier elite members of premium hotels.
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9

Graham, Patricia E. Mahon Hawkins Peggy L. "Nursing students' perception of how prepared they are to assess patient's spiritual needs." Click here for access, 2008. http://www.csm.edu/Academics/Library/Institutional_Repository.

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Thesis (Ph. D.)--College of Saint Mary -- Omaha, 2008.
Presented to the faculty of the graduate program at College of Saint Mary in partial fullfillment of requirements for the degree of Doctorate in Education with an emphasis in Health Professions Education under the supervision of Peggy Hawkins, PhD, RN, BC, CNE. Includes bibliographical references.
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10

Smith, Jodi Maree. "How do we meet the spiritual needs of residents in aged care facilities?" Thesis, Curtin University, 2013. http://hdl.handle.net/20.500.11937/2417.

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A descriptive qualitative approach was used to explore the spiritual needs of residents (n=16) living in a residential aged care facility in regional Western Australia. A constant comparison method of analysis identified three central themes: spirituality - I don’t know what you mean; end of life is no joy at all and sources of support. This study adds to a broader understanding of the issues associated with ageing from the residents’ perspective.
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11

Fulton, Graham, and n/a. "The Perceived needs of the terminally ill." University of Canberra. Education, 1989. http://erl.canberra.edu.au./public/adt-AUC20050217.103844.

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While there is considerable international interest in the development of hospice and palliative care programs, as an alternative form of care for the terminally ill, there is minimal empirical research undertaken on the needs of recipients of these programs. Using a Q-sort, developed by the author, this research examined the relationship between individual patient's ranking of their needs, and the nurse's perception of the needs identified by individual patients in their care. A basic assumption of the study was that patients' needs could be categorised in four groups, namely spiritual, physical, emotional, and social. Consequently, the study also examined whether patients and nurses identified, as most important, needs from one group, more frequently than the other groups. The limited size of the sample placed severe restrictions on the analysis of results derived from this research. However, while no definite conclusions could be drawn from data obtained from the small sample, tentative analysis identified trends that may have proved significant had they continued in a larger sample.
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12

Brown, Ruth. "An exploration of mental health nurses' understanding of the spiritual needs of service users." Thesis, University of Huddersfield, 2017. http://eprints.hud.ac.uk/id/eprint/34140/.

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Background: Over recent decades there has been increasing interest in the importance of spirituality and its impact on the well-being of mental health service users. Nurses have a professional obligation to care for patients holistically and this includes assessing and caring for spiritual needs. However, there is little research regarding the specific issues faced by many mental health nurses. The aim of this study was to explore mental health nurses’ understanding of the spiritual needs of service users and how they reported responding to these needs. Methods: This qualitative study used semi-structured interviews as the method of data collection. Seventeen participants took part which included ten female and seven male participants across a wide range of working-age brackets. The data were subsequently transcribed and analysed thematically using Template Analysis (King, 2012). Findings: Four key themes were identified from the data in relation to personal and professional influences on understanding spirituality and caring for spiritual need; different approaches to nursing spiritually; and ‘fear and anxiety’ which permeated participants’ talk on the research topic in many ways. The findings presented show the complex influences that affected participants’ reported understandings and subsequent responses. Conclusion and recommendations: Mental health nurses experienced anxieties around misinterpreting spiritual need as mental disorder, particularly in service users who experience psychosis and other complex mental health issues. Strategies for engaging with mental health service users who express spiritual and religious beliefs could therefore be a focus for future research. This thesis adds to the wider body of knowledge and may usefully contribute to the development of future practice and policy guidelines so that mental health nurses are better able to confidently and competently understand and respond to spiritual need in service users.
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13

Hawley, Georgina. "A phenomenological study of the health-care related spiritual needs of multicultural Western Australians." Thesis, Curtin University, 2002. http://hdl.handle.net/20.500.11937/1696.

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This study was designed to identify the spiritual needs of multicultural Australians with a health problem, in order to understand the educational implications for health care professionals. The rationale for the research was supported by the Australian Council for Health Service (1997) requirement that health care professionals meet the spiritual needs of their patients and clients'. At the commencement of this study, no research had been published on what these spiritual needs might be. To discover what health care professionals needed to be taught in order to meet the spiritual needs of their patients, I required a suitable group of patients. Then, after identify their spiritual needs, I wanted to explore ways in which these needs could be met. For this to occur, I also needed to identify factors that would fulfill patients' spiritual needs or prevent them from being met. This research proceeded in two stages. The first involved collecting data from all spiritual groups in Western Australia. The second involved the recruitment and interviewing a small number of ex-patients to gain their perspective of health care related spirituality and needs. To gain data about the various spiritual groups in Western Australia, I wrote to all organisations and associations, asking for information and reference material. This data was analysed using HyperResearch (1995), and themes common to all spiritual groups were developed. The inter-relationship between these themes provided the framework for an emergent model of spirituality.For the second part of the research which involved a case study of health care patients, a qualitative methodology was used. This approach enabled me to explore the phenomenon of spirituality from the perspective of eight participants, which involved identifying their spiritual needs, the care they desired, and the rite of passage they underwent when receiving health care. The qualitative methodology enabled me to explore the subject from a sensitive holistic perspective, and to protect the integrity of the participants. I wanted to know what patients understood about their spirituality and how spiritual care could be implemented not only in clinical practice but also into health care education programs. The participants' detailed subjective experience was especially important, because I wanted to know how they identified their spiritual needs, how they had requested their needs be met by health care professionals, and the extent to which health care professionals had reacted to those cues. I formulated an 'interpretive phenomenology research' design based on the philosophical writings of Heidegger and Bakhtin. Heidegger argued that people gain knowledge of a subject from their own subjective experience, and of the person being in their world (simultaneous past, present and future thoughts). Bakhtin stated that to bring about social change, the researcher needed to understand the social context of the people's language including their culture, politics, government-provided amenities (such as education and health care), employment and social interaction, both within and outside their communities in which they live. The eight participants were interviewed a number of times in order to explore the phenomenon of spirituality beyond the notions already published in the literature (i.e. from multicultural Australian's perspective).They told of hospital or health care experiences that included: health care for childbirth, mental and psychiatric illnesses (depression, manic-depression, and anxiety), immunology (lymphoma), stroke, detoxification of alcohol, arthritis, coronary occlusion, hypertension, and peritonitis; surgical procedured/s such as repair of hernia, bowel obstruction, eye surgery, orchiopexy (removal of testes from inguinal canal into the scrotal sac), caesarian birth, appendectomy, and oophorectomy (removal of ovaries); treatments such as radiotherapy, chemotherapy, and physiotherapy; and hospital experiences in both large and small public and private acute hospitals, private and public mental health/psychiatric hospitals, intensive care and coronary care units. These situations demonstrate the diversity of contexts which people want their spiritual needs met. The study revealed that it is not only dying patients who have spiritual need; spiritual needs exist in widespread ordinary conditions and across a wide range of health care services. The eight participants - Ann, Athika, Garry, Red, Rosie, Scarlet, Sophie, and Tom (pseudonyms) - were drawn from many of the multicultural groups resident in Western Australia including Aboriginal, Chinese, English, European, Indian, and Irish peoples. Their spiritualities encompassed Judeo-Christian, Buddhist, Hindu, Pagan Romany, Society of Friends (Quaker), Humanist, Socialist, and Communist values and beliefs. The results of the research give insight into the eight participants' perspectives on being a person, their understanding of spirituality, perceived spiritual needs, their desired levels of spiritual care, and the rite of passage they experienced when undergoing health care treatment in hospital.The participants' spiritual needs comprised of four categories: 'mutual trust', 'hope', 'peace' and 'love'. The levels of spiritual care spoke of desiring were: 'acknowledgement', 'empathy', and 'valuing'. Recommendations are given for health care professionals to provide spiritual care for the eight participants, and implications are considered for the spiritual education of future health care professionals in order to sensitise them to the wide range of healthcare related spiritual needs they might encounter in local multicultural communities. It is recognised that the scope of the implications is contingent on further research establishing the incidence of health-care related spiritual needs among the broader population of multi-cultural Western Australians. The richness and depth of the data and the very sensitive nature of the material that came from the eight people who shared their experiences with me has rendered this thesis an important document. The nature of the various incidents and situations they shared with me, I believe, demonstrated their preparedness to tell their story so that health care can be improved. On many occasions, I felt honoured that they had sufficient trust in me to enable them to report such deep and personal suffering. For example, Rosie told me of her mental torment and of not knowing if she was alive or dead; of how she burnt her legs to try to feel pain in order to see if she was alive. It was stories such as this that gave me the passion to write this thesis well in order to do justice to all people who want spirituality included in health care treatment.
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14

Hawley, Georgina. "A phenomenological study of the health-care related spiritual needs of multicultural Western Australians." Curtin University of Technology, Science and Mathematics Education Centre, 2002. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=13369.

