Search Results (892)

The modern sound bath has emerged as a global wellness phenomenon, widely promoted as a practice for relaxation, healing, and spiritual transformation. Despite its rapid proliferation, a critical social–scientific analysis of this practice remains largely absent. This article addresses that gap by drawing on ethnomusicology, the study of music as cultural and social practice, to examine sound bath culture. Rather than locating efficacy in a decontextualized collection of instruments, reductive scientific or metaphysical explanations, or universalized techniques of “vibrational healing,” ethnomusicology provides essential tools for understanding the social life of sound healing. In this way, this article argues that the transformative potential of sound baths is better understood through the Greek Pythagorean concept of harmonia, or “fitting together,” in which sound operates in conjunction with ritual structure, meaning-making, and practitioner intention. By tracing the emergence of sound baths and situating them within broader comparative frameworks of ritual and sonic practice globally, this article demonstrates that spiritual transformation within a sound bath emerges not from sound alone, but from the integration of acoustic experience with context and interpretation. This article does not dismiss contemporary sound healing practices; rather, it offers a reframing of the practice as a cultural phenomenon, which opens the possibility for a more critically engaged approach to sound-based wellness practices. Full article

Background/Objectives: Spiritual care is a core component of holistic paediatric palliative care, yet nurses often feel insufficiently prepared to address the spiritual and existential needs of seriously ill children and their families. This systematic review aimed to explore nurses’ experiences of providing spiritual care to seriously ill and dying children in paediatric palliative care settings and to identify the factors that facilitate or hinder its provision. Methods: A systematic review was conducted in accordance with PRISMA 2020. CINAHL, PubMed, Web of Science and SAGE were searched for English-language qualitative, quantitative and mixed-methods studies published up to November 2025. Study quality was assessed using JBI critical appraisal checklists, and the findings were synthesised thematically following Thomas and Harden. Results: A total of 228 records were identified, of which ten studies met the predefined inclusion criteria. The thematic synthesis identified one overarching theme—nurses’ engagement with spirituality while caring for seriously ill and dying children—supported by two sub-themes: managing emotional responses and maintaining professional, family-centred support. Conclusions: Nurses recognise spiritual care as essential in paediatric palliative care but often lack the competence and institutional support to provide it consistently. Education should prioritise spiritual assessment, developmentally appropriate communication, ethical boundaries, reflective practice and structured debriefing. Full article

Background: Stigma is a persistent barrier to psychosocial wellbeing and recovery of individuals with mental illnesses. Aim: This study aims to examine stigma experienced by individuals diagnosed with mental illnesses. Method: A systematic review and meta-synthesis of peer-reviewed qualitative primary studies followed the Preferred Reporting Items for Systematic Reviews and Meta-Analysis (PRISMA) guidelines. Five databases: CINAHL Ultimate, APA PsycArticles, APA PsycINFO, MEDLINE Ultimate, and Embase were searched for studies published between 2021 and 2025. A total of 17 studies were included after rigorous screening. Results: Thematic analysis identified three major themes and fifteen sub-themes. These are manifestations of stigma (prevalence of stigma, operation of stigma, stigma related to mental health diagnosis, stigma related to motherhood and impacts of stigma), multiple factors shaping stigma (ignorance and misunderstanding, spiritual and religious beliefs, family and friends, cultural beliefs) and management of stigma (management strategies, internalising stigma, isolation due to stigma, disclosure of mental illness, non-disclosure of mental illness and help-seeking for mental illness). Conclusions: Stigma related to mental illness remains widespread and continues to influence individuals’ experiences, relationships, and help-seeking behaviours. Addressing stigma through improved mental health awareness and supportive environments is essential to promote recovery and wellbeing. Full article

