Search Results (47)

Indigenous top-priority fruit trees, like Vangueria infausta subsp. infausta. Burch (wild medlar), are essential for food security, climate resilience, and biodiversity. However, they remain underutilized due to limited documentation and integration into agricultural systems. This study presents the first ethnobotanical assessment of the wild medlar in Oyemeni, northeastern KwaZulu-Natal, South Africa. Surveys and interviews were conducted with 100 rural participants to explore its traditional uses, commercialization potential, and knowledge transmission. The findings reveal that the fruit is widely used in porridges, juices, and traditional beer, offering nutritional benefits such as vitamin C. Medicinally, it is valued for promoting oral health, wound healing, and spiritual protection. However, traditional knowledge is declining, particularly among the youth, due to generational shifts and modernization. The study highlights sustainable commercialization opportunities, such as value-added products and agroforestry integration, while emphasizing the need to preserve indigenous knowledge. These findings contribute to food security, biodiversity conservation, and cultural preservation in a changing socio-economic landscape. Future research should focus on biochemical evaluation of the plant’s medicinal properties and cross-regional comparisons. Full article

Previous research has documented broad benefits of spiritual intervention programs, including improved spirituality and ameliorated mental health symptoms. However, long-term follow-up examinations of such interventions have yet to be conducted. This study reports on changes in psychological and spiritual variables from posttest to 3-month follow-up in a sample of U.S. undergraduate students. N = 84 undergraduate students ages 18–25 (M = 19.75, SD = 1.6; 69 female, 11 male, and 4 nonbinary) received Awakened Awareness for Adolescents (AA-As), a spirit–mind–body (SMB) intervention composed of 8 weekly 90-min sessions, and completed measures of spirituality (spirituality, spiritual growth, spiritual decline, and Awakened Awareness) and mental health (depression, anxiety, and posttraumatic stress) at posttest and again at 3-month follow-up. Paired-sample t-tests revealed maintenance of spiritual improvements (Awakened Awareness, spiritual growth, and relational spirituality with the Higher Power) with the exception of reversal of spiritual decline and significant ongoing improvements in clinical measures in the months following posttest. Additionally, we observed a moderating effect such that changes in spiritual decline after posttest were associated with follow-up posttraumatic stress. An ongoing lived transcendent relationship with the Higher Power, Awakened Awareness, and spiritual growth appears to offer sustained protection at three-month follow-up against depression and symptoms of trauma. Our findings support the efficacy of AA-A as well as the need for ongoing SMB wellness resources. Full article

“If it wasn’t for the women” is a common refrain in Black Church culture, made most popular by Cheryl Townsend Gilkes’ sociology of religion work in the 1990s. As conversations grow around a perceived disconnection from the church—particularly among younger generations—many Black congregations and denominations are asking the following question: Where do we go from here? One possible response is to ask the women. Black women have long been central to the sustenance and theological framing of the Black Church. However, many contemporary Black women theologians and church-adjacent writers are reshaping religious discourse in ways that move beyond traditional ecclesial boundaries and into the interiority of Black womanhood. This turn should be considered essential in any reimagining of the Black Church. This paper employs content analysis to examine five contemporary works by Black women thinkers—Candice Benbow, Lyvonne Briggs, Tricia Hersey, EbonyJanice Moore, and Cole Arthur Riley—whose writings reflect Black women’s embodied spirituality, theological imagination, cultural meaning-making, and institutional critique within Black religious life. Rather than signaling a decline in moral or spiritual life, their work points to the search for sacred spaces that are more liberative, inclusive, and attuned to lived experience. Through a thematic analysis of Power, Authority, and Institutional Critique; Afrofuturistic Visioning of Faith; Sacred Embodiment and Spiritual Praxis; Language and Rhetorical Strategies; Gender, Sexuality, and Sacred Autonomy; and Liberation, Justice, and Social Transformation, this study contributes to the evolving conversation on Black women’s spirituality, leadership in religious spaces, and a possible iteration of the Black Church. Full article