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This study was designed to identify the spiritual needs of multicultural Australians with a health problem, in order to understand the educational implications for health care professionals. The rationale for the research was supported by the Australian Council for Health Service (1997) requirement that health care professionals meet the spiritual needs of their patients and clients'. At the commencement of this study, no research had been published on what these spiritual needs might be. To discover what health care professionals needed to be taught in order to meet the spiritual needs of their patients, I required a suitable group of patients. Then, after identify their spiritual needs, I wanted to explore ways in which these needs could be met. For this to occur, I also needed to identify factors that would fulfill patients' spiritual needs or prevent them from being met. This research proceeded in two stages. The first involved collecting data from all spiritual groups in Western Australia. The second involved the recruitment and interviewing a small number of ex-patients to gain their perspective of health care related spirituality and needs. To gain data about the various spiritual groups in Western Australia, I wrote to all organisations and associations, asking for information and reference material. This data was analysed using HyperResearch (1995), and themes common to all spiritual groups were developed. The inter-relationship between these themes provided the framework for an emergent model of spirituality.
For the second part of the research which involved a case study of health care patients, a qualitative methodology was used. This approach enabled me to explore the phenomenon of spirituality from the perspective of eight participants, which involved identifying their spiritual needs, the care they desired, and the rite of passage they underwent when receiving health care. The qualitative methodology enabled me to explore the subject from a sensitive holistic perspective, and to protect the integrity of the participants. I wanted to know what patients understood about their spirituality and how spiritual care could be implemented not only in clinical practice but also into health care education programs. The participants' detailed subjective experience was especially important, because I wanted to know how they identified their spiritual needs, how they had requested their needs be met by health care professionals, and the extent to which health care professionals had reacted to those cues. I formulated an 'interpretive phenomenology research' design based on the philosophical writings of Heidegger and Bakhtin. Heidegger argued that people gain knowledge of a subject from their own subjective experience, and of the person being in their world (simultaneous past, present and future thoughts). Bakhtin stated that to bring about social change, the researcher needed to understand the social context of the people's language including their culture, politics, government-provided amenities (such as education and health care), employment and social interaction, both within and outside their communities in which they live. The eight participants were interviewed a number of times in order to explore the phenomenon of spirituality beyond the notions already published in the literature (i.e. from multicultural Australian's perspective).
They told of hospital or health care experiences that included: health care for childbirth, mental and psychiatric illnesses (depression, manic-depression, and anxiety), immunology (lymphoma), stroke, detoxification of alcohol, arthritis, coronary occlusion, hypertension, and peritonitis; surgical procedured/s such as repair of hernia, bowel obstruction, eye surgery, orchiopexy (removal of testes from inguinal canal into the scrotal sac), caesarian birth, appendectomy, and oophorectomy (removal of ovaries); treatments such as radiotherapy, chemotherapy, and physiotherapy; and hospital experiences in both large and small public and private acute hospitals, private and public mental health/psychiatric hospitals, intensive care and coronary care units. These situations demonstrate the diversity of contexts which people want their spiritual needs met. The study revealed that it is not only dying patients who have spiritual need; spiritual needs exist in widespread ordinary conditions and across a wide range of health care services. The eight participants - Ann, Athika, Garry, Red, Rosie, Scarlet, Sophie, and Tom (pseudonyms) - were drawn from many of the multicultural groups resident in Western Australia including Aboriginal, Chinese, English, European, Indian, and Irish peoples. Their spiritualities encompassed Judeo-Christian, Buddhist, Hindu, Pagan Romany, Society of Friends (Quaker), Humanist, Socialist, and Communist values and beliefs. The results of the research give insight into the eight participants' perspectives on being a person, their understanding of spirituality, perceived spiritual needs, their desired levels of spiritual care, and the rite of passage they experienced when undergoing health care treatment in hospital.
The participants' spiritual needs comprised of four categories: 'mutual trust', 'hope', 'peace' and 'love'. The levels of spiritual care spoke of desiring were: 'acknowledgement', 'empathy', and 'valuing'. Recommendations are given for health care professionals to provide spiritual care for the eight participants, and implications are considered for the spiritual education of future health care professionals in order to sensitise them to the wide range of healthcare related spiritual needs they might encounter in local multicultural communities. It is recognised that the scope of the implications is contingent on further research establishing the incidence of health-care related spiritual needs among the broader population of multi-cultural Western Australians. The richness and depth of the data and the very sensitive nature of the material that came from the eight people who shared their experiences with me has rendered this thesis an important document. The nature of the various incidents and situations they shared with me, I believe, demonstrated their preparedness to tell their story so that health care can be improved. On many occasions, I felt honoured that they had sufficient trust in me to enable them to report such deep and personal suffering. For example, Rosie told me of her mental torment and of not knowing if she was alive or dead; of how she burnt her legs to try to feel pain in order to see if she was alive. It was stories such as this that gave me the passion to write this thesis well in order to do justice to all people who want spirituality included in health care treatment.
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15

Price, Marilyn. "Assessing spirituality and spiritual care needs of elderly people living in aged care facilities." Thesis, Price, Marilyn (2016) Assessing spirituality and spiritual care needs of elderly people living in aged care facilities. Masters by Coursework thesis, Murdoch University, 2016. https://researchrepository.murdoch.edu.au/id/eprint/35201/.

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Australians are now able to live longer due to scientific and medical technology advances and improved economic conditions, but, ironically, such benefits do not necessarily guarantee that, as we age, we will all be able to support and maintain ourselves financially, physically, mentally or socially. Residential aged care facilities provide safe accommodation and a range of care services for elderly people for whom remaining in their own homes is not viable. Although some of these facilities provide religious and pastoral care in addition to personal, medical and therapy services, research has indicated that the ‘spiritual care’ dimension of holistic aged care services in Australia is either absent, or given low priority. Spiritual care overarches religious and pastoral care, and is therefore as essential a dimension of holistic care as are its medical, psychological, psychosocial, familial and emotional dimensions. This research project was undertaken with residents of aged care facilities in Perth, Western Australia, as an assessment of the participants’ understanding and presence of spirituality, and to determine whether their spiritual and religious needs are being met. The results showed that the participants are generally representative of their generation in their affiliations with Christian denominations, worship practices and traditions, with their perceptions of the concepts of ‘spirituality’ and ‘religion’ either being confused, or couched in terms of their religious backgrounds and experiences. The majority of participants was found to possess a stoical desire to withstand encroaching debility and loss of independence, while remaining optimistic, keeping occupied, and endeavouring to identify the meaning and purpose within their lives. Most participants expressed contentment with, and acceptance of, the current living arrangements, level of care, and religious and spiritual support provided within their aged care facilities.
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Woodward, Robert Sidney. "An investigation of spiritual healing in a Camphill Community setting with children who have special needs." Thesis, University of the West of England, Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.573680.

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The aim of this thesis is to critically investigate spiritual healing in a Camphill Community setting with children who have special needs. The research methodology comprises two in-depth instrumental case studies. This methodology takes into account the complex multifaceted context of the Camphill setting. Moreover in the Literature Review I also identify three key contextual 'themes' in which the study is located, namely Spiritual Healing, Spirituality, and Holistic Health and Social Care, which run like red threads throughout this inquiry. My research participants were selected from pupils at Norwood Camphill School on the basis that they were below sixteen years of age, that they might be likely to benefit in some way from this complementary therapy, and that they were already known to be willing to receive healing or else considered likely to be willing to do so. Originally three participants were identified, but in the course of the study it was agreed that two would be sufficient given the quantity and richness of the data generated. Both participants were diagnosed as having autistic spectrum disorders and severe learning difficulties. Data was constructed by respondents within Norwood and also by the parents/guardians of the children. A third-party observer and myself in my dual-role of healer/researcher contributed data from the children's observed responses to their individual healing sessions. These were arranged in block- periods within the three school terms over the course of the Healing Year. The sessions were also videoed, providing an invaluable source of audio- visual data. All the qualitative data was rigorously analysed through a process of thematic analysis and data triangulation to reveal emerging and emergent themes. Each case study is unique to each participant but both are structured within the same five-stage design framework. Subsequently the two cases were compared through the strategy of Cross-Case Analysis and Synthesis. As the study is naturalistic and exploratory in nature it does not seek to establish any direct causal links between healing and any progress shown by the participants over the Healing Year. Nonetheless it does provide a unique and detailed presentation of their individual responses within the healing sessions. Although the study is grounded in a particular philosophical context underpinned by Rudolf Steiner's anthroposophy (or spiritual-science) and the curative education based upon it, my hope is that it will encourage further robust inquiries in the field of Healing Research with vulnerable and special children. The study is suggestive of some potential benefits for such children, including those on the autistic spectrum, and in a wide variety of educational and health and social care contexts.
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Gryglewicz, Kimberley A. "The Mediating Role of Social Support and Fulfillment of Spiritual Needs in End of Life Care." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3131.

