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Journal articles on the topic 'Spirituality in art'
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1
Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics." Physical Culture and Sport. Studies and Research 68, no. 1 (December 1, 2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.
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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
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Bell, Simon. "Art Therapy and Spirituality." Journal for the Study of Spirituality 1, no. 2 (November 17, 2011): 215–30. http://dx.doi.org/10.1558/jss.v1i2.215.
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Asani, Ali S., and Seyyed Hossein Nasr. "Islamic Art and Spirituality." Journal of the American Oriental Society 110, no. 1 (January 1990): 169. http://dx.doi.org/10.2307/603981.
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Farooqi, Waheed Ali. "Islamic Art and Spirituality." Idealistic Studies 22, no. 3 (1992): 240–41. http://dx.doi.org/10.5840/idstudies19922231.
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Mann, Vivian B. "Spirituality and Jewish Ceremonial Art." Artibus et Historiae 24, no. 48 (2003): 173. http://dx.doi.org/10.2307/1483736.
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Barrus, Erin. "Unification of Art and Spirituality." Open Journal of Occupational Therapy 12, no. 3 (July 15, 2024): 1–3. http://dx.doi.org/10.15453/2168-6408.2379.
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Popczyk, Maria. "The spirituality of art after Kandinsky." Art inquiry, N 19 (28) (2017): 89–105.
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Volkova, Polina S., and Viktor I. Shakhovsky. "Spirituality in the Aspect of Art." Music Scholarship / Problemy Muzykal'noj Nauki, no. 4 (December 2020): 187–98. http://dx.doi.org/10.33779/2587-6341.2020.4.187-198.
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Suryanto, Ricky, and Gregorius Genep Sukendro. "Menguak Makna Manusia dan Spiritualitas (Studi Analisis Semiotika Pada Karya Seni Instalasi “Antara” oleh Monica Hapsari)." Koneksi 5, no. 2 (September 29, 2021): 406. http://dx.doi.org/10.24912/kn.v5i2.10406.
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This research examines the meaning of human beings and spirituality contained in the artwork of Antara by Monica Hapsari. The theories used in this research are human theory, spirituality, visual communication and semiotics. This study uses a qualitative descriptive approach with Charles Sanders Peirce's semiotic analysis technique consisting of signs, objects, and interpretations. The method used in this research is analytical method using Charles Sanders Peirce's semiotic triangle. In this study, it was found that Antara's artwork carries a message conveyed by the artist in the form of installation art about the meaning of humans and spirituality. The use of visual signs makes this work of art considered valid as a medium of visual communication because it becomes a forum for the artist to carry out communication activities with the audience.Penelitian ini membahas makna manusia dan spiritualitas yang terdapat dalam karya seni Antara oleh Monica Hapsari. Teori yang digunakan pada penelitian ini adalah teori manusia, spiritualitas, komunikasi visual dan semiotika. Penelitian ini menggunakan pendekatan kualitatif yang bersifat deskriptif dengan teknik analisis semiotika Charles Sanders Peirce yang terdiri dari tanda, objek, dan interpretasi. Metode yang digunakan dalam penelitian ini adalah metode analisis menggunakan segitiga semiotika Charles Sanders Peirce. Dalam penelitian ini ditemukan bahwa karya seni Antara membawa sebuah pesan yang disampaikan oleh senimannya dalam bentuk karya seni instalasi mengenai makna tentang manusia dan spiritualitas. Penggunaan tanda-tanda visual menjadikan karya seni ini dianggap sahi sebagai media komunikasi visual karena menjadi wadah bagi senimannya untuk melakukan aktivitas komunikasi terhadap khalayak.
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White, Richard J. "Kandinsky." Religion and the Arts 23, no. 1-2 (March 25, 2019): 26–49. http://dx.doi.org/10.1163/15685292-02301002.
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Abstract In Concerning the Spiritual in Art (1911) and other writings, the artist Wassily Kandinsky (1866–1944) pursues several guiding questions concerning the spiritual aspects of art. For example: What is the relationship between art and spirituality? How does a work of art express spiritual ideas and themes? And would it be helpful to think of the artist as a kind of visionary or a spiritual seer? In this article, I reconstruct Kandinsky’s theory of art and I clarify his understanding of what spirituality is. Then I return to the three guiding questions listed above to consider the relationship between art and spirituality in the light of Kandinsky’s views. I argue that both Kandinsky’s writings and his paintings help to illuminate the spiritual dimension of art, and his pioneering text, Concerning the Spiritual in Art, remains an important starting-point for reflections on this theme.
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Rapatskaya, Lyudmila A. "Spirituality as a Category of Musical Art and Education." Musical Art and Education 8, no. 2 (2020): 34–53. http://dx.doi.org/10.31862//2309-1428-2020-8-2-34-53.