Spirituality and religiosity are increasingly recognized as important factors influencing mental health, particularly among women exposed to diverse vulnerabilities such as interpersonal violence, trauma, HIV infection, homelessness, and socioeconomic disadvantage. This systematic review aimed to synthesize evidence on the associations between spiritual or religious resources and mental health outcomes in these populations. A systematic search was conducted in Scopus, PubMed, and Web of Science to identify studies examining the association between spirituality, religiosity, and mental health outcomes in vulnerable women. A total of 28 studies were identified, including cross-sectional, longitudinal, and mixed-methods designs, which measured spirituality and religiosity using validated instruments such as SWBS, DUREL, FACIT-Sp-12, and Brief RCOPE, alongside standardized mental health measures. Narrative synthesis revealed that the majority of studies (n = 15) reported that higher spiritual well-being, intrinsic religiosity, and adaptive religious coping were associated with lower depression, anxiety, and post-traumatic stress, and with higher resilience, quality of life, and post-traumatic growth. These associations appeared to be shaped by contextual factors, including the type and severity of trauma, cultural and religious frameworks, and the lived experiences of the populations studied. Negative associations were primarily linked to negative religious coping (n = 5 studies), rather than religiosity per se. Additional factors that attenuated or reversed the expected positive effects included higher trauma severity or ongoing adversity (n = 4), reactive patterns in which greater psychological distress was associated with increased use of religious coping (n = 3), maladaptive religious beliefs such as interpretations of trauma as divine punishment (n = 2), and cultural or contextual influences (n = 3). Overall, the evidence suggests that spirituality and specific dimensions of religiosity (e.g., intrinsic religiosity, religious coping) can support mental health among vulnerable women, though personal, cultural, and situational factors shape their impact. These findings suggest the potential value of integrating spiritual resources into interventions and the need for further longitudinal and culturally sensitive research. Full article

This study redefines Christian spirituality as an ontological transformation realized through participation in the divine speech acts of God, articulated as the perlocutionary presence of Christ. Moving beyond dominant approaches that emphasize moral formation, psychological experience, or ritual practice, the article situates spirituality within the linguistic and ontological dynamics attested in Scripture and early Christian tradition. Drawing on speech act theory as developed by J. L. Austin and John Searle, alongside theological interpretations by Nicholas Wolterstorff and Kevin Vanhoozer, the study argues that divine speech operates as a performative event that effects real transformation. Methodologically, it examines biblical narratives of naming, revelation, forgiveness, and healing as instances of performative divine discourse, and engages patristic and monastic sources—including Athanasius, Augustine, and early monastic rules—to demonstrate how early Christian spirituality was understood as participatory formation through the Word. The article proposes an interpretive framework structured by language, action, and being, in which the presence of Christ is understood not as a static metaphysical state but as a transformative event enacted through divine speech. It concludes that this ontological reconfiguration offers a constructive bridge between ancient Christian spirituality and contemporary theological reflection. Full article

The article examines water as a symbolic and existential medium in contemporary art. Water, present in culture since the earliest times, constitutes both a fundamental condition of life and one of the most enduring archetypes of human imagination. The analysis is conducted from two theoretical perspectives: phenomenological, focusing on the embodied experience, and symbolic, presenting the cultural and spiritual meanings attributed to water, as well as contemporary concepts examining its role in relational and site-specific art. Particular attention is devoted to the analysis of selected case studies in which water serves as a medium for transformation, introspection, and boundary. The findings indicate that in contemporary art, water functions as a multidimensional medium, engaging all the viewer’s senses and eliciting profound aesthetic and existential experiences. At the same time, its use reveals tensions between the authentic message and the risk of greenwashing, or over-technologization. The article emphasizes that the combination of symbolic depth with a responsible approach is crucial for the credibility of water as an artistic medium. Full article

Urban renewal increasingly adopts Nature-Based Solutions (NBSs) to address environmental challenges and enhance social well-being. However, it remains unclear whether and to what extent NBSs contribute to cultural ecosystem services (CESs), which reflect people’s perceptions, values, and experiences of urban nature. This study develops an integrated framework combining text and image mining of social media data to evaluate the CES outcomes of NBS in regenerated urban districts in Chengdu, China. The comment data were analyzed for CES using Jieba word segmentation and dictionary matching, while images were categorized into NBS types by manual classification. By integrating these multimodal data, the framework effectively clarifies the relationship between NBSs and CESs from the perspective of public perception. Results indicate that recreation and leisure, inspiration, and spiritual values are the most prominent aspects of public perception, with linear green infrastructure and pocket parks being the most frequently identified NBS types. Correspondence analysis further reveals significant associations between specific NBS interventions and CES categories. By integrating textual and visual data, this study offers a practical and real-time approach for capturing public perceptions of CESs and provides actionable insights for the design and management of NBS-driven urban regeneration. Full article