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End of life (EOL) caregiving can be a daunting and challenging endeavor as caregivers adjust to the ever-changing care demands associated with dying. Increased personal care, assisting with symptom and medication management, and attending to the emotional and spiritual needs of the dying person require caregivers to learn new tasks and to assume new roles such as social worker, nurse, and chaplain. As families continue to play an essential role in meeting the health care needs of their dying loved ones, it is imperative for social workers to understand the complexities of the end of life caregiving experience in order to better serve this population. One way to better understand this experience is by examining it within the context of the stress process model of caregiving. This model provides a comprehensive way to examine the relationship among multiple risk and protective factors within the "caregiver-in-environment" context. Using a secondary dataset, the best fit predictive model of caregiver depression included a mix of sociodemographic characteristics, primary objective and subjective stressors, and mediating variables. Two protective factors, social support and the fulfillment of spiritual needs lessened the effects of caregiver depression among the most vulnerable caregivers. Findings from this study help to bridge the gap between theory and social work practice. The stress process model of caregiving is a well-tested theoretical model, which can be utilized to guide social workers in developing comprehensive assessment measures and interventions that target specific aspects and sources of stress within the EOL caregiving experience.
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Osborne, Debbie. "An exploratory study into the processes nurses employ to recognise the spiritual needs of clients with psychosis." Thesis, University of East London, 2006. http://roar.uel.ac.uk/3828/.

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The NHS sets out to provide holistic care; included under this is a consideration of clients' spiritual needs. However, the area of spirituality and mental health is underresearched and there is a concern that spiritual needs are not being met. Traditionally spirituality has been subsumed under the umbrella of religion, but recently there has been an emerging field of literature dedicated to the study of spirituality as a concept in its own right. Although a handful of studies have examined the way in which nurses recognise and meet the spiritual needs of their clients, to date no study has researched the processes at play in a client group with psychosis. Furthermore, no study has analysed the influences that nurses' own beliefs have on this process. This study employs an interview format and qualitative analysis to examine these processes. The main findings are that nurses define spirituality in individual ways, with some equating it with religion and others separating the concepts. These definitions inform the ways in which they recognise and meet spiritual needs in clients with psychosis. Because beliefs are so personal and because one of the nurse's primary therapeutic tools is the self, their beliefs inevitably influence the ways in which they meet the spiritual needs of their clients with psychosis. This may have the result that some clients' spiritual needs are going unmet and amongst the recommendations are suggestions for raising awareness about spirituality in nurses.
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Haokip, Khaigin. "Increasing parents' knowledge about the needs for spiritual training of children of immigrant families in the Myanmar Christian Church /." Free full text is available to ORU patrons only; click to view, 2007. http://proquest.umi.com/pqdweb?did=1994545921&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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20

Richter, Amanda. "Addressing the psycho-spiritual bereavement needs of HIV and AIDS orphans and other vulnerable adolescents : a narrative pastoral care approach." Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/28412.

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ENGLISH: This study looks at the bereavement of adolescents left orphaned by and vulnerable to the HIV and Aids crisis that is crippling the continent of Africa. Their bereavement and the psycho-spiritual issues relating to this bereavement are examined by means of postfoundationalism as an approach to practical theology along with the narrative approach to research and therapy. This is done by integrating these approaches with the art of storytelling within the unique African context. By listening to the stories of ten adolescents under the care of PEN, a Non Governmental Organisation (NGO), this research gives them the opportunity to express their own unique stories of bereavement. Stories that would otherwise have been silenced by the wave of bereavement in the wake of countless deaths worldwide due to the HIV and Aids infection. It looks holistically at the multiple losses these adolescents have suffered and consequently how this has affected them not only physically, but also especially emotionally and spiritually. In light of the above, this research attempts to show how these adolescents are in the process of – by means of storytelling – reformulating the story of their lives and the lives of those they care about in the true spirit of Ubuntu to find hope anew in the proverbial pot of gold at the end of the rainbow. AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se.
AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se.
SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se.
Thesis (PhD)--University of Pretoria, 2010.
Practical Theology
unrestricted
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21

Le, Rebekah M. "A study of the spiritual needs of the Christian Vietnamese-American professional with principles and strategies for the local church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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22

Andersson, Tetyana. "Patienters andliga behov." Thesis, Röda Korsets Högskola, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:rkh:diva-217.

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Bakgrund: Genomgång av aktuellt kunskapsläge visar att patienter har andliga behov och att de flesta uppskattar att diskutera detta med sjuksköterskor. Sjuksköterskor har vetskapen om betydelsen av andlighet i omvårdnaden och visar förståelse i praktiska kunskaper, ändå blir patienters andliga behov inte bemötta. Syfte: Syftet med denna studie var att belysa patienters andliga behov ur patienters eget perspektiv. Metod: Det är en litteraturöversikt grundad på tio vetenskapliga originalartiklar publicerade mellan 1997 och 2011. Resultat: Fem teman identifierades: Kärlek till de närmaste, Närhet till det gudomliga, Acceptans av ödet, Människovärde och Strävan efter sanningen. Slutsats: Patienters andliga behov är att bejaka livet, en motsägelsefull inspiration, insikt om meningen med lidandet, att finna skönhet i det fula och en ny förståelse om sig själv.
Background: The recent studies shows that patients had spiritual needs and that the majority of them appreciate to discuss them with nurses. Nurses realize the importance of spirituality in patient care and show understanding in practical knowledge, however remain patients’ spiritual needs unsatisfied. Aim: The aim of this study was to illuminate patients’ spiritual needs from their own perspective. Method: This is a literature overview based on ten research articles published between 1997 and 2011. Findings: Five themes: Love to one’s family, Closeness to the divine, Acceptance of one’s destiny, Human dignity and Pursuit for the truth were identified. Conclusion: Patients’ spiritual needs are to affirm the life, conflicting inspiration, insight in the meaning of suffering, to discover the beauty in the ugliness and new understanding about oneself.
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DUSHIMIRIMANA, Ida Julienne, and Hanna Persson. "Faktorer som påverkar sjuksköterskans bemötande av andliga behov : En litteraturstudie." Thesis, Karlstads universitet, Fakulteten för hälsa, natur- och teknikvetenskap (from 2013), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-32068.

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Den andliga dimensionen ingår i den holistiska människosynen som sjuksköterskan skall utgå från. I Socialstyrelsens Kompetensbeskrivning för legitimerad sjuksköterska står det att sjuksköterskan ska ha förmåga att bemöta patienters andliga behov. Syftet med litteraturstudien var att belysa faktorer som påverkar sjuksköterskans bemötande av andliga behov. Polit och Becks (2012) niostegsmodell användes för litteraturstudien. Litteratursökning genomfördes i databaserna CINAHL och PubMed samt genom en manuell sökning. Därefter gjordes en kvalitetsgranskning enligt Forsberg och Wengströms (2013) protokollgranskning. Resultatet baserades på 15 artiklar. Efter dataanalysen redovisades resultatet i fem kategorier: Sjuksköterskans inställning till andlighet, tro och religion, Vårdrelationen, Kunskap, Miljö och Tid. Det finns ett samspel mellan faktorer som påverkar sjuksköterskans bemötande av andliga behov. Flera olika faktorer som religion, tro och egen andlighet influerade bemötandet. Sjuksköterskor uppgav att det var nödvändigt att bygga en tillitsfull nära relation med patienter för att bemötande av andliga behov skulle vara möjligt. Kunskapsbrist utgjorde ett av de största hindren och fortlöpande utbildning föreslogs för att uppnå förbättring i bemötande av andliga behov. Den fysiska och psykosociala miljön som råder där sjuksköterskor arbetade, samt tidsaspekten, kunde upplevas som influerande faktorer på bemötandet. Allt detta bidrog till att de andliga behoven hamnade i skymundan. Sjuksköterskans inre och yttre resurser ligger alltså till grund för hur hon bemöter andliga behov.
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Klason, Pamela, and Evelyne Lorene Lundqvist. "Patienters(18+) upplevelse av andlig omvårdnad inom somatisk slutenvård : en integrativ litteraturöversikt." Thesis, Högskolan Kristianstad, Fakulteten för hälsovetenskap, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-20243.

