This phenomenological study explores how eight students from different worldviews understand and describe spirituality. The students represented Agnosticism, Atheism, Buddhism, Hinduism, Judaism, Muslim, Protestantism, and Roman Catholicism. Data was collected through photo elicitation where students took photos to represent spirituality, and semi-structured interviews to discuss the photos and their understanding of spirituality. The study aims to develop a description of spirituality based on these diverse student experiences and perspectives.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Abstract-- Education in itself means all round Development of personality whether it is social,
moral, emotional, physical, mental and spiritual also. But since time immemorial spiritual
development was ignored in comparison to other dimensions of development in contemporary
education. This is not the case of religious education where main emphasis is laid on
spiritualism. In today’s modern world of globalization, spiritual development is the need of the
hour because of competition, educated unemployed etc that leads youths towards anxiety,
frustration, depression etc which leads them towards committing suicide sometime. At that time
it may be realized that there is something failure in the system mechanism etc of contemporary
education which leads youths towards committing such types of heinous acts. As Glenn Cupit
notes, “spirituality is generally ignored in human development texts and never treated as an
essential component of development,” while Kimball, Mannes, and Hackel point out there is a
vacuum in this “important and understudied domain of human development.” Aostre Johnson
Roehlkepartain, King, Wagener, and Benson (2006). The objectives of the study are: to explore
the idea of spiritualism as the main dimension of all Round Development of Personality; to
highlight the constraints and barriers of present educational system that restricts spiritualism in
education and to study the educational implications of spiritualism so that system of education
lay emphasis on all round development of personality. As quoted by Mohan Das Karam Chand
Gandhi, ‘Education means all round of personality’.
Translating Spiritual Ideals into Daily Life: The Eight-Point Program of Pass...Jonathan Dunnemann
An inspirational passage turns our thoughts to what is permanent, to those things that put a final end to insecurity. In meditation, the inspirational passage becomes imprinted on our consciousness. As we drive it deeper and deeper, the words come to life within us, transforming all our thoughts, feelings, words, and deeds.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
Depression is the leading cause of illness and disability in adolescents worldwide. Resilience training, founded on principles of positive psychology, is correlated with lower depression and
substance misuse in U.S. adolescents and military personnel. However, resilience training has focused primarily on secular interventions using western material. Religion is strongly correlated
with lower depression and also with well-being in developing countries. Ninety percent of adolescents live in developing countries, and at least two-thirds are oral learners who prefer
learning through stories and drama. This paper proposes a Bible story based curriculum that trains students in problem solving skills, character strengths, and both spiritual and secular
research-tested principles for resilience and well-being. The Bible is available by audio recording in 751 languages and offers a broad base of archetypal stories for teaching resilience. The
program is easily reproducible, culturally adaptable, respectful of all religions, and specifically crafted for oral learners. Through audio recordings to maintain fidelity, train the trainer programs
for dissemination and support of national and community leaders, the proposed curriculum for Global Resilience Oral Workshops (GROW) has potential to lower depression and lift well-being
in adolescents around the world.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
"This formative analysis is... on the significant developments in religious education by and for Black people, principally in the US. ..., I describe my own participative approaches to Black theology by means of transformative pedagogy, which utilizes interactive exercises as a means of combining the insights of the aforementioned ideas and themes into a transformative mode of teaching and learning."
"..., I have attempted to combine the radical intent of transformative education arising from the Freirerian tradition with Black liberation theology in order to develop a more participative and interactive mode of theo-pedagogical engagement that moves intellectual discourse beyond mere theorizing into more praxis based forms of practice.
Abstract-- Education in itself means all round Development of personality whether it is social,
moral, emotional, physical, mental and spiritual also. But since time immemorial spiritual
development was ignored in comparison to other dimensions of development in contemporary
education. This is not the case of religious education where main emphasis is laid on
spiritualism. In today’s modern world of globalization, spiritual development is the need of the
hour because of competition, educated unemployed etc that leads youths towards anxiety,
frustration, depression etc which leads them towards committing suicide sometime. At that time
it may be realized that there is something failure in the system mechanism etc of contemporary
education which leads youths towards committing such types of heinous acts. As Glenn Cupit
notes, “spirituality is generally ignored in human development texts and never treated as an
essential component of development,” while Kimball, Mannes, and Hackel point out there is a
vacuum in this “important and understudied domain of human development.” Aostre Johnson
Roehlkepartain, King, Wagener, and Benson (2006). The objectives of the study are: to explore
the idea of spiritualism as the main dimension of all Round Development of Personality; to
highlight the constraints and barriers of present educational system that restricts spiritualism in
education and to study the educational implications of spiritualism so that system of education
lay emphasis on all round development of personality. As quoted by Mohan Das Karam Chand
Gandhi, ‘Education means all round of personality’.
Translating Spiritual Ideals into Daily Life: The Eight-Point Program of Pass...Jonathan Dunnemann
An inspirational passage turns our thoughts to what is permanent, to those things that put a final end to insecurity. In meditation, the inspirational passage becomes imprinted on our consciousness. As we drive it deeper and deeper, the words come to life within us, transforming all our thoughts, feelings, words, and deeds.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
Depression is the leading cause of illness and disability in adolescents worldwide. Resilience training, founded on principles of positive psychology, is correlated with lower depression and
substance misuse in U.S. adolescents and military personnel. However, resilience training has focused primarily on secular interventions using western material. Religion is strongly correlated
with lower depression and also with well-being in developing countries. Ninety percent of adolescents live in developing countries, and at least two-thirds are oral learners who prefer
learning through stories and drama. This paper proposes a Bible story based curriculum that trains students in problem solving skills, character strengths, and both spiritual and secular
research-tested principles for resilience and well-being. The Bible is available by audio recording in 751 languages and offers a broad base of archetypal stories for teaching resilience. The
program is easily reproducible, culturally adaptable, respectful of all religions, and specifically crafted for oral learners. Through audio recordings to maintain fidelity, train the trainer programs
for dissemination and support of national and community leaders, the proposed curriculum for Global Resilience Oral Workshops (GROW) has potential to lower depression and lift well-being
in adolescents around the world.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
"This formative analysis is... on the significant developments in religious education by and for Black people, principally in the US. ..., I describe my own participative approaches to Black theology by means of transformative pedagogy, which utilizes interactive exercises as a means of combining the insights of the aforementioned ideas and themes into a transformative mode of teaching and learning."
"..., I have attempted to combine the radical intent of transformative education arising from the Freirerian tradition with Black liberation theology in order to develop a more participative and interactive mode of theo-pedagogical engagement that moves intellectual discourse beyond mere theorizing into more praxis based forms of practice.
Maximizing an organization’s potential requires multiple factors and strategies. One of the most important is developing accountability, making sure every member of the team, including the leaders themselves, understands the impact that their efforts and decisions have on the organization’s success. True accountability empowers every team member from the top down to make better decisions, take smarter risks, and contribute to the overall health and well-being of their organization. True accountability cannot be taught or dictated - it must be fostered and cultivated through continuous attention and reinforcement.
It Takes an Ecosystem – How Brightspace and our partners are making education...D2L
Part One. Video Captions: One Important Tool for Creating Accessible Courses for Truly Diverse Learners
Automatic Sync Technologies promotes the benefits of Universal Design for Learning, with a focus on providing closed captioning services for education providers and publishers. VP Art Morgan says "the most successful campus accessibility campaigns have a common thread: they promote accessibility as a civil right and explain how accessibility fosters diversity and inclusiveness."
Part Two. Ghost Voices: Using-Text-to-Speech Technology to Improve the Quality of Learning Online
Have you ever wanted to know why your students may not read the materials you post online? Have you considered that students may need a little extra help with reading and writing as they are progressing through your content? Make your online text materials talk as if they were a live lecture. Text-to-speech (TTS) technology provide users with the ability to listen to text content.
Children’s Spiritual Lives: The Development of a Children’s Spirituality MeasureJonathan Dunnemann
Previous researchers who have studied children’s spirituality have often used narrow measures that do not account for the rich spiritual experiences of children within a multi-faith context.
