Rozprawy doktorskie: „Adolescent spirituality”

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Morris, Bethanie Renee. "Empathic adolescents associations with religiosity and spirituality /". Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3847.

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Thesis (M.S.)--West Virginia University, 2005.
Title from document title page. Document formatted into pages; contains iv, 47 p. : ill. Includes abstract. Includes bibliographical references (p. 35-40).

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Deadrick-Boone, Karima Aisha. "The perceived influence of spirituality in adolescent residential group homes". CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2647.

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This qualitative study explores the perceived influence of spirituality on ethnic minority adolescent's outcomes in faith-based residential group homes. Study results offer a deeper understanding of the influence and implementation of spiritual practices among children impacted by child welfare.

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Johnson, Joyce Elaine Gill. "Sowing stories deep in the soul| Transformative biblical storytelling ministry with adolescent young women". Thesis, United Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10055461.

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"Sowing Stories Deep in the Soul" is a creative, interactive workshop model focused on "Transformative Biblical Storytelling Ministry with Adolescent Young Women" to meet the need for this course within the Congress of Christian Education of Dr. Martin Luther King, Jr. Memorial Baptist State Convention of Indiana. Adolescent young women and leaders participate in the study of Scripture as ancient stories within an oral/aural media experience and performance paradigm to elicit positive impact. Qualitative research findings show a relationship between internalizing stories, applying them personally, performing them by heart, and the impact of transformative spiritual formation for adolescent young women.

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Rothwell, Lauren Elizabeth. "Wilderness therapy and spirituality : a project based upon an independent investigation /". View online, 2008. http://hdl.handle.net/10090/5924.

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Kent, Annette. "Art Therapy and Spirituality in Treatment of an Adolescent female who expreirenced Sexual Assault". Ursuline College / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=urs1210530808.

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Ketcham, Sharon Galgay. "Potential Ecclesiology: A Vision For Adolescent Contribution". Thesis, Boston College, 2014. http://hdl.handle.net/2345/3860.

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Thesis advisor: Jane Regan
This dissertation argues that adults need to develop a potential ecclesiology of youth such that adults envision, anticipate, and empower adolescent contribution to the faith community. A potential ecclesiology begins when adults see adolescents for what he or she may contribute and invite them to join the church's work in the world for the reign of God. Relationships are understood as the primary location for Christ's transforming activity among people and communities. Christianity is an ecclesial faith, and the mark of maturity includes learning to move from being with others to being for others, a shift from me to we. Therefore, belonging to a community where adolescents can learn to live as Christians with others, cultivating both knowledge and competence, is vital to a maturing faith in Christ. In light of this, a potential ecclesiology compels adults to invite adolescents into the unfolding drama as growing contributors to God's redeeming work in the world. A potential ecclesiology is somewhat antithetical to a service-based youth ministry, which is a dominant model among contemporary Protestant churches characterized by adults providing a service (both content and experiences of faith) for adolescents to passively receive. Individual faith formation is the primary objective. Research verifies a disparity between increased efforts and resources allocated to support adolescent faith formation and the high attrition of post-high school participation in faith communities. When reconciled, this assumed problem of retention is actually a problem of integration, revealing that the service-based model resists inviting adolescents to join with a local community of faith as contributors to God's redemptive purposes in the world. Built on a biblical and theological foundation, this dissertation argues that fostering a maturing Christian faith is bound to the vital relationship between the person and the community where maturity is both personal and communal. Positive Youth Development literature affirms the central role of others in adolescent development broadly, which includes changes in knowing who I am (independence) alongside who I am with others (interdependence). Adolescents who are "thriving" are those who contribute to the larger purposes of the community. Additionally, a social theory of learning takes seriously doing the faith with others as a means of learning, which includes exposure to and engagement with the larger purpose of the faith community. Faith communities support a maturing faith by contextually enacting five values: communal memory, responsible mutuality, burgeoning maturity, generative relationships, and imaginative contribution. Attending to the adolescent's experience with the community and creating avenues for authentic contribution should guide a church's vision and practices and thus enact a potential ecclesiology of youth
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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Victor, Karin. "Psychological well-being, religiousness, and spirituality in the lives of adolescents from intact and divorced families". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85681.

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Thesis (MA)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Adolescence is a difficult life stage to navigate, and having to face a significant life crisis, such as the divorce of one’s parents, intensifies the already heavy burden of adolescence. Divorce, moreover, may have lasting detrimental ramifications for the individual. As a result, the individual seeks mechanisms and ways of coping with life’s stressors. Adaptive coping mechanisms, such as religiousness and spirituality, have positive effects on the individual, especially with regard to his/her psychological well-being (Wills, Yaeger, & Sandy, 2003). Against this background, the present study investigated the psychological well-being, religiousness and spirituality of adolescents from intact families and adolescents from divorced families. The aim was to determine whether there were differences in psychological well-being, religiousness and spirituality between these two groups of adolescents, and also to explore qualitatively how adolescents from divorced families utilise their religiousness and spirituality to cope with the divorce of their parents. The life span theory (Newman & Newman, 2009), pillars of psychological well-being (Ryff, 1989), faith development theory (Fowler, 1981) and Bronfenbrenner’s bio-ecological theory (1979) all contributed to the theoretical framework for this study. A mixed-methods research design was employed. The Ryff Psychological Well-Being scale (Ryff, 1989) was used to measure psychological well-being, and the Assessment of Spiritual and Religious Sentiments scale (Piedmont, 2005) was used to measure religiousness and spirituality. An open-ended question was utilised to explore significant life crises that the participants had faced, whether the participants believed that their religiousness and/or spirituality aided them during the crisis, and how they employed their religiousness and/or spirituality to cope with the significant life crisis. A total of ninety adolescents aged between 15 and 18 years from three schools in the Helderberg basin in the Western Cape participated in this study. The results show that there were some significant differences between genders with regard to specific dimensions of psychological well-being, religiousness and spirituality. These dimensions were personal growth, religiosity, prayer fulfilment and universality, and females tended to score higher on all of these dimensions. There were no significant differences with regard to type of household (intact or divorced) on psychological well-being, religiousness or spirituality. The qualitative results show that religiousness is a definite coping mechanism that participants use to navigate the crisis of divorce. This thesis contributes to research on adolescents, religiousness and spirituality, and the effects of divorce. Recommendations are made for future research into religiousness and spirituality.
AFRIKAANSE OPSOMMING: Adolessensie is ‘n moeilike lewensfase om te navigeer, en om ‘n groot lewenskrisis, soos die egskeiding van jou ouers, die hoof te bied, vergroot die reeds swaar las van adolessensie. Egskeiding kan ook blywende en nadelige gevolge vir die individu inhou. Gevolglik poog die individu om meganismes en maniere te soek om die bykomende lewenstressors te hanteer. Gesonde hanteringsmeganismes, soos godsdienstigheid en spiritualiteit, het ‘n positiewe uitwerking op die individu, veral met betrekking tot sy/haar sielkundige welstand (Wills, Yaeger, & Sandy, 2003). Na aanleiding hiervan is hierdie tesis gerig op die ondersoek van verskille in sielkundige welstand, godsdienstigheid en spiritualiteit in adolessente uit getroude gesinne en adolessente uit geskeide gesinne. Hierdie tesis is daarop gemik om te bepaal of daar verskille in sielkundige welstand, godsdienstigheid en spiritualiteit is tussen hierdie twee groepe adolessente, en ook om kwalitatief te bepaal presies hoe adolessente uit geskeide gesinne hulle godsdienstigheid en spiritualiteit gebruik om die egskeiding van hulle ouers te hanteer. Die lewenspanteorie (Newman & Newman, 2009), pilare van sielkundige welstand (Ryff, 1989), faith development theory (Fowler, 1981) en Bronfenbrenner se bio-ekologiese teorie (1979) is as teoretiese raamwerke vir hierdie navorsing gebruik. ‘n Gemengde metode navorsingsontwerp is gebruik. Sielkundige welstand is met die Ryff Psychological Well-Being skaal (Ryff, 1989) gemeet, terwyl godsdienstigheid en spiritualiteit met die Assessment of Spiritual and Religious Sentiments (Piedmont, 2005) skaal gemeet is. 'n Oopeinde-vraag is ontwerp om die groot lewenskrisisse te verken wat die deelnemers ervaar het, om uit te vind of die deelnemers glo dat hulle godsdienstigheid en/of spiritualiteit hulle tydens die krisis gehelp het, en hoe hulle hul godsdienstigheid en/of spiritualiteit tydens die verwerking van die groot lewenskrisis gebruik het. ‘n Totaal van negentig adolessente tussen die ouderdomme van 15 en 18 jaar van drie skole in die Helderbergkom in die Wes-Kaap het aan hierdie navorsing deelgeneem. Die resultate het getoon dat daar 'n paar beduidende verskille tussen geslagte is met betrekking tot die spesifieke dimensies van sielkundige welstand, godsdienstigheid en spiritualiteit. Hierdie dimensies was persoonlike groei, religiositeit gebedsvervulling en universaliteit. Vroulike deelnemers was geneig om hoër tellings te behaal vir al vier hierdie dimensies. Daar was geen beduidende verskille met betrekking tot die tipe huishouding (getroud of geskei) op sielkundige welstand, godsdienstigheid of spiritualiteit nie. Die kwalitatiewe resultate het getoon dat godsdienstigheid 'n definitiewe behartigingsmeganisme is wat deelnemers gebruik om die krisis van hulle ouers se egskeiding te hanteer. Hierdie tesis dra by tot navorsing oor adolessente, godsdienstigheid en spiritualiteit, en die gevolge van egskeiding. Aanbevelings word gemaak vir toekomstige navorsing oor godsdienstigheid en spiritualiteit.

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Caragher, Rosemary. "A study in adolescent spirituality and the revision of the retreat program at Nazareth Academy". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Seishas, Paul C. "The meaning and perceived effects of a spiritual retreat for adolescent males with personal/interpersonal problems". Scholarly Commons, 2009. https://scholarlycommons.pacific.edu/uop_etds/2387.

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This study was designed with an interest for the healing of emotional distress shared by the disciplines of psychology, philosophy, and spirituality. It sought to merge these disciplines into a coherent therapeutic context for human interaction that could be grounded in the shared human condition, the essential need for meaning, freedom, and relationship. This study also sought to examine the importance of spirituality across the lifespan to the practice of psychotherapy and particularly to explore the spiritual experiences of the adolescent male and discover the meaning and healing effects those experiences have for them, especially those who have experienced significant emotional or relationship difficulties in their lives. Using a phenomenological methodology for the qualitative data analysis, 10 interviews were conducted with young adult males who had participated in a unique spiritual retreat while in high school and during a particularly troubled time in their lives. An exhaustive document review took place. Two distinct phenomena emerged: Lost in Suffering, a state of life prior to the retreat and Found in Redemption: the results of a four day experience of bonding, healing, and transformation, each experience containing five distinct themes. The result is a deep understanding of the lived experience of the participants and a powerful implication regarding the place of spiritual experience in psychotherapeutic healing.