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Postmodern methodology, which influenced the development of the human sciences of the XXI century, teaches researchers to freely use any concepts and definitions outside of the original semantic context. The author of the article, opposing this practice, defends the traditional methodological foundations of the national pedagogy of music education, identifying the problem of ambiguity and inconsistency of understanding the category of spirituality in modern music and pedagogical research. Identification of the original meanings and clarification of the categorical specifics of spirituality is impossible outside of theological sources that capture the “mechanisms” of centuries-old experience of spiritual knowledge of the world and man. Recognizing the spirituality as the highest reality of human existence, it is suggested that in the pedagogy of music education this category is the basis for a dialogue of scientific and religious knowledge. Scientific interpretation of the category of spirituality in musical art and education is impossible without the correct “translation” of theological pedagogical attitudes into the language of music and musical creativity. Historical and cultural analysis of spirituality as a “super-understanding” of the existence of music is revealed using a comparison of religious meanings with the real sound “analogs”. The appeal to the Russian musical heritage allowed us to identify significant trends between “spiritual” and “artistic”. The first trend is the dominance of spirituality in temple music. It is confirmed by the birth of the artistic Canon of Orthodox temple singing, which emphasizes the semantic depth and grace of prayer texts. The article highlights the norms of the embodiment of spirituality in music, born in the bowels of the theory of its “inspired” origin, as well as the time cycle of the revival of the spiritual dominant in the phenomenon of the “Orthodox musical Renaissance”. Another trend is related to the development of spirituality in secular musical genres. The article notes the ambiguity of the contact between “spiritual” and “artistic” in secular music, the semantic diversity in the implementation of spirituality by Russian composers from its Evangelical understanding to mystical “author’s” interpretations. The transformation of the content components of spirituality into morality in the public consciousness of Russia and their further interaction contributed to the formation of the now widespread, but clearly insufficiently researched concepts of “spiritual and moral education” and “spiritual and moral culture”. In the content of modern music and pedagogical education, the moral component outside of its spiritual context is taken into account to a greater extent. All the above points to the need to develop a new master’s degree program that takes into account the following interrelated factors: the centuries-old experience of embodying spirituality in the musical art, the secular nature of the training of future music teachers.
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Benedict, Jessieca Joseph, Mohd Fazli Othman, Syed Zamzur Akasah Syed Ahmed Jalaluddin, and Rafeah Legino. "The Spirituality of Papar Landscape." Environment-Behaviour Proceedings Journal 7, SI9 (October 10, 2022): 75–79. http://dx.doi.org/10.21834/ebpj.v7isi9.3941.
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Art's function has allowed artists to express themselves for centuries. Art was once created solely for religious reasons, especially with the rise of the Catholic Church. The Industrial Revolution and the church's declining influence in the 19th century opened people's eyes to emotion and imagination, which Romanticists later portrayed artistically. This led to nature mysticism and landscape paintings. Similarly, St. Ignatius' Ignatian Spirituality corresponds to the divine yearning in nature. Spirituality and art can go hand in hand, say Jesuit priest-artists. Mystical landscapes reveal humanity's spiritual connection to nature. Artists explore emotion and spirituality through monochromatic art because it can provoke deeply personal experiences My art explores landscape's spirituality. I like how it evokes spirituality, longing, and comfort. Keywords: Spirituality; Papar Landscape eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by E-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer-review under responsibility of AMER (Association of Malaysian Environment-Behavior Researchers), ABRA (Association of Behavioral Researchers on Asians), and cE-Bs (Centre for Environment-Behavior Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7iSI9.3941
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Fehlner, Jacqueline. "Spirituality and Art Therapy: Living the Connection." Canadian Art Therapy Association Journal 15, no. 2 (December 2002): 34–35. http://dx.doi.org/10.1080/08322473.2002.11434762.
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Zhyhaylo, Natalia, Oleksii Sheviakov, Iryna Burlakova, Yanina Slavska, Ihor Ostapenko, and Oleksandr Gerasimchuk. "THE PSYCHOLOGY OF SURVIVAL AND THE ART OF WINNING IN WAR." PUBLIC ADMINISTRATION AND LAW REVIEW, no. 1 (March 30, 2023): 72–86. http://dx.doi.org/10.36690/2674-5216-2023-1-72.
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During the war that is currently in Ukraine, the role of a psychologist is difficult to overestimate. The articles are devoted to the study of the peculiarities of survival psychology and the art of victory in the war. The purpose of the article is to analyze the sources, to characterize the modern interpretation of the theory of survival and victory during the war, not only in the psychological and pedagogical, but also in the cultural and philosophical aspect. Realizing the purpose of the study, it is necessary to solve the following tasks: to update the essential features of the history of the culture of survival in the psychological sense; consider the art of victory from the standpoint of the theory of methods of pedagogy and psychology. Basic research methods include historical and comparative methods, methods of generalization and interpretation of the findings of different authors, retrospective and comparative analysis. With the purpose of spirituality formation of the personality of young people we have proposed: the concept of "spiritual personality"; the author's psychological structure of spiritual personality; the author's model of spiritual identity formation of youth; the training programme of development of spirituality of the individual; thematic plan of the special discipline "psychology of the formation of spirituality of the personality"; criteria for the development of spirituality of the individual; the sources of the personal spirituality. Comparison of the distribution of students' spirituality levels "before" and "after" the implementation of the program of spiritual formation of personality "was carried out. The comparison has confirmed the need to implement a program of spiritual formation of personality for young people, especially during the war.
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Rensing, Britta. "Individual belief and practice in neopagan spirituality." Scripta Instituti Donneriani Aboensis 21 (January 1, 2009): 182–95. http://dx.doi.org/10.30674/scripta.67350.