In the current study, we describe the initial stages of development of a children’s spirituality measure, in which items were derived from children’s spiritual narratives. An exploratory factor analysis of the items revealed three main factors, including Comfort (Factor 1), Omnipresence (Factor 2), and Duality (Factor 3).
Spiritual Development and Commitments to Emancipatory Educatio.docxrafbolet0
Spiritual Development and Commitments to Emancipatory Education
in Women Adult Educators for Social Change
Elizabeth J. Tisdell
National-Louis University, USA
Abstract: This paper discusses the results of a qualitative research study of the spiritual devel-
opment of a multicultural group of women adult educators for social change, and its relatio n-
ship to their current commitment to emancipatory adult education practice.
Teaching for social change is the work of passion
for many adult emancipatory educators, often fueled
by a deep underlying ethical, social and spiritual
commitment. Indeed, it is important work, and there
has been considerable theoretical debate and some
attention to how adult educators can attempt to
teach in an emancipatory way, in critical and femi-
nist pedagogy, in discussions of challenging power
relations based on race, class, or gender (Hayes &
Colin, 1994; Tisdell, 1998; Walters & Manicom,
1996). What has been missing from the literature is
attention to what drives this underlying commitment
or how spirituality informs the work of such eman-
cipatory adult educators. This is somewhat surpris-
ing, since almost all who write about education for
social change cite the important influence of the
work of educator and activist Paulo Freire, who was
a deeply spiritual man strongly informed by the lib-
eration theology movement of Latin America
(Freire, 1997). As noted elsewhere (Tisdell, 1999),
there has also been relatively little attention to the
subject of spirituality and spiritual development (as
change over time) in the mainstream academic adult
education literature . There is limited broader dis-
cussion of how spirituality affects teaching and
learning (Dirkx, 1997; English, 1999), and its possi-
bility for offering hope to emancipatory education
efforts (Hart & Holten, 1993; hooks, 1994). But
with the exception of the recent study on community
and commitment by Daloz et al (1996) where the
connection between spiritual commitment and social
action is implied, empirical research on spiritual
development and/or how it relates to a commitment
to do social justice work is extremely limited.
Clearly there are both male and female adult edu-
cators and activists teaching for social change who
are motivated to do so partly because of their spiri-
tual commitments. But many are women of differ-
ent race and class backgrounds guided by feminist
and antiracist educational perspectives, who have
also had to re-negotiate their spirituality in light of
having been raised in patriarchal religious traditions.
How has their spiritual development changed over
time, and how does their spiritual commitment relate
to their cultural background and current emancipa-
tory education efforts? In light of the lack of adult
education literature that deals with women,
spiritual development and social justice, the
purpose of this study was to examine the spiri-
tual development of a multicultural group of
women adult educators for socia.
Spiritual Development and Commitments to Emancipatory Educatio.docxwhitneyleman54422
Spiritual Development and Commitments to Emancipatory Education
in Women Adult Educators for Social Change
Elizabeth J. Tisdell
National-Louis University, USA
Abstract: This paper discusses the results of a qualitative research study of the spiritual devel-
opment of a multicultural group of women adult educators for social change, and its relatio n-
ship to their current commitment to emancipatory adult education practice.
Teaching for social change is the work of passion
for many adult emancipatory educators, often fueled
by a deep underlying ethical, social and spiritual
commitment. Indeed, it is important work, and there
has been considerable theoretical debate and some
attention to how adult educators can attempt to
teach in an emancipatory way, in critical and femi-
nist pedagogy, in discussions of challenging power
relations based on race, class, or gender (Hayes &
Colin, 1994; Tisdell, 1998; Walters & Manicom,
1996). What has been missing from the literature is
attention to what drives this underlying commitment
or how spirituality informs the work of such eman-
cipatory adult educators. This is somewhat surpris-
ing, since almost all who write about education for
social change cite the important influence of the
work of educator and activist Paulo Freire, who was
a deeply spiritual man strongly informed by the lib-
eration theology movement of Latin America
(Freire, 1997). As noted elsewhere (Tisdell, 1999),
there has also been relatively little attention to the
subject of spirituality and spiritual development (as
change over time) in the mainstream academic adult
education literature . There is limited broader dis-
cussion of how spirituality affects teaching and
learning (Dirkx, 1997; English, 1999), and its possi-
bility for offering hope to emancipatory education
efforts (Hart & Holten, 1993; hooks, 1994). But
with the exception of the recent study on community
and commitment by Daloz et al (1996) where the
connection between spiritual commitment and social
action is implied, empirical research on spiritual
development and/or how it relates to a commitment
to do social justice work is extremely limited.
Clearly there are both male and female adult edu-
cators and activists teaching for social change who
are motivated to do so partly because of their spiri-
tual commitments. But many are women of differ-
ent race and class backgrounds guided by feminist
and antiracist educational perspectives, who have
also had to re-negotiate their spirituality in light of
having been raised in patriarchal religious traditions.
How has their spiritual development changed over
time, and how does their spiritual commitment relate
to their cultural background and current emancipa-
tory education efforts? In light of the lack of adult
education literature that deals with women,
spiritual development and social justice, the
purpose of this study was to examine the spiri-
tual development of a multicultural group of
women adult educators for socia.
Conducting Culturally Sensitive Qualitative Research DEVIKADIBYA.docxdonnajames55
Conducting Culturally Sensitive Qualitative Research
DEVIKADIBYACHOUDHURI THE MULTICULTURAL GUIDELINES
One of the key elements of the American Psychological Association’s (APA, 2003) “Guidelines on Multicultural Education, Training, Research, Practice, and Organizational Change for Psychologists” is the notion of a cultural lens. The Multicultural Guidelines define culture as an embodiment of worldview, a complex of systems of values, beliefs, and resultant practices that shape the way individuals make meaning of the world. Using a visual metaphor, a cultural lens is then simply the field of vision that incorporates the landscape of culture. The Multicultural Guidelines invite psychologists to use a cultural lens, acknowledging the ways in which culture shapes their own lens, the multiple meanings that individuals may make about themselves and their contexts, and ways to be responsive and sensitive to such understandings of the world. Specifically, in terms of conducting research, Guideline 4 asks investigators to appreciate the importance of conducting culture-centered research and be sensitive to cultural issues regarding research focus, design, and methods. A cultural lens, by definition, is rooted in the subjective, the internal worldview view of a particular person from his or her particular location intheworld.Thissubjectivityofinternallyconstructedmeaning,asopposedtoapresumedexternallyobjectiverealitytrueforallpersonsin alltimesandcontexts,isthesociallyconstructedpositionofqualitative research.
OVERVIEW OF QUALITATIVE RESEARCH
The practice of qualitative inquiry covers a variety of research methods and approaches that operate from an interpretive paradigm, developing portrayals of a complex and dynamic reality (Glesne & Peshkin, 1992). Symbolic interactionism (Blumer, 1969), feminist inquiry (Olesen, 1994), grounded theory (Strauss & Corbin, 1990) action research, case studies, and ethnographies are examples of the plethora of approaches constituting qualitative inquiry (Bogdan & Biklen, 1992). Qualitative research strives to understand the epistemological nature of phenomena through the subjective experiences of the persons who are concerned with such phenomena. Essentially, it is the process of finding out what people think and feel impressionistically and narratively rather than quantifiably. As such, this methodology lends itself particularly well to understanding the experiences and worldviews of diverse persons. For instance, Gibson (2002) looked at the experience of African American grandmothers who were caregivers to grandchildren whose parents were not able to provide them with adequate care. This phenomenon of kinship care, culturally congruent in the African American community, needed a qualitative approach to explore a complex, sensitive, and contextually rich situation and capture the lived experience of this clinically significant group. Qualitative approaches are becoming increasingly popular as a methodology for con.
1Introduction The Multicultural PersonBoth the nature of what.docxdrennanmicah
1
Introduction: The Multicultural Person
Both the nature of what we take to be a self and its expression are inherently cultural (Bhatia & Stam, 2005, p. 419).