Background: Cervical cancer remains a significant health issue in Indonesia, where structural barriers, fragmented information, and sociocultural norms continue to hinder timely diagnosis and treatment. Families play a central role throughout the illness journey, yet their perspectives are often overlooked in the development of digital patient navigation systems. This study explored family experiences, caregiving challenges, and expectations for a family-centered digital navigation model, DIVA.ID, by integrating Digital Health frameworks and Family Systems Theory. Methods: A qualitative descriptive approach was employed through semi-structured, in-depth interviews with 18 purposively selected family caregivers of women with cervical cancer at a major referral hospital in West Java. Participants were selected because they were directly involved in daily care, treatment decisions, logistical support, or emotional assistance. Interviews were conducted between August and October 2025 and continued until thematic saturation was reached, as indicated by repetition of categories and the absence of new major codes in the final interviews. Data were analyzed using inductive–deductive content analysis guided by Elo and Kyngäs, with five researchers conducting independent coding, iterative code comparison, consensus meetings, and theoretical mapping. Results: Four main themes emerged: (1) family involvement in decision-making, including collective discussion, shifting authority roles, and patient autonomy; (2) caregiver burden, involving physical exhaustion, psychological distress, social restriction, stigma, financial pressure, and employment disruption; (3) psycho-spiritual coping mechanisms, including emotional sharing, prayer, crying, patience, and surrender to God; and (4) digital healthcare needs, covering BPJS guidance, treatment information, scheduling, communication pathways, shelter support, and mental–spiritual support. Mapping these themes to Digital Health frameworks and Family Systems Theory clarified how DIVA.ID could translate family experiences into practical navigation functions. Conclusions: This study provides empirical foundations for a culturally sensitive, family-centered digital navigation model in Indonesia. Rather than demonstrating effectiveness, the findings identify design requirements for DIVA.ID that should be tested in subsequent feasibility, usability, and intervention studies. Full article

Background/Objectives: Previous literature has linked nutrition with both psychological distress and well-being. However, less is known about how psychological and spiritual resources cluster within individuals or whether distinct psychospiritual profiles are associated with dietary and lifestyle behaviors. This study examined these associations using a person-centered approach. Methods: A community sample of 522 adults from the United States completed measures of perceived stress, depressive symptoms, coping self-efficacy, gratitude, forgiveness, religiousness/spirituality, daily spiritual experiences, religious/spiritual meaning and beliefs, and dietary and lifestyle behaviors. Latent profile analysis was conducted to identify psychospiritual profiles. Results: Four profiles were identified: Moderate (n = 195), Flourishing (n = 199), Vulnerable (n = 70), and Maladaptive (n = 58). The Flourishing profile demonstrated the most adaptive psychological functioning and was associated with healthier dietary behaviors, including lower breakfast skipping and fast-food consumption, greater whole-grain and vegetable intake, lower salt use, and lower sweets and dessert intake. The Vulnerable profile demonstrated the highest levels of perceived stress and depressive symptoms together with relatively elevated religiousness/spirituality, whereas the Maladaptive profile was characterized by elevated distress and consistently low levels of psychological and spiritual resources. Overall, the Vulnerable and Maladaptive profiles demonstrated less favorable dietary patterns relative to the Flourishing and Moderate profiles. However, the observed effects were generally modest and selective. Conclusions: Dietary and lifestyle behaviors may be associated with broader psychospiritual configurations rather than isolated psychological characteristics alone. The findings additionally highlight the heterogeneous nature of religiousness and spirituality within psychological functioning. Full article