In a country where almost the totality of the native population is baptized and raised in the Catholic Church, recent surveys have shown several inconsistencies, especially among the young who claim that they do not believe. This study is a follow-up of another one that showed marked differences between the younger generation and older ones regarding the importance of religion in their life. Other surveys gave a similar picture. This study seeks to acquire a deeper understanding of the religiosity of these adolescents and young adults, this time with the use of two validated instruments. The first, the Meaning and Purpose Scales (MAPS), was meant to capture the essence of religion as a meaning-making mode. For the second, since the majority of the participants came from an organized religion, it was worth investigating the reasons why these adolescents were abandoning their religion and where they were going. This was attempted through the administration of the Adolescent Deconversion Scale (ADS). In addition, to detect deconversion-related changes, the participants were asked to undertake the Retrospective Analysis of Religiosity, a graphical method representing their religious development over the years by the plotting of a “religiosity line”. Following a number of contrasts between the test variables and others from the demographic information, a more defined and detailed picture of the religiosity of this segment of the population emerged. The absolute majority of the participants continue to profess their religion, and faith continues to be a major source of meaning in their life. In addition, there is a strong correlation between their personal sense of security and religion and the family, particularly for two-parent families. This study exposed a particular critical point in their religious journey, marking the beginning of a decline in their religion. This also coincides with the major developmental changes that take place during puberty. For the rest, perseverance in the faith journey was very strongly related to having participated for a number of years in a faith group. The family of origin and, later, belonging to a faith group seem to be decisive factors in the transmission and preservation of religiosity. As for those who left religion, the main reasons differed, including existential quests, peer influence, or simply indifference. Most, however, do not seem to have migrated to another religion or sect, and there are signs that many of them might have retained their own personal spirituality privately. Finally, it could be argued that, for some, their religious journey might not be over yet. Full article

In recent years, the debate on non-religion has gained prominence in the sociology of religion, making it one of the most interesting areas for further reflection on (post)secularization. Drawing on the key works on the subject, this article adopts a postsecular, religion-related field, constructivist approach, with the main aim of understanding the diverse sector that is included within non-religion. This study uses a multimethod approach, focusing on the preliminary findings of a qualitative fieldwork on non-religion in Spain. The presentation and discussion of the results will be structured around two main axes: (a) an analysis of the growth of non-religion in Spain through three dynamics (irreligion, areligion, and hybridization) and (b) an exploration of the complexity and plurality of non-religion, paying particular attention to the blurred boundaries between religion and non-religion in the Spanish nones. Through both axes, the present research will challenge the idea that the rise of non-religion is merely a confirmation of ’religious decline’ and seek to understand it as a nuanced process in which the redefinition of the religious and spiritual also plays an important role, with implications for the postsecular debate and discussions of secularization, social theory, and sociological analysis. Full article

Background/Objectives: Antenatal depression and perceived stress are prevalent mental health challenges faced by pregnant women, and they are associated with male child preference. This study aimed to assess the feasibility of a modified mindfulness training program for reducing antenatal depression and perceived stress levels among expectant mothers with a male child preference at a public sector tertiary care hospital in Karachi, Pakistan. Material and Methods: The present feasibility trial was conducted among expectant mothers with antenatal depression and perceived stress with a male child preference using the ADAPT-ITT framework. Assessments of the needs and experiences of the new target population were carried out through an exploratory and descriptive qualitative study. In-depth interviews were conducted using a semi-structured interview guide and analyzed using a thematic analysis process. Repeated-measures MANOVA was employed to investigate the effect of time on antenatal depression and perceived stress scores in the feasibility of the intervention. Results: Five major themes emerged from the qualitative data. A significant influence of time was established on the antenatal depression scores, with perceived scores of F (2, 326) = 21.244, p < 0.001, and F (2, 326) = 310.748, p < 0.001. The antenatal depression scores significantly decreased from pre-intervention to post-intervention (mean difference = 4.00, p < 0.001), and there was a slightly significant decline from post-intervention to follow-up (mean difference = 1.167, p = 0.001). The perceived stress scores were significantly reduced from pre-intervention to post-intervention (mean difference = 10.214, p < 0.001), and there was a minor but significant decline from post-intervention to follow-up (mean difference = 0.333, p = 0.043). Conclusions: This study concludes that the modified mindfulness training program is a culturally suitable, contextually relevant intervention in the context of Pakistan and it significantly reduced antenatal depression and perceived stress in expectant mothers with a male child preference. The modified mindfulness training program was modified in accordance with the context of Islamic teaching regarding health-promoting lifestyles and religious spirituality. Full article

For decades, the Catholic monastic tradition has been defined by demographic decline and the closure of monasteries. And yet, new religious groups have emerged that have cultivated their own take on the monastic tradition, while old monasteries have become treasured heritage objects. In recent years, these new religious groups have started to acquire and inhabit old monasteries. It follows that simultaneous re-religionization and heritagization is taking place at these locations. This combination presents a unique opportunity to scrutinize an unexplored entanglement of religion and heritage. Although re-religionization might seem to conflict with the cultural heritage narrative surrounding these monasteries, this article presents Klooster Nieuw Sion—a new Dutch religious initiative—as a case study, indicating that these developments do not only coexist or oppose each other but are also mutually reinforcing. Drawing on our fieldwork, we explore how heritagization can offer new spiritual opportunities for religious actors within these revitalized monastic spaces. Full article