Each individual’s many aspects are not fragmented and distanced from one another or hierarchically ordered on behalf of a ruling center but remain in full interconnectedness and communication (Sampson, 1985, p. 1209).
There are a great variety of categories to which we simultaneously belong … Belonging to each one of the membership groups can be quite important, depending on the particular context … the importance of one identity need not obliterate the importance of others (Sen, 2006, p. 19).
Each of us is a multicultural human being. This simple and basic proposition, most descriptive of those of us who live in contemporary heterogeneous societies, constitutes the basic (though complex) theme of this book. Within its pages the reader will find attempts to explain, illustrate and argue for the value of this assertion. A major stimulus for pursuit of this is the belief that the study and understanding of behavior, when guided by the premise of individual multiculturalism, will increase the authenticity of our knowledge and the reliability of our predictions. This, in turn, should enhance the relevance and efficacy of the applications of our work to significant life situations – in the interest of advancing human welfare.
Multicultural Psychology and Cross-Cultural Psychology
This book needs to be distinguished from those that are in the tradition of cross-cultural psychology or mainstream multicultural psychology. The latter, as defined by Mio, Barker-Hackett, and Tumambing (2006, p. 32) “is the systematic study of all aspects of human behavior as it occurs in settings where people of different backgrounds encounter one another.” Multicultural psychologists prefer a salad bowl rather than a melting pot as metaphorical image, viewing the United States, for example, as a society in which groups maintain their distinctiveness (Moodley & Curling, 2006). They stress and argue for the necessary development of multicultural competence by psychologists and others. Such competence includes understanding of your own culture, respect for other cultures, and acquiring appropriate culturally sensitive interpersonal skills. To this end, professional guidelines have been proposed (and adopted) for education, training, and practice. Such guidelines are approved by the American Psychological Association (APA) for practice with persons of color (APA, 2003), practice with sexual minorities (APA, 2000), and practice with girls and women (APA, 2007).
The emphases in cross-cultural psychology are two-fold: first, to understand and appreciate the relationships among cultural factors and human functioning (Wallace, 2006); and second, to compare world cultures as well as subcultures within a single society. Cultures are compared on values, world-views, dominant practices, beliefs, and structures in order to re.
Essay 1 generally good content; but some issues with content as n.docxYASHU40
Essay 1: generally good content; but some issues with content as noted and some writing issues
Essay 2: good content, but writing issues in several places
Essay 3: good content, but lots of writing issues
Religion and Society
1. What is the “sociological perspective” and how does it impact the way we study religion? How is it different from non-social scientific (philosophical, theological) approaches to the study of religion? From other social scientific (psychological, anthropological) approaches?
The sociological perspective is a way of looking at religion that focuses on the human especially social aspects of religious belief and practice. It has two characteristics that separate it from non-scientific approaches to religion. It is empirical and objective. Sociologists usually try as much as possible to base their interpretations on empirical evidence. “They verify their images and explanations of social reality by experimental or experienced evidence. The objectivity in the sense that they do not attempt to evaluate accept or reject the content of religious beliefs .In the sociological perspective there is no religion that is superior to the other. One religion is not superior to another. Indeed the perspective does not presume the merits of religious over non-religious approaches. But if a religion has ideas on these subjects, it examines them and tries to understand them.
There are two central sociological perspectives which are: substantative and functional. Substantative tries to establish what religion is. It attempts to establish categories of religious content that qualify as religion and other categories specific as non-religion. Functional describes what religion does. It emphasizes what religion does for individual and social group. Accordingly religion is defined by the social functions it fulfills in the society
It emphasizes on the provision of meaning because the establishing of shared meaning is an essentially social event.
The sociological perspective impacts on the way we study religion in various ways. The aspects of the sociological perspective on religion may create elude a bad feeling to students who find their cherished beliefs and practices dispassionately treated as object of study as stipulated in (http://fasnafan.tripod.com/religion.pdf).Normal human beings due to their nature tend to feel bad when they find their religion becoming the subject of discussion and study. They feel that those people are abusing and disregarding their religion. It may be disturbing to have one’s own religion treated as comparable to other religions and not as superior or uniquely true.maybe maybe not---you need proof to make this claim--not just ideas
Also true, but awkward writingwhat the sociologist and the believer hold about a certain religion may be contradicting. What is central to the sociologist may be irrelevant and uninteresting to th ...
Similar to Exploring the essence of spirituality 8 world views (20)
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Development of a Program for the Empowerment of Black Single Mother Families ...Jonathan Dunnemann
The most rapid growing family type in the United States is the single parent family. It is the dominant family type in the African-American community. According to the United States Bureau of the Census (2010), 69% of all Black children are born to single mothers. Single mother families are at a dramatically greater risk for drug and alcohol abuse, mental illness, suicide, poor educational performance, teen pregnancy, and criminality (National Center for Health Statistics, 1993).
Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
Throughout the history of the U.S., racialized groups have often had their experiences profoundly shaped by social imagery in ways that have created tremendous hardships in the quest for
self-actualization and a healthy sense of self.
The purpose of this article is to shed light on the manner in which Black males have been one of the primary victims of negative social imagery and how the remnants of these constructions continue to have contemporary influences, ....
The Relationship Between Spiritual Engagement and Authentic Leadership: Explo...Jonathan Dunnemann
Spiritual engagement is defined as a complex spiritual transformative process of spiritual practices and the attitudes
and beliefs that motivate spiritual disciplines and are consequently enhanced by the practices (Roof, Bocarnea, & Winston, 2015). Data were collected from a diverse sample of 65 leaders who self-reported spiritual engagement and 266 associated followers’ perceptions of the leaders’ authentic leadership using previously validated instruments including the Authentic Leadership Questionairre (Walumbwa et al., 2008) and the Spiritual Engagement Instrument (Roof et al., 2015).
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
Homily: The Solemnity of the Most Holy Trinity Sunday 2024.docxJames Knipper
Countless volumes have been written trying to explain the mystery of three persons in one true God, leaving us to resort to metaphors such as the three-leaf clover to try to comprehend the Divinity. Many of us grew up with the quintessential pyramidal Trinity structure of God at the top and Son and Spirit in opposite corners. But what if we looked at this ‘mystery’ from a different perspective? What if we shifted our language of God as a being towards the concept of God as love? What if we focused more on the relationship within the Trinity versus the persons of the Trinity? What if stopped looking at God as a noun…and instead considered God as a verb? Check it out…
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
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The Good News, newsletter for June 2024 is hereNoHo FUMC
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The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
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The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
Exploring the essence of spirituality 8 world views
1. Exploring the Essence of Spirituality:
A Phenomenological Study of
Eight Students with Eight
Different Worldviews
Matthew J. Mayhew
O
Throughout most facets of American life, there has been a
renewed interest in and expression of spirituality.
Religiosity and spirituality have been at the center of
recent international events (e.g., September 11th) and
political discussions (e.g., continuing debates about school
prayer and the role of religion in the political process). As
a consequence, campus communities are striving to make
sense of spirituality and religious tolerance as well as their
roles in helping American students understand themselves
as part of a diverse democracy. This phenomenological
study addresses these issues by asking eight students rep-
resenting eight different worldviews (i.e., Agnosticism,
Atheism, Buddhism, Hinduism, Judaism, Muslim,
Protestantism, and Roman Catholicism) about what spir-
ituality means to them. Photo elicitation and semistruc-
tured interviewing are used as the primary means for col-
lecting data. Results show that common to all eight per-
spectives is the idea that spirituality is the human attempt
to make meaning of the self in connection to and with the
external world. Implications for student development
practice and future research are discussed.
NASPA Journal, Vol. 41, no. 3, Spring 2004
647
Matthew J. Mayhew is a research associate and doctoral candidate in the Center for
the Study of Higher and Postsecondary Education at the University of Michigan.