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Graham-Williams, Angela Elaine. "Compassionate encouragement discipline technique for teaching classical ballet and its impact on the self-esteem, self-perception, and spirituality of adolescent girls". Thesis, Institute of Transpersonal Psychology, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3618754.

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The following study sought to explore transformative changes in self-esteem, self-perception of dance ability, and expressions of spirituality that may occur when adolescent girls not only participate in classical ballet classes, but also learn in a teaching model emphasizing compassion encouragement discipline technique. This study performed a pre and posttest using the Rosenberg Self-Esteem Scale (RSES), the dance subscale of Vispoel's Arts Self-Perception Inventory (ASPI), and MacDonald's short version of the Expressions of Spirituality Inventory (ESI) on 27 adolescent girls ages 14 through 19 randomly divided into 2 even groups, comparison and experimental, who participated in a 5-week classical ballet course. Both groups were taught by the researcher. The comparison group was taught in a traditional dance instructor style paying most attention to the execution of the participants' steps and dance combination performance rather than any internal changes. The experimental group received the researcher-developed Compassion Encouragement Discipline Technique. Results of the pre and posttests of each of the inventories were compared and analyzed via an analysis of variance and discussed to explore the efficacy of this pedagogical style. Quantitative results indicated no statistical significance on standardized assessments measuring their self-esteem, arts (dance) self-perception, or expressions of spirituality. However, researcher observed differences in the comparison and experimental group were noted and discussed. Because transpersonal psychology allows for emotional transformation, this study contributes to furthering transpersonal literature by acknowledging the potential impact of student/teacher rapport in the compassion and empowerment-based teaching of classical ballet to adolescent girls.

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Brum, Crhis Netto de. "Modelo teórico de cuidado espiritual ao adolescente vivendo com HIV/aids na transição para a vida adulta". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/163286.

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A infecção pelo Vírus da Imunodeficiência Humana (HIV) e o adoecimento da Síndrome da Imunodeficiência Adquirida (aids) tem apresentado mudança no seu perfil epidemiológico, constatada pela juvenização, que se caracteriza pelo aumento da infecção em adolescentes. Como consequência desse aumento tem-se uma geração que vivencia a transição para a vida adulta. Assim proponho como objetivo geral: Construir um modelo teórico de cuidado espiritual ao adolescente vivendo com HIV/aids na transição para a vida adulta com base nas evidencias da literatura cientifica. Método: Pesquisa qualitativa ancorada na Pesquisa Sistemática da Literatura por meio da Metassíntese, subdividida em seis estações: Primeira: Evitando a duplicidade dos estudos. Segunda: Definindo a amostragem inicial. Aqui, foram eleitas quatro subestações: a) Elegendo a pergunta de pesquisa; b) Estabelecendo os Descritores em saúde (DeCS) e/ou Medical Subject Headings (MesH Terms); c) Encontrando o cenário e a melhor estratégia de busca e d) Instituindo os Parâmetros da Pesquisa (Critérios de Inclusão e Exclusão dos documentos). Terceira: Estação das leituras sucessivas e aplicação dos testes de relevância. Composta de quatro subestações: a) Selecionando as produções; b) Avaliando os documentos quanto aos seus vieses; c) Extraindo as informações dos documentos e d) Comparando os resultados. - Quarta: Compilando o Metaresumo. Quinta: Desenvolvendo Metassíntese, para a sua realização, utilizei a Teoria Fundamentada nos Dados. Compreendeu duas subestações: a) Desenvolvendo a Análise taxonômica e b) Realizando as comparações objetivas constantes. Sexta: Construindo o Modelo Teórico de Cuidado. Resultados: Constaram de duas categorias: Adolescendo e enfrentando os desafios impostos pela condição crônica e suas duas subcategorias: Outono: Percebendo que convive com uma doença crônica e Inverno: Questionando a transição de fase em meio aos percalços da adolescência. A outra categoria: Resignificando sua vida frente os matizes do HIV desvelou duas subcategorias: Primavera: Reconduzindo a vida e Verão: Sentindo-se seguro para continuar com sua condição. Considerei a espiritualidade como o fio condutor entre as estações. Assim, exponho como a raiz de uma árvore, que fornece e supre as suas necessidades. E que independente da estação, consegue ampar todas as estruturas. Diante deste cenário, entendo que o adolescente necessita passar pelas quatro estações em seu processo de transição, não apenas clínica, como, as evidências desta pesquisa, em sua maioria recomenda, mas também, precisa ser resignificada a sua dimensão existencial, abarcando desde sua compreensão sobre a sua condição até mesmo como vislumbra suas relações com as pessoas de seu cotidiano. Imersa nesses achados, entendo que o adolescente vai transpondo as estações de sua vida alicerçado na espiritualidade. Este caminho, abstraí do entrelaçamento entre as evidências científicas sobre a transição e da espiritualidade do adolescente que vive com HIV/aids. Considreações finais: o cuidado espiritual é o mediador durante o processo de transição do adolescente para a vida adulta. A equipe de saúde tem um papel relvante no cuidado espiritual do adolescente, mesmo diante das lacunas existentes no cuidado de Enfermagem, no que tange a espiritualidade, reitera-se que o modelo de cuidado apresentado no estudo, aborda a interdisciplinaridade desse processo.
The infection by the Human Immunodeficiency Virus (HIV) and the illness of the Acquired Immunodeficiency Syndrome (aids) have shown a change in their epidemiological profile, as attested by the juvenization, which is characterized by the increasing number of adolescents affected by this infection. As a consequence of this increase, there is a generation that experiences the transition to adult life. Thus, we propose as a general objective: To build a theoretical model of spiritual care for the adolescent living with HIV/aids in the transition to adult life based on the evidence of the scientific literature. Method: This is a qualitative research anchored in the Systematic Literature Research through Meta-synthesis, subdivided into six stages: First: Preventing duplication of studies. Second: Defining the initial sampling. Here, we choose four sub-stages: a) Choosing the research question; b) Establishing the Health Descriptors (DeCS) and/or Medical Subject Headings (MeSH Terms); c) Finding the scenario and the best search strategy; and d) Setting up the Research Parameters (Inclusion and Exclusion Criteria for documents). Third: Stage of the successive readings and application of the relevance tests. It was composed of four sub-stages: a) Selecting the productions; b) Assessing the documents regarding their biases; c) Extracting the information from the documents; and d) Comparing the results. Fourth: Compiling the Meta-abstract. Fifth: Developing the Meta-synthesis; for its accomplishment, we used the Grounded Theory. It encompassed two sub-stages: a) Developing the Taxonomic Analysis; and b) Performing the constant objective comparisons. Sixth: Building the Theoretical Care Model. Results: They were made up of two categories: Becoming an adolescent and facing the challenges imposed by the chronic condition, and its two subcategories: Autumn: Realizing that it is living with a chronic illness; and Winter: Questioning the phase transition amid the obstacles of adolescence. The other category: Reframing its life before the nuances of HIV, which unveiled two subcategories: Spring: Renewing Life; and Summer: Feeling safe to continue with its condition. We considered spirituality as the common thread among the seasons. Accordingly, we expose it as the root of a tree, which fills and meets its needs; and that, regardless of the season, manages to provide for all structures. In light of this scenario, we understand that the adolescent needs to go through the four seasons in its transition process, not only clinical, as the evidence of this research, in most cases, recommends, but also needs to be reframed in relation to its existential dimension, embracing from the understanding about its condition until the way in which it envisages its relationships with the people that are present in its everyday life. Upon diving into these findings, we understand that the adolescent is transposing the seasons of its life based on spirituality. This pathway was abstracted from the interweaving among the scientific evidence on the transition and the spirituality of the adolescent living with HIV/aids. Final considerations: Spiritual care is the mediator during the transition process of the adolescent to adult life. The health team plays a key role in the spiritual care of the adolescent, even when faced with the gaps existing in nursing care. As for spirituality, we underline that the care model presented in this study addresses the interdisciplinarity of this process.

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Oliveira, Fabiane Cristina Santos de. "Os sentidos do cuidado espiritual atribuídos pelas enfermeiras na oncologia pediátrica". Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/22/22133/tde-15012013-100322/.