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Bakgrund: Att ge andlig omvårdnad ligger i sjuksköterskans ansvar. Trots alltmer forskning som visar att en tillfredställande andlig omvårdnad har positiv inverkan på hälsa, har detta dock ofta försummats inom vården. Begreppet andlighet kan ha olika betydelser och behöver därför uppfattas i sin bredd. Syfte: Beskriva vuxna patienters (18+) upplevelse av andlig omvårdnad inom somatisk slutenvård. Metod: En integrativ översikt bestående av nio kvalitativa originalartiklar från USA, Singapore, Kanada, Nederländerna, Iran och Australien. Data samlades genom CINAHL, Medline och manuell sökning. Analys gjordes efter inspiration av Friberg och Whittemore och Knafl analysmodeller. Resultat: Andlig omvårdnad kunde av patienterna upplevas positiv, negativ eller obefintlig beroende på olika faktorer. Patienterna i studien upplevde andlig omvårdnad genom att få möjlighet till uttryck av sin andlighet, genom att få möjlighet till relationer, genom att få ha sin värdighet i behåll och genom sjuksköterskans närvaro. Andlig omvårdnad ska utföras utifrån en personcentrerad vård eftersom uttryck av andlighet kan variera mellan individer. Slutsats: För att kunna prata om andlig omvårdnad behöver både personalen och patienter ha förståelse för vad andlighet kan innebära. Sjuksköterskan behöver få kunskap och verktyg för att lätt kunna införa andlig omvårdnad i sitt arbete och känna sig trygg med att utföra en holistisk vård dvs att se hela människan. Detta skulle resulterar i mer tillfreställda patienter.
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25

Kilbride, Erin C. "A qualitative study of student attitudes and perceptions of the role of residence life professionals in attending to the spiritual needs of undergraduate college students at Ball State University." Virtual Press, 1998. http://liblink.bsu.edu/uhtbin/catkey/1135004.

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This qualitative study investigated the attitudes and perceptions of the role of Residence Life Professionals in attending to the spiritual needs of undergraduate college students at Ball State University. This study examined how undergraduate college students view the role of Residence Life Professionals in attending to spiritual needs. The results of this study have particular significance for those who are responsible for the well being of college students on a daily basis and benefit the Residence Life system by allowing a better understanding of where Professionals and students stand on this issue. This in turn will help Residence Life Professionals and students establish realistic expectations of each other in the spiritual arena. The researcher conducted 12 interviews with undergraduate student at Ball State University and analyzed the data by coding themes.
Department of Secondary, Higher, and Foundations of Education
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26

Hölscher, Victoria, and Xenia Levenko. "Anhörigas upplevelser av andligt stöd : En litteraturstudie." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-48003.

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Bakgrund: Tidigare forskning visar att andligt stöd är viktigt, men att sjuksköterskor inte alltid uppmärksammar det i sitt arbete. Detta kan bero på tidsbrist eller brist på kunskap och utbildning inom det. Syfte: Att belysa andlighet och andligt stöd för anhöriga till personer som vårdas vid palliativ vård. Metod: Metoden som användes var en kvalitativ litteraturstudie. Analysmetoden som användes var ett beskrivande syntes. Det användes tio vårdvetenskapliga artiklar som datamaterial. Resultat: I resultatet framstod två teman varav fem subteman identifierades. Första temat var: Att låta tron ta plats där identifierades två subteman: Att ha tro som en trygghet och att utöva bön och religiösa ritualer. Det andra temat var: Betydelsen av att bli mött i sin troutifrån detta tema identifierades tre subteman: Att sträva efter att få andligt stöd, att få stöd av en sjuksköterska och att få stöd av en präst eller en andlig person. Slutsats: Slutsatsen som drogs var att andligt stöd är viktigt för anhöriga och att den kan fås i två olika former, av individen själv eller med hjälp av en präst eller sjuksköterska. Det kan framstå en implikation att sjuksköterskor lägger mycket fokus på andligt stöd för anhöriga men att patienters andliga behov glöms bort.
Background: Previous research showed that spiritual support is important, yet nurses do not pay much attention to this practice. This may be because of the lack of time, knowledge and training within it. Aims: To illustrate the importance of spirituality and spiritual support for relatives to people who are cared for in palliative care. Methods: The method that was used was a qualitative literature study. The analysis that was used was a descriptive synthesis. There were ten care science articles used as data material. Results: In the results there were two themes and five sub themes identified. The first theme was: To allow their faith to take place where of two subthemes were identified: To have faith as a feeling of safety and to practice prayer and religious rituals. The second theme was: The importance of being met in their faith. From this theme three sub themes were identified: To strive for spiritual support, to get support from a nurse and to get support from a priest or a spiritual person. Conclusions: The conclusion that could be drawn was that spiritual support is important to relatives and could be given in two different forms. It could either be given by the individual himself, or by a professional. There may arise an implication that nurses pay more attention to the spiritual support for relatives but forget about the patient’s spiritual needs.
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James, David L. "The consultation process involved in a diocesan synod as a means for the faithful to make known their spiritual needs to their pastors and to express their opinions on issues affecting the good of the Church." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0716.

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28

Kriel, Pieter Frederik. "Workers for the harvest producing and training the leaders the church needs to fulfil its missionary task /." Thesis, Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-09252009-012852/.

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29

Jogefält, Erik, and Björn Larsson. "Sjuksköterskors utmaningar inom palliativ vård i Sverige." Thesis, Ersta Sköndal högskola, Institutionen för vårdvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-5684.

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30

Rufino, Castro María. "Las necesidades espirituales como elementos en el bienestar del paciente paliativo." Doctoral thesis, Universitat Autònoma de Barcelona, 2015. http://hdl.handle.net/10803/289640.

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Desde los comienzos del movimiento “Hospice”, fundamento de los Cuidados Paliativos, la dimensión espiritual ha sido un objetivo central de la atención. Pese a ello, tanto por la naturaleza íntima y subjetiva de esta dimensión como por la falta de consenso sobre sus características, ha sido, hasta hace poco, el área menos desarrollada de los Cuidados Paliativos. Las personas, como seres espirituales, tienen necesidades espirituales. Estas necesidades son inherentes en el ser humano y emergen del interior de la persona manifestándose de manera transversal en cada cultura. Sin embargo, la desatención de las necesidades espirituales influye en el bienestar del paciente. La tesis aborda el tema de las necesidades espirituales en el paciente hospitalizado y atendido por un equipo de Cuidados Paliativos. Basándonos en ello, los capítulos 1 y 2 tratan de contextualizar la tesis centrándose en el ámbito de los Cuidados Paliativos y en la espiritualidad al final de la vida. En el capítulo 3 se describen el planteamiento y los objetivos de lo que serán los dos estudios llevados a cabo. En un primer estudio (capítulo 4) nos aproximamos a la dimensión espiritual de los pacientes a través de sus comentarios con contenido espiritual que verbalizaban espontáneamente. Y, posteriormente, (capítulo 5) diseñamos el segundo estudio en el que evaluamos directamente las necesidades espirituales del paciente relacionándolas con su bienestar. Para finalizar, en el capítulo 6 se expone una discusión general de los resultados de ambos estudios que servirá de base para la elaboración de las conclusiones finales de esta investigación y que se mostrarán en el Capítulo 7. Fruto de la misma puede concluirse que el modelo de espiritualidad utilizado en esta investigación es adecuado para valorar las necesidades espirituales al final de la vida y que cuando algunas de las necesidades no están cubiertas el paciente puede experimentar sufrimiento. El valor de esta investigación radica en cómo evalúa la dimensión espiritual del paciente paliativo a través de sus necesidades espirituales y las relaciona con el bienestar. Esta tesis intenta ser una ayuda para tratar de reducir la complejidad de la dimensión espiritual a aspectos más concretos facilitando así su evaluación.
From the beginning of the Hospice movement, one of the basis of Palliative Care, the spiritual dimension has been a central goal of care. Nevertheless, due to the intimate and subjective nature of this dimension as well as the lack of consensus on its characteristics, it has been, until recently, the less developed area of Palliative Care. People, as spiritual beings, have spiritual needs. These needs are inherent to the human being, emerge from inside the person and are manifested in every culture. However, neglecting the spiritual needs influences the welfare of the patient. This thesis addresses the issue of the spiritual needs of inpatients whereas are attended by a team of Palliative Care. Based on this, chapters 1 and 2 try to contextualize the thesis, focusing on the field of Palliative Care and spirituality at the end of life. In chapter 3, there is a description of the approach and objectives of the two conducted studies. In the first study (chapter 4), we analyze the spiritual dimension of patients based on the comments with spiritual content that they spontaneously verbalize. We designed the second study (chapter 5) to directly evaluate the spiritual needs of patients by relating them with their well-being. Finally, in Chapter 6, we expose a general discussion of the results of both studies that will be the basis for drawing up the final conclusions of this research. These conclusions are shown in Chapter 7. As a result, it can be concluded that the model of spirituality used in this research is suitable for assessing spiritual needs at the end of life and that when some needs are unmet, patients can undergo suffering. The value of this research lies in how it evaluates the spiritual dimension of palliative patients through their spiritual needs and welfare concerns. This thesis tries to help in reducing the complexity of the spiritual dimension to more specific aspects in order to facilitate its evaluation.
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31