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This article deals with Neopaganism, which is one of the fastest growing spiritual practices today. Neopagans are often placed in the field of new religions and new religious movements. When focussing on the world-view shared by these groups, this classification is correct, but no neopagan practitioner believes and practices like another. Neopagan spirituality is flexible and personal, which is often expressed in the art of poetry. Practitioners of this way of spirituality, where there are no texts or other sources telling them what to believe and how, turn to producing art for their personal spiritual development. While dogma is strictly rejected in postmodern spirituality, art obviously has become a very important element on the individual’s way to find her or his place in life and in the world.
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Poerwoko, Widya. "Eco Art: Bamboo and Silat Spirituality in the Integrated Space Design." Journal of Urban Society's Arts 6, no. 1 (April 30, 2019): 63–80. http://dx.doi.org/10.24821/jousa.v6i1.3371.
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Eco Art: Bambu dan Spiritualitas Pencak Silat dalam Disain Ruang Terintegrasi. Berita tentang perubahan iklim dalam fenomena Global Warming penting untuk diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir liar di pemukiman penduduk, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual. News about climate change in the phenomenon of Global Warming worth seriuos considerations. Although these events are difficult to imagine by rural communities, in fact the phenomenon has resulted in farmers experiencing crop failure and can hardly predict cropping time. Apart from this phenomenon, environmental problems also occur at the foot of Mount Merapi, Sleman, Yogyakarta. Illegal sand mining in residential areas has resulted in a shrinking of the plant population and impared the land use, resulting in a decrease both in the groundwater and surface water level. Environmental damage starts from the split of people’s perspectives as a result of the emerging separations between humanism and ecology, knowledge and values, and the body and spirituality. Pencak silat, as an indigenous Indonesian martial art that is subject to harmony between humans and the natural environment on which they live, can arise the awareness of local people to reconsider habits that are harmful both to the environment and nature. Integrated Space Design as the aesthetic manifestation of Eco Art, is an artwork created to address environmental problems that occur in the foot area of Mount Merapi namely by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and their surrounding nature, by using bamboo plants as its main media, and silat spirituality as an inspiration in order to sustain the living power of the local community, both ecologically and spiritually.
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Waluyo, W. "Transidentalisme Seni dan Budaya: Kajian Apresiasi Kritis Estetika Islam." JURNAL PENELITIAN 12, no. 1 (February 1, 2018): 65. http://dx.doi.org/10.21043/jp.v12i1.4130.
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<p>This article discusses about art from the point of view of Islamic spirituality. This is a study of the most important aspects of an art inspired by Islamic values, including literature, music, and other forms of art. Thus the deeper a person penetrates the meaning of Islamic art, the wider one understands of the relationship between art and Islamic spirituality. Arts are then refined by Islamic conception. Islam blesses every work of art that is in compliance with the Islamic teaching. The blessed works form a unique way of life that is in accordance with the norms of Islamic values. Acculturation of arts and local culture according to Islam is not value free, rather it is value bound.</p>
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LaRochelle, Dominic. "Making the New Appear Old." Nova Religio 17, no. 3 (February 2013): 64–83. http://dx.doi.org/10.1525/nr.2014.17.3.64.
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The following article describes and analyzes the spirituality of taiji quan in the West. Constructed around a particular North American perception of this Chinese martial art, the spirituality is based on discursive strategies that enable authors of taiji quan books (and their readers) to make sense of their practice in a North American context. Using reception theories and Gadamer’s notion of fusion ofhorizon, three points will be highlighted here: 1) taiji quan books published in North America since the 1960s present this martial art as a spiritual practice 2) which the authors perceive as a Chinese Daoist spirituality 3) but which in fact is actualized in a North American socio-cultural context so that it meets the expectations of a certain category of practitioners. This means that the “spirituality of taiji quan” as presented by Western books has less to do with Chinese religious tradition than contemporary spirituality cloaked in old Daoist imagery.
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Goud, Johan. "Art and Spirituality. Explored on the Levels of Experience, Meaning and Research." Perichoresis 18, no. 3 (July 1, 2020): 21–32. http://dx.doi.org/10.2478/perc-2020-0014.
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AbstractThe area where literature, art, music, religion, spirituality, and philosophy split off from, run parallel to each other, and merge again is like a delta. This essay explores the complex interrelations between art and spirituality on three levels. First on the level of spiritual experience, exemplified by experiences of the art of still life (the painter Morandi, the poet Kopland). On the second level, several questions about meaning are analyzed, beginning with the question of meaning posed by the work of art itself. Both art and spirituality presuppose an open and receptive attitude. In philosophical reflections on the meaning of art, some aim primarily at its relevance for our insight into the reality of things, people, and animals, while others are more concerned with its significance for human action. Thirdly, some problems on the level of research are discussed. Research invites us to come to a critical relativization of what we have seen, heard, or read and also allows us to see that the often presupposed ‘immediacy’ of our experience is in fact mediated by pre-given schemes and habits. Three reasons are given to answer the question why it is meaningful to research these mediations and to search for the authentic meanings of art works (in particular works of literature) themselves.
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Hyun, Soojung. "Mapping Spirituality in the Art of Sook Jin Jo." Religion and the Arts 27, no. 1-2 (April 11, 2023): 43–61. http://dx.doi.org/10.1163/15685292-02701017.