2. NASPA Journal, Vol. 41, no. 4, Summer 2004
There is a renewed commitment among higher education scholars and
practitioners to understand the role of spirituality in higher education
(Astin, 2002; Allen & Kellom, 2001; Chambers & Chambers, 2001;
Chavez, 2001; Clark, 2001; Dalton, 2001; Gutierrez-Zamano &
Yasuno, 2002; Hodges, 1999; Holcomb & Nonneman, 2002; Koth,
2003; Love, 2001, 2002; Love & Talbot, 1999; Manning, 2001;
Strange, 2001; Williams, 2001; Zabriskie, 2003). A handful of infor-
mation-gathering efforts have been initiated to address the place of
spirituality in higher education (Chambers & Chambers, 2001;
Gutierrez-Zamano & Yasuno, 2002; Hodges, 1999; Laurence, 1999).
For example, in order to promote religious expressions for students
with diverse spiritual orientations, the University of Minnesota-Morris
initiated a series of forums entitled Spiritual Pathways, a programming
effort committed to “bring[ing] together students, student affairs
administrators, and faculty to discuss and understand diverse spiritu-
al practices and perspectives” (Hodges, 1999, p. 25). Similarly, a
national gathering of individuals deeply concerned with issues of spir-
ituality and religious diversity convened at Wellesley College, where
multiconstituency teams made up of administrators, alumni, faculty,
religious life advisors, students, and trustees considered (a) if institu-
tions should articulate a spiritual component to education programs;
and (b) how spirituality might serve as the web that interconnects
educational initiatives concerning student values, moral and ethical
development, experiential education, health and wellness, and com-
munity service (Laurence, 1999). Moreover, current initiatives con-
cerning “spirituality and wholeness in higher education” (Chambers &
Chambers, 2001) have been launched by scholars within the higher
education community in hopes of trying to formalize strategies for
addressing issues of student spirituality within higher education.
These forums and information-gathering initiatives demonstrate an
interest within the community of higher education that there is a need
for understanding what role spirituality plays in shaping the American
college student; however, few empirical studies have been document-
ed that reflect this interest.
A number of reasons for the dearth of studies in this area have been
offered (Astin, 2002; Dalton, 1991; Laurence, 1999; Love & Talbot,
1999; Zabriskie, 2003); however, one stands out as particularly ger-
mane for this study: “while the concepts of faith and spirituality as
important but missing elements in academe can be lamented, the larg-
648
3. Mayhew
er issue cannot be addressed until a common language and definition
can be developed to allow for constructive dialogue and fruitful prac-
tice” (Zabriskie, 2003, p. 5). The perceived familial relationship
between spirituality, religion, and faith renders empirical investigation
into the nature of one or all of these constructs problematic; while
some may perceive spirituality as synonymous with faith and religion,
others may understand these constructs as conceptually distinct, each
with their own definitional properties and subsequent behavioral
expressions. As a result of these competing definitions, many
researchers feel as though spirituality is too subjective to be of value
in the objective world (Griffin, 1996; Laurence, 1999; Slater, Hall, &
Edwards, 2001; Franklin, 1999; Hill & Hood, 1999).
Research that has attempted to empirically investigate the spirituality
of college students has deployed sampling strategies that do not con-
tribute to robust understandings of spirituality from a diversity of per-
spectives or worldviews. Most studies that investigate the spirituality
of students use predominantly Christian or homogeneous samples
(Fowler, 1981; Parks, 1980; Cook, Borman, Moore, & Kunkel, 2000;
Zinnbauer, Pargament, & Cole, 1997), samples from faith-based insti-
tutions (Holcomb & Nonneman, 2002), or samples with little infor-
mation detailing the worldviews of the sampled students (Cherry, De
Berg, & Porterfield, 2001). For example, the nonrandom sample used
to derive Fowler’s model for faith development consisted of 359 indi-
viduals; 97.8% of these individuals were Caucasian. Of the 329 indi-
viduals whose faith origins were known, 81.5% were Christian.
Similarly, Sharon Daloz-Parks (1980, p. 291), in her theory of spiritu-
al development, interviewed 20 students, with only two of these stu-
dents identified as demographically different from the rest of her sam-
ple: “the group includes one foreign student and one non-Caucasian
American.” While these studies are useful for understanding how cer-
tain students make meaning of spirituality, they fail to give equal voic-
es to students who represent nontraditional worldviews; this is espe-
cially problematic given many institutions’ increasing commitment to
diversifying the student body.
There is a need to understand what spirituality means to students from
a diversity of perspectives. This phenomenological study seeks to
address this need by developing a description of spirituality based on
the experiences of eight students that represent eight different world-
649
4. NASPA Journal, Vol. 41, no. 4, Summer 2004
views (i.e., Agnosticism, Atheism, Buddhism, Hinduism, Judaism,
Muslim, Protestantism, and Roman Catholicism) at two comprehen-
sive research universities. This description is not intended to provide
the definitive answer on what spirituality is; rather it serves as a venue
for understanding how students, from a variety of different perspec-
tives, make sense of it. My hope is that the results of this study will
not only contribute to the emergent literature on the spirituality of stu-
dents, but also that they will be of some value to researchers and prac-
titioners interested in curricular and cocurricular planning and man-
agement as institutions strive to create educational contexts that pro-
mote dialogues concerning spirituality and religious tolerance.
The purpose of this study is to describe the essence of spirituality as
experienced by and using the voices of eight students representing
eight different worldviews. It seeks to answer the question, How do
these students make meaning of spirituality? In the process of answer-
ing the aforementioned question, this study also considers the follow-
ing auxiliary questions: What language do students use to describe
spirituality? What are the underlying themes that capture the essence
of spirituality as experienced by these students? What are the invari-
ant conceptual themes and categories that facilitate a description of
spirituality as experienced by these students?
Procedures
Philosophical Foundation
In an attempt to answer these questions, I chose phenomenology as the
qualitative methodological tradition for exploring the essence of spiri-
tuality. Phenomenology is “the first method of knowledge” (Moustakas,
1994) because it “involves a return to experience in order to obtain
comprehensive descriptions that provide the basis for reflective struc-
tural analysis that portrays the essences of the experience” (p. 13).
With its emphasis on experience, phenomenology welcomes an
empirical exploration into the construct of spirituality. Evidence for
the existence of spirituality is derived from first-person reports of life
experiences by both the researcher and the student (Moustakas,
1994). By grounding the exploration of the essence of spirituality in
the phenomenological tradition, the lived experiences of the
650
5. Mayhew
researcher and the student combine to answer the central research
question, What is spirituality?
Epoche
I was raised as an evangelical Christian. I spent much of my childhood
and adolescence in church where I learned about the Christian view
of the nature of spirituality, faith, and religion. To me, these terms were
synonymous; they were used interchangeably to describe the
Christian community and the religious expressions of that communi-
ty. This view was rarely ever challenged because I had limited expo-
sure to interactions with religiously diverse peers, teachers, or men-
tors. It was not until my first year in college when I began thinking
more seriously about issues of spirituality as they pertained to people
outside of the Christian faith.
I attended a Jesuit college during my freshman year. This college was
over two thousand miles from my hometown. Few evangelical
Christians attended this institution. I made many friends who exposed
me to different ideas concerning the nature and subsequent expression
of spirituality. This was the first time I had encountered peers who
exercised their spirituality in any way different than my own. At first,
I resisted these expressions because they seemed so different and
almost foreign. I wrestled with trying to reconcile my own expression
of spirituality with those of my college friends. I struggled with trying
to maintain my own spiritual identity while accepting the different
expressions of spirituality exercised by my friends. After trying and
trying, I could not reconcile these differences. As a result, after my first
year in college, I transferred to an evangelical liberal arts institution.
I attended this institution for the rest of my undergraduate career.
Here, in the “solidarity of like-mindedness,” I thought I would not
have to wrestle with expressions of spirituality different than my own.
