Gotowe bibliografie tematyczne / Spirituality and caring

Gotowa bibliografia na temat „Spirituality and caring”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 21 lutego 2023

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Artykuły w czasopismach na temat "Spirituality and caring"

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Fitryasari, Rizki, RR Dian Tristiana, Ariska Windy i Erlina Dwi Kurniasari. "KESWACARRI AS AN EFFORT TO INCREASE CADRE CAPABILITY FOR TREATING MENTAL DISORDERS PATIENTS IN THE MODERN INDUSTRIAL COMMUNITY 4.0". Jurnal Pengabdian Masyarakat Dalam Kesehatan 4, nr 1 (27.05.2022): 25–30. http://dx.doi.org/10.20473/jpmk.v4i1.29255.

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Introduction: The low role of mental health cadres is influenced by internal factors such as commitment, motivation and enthusiasm of cadres in helping to overcome mental disorders in the community. Commitment is the most important thing in carrying out the task. Increasing the commitment of the cadres can be done with KESWACARRI (caring mental health and spirituality) with the aim of building self-commitment using a caring and spirituality approach. Methods: This study used pre-experimental design. The sample of was 30 cadres and caregivers who responsible for mental health patients in Ketidur Village, Mojokerto. The variable measured included commitment, caring and spirituality. The data was collected using questionnaire and the analyzed using SPSS to see the frequency distribution. Keswaccari was given to the cadres by providing material about develop caring behavior with spirituality. Results: The results showed, the level of commitment, caring and spirituality of mental health cadres in 30 respondent’s majority was increasing. These results indicate that there is an influence of Keswaccari to commitment, caring and spirituality. Conclusion: Commitment was an important aspect for increasing caring behavior. The spirituality will be a good approach to build cadres’ awareness of mental disorder condition and have a good effect in caring behavior.
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Bakar, Abu, Nursalam Nursalam, Merryana Adriani, Kusnanto Kusnanto, Siti Nur Qomariah, Laily Hidayati, Ika Nur Pratiwi i Lailatun Ni'mah. "Nurses’ Spirituality Improves Caring Behavior". International Journal of Evaluation and Research in Education (IJERE) 6, nr 1 (1.03.2017): 23. http://dx.doi.org/10.11591/ijere.v6i1.6343.

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Caring was the behavior provide assistance holistically to individuals. In fact, nurses Caring behaviors made only modest, yet an art in nursing care which should always be a nurse. The good personality and spiritual be one of the factors that affect the formation of nurses Caring behaviors. Spiritual was the passion or impulse that comes out from within themselves to do the noble. The research objective was explained a spiritual relationship nurses with nurses caring behaviors. The research design was used cross sectional. The population in this researchs were associate nurses in the ward. A sample were taken of 88 nurses with consecutive sampling technique. Data collection was done at the General Hospital of Haji Surabaya, Al Irsyad General Hospital Surabaya and Muhammadiyah Gresik Hospital. Data collection was used questionnaire, with multivariate data analysis Structural Equation Modeling- Partial Least Square (PLS-SEM). The results showed no significant relationship between demographic with spiritual nurses. Demographic indicators for the hypothesis test was psychological, length of work, education, and wards. Demographics nurses with nurse caring no significant relationship. Spiritual nurses significant relationship with the caring nurses at 7.061. These results indicated that modeling should be done was draw line from the spiritual to the caring nurses and the others deleted. The conclusion of the research was the spiritual nurses significant relationship with the nurses caring behaviors. Suggestions have to do is always give spiritual training to nurses as one of supporting the implementation of nursing care.
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Burton, Laurel Arthur. "Passionate Caring: Spirituality and Healthcare". Caregiver Journal 7, nr 1 (styczeń 1990): 87–103. http://dx.doi.org/10.1080/1077842x.1990.10781566.

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Aaron, Martin. "Spirituality, the heart of caring". A Life in the Day 12, nr 4 (listopad 2008): 23–26. http://dx.doi.org/10.1108/13666282200800037.

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Rahayu, Anik Puji, Ika Fikriah, Sholichin Sholichin, Ediyar Miharja i Iwan Samsugito. "Personal Characters Management : Caring Spiritualitas Increased Nursing Practice Implementation in Aji Muhammad Parikesit Hospital Tenggarong Kutai Kartanegara". Jurnal Kesehatan Pasak Bumi Kalimantan 3, nr 1 (26.06.2020): 1. http://dx.doi.org/10.30872/j.kes.pasmi.kal.v3i1.3462.