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Abstract Korean-born artist Sook Jin Jo has produced a multidisciplinary array of sculptural installations for over three decades. Her primary materials consist of discarded wooden furniture, abandoned industrial materials, and trees from the natural environment. The assemblages, installations, and public art projects from these materials offer a renewed perspective on art. Sook Jin Jo broadens her philosophical interpretation of art by transforming crude objects into significant art. Her materials are taken from various resources not only to create original visual forms, but also to convey profound meaning in our everyday lives. In the context of “Being is born of Non-Being,” the artist’s spiritual and philosophical views are deeply connected to Taoism, which is coherent with Zen Buddhism. Meditation Space (2000) invites people to contemplate nature in a manner that resonates as a sacred space. Jo’s recent distinguished works have comprehensively synthesized the pieces she has done so far. In Art House (Art + Architecture) and Art House Chapel II (Art + Architecture), two nondenominational chapels extend beyond institutional religions. Her work profoundly touches the meaning of spirituality and harmony that embraces the history of the sites she utilizes within the art context. Jo’s site-specific works correspond to the healing of human beings and society rather than being aligned with traditional religious beliefs.
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Poerwoko, Dr Widya. "Eco Art Bamboo and Silat Spirituality in the Integrated Space Design." International Journal of Creative and Arts Studies 6, no. 2 (July 24, 2020): 139–56. http://dx.doi.org/10.24821/ijcas.v6i2.3424.
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ABSTRACTToday environmental damage has become an alarming issue. Such a problem also occurs at Sleman located in the foot of Mount Merapi, Yogyakarta. Illegal sand mining around settlements has resulted in shrinking plant populations and damage to land use, which has resulted in decreased groundwater and surface water. Environmental damage begins with fragmentation in people’s worldview resulting from the emerging humanism-ecology, knowledge-values, and the body-spirituality separations. Pencak silat, as an indigenous Indonesian martial art that is subject to the harmony between humans and the natural environment in which they live, can inspire the awareness of local people to reconsider the habits harmful to the environment and nature. The Integrated Space Design as an aesthetic manifestation of Eco-Art is an artwork created to address environmental problems occurring in the foothills of Mount Merapi by creating a space that bridges the interactions between humans, between humans and their artificial environment, and between humans and the surrounding natural environment by using bamboo plants as the main media, and silat spirituality as the primary inspiration the local community’s capacity of living, both ecologically and spiritually. ABSTRAK Perubahan iklim dalam fenomena Global Warming penting diperhatikan. Meski peristiwa tersebut sulit dibayangkan oleh masyarakat pedesaan, namun faktanya fenomena tersebut telah mengakibatkan para petani mengalami kegagalan panen dan hampir tidak dapat lagi memprediksi waktu tanam. Di luar fenomena tersebut, persoalan lingkungan juga terjadi di kaki Gunung Merapi, Sleman, Yogyakarta. Penambangan pasir di pemukiman, telah mengakibatkan menyusutnya populasi tumbuhan dan rusaknya tata guna lahan, sehingga berdampak pada menurunnya permukaan air tanah dan air permukaan. Kerusakan lingkungan berawal dari terpecahnya cara pandang orang akibat dari munculnya pembedaan antara humanisme dengan ekologis, pengetahuan dengan nilai-nilai, dan tubuh dengan spiritualitas. Pencak silat, sebagai seni bela diri Indonesia yang tunduk pada keselarasan antara manusia dengan lingkungan alam tempat hidupnya, dapat menggugah kesadaran orang setempat untuk mempertimbangkan kembali kebiasaannya yang dapat merugikan lingkungan dan alam. Integrated Space Design sebagai manifestasi estetis Eco Art, merupakan karya seni yang diciptakan untuk menjawab persoalan lingkungan yang terjadi di kawasan kaki Gunung Merapi, yaitu dengan mewujudkan ruang, wadah atau jembatan interaksi antar manusia, manusia dengan lingkungan buatannya dan alam seputar hidupnya, dengan menggunakan tanaman bambu sebagai medium utamanya, dan spiritualitas silat sebagai inspirasinya sehingga dapat melestarikan daya hidup masyarakat setempat, baik secara ekologis maupun spiritual.
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Girlie R, Bolivar, Villaroman John Jason M, Alshehri Majed Abdullah, and Balaria Carissa Julianna R. "Making Room for Faith: Art of Spiritual Care in an Islamic Country." International Journal of Advanced Multidisciplinary Research and Studies 4, no. 1 (February 16, 2024): 1150–55. http://dx.doi.org/10.62225/2583049x.2024.4.1.2356.