I was wrong. At this institution, I befriended many individuals that
expressed their spirituality in many different ways. Some expressed
spirituality through prayer, others listened to music, others canoed,
and still others seemed not to express it outwardly at all. From these
friendships, I learned that acceptance of difference did not equal sac-
rifice of self. I did not have to sacrifice my own spiritual identity and
subsequent expressions to accept the spiritual identities and expres-
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6. NASPA Journal, Vol. 41, no. 4, Summer 2004
sions of others. As time passed, I developed sensibilities that turned
into affinities for differences of spiritual expression. By graduation, I
found myself gravitating toward people who did not express their
spirituality in the same way I did.
After graduating, I intentionally decided to attend graduate school at
a predominantly Jewish institution, where I proceeded to earn my
master’s degree in psychology. Here, I had the opportunity to dialogue
with a number of different individuals representing a variety of differ-
ent worldviews. We routinely discussed issues about the nature of reli-
gion and the role of spirituality in our lives. I learned that, in many
ways, our understandings of spirituality were similar; we all spoke of
our families, of our thirst for knowledge, and of our experiences with
pain and joy. I also learned how different we were and how these dif-
ferences usually expressed themselves through our respective religious
traditions and practices within our faith-based communities. In this
learning, I became passionate about understanding spirituality and the
role of higher education in facilitating this understanding.
These stories attempt to provide some information concerning my
lived experiences wrestling with issues relating to spirituality. From
these experiences, I have developed my own understanding of spiri-
tuality as a sort of pervasive energy that links human beings with what
can be known: what can be known about myself as a unique person-
ality; what can be known about ourselves as a “species” community;
what can be known about our world; what can be known about what
is known (e.g., truth, ideas); and what can be known about what isn’t
known (e.g., there’s something bigger out there that escapes human
ability to understand). I capture the essence of spirituality by describ-
ing my love relationships, nature, knowledge, and my place in the
universe. I understand it as the substance of my meaning-making sys-
tem: a web of cognitive and emotion-based mechanics that I use to
make sense of myself and of my place in the world around me.
These experiences and assumptions also underpin the design, sam-
pling, data collection, and data analysis strategies deployed for this
study. For example, in terms of study design, I assumed that “spiritu-
ality” would be very difficult to describe. Part of this difficulty lay in
the construct of spirituality itself. Unlike many other studies that
investigate the essence of a given phenomenon, my own experiences
652
7. Mayhew
with and understanding of spirituality led me to believe that spiritual-
ity, by nature, is a phenomenon that is not easy to reference or articu-
late. As a result, the design of this study allows students to “capture”
the essence of spirituality using a combination of different approaches
(i.e., images, captions, and interviews). I assume that by using a vari-
ety of different mediums to access spirituality, the study participants
will have an easier time capturing its essence.
In addition, my experiences and my own understanding of spirituali-
ty may have biased me toward looking for certain themes that reflect
views of spirituality similar to my own. For example, my personal
experiences with spirituality and my academic background in devel-
opmental psychology may have influenced my sensitivities toward and
interpretations of students’ uses of developmental language when
describing spirituality. Other researchers may not have used similar
frameworks in generating themes and categories from the raw data.
Despite this and other potential biases, I made every effort (described
later in the verification section of this paper) to ensure that the themes
developed from this study best reflected the intended meaning of the
student participants selected for this study.
Purposeful Sampling
Students were solicited based on purposeful sampling strategies
adapted for this phenomenological study. This strategy mixes two
sampling strategies characteristic of qualitative research: criterion
sampling (guarantees that students have experienced the phenome-
non of spirituality) and maximum variation sampling (involves the
intentional selection of students whose experiences, when analyzed in
the aggregate, provides the fullest description of the experienced phe-
nomenon) (Creswell, 1998).
I solicited students for participation in this study in two ways. First, I
contacted student organizations (e.g., Muslim student organization
and Catholic student organization) and asked if any students who
were members of these organizations would be willing to participate
in the study. I selected the first student from each organization who
expressed interest in the study and who had experienced a phenome-
non that he or she referred to as “spiritual.” For other students, I
solicited referrals from faculty and fellow students.
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8. NASPA Journal, Vol. 41, no. 4, Summer 2004
Each of the eight students selected for this study experienced a phe-
nomenon that he or she referred to as “spiritual.” (Students were
solicited for participation in this study based on this criterion.) Some
students use the terms “spirituality” and “faith” interchangeably; oth-
ers do not. In addition, even though each student considered him or
herself to have experienced a phenomenon that he or she would call
“spiritual,” some are more willing to describe themselves as “spiritual”
than others. For this reason, out of respect for each student, I chose to
use the word “worldview” without descriptors such as “faith-based” or
“theological” to represent the eight perspectives of the students partic-
ipating in this study.
The students represent the following worldviews (listed alphabetical-
ly): Agnosticism, Atheism, Buddhism, Hinduism, Judaism, Muslim,
Protestantism, and Roman Catholicism. They also represent a number
of different academic disciplines: English literature, education, politi-
cal science, biomedical engineering, and psychology. Six of the stu-
dents were female; four of the students were undergraduates and four
were graduate students.
Data Collection
I used a sequential two-part data collection strategy: photo elicitation
and in-depth interviews. Each student was given a digital/disposable
camera and was asked to take ten pictures of images that reflect his or
her working meanings of “spirituality.” Upon completion of this task,
students were asked to provide full-sentence captions for each picture
with the reasons behind why they chose to include any given picture
within their set of ten. Then, each student’s “mini-album” (images with
captions) was used to guide a 30–45 minute semistructured interview.
See Appendix for the protocol used in this study.
Treatment of Data
The mini-albums and transcribed semistructured interviews served as
the primary information sources from which themes were extracted
and analyzed. The Colaizzi model (1978) for interpreting phenome-
nological data was used as the general analytical structure for this
study. However, given the nature of the phenomenon under investiga-
tion, modifications to the Colaizzi method were developed to meet the
654
9. Mayhew
study’s design criteria. These modifications resulted in an adaptation
of the Colaizzi model (1978) that includes an eight-step procedure
that I will describe now in more detail.
First, in order to familiarize myself with the data provided by each stu-
dent, I read through each mini-album and transcribed interview.
Second, I extracted significant statements from each student’s mini-
album and interview. Statements were considered significant if they
pertained directly to the phenomenon under investigation. After
extraction of all significant statements was completed, I eliminated all
overlapping, repetitive, or vague statements. The remaining significant
statements served as the basis for developing meaning units, cluster-
ing these units into groups, labeling these units with a common
theme, and reorganizing these themes into overarching categories.
Third, I formulated meaning units from these significant statements.
Two criteria for ascribing meaning to significant statements were used
for this study: significant statements needed to be supported by their
surrounding contexts in order to fully understand each statement’s
intended meaning, and significant statements needed to maintain def-
initional properties that readily enabled abstraction for the next step
of the procedure, namely thematic labeling.
Fourth, I organized the formulated meaning units into ten clusters
that were each then labeled with a theme. These clusters represented
meaning units common to each student’s description of spirituality.
Fifth, I then returned to the original data sources for each student to
validate these clusters. By checking the significant statements, mean-
ing units, and their accompanying themes against the complete record
of each student, I was able to assess the consistency with which each
student referenced a given theme throughout his or her photo elicita-
tion exercise and in-depth interview.
Sixth, in order to represent all worldviews for every developed theme
or category, I integrated a procedural step into the analytical model
proposed by Colaizzi (1978). After clustering and labeling significant
statements and meaning units under a common theme, I cross-
checked the significant statements and meaning units of each student
against the significant statements and meaning units of all of the other
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10. NASPA Journal, Vol. 41, no. 4, Summer 2004
students. If a significant statement or meaning unit of one student was
not compatible with the significant statement or meaning unit of all of
the other students, the incompatible significant statements, meaning
units, and theme under investigation were eliminated from the study.
This process guarantees that description of the essence of spirituality
reported in this study represents the worldviews of all students.
Seventh, I reorganized these ten clusters into two overarching cate-
gories. Categories were developed from reading and rereading devel-
oped themes. Categories were verified by returning to students’ ver-
batim descriptions of the essence of spirituality.
Finally, using the relevant, validated, and cross-validated significant
statements, meanings, themes, and categories, I constructed a descrip-
tion of the phenomena of spirituality as experienced by these eight
students.