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Background It is important for nurses to recognize and integrate the dimensions of body, mind, and spirit in their daily clinical practice (Dossey, 2005). If the client's needs are not met in one of the dimensions that can cause health and welfare problems. 94% of patients visiting hospitals in the US believe that spiritual health is as important as physical health. The need to get the attention that understanding caring alone is not enough to make a nurse can provide good service. Based on Maslow's theory that a person will do his work in accordance with the level of his needs. Understanding of a nurse who is at the level 5 stage of self-actualization, actually only wants to provide satisfaction for the achievement of personal self-actualization. If only the understanding of the concept of nurses was already at level 6. The importance of changing the mindset of nurses with the concept of caring spirituality so that nurses are fully aware of the deepest heart to get true blessing and happiness when nurses care for patients and afterward. Result The survey results from the 6-month in-house training process were able to increase the caring spirituality of nurses, which in turn was able to increase the application of services in nursing in hospitals. AM Parikesit Tenggarong. Furthermore, it is expected that nurses must increase their knowledge and understand the true concept of caring spirituality and be able to apply it in providing nursing care services to patients.Keywords: caring, spiritualis, nursing practice,
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Lewis,, Sheila M. "Spirituality of Light and Caring Science". International Journal of Human Caring 12, nr 3 (kwiecień 2008): 94.3–94. http://dx.doi.org/10.20467/1091-5710.12.3.94b.

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Hirst, Katy. "Dementia and spirituality: caring for Christians". Nursing and Residential Care 18, nr 5 (2.05.2016): 273–75. http://dx.doi.org/10.12968/nrec.2016.18.5.273.

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Wright, Bob. "Caring from the heart: the convergence of caring and spirituality". Accident and Emergency Nursing 6, nr 2 (kwiecień 1998): 123. http://dx.doi.org/10.1016/s0965-2302(98)90020-0.

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Gwyther, Lisa P. "Spirituality and Caring for Older Family Members". Southern Medical Journal 99, nr 10 (październik 2006): 1180–81. http://dx.doi.org/10.1097/01.smj.0000242746.48538.9e.

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Morley, T. "Sharing the Darkness: The Spirituality of Caring". Journal of Medical Ethics 15, nr 3 (1.09.1989): 163. http://dx.doi.org/10.1136/jme.15.3.163.

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Rozprawy doktorskie na temat "Spirituality and caring"

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Coffin, Dawn. "Living the Ethic of Care: Spirituality, Theology and Service". Fogler Library, University of Maine, 2009. http://www.library.umaine.edu/theses/pdf/CoffinD2009.pdf.

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Pedraza, Lisandra. ""Because they are spiritually discerned" spirituality in early childhood education /". Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1148754582.

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Thomas-Leitao, Valérie. "PALLIATIVE NURSES CARING FOR SPIRITUALITY: A theological analysis of palliative nurses' discourse on spirituality from 1976 to 2012". Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29352/29352.pdf.

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Phisaiphanth, Suparat. "Role Reward of Grandmothers Caring for Grandchildren". Case Western Reserve University School of Graduate Studies / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=case1387577389.

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Lovering, Sandra. "Arab Muslim nurses experiences of the meaning of caring". Thesis, The University of Sydney, 2008. http://hdl.handle.net/2123/3764.