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O presente estudo teve como objetivo analisar os sentidos do cuidado espiritual atribuídos pelas enfermeiras na oncologia pediátrica, por meio da análise etnográfica interpretativa. Apoiou-se no referencial teórico da antropologia interpretativa de Clifford Geertz. Foi uma pesquisa com abordagem metodológica qualitativa, realizada em um hospital-escola, situado no interior paulista e referência para atendimento oncológico infanto-juvenil. Participaram do estudo nove enfermeiras que atuavam no setor de oncopediatria. Após a aprovação do estudo por um Comitê de Ética em Pesquisa com Seres Humanos, os dados foram coletados por meio de observação participante e entrevista semiestruturada audiogravadas, complementadas pelo diário de campo, entre julho de 2011 e abril de 2012. Os dados foram analisados, seguindo-se os pressupostos da análise temática indutiva. Foram identificados códigos, os quais, posteriormente, serviram de guia para as unidades de sentidos. Da análise realizada, a partir dos textos produzidos, emergiram três unidades de sentidos: do conhecimento ao desafio para a prática clínica; agindo no momento certo: o cuidado espiritual no cotidiano da enfermeira na oncologia pediátrica; o cuidado em dose dupla: benefícios e superação. A primeira unidade de sentido, do conhecimento ao desafio para a prática clínica, revelou as tentativas das enfermeiras para expressar o conhecimento sobre o cuidado espiritual na oncologia pediátrica. A subjetividade e a complexidade, que são próprias desse cuidado, foram lembradas pelas enfermeiras. O cuidado espiritual na oncologia pediátrica apresentou-se articulado e indissociável da religião, da fé e da espiritualidade e difícil de ser identificado em suas particularidades, por não possuir fronteiras claras que delimitam o seu alcance. Esse cuidado, na visão das enfermeiras, não apresenta uma definição única; ele foi valorizado pelas informantes com influência da cultura do câncer, a partir de dor e sofrimento. A segunda unidade de sentido, discorreu sobre a necessidade de as enfermeiras conhecerem elementos culturais que são valorizados e que norteiam o pensar e o agir dos familiares, de modo a orientarem o cuidado espiritual. As participantes preocuparam-se também com o cuidar de si e com o fortalecimento de suas crenças para melhor compreensão do seu trabalho na oncologia pediátrica. Esse tema apresenta, também, como o cuidado espiritual é oferecido pelas enfermeiras, identificando situações do seu cotidiano que indicam o momento em que o cuidado espiritual deve ser oferecido. A terceira unidade versa sobre o benefício mútuo de prestar o cuidado espiritual. Ao mesmo tempo em que as enfermeiras atendem às necessidades espirituais da sua clientela, elas se confortam por meio do apoio promovido por esse cuidado. Para concretizar o cuidado espiritual, as enfermeiras superam a insegurança, a falta de habilidades e o sofrimento inerente ao câncer. Finalizando, o estudo possibilitou apreender que os sentidos do cuidado espiritual atribuídos pelas enfermeiras na oncologia pediátrica mostram que esse cuidado é realizado de forma assistemática e não prescritiva, e que é oferecido em situações eleitas e valorizadas socialmente pelo grupo somente a uma parcela da população atendida na oncologia pediátrica. Esse conhecimento demonstra o esforço das enfermeiras para incorporar o cuidado espiritual na assistência de enfermagem, valorizando o cuidado integral.
This qualitative study aimed to analyze the meanings of spiritual care given by nurses in pediatric oncology, through interpretive ethnographic analysis. Clifford Geertz\'s interpretive anthropology was used as theoretical framework. The research was conducted in a teaching hospital which is reference to cancer care for children and adolescents, located in the interior of the state of São Paulo. Participants were nine nurses who worked in the oncopediatrics ward. After the approval of the study by the Committee on Research Ethics on Human Beings, data were collected through participant observation and audio taped semi-structured interviews, supplemented by field diary, between July 2011 and April 2012. Data were analyzed using inductive thematic analysis. Codes were identified and subsequently served as a guide for the units of meanings. Three units of meanings emerged from the analysis of the texts produced: from knowledge to the challenge for clinical practice; acting at the right time: spiritual care in the daily life of nurses in pediatric oncology; double care: benefits and overcoming. From knowledge to the challenge for clinical practice revealed attempts of nurses to express knowledge about spiritual care in pediatric oncology. Subjectivity and complexity, which are characteristic of this care, were reported by nurses. Spiritual care in pediatric oncology was presented as articulated and inseparable from religion, faith and spirituality and difficult to be identified in its peculiarities, as there are no clear boundaries defining its range. This care, according to nurses, does not have a single definition; it was valued by participants due to the influence of the culture of cancer as pain and suffering. The second unit of meaning addressed the need for nurses to know cultural elements that are valued and that guide family\'s thinking and acting, as to guide spiritual care. Participants were also concerned about taking care of themselves and strengthening their beliefs for a better understanding of their work in pediatric oncology. This theme also presents how spiritual care is offered by nurses, identifying situations of everyday life that indicate the moment in which spiritual care should be offered. The third unit deals with the mutual benefit of providing spiritual care. At the same time that nurses meet their clientele\'s spiritual needs, they comfort themselves through the support given by this care. In order to provide spiritual care, nurses overcome insecurity, lack of skills and the suffering inherent to cancer. The study made it possible to understand that the senses of spiritual care given by nurses in pediatric oncology show that this care is provided in an unsystematic and non-prescriptive way, and is offered in situations elected and socially valued by the group to only a portion of the population who receives care in pediatric oncology. This knowledge demonstrates the efforts of nurses to incorporate spiritual care in nursing care, enhancing comprehensive care.

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Karstens, Anne Christiane. "Moving towards health promoting schools : spiritual well-being and lifestyle choices in adolescents / Anne Christiane Karstens". Thesis, North-West University, 2006. http://hdl.handle.net/10394/964.

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Increasingly adolescents are making unhealthy choices concerning their lifestyle. Behaviour patterns develop which are often carried into adulthood and become an established lifestyle pattern. Examples of these are the abuse of drugs, smoking, alcohol, irresponsible and hazardous sexual behaviour and so forth. It is also reported that young people increasingly contemplate and attempt suicide. It is important to find the reasons for such behaviours. During the last century, spirituality was not regarded as being important in the everyday lives of people. There are however many voices today calling for a reintegration of spirituality into education, health and various other areas of life. The movement of Health Promoting Schools could serve as a basis for reintegrating spirituality into the curriculum. Spirituality can be described as providing primarily meaning, relationship with God and people, a feeling of transcendence and the acquisition of values. These facets of life, neglected and considered unscientific in the positivistic modem era, are now seen as necessary within our post-modem society. The aim of this study was to investigate a possible correlation between the lifestyle choices adolescents make and their spiritual well-being. Both quantitative and qualitative measures were used to investigate the above mentioned correlation. Quantitative results indicated a significant positive correlation between measures of spiritual well-being and risk behaviours. The qualitative analysis indicated that adolescents believe that spiritual values are important when considering meaning in life as well as lifestyle choices. It was concluded that the construct spirituality remains salient in the lives of most adolescents. A possible rationale for integrating spirituality into the practice of Health Promoting Schools was proposed.
Thesis (M.Ed.)--North-West University, Potchefstroom Campus, 2006.

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McQuillan, Paul, i res cand@acu edu au. "The limit experience of senior high school students: A study across four catholic high schools". Australian Catholic University. Shool of Theology, 2001. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp9.25072005.

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The purpose of the research reported in this thesis is to investigate the occurrence and recognition of limit experience among some Catholic High School students in their final year at selected secondary colleges in Brisbane. Limit experience was defined as an experience that reveals a reality of life beyond the self, beyond the here and now. It may be recognition of our own fragility and vulnerability as much as a joyous awareness of a reality beyond our normal encounter with life. The research work of the Alistair Hardy Research Centre and of Hay (1987) in particular has centred on the question, asked in various ways: Have you ever been aware of, or influenced by, a presence or power, whether you call it God or not, which is different from your everyday life? The survey instrument for this research was designed to divorce questions on such experiences from the direct reference to the term religious, although individuals might indeed interpret them as religious. To approach the issue, an extensive open-ended survey was administered to senior high school students. It was designed first to determine the extent of recognition of such experiences among the students and second to examine whether factors such as home background, regular religious practice, type of school, subject choice or co-curricula activities may make a difference in enhancing the awareness of such experience. This research has also been designed to enable comparison with similar studies. Major research in Australia by Flynn (1975, 1985, 1993) highlighted the factors above as influencing student achievement. Flynn also made connections to religious practice and attitudes to church but not to religious experience as such. Robinson and Jackson (1987) had undertaken extensive research on religious experience in Great Britain that also has important parallels to this research. Some of the techniques of both studies and in some cases actual questions have formed part of this research instrument. This research has gone further than both studies by incorporating the Hay (1987) categorisation of types of religious experience to form the basis for direct questions on student experience. The data gathering, treatment and analysis focused on four catholic secondary schools in the Brisbane Archdiocese. While the research focus was by definition limited, and while the results have of necessity to be treated with some caution before wider generalisation, the outcomes of the research do illuminate some of the important issues identified in the literature. The results of the survey showed that over 90% of the respondents could affirm some association with a limit experience along the lines of the Hay (1987) framework. With significant strengthening of criteria to allow for meaningful statistical analysis, this reduced to 76% of respondents. Results for this smaller group were shown to be essentially independent of home background, type of school attended, co-curricula programs and level of religious practice. With the significant exception of religious education, their recognition of limit experience was also independent of subject choice. This last is in contrast to the earlier work of Robinson and Jackson (1987). Exploratory analyses of the data enabled comparisons to be made with a suggested framework for spiritual sensitivity and the context of relational consciousness, both of which were first proposed by Hay and Nye (1998). This suggests some possible directions for further research into adolescent spirituality. The exploratory analyses also highlight some of the conflict between the reality of these experiences for students and their experience of dissonance with institutional religion.

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Carthew, Michael J., i carthewmj@ldschurch org. "Spiritual, Moral and Social Development as the Outcomes of a Program for Youth". Flinders University. Education, 2008. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20081022.143905.

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This study investigates the development of, and relationships between, religiosity, spirituality, moral thinking and social attitudes among religious adolescents participating in an early morning weekday religious education program in Australia. Students participating in the Early Morning Seminary program of the Church of Jesus Christ of Latter-day Saints form the population of interest for this study. These students demonstrate high levels of religious practice, making them an important group to research when seeking greater understanding of the outcomes of religious and spiritual developmental arising from such programs and when investigating how religiosity relates to moral and attitudinal aspects in the lives of religious youth. The research is survey based and entails the administering of four waves over a two-year period, enabling longitudinal observations to be examined. A sample of convenience is used consisting of Seminary students from South Australia and Victoria. Various survey instruments are used to measure characteristics such as family background, educational background, student religious activity, Seminary program involvement, relationships with God, moral decision making and social attitudes. Data analysis includes the use of Rasch scaling procedures, path analysis and Hierarchical Linear Modelling software in order to investigate multilevel effects on change in key dimensions over time. The fact that specific research regarding highly religious youth in Australia is not common and that research regarding Latter-day Saint youth in Australia is almost non-existent makes this study an important and seminal contribution in the Australian religious research field. This study provides several other important contributions to the field as it explores developmental outcomes of a specific religious education program across a range of religious and psychosocial dimensions. The oft-reported strong influence of the family on the religiosity of teenagers is reflected in the findings of this study. There is also evidence to indicate that private religious activity is especially important for the level of spirituality among students. The findings indicate that spirituality, rather than public or private religious practice, influences moral reasoning. Furthermore, private religious practice tends to have more positive influence than spirituality on social attitudes. Participation in the Seminary program appears to influence religiosity and spirituality significantly and independently of other variables included in the study, although the influence of participation is mediated by the feelings of students concerning the program. Generally, students show a decline in both participation levels and feelings towards the Seminary program over time. However, there is evidence of increased positive attitude toward a religious lifestyle, religious belief and awareness of Gods influence in life. Religious practice appears to influence change in several practical, attitudinal and spiritual dimensions positively. The findings indicate that the developmental role of Seminary participation is largely through the influence of the class environment. From this study it appears that religious participation in both public and private forms can have a major influence on key dimensions of spirituality and that religious and spiritual characteristics can have some influence on moral decision making and the forming of social attitudes. Participation in a religious education program, such as the Latter-day Saint Seminary program, can influence these dimensions especially if there is a positive attitude towards the program on the part of students and the class the environment is appropriate. In recent decades, the role of religion in psychological and social reality has seen greater attention and acceptance in academic circles. Accordingly, the body of academic research regarding religion and associated fields has increased and diversified opening the way for further exploration of the role of religion in the broader context of human life as is found in this study.