Background: Understanding the psychological and spiritual needs of family caregivers, including their experiences of death anxiety and levels of death literacy, is essential for delivering holistic palliative care. This study aimed to examine the relationships between death anxiety, spiritual well-being, and death literacy among relatives of patients receiving palliative care in Türkiye. Methods: A cross-sectional correlational study was conducted with 160 relatives of patients receiving treatment in a palliative care unit in Türkiye. The participants had a mean age of 47.56 ± 12.33 years, and 62.5% were male. Data were obtained using the Abdel-Khalek Death Anxiety Scale (ASDA), the Three-Factor Spiritual Well-Being Scale (SWBS), and the Death Literacy Index (DLI). Results: The mean scores were 61.34 ± 17.45 for ASDA, 122.94 ± 15.84 for SWBS, and 96.13 ± 16.36 for DLI. Participants exhibited relatively elevated death anxiety scores, comparatively higher spiritual well-being scores, and moderate death literacy scores within the study sample. Correlation analyses showed that death anxiety was positively associated with spiritual well-being and negatively associated with death literacy, whereas death literacy was positively associated with spiritual well-being. Regression analyses further indicated that spiritual well-being was independently and positively associated with both death anxiety and death literacy, whereas death literacy was independently and negatively associated with death anxiety. Conclusions: The findings suggest that psychosocial, spiritual, and informational dimensions should be considered together in holistic palliative care. Supporting death literacy and spiritual well-being may contribute to better coping with death-related concerns among relatives of patients receiving palliative care. Full article

Religious psychopathology as a field lies at the intersection of psychiatry, theology, and culture. It addresses scientific discoveries and questions relating to the manifestation of mental health disorders that are expressed through religious content, ideation, and/or behavior. Religious psychopathology, being a multifaceted phenomenon, challenges clinicians, researchers, and religious leaders because it is non-trivial to distinguish between culturally normative religious experiences and pathological symptoms. The present integrative narrative review examines historical perspectives, diagnostic challenges, clinical manifestations, cultural considerations, therapeutic interventions, neurobiological models, ethical issues, and future directions in the field of religious psychopathology. It focuses primarily on literature from 2013 to 2025, while also incorporating selected foundational historical, theoretical, and clinical sources necessary for conceptual clarification. A special emphasis is placed on culturally informed and interdisciplinary approaches. Particular focus is given to approaches that respect spiritual frameworks while concurrently promoting evidence-based mental health care. Full article

In this study, I propose the need for a model of healthcare in Africa grounded in the healing mission of the Catholic Church understood as a “field hospital,” a pastoral image proposed by Pope Francis to describe the Church’s duty to accompany a wounded humanity. In the African context, where many communities face persistent challenges such as poverty and social inequalities, the Church’s healthcare and pastoral ministries play a critical role in promoting integral healing. Drawing on the model of Church-as-field-hospital, African communitarian values, and the lived experiences of grassroots communities, I argue that authentic healthcare needs to address not only physical illness but also the spiritual, psychological, and sociocultural dimensions of human well-being. The “field hospital” metaphor provides a theological and pastoral framework that prioritizes compassion, proximity to the suffering, and practical responses to human vulnerability in the realm of healthcare. By engaging the Church’s longstanding commitment to healthcare in Africa, this research demonstrates how Catholic institutions can contribute to a more integrated approach to healthcare, showing how ecclesiology and healthcare ethics can work together to produce positive outcomes for grassroots communities. Ultimately, the study envisions a model of healthcare that reflects the Church’s mission of mercy, promotes human dignity, and fosters communal solidarity in the pursuit of holistic healing. I propose that such a holistic healthcare mission of the Church must begin from below, that is, from the perspective of marginal grassroots communities. Since discussing the healthcare situation across the entire African continent is complex and practically impossible, I will focus on Kenya as a representative case study. Full article