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Abstract The aim of this study was to understand the meaning of caring as experienced by Arab Muslim nurses within the context of Arab culture. A qualitative approach using ethnographic methodology based on the approaches of Geertz (1973), Fitzgerald (1997) and Davies (1999) was used to develop a description that embeds the phenomena of the nurses’ meaning of caring within the cultural context. Good and Good’s (1981) meaning–centred approach was used to interpret the nurse’s explanatory models of health, illness and healing that inform the caring experience. This study conveys the cultural worlds of Arab Muslim nurses from Saudi Arabia, Lebanon, Jordan and Egypt while caring for Arab Muslim patients in Saudi Arabia. Data were collected over a four year period (2004-2007). Arab Muslim nurses have a religiously informed explanatory model where health is spiritual, physical and psycho-social well-being. Spirituality is central to the belief system where spiritual needs take priority over physical needs as a distinctive care pattern. The professional health belief system blends into the nurses’ cultural and religious belief system, forming a culturally distinct explanatory health beliefs system. This finding suggests that in non-Western health contexts, professional models are not dominant but incorporated into nurses’ indigenous worldviews in a way that makes sense within the culture. Caring is based on shared meanings between nurse and patient. Caring is an act of spiritualty and an action by the nurse to facilitate his or her own spirituality and that of the patient. In turn, the nurse receives reward from Allah for caring actions. A distinct ethical framework based on principles of Islamic bio-ethics guides the nurses in their caring. This research provides the missing link between Western professional nursing systems and Arab Muslim nurses’ caring models and contributes to the development of a caring model that is relevant to, and reflective of, Arab cultural and Islamic religious values. This caring model can provide direction for nurse education and the provision of care to Muslim patients, whether in Arab cultures, Islamic societies or with immigrant Muslim populations. In addition, it provides the basis for an Islamic nursing identity and a beginning point for improving the moral status and image of nursing in the Middle East.
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Lovering, Sandra. "Arab Muslim nurses experiences of the meaning of caring". University of Sydney, 2008. http://hdl.handle.net/2123/3764.

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Doctorate of Health Sciences
Abstract The aim of this study was to understand the meaning of caring as experienced by Arab Muslim nurses within the context of Arab culture. A qualitative approach using ethnographic methodology based on the approaches of Geertz (1973), Fitzgerald (1997) and Davies (1999) was used to develop a description that embeds the phenomena of the nurses’ meaning of caring within the cultural context. Good and Good’s (1981) meaning–centred approach was used to interpret the nurse’s explanatory models of health, illness and healing that inform the caring experience. This study conveys the cultural worlds of Arab Muslim nurses from Saudi Arabia, Lebanon, Jordan and Egypt while caring for Arab Muslim patients in Saudi Arabia. Data were collected over a four year period (2004-2007). Arab Muslim nurses have a religiously informed explanatory model where health is spiritual, physical and psycho-social well-being. Spirituality is central to the belief system where spiritual needs take priority over physical needs as a distinctive care pattern. The professional health belief system blends into the nurses’ cultural and religious belief system, forming a culturally distinct explanatory health beliefs system. This finding suggests that in non-Western health contexts, professional models are not dominant but incorporated into nurses’ indigenous worldviews in a way that makes sense within the culture. Caring is based on shared meanings between nurse and patient. Caring is an act of spiritualty and an action by the nurse to facilitate his or her own spirituality and that of the patient. In turn, the nurse receives reward from Allah for caring actions. A distinct ethical framework based on principles of Islamic bio-ethics guides the nurses in their caring. This research provides the missing link between Western professional nursing systems and Arab Muslim nurses’ caring models and contributes to the development of a caring model that is relevant to, and reflective of, Arab cultural and Islamic religious values. This caring model can provide direction for nurse education and the provision of care to Muslim patients, whether in Arab cultures, Islamic societies or with immigrant Muslim populations. In addition, it provides the basis for an Islamic nursing identity and a beginning point for improving the moral status and image of nursing in the Middle East.
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Penha, Ramon Moraes. "A espiritualidade na teoria do cuidado transpessoal de Jean Watson: análise de conceito". Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/7/7139/tde-11102013-152205/.