Verification
I used three methods of verification to ensure the accuracy of the data
reported in this study. First, in an earlier section of this study, I “brack-
eted” my biases and assumptions concerning the study of spirituality.
I did this to give the reader a sense of any prejudice or orientation that
may have shaped my interpretation or approach to the study. Next, I
verified the data by cross-checking information gathered via images,
captions, and interviews; this verification strategy is formally known
as “triangulation,” the process of corroborating evidence from different
sources to shed light on a theme or perspective (Creswell, 1998).
Finally, I member-checked findings and interpretations of this study
with three of the study’s students.
Student Contexts
This study explores how these eight students made meaning of spiri-
tuality. The students selected for this study were from two large, pub-
lic, highly selective, research universities—one in the Midwest and the
other in the West Coast. The influence of these highly intellectual
environments on students’ understandings of spirituality took two
major forms throughout this study: (1) all students were able to cap-
ture the essence of a seemingly ineffable construct such as spirituality
656
11. Mayhew
through the use of metaphors, similes, and allegories; and (2) all stu-
dents indicated that knowledge and the pursuit of meaning-making
was the core essence of spirituality. I suspect that students at other
types of institutions may not be as committed to knowledge and its
pursuit as elements critical for inclusion in their descriptions of the
essence of spirituality.
Each student described or captured the phenomenon of spirituality
differently. The variability between each student’s descriptions of spir-
ituality may be largely due to the variety of different experiences that
have shaped how each has come to make meaning of spirituality and,
subsequently, how each has chosen to express it. In the section that
follows, I describe the contexts of the students who participated in this
study. In most cases, I tried to use the students’ voices to describe their
own experiences and histories. I turn now to these experiences and
histories.
The students representing the Agnostic and Atheist worldview tended
to capture spirituality using images and captions representing cerebral
responses to spirituality. They took pictures of bookstores, art muse-
ums, libraries, and the spot where the idea that would become the
Peace Corp was announced. They described spirituality by using
terms like “contemplative and mental exercise” and “product of mind.”
They did not attribute their understandings of spirituality to any spe-
cific context, event, or experience; for them, experiencing the phe-
nomenon of spirituality involved experiencing that which cannot be
readily explained. The Agnostic student commented,
This was difficult because I don’t really think about spirituality. I
don’t consider myself a spiritual person, as I wrote in one of my
captions, but I have had experiences that I think are spiritual in
nature. When people talk about spirituality, I think that it can be
really reassuring and make all sorts of connections but, at the
same time, I think that it is a product of the mind. I don’t want to
say it’s not based in reality because it’s very real, but at the same
time, it’s not a part of my life and it’s not something that rationally
makes sense to me and I think that it is a creation of mind as many
things that we do and believe in are.
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12. NASPA Journal, Vol. 41, no. 4, Summer 2004
The evangelical Christian, Roman Catholic, and Muslim students
described their experiences with spirituality in terms of their respec-
tive relationships with a named higher power and with significant
individuals who helped them come to an understanding of their faith
traditions. They took pictures of passages from holy writings and spe-
cific places of worship. All three of these students described an expe-
rience of having felt the presence of and communion with their
respective named higher power; this particular experience was trans-
forming. For example, the evangelical Christian noted,
I might not have even thought that there was an essence of
spirituality—that there was anything spiritual about the world. I
began to be very unsettled in my mind thinking about the
meaning of life and the purpose of my life and if it’s possible to
know God. Over a three- to four-year period, I explored the
claims of Christ in the Bible and eventually made a decision to
acknowledge that Jesus was Lord and I was able to see a massive
transformation in my life.
The Jewish, Hindi, and Muslim students tended to attribute their
understandings of spirituality to their family; they spoke of their fam-
ily experiences of spirituality and how these experiences shaped their
current understanding of spirituality. For example, the Jewish student
commented,
I have felt kind of disempowered from dealing with it [spirituality]
because I think that there are a lot of people whom I identify as
“spiritual people.” I was actually kind of frightened at the concept
as a child—which, I think had something to do with the way
my parents taught me about the Holocaust, which was a very
important part of my upbringing.
The Buddhist student represented spirituality by taking many pictures
of nature. He was raised in a Christian environment but made no per-
sonal connection to the named higher power within that environment.
He reacted against the idea of a monolithic understanding of spiritu-
ality. He described his experience,
I kind of grew up in a Congregationalist Christian church and it
was meaningful but it was more or less very ritualistic and
everything was very dogmatic. I really didn’t connect with it on a
personal level and so I never really had this image of spirituality
658
13. Mayhew
or faith or religion or any supernatural forces being something
that was actually moving and alive in my life. What spirituality
means for me is this sort of life energy, this sort of constant
movement. A lot of different religions call it different things—
Christianity calls it the Holy Spirit; Buddhism calls it the living
Buddha; you know Chinese medicine calls it Chi; all sort of
different things. I think of it as being something as universal as life
energy. When you’re in different sorts of relationships, there’s kind
of a constant ebb and flow of this sort of psychic energy—this
spiritual energy that I think is really kind of meaning of life. That’s
what life is all about.
These brief descriptions of the students’ personal experiences of and
histories with spirituality help provide a context for the findings of
this study. Now I turn to these findings.
Findings
I have chosen to organize the findings of this paper around the mod-
ified analytical rubric originally designed by Colaizzi (1978). First, I
discuss the ten major themes that emerged from the data collection
effort. Next, I group these ten themes into overarching categories.
Finally, I provide a description of the essence of spirituality. In each
section, I use student quotations as evidence for the construction of
themes and categories. I also provide my interpretation of these
themes and categories in an effort to synthesize findings from all stu-
dents. Again, it is important to note that every student mentioned
some aspect of the themes and categories discussed in this section.
Theme: Continuity
Students in this study understand spirituality as a familiar time-relat-
ed phenomenon. They make meaning of spirituality by describing
familiar cyclical processes and patterns of life. For example, one stu-
dent took a picture of swans to represent migration patterns:
“Spirituality is a sense of continuity of life. The picture of the swans
show that they mate for life, migrate south for the winter and then
return to the same pond every spring.” Another student took pictures
of natural settings in an attempt to reflect a sense of rebirth and renew-
al that occurs each year: “Flowers are included to represent the spiri-
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14. NASPA Journal, Vol. 41, no. 4, Summer 2004
tual aspects of nature and the renewal/rebirth that occurs each year.
This renewal is part of a larger pattern of life cycles.” In addition, one
student took a picture of a flower in her garden and commented on
how this flower represented the impermanence and inescapability of
reality and time:
This is a picture of a moonflower in bloom in my garden.
Moonflowers bloom once at night. They are immensely beautiful,
dramatic, and fragrant. In the photo there are several buds that
will be blooming in subsequent evenings, but there are no wilted
blooms because each bloom dies and falls off the morning
immediately after it blooms. These flowers move me. They are not
only incredibly beautiful; they demonstrate the impermanence
and inescapability of reality and time.
For these students, making meaning of spirituality involves some
understanding of time as continuous, repeating, and familiar.
Theme: Local Moment
For students in this study, spirituality is meaningful during specific
episodes in an individual’s life that warrants reflection. In this way,
spirituality is understood as the human’s explicit engagement with
bounded time. Students attempted to capture scenes that reflect
engagement in a particular moment:
This picture was taken because it reminded me of both solitude
and serenity. Both of these notions are basic elements to
spirituality. When one is alone with God, a feeling of serenity and
calmness often overwhelms the person. The duck, in a way,
seemed to be calmly sitting upon the peaceful and serene waters.
It is these sorts of moments—moments of solitude, serenity and
peacefulness—that capture the essence of spirituality.
You really need to really focus your attention and learn how to
really engage in the present moment. I think that’s really
meaningful on a really pragmatic level. I think you get a real sense
when you talk with people, who’s really engaged in that
conversation and who is not and I think that really living life and
engaging in the present moment is such a powerful idea.