Christian ethics are often associated with dichotomies such as right versus wrong, good versus evil, and moral versus immoral. How do young Black people with diverse sexual identities who also embrace Christianity understand such ethics? What constitutes Christian ethics for people who live on the margins and are often vilified for their racial and sexual identities? This mixed-methodological study considers these questions for a group of 76 young Black members of the LGBTQIA community aged 18–30 years old. The study is also designed to theorize and apply the concept of everyday sacredness as an ethos to illuminate the religious and spiritual experiences of Black sexual minorities. Three themes emerge that focus on ethical expectations. The initial theme reflects common questions about historic and present-day unethical practices in certain Black churches linked to homophobia and heterosexism found in current studies. The second, more spiritually focused theme, presents agape love as an ethical response to all God’s creation. The final practically focused theme emphasizes holistic health as an ethical response to health inequities in the Black LGBTQIA community. Full article

Background/Objectives: Spirituality is increasingly recognised as a core dimension of holistic and palliative care. Neurodegenerative diseases such as dementia, amyotrophic lateral sclerosis and Parkinson’s disease involve prolonged trajectories of loss, uncertainty and relational change, which may heighten spiritual and existential needs for patients, particularly among those involved in caregiving, such as family caregivers and, to a lesser extent, healthcare professionals. However, evidence on how spirituality is understood, experienced and addressed within neurodegenerative palliative care remains fragmented and conceptually heterogeneous. This scoping review aimed to map the literature on caregivers’ spiritual needs and challenges. Methods: A scoping review was conducted in accordance with the Joanna Briggs Institute (JBI) methodology for scoping reviews and the Preferred Reporting Items for Systematic Reviews and Meta Analyses extension for Scoping Reviews (PRISMA ScR). Searches were conducted across PubMed, Cumulative Index to Nursing and Allied Health Literature (CINAHL), APA PsycINFO, and Scopus, with no date or geographical restrictions. Grey literature was searched through Google Scholar and relevant organisational and policy sources in the field of palliative care and spirituality. Reference list screening of included studies and relevant reviews was also conducted. Quantitative, qualitative, and mixed methods studies published in English or Italian were included. Results: Twenty-four studies published between 2007 and 2025 were included. Findings were organised into three interconnected domains: spiritual needs, spiritual processes and spiritual care. Spirituality emerged as a dynamic, relational and context-dependent dimension of caregiving, encompassing meaning, identity, connection and coping with vulnerability and loss. Spiritual needs and processes were widely described, while spiritual care was inconsistently recognised within healthcare systems. Conceptual ambiguity, under-representation of end-of-life dementia and cultural imbalances were evident. The evidence predominantly focused on family caregivers, with limited representation of healthcare professionals. Conclusions: This scoping review highlights a persistent gap between caregivers’ lived spiritual experiences and system-level responses in neurodegenerative palliative care in caregiving contexts globally. The findings support integrated, caregiver-inclusive and culturally responsive approaches to spiritual care. Full article

Background: Cultural, religious, and spiritual (CRS) needs are central to holistic palliative and end-of-life care (PEoLC), yet the confidence and perceived preparedness of community and voluntary sector staff in addressing them remain underexplored. As PEoLC increasingly occurs in community settings, understanding staff preparedness for culturally and spiritually sensitive care is vital. Objective: This service evaluation examined CRS perceived preparedness and confidence among staff across Leicester, Leicestershire, and Rutland (LLR), exploring perceived challenges and available resources. Methods: A modified Confidence and Perceived preparedness in the CRS Care Survey was distributed to healthcare, hospice, charity, and community staff (May–August 2025). Likert scale data (n = 39) were analysed descriptively; qualitative responses underwent thematic analysis using Braun and Clarke’s framework, which was co-produced with stakeholders. Results: Staff placed high importance on CRS needs (cultural M = 4.48, SD = 0.61; religious/spiritual M = 4.66, SD = 0.53) but reported lower confidence in the organisational capacity to meet them (M = 3.15 and M = 3.05). Qualitative survey findings showed that staff recognised CRS needs as central to holistic, individualised care, emphasising proactive assessment and avoiding assumptions. Barriers included fear of causing offence, organisational constraints, and challenges in supporting families, alongside concerns about unmet needs. Participants highlighted reliance on informal resources and a clear need for accessible, lived-experience-based training and practical guidance. A prototype CRS resource toolkit, including lived-experience