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Miesse, Colette Ann. "A Cross-sectional and Longitudinal Study of Adolescents and Religion: Views of Risk and Resiliency". Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc11023/.

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The research literature within the past decade has documented the importance of religiosity and spirituality in helping many adults around the world cope with major life stressors and events. Still, the role of religiosity and spirituality in adolescence is not well-known as research during this developmental period has been limited by sample size, homogeneity of samples, ethnic restrictions, and use of scales with few items. The goal of the current study is to identify and understand adolescent levels of religiousness and spirituality, as well as their roles on later social, emotional, and behavioral outcomes. The current study relied upon data from the National Longitudinal Study of Adolescent Health and utilized confirmatory factor analysis and structural equation modeling in order to generate models of the relationships between the various latent variables. The religiosity and spirituality factors in the current study adequately measure religious perceptions and practices of adolescents over time. These constructs also play a role in later emotional well-being and self-esteem. Analyses also found adequate predictive abilities in the other model factors of delinquency, psychological well-being, self-esteem, and the social support. It is concluded from this study that religiosity and spirituality are not interchangeable constructs, and that more robust measures of both factors yield richer results. It is recommended that more comprehensive scales of religiosity and spirituality be developed and investigated in the future.

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Matthews, Dana Yolanda. "Spirituality for Late Adolescents Coping with Grief and Loss". ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2670.

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Experiencing the death of a loved one is often life changing, and learning ways to cope is an important part of the healing process. Such a change can be particularly difficult for late adolescents (individuals between 18 and 25 years of age) who are already going through significant life changes. Spirituality and mental health has received increasing scholarly attention in recent years, and the Association for Spirituality, Ethics, and Religious Values in Counseling has developed competencies for counselors to use when working with clients who wish to incorporate spirituality in their treatment. Despite increased interest in the field, there is little scholarly literature on the use of spirituality in counseling late adolescents who are experiencing grief and loss. The purpose of this hermeneutic phenomenological study was to explore the meaning and role of spirituality and spiritual practices in the grieving processes of late adolescents. Existential theory provided the framework for the study. Participants were recruited from a local grief center, college, and university as well as CESnet and ASERVIC listservs. Seven late adolescents took part in semistructured interviews regarding their grieving process. Lindseth and Norberg's phenomenological hermeneutical method was used to analyze the data consisting of naÃ¯ve reading, structural analysis, and comprehensive understanding. Themes included experiences with death, surviving the loss, and changes. Findings indicated that spiritual practices were beneficial in helping grieving late adolescents cope with the death of a loved one. Results may provide counselors with additional ways to work with this population during their grieving process.

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Kirchner, Sandra R. "Following the Thread: Female Identity and Spirituality". Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1240678953.

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Pinto, Alexandre de Rezende. "O impacto da religiosidade na infância e adolescência sobre o padrão de consumo em adultos dependentes de crack". Universidade Federal de Juiz de Fora (UFJF), 2016. https://repositorio.ufjf.br/jspui/handle/ufjf/5466.

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Introdução: Embora muitos estudos mostrem um efeito protetor da religiosidade contra o uso e abuso de drogas, há pouca informação sobre o impacto do envolvimento religioso na infância e adolescência no padrão de consumo em adultos dependentes de substâncias. Métodos: Estudo transversal de dependentes adultos de crack internados em 20 Comunidades Terapêuticas de sete estados brasileiros. Foram usadas análises de regressão logística para estimar o odds ratio (OR), ajustado para variáveis sociodemográficas, para a associação entre história religiosa (freqüência a missas/cultos e participação em atividades ligadas à religião como encontros, grupos de jovens, trabalhos sociais e de caridade) nas faixas etárias de 8-11 anos, 12-14 anos e 15-17 anos e comportamentos ligados ao uso de crack. Resultados: De um total de 531 entrevistados, 98,9% acreditavam em Deus e 86,1% tinham uma religião. A história religiosa se relacionou a menos início de consumo antes dos 18 anos (OR: 0,95 [IC 95% 0,92-0,98]) e menos craving intenso (OR: 0,95 [0,91-0,99]). Envolvimento religioso aos 15-17 anos se associou a menor chance de início de consumo antes dos 18 anos (OR: 0,87 [0,80-0,95]), de consumo <10 pedras de crack (OR: 0,87 [0,80-0,95]) e menos craving (OR: 0,86 [0,74-0,99]). A história religiosa nas três faixas etárias se relacionou a melhor qualidade de vida no domínio psicológico. A relação entre envolvimento religioso dos 15-17 anos e menor chance de início de consumo de crack antes dos 18 anos foi mediado parcialmente por atividades sociais (proporção de 22% do efeito total) e relacionamento com os pais (17% do efeito total). Conclusão: A religiosidade fornece alguma proteção sobre o padrão de consumo e melhor percepção de qualidade de vida no domínio psicológico, mesmo em dependentes graves de crack.
Introduction: Although many studies have shown a protective effect of religiosity against drug use and abuse, there is little information on the impact of religious involvement during childhood and adolescence on the consumption pattern of substances by drug-dependent adults. Methods: A cross-sectional study of crack-dependent adults admitted to 20 Therapeutic Communities in seven Brazilian states. Logistic regression analyses were used in order to estimate the odds ratio (OR), adjusted for demographic variables, for the association between religious history (church service attendance and participation in activities related to religion such as meetings, youth groups, social projects and charity) in the age groups of 8-11, 12-14 and 15-17 years old, and behaviors regarding crack use. Results: Out of a total of 531 respondents, 98.9% believed in God, and 86.1% had a religion. Religious history was related to lower consumption initiation before the age of 18 years (OR: 0.95 [95% CI 0.92-0.98]) and less craving (OR: 0.95 [0.91 - 0.99]). Religious involvement at 15-17 years of age was associated with less chance of early consumption before the age of 18 years (OR: 0.87 [0.80-0.95]), consumption of less than 10 rocks (OR: 0.87 [0.80-0.95]) and less craving (OR: 0.86 [0.74-0.99]). Religious history in the three age groups was related to better quality of life in the psychological domain. The relationship between religious involvement at 15-17 years of age and less chance of early crack use before the age of 18 was partially mediated by social activities (22% of the total effect) and relationship with parents (17% of the total effect) . Conclusion: Religiosity provides some protection on the consumption pattern and better perception regarding quality of life in the psychological domain, even in severe crack addicts.

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Strelhow, Miriam Raquel Wachholz. "Bem-estar de adolescentes e a sua relação com a espiritualidade e a religiosidade". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/181076.

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Essa tese tem como objetivo investigar a relação da espiritualidade e da religiosidade com o bem-estar de adolescentes, considerando o bem-estar subjetivo e o psicológico. Para tanto, foram desenvolvidos seis estudos. O primeiro é uma Revisão Sistemática que buscou verificar a relação entre os conceitos de bem-estar e espiritualidade e religiosidade entre adolescentes, a partir de artigos empíricos publicados nos últimos 5 anos. Foram selecionados 26 artigos, que indicaram que há relação entre esses aspectos, e que essa é em geral positiva. Os estudos 2 a 4 apresentam avaliação psicométrica dos seguintes instrumentos: Escala de Bem-estar Psicológico, o Índice de Religiosidade de Duke e o módulo de Espiritualidade, religiosidade e Crenças pessoais (WHOQOL-SRPB). O estudo 5 investiga um modelo hipotético de bemestar entre adolescentes, composto por dimensões do bem-estar subjetivo e psicológico, e o estudo 6 busca investigar a relação da espiritualidade e da religiosidade com o bem-estar de adolescentes brasileiros. Nestes dois últimos estudos são analisadas ainda as possíveis diferenças nas medidas utilizadas por idade e sexo. A amostra dos estudos 2 a 6 foi composta por 1.248 adolescentes brasileiros de 12 a 18 anos (M = 15,09, DP = 1,77). A pesquisa foi realizada de forma online, através de um site criado especificamente para esse fim. Também participaram de grupos focais, realizados para o estudo 04, 58 adolescentes (M = 14,08, DP = 1,65). Para os estudos 5 e 6, além dos instrumentos já citados, foram utilizados uma escala de satisfação com a vida (BMLSS) e uma escala de afetos (CAS). Os resultados dos estudos 2 a 4 indicaram em geral bons índices de ajuste para análises fatoriais (exploratórias e confirmatórias), bem como a invariância dos instrumentos por sexo e idade. No estudo 5 foram testados modelos de relações entre o bem-estar subjetivo e psicológico através de SEM. A partir dos resultados optou-se por um modelo integrado, de fator único, explicando ambas as medidas. No estudo 6 os resultados indicaram relações positivas entre a espiritualidade e a religiosidade com o modelo integrado de bem-estar. Em relação às diferenças por médias, para bem-estar subjetivo foram encontradas diferenças significativas por sexo (meninas com médias maiores), para bem-estar psicológico diferenças por sexo e idade, sendo os resultados apresentados para cada subescala. Em relação à religiosidade e espiritualidade houve diferenças tanto por sexo como por idade. Em geral as meninas apresentaram médias maiores, e não foi encontrado um padrão nas diferenças por idade. Conclui-se que bem-estar subjetivo e psicológico dos adolescentes estão altamente correlacionados, podendo ser compreendidos em um modelo integrado de bem-estar, e que tanto a espiritualidade como a religiosidade possuem contribuições positivas sobre esse bem-estar.
This thesis aims to investigate the relationship of spirituality and religiosity with the wellbeing of adolescents, considering both subjective and psychological well-being. Six studies were developed. The first one is a Systematic Review that sought to verify the relationship between well-being and spirituality and religiosity among adolescents, based on empirical articles published in the last 5 years. We selected 26 articles that indicate that there is a relationship between these aspects, and that this is generally positive. Studies 2 to 4 present a psychometric evaluation of the following instruments: Psychological Well-being Scale, Duke Religious Index, and the Spirituality, Religion and Personal Beliefs module (WHOQOLSRPB). Study 5 investigates a hypothetical model of well-being among adolescents, composed of dimensions of subjective and psychological well-being. Study 6 seeks to investigate the relationship of spirituality and religiosity with the well-being of Brazilian adolescents. In the latter two studies, the possible differences in the measures used by age and sex are also analyzed. The sample of studies 2 to 6 was composed of 1,248 Brazilian adolescents aged 12 to 18 years (M = 15.09, SD = 1.77). The research was conducted online, through a website created specifically for this purpose. For study 4, 58 adolescents (M = 14.08, SD = 1.65) also participated in focus groups. For studies 5 and 6, in addition to the instruments already cited, a life satisfaction scale (BMLSS) and an affects scale (CAS) were used. The results of studies 2 to 4 indicated, in general, good overall fit indices for factor analysis (exploratory and confirmatory), as well as the invariance of instruments by sex and age. In study 5 we tested models of relations between subjective and psychological well-being through SEM. From the results, we opted for an integrated, single-factor model, explaining both measures. In study 6 the results indicated positive relations between spirituality and religiosity with the integrated model of well-being. Regarding the differences by means, for subjective well-being were found significant differences by sex (girls with larger means), and for psychological well-being differences by sex and age, with the results presented for each subscale. Regarding religiosity and spirituality there were differences both by sex and by age. In general, girls presented higher averages, and a pattern of age differences was not found. The conclusion is that the subjective and psychological well-being of adolescents are highly correlated and can be understood in an integrated model of well-being, and that both spirituality and religiosity have positive contributions to this well-being.