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Este estudo teve como objetivos: analisar o conceito de Espiritualidade a partir da Teoria do Cuidado Transpessoal proposta por Jean Watson e Discutir as relações entre Experiências da Consciência (Espirituais), nos campos de interação denominados pela teorista de Momento Presente, Campo Fenomenológico e Ocasião Real de Cuidado. Método: foi utilizado a Análise de Clarificação de Conceito, proposto por Wilson. As seguintes etapas foram seguidas: 1. Isolar as questões de conceito; 2. Encontrar as respostas certas; 3. Casos Modelo; 4. Casos Contrários; 5. Casos Relacionados; 6. Casos de Difícil Diagnóstico; 7. Casos Inventados; 8. O Contexto Social; 9. Anseios Basilares; 10. Resultados Práticos e 11. Resultados na Linguagem. As questões norteadoras para análise foram: a) Qual a natureza da Espiritualidade no Cuidado Transpessoal? e b) Espiritualidade se difere de Materialidade nas relações de cuidado, uma vez que a primeira exigiria diferentes níveis de interação para que uma dimensão mais sutil pudesse ser acessada?. Resultados: na Teoria do Cuidado Humano a Espiritualidade é concebida como o Mundo do Espírito, experienciado através de um campo fenomenológico de interação entre dois Seres caracterizado pela ocorrência de Experiências da Consciência (ou espirituais). Na Teoria do Cuidado Humano os antecedentes para Espiritualidade foram: Alma/Espírito, caracterizado por: Imortalidade, Imaterialidade, Essência, Auto Conhecimento, Consciencia e Energia Criativa; Individualidade, configurada por Alma/Espirito e Transcendencia física, mental e emocional e, por fim, Experiências da Consciência, indicada por: Intuição, Experiencia Espiritual/Sobrenatural/Metafísica/Mística. Os atributos encontrados para acessar à dimensão espiritual foram os dez Clinical Caritas Process. Também verificou-se que o Processo Interacional Paciente-Profissional é direcionado a partir da triade: Mente-Corpo-Espirito onde os resultados esperados estão relacionados à ocorrência de Ocasião Real de Cuidado, percebida pela Conexão a partir das Histórias de Vida, Dilatação da Percepção do Campo Fenomênico, Rupturas na relação espaço-tempo, culminando na Transpessoalidade e Processo de Cuidado Humano, evidenciado pelo Contato Profundo com o Outro e Consigo, Uso de Linguagem Pertinente para Descrever a Experiencia Vivida e, por fim, Sistematização do Plano de Cuidados a Partir dos Dados Obtidos da Experiência.
This study aimed to analyze the concept of spirituality from Human Caring Theory by Jean Watson and Discuss the relationship between Experiences of Consciousness (Spiritual), in the interaction field called by theorist of \'Present Moment, \'Phenomenological Field\' and \'Actual Caring Occasion. Method: Wilsons concept clarification was used. The following steps were followed: 1. Isolate questions of concept 2. Find the right answers; 3.Model Case 4. Contrary Cases 5. Related Cases 6. Borderline 7. Invented Cases 8. Social Context 9. Underlying anxiety 10. Practical Results and 11. Results in language. The guiding questions for analysis were: a) What is the nature of Spirituality in Caring? b) Spirituality differs from materiality in relations of care, since the first would require different levels of interaction for a more subtle dimension could be accessed\'. Methodological steps performed this study concluded that: the Theory of Human Caring Spirituality is conceived as the World of Spirit, experienced through a phenomenological field of interaction between two beings characterized by the occurrence of experiences of consciousness (or spirit). In Human Care Theory were the background for Spirituality: Soul/Spirit, characterized by: Immortality, Immateriality, Essence, Self Knowledge, Consciousness, and Creative Energy, Individuality, set by Soul /Spirit and Transcendence physical, mental and emotional, and finally, Experiences of Consciousness, indicated by: Intuition, Experience Spiritual/ Supernatural / Metaphysical / Mystical. The attributes found to access the spiritual dimension were the ten Clinical Caritas Process. It was observed that the Patient Process-Interactional Professional is directed from the triad: Mind-Body-Spirit where the outcomes are related to the occurrence of Care Real Deal, the perceived connection from Life Stories, dilatation of Perception Field phenomenal, breaks in the space-time, culminating in transpersonal Process and Human Care, evidenced by the Deep Contact with the Other and I can, Use of Language Relevant to describe the experience and, finally, Systematization Plan of Care Data Obtained from Experience
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Holmes, Veronica Menezes. "Stories of Lynwood Park". Atlanta, Ga. : Georgia State University, 2008. http://digitalarchive.gsu.edu/history_diss/11/.

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Thesis (Ph. D.)--Georgia State University, 2008.
Title from title page (Digital Archive@GSU, viewed June 7, 2010). Clifford M. Kuhn, committee chair; Ian C. Fletcher, Charles G. Steffen, committee members. Includes bibliographical references (p. 442-459).
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Mahlaba, Nompumelelo Penny. "Employees' perceptions about spirituality and workplace spirituality". Diss., 2015. http://hdl.handle.net/10500/20156.