This essay will draw from the classical Greek notions of cosmopolis and cosmopolitanism—world citizenship—as a heuristic for contemplating the question of contemporary participation in a wholly good global society. The first part of this paper will explore how the ancient notion of cosmopolis offers contemporary thinkers a compelling hermeneutic for considering cultural growth over history. Then, in part two, it will focus on spirituality, returning to the ancient Greek world through the lens of Pierre Hadot’s work on philosophy as spiritual exercise. Finally, this essay will engage Bernard Lonergan’s suggestion that cosmopolis as a heuristic is fundamentally oriented toward reversing the kinds of decline that emerge from shortsightedness and various forms of bias. Full article

After the decline of water transportation along the Grand Canal, the integration of urban development and the preservation of cultural heritage along the canal has become imperative. This paper takes the titled landscape as its research perspective and investigates the cultural significance of the canal through its historical, spatial, artistic, and spiritual dimensions, identifying the “Ten Canal Scenes” (TCS) that encapsulate both the canal’s heritage and the unique characteristics of Hangzhou, with the aim of establishing notable urban cultural landmarks. Archival analysis, average nearest neighbor (ANN) analysis, nuclear density analysis, and clustering of resource sites are first used to identify cultural landscape features. Evaluation and decision-making techniques are then used to comprehensively assess and categorize the conservation and utilization value for the TCS based on the value evaluation framework. Finally, it proposes strategies for enhancing the comprehensive values of titled landscapes and addressing socio-economic and cultural dimensions. These efforts seek to reconcile the preservation of the canal’s cultural heritage with the ongoing regeneration and development of the city and propose references for a localized canal development model based on titled landscapes. Full article

Current trends within both religious and secular communities suggest that contemporary times mean that people spend more time alone than with others. Community engagement in general has been declining, while religious and spiritual community engagement in particular has dropped off significantly in recent decades, and most especially following the COVID-19 global pandemic. Although humans are social beings and benefit from community engagement, we tend to avoid or minimize our affiliations and associations, including our religious and spiritual ones today. Religious and spiritual communities must adapt to changing times or risk becoming irrelevant, diminishing further, and losing their sustainability to continue with their activities and services. Religious communities might wish to consider the best state-of-the-art evidence-based practices to engage their members, as well as appeal to those who might be interested in joining with them. There are many mental and physical health benefits to active engagement with spiritual religious practices and communities. The world could use more rather than less community engagement, including religious and spiritual engagement, during our challenging contemporary times. Full article

This study explores the relationship between religiosity, spirituality, and loneliness in the United States, using the 2018 General Social Survey to assess their interactions against a backdrop of declining traditional religious affiliation and a rise in “spiritual but not religious” identification. It examines religion and spirituality’s capacity to counteract loneliness, a condition with significant health implications. The analysis uncovers complex relationships between aspects of religious life and loneliness, showing no mitigating role of spirituality when controlling for other factors, with complex and varied negative relationships of religious service attendance and self-rate religiosity to different aspects of loneliness. Yet, any potentially protective effect of religion varies, with minority religious groups reporting feelings of increased loneliness. These findings underscore religion and spirituality’s nuanced roles in emotional well-being, indicating that their benefits (or not) against loneliness are complex, varied, and depend on the aspect of religion or loneliness observed, along with non-religious factors. The paper contributes to the literature on societal loneliness, changing religious and spiritual engagements, and highlighting the need for a comprehensive approach to explore the role of religion and spirituality in understanding loneliness specifically, and personal and social well-being more generally. Full article

Background: Current reports suggest a positive association between spirituality and quality of life (QoL) in elders. While most studies are qualitative studies and there has been little validation in quantitative studies using scales to measure spirituality. Hence, we aimed to study the effect of spirituality on mental health and QoL in older people residing in Kumejima Town in Japan. Methods: An interview-based survey was conducted between September 2010 and 2011 on residents of Kumejima Town aged 65 years or older. This survey-based study employed the Spirituality Health Scale for the Elderly (SP Health Scale) alongside assessments of basic attributes (e.g., age, sex); physical, mental, social health, spirituality, and QoL. We conducted a causal structure model to explore causal relationships between these factors. Results: Our study included 338 participants, including 72.5% female with an average age and standard deviation of 77.2 ± 6.4 years. Our analysis revealed a significant association between spiritual health and QoL even after accounting for the impact of physical and mental health, which challenged the conventional belief that QoL inevitably diminishes with age and declining health. These results suggest that enhancing spirituality may offer a means to prevent declines in QoL, fostering a positive outlook on life as individuals age. Conclusion: Our study suggests that improving spiritual health can enhance QoL, even in the presence of health challenges and aging. This novel perspective opens doors to redefining health as a state that coexists with illness, with spirituality serving as an integral component. A shift in our understanding of health that prioritizes spirituality, could benefit people of all ages, offering a more holistic approach to well-being that aligns with new medical technologies and evolving perceptions of health. Full article