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This study explored the perception of spirituality in nursing among Muslim nurses and their provision of spiritual care to patients. To have an in-depth understanding of the phenomenon the researchers utilized a qualitative descriptive phenomenology with eight (8) professional nurses from adult cardiac units at Prince Sultan Cardiac Center, Riyadh Kingdom of Saudi Arabia. The imperative data were requisite to develop themes from the conducted semi-structured guide interviews, recorded and rigorously transcribed. The nurse participants shared experiences and personal testimonies. Seven major themes emerged: One’s Context of Spirituality, Spiritual Awareness, Attributes of Spirituality, Nurse’s Intervention, Professional Competency, Spiritual Vitality, and Care towards Spirituality. The researcher concluded that nurse’s perception of spirituality in nursing plays important role in providing spiritual care. As a result, nurses’ awareness, spiritual and professional characteristics, and nursing interventions are contributing factors to identify, acknowledge, and integrate spiritual care in nursing care delivery which facilitates positive outcomes to patient’s condition. Further, it leads the nurses to provide holistic nursing care, professional development, and promote nursing excellence services in PSCC. The findings of the research empowered the researchers to formulate a program, and recommendations that are significant in the provision of spiritual care which are to be institutionalized in nursing practice, and nursing education that focus on the support, and reinforcement of nurses in Prince Sultan Cardiac Center.
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Carneiro, Élida Mara, Helia Morais Nomelini de Assis, Livia Figueira Avezum Oliveira, Maria de Fátima Borges, Maria de Fátima Borges, Naruna Pereira Rocha, and Raquel Afonso Oliveira. "Alchool use, adherence to antiretroviral treatment, immunological and virological parameters, surviral and religiosity/spirituality among persons living with HIV - over 4 Years." Research, Society and Development 11, no. 16 (December 16, 2022): e526111637992. http://dx.doi.org/10.33448/rsd-v11i16.37992.
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Religiosity and spirituality have been associated with healthier behaviors and less depression in people living with HIV (PLWH) who attend monthly religious services. However, studies evaluating hospitalized patients and follow-up adherence to antiretroviral therapy (ART) are lacking. The aim of this study was to examine the influence of religiosity/spirituality on alcohol and substance use, depression, ART, immunological and virological parameters, hospitalizations, hospital costs, and survival among 84 PLWH hospitalized. Cohort with a follow-up of 4 years. The findings of this study show that patients with less use of alcoholic beverages are more likely to practice individual religious activities. Higher CD4 cell counts, lower viral load counts during hospitalization, better adherence to ART, and lower mortality over 4 years are associated high intrinsic religiosity in PLWH. Practice individual religious activities are associated with less use of alcoholic beverages, and spirituality with better adherence to ART, and lower mortality. In view of the benefits shown in this study and the literature, spiritual complementary approaches should be encouraged in hospitals and health institutions as an integrative approach to health.
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WRIGHT, Wendy M. "Salesian Spirituality and the Art of Spiritual Direction." Studies in Spirituality 6 (January 1, 1996): 194–219. http://dx.doi.org/10.2143/sis.6.0.2004153.
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Baykova, Elena. "Spirituality problem in performing art of contemporary choirs." St.Tikhons' University Review. Series V. Christian Art 18, no. 2 (June 30, 2015): 134–45. http://dx.doi.org/10.15382/sturv201518.134-145.
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Margolis, Judith. "A Challenging Grittiness: Spirituality in Jewish Women's Art." Nashim: A Journal of Jewish Women's Studies & Gender Issues 9, no. 1 (2005): 170–83. http://dx.doi.org/10.1353/nsh.2005.0008.
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Miller, Mary Ann. "Spirituality, Art Therapy, and the Chemically Dependent Person." Journal of Chemical Dependency Treatment 5, no. 2 (January 30, 1995): 135–44. http://dx.doi.org/10.1300/j034v05n02_10.
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Lingan, Edmund B. "The Alchemical Marriage of Art, Performance, and Spirituality." PAJ: A Journal of Performance and Art 31, no. 1 (January 2009): 37–43. http://dx.doi.org/10.1162/pajj.2009.31.1.38.
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Ramondetta, Lois M., and Deborah Sills. "Spirituality and Religion in the “Art of Dying”." Journal of Clinical Oncology 21, no. 23 (December 1, 2003): 4460–62. http://dx.doi.org/10.1200/jco.2003.01.109.
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Kim, Moonhee, and Sunghyun Park. "Art Development and Spirituality: Focus on Ken Wilber’s Integral Art Development Theory." Korean Society of Culture and Convergence 43, no. 6 (June 30, 2021): 865–92. http://dx.doi.org/10.33645/cnc.2021.06.43.6.865.
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Keller, Judith. "Songs of the Australian Landscape: The Art and Spirituality of Rosalie Gascoigne." Pacifica: Australasian Theological Studies 20, no. 3 (October 2007): 307–21. http://dx.doi.org/10.1177/1030570x0702000305.
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This article focuses upon the central motifs and symbols of the Australian abstract artist Rosalie Gascoigne (1917-1999) in an attempt to uncover the spirituality in her work, and to connect this with Australian spirituality and with spirituality in the wider Christian tradition. The author proposes such a connection to be the fruit of bringing to bear the religious imagination upon Gascoigne's work, that is, a capacity to attend to the contemplative, creative and sacramental layers in it. Such a capacity invites a response to the artist's work that is ultimately religious. For Australia to be known as land of the spirit ( Terra spiritus), theologians cannot neglect the work of artists such as Rosalie Gascoigne.
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Kosiewicz, Jerzy. "Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.
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Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Meylani, Hilda, and Wawan Hernawan. "Spiritual and Communal Harmony Through Tarawangsa Traditional Art." Journal of Contemporary Rituals and Traditions 2, no. 2 (March 31, 2024): 139–54. http://dx.doi.org/10.15575/jcrt.661.