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This study investigated employees’ perceptions about workplace spirituality in a national government department located in KwaZulu-Natal. A constructivist and qualitative approach was followed to gain an in-depth understanding of employees’ perceptions of spirituality, based on their personal understanding and experiences. A sample of 16 participants employed in the department was interviewed using a semi-structured interview. Thematic analysis was used to transcribe and assess the interviews. The findings revealed different notions of spirituality and the significance of workplace spirituality. In the workplace, employees continue to search for meaning in their work – meaning that transcends economic gain. Spirituality was perceived as being valuable for the interconnectedness and harmony that it brought to members of the organisation.
Industrial and Organisational Psychology
M.Com (Industrial and Organisational Psychology)
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Witte, Alison Schell. "An exploration into mystical experience in the context of health care". Thesis, 2007. http://hdl.handle.net/10500/576.

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In this qualitative phenomenological study, the researcher interviewed 18 hospitalised patients and community members in rural Appalachia to learn about their mystical experiences in the context of health care. A loosely structured interview format addressed factors that initiate mystical experience and essential qualities of mystical experience. In addition, the researcher examined the nursing process, focusing on assessments and actions which supported the participants in sharing their experiences. The researcher also considered her response to being the recipient of these shared experiences. Data were analysed using the crystallisation/immersion method and concept mapping. Mystical experience was conceptualised as a process incorporating initiation, occurrence, maturation, and integration of mystical experience. Essential aspects of the mystical experience itself were found to include sensory-motor perception, interaction with the supernatural, interaction with dead and living members of the family, conviction of reality, cognition, dynamic tension and emotional intensity. Nursing actions which supported the participant included listening and support. The researcher's response to the participants' sharing their experiences included tension, intimacy and empathy, sense of awe and autonomic responses. In addition, the researcher developed an appreciation of the mystical in everyday experience.
Health Studies
D. Litt. et Phil. (Health Studies)
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Książki na temat "Spirituality and caring"

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Nouwen, Henri J. M. A spirituality of caregiving. Nashville: Upper Room Books, 2011.

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Robinson, Simon. Spirituality, ethics, and care. London: Jessica Kingsley Publishers, 2007.

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Cassidy, Sheila. Sharing the darkness: The spirituality of caring. London: Darton, Longman and Todd, 1988.

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Sharing the darkness: The spirituality of caring. Maryknoll, N.Y: Orbis Books, 1991.

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Cassidy, Sheila. Sharing the darkness: The spirituality of caring. London: Darton, Longman and Todd, 1988.

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A spirituality of compassion: Studies in Luke. Elgin, IL: Brethren Press, 1996.

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Caring for self, caring for others: Psychology and spirituality for daily living. St. Louis, MO: Catholic Health Association of the United States, 1987.

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Practicing presence: The spirituality of caring in everyday life. Franklin, Wis: Sheed & Ward, 2001.

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1922-, Roach M. Simone, red. Caring from the heart: The convergence of caringand spirituality. New York: Paulist Press, 1997.

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Palmer, Parker J. The active life: A spirituality of work, creativity, and caring. San Francisco, Calif: Jossey-Bass, 1999.

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Części książek na temat "Spirituality and caring"

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Setter, Ora. "Spirituality and Caring in Organizations: The Covenant Metaphor". W Palgrave Studies in Sustainable Business In Association with Future Earth, 221–39. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14199-8_12.

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Lovering, S. "Caring as an Act of Spirituality: a Nursing Approach". W Cultural Competence in Caring for Muslim Patients, 27–38. London: Macmillan Education UK, 2014. http://dx.doi.org/10.1007/978-1-137-35841-7_3.

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Watson, Jacqueline. "The Spiritual Care and Nurture of the Non-religious in the Caring Professions". W Spirituality across Disciplines: Research and Practice:, 51–64. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31380-1_5.

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Smith, Thomas R., i Mary G. Milano. "Caring for a Family Member with Mental Illness: Exploring Spirituality". W The Challenges of Mental Health Caregiving, 161–77. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8791-3_9.

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King, Pamela Ebstyne, Susan Mangan i Rodrigo Riveros. "Religion, Spirituality, and Youth Thriving: Investigating the Roles of the Developing Mind and Meaning-Making". W Handbook of Positive Psychology, Religion, and Spirituality, 263–77. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_17.