Campbell, David S. "The need for spiritual formation training in seminary education and basic features of a spiritual formation curriculum." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thesis (M.A.)--Denver Conservative Baptist Seminary, 1993.
Appendix 1. "Addendum to 'Features of course design.'"-- Appendix 2. "Course handouts." Includes bibliographical references (leaves 153-159).
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32

Schofield, Rodney. "Bordering on faith : developing orthopraxis in response to spiritual need." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683012.

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33

PEIXOTO, CRISTIANO HOLTZ. "ORPHANS OF FATHER AND MOTHER: THE ANTHROPOLOGICAL NEED OF THE SPIRITUAL DIRECTION." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=36830@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
Um dos desafios que a Igreja enfrenta na atualidade é fazer com que a mensagem do Evangelho penetre nos corações humanos com profundidade, e isso se deve certamente à mentalidade hodierna, que exalta o individualismo. Existem diversas iniciativas pastorais que buscam atualizar sua linguagem para se tornarem capazes de falar ao coração do ser humano de hoje. Dentre essas, a Direção Espiritual, prática realizada no seio da Igreja desde os primeiros séculos, pode ser uma resposta coerente e mais compatível com a atualidade em virtude de sua própria dinâmica. O objetivo desta pesquisa é verificar em que medida a Direção Espiritual pode ser um auxílio para a pastoral contemporânea, estabelecendo-se inclusive como necessária do ponto de vista antropológico, uma vez que a maior necessidade do ser humano é a de ser acolhido como pessoa, mas também a de ser ajudado a abrir-se para Deus, para os outros e para o mundo.
One of the challenges facing Catholic Church today is to make the message of the Gospel penetrate human hearts deeply, and this is certainly due to today s mentality, which exalts individualism. There are several pastoral initiatives that seek to update their language to become able to speak to the heart of the human being today. One of this initiatives is the Spiritual Direction, a practice that has been practiced within the Church since the first centuries. It can be a coherent and more compatible response to the present situation by virtue of its own dynamics. The purpose of this research is to verify to what extent the Spiritual Direction can be an aid to the contemporary pastoral, establishing itself as necessary from the anthropological point of view, since the greatest need of the human being is to be welcomed as a person, but also to be helped to open himself to God, to others and to the world.
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34

Stull, Richard J. "Developing a habit of repentance and faith a Christian surprised by his need for the gospel /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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35

Wallace, Jeremy M. "Measuring change the need to quantify transformation in the context of Christian education /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p002-0848.

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36

Blanchard, Charmaine Louise. "Assessing the need for spiritual care and evaluating the usefulness of a spiritual assessment tool in a multicultural population of patients with life threatening illnesses in South Africa." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/11893.

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Includes bibliographical references (leaves 69-71).
To assess the need for spiritual care in a multicultural population of patients with life threatening illnesses in South Africa and to evaluate the usefulness of a spiritual assessment tool in introducing spiritual care into the consultation.
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37

Flowers, William Jeffrey. "Spirituality and health care the need for the inclusion of education concerning spiritual issues with dying patients in medical school curriculums /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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38

Buck, Harleah G. "The Geriatric Cancer Experience in End of Life: Model Adaptation and Testing." [Tampa, Fla.] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002305.

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39

Hardwick, Christopher George. "An exploratory study of the nature of spiritual need among the members of an Anglican congregation and an assessment of the implications for the practice of pastoral care." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343430.

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40

Schweriner, Mário Ernesto René. "O CONSUMISMO E A DIMENSÃO ESPIRITUAL DAS MARCAS: UMA ANÁLISE CRÍTICA." Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/459.

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Made available in DSpace on 2016-08-03T12:20:36Z (GMT). No. of bitstreams: 1 Tese - Mario Rene Schweriner.pdf: 1860815 bytes, checksum: 975dc1b7d47c23bb610c6facf206fd44 (MD5) Previous issue date: 2008-03-03
This thesis has the purpose to prove that, in the consumer society, consumerist individuals transcend their functional relation toward merchandises, trying to obtain, through prestige brands, a spiritual dimension that replaces or complement the traditional religious experiences, and that is fetished. Consumerism is a superlative of purchases, belongings and use, a dependence of non essential goods (superfluous) to satisfy endless desires. It is impossible to satisfy endless desires: therefore the expression transcendental goal of consumption, beyond the capacity to be achieved. The transcendental dimension of consumption, through the symbolism of merchandises potencialized by the prestige brands, give enchantment and sense to the individual, and fulfills the territory that belonged to the family, Church and community. The subject tries to obtain, with the brand-fetished merchandise, a satisfaction of his mimetic desire, and/or compensate absent or fragile values, which is strengthened by advertising. The ultimate meaning of life of materialistic individuals produces immediate effects which are positive for them as well for the economy, but in the future potentially negative for the planet, for the society, as well as for the individuals.
Esta tese objetiva comprovar que, na sociedade de consumo, indivíduos consumistas transcendem sua relação funcional com as mercadorias, buscando nas marcas de prestígio uma dimensão espiritual, que substitui ou complementa as experiências religiosas tradicionais, e que se revela fetichizada. O consumismo é superlativo de compras, posses e uso, uma dependência de bens não essenciais (supérfluos) para atender aos desejos sem fim. É impossível satisfazer a desejos sem fim: daí a expressão meta transcendental do consumo, posicionada além do alcance e da capacidade de atingi-la. A dimensão transcendente do consumo, por meio do simbolismo das mercadorias potencializado pelas marcas de prestígio, propicia encantamento e sentido ao indivíduo, e se presta a preencher o espaço outrora ocupado pela família, Igreja e comunidade. O sujeito busca, na mercadoria fetichizada pela marca, satisfazer seu desejo mimético, e/ou compensar valores frágeis ou ausentes, o que é reforçado pela propaganda. O sentido último da vida dos indivíduos materialistas produz efeitos imediatos que são positivos para eles e para a economia, mas potencialmente negativos mais à frente para o planeta, para sociedade e para os indivíduos.
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Lin, Yuh-Ru, and 林育如. "A Study of Spiritual Needs and Spiritual Well-Being of Adolescents with Cancer." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/23469752855121155741.