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Purpose of the Study: This research explores how Tarawangsa Art, as a traditional cultural practice, plays a crucial role in strengthening communal identity and spirituality within the Budi Daya community in Cibedug, Lembang, West Java, Indonesia. Methodology: The study adopts a qualitative approach through participatory observation and in-depth interviews with community members, traditional leaders, and practitioners of Tarawangsa Art. Main Findings: The findings reveal that Tarawangsa Art not only acts as an expression of culture and spirituality but also as a crucial pillar in nurturing the community's identity and social cohesion. Integrating cultural expressions, spiritual values, and social dynamics forms a strong foundation for communal togetherness. Additionally, the community's adaptability and resilience in maintaining this tradition demonstrate cultural flexibility and robustness in the face of modernization. Applications of this Study: These findings provide insights for policymakers, educational practitioners, and cultural preservation institutions on the importance of supporting Tarawangsa Art preservation initiatives. Novelty/Originality: This study offers a new perspective on the role of Tarawangsa Art in maintaining communal identity and cohesion in the era of globalization. Through in-depth research on this cultural practice, the study highlights how spirituality and community are interwoven in creating unique cultural adaptations amidst social and economic changes.
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Kuuva, Sari. "Religious and spiritual motifs in the art of the patients of Nikkilä Hospital." Approaching Religion 11, no. 1 (March 20, 2021): 135–55. http://dx.doi.org/10.30664/ar.98057.
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This article focuses on religiousness and spirituality in the art works of psychiatric patients of Nikkilä Hospital, Finland. The pictures analysed here belong to a collection held at the Helsinki City Museum and they were made during the twentieth century. The theoretical frame of the study is a cultural study of mental health. The collection is approached as presenting a specific kind of imagery which has connections not only to the personal history and diagnoses of the patients; their cultural context and hospital environment is also taken into account. The religiousness and spirituality of the Nikkilä collection are also compared with outsider art and examples of art history internationally.
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Dodlek, Ivan. "Spirituality of Artistic Service." Religions 14, no. 9 (September 17, 2023): 1184. http://dx.doi.org/10.3390/rel14091184.
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In the document Letter of his Holiness Pope John Paul II to Artists, John Paul II pointed out that artists, with their creation, perform a professional social service for the benefit of the common good through the “spirituality of artistic service”, which, through the perspective of “educational art,” contributes to the life and revival of the individual and society. Since that document does not specify what a model of such spirituality would consist of, the goal of this paper is to offer a proposal for the theoretical elaboration of its potential framework. The topic is discussed from the perspective of Christian theological aesthetics. The starting point for the development of the spirituality of the artistic service model is Christian artistic creation. The indicated theoretical framework of the spirituality of artistic service is based on three dimensions of Christian artistic creation. The first represents Christian artistic creation that points to the depths of the mystery of the sacred through Christian symbols. The second dimension of Christian artistic creation relies on the contemporary form of religious imagery in changed cultural circumstances in order to adequately present a transcendent perspective of the meaning of existence. The third dimension of Christian artistic creation awakens admiration in the recipients through artistic contemplation, thus enabling a spiritual transformation and serving as the bearer of eschatological hope. In the end, it is shown that this model of spirituality in artistic service can serve as a good theoretical framework for the implementation of three new dimensions of Christian art suitable for the contemporary cultural environment: mystagogic, existential, and contemplative.
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Pyun, Kyunghee. "Religiosity and Spirituality in Linda Mary Montano’s Anorexia Nervosa." Religion and the Arts 27, no. 1-2 (April 11, 2023): 179–203. http://dx.doi.org/10.1163/15685292-02701016.
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Abstract This paper presents a close-up reading of American artist and ex-member of the Maryknoll Sisters, Linda Mary Montano. Her performance in the video work, Anorexia Nervosa (1981) is analyzed in view of contemporary performance and video art by women artists in the second wave feminism. By positioning the experience of self-starving in the Catholic tradition of holy fasting and asceticism of self-starvation, this paper regards Montano’s video work as a continuation of Catholic women utilizing social agencies. Montano’s own performance in Anorexia Nervosa can be seen as one of many forms of keeping the faith while exercising contemporary art with a mission of disrupting social boundaries and norms. Montano’s understanding of the body as a vehicle of performance art is still resonant with her religiosity of elevating self-starving to a miraculous intervention. Her mundane narrative of the extraordinary supports her view that her life is art; art is life.
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Akobirova, Madina B. "THE ROLE OF "FOLK CRAFT" SCIENCE IN IMPROVING THE LIVING CULTURE AND SPIRITUALITY OF THE PEOPLE." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 12 (December 1, 2021): 135–39. http://dx.doi.org/10.37547/pedagogics-crjp-02-12-27.
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In this article, the role of “folk art” as one of the specialty disciplines for students in the direction of “technological education” in raising the life culture and spirituality of the people, types of Uzbek folk art, stages of history and development of Applied Art, types, history and technology of weaving, carpet weaving, decorative art are highlighted.
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Ferraz Vidal Junior, Icaro. "Dismantling Colonial Epistemicide: Exorcism and Transmutation in Brazilian Contemporary Art." Public 35, no. 69 (April 1, 2024): 36–42. http://dx.doi.org/10.1386/public_00185_1.