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AbstractIn this chapter, we draw on positive developmental psychology, psychology of religion and spirituality, and developmental neuroscience to explore how youth religiousness and spirituality contribute to thriving through the process of meaning-making. Thriving involves the individual, relational, and aspirational development necessary to pursue a life purpose that is meaningful to the self and one’s surroundings. Meaning-making is the process of constructing and internalizing abstract beliefs (about oneself, the world, and one’s priorities) into salient values that contribute to the moral development necessary to thrive. When youth consider abstract ideas in the context of their actions, transcendent emotions, and the broader world, then their meaning-making can result in values-based goals and behaviors. Adolescents are naturally motivated to explore identity-related issues of meaning, values, roles, and belonging. In particular, meaning-making occurs when youth are given the opportunity to reflect in an enriching dialogue with caring adults. In more ways than most youth contexts, religion and spirituality provide young people with opportunities to seek and form meaning by being prompted to process transcendent beliefs and emotions through the narratives, intergenerational relationships, and transcendent experiences that religion and spirituality often provide.
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de Bettignies, Henri-Claude. "Spirituality, Caring Organizations and Corporate Effectiveness: Are Business Schools Developing Such a Path Toward a Better Future?" W Palgrave Studies in Sustainable Business In Association with Future Earth, 263–89. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14199-8_14.

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Hemphill, Barbara. "Spirituality of caring". W Occupational Therapy and Spirituality, 53–70. Routledge, 2019. http://dx.doi.org/10.4324/9780429276934-6.

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Ellis, Michael. "Stages of Grief, Spirituality, and Religion". W Caring for Autism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190259358.003.0015.

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Dealing with any great stressor challenges our core beliefs about ourselves and about life in general. Most of us have certain reasonable expectations of how things will go in our lives. We will graduate from high school, maybe go to college, probably get married, likely have children, and so on. Small wobbles from our intended path in life are understandable to us. Although we all have different tolerances for frustration in dealing with obstacles in our way, we usually handle these troubles well. None of us expects that tragedy will strike. We never think during pregnancy that our child may have a disability or even that our child could die. We have typical expectations for our child’s life similar to those of our own lives. Thus, when we finally are told that our child has autism, our world comes crashing down. Our worldview is shattered. The plans we had made for our child’s life and our futures are forever changed in an instant. The way we cope with this immense challenge changes everything, for us and our child. At some point during any discussion of autism, we must bring spirituality and religion into the conversation. It is impossible not to do so. Any parent whose child has received the autism diagnosis knows this to be true. This is because in order to cope and find acceptance, we must find meaning. How can we accept this news without adjusting our worldview or understanding of life? We must come to terms with the questions that inevitably arise, such as “Why me?”, “How could this happen?”, “Whose fault is this?”, “What did I do wrong?” Other questions that come to mind for those who already believe in a higher power are “Why would God let this happen?”, “Why did God do this to me?”, “Am I being punished?”, “Why would God allow such suffering, especially for a child?” Sometimes it is only through great trials that we realize the need to find deeper meaning.
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"4. Religion and Spirituality". W Caring for Patients from Different Cultures, 76–95. University of Pennsylvania Press, 2015. http://dx.doi.org/10.9783/9780812290271.76.

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Powell, Richard A., Cheng-Pei Lin, Ping Guo i Eve Namisango. "Caring at the Culture and Spirituality Interface". W Global Perspectives in Cancer Care, 22–32. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197551349.003.0003.

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Palliative care is premised on the keystone principle that “total pain” involves suffering in the potentially reciprocally impacting physical, psychological, social, and spiritual domains. It is, therefore, underpinned by a multidimensional, biopsychosocial-spiritual model of care provision. Palliative care providers should not simply assess and manage these multiple domains of patient suffering holistically—including end-of-life spiritual concerns—but do so with a cognisance of, and sensitivity to, prevailing cultural practices and expectations within which the patient, their family and community, exist. This chapter explores palliative care provision at the interface between culture and spirituality, using four brief case studies from China, Taiwan, New Zealand, and sub-Saharan Africa. Insufficient research exists on culturally safe approaches to palliative care, especially among indigenous populations, as determinants of expectations and experiences of service users, and how services are organized and delivered. Similarly, more research is needed regarding the models of spiritual care provision, how death and the dying process are understood, how people find meaning in illness, and the preferred communication and rituals surrounding and planning for death. The chapter therefore proposes the need for research into the culture–spirituality–palliative care nexus. It concludes that by being sensitive to patients’ spiritual and cultural needs and wants, palliative care practitioners acquire the insights and understanding necessary to provide holistic care for the whole person, to address their suffering in its totality, in accord with the biopsychosocial-spiritual model of care provision, as well as helping ensure that their dignity, right to self-determination, and autonomy are respected.
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Streszczenia konferencji na temat "Spirituality and caring"

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Wright, Lorraine M. "Spirituality, Illness Beliefs and Illness Suffering: Clinical Ideas for Loving and Healing Conversations". W 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.010.