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Mosimege, Keolebogile Betty. "The psychological experiences of foster mothers in fostering adolescents". Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/60397.

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Unfavourable socio-economic and psychosocial changes, globally and locally, have forced communities to place an increasing number of adolescents in foster care, or take the necessary steps to accommodate them in orphanages. The drastic interventions had many unsettling consequences. South African orphanages were inundated with orphaned and removed children, and foster care was a constructive alternative. Research results have shown that, for children to develop normally, they have to be cared for in cordial and constructive family structures (Republic of South Africa, Department of Social Development, 2009). The present study was exploratory and aimed to explore the challenges faced by foster mothers who were fostering the adolescents at the time of interviewing, as well as coping strategies employed by foster mothers in their task of fostering. The target areas were Mamelodi and Atteridgeville Townships in the Tshwane/Pretoria Region. Twenty foster mothers were selected from a list of foster mothers received from social workers and semi-structured interviews were conducted with these 20 respondents. Respondents? narratives were translated from Setswana and North Sotho to English. Data was transcribed and analysed by means of Thematic Network Analysis. Four core themes were extracted, namely Crisis, Structure, Relationships, and Resilience and Spirituality. These themes were discussed and linked to the tenets of Positive Psychology and literature sources, and communicated to social workers, foster mothers and legislators.
Thesis (PhD)--University of Pretoria, 2017.
Psychology
PhD
Unrestricted

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Homolka, Steffany J. "Validation of Religious and Spiritual Struggles Scales for Adolescents". Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491865620433041.

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Williams, Dominic. "BELIEFS ABOUT RELIGION AND SPIRITUALITY AMONG HELPING PROFESSIONALS IN A GROUP HOME". CSUSB ScholarWorks, 2016. https://scholarworks.lib.csusb.edu/etd/338.

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This study will examine how religion impacts adolescents in a group home setting, and how they perceive its importance in their lives. The data was gathered using a qualitative method, and included interviews with a sample of staff members (all adults) who work with adolescents in a group home setting.The helping professionals were interviewed and asked 15 questions pertaining to their knowledge regarding the ways in which their subject residents embraced religion and spirituality. This included their observations as to frequency of prayer or meditation, reading or studying of sacred texts, meetings such as prayer meetings or other ritual activities, and a number of other questions regarding the ways in which religion and spirituality are manifested among residents in a group home setting. The study also inquired of the helping professionals whether adolescent residents had ever expressed to them a belief in God or a higher power, and if they had, their reflections and feelings verbally expressed. This research focuses on the impact of religion on the outlook of adolescent group home residents, including what it means to them and whether or not it is important, and if so to what degree. Helping professionals were interviewed rather than the residents themselves to avoid any possible conflicts or legalities in questioning subjects under the age of 18 years old. The responses to the questions by the staff members will help to provide answers as to how adolescents in a group of setting feel about religion and spirituality. This research also explores whether adolescents who embrace religion or spirituality display positive or negative behaviors or whether there is any change at all in their perceptions and reactions to external circumstances surrounding them. Further research needs to be conducted in other group homes with either higher or lower functioning surroundings to see if religion is important to other adolescents, or have no effect in the way they live or think.

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Gary, Mallory Lynn. "Family Attitudes, Beliefs, And Practices Facilitating A Sense Of Purpose In Black American Children And Youth: A Grounded Theory". OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/463.

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i ABSTRACT Sense of purpose is strongly associated with positive health behaviors and academic achievement (Turner-Musa & Lipscomb, 2007, Federal Interagency Forum on Child and Family Statistics FIFCFS, 2010). The purpose of this qualitative research study was to develop grounded theory by the exploration of sense of purpose by describing and interpreting attitudes, beliefs, and practices among Black American families participating in an outreach program in Southern, IL. Grounded theory was used to explain the phenomenon of sense of purpose, and the relationship among optimism, faith, hope, spirituality and sense of meaning. A non probability purposive sample was used for the study. The sample consisted of 10 families, which were comprised of 26 individual, seven Black American mothers, one Black American father, one Black American grandmother, one Caucasian guardian and 16 children. Data collection included audio-taping first order narratives derived through individual interviews, field notes and observations in the homes of the participating families. Findings included identifying common and less common categories. The common categories were God, relationships, education, communication, financial security, autonomy and independence, leadership qualities, perseverance, self efficacy, life lessons, cooperation and opportunities. Less common categories, appearing in at least one family, were discipline and structure, and celebration of life. The central category linking all the categories and constructs together was identified as communication. Some causal affects influenced the prevalence of certain categories and how they were connected to the five constructs. These causal affects were poverty, parental education levels, and illness.

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Kim, Minyong. "Teaching, Learning, and Research as a Spiritual Journey". The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1482855379882582.

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Filho, Vicente Gregório de Sousa. "Buscas adolescentes e aconselhamento pastoral à luz da logoterapia". Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=312.

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Diante de tantas mudanças e inquietações surgidas na assim denominada pós-modernidade, muitos sentidos de valores e determinações socioculturais entraram em crise ante a interpelação neoliberal marcada pela noção de mercadoria. As novas tecnologias também fomentam novos olhares e perspectivas que geram um novo modo de lidar com as subjetividades. Desse modo, o presente trabalho busca perceber como se dá a busca de sentido entre adolescentes a partir da noção de Logoterapia, articulada por Viktor Frankl, e como a abordagem de aconselhamento pode ajudar na busca por encaminhamentos existenciais. Abordaremos os conceitos logoterapêuticos com vistas a auxiliar o processo de aconselhamento pastoral de adolescentes e orientar na direção de insights razoáveis de orientação vocacional.
With so many changes and concerns raised by the so-called postmodern, many senses of values and socio-cultural determinations in crisis before the interpellation marked by neoliberal notion of commodity. The new technologies also promoted new views and perspectives that generate a new way of dealing with subjectivity. Thus, this work seeks to understand how is the search for meaning among adolescents from the notion of Logotherapy, articulated by Viktor Frankl, and as the approach to counseling can to help in the search for existential referrals. We will discuss the logotherapeutic concepts in order to aid the process of pastoral counseling of adolescents and guide toward a reasonable insights of vocational guidance.

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Smith, Pamela Lin. "The relationship between spirituality and spiritual/religious coping, goal attainment, and change in symptoms of adolescents in crisis residence". Thesis, Texas A&M University - Corpus Christi, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3642855.

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Despite the increase of attention in the counseling profession to spirituality, extant literature examining spirituality and adolescent mental health is limited (Powers, 2005; Van Dyke, Glenwick, & Kim, 2009). Few studies were conducted related to the spirituality of adolescents in residential treatment settings (Dew, et al., 2008; Hawke, Hennen, & Gallilone, 2005; Taylor, 2005). In particular, no studies were conducted to determine the relationship between spirituality and goal attainment or symptom change of adolescents in crisis residence. The purpose of the study was to identify the extent to which there is a relationship between spirituality and spiritual/religious coping, change of symptoms, and therapeutic goal attainment of adolescents in crisis residence.

A correlational design was used to examine the relationship between spirituality, spiritual and religious coping, goal attainment and symptom change of adolescents in crisis residence. A canonical correlation was conducted. The two sets of variables under investigation were spirituality (as measured by the Daily Spiritual Experiences Scale and Brief Religious and Spiritual Coping Scale) and treatment outcome (as measured by the Goal Attainment Scale of Stabilization and the Target Symptom Rating Scale).

The participants in this study were adolescent clients from an acute care psychiatric facility in the southern gulf coast. Male (n = 47) and female (n = 37) adolescent participants ranged in age from 12 years to 17 years. Ethnicity and religious preference of the adolescents were reported.

Results of the study indicated that no statistically significant relationship existed between spirituality and treatment outcome for adolescents in crisis residence.

Spirituality may not be an essential component to crisis stabilization of adolescents. Rather, counselors should be aware that spirituality is a uniquely personal construct. Counselors who utilize spiritual principles as the primary tool for stabilization of adolescents may want to rethink their treatment protocols. For adolescent clients in crisis who place much importance on spiritual matters, addressing spirituality in treatment may be beneficial to attaining goals and reducing symptoms. However, adolescent clients who place no importance on spirituality may still achieve the same treatment outcomes in crisis residence. Additional studies that explore individual perceptions of spirituality, investigate the results of infusing spirituality into treatment strategies, and take into account individual diagnosis with this population would be useful.

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Pellerin, Anick. "Le ministère de présence auprès des adolescents de 11 à 14 ans". Mémoire, Université de Sherbrooke, 2009. http://savoirs.usherbrooke.ca/handle/11143/5176.

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Ce mémoire sur le ministère de présence auprès des adolescents de 11 à 14 ans présente les caractéristiques nécessaires à ce type d'intervention à caractère spirituel. Il décrit le développement intégral de la personne de la naissance jusqu'à l'adolescence. Il dresse le portrait sociologique, culturel et religieux des jeunes québécois. Quelques modes d'intervention enrichissent la réflexion sur les besoins des adolescents aux niveaux psychologique, pédagogique et spirituel. Un modèle chrétien, Don Bosco et les salésiens, apporte une expérience reconnue de cette forme de ministère. Finalement, les différents éléments nécessaires à la pratique d'un ministère de présence sont apportés : le passeur, les jeunes animateurs, les activités, la vie de groupe et les propositions spirituelles dont le rite de passage.