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In recent years, many visual artists working in the intersection between art and spirituality gained visibility on the Brazilian artistic scene. The inspiration for this essay is found in the shifts that this production allows us to discern in relation to the very notion of art. Mobilizing practices and rituals linked to Afro-Indigenous religions and ancestralities, these artists dismantle the project of colonial epistemicide insofar as they challenge categories which are fundamental to the structuring of Western reason. Artists Ayrson Heráclito and Castiel Vitorino Brasileiro, who have spirituality as a central axis of their poetics, constitute the artistic corpus of this research.
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Lymarenko, L. "SYNERGY OF SPIRITUALITY AND CREATIVITY IN STUDENT CULTURAL AND ART PROJECTS." Aesthetics and Ethics of Pedagogical Action, no. 29 (June 14, 2024): 76–88. http://dx.doi.org/10.33989/2226-4051.2024.29.306140.
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The article substantiates the question of the relationship between spirituality and creativity in the internal environment of the acquirer's personality as an important factor in the conditions of the educational process within the framework of the creation of a cultural and artistic project. Attention is focused on highlighting the cultural component of student projects through: the production of synergy, which is defined in the unity of national traditions and spiritual universal values shared by the acquirers; the truthfulness of the transmission of sensitive events and the honesty of the Ukrainian media space during the war; the author's innovative and synergistic approach to the creation of a Ukrainian cultural product. The author proved the fact that in the process of creating projects within the scope of mastering the long-term certificate program "Organisation and direction of cultural and artistic projects", the level of spirituality of each student of higher education is also reflected in his artistic creativity: there is interosculation, interaction – synergy. Such a relationship is of great importance for ensuring the successful implementation of the acquirer in the conditions of the external environment – the educational process in the field of cultural practice. This interaction logically forms the basis for further types of targeted artistic and creative activity, which leads to the emergence of new combinations of them in projects through the prism of spirituality. Scientific research has proven that: the synergy of spirituality and creativity, which arises due to the relationship between these phenomena in the inner space of the individual, plays a key role in the creation of cultural and artistic projects-video content; the synergistic action of the acquirers is effectively aimed at the interaction of spiritual values, moral principles and personal creative potential; the acquirer's spirituality as his inner moral essence (orientation towards love, goodness, beauty and truth) in combination with creativity (purposeful, conscious artistic activity) create a synergy that leads to the creative generation of new cultural and artistic projects; creativity as a complex, dynamic, but consciously organisational and original process of embodying the creative ideas of an individual, reveals the self-sufficiency of the acquirer as an artist, who is the creator of a new cultural and artistic product, distinguished by its uniqueness; the total effect of the synergy of spirituality and creativity, under the conditions of combination and interaction of several project participants, increases the level of effectiveness of joint activities of master's students.
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Gelo, Florence. "No Struggle When I'm Looking." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 2 (June 2019): 72–73. http://dx.doi.org/10.1177/1542305019846845.
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Kosiewicz, Jerzy. "Prolegomena for Considerations on Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 47, no. 1 (December 1, 2009): 79–88. http://dx.doi.org/10.2478/v10141-009-0034-9.
Full textAbstract:
Prolegomena for Considerations on Western Sport and SpiritualismSport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value — it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all — like, for example, that of health-oriented character — sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry — including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult — of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain — at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is — generally speaking — first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being — components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Khraisat, Omar MA, Abdullah Alkhawaldeh, and Sawsan Abuhammad. "Spirituality-focused end-of-life care among paediatric patients: evidence from Saudi Arabia?" International Journal of Palliative Nursing 25, no. 12 (December 2, 2019): 610–16. http://dx.doi.org/10.12968/ijpn.2019.25.12.610.
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Background: Spirituality has been recognised as an essential aspect of patient care. Aim: To assess the greatest facilitators that would help to provide spirituality for paediatric end of life. Methods: Two hundred and fifty oncology nurses were surveyed using a spirituality and spiritual care rating questionnaire. Findings: The greatest facilitators perceived by nurses were: believe in spirituality as a unifying force that enables one to be at peace with oneself and the world; listening and allowing patients time to discuss and explore their fears; and using art, creativity and self-expression; respect for privacy, dignity and religious and cultural beliefs of a patient. Conclusions: Many nursing-related facilitators to spirituality care were found. They need to be addressed and supported through education and training.
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Aditia Muara Padiarta, Anwar Sanusi; Hajam;. "SUFISM AND HYBRID SPIRITUALITY." Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, no. 1 (June 19, 2019): 117–30. http://dx.doi.org/10.21274/epis.2019.14.1.117-130.
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This article aims to discuss a Sufi-inspired traditional art and performance popular in Cirebon, the so-called “Brai”. The Brai is a traditional Islamic Sufism music popular among the Cirebonese. This traditional music combines sounds, lyrics, and dance that invite the practitioners and audiences to exercise the spiritual stages through music. The Brai performance follows the hierarchy of Sufi-state of minds and spiritual stages (suluk and raka’at). Thus, as this article argues, the Brai is a par excellence model for the entanglement between Islam and local culture. The Brai is indeed a way of the Cirebonese both to introduce Sufi-form of Islam and provides a performance where the profane arts and spiritual-Islamic Sufims are mutually entangled.