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ABSTRACT Health care has become influenced by societal beliefs that overly values happiness and is unable to acknowledge and witness illness suffering. This has led our language with patients and families to change from inquiring and empathizing about suffering to adopting more upbeat language like ‘coping’, ‘adapting’, and ‘adjusting’. Even harsher expectations of dealing with illness suffering such as “it is what it is”; and “you need to accept your illness” have crept into our conversations when caring for patients/families. Language can inadvertently trigger spiritual suffering. Language changes have been coupled with unhelpful interventions in our caring of patients/ families. This change in our professional language does not reflect our patients/families experience with illness suffering and particularly their spiritual suffering. It also interferes with potential healing conversations. This presentation will encourage us to reflect and consider (re)embracing conversations of illness suffering with our patients/families that will open space to spiritual healing. From research and clinical practice, it has been determined that when suffering is softened, spiritual healing can most often occur. Healing conversations need to include: illness suffering being acknowledged, social support is available, constraining beliefs are challenged; being in the present moment is encouraged; offering curious compassion and hope. Specific relational practices will be suggested that enable patients/families to move from a place of illness suffering to spiritual healing. Specifically, love needs to be the foundation of all therapeutic conversations with individuals, couples, and families in our care. Keywords: Spirituality, healing conversations, illness suffering, illness beliefs
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Brito da Silva, Andressa, Gabriela Gonzaga Magalhães da Silva, Caroline de Souza e Silva Guimarães, Carla Aparecida Lourdesdos S. de Azevedo i Patrick Wagner de Azevedo. "Taking care of the caregiver: the meanings unveiled to the caregiver of people with disabilities". W 7th International Congress on Scientific Knowledge. Perspectivas Online: Humanas e Sociais Aplicadas, 2021. http://dx.doi.org/10.25242/8876113220212450.

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In the act of caring, it was widely disseminated as important lookingat the person being cared for and the needs that could be revealedin the construction of the relationship throughout the care process with the caregiver. In this research, our gaze is directed to the caregiver, making it possible to enablewhich meanings, values and beliefs are presentedin the conduct of their lives and how thedialogue with the current speechesin society try to capture them from modelsthat obscure the production of their subjectivity. In this regard, human relationships can be created and always recreated,and any dogmatic forms of relationship can produce limitations of meaning and existential suffering. As a general objective, we sought to understand the production of subjectivity of the caregiver of people with disabilities in the encounter with the disabled subject to be cared for. As specific objectives, to analyze the meanings that permeate the relationship between the caregiver and the person with a disability, in addition to investigatethe meanings unveiled in work relationships and in the affectiverelationships between the caregiver and the person with a disability. The specific objectives analyze the meanings related to the work relationship and affection that goesthrough the crossingswith a care character. In this way, families received specialattention, as many caregivers are family members, withoutdisregardingthe importance of professionals hired to exercise the role of caregiver. With regard to methodology, the guiding methods of the research were Cartography and Phenomenology, using semi-open interviews, as well as a systematic literature review. Ten interviews were produced frompeople of the professional field tocaregivers whose familymembers demanded care due to being disabled. It was possible to noticeresults about the phenomenonand singularities of the established relationshipsthat care implied in a deep existential investment by all respondents, both those who proposed to be involved by job function and those which life directed them in favor of a family member or close person. The speeches that initially seemed well structured, gradually unveiled meanings that indicated a deep regret for the suffering and the severe condition of limitation of the person to be cared for. The searchingfor meaning went beyond mere rationality, and spirituality became a key element in the attempt to nurture existential anxieties. Several participants emphasized that despite the constant physical fatigue and emotional exhaustion, consideringthe complexity of each case in particular, the satisfaction of being able to help, reciprocate or even be useful by applying care made this relationship lighter and more meaningful. Contradictory feelings such as love and a feeling that the caregiver's life is paralyzed, due to the dedication to the person to becared for, clearly emerged
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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion". W International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.
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