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Warner, Heidi L. "Spiritual Appraisals and Religious Coping: Exploring New Dimensions of Late Adolescents’ Experiences of Parental Divorce". Bowling Green State University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1147705025.

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Louw, Lizette. "Verskillende spiritualiteitstipes : adolessente se ervaring van ’n konneksie met God". Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3349.

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Thesis (MDiv (Theology. Divinity))--University of Stellenbosch, 2007.
There is a possible connection between congregation-members’ participation in church ministries and the level of their spiritual experience in their specific congregations. Youth ministry should be able to increase the ongoing participation of adolescents by creating a more ‘fertile space’ for experiencing a connection with God. This assignment investigates the nature of such a ‘fertile space’ by analyzing the concept of Spirituality Types, which in this case refer to the different attitudes and activities which is characteristic of a person’s attempting to connect with God.

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Mihalas, Stephanie Tamara. "Positive protective factors as moderators in the relationship between relational victimization and depression in minority adolescents". [Tampa, Fla] : University of South Florida, 2007. http://purl.fcla.edu/usf/dc/et/SFE0002177.

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Costa, Rosangela Xavier da. "Entrelaçando os fios da vida: concepções dos cuidadores-familiares de crianças/adolescentes com câncer acerca da morte". Universidade Federal da Paraíba, 2010. http://tede.biblioteca.ufpb.br:8080/handle/tede/4160.

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Made available in DSpace on 2015-04-17T15:01:35Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1520211 bytes, checksum: f9791db94aa69dc672f6523fe169ac76 (MD5) Previous issue date: 2010-06-11
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The subject of the death as part of the human being existence, is still a taboo in the occidental society where we live. As an unpleasant subject, badly understood and, many times denied, the death is not part of people's daily most frequent conversations and reflections, even though the adolescent children/with cancer tutors. Trough this vision, it is relevant to interlace life wires for one better understanding and awareness for such a human experience complex and provocative that is the death. The objective of this study is to analyze the conceptions of the caregivers-families of adolescent children/with cancer concerning the death, and has, as universe, the institution Casa da Criança - Núcleo de Apoio à Criança com Câncer do Estado da Paraíba (NACC-PB) [House of the Child - Support Nucleus to the Cancer Child of the Paraíba State]. Searchs to identify the dimensions of spiritualty that involve this subject, analyzing the care as significant support in the life and the death. The research is qualitative and quantitative, and is classified as exploratory. We use the structuralized and semistructuralized interview and the field note book for the data collection. The analysis corpus was constructed, for tables and graphs, the use of the software Microsoft Excell, associate to the discourse analysis as determinative mechanism for the conclusions and the results of this work. The conceptual base is sedimented in the studies of Elizabeth Kübler-Ross, Philippe Ariès, Edgar Morin, Maria Júlia Kovács, Eymard Mourão Vasconcelos and Vera Regina Waldow, among other authors. The results point to the necessity of including clarifications and quarrels about death in the daily life of the adolescent children/with cancer tutor-families, as form of contribution for the confrontation of a phenomenon that is a part of life.
O tema da morte, como parte da existência humana, ainda é um tabu na sociedade ocidental em que vivemos. Como um assunto desagradável, mal compreendido e, muitas vezes, negado, a morte não faz parte das conversas e das reflexões mais frequentes no cotidiano das pessoas, até mesmo dos cuidadores de crianças/adolescentes com câncer. Diante dessa visão, é relevante entrelaçarmos os fios da vida para uma melhor compreensão e conscientização de uma experiência humana complexa e instigante que é a morte. O objetivo deste estudo é analisar as concepções dos cuidadores-familiares de crianças/adolescentes com câncer acerca da morte, e tem, como universo, a instituição Casa da Criança Núcleo de Apoio à Criança com Câncer do Estado da Paraíba (NACC-PB). Busca identificar, também, as dimensões da espiritualidade que envolve esse tema, analisando o cuidar como suporte significativo na vida e na morte. A pesquisa é qualitativa e quantitativa e se classifica como exploratória. Utilizamos a entrevista estruturada, a semiestruturada e o caderno de campo para a coleta dos dados. O corpus da análise foi construído, para as tabelas e os gráficos, a partir da utilização do programa Microsoft Excell, associado à análise do discurso, como mecanismo determinante para as conclusões e os resultados deste trabalho. A base conceitual está sedimentada nos estudos de Elizabeth Kübler-Ross, Philippe Ariès, Edgar Morin, Maria Júlia Kovács, Eymard Mourão Vasconcelos e Vera Regina Waldow, entre outros autores. Os resultados apontam para a necessidade de se incluírem os esclarecimentos e as discussões sobre a morte, no cotidiano dos cuidadores-familiares de crianças/adolescentes com câncer, como forma de contribuir para o enfrentamento de um fenômeno que faz parte da vida.

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Kusina, Jessica R. "Re-Imagining the Body: Identity and Values-Based Predictors of Body Appreciation and the Impact of a Single-Session Classroom-Based Intervention for Adolescents". Case Western Reserve University School of Graduate Studies / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=case1616349444157389.

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Moreira, Mara Regina Franchin. ""Dando asas para borboletas": um estudo sobre o possível desenvolvimento espiritual na adolescência". Faculdades EST, 2015. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=614.

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Diante de tantas transformações no mundo em nosso século, seja na sociedade, na filosofia, na sociologia e na religião, é desafiador falar sobre o desenvolvimento humano em suas fases mais difíceis e transformadoras, quais são, a pré-adolescência e adolescência. Adolescentes que perguntam: O que é a vida e por que eu vivo? Através de uma imagem da natureza comparamos suas transformações internas e externas com as da metamorfose de uma lagarta que se transforma em borboleta, adquirindo asas para voar. Como ajudar adolescentes a enfrentar suas perguntas existenciais e a se desenvolver de maneira saudável para conseguir voar nas asas do espírito? Descrevemos a busca pela espiritualidade como resposta principal a todos esses questionamentos e os encaminhamos a um itinerário espiritual para viverem essa espiritualidade na íntegra: Voando nas Asas do Espírito.
Faced with so many transformations in the world in our century, be they in society, in philosophy, in sociology and in religion, it is challenging to talk about the human development in its most difficult phases, which are pre-adolescence and adolescence. Adolescents who ask: What is life and why am I living? Through an image of nature we compare their internal and external transformations with those of the metamorphosis of a caterpillar which transforms into a butterfly gaining wings to fly. How to help adolescents to face their existential questions and to develop in a healthy way in order to fly on the wings of the spirit? We describe the quest for spirituality as the main answer to all these questionings and we direct them to a spiritual itinerary in order to live out this spirituality in fullness: Flying on the Wings of the Spirit.

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Smith, Sharron C. "Faith Development in Youth Recreation in Religious Organizations". Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1448840401.

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Degrandis, Fernando. "Participação social e crescimento na fé de jovens: uma reflexão a partir do trabalho com adolescentes e jovens no serviço de pastoral escolar no Colégio Nossa Senhora Auxiliadora de Rio Pardo - RS". Faculdades EST, 2009. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=160.

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O presente trabalho tem como objeto de estudo a relação entre religiosidade e participação social no trabalho com adolescentes e jovens na Pastoral Escolar. Para tal, foi realizado um estudo de caso no Colégio Nossa Senhora Auxiliadora, de Rio Pardo RS. Como a análise feita tem como pano de fundo a Pastoral Escolar de uma escola confessional católica, o conceito e as orientações sobre juventude e educação nos documentos eclesiais incluindo o Projeto Educativo das Irmãs do Imaculado Coração de Maria, mantenedoras do Colégio Auxiliadora de Rio Pardo compõem a primeira parte do trabalho. Influenciada por uma compreensão pastoral, com princípios na Teologia da Libertação e no cuidado com o povo marginalizado, grande parte dos documentos eclesiais da América Latina incluindo o das Irmãs do Imaculado Coração de Maria tem uma compreensão social de juventude e de educação, e uma espiritualidade concreta. Com o passar do tempo, esta compreensão libertadora começa a dar espaço para uma posição mais moderada, que fragmenta o ser humano, separando religiosidade e dimensão política. Contudo, a opção preferencial pelos jovens e pelos pobres na América Latina continuou sendo reafirmada pelas diferentes instâncias da Igreja Católica, o que niclui as escolas. O último capítulo e as considerações finais retratam uma pesquisa sobre estas opções da Igreja Católica em uma comunidade específica: o Colégio Auxiliadora de Rio Pardo. Foram entrevistados oito jovens estudantes e seus pais no intuito de investigar como o Serviço de Pastoral Escolar auxilia na relação entre religiosidade e participação social. Percebeu-se que a relação entre essas dimensões humanas, de fato, existem na vida dos educandos e que suas faces e relações são diversificadas. Constatou-se, entre outros elementos, a existência de uma fé vibrante, dinâmica, amiga e encantadora, que acompanha o cotidiano dos estudantes, e que a escola também é uma comunidade onde eles e elas conseguem amadurecer sua fé.
This paper aims studying the relation between religiosity and social participation on the work with adolescents and young people in school pastoral. For such a aim, it was make a case study at the college Nossa Senhora Auxiliadora, from Rio Pardo City, Rio Grande do Sul State. As the analysis done has, as its background, the school pastoral of a confessional Catholic school, the concept and the directions on youth and education present in the ecclesial documents including the Projeto Educativo das Irmãs do Imaculado Coração de Maria, which support the college Auxiliadora de Rio Pardo constitute the first part of this dissertation. Influenced by a pastoral comprehension, with principles on the Theology of Liberation and on the care with the marginalized people, many Latin American ecclesial documents including the one from the Irmãs do Imaculado Coração de Maria has a social and educational youth comprehension, and a concrete spirituality. Over time, this liberating comprehension starts giving attention to a more moderate position, which fragments into parts the human being, separating religiosity and political dimension. However, the preferential option for the youth and the poor in Latin America continued being affirmed by various bodies of the Church, which includes schools. The last chapter of this paper and its final considerations portray research on this options by the Catholic Church in a specific community: the college Auxiliadora de Rio Pardo. Eight youth students and theirs parents were interviewed. The aim here was investigating how the school pastoral service helps in the relation between religiosity and social participation. It was realized that the relation between these human dimensions, de facto, exist in the students life and that their faces and relations are diversified. It was seen that, among others elements, the existence of a vibrating, dynamic, friendly and enchanting faith, that is part of the daily life of the students, and that school is also a community where they do develop their faith.

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Araújo, Wandekarla Bônia de. "A crise juvenil ante o sagrado institucional e a busca de uma espiritualidade na mística de Paula Frassinetti". Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=413.