From these quotations, it is clear that for these students, spirituality is
meaningful as the human’s ability to engage in the present moment.
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15. Mayhew
Theme: Pervasiveness
Students in this study make meaning of spirituality as a phenomenon
that connects them with unbounded and infinite environments. These
environments are experienced as pervasive: “it’s in everything around
you.” Students attempted to capture this idea of a pervasive environ-
ment by taking pictures of space or the sky: “In some way, the sky con-
nects all of us. The infinity of it, as well as the recognition that there
is more there than can be seen, and in this way, it represents spiritual-
ity.” Another student took a picture of a blade of grass. She explained,
I guess I took this picture because it might not have mattered what
I took a picture of. The essence of spirituality is that the Spiritual
can be seen in all things. When I smell this grass, I thank God for
making it. Whitman saw truth in every blade. If our eyes are
opened spiritually, we might perceive the hand of God in
everything.
For students in this study, making meaning of spirituality involves
understanding human beings as existing in environments that are per-
vasive, unbounded, and infinite.
Theme: Local Environment
Students make meaning of spirituality through nature. Nature reflects
an explicit human engagement with the recognizable, encountered
environment. Here, spirituality is experienced as a corporeal set of
observations. Students captured this idea of the local environment by
taking pictures of flowers, a hen’s egg, waterfalls, sunsets, and more.
One student simply stated how he felt “equanimity and the holy spir-
it in the outdoors.” Another student identified nature as an expression
of her idea of God:
Nature is always a sign of God’s existence, mercy, and power. The
sunlight highlighting the tips of this tree had to be captured. If one
stops for a mere second to ponder the creation and amazement,
one would really see how amazing and intricate are all of the fine
details in life.
For these students, spirituality is reflected in the local environment.
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16. NASPA Journal, Vol. 41, no. 4, Summer 2004
Theme: Relationship with Humanity
For these students, spirituality connects human beings with each
other through what is common to the human experience (e.g., pain,
suffering, life, death). In this sense, humanity is understood as an
innate set of shared human experiences. One student represented this
connection to humanity by taking a picture of a cemetery:
This is a picture of a cemetery. I believe we all live and die for a
reason. Whether our souls go to heaven or are reincarnated into
another living being, I don’t know. However, I believe that our
souls live on in some way even after our bodies die. The physical
death often helps us (the living people) understand the meaning
of life. Understanding that we are mortals can oftentimes help us
live life to the fullest.
Another student expressed her sense of connection with others
through her description of eye contact:
Eye Contact: This is a complex image. I wanted to capture the
connection between people which brings them to something
outside of themselves—which sings in a way, or is more huge than
the sums of its component parts, or is like some other metaphor
which attempts to convey something which (again) is pretty
ineffable. I have chosen to use Eye Contact to stand in for these
connections.
For students in this study, spirituality is the sense of connectedness
that human beings experience with each other simply because they are
human beings.
Theme: Relationship with Community
Students make meaning of spirituality as a connection to an implied
or identified community or group, such as membership of a particu-
lar church or ethnic group. For these students, community boundaries
are idiosyncratically defined. For example, students represented this
connection with community by taking pictures of churches, wed-
dings, festivals, and so on. One student noted:
Spirituality is intangibility. It is a force/presence within each
person. Spirituality is something we, as humans, recognize in each
other. Through our friendships and associations, spirituality can
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17. Mayhew
be positively or negatively influenced. The picture depicts a
community gathered after a celebration at church. Through
friendships and/or church community, you can recognize
common traits of spirituality within yourself and others.
Another described his church community: “The Unitarian Universalist
church is my spiritual community right now—I feel a strong connec-
tion with the values, practices and support of the Unitarian Church.”
For these students, spirituality is the sense of connectedness that
human beings experience with each other because of a set of demo-
graphics, histories, passions, or worldviews.
Theme: Relationship with Personal Other
Students in this study understand spirituality as a phenomenon that
connects them with identified, personal others (e.g., family, friends,
loved ones). One student included a picture of her wedding:
I think marriage signifies one of the most spiritually fulfilling
moments in life. The love, friendship and emotional bonding
between the bride and groom are especially intense at this
particular moment. The wedding ceremony represents the union
of two when both individuals have to be at a high level of
spirituality in order to fully embrace marriage.
Another included a picture of the cemetery where her mother was
buried,
Spirituality is sense of connection with loved ones. This is a
cemetery where I sometimes go to think of the ones who’ve died.
They say you’re not really gone until there’s no one to remember
you. That always makes me cry, even now as I type this.
These quotations demonstrate how students in this study make mean-
ing of spirituality as the sense of connectedness that human beings
experience with explicitly named personal others.
Theme: Internal Process of Making Meaning
For students in this study, spirituality is the mechanism though which
human beings make sense of themselves in relationship to the world
around them (i.e., time, environment, other people). Expressions of
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18. NASPA Journal, Vol. 41, no. 4, Summer 2004
this internal process of meaning-making includes prayer, meditation,
reflection, and exercises that facilitate students’ getting “in touch” with
themselves. One student took a picture of a set of candles and
explains,
I have a set of candles where I pray (borrowed word) for others in
my life, and another where I reflect on my life’s work(s). The one
shown in the picture is where I kind of pray to be as whole a
person myself as I can be.
Another had a friend take a picture of him meditating, “A meditation
pose. Meditation is the active vehicle for many Buddhists—it provides
me a way of exploring my consciousness.” For students in this study,
spirituality involves some dimension of the individual making sense of
him or herself in the context of the world around him or her.
Theme: External Process of Making Meaning
Students in this study also understand spirituality as the mechanism
though which human beings make sense of the world around them
(i.e., time, environment, and other people). Expressions of this exter-
nal process of meaning-making includes reading, learning, acting, and
working. One student took a picture of a library and explains, “I feel
that the gift of knowledge and the pursuit of wisdom is connected to
spirituality.” Another expressed this idea by taking a picture of the
theatre,
This is a picture of a theatre and is meant to represent two aspects
of human endeavor: art and work, while at the same time referring
both to the enshrinement of art and work and to the congregation
of people to celebrate and learn from birth the documents of
endeavor and from their own participation in the enshrinement.
For students in this study, making meaning of spirituality involves
understanding how human beings make sense of the world around
them.
Theme: Meaning-making as a Product
For students in this study, spirituality is meaning. It is the human
being making sense of his or her experience. This idea of “making
664
19. Mayhew
sense” involves understanding the self as it is connected with time,
environment, and other people. In one student’s words, spirituality
“drives the human need to explain the inexplicable or understand the
nonunderstandable, and it’s hard to articulate.” Most of the informa-
tion for this theme emerged from interviews; two students summa-
rized this theme:
Everybody questions things in their life that are unexplainable and
the way that they explain them is different. People attribute them
to science whereas other people attribute them to a higher source,
but those things that they are essentially questioning are basic
spiritual things.
I believe that we all have our ways of coping and dealing with a
really confusing and messed up place that we find ourselves living
in. Spirituality is a way that some people choose to make sense of
that.
For students in this study, spirituality is the product of inquiry: it dri-
ves and attempts to answer the questions, Who are we as human
beings, and why do we exist?
To summarize, the ten themes that emerged from this study included
continuity, local moment, pervasiveness, local environment, relation-
ship with humanity, relationship with community, relationship with
personal other, internal meaning-making process, external meaning-
making process, and meaning-making as a product. Then I organized
these themes under two categories—namely, connectedness and expli-
cation. Now I turn to a discussion of these categories.
Categories: Connectedness and Explication
Students in this study refer to the ideas of connection and explication
to articulate their understandings of spirituality. The idea of connec-
tion emerges from many phrases that students used to describe spiri-
tuality. For example, students spoke of connection using terms such as
“powerful exchange,” “spiritual connection,” “efforts to connect,”
“emotional connections,” “sense of connectedness,” “need for con-
nectedness,” and “need for a place for connection.” The other overar-
ching category, explication, emerged from students’ consistent uses of
the phrases “making sense,” “know why you exist,” “explication,”
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“making meaning,” and “understanding.” For these reasons, the ideas
of connectedness and explication serve as the two overarching cate-
gories for this study.