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Gozali, Amir. "DIMENSI SPIRITUAL DALAM SENI LUKIS ABSTRAK KONTEMPORER INDONESIA: SEJARAH DAN WACANA." Acintya Jurnal Penelitian Seni Budaya 11, no. 1 (November 11, 2019): 1–15. http://dx.doi.org/10.33153/acy.v11i1.2609.
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AbstractAbstract art through its abstraction mode is an attempt to explore the essence and existence of humanityin the dimension of spirituality. Abstraction is able to present a deeper meaningful space because of theopen dialogue between artists - works - spiritual observers. This research was conducted to explore andexplore the transcendental and spirituality dimensions especially in contemporary Indonesian abstractpainting as part of the expression and reflection of the search for the essence of the artist. In addition,historical aspects and discourse dynamics will also be analyzed in order to obtain a comprehensiveunderstanding in understanding the development of abstract art in Indonesia. This study uses qualitativemethods by optimizing studies on written sources and literature relating to the study of contemporaryIndonesian abstract painting by further analyzing the historical aspects and dynamics of discourse. Datawere analyzed using content analysis method. This study is expected to be a reference material for learningabstract art, artists, and art lovers.Keywords: spiritual, abstract painting, contemporary art, Indonesia
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Choi, Sooran. "Art-Kut! The Counter-Cultural and Feminist Spirituality of Shamanism in Postwar South Korean Art." Religion and the Arts 27, no. 1-2 (April 11, 2023): 86–106. http://dx.doi.org/10.1163/15685292-02701012.
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Abstract On 17 January 1981, during a cold Winter Day at the height of an authoritarian military regime, a group of South Korean artists named “Baggat Misul [Outdoor Art]” gathered around a riverbank outside Seoul to interact with nature and called it “jayeon misul [nature art].” A young woman artist Yong-sin Suh performed an act the group called “a lark,” during which Suh alternated with two male artists in reading aloud sections of newspaper articles. These unhinged, free-spirited acts were inspired by the Korean folk theater tradition of pansori (traditional Korean musical opera), and kut (traditional Korean shamanistic exorcism). Korean shamanism by way of the mudang kut rituals has historically been a Korean indigenous belief intertwined with Buddhism and Taoism and stood as a counterforce to the mainstream nationalist neo-Confucian and imperial Christian conservative legacy that oppressed women and the nonconforming gender-neutral community in South Korea. The paper analyzes the Korean shamanistic elements that were utilized in performative, conceptual, and nature art practices by South Korean artists in the post-WWII period to the present, within the framework of the intersection of Korean feminism, art activism, and shamanistic spirituality.
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Tacey, David. "Spirituality and Healing." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 19–33. http://dx.doi.org/10.9791/ajpanz.2016.03.
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Defining spirituality as the art of making compassionate connection, this article makes connections between spirit, the sacred, wholeness, and the soul. The article offers some reflections on the timeliness of what the author sees as the new direction of spirituality toward wholeness and the decline of religion in Western societies. The article discusses the “psychological turn” in spirituality, and psycho-spiritual healing using the example of anxiety; and makes some points about spirituality and the healing professions, healing professionals, and our practice.
Waitara
Whakahauhia ake nei te atuatanga he huarahi herenga aroha, ko tā tēnei tuhinga he whaiherenga mai i te wairua, te tapu me te ngākau. He hokinga whakaaro ēnei kōrero ki te wā tika, e ai rā ki tā te kaituhi, ki te ara hou o te atuatanga ki tōna āhua katoa me te hekenga haere iho o ngā hāhi i ngā hāpori Hauāuru. Ka matapakihia te whakaarotanga kē-ā-hinengaro e pā ana ki te atuatanga, me te haumahu-ā-hinengaro ā-wairua whakamahia ake nei te anipā hai tauira; ka whakaarahia ake ētahi āhua pā atu ki te atuatanga me te rōpū haumahu, ngā kaihaumahu me ā tātou whakawaia.
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Alcock, Nicholas James. "The Insubstantial and Exclusionary Nature of Plato’s Aesthetic Theory." Stance: an international undergraduate philosophy journal 7, no. 1 (April 18, 2014): 79–88. http://dx.doi.org/10.33043/s.7.1.79-88.
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In this paper, I argue that Plato’s conversance with art is insubstantial and exclusionary. Art warrants not only subjects in virtue of utility, morality, and pleasure, but also subjects in virtue of feeling, impression, spirituality, and art itself. I will begin by providing Plato’s view and then provide my threefold objection, utilizing examples from art history and the history of aesthetic theory.
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Diaz, Ella Maria. "Eros ideologies: Writings on art, spirituality, and the decolonial." Latino Studies 19, no. 1 (February 11, 2021): 125–27. http://dx.doi.org/10.1057/s41276-021-00292-w.
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Rapatskaya, L. A. "Spirituality as a Category of Musical Art and Education." Musical Art and Education 8, no. 2 (2020): 34–53. http://dx.doi.org/10.31862/2309-1428-2020-8-2-34-53.
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KEATING, Ross. "Connecting Art with Spirituality within the Indian Aesthetics ofAdvaitaVedanta." Studies in Spirituality 18 (December 31, 2008): 25–37. http://dx.doi.org/10.2143/sis.18.0.2033281.
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