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Visamos, com esta dissertação, a mergulhar no universo particular de adolescentes do Ensino Médio e de jovens universitários, vislumbrando o diálogo e a aproximação sistemática deles com a Igreja e desta com o público adolescente e juvenil, que está desencantado com o sagrado institucional e, portanto, vivencia uma crise religiosa. Propomos, sobretudo, maior conhecimento dos fatores desencadeadores dessa crise ante o sagrado e indicamos pistas para nova espiritualidade juvenil sob a mística de Paula Frassinetti. Os tratados sobre a adolescência e a juventude, em geral, relatam e caracterizam essa passagem para a maturidade como algo muito rico e importante na configuração da identidade psicorreligiosa adolescente e juvenil, mormente quando se trata da crise juvenil ante o sagrado institucional. Os resultados parciais, obtidos ao longo do trabalho com os adolescentes (Colégio São José e CECOSNE), jovens universitários (FAFIRE) e por meio de pesquisa de campo, são tentativas de aproximação a tal público, a fim de despertar neles experiências psicorreligiosas e espirituais condizentes com essa fase da vida. A pesquisa de campo mostrou, por um lado, uma juventude confusa em alguns pontos relacionados à espiritualidade e à pertença religiosa; por outro lado, vivência espiritual única, bem ao modo dos jovens, experiência marcada por desejos, afetos, alegria, solidariedade, negação a tudo que se relacione a dogma, regras e ritos sem sentidos em suas vidas em constante transformação. A passagem da espiritualidade adolescente e juvenil heterônoma para mais autônoma está bem caracterizada na pesquisa de campo. Está bem acentuada a crise mais adolescente que juvenil ante o sagrado institucional, no entanto, não há a perda do essencial da espiritualidade juvenil, mais centrada no Outro (Deus) que na instituição religiosa. Enfim, com este trabalho, pretendemos contribuir metodologicamente, com técnicas e recursos utilizáveis para reencantar no sagrado ao universo juvenil, proporcionando-lhe o protagonismo de nova espiritualidade segundo Santa Paula Frassinetti
This dissertation attempts to be a deep look at the particular universe of the adolescents from secondary schools and young university students, catching a glimpse in a dialogue and systematic approach with themselves and the church, and the church with the adolescents and juvenile people disenchanted with the institutional sacred and, therefore, living a religious crisis. Our proposal is, above all, to provide a broad knowledge of the factors which unleashing factors of this crisis in the presence of the sacred and the identification of clues to one new juvenile spirituality, in the mystic of Paula Frassinetti. The studies about adolescence and the youth in general, report and characterize this crossing to the maturity as something very important in the formation of the adolescent and juvenile psycho-religious identities mainly when we treat of the juvenile crisis in the presence of the institutional sacred. The partial results, acquired along the work with adolescents (São José School, CECOSNE) and the university students (FAFIRE) and through the field investigation, are attempts of an approach with this public, making them aware of psycho-religious and spiritual experiences present in this phase of life. The research showed, on one hand, a confusing youth in some points related to the spirituality and religious presence. On the other hand, we could observe a unique spiritual experience in the way the young people think; this experience lived by wishes, affection, happiness, sympathy, and the avoidance of everything which was dogma, rules and acts without no sense in their lives in constant change. The crossing of an adolescent spirituality and juvenile heterogeneous to one more autonomous is well-characterized in the field search, but we can notice that the adolescent crisis is more vivid than the juvenile in the presence of the institutional sacred without having, nevertheless, the essential loss of juvenile spirituality which is more centered in front of the Other (God) than the religious institution. At last, with this study, we intend to contribute methodologically with techniques and resources which could be used to re-enchant the sacred to the juvenile universe, providing the protagonist of a new spirituality according Saint Paula Frassinetti

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Wright, Helen Hobson. "Finding safe passage: the experience of spirituality for adolescents". Thesis, 2006. http://hdl.handle.net/2152/2667.

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Benavides, Linda E. "Spirituality as protective factor for adolescents exposed to domestic violence". 2009. http://hdl.handle.net/10106/2009.

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MÁLOVÁ, Klára. "Spiritualita adolescentů a její umělecký projev ve vztahu k biblické tradici". Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-317878.

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This thesis deals with spirituality in adolescents and its artistic expression in relation to the biblical tradition. The theme of the thesis partly builds on my bachelor thesis. The thesis is divided into two parts - theoretical and research. The theoretical part describes the basic concepts, the developmental-psychological characteristics of adolescents, spirituality and art (music, fine arts, poetry, Psalms and symbols). The experimental part is devoted to work with a selected group and the evaluation of the results using content analysis.

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Gulamhusein, Shemine Alnoor. "The Use of spirituality in counselling practices with adolescents". Thesis, 2012. http://hdl.handle.net/1828/4331.

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In this thesis, an exploration of the factors that prohibit and/or contribute to counsellors incorporating spiritual conversations in their practice with adolescent (10-15yrs) clients takes place. Through a narrative inquiry method participants from the University of Victoria in a masters level program in Child and Youth Care or Educational Psychology and Leadership Studies describe personal and professional reasons to support the inclusion or exclusion of spirituality in counselling practices with adolescents. Results indicated that practitioners’ personal experiences of grappling with spirituality and religion, professional policies outlining if a practitioner can or cannot converse with their client regarding spirituality, and the lack of educational training to incorporate spirituality for soon-to-be practitioners all strongly played into a practitioners’ reasoning to refrain from or engage in spiritual conversations with their clients. In order to move forward it is vital that practitioners begin to recognize that children and youth are spiritual beings, that educational programs within the helping professions include spiritual training, that practitioners are supported by supervisors when they feel that the inclusion of spiritual conversations is vital in their practice, and that organizational policies are adapted to allow practitioners the necessary time and space to engage in spiritual conversations with adolescent clients.
Graduate

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Baraka, Amaris. "My girls and spirituality African-American female adolescents with voice /". 2006. http://purl.galileo.usg.edu/uga%5Fetd/baraka%5Famaris%5F200605%5Fphd.

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Penn, David. "Congregations, spirituality, and adolescents: a practical theology of becoming and flourishing". Thesis, 2019. https://hdl.handle.net/2144/37050.

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In critical dialogue with the tradition of American Protestant youth ministry in the 20th and 21st centuries, this dissertation aims to generate novel insights into how congregations influence adolescent development and thriving. Using a mixed-methods approach, I explore recent shifts in the focus of the theology and practice of youth ministry in dialogue with the lived experiences of adolescents in mainline churches in the United States. Questions of adolescents in churches are particularly relevant to mainline Protestant congregations that are declining in membership and cultural capital. The questions are also relevant to adolescents who face complex economic, ecological, and social challenges that are unique to the 21st century. Some of these challenges are due to cultural notions that simultaneously idolize and vilify adolescents. To address these issues, I draw on social scientific resources to reconsider the term adolescent, arguing against G. Stanley Hall’s famous definition of adolescence as a time of universal “storm and strife.” Instead, I employ feminist anthropology, Positive Youth Development, and social constructivism to redefine adolescence as part of a lifelong process of becoming. In the dissertation, I begin by tracing the history of adolescence and American Protestant youth ministry since 1900. I then introduce three churches in which I carried out ethnographic work to gain deep insight into the lives of adolescents while clarifying the stakes and outlining concepts that are developed later in the dissertation. Youth ministry practices and theories are embedded within and intersect with social theories, economic theories, denominational histories, and the realities of life in the 21st century. To understand adolescent experience, therefore, I undertake an analysis of adolescent experiences alongside the broader sociocultural and intellectual currents that shape these experiences. I then approach the same questions quantitatively, developing a shared language to render intelligible the different ways adolescents thrive in diverse contexts. I next place the ethnographic and quantitative research in dialogue with several theological and philosophical thinkers, arguing for a non-essentialist view of both religious identity and adolescents that emphasizes pluralism, intersectionality, and the contestation of meaning. I reconstruct adolescence in congruence with a broader view of human becoming, within which connection, human plasticity, and reciprocity are vital. Finally, I suggest that a kenotic ecclesiology can help churches continue to promote the flourishing of adolescents, and indeed, of all living things.

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WANG, SSU-HAN, i 王思涵. "A Correlation Study on Spirituality and Well-being of Adolescents in Taiwan". Thesis, 2017. http://ndltd.ncl.edu.tw/handle/25303997857681455885.

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碩士
國立臺北教育大學
生命教育教學碩士學位班
105
This research aims to understand the current situation of well-being and spirituality of adolescents in Taiwan and to explore the relationship between well-being and spirituality. This study utilized a secondary data method for analysis, and the data were retrieved from the “2016 Taiwan Students Health and Well-being Survey” database of 3252 8th grade and 10th grade students in Taiwan. Each questionnaire classified various factors for analysis, including socio-demographic variables (gender, grade, and family socioeconomic status) and spirituality and well-being (life satisfaction, positive emotion, self-rated health, and multiple health complaints). Data were analyzed using the chi-square test, independent sample t-test, Pearson product-moment correlation, multiple regression analysis, and descriptive statistics. The research results are shown below: 1. About 75% of the adolescents perceived a high life satisfaction, lower than the average results of the Health Behaviour in School-Aged Children (HBSC) survey (85%). About 44% of them perceived poor or fair health, higher than the average results of the HBSC survey (16%). About 27% of the adolescents had multiple health complaints, lower than the average results of the HBSC survey (36%). 2. Gender, age, and family socioeconomic status differences were observed in the personal domain of spirituality. Young girls, 10th grade students, and students with a higher family socioeconomic status rated their perceptions of the importance of the personal domain higher compared with young boys, 8th grade students, and students with a lower family socioeconomic status, respectively. 3. Young girls perceived their mental health condition as worse than the boys. The mental health condition declined with their grade. Adolescents with a better family socioeconomic status had a better mental health condition. 4. The personal domain of spirituality was the most important predictor of adolescents’ well-being. Based on the research results and discussions, the research proposes advice to the school, and parents, and further research as a reference. Key words：adolescents, spirituality, well-being

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Huang, Yu-Te, i 黃昱得. "Life stress and Depressive Mood in Adolescents: Exploring the Moderating Effect of Spirituality". Thesis, 2010. http://ndltd.ncl.edu.tw/handle/40498597625419210506.