Description of the Essence of Spirituality
Spirituality helps human beings make sense of their nature and pur-
pose. Spirituality drives and attempts to answer the questions, Who
are we as human beings, and why do we exist? As one student noted,
The essence of spirituality is the basic things or elements in your
life that remind you of a higher source or a higher being—it could
be anything bad that you see and you question why—I guess you
can say a lot of it has to do with the questioning process; the
essence of spirituality comes out in these questions and things.
Spirituality helps human beings make sense of themselves by under-
standing the self as a self that is “in connection” to and with the exter-
nal world: connection with time (e.g., seasons, local moments), con-
nection with environment (e.g., universe, nature), and connection
with other (i.e., humanity, community, personal).
Spirituality also helps humans explain their purpose: the recognition
of the self’s need for connectedness with the external world (e.g., time,
environment, other), how the self internally (e.g., reflection, prayer) or
externally (e.g., reading, working) expresses this need, and how the
self meets this need (e.g., love relationship, community relationship,
humanity relationship).
In short, spirituality is the human attempt to make sense of the self in
connection to and with the external world.
Discussion of the Findings
The phenomenological analysis used in this study resulted in a
description of spirituality as the human attempt to make sense of the
self in connection to and with the external world. This description
supports other studies’ conceptualizations of spirituality, both as a
phenomena that informs an individual’s sense of meaning and purpose
(Cervantez & Ramirez, 1992; Chapman, 1987; Cook et al., 2000;
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21. Mayhew
Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988; Ellison, 1983;
Hatcher, 2001; Laurence, 1999) and as a phenomena that connects
individuals with others (Bellingham, Cohen, Jones, & Spaniol, 1989;
Elkins et al., 1988; Laurence 1999; Palmer, 1999).
In addition, this study supports the idea that spirituality is a construct
that is conceptually distinct from religiosity. All of the students inter-
viewed for this study described themselves as having experienced a
spiritual phenomenon. However, two of the students in this study
made it a point to mention that they did not ascribe to any form of
institutionalized faith nor did they identify themselves as religious.
This finding echoes assertions from other studies that maintain the
conceptual distinction between spirituality and religion (Cook et al.,
2000; Love, 2001; Parks, 1986, 2000; Zinnbauer et al., 1997). It also
is provocative for student affairs professionals who may hesitate sup-
porting initiatives designed to promote spiritual dialogues between
students out of fear that such contexts might serve to alienate certain
students who do not ascribe to a certain religion or faith tradition.
What this study shows is that for the students sampled here, the spir-
itual experience transcends and subsumes all labels of faith; spiritual-
ity carries personal meaning for all students, even those who identify
themselves as nonreligious.
I was surprised that only six of the eight students made statements
reflecting affective or developmental dimensions of spirituality. These
two themes were not reflected in any statements made or pictures
taken by students representing atheistic and agnostic worldviews.
Perhaps students who ascribe to a certain religion or faith are more
likely to attach emotive value to their understandings of spirituality
than nonreligious students. Perhaps religious students are more likely
to attend church services or to participate in faith-based practices than
nonreligious students; this might provide more opportunities for reli-
gious students to develop and use emotion-based vocabularies to
describe spiritual experiences.
The exclusion of the theme of spirituality as a developmental phe-
nomenon also raises many interesting questions, especially when jux-
taposed next to works by Fowler (1981) and Parks (1986, 2000). Both
of these theorists suggest that spirituality is a developmental phenom-
enon and use the constructs of spirituality and faith interchangeably
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22. NASPA Journal, Vol. 41, no. 4, Summer 2004
(Love, 2001). I think these constructs differ. Perhaps the construct of
faith has more of a cognitive-developmental dimension than does the
construct of spirituality. Alternatively, spirituality, as the interplay of
meaning-making and connectivity, may not be something that, as a
whole, can be developed. The meaning-making part of the description
of spirituality is the dimension that more closely aligns itself with the
developmental thinking of Fowler (1981), Parks (1986, 2000), and
Love (2002); the connectivity part of the definition may exist on a
plane that cannot be captured using the language of developmental
theory.
Implications
Findings from this study may serve as starting points to engage high-
er education researchers and practitioners in more formal discussions
concerning the spirituality of students. Spirituality, with its mutual
emphasis on explication and connectivity, should be of compelling
interest to both academicians and student affairs professionals. For
example, with its emphasis on explication, academics can embrace
this description of spirituality as a means for understanding how stu-
dents receive, contextualize, integrate, and make meaning of new
information (Baxter Magolda, 1999; Harlos, 2000; King & Kitchener,
1994). In addition, spirituality, as an agent of connectivity, may help
explain how and why different lines of development (i.e., cognitive,
interpersonal, intrapersonal; see Kegan, 1994) interrelate.
Similarly, as they strive to create contexts that promote tolerance, dia-
logue, and values, student affairs professionals can use this idea of
spirituality as a means of connecting different students with different
worldviews to each other, as opposed to shying away from more tra-
ditional views of spirituality that invoke a sense of divisiveness and
polarity. Understanding spirituality as the student’s attempt to make
meaning of the self in connection with the external world may help to
remove some of the taboos that have historically linked religion with
spirituality, leaving student affairs professionals free to invest resources
into offices specifically designed to meet spiritual needs of students.
By positioning these offices as places where students can explore their
own spirituality or sense of self in connection with one another, stu-
dent affairs professionals may be able to create a safe space for dia-
logues between students from a variety of different backgrounds.
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23. Mayhew
Here, in this space, students may learn to develop a sense of pluralism
and tolerance: a development that plays a key role in building a more
stable and inclusive civil society (Laurence, 1999). By using the defi-
nition of spirituality offered by this study as evidence for supporting
students services that cater to the spiritual needs of students, the stu-
dent affairs professional may actually come one step closer to meeting
the needs of the “whole student” (Evans & Reason, 2001).
Limitations
The ineffability of the construct of spirituality posed many design,
methodological, and analytical challenges. Although efforts were made
to represent as many worldviews as possible, not all worldviews are
represented in this study, especially those worldviews that represent
Eastern culture and philosophies. In addition, during their picture-
taking activity, many students found themselves taking pictures of pic-
tures, pictures of texts, or pictures of images; this exercise may have
additively distanced the student from their intended representation of
spirituality. Finally, due to the sensitive nature of the data and a priori
commitments to the student participants, I did not solicit peer review-
ers to aid with the examination of the data. Despite these limitations,
this study hopes to emphasize the importance of discussing spiritual-
ity within the higher education community.
Conclusion
Spirituality, as a construct of empirical inquiry, remains relatively
underdeveloped by the higher education community. The intention of
this study was to develop this construct by providing an empirically
based description of spirituality using the pictures and words of eight
students who represented eight different worldviews. To this end, with
its emphasis on subjectivity and experience as sources of knowledge,
the qualitative tradition of phenomenology served as the framework
for constructing the description of spirituality. A modification of the
Colaizzi method (1978) enabled me to represent the voices of all the
students in all the themes, categories, and descriptions that emerged
from this study. Results from this study show that spirituality is the
human attempt to make sense of the self in connection to and with the
external world. While this description is not intended to make any
conclusive statements about the nature of spirituality, it does provide
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higher education researchers and practitioners with an empirical start-
ing point for engaging in more formal discussions concerning the role
of spirituality in the life of the American college student.
Appendix: Interview Protocol
1. How are you feeling today?
2. Please describe for me your experience as a photojournalist? Did
you find this study interesting? Why or why not?
3. What does spirituality mean to you?
4. Are there any common themes represented in your set of ten pic-
tures? How do these pictures interrelate?
5. What was your frame of reference when you were taking each pic-
ture? What were you thinking about?
6. How did you feel when you were taking each picture?
7. Describe for me a spiritual experience that you have had in your
life? What made that experience spiritual for you?
8. In your own words, can you please describe the essence of spiri-
tuality for me.
670
25. Mayhew
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