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碩士
國立臺灣大學
護理學研究所
92
The purpose of this research is to survey the spiritual needs and well-being of adolescents with cancer. The research was conducted in a medical center in Taipei. During the time of the research, there were 11 cases who fit the sample descriptions in the center, who were 13 to 18-year-old cancer patients. The researcher adopted descriptive qualitative approach in the interview. First the researcher made contact with patients in OPD or their ward. Then the interviews were conducted in a semi-structured interview form in quiet, undisturbed surroundings, such as a vacant clinical room, bed side, or patients’ homes. The interviews lasted from 35 to 90 minutes, 49 minutes on the average. Each interview was tape-recorded and then transcribed into narrative data. After analyzing the data with content analysis approach, the researcher came up with 1231 behavior units. Using quantitative analysis, these behavior units were classified into 5 categories in terms of spiritual needs, which are need for support 55.24%, need for hope 30.79%, need for explanation 5.61%, need for meaning 5.52%, and the need for belief 2.84%. There are 3 types of need for support, which are family, society, and recreation. There are 6 types of need for hope, which are soundness of health, accomplishment of tasks, better looks, helping others, participating activities, clearing material and non-material debt. The need for explanation contains life style, debt of previous lives, life challenges, genetic facts, and fate. The need for meaning contains happiness, personal missions, aliveness, never found, God’s will, life events-birth, age, illness and death. And the need for belief contains comfort and peace, care for soul, facing disease and challenge, being free from fear of pain and death. In terms of spiritual well-being, the behavior units are classified into 2 categories, which are positive (well) 69.05%, and negative (not well) 30.95%. The positive conditions include 12 types: calm, supported, hopeful, optimistic, joyful, grateful, trustful, peaceful, cherishing, content, fearless, and respectful. And the negative conditions include 18 types: upset, discontent, painful, passive, worried, stressful, sad, bored, complaining, scared, lonely, angry, distrusted, regretful, sorry, shocked, contradicted, and confused. The result of the study shows that when divided in two groups according to gender, the male and female cases don’t have significant differences regarding spiritual needs. However, the male cases tend to be more positive than females in spiritual well-being. When divided into two age groups-the younger and the senior adolescents, the senior tend to think about meaning and purpose of life more than the younger ones. But the two age groups are about the same in spiritual well-being. When divided into three groups according to the treatment stage-the cases who have stopped medication, the cases under treatment, and the cases that have returned because of relapse of cancer, the returned cases obviously have higher need for hope, meaning, and belief than the other two groups. And the cases under treatment are more positive than the other two in terms of spiritual well-being. The finding of this research may act as a reference of clinical nursing and related research. The factors that affect the spiritual need and well-being of adolescents with cancer include gender, age, and treatment stage.
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42

Hsu, Hsiao-Fen, and 許曉芬. "Effects of Spiritual care on Spiritual needs and Quality of Life in patients with depression." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/5z2hsp.

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碩士
義守大學
護理學系
107
Background: The research on the effects of spiritual care for patients with depression in Taiwan is scarce and yet to be developed. Objective: To examine the effects of spiritual care on the depression level, spiritual needs, and quality of life in patients with depression. Methods: The study was a pretest-posttest design, conducted at the psychiatric acute wards and outpatient clinics in a medical center in the southern Taiwan. Patients with a diagnosis of depression, over the age of 20, and agreed to participate in the study were recruited. A total of 19 patients were recruited and received individual spiritual care for eight times in 4-week span. The Chinese Version of Spiritual Interests Related to Illness Tool, the Hamilton Rating Scale for Depression, and the WHOQOL-BREF Questionnaire were assessed at baseline, the second and the fourth week. Descriptive statistics and repeated measures of variance analysis were used for analyses. Results: Significant findings were as follows. (1) Depression level significantly decreased overtime (p < .001). (2) The 2-week “positive attitudes toward life” domain had a higher score (Mean±SD=3.93±1.04) than those of baseline (Mean±SD=3.51±0.92, p< .05). (3)The 4-week “peaceful mind” domain had a higher score (Mean±SD=3.16±0.83) than those of baseline (Mean±SD=2.53±1.02, p=.029) (4) As for the quality of life, the 4-week “physical health” domain had a higher score (Mean±SD = 11.85±2.46) than those of baseline (Mean±SD = 10.71±1.97, p=.04); the 4-week (Mean±SD=9.43±3.15, p=.045) and 2- week (Mean±SD=9.75±3.40, p=.018) “psychological” domain had higher scores than those of and baseline (Mean±SD=8.17±2.79); the 2-week (Mean±SD=11.42±3.06, p<.01) and 4-week (Mean±SD=12.11±2.62, p<.01) “social relationships” domain had higher scores than those of baseline (Mean±SD=10.12±2.79). Conclusion: The eight times with 4 weeks of individualized spiritual care had a positive impact on depression level and quality of life in patients with depression.
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43

CHEN, PEN-TO, and 陳本篤. "The Spiritual Needs of, and Care for, the Elderly." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/41769541845200127709.

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碩士
輔仁大學
宗教學系
101
Abstract This research focuses on the spiritual needs of the elderly and studies how to provide them with spiritual care. It seeks a creative way of attaining this goal in institutions which take care of elderly people. The research used with‘qualitative research methods’of the spiritual needs of elderly people and discovered that they do indeed have such needs. This was complemented by reading on spiritual care so as to gain a knowledge of what is actually done in certain old peoples’ homes. The ‘observational method’ and ‘semi-structured interview’ were then used for an in-depth study of eight persons aged 75 or over in one particular home. After they took part in a new form of spiritual exercise, a Hymns of Praise Group, it was observed if this enabled them to meet the three objectives of spiritual care: (1) mutual companionship, (2) spiritual stimulus and growth, and (3) a feeling of joy and peace. With the consent of the eight persons, an in-depth sample study was undertaken and the results analysed, taking into account external behavior and inner feelings. There were eight important findings: (1) active participation, (2) willingness to share, (3) finding the activity meaningful, (4) family ambiance, (5) spiritual stimulus, (6) peace and joy, (7) hope, (8) acceptance and confirmation. These eight discoveries correspond to the six aims of the Hymns of Praise Group, which were (1) to increase faith in God, (2) to cultivate a sense of family, (3) spiritual companionship, (4) to awaken an interest in the value of life, (5) to arouse hope, (6) to meet together joyfully. The research proves that the elderly do indeed have the problem of spiritual needs, and that there are new ways of spiritual care which can provide for them. As a result the researcher makes two suggestions: (1) The spiritual care of the elderly is not limited to care, but should encourage positive activities to help them to grow and to find value in life; (2) the activities of this kind of group may be very varied. They can be related to the programme and curriculum of life education. This is worth being studied and promulgated by the government, related institutions and religious communities. Key words: the elderly, spiritual needs, spiritual care, in-depth sample, participant observation, semi-structured interview.
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44

LenniSastra and 蘭妮. "Identifying the Spiritual Needs of Hospitalized Indonesian Muslims with Cancer." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/92451127032843596524.

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碩士
國立成功大學
護理學系
102
Background: The incidence of cancer is increasing in Indonesia. Cancer holistically affects the patient’s life, causing not only physical and psychological problems, but also spiritual distress. However, spiritual needs of cancer patients have not been well studied, in particular for the Muslim population. Indonesia has the largest Muslim population in the world. Purposes: The purposes of this study were to identify the spiritual needs of Indonesian Muslim cancer patients during their hospitalization and to analyze differences of spiritual needs among demographic characteristics involve gender, age, types of cancer and length of time since diag-nosed. Methods: This was a cross-sectional descriptive study. Patients with all types of cancers, who self-identify as Muslim, who were at least 18 years old, were hospitalized and cooperative were recruited. The instrument was the Bahasa-version of the Spiritual Needs Questionnaire (SpNQ). Results: The study subjects involved 122 Indonesian Muslim cancer patients. Most of the participants were female and mean age was 41.08 years. Cancer in abdominal area was the most prevalent type. The mean length of time since diagnosed was 11.84 months. Religious needs domain and need to pray five times a day had been identified as the most important for Indonesia Muslim cancer patients during their hospitalization. Meanwhile, statistic test showed that there was the significant difference of spiritual needs among gender, age, type of cancer and length of time since diagnosed as cancer patients. Conclusion/Implication for nursing practice: The study showed the most important spiritual needs for Indonesian Muslim cancer patients and its differences among age, gender, types of cancer and length of time since diagnosed.. The findings of this study provided new information related Indonesian Muslim cancer patient by nurses. It can be used as guidance to provide spiritual care for by nurses.
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45

Tsai, Chia-Yu, and 蔡佳育. "Factors that Related to Spiritual Needs in Patients with Depression." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/2hm3m5.