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碩士
臺灣大學
社會工作學研究所
98
Adolescents experience tremendous life stresses and are vulnerable to depressive mood. It’s imperative to identify possible risk factors. However, resilience perspective indicated that we should pay more attention to protective factors that could mitigate the impact of risk. Spirituality is increasingly studied in the western countries. It helped to reduce the effect of risk on individual’s mental health. Related research was limited in Taiwan, where this study was conducted. This study intends to examine the contribution of parent-adolescence conflict, family economic stress, peer relationship stress, academic expectation stress to depressive mood among adolescents in Taiwan. The multi-stage cluster sampling method was used. Data were collected by self-reported questionnaires administered in the group setting. A total of 1,307 Taiwanese students from ten through twelve grades participated in this study. 1,204 questionnaires with complete information were included in multiple regression analyses. Result indicates that after controlling for gender, age, and self-esteem, life stresses and spirituality were significantly associated with adolescent depressive mood. Spirituality moderated the effect of peer relationship stress on adolescent depressive mood. Findings suggest that spirituality is an important concept to help adolescents from being affected by life stressors. Helping professionals should incorporate this concept into their work with depressive adolescents.

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Desrosiers, Alethea. "Relational Spirituality in Adolescents: Exploring Associations with Demographics, Parenting Style, Religiosity, and Psychopathology". Thesis, 2011. https://doi.org/10.7916/D8474HT5.

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This study sought to investigate the construct of Relational Spirituality through: 1) identifying its correlates among demographic, spiritual, and parenting variables in a large, religiously and ethnically diverse sample of adolescents, and 2) investigating its associations with highly prevalent forms of psychopathology in adolescents. Participants were 615 adolescents representing a broad range of ethnicities (Caucasian, African-American, Asian-American, Latino, and multiracial, and other) and religious denominations (Catholic, Protestant, Jewish, Atheist, Agnostic, Buddhist, and other). The Brief-Multidimensional Measure of Spirituality/Religiosity, the Mysticism Scale, the Beck Depression Inventory and the Beck Anxiety Inventory were used to measure spirituality, depression, and anxiety, respectively, while frequency of alcohol use was ascertained with a single item. Parental relationship quality was measured using the Parental Bonding Instrument and the Parental Transparency Scale. Given that rates of depression, anxiety and spirituality have been demonstrated to be higher in girls than boys, gender differences in patterns of association were examined with respect to each type of psychopathology. Results of stepwise regression analyses revealed that exclusively in females, Relational Spirituality accounted for a significant portion of the variance in depressive symptomatology above and beyond demographic, parenting, and religious variables. Stepwise regression analyses also showed that Relational Spirituality contributed to a significant portion of variance in alcohol use above and beyond other correlated variables in both boys and girls. In contrast, Relational Spirituality did not contribute to the variance in anxiety; rather, the quality of religious social support was protective against anxious symptomatology. Findings suggest that Relational Spirituality is differentially associated with widespread forms of psychopathology in adolescents, and our understanding of these disorders may be enhanced through a spiritual perspective.

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Blakes, Tifani Marie Jones. "The role of spirituality in the school experiences of church-going African American female adolescents". Thesis, 2013. http://hdl.handle.net/2152/28465.

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Over the last century, people have questioned the ability of African American cultural knowledge to facilitate academic achievement among African American students. The cultural understandings of this group are often positioned as incompatible with the beliefs, practices and values that produce mainstream and school success. The spirituality of African Americans is a significant, yet often overlooked, component of African American culture and life. Through group interviews, in-depth interviews, personal narratives and participant observations, this dissertation explores the role of spirituality in the school experiences of African American female adolescents. Spirituality is defined as the conglomeration of beliefs, practices and values that connect an individual to an unseen force(s) and/or a non-material realm. Cognitive, behavioral and affective school outcomes are products of spiritual and personal development. Thus, this study pays particular attention to the processes and factors that cultivate the spiritual identities of this group. Family and religious organizations commonly initiate the spiritual awareness of African Americans. Lived experiences in contexts shaped by intersections of racism, sexism, classism and heterosexism facilitate their development of individualized spiritual self-understandings, expressions and practices. To privilege the perspectives of African American femaleix adolescents, Black feminist epistemology and critical youth studies guided this project’s design and methods of data collection and analysis. Additionally, this work builds upon the relational framework for the study of spirituality and religion in the lives of African Americans to explore this group’s spiritual development, understandings and school outcomes. This dissertation suggests that the theological perspectives of African American female adolescents directly impact their academic beliefs, behaviors, and school experiences. Understandings of God and employment of spiritual practices may act as protective factors that cultivate the educational resilience and academic self-confidence of this group. Additionally, African American female adolescents may employ spiritual beliefs to promote unity and build community on their school campus.
text

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Kor, Ariel. "Spirituality, Character and Spiritual Development in Middle School Adolescents in Israel: A Longitudinal Study of Positive Development". Thesis, 2017. https://doi.org/10.7916/D8F19B73.

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Despite the robust evidence that spiritual development begins in childhood, the relationship between adolescent spirituality and positive development outcomes has been largely overlooked; thus, while the positive impact of spirituality on development has been established again and again, the empirical data on childhood and adolescent spirituality remains limited (Peterson & Seligman, 2004; Stolzenberg, Blair-Loy, & Waite, 1995). This topic, however, may be especially relevant in such turbulent times in education and development, particularly in the backdrop of the recent surging interest in character education. Using data from 1,352 middle-school adolescents who live throughout Israel, the current study examines the following hypotheses: 1. Spirituality is a foundational facet of character, independent of interpersonal, intrapersonal and intellectual facets of character. 2. Spirituality is stable over time during adolescent development. 3. Spirituality is correlated with positive outcomes such as positive emotions, prosociality and life satisfaction, and with character strengths such as kindness, gratitude, perseverance, and perspective. 4. Changes in spirituality over time are related to changes in positive outcomes and character strengths. Variables were measured according to several previously validated scales, completed in this study by the Israeli middle-school adolescents. Data were analyzed using a common factor model, latent class analysis and latent growth mixture modeling. The results revealed four distinct dimensions of strength/character among middle school adolescents: spiritual, interpersonal, intrapersonal, and intellectual. The emergence of a statistically autonomous spirituality factor, incorporating the various aspects of spirituality measured in the current study, suggests that spirituality is a divergent aspect of youth character, and one of the foundational aspects of character. The findings also suggest that spirituality is stable over time. The current study suggests meaningful relationships between spirituality and positive emotions, life satisfaction, prosociality, interpersonal character (e.g., prudence, judgment, selfregulation, honesty, forgiveness, teamwork, humility), and intrapersonal character (e.g., zest, life orientation, humor, hope, perspective). Spirituality did not show meaningful relationships with intellectual character strengths. Lastly, these findings suggest that spirituality is longitudinally related to positive outcomes, and that adolescents with spiritual growth report the highest levels of positive emotions, life satisfaction, prosociality, and character strengths such as gratitude, kindness, honesty, perseverance, hope, and prudence, as well as the lowest levels of problems with peers. These findings suggest that spirituality is an important aspect of adolescent psychological development, both in terms of intrapersonal and interpersonal growth. Further research on this issue is warranted in order to determine whether the education of middle-school adolescents should include spirituality as a core tenet.

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Martel-Reny, Marie-Paule. "Youth, Identity and the Search for Meaning: A qualitative study of religion and spirituality among adolescents in contemporary Quebec". Thesis, 2014. http://spectrum.library.concordia.ca/978502/1/Martel%2DReny_PhD_S2014.pdf.

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While changes in the Quebec’s immigration patterns and demographics over the past forty years are well researched, scholars have rarely investigated how young Quebeckers make sense of themselves and the world around them. Previous research on the topic of youth religiosity in Western countries (Campiche, 1997; Smith and Lundquist Denton, 2005; Crawford and Rossiter, 2006; Lefebvre, 2006; Roehlkepartain et al, 2008; Valk et al, 2009; Kimball et al, 2010) has outlined adolescents’ interest in questions of meaning and in learning about religions from an unbiased perspective. We addresses this issue by adding to the data we have on adolescents meaning-making strategies within a sociological perspective, and seeks to integrate the voice of adolescents to discussions on educational questions that are directly relevant to their development and wellbeing. This dissertation reports on a detailed investigation of seventeen Québécois teenagers’ lives and worldviews, using qualitative methods. Through an individual, semi-directed interview, 17 Montreal adolescents (nine girls and eight boys) between the ages of 14 and 19 (m = 16.05) were asked about their views on religion, spirituality, adolescence, the place of religion in society, as well as ethnic and religious diversity in their school, and their appreciation of the recently implemented Ethics and Religious Culture Program. We found that the participants to this study had a non-religious perspective, evidenced by a distrust of religious institutions and an absence of religious beliefs and practices, coupled with an interest for learning about religious culture and ethical questions, evidenced by a generally positive evaluation of the Ethics and Religious Culture Program.

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Ferreira, Cheryl. "Educational strategies for the development of spiritual intelligence (SQ) in South African secondary schools". Thesis, 2014. http://hdl.handle.net/10500/21136.

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The main research question of the study was: How can spiritual intelligence (SQ) be developed in secondary school students? This was motivated out of concern for the moral degeneration that secondary school students experience in South Africa. The literature review focused on the nature of SQ and how it can foster adaptive functioning and transformation in adolescents and the complexity of Religion Education (RE) in South African secondary schools. A case was made for developing educational strategies that can develop SQ in adolescents and create educational environments that not only encourages students to engage in dialogue that involves a broader conversation about religion and spirituality, but also supports transformational learning. The empirical investigation to evaluate the approach and educational strategies that were used, implemented a qualitative case study design. Gardner’s Multiple Intelligence (MI) theory and the social constructivist theory were used as conceptual frameworks. Purposive and convenient sampling was employed to select ten Grade 11 students in a secondary school in Gauteng that reflected the demographics of the country’s population. Qualitative data collection included reflective activities and informal conversation interviews. Field notes were kept and all observations were documented in a self-reflective journal. This was followed by a focus group session and semi-structured interviews. Findings revealed that the educational strategies had the capacity to develop core traits and mental abilities of SQ, provide peak experiences and enhance virtuous behaviour in adolescents. It was concluded that education should include content around the nature of SQ in conjunction with reflective and experiential activities. SQ provided a platform for epistemic relativity. It was thus concluded that SQ can be deliberately developed in South African secondary school contexts. The recommendations focussed on the role of institutions of higher learning in sensitising stakeholders regarding the relevance of SQ in South African educational contexts; training of in-service teachers; the importance of Life Orientation (LO) as conveyer of SQ and the role of the LO teacher in cascading SQ down to school students. Finally, a SQ training workshop was proposed. The study concluded with recommendations for further research. The limitations of the study were also presented.
Psychology of Education
D. Ed. (Psychology of Education)

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