Investigating the later stages of life, this study aims to outline a specific personal context shaped during this phase, approached from various perspectives: theological, medical, psychological, and social, each highlighting distinct challenges. Theologically, the focus is on the afterlife and preparation for meeting the Righteous Judge. Medically, the emphasis is on health deterioration, culminating in the cessation of bodily existence. Psychologically, the study mentions the decline in cognitive functions, anxiety, and depression. Social aspects include isolation, marginalization, adaptation to change, and the loss of loved ones. Considering the impact of these factors on human life, this research examines to what extent the Sacrament of Communion, from an Orthodox perspective, offers answers to all these challenges. Based on a qualitative research method (content/thematic analysis) of liturgical texts using MAXQDA software, the study focuses on the prayers preceding and following this Sacrament. It highlights the complex nature of the Sacrament of Communion, its multiple faces, and its extended benefits, as well as the risks of partaking without proper preparation. The results provide arguments for the significance the Orthodox Church grants to the mystical union between man and God in the Sacrament of Communion, also emphasizing the importance of an authentic spiritual life. Full article

Building on a movement within the sociology of religion to better situate studies of spirituality in relation to contexts, practices, and power relations, the current study examines shifts in spiritual practice associated with “deconstruction” among graduate students within theological education. We rely on new interview data with a cohort of 30 students at time 1 (2020) and follow-ups with 22 of those students at time 2 (2022), comparing students at four different types of schools (Mainline Protestant, Evangelical Protestant, Catholic, and Black Protestant), and oversampling for students of historically minoritized identities. After identifying patterns in the spirituality of deconstruction, including trends toward embodiment, attunement to the natural world, social activism, and syncretism, we examine how these students perceive the responses of their theological schools to students’ deconstructing spirituality. We especially note a pattern of ambivalence, where certain aspects of the institution (especially some individual faculty and administrators, and student affinity groups) support and model deconstruction for their students. We argue that the spirituality of deconstruction may, therefore, function to both challenge and regenerate institutionalized contexts of religion in an overall setting of institutional decline. Full article

Governments are faced with the unique challenge of implementing large-scale and targeted protection against the global decline of large old trees. Incorporating socio-cultural values and encouraging public involvement are important parts of conservation policy. However, current studies on the socio-cultural valuation of large old trees are still limited, and how rural residents perceive the human-related value of large old trees remains largely unknown. Using a quantitative, spatial analysis and the contingent valuation method (CVM), we tried to explore a multi-scale socio-cultural valuation and protection framework based on a case study of Baoding City and Xiongan New Area in North China. The results showed that (1) the scattered large old trees in the study area were generally at a relatively younger stage, showing normal growth performance but having poor living environments. Some 96.99% of the trees resided in the countryside. Their distribution showed an agglomerative pattern with several clusters. (2) The species richness was relatively lower than that reported in urban areas. The species diversity had an obvious high–low gradient from the mountain to plain areas. Most endemic species were found in habitats of the village fringe (VF) and government/community/institutional ground (GC). (3) The mean willingness to pay (WTP) for the socio-cultural value of scattered large old trees was CNY 132.48 per year per person (1 US dollar equals about 7.2 CNY) of all the respondents, and CNY 84.30 per year per person with regard to farmers, which is relatively higher than that reported in large cities. (4) Economic income, gender, age, education level, place of residence, diameter at breast height, and tree habitat were factors that significantly influenced the WTP, among which economic income was the most significant. (5) The importance ranking of socio-cultural value connotations perceived by rural residents was as follows: spiritual attachment and homesickness > fengshui > social bond > witnessing history > education > creative inspiration. (6) The annual gross value was estimated to be CNY 349 million in the study area, and CNY 169,500 for a single tree on average. Based on the case study, a conceptual framework for socio-cultural value assessment and multi-scale protection of large old trees was proposed, which can provide references for the improvement of current conservation policies from both quantitative and qualitative perspectives, and give insights into rural revitalization strategies in China. Full article