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碩士
義守大學
護理學系
106
Objectives: Spiritual needs enhance one''s inner peace, Life satisfaction, treatment compliance, and positive health outcomes. However, few literatures targeted spiritual needs of patients with depression in Taiwan. The purpose of the study was to examine the relationships among family function, demographics, clinical factors and spiritual needs of patients with depression in Taiwan. Methods: Across-sectional survey was conducted at psychiatric clinics of a district and teaching hospital in southern Taiwan. A to total of 202 particpants completed a package of questionnaires. Insrtruments for the study included the Chinese version of Spiritual Interests Related Illness Tool, the Taiwanese Depression Scale, the Familay APGAR Index, and a personal profile. Data collection was colleted form April to October, 2017. Results: Participants reported their spiritual needs achieving at a moderate level across the five dimensions. Gender, marital status, religious beliefs, familay function, depression level, and suicide attempt were predictors of the specific dimensions on spiritual needs, which accounted for 6.5% to 17.5% variance of each spiritual needs dimensions each. Religious beliefs(beta=.12) was the predictors of “related to belif/religion”. Familay functional (beta=.16) was the predictors of “positive attitudes towards life”. Familay functional (beta=.17), suicide attempt(beta=-.21), gender(femle)(beta=.22) was the predictors of “love to /form others”. Familay functional(beta=.17), suicide attempt(beta=-.15) and gender(femle; beta=.22) were the predictors of “seeking for the meaning”. Familay functional(beta=.30) and suicide attempt(beta=-.20) were the predictors of “peaceful mind”. Conclusions: This preliminary study made a significant contribution to the literature on spiritual care in patients with depression. Enhancing family function, reducing depressive symptoms, and preventing suicide behavior would be beneficil to spirituality.
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46

Hsiao, Szu-Mei, and 蕭思美. "Exploration in Spiritual Distress and Spiritual Needs of the Patients with Advanced Lung Cancer during Therapeutic Transition." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/32295793415844005175.

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碩士
國立臺灣大學
護理學研究所
92
Cancer has been the leading cause of death in Taiwan since 1982. Currently, lung cancer is the first cause of death for female and the second one for male cancer patients. However, many advanced lung cancer patients complained that their spiritual distress was not considered important or well dealt with. Moreover, most nursing staff didn’t know much about spiritual needs of such patients. Therefore, the main purpose of this exploratory qualitative study was to explore spiritual distress and spiritual needs of the patients with advanced lung cancer during their therapeutic transition and their development stage of unfulfilled and fulfilled spiritual needs. Purpose sampling was adopted to invite 19 advanced lung cancer patients from the oncology floor of a medical center in the north of Taiwan. Participant observation and in-depth face-to-face interview were employed to collect data. The total number of interview times was thirty-eight, averagely two times for each participant. The interview data were analyzed with descriptive analysis and qualitative content analysis. The participants were aged between 38 and 81 and all but one male were married. Most of them (47%) had no education beyond elementary school. About 84% of the participants had a religious belief and most participants (32%) were Buddhists. Furthermore, 39% of the participants were informed of lung cancer within half a year. Most participants (63%) had fixed primary care givers in the hospital. The results showed that the spiritual needs of the participants with advanced lung cancer during therapeutic transition were: (a) helping them accept their doctors’ diagnoses and increase their survival hope, (b) helping them establish concrete outlooks on life, value, and belief, (c) helping them feel fulfilled with love, (d) helping them build good relationships with God, and (e) helping them face death peacefully. The results also indicated that the spiritual distress of the advanced lung cancer patients during therapeutic transition were derived from (a) a disturbance in the outlooks on life, value, and belief, (b) a disturbance in human love, (c) a disturbance in the relationship with God, and (d) fear of facing death. Only one participant didn’t have spiritual distress. The fulfillment of the advanced lung cancer patients’ spiritual needs was involved with two-staged or three staged shock and adaptation. The three-staged fulfillment of spiritual needs included: (Stage 1) shock and initial adaptation, (Stage 2) spiritual distress, and (Stage 3) re-adaptation and spiritual satisfaction. The two-staged one included: (Stage 1) shock and initial adaptation and (Stage 2) re-adaptation & spiritual satisfaction. However, the fulfilled spiritual needs may become unfulfilled again due to patient wavering life belief and physical distress. The unfulfillment of the advanced lung cancer patients’ spiritual needs was involved with three developmental stages: (Stage 1) shock and initial adaptation, (Stage 2) spiritual distress, and (Stage 3) re-adaptation & spiritual disturbance. Some other factors of the unfulfillment of spiritual needs related to patients or their family members contained (a) family fear of patients unable facing death, (b) family unwillingness to accept the truth or doctor’s diagnosis, (c) family restriction on visiting for protective isolation, (d) family unwillingness to accept the truth or doctor’s diagnosis, (e) patient’s unwillingness to talk, (f) patient’s verbal impairment due to medical treatment or the handicapped, or (g) patient’s atheism or patients losing faith on God. Furthermore, some other factors which unfulfilled the patients’ spiritual needs were related to the medical professionals. They were: (a) worry about intruding patient privacy, (b) worry about the religious conflict with patients, (c) lack of spiritual care knowledge, (d) lack of time or (e) inadequate self-preparation. The findings of this study can help health care professionals (a) to detect the patients with spiritual distress as early as possible, (b) to accurately or precisely assess their spiritual distress and needs, and (c) to provide the patients and their family members with holistic nursing practice by actively unifying the help or support from the patients’ relatives and friends, the health care professionals, and religion or/and religious groups. Furthermore, they can help schools emphasize life and death, spiritual nursing, and palliative nursing education, which in turn facilitates health care professionals’ understanding the knowledge and skills in spiritual nursing. In addition, these findings could be a tool for quantitative questionnaire development and be a guide to the spiritual care model for domestic cancer patients.
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47

Yeh, Chieh-Ting, and 葉婕婷. "Relationships between spiritual needs and depression symptoms in patients with cancer." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/54gn75.

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碩士
義守大學
護理學系
106
Background: Health professionals should focus on physical care rather than spiritual care while working with cancer patients throughout the treatment period. However, there are limited aricles examining the relationships between spiritual needs and depression. Objective: The purpose of the study was to examine factors that are related to spiritual needs and depression among patients with cancer, and to extend the understanding of the relationships between spiritual needs and depression. Methods: A cross-sectional and correlational research design was conducted using convenience sampling method to collect data at a regional teaching hospital in southern Taiwan. A total of 139 hospitalized participants completed a series of questionnaire; that include the Taiwanese Depression Questionnaire, the Chinese version of the Spiritual Interests Related to Illness Tool, the Family Function Assessment Scale, and a personal profile. Data collection occurred between February and June of 2018. Results: Participants reported a mean scoe of 18.78 (SD=3.48) on the overall satisfactory spiritual needs. The lower the satisfactory spiritual needs, the higher the depression (r = -.27, P = .001). Subjective health status (Beta = .37, R2 (adjusted) = .13, P <.001) was a predictor of satisfactory spiritual satisfaction; explained total variance of 13.3%. Subjective health status (Beta = -.42, △R2 (adjusted) =16.6%, P <.001), satisfactory spiritual needs (Beta = -.29, △R2 (adjusted) =9.1%, P < .001) and family function (Beta = -.19, △R2 (adjusted)=2.1%, P < .001) were predictors of depression; explained total variation of 27.8%. Conclusion: To improve subjective health status and maintain family support are contributed to less degree of depression in patients with cancer.
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48

Hsiao, Szu-Mei, and 蕭思美. "Exploration of Spiritual Distress and Spiritual Needs for the Hospitalized Patients with Advanced Cancer and Their Primary Family Caregivers." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/96383317614014659809.

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博士
國立陽明大學
護理學系暨研究所
98
Background: The World Health Organization stressed that health professionals should give holistic care to patients with terminal illness. This includes bio-psycho-social and spiritual nursing. Cancer has been the leading cause of death in Taiwan; furthermore, the rise in cancer related deaths is still apparent. Research shows that the unmet spiritual needs of primary family caregivers (PFC) also influenced patients with advanced cancer (PAC) and how their beliefs and needs were met. However, many nurse clinicians have concerns about the difficulties of providing spiritual care for ethnic-Chinese cancer patients within their cultural context, and this is a result of lack of knowledge and training. There has been little research completed on the potential impact of different living regions; Chinese cultural values; various religious influences; and the spiritual needs and spiritual distress of PAC and PFC in the community-based teaching hospital in south Taiwan. Purpose: The purpose of this qualitative study was to explore spiritual needs and spiritual distress of PAC and PFC during hospitalization. Moreover, an examination of the unmet spiritual needs will be discussed. Method: A qualitative exploratory study was used. A purposive sampling of PAC and PFC during medical hospitalization was obtained from a community-based army teaching hospital in south Taiwan. Data was collected by participant observation and in-depth face-to-face interviews. The interview data was analyzed with descriptive, qualitative content analysis. Results: A total of 43 informants including 21 PAC and 22 PFC participated in this project. In the PAC group, 11 of them were female, aging from 33 to 78 years old (M + SD = 55.6 + 10.2). Most of them were married (n = 14); had graduated from elementary school (n = 6); and were practicing Buddhists (n = 10). In the PFC group, 14 of them were female, aging from 34 to 80 years old. Most of them were married (n = 18); graduated from elementary school (n = 6); and were Buddhists (n = 10). The relationships of the PFC group were reported to have spouses (n = 11); had adult sons and daughters (n = 9); and had siblings (n = 2). This research was conducted with 9 dyadic samples of PAC and PFC, and the others were independent samples. During hospitalization, the PAC and PFC identified spiritual needs both the palliative phase and the dying phase: (a) the need to foster faith/confidence and hope for medicine and/or God, such as seeking help from complementary and alternative medicine (CAM) and God(s); and performing resuscitation upon death; (b) to understand the meaning and values of life; such as having the courage to face the challenges of life; getting married; having jobs; fulfilling one’s duties; helping others; knowing the value of suffering in the life; and having faith/beliefs; (c) to experience more reciprocal human love and forgiveness, such as accepting and searching for other’s love and support; showing care and gratitude for others; forgiving others; praising God/Heaven; and (d) to assist in facing death peacefully; such as obeying God’s/Heaven will; expressing one’s living will/hope; dying without physical and psychological pain; understanding the timing of death; and finally reaching a destination in the afterlife. Furthermore, the differences of spiritual needs between PAC and PFC are as follows: (a) PFC emphasized the need to inform relatives and say goodbye in order to die peacefully; (b) PAC emphasized the need to maintain a certain physical appearance in order to preserve their dignity; nurture one’s willpower; learn about the experiences of cancer survivors; and identify one’s own life experience for understanding the meaning and values of life. Moreover, the dissimilarity of spiritual needs between PAC and PFC is that, the PAC pointed out the need to understand God(s)’ will during the palliative treatment phase. However, the PFC identified the need to forgive each other, inform relatives and say goodbye to PAC in the dying phase. The discrepancies of spiritual needs are gender related. The female caregivers mentioned symptoms of relief, and caring and gratitude for others. Through the investigations, the PAC and PFC experienced the following spiritual distress in both palliative and dying phases: (a) a disturbance in human love and forgiveness; the inability to forgive others; and lack of family’s love and support; (b) hopelessness from advanced cancer, such as disappointment in CAM; expressed doubt on survival opportunity; loss of or no confidence in health professionals; (c) a disturbance in facing death peacefully, such as fear in facing the unknown world; fear of physical and psychological pain before death; and (d) doubt in the meaning and values of life, such as the value of human existence. The differences of spiritual distress between PAC and PFC suggest that: (a) PAC expressed notion of guilt from being a burden on significant others. While on the other hand, PFC drew attention to lack of consistent love and caring related to the PAC belief in a disturbance in human love and forgiveness; (b) PAC expressed anxiety/concern about unfulfilled duties. However, PFC elaborated on a feeling of guilt in facing family member’s death, and the inability to help PAC to face death peacefully. They expressed a feeling of fear of facing the future alone. (c) PAC claimed that they troubled others’ judgments due to their disturbed body image; lack of willpower to fight cancer; and the inability to fulfill one’s duties related to doubting the meaning and values of life. The differences of spiritual distress of PAC and PFC in relation to different phases include: (a) During dying phase, PAC described distress and lack of willpower to fight cancer, but PFC reported a sense of guilt in facing family member’s death, and expressed fear of facing the future alone. The discrepancy of spiritual distress had a strong relationship to gender. Female caregivers worried about PAC physical and psychological pain before death. On the other hand, PFC thought about not forgiving others when PAC was confined to bed for more than 50% of waking hours. Conclusion: The PAC and PFC needed love, faith, hope, and peace to bring meaning and value to their lives, to help them come to terms with death. The acceptance of death also came from the help of health professionals, family, significant others, and Heaven and God when it was imminent. When the values of life are not supported, the need for spiritual fulfillment occurred. Moreover, the investigation found that the unmet spiritual needs resulted in spiritual distress. The findings of this study can empower health professionals to unify support systems to meet the needs of PAC and PFC for higher quality oncology care.
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49

Kuo, Chia-Hui, and 郭佳慧. "Spiritual Needs of Junior High School Students with Internet Addiction Disorder in Taiwan." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/68088155945957965279.

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Abstract:
碩士
國立陽明大學
臨床暨社區護理研究所
96
The aim of this study is to investigate spiritual needs of the nine-grade junior high school students with Internet Addiction Disorder(IAD). Adopting an explorative qualitative research, a purposive sample of 30 informats including15 males and 15 females from a municipal junior high school in Pei-Tou administrative distict were invited to participate in this project. They were reported with potential IAD by Chinese Internet Addiction Scale. The average age of the informants wasfifteen years old. Seventy perent of them reported having no particular religious belief; 57% of them were the second born child in his/herfamily; and the family’s financial status of 87% was reported as middle wealthfare class. Half of the informants cited Internet-commuinciation friends were the most influential persons to them; 93% reported getting support from close friends; 87% reported having steady boy/girl friends; and 57% were developing intimate relationships with boy/girl friends. Four types of spiritual needs of the informants revealed in this project were identified. First, needs for love - 33% (n = 10) of the informants had the needs for a friend(s) who is(are) willing to understand them, to relieve their sense of loneliness,to develop an intimate relationship, to support them, and to express emotion traisl and affective feelings. Second, needs of serching for meanings and purposes of life - .23% (n = 7) of the informants had the needs to self-record, express, and state the values of existence by self-approval of being approved by others Third, needs for getting confidence - 20% (n = 6) the informants need others to empower their self-confidence and to help relieve pressure from school’s academic requirements. Last, needs of desire to learn the guidance for the future - 7% (n = 2) informants wished to get help from Internet fortune-telling and horoscope for the direction and hope for the future. Finally, a conceptual framework was developed to depict this phenomenon. Meanwhile, some suggestions were made for future researchers (a) to develop tools for the spiritual needs of junior high students with IAD based on the qualitative findings in this project; (b) to develop the supportive relationships and networks among campus teachers, parents and the teenagers with IAD; (c) to further explore the nature and impacts of the IAS phenomenon across various teenager’s populations; and (d) .to develop workable strategies and appraise the related outcomes for the severe IAD teenagers.
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50

Wong, Haw Ran, and 黃浩然. "The Effect of Personal Spiritual Needs, Perceived Value and Risk on Organizational Spirituality Adoption." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/27007523210963615604.

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Abstract:
博士
輔仁大學
商學研究所
100
Organizational spirituality, as a form of workplace spirituality, is the specific form of spirituality an organization holds, promotes and intends to communicate to its members. This particular form of spirituality can be seen as an integrative mechanism that motivate employees toward the organizational values and mission and enhance the commitment to them. The importance of workplace spirituality was generally affirmed by past researches, based on the assumption of acceptance of the employees, where passivity was neglected. This study aimed to understand more the motivational goals that promote the interaction of spirituality and its acceptance; and the obstructing factors that hindered the interaction, especially in a multi-culture and religion context. Based on the Social Exchange Theory, where the interaction of organizational spirituality might be seen as a form of social exchange, this research intended to, (1) identify the motivational and hindrance factors involved in the adoption of organizational spirituality, where perceived risk and value theories were seen as useful, (2) clarify the nature of the constructs of perceived risk and value in organizational spirituality acceptance, and (3) extend the research of spiritual needs, perceived risk and value into organizational spirituality adoption by proposing a valid, reliable and workable framework. In line with scale development procedures using Structural Equation Modeling (SEM), the three phases this research involved in are the scale development and purification, constructs validation, the hypothesis testing and framework validation. This research proposed that the multi-facet spiritual needs, perceived value and perceived risk concepts, consistent with the findings of previous studies on social exchange wherein the religious and cultural factors had great influence, might be extended into the understanding of organizational spirituality adoption. The results support the proposed framework, where spiritual needs, perceived risk and value are found having significant impact on the adoption. The spiritual needs is identified as a latent variable, with the affective, divine, constructive, and meditative dimensions; the perceived risk is identified as a latent variable, with the social, psychological, temporal, and significant dimensions; and the perceived value is identified as latent variable, with the superiority, hedonism, transcendence, order, security, and spirituality dimensions. Further, spiritual needs, perceived risk and value are also found related. The findings therefore generally support the understating of organizational spirituality adoption as a social exchange process that is needs driven, risk avoiding and benefits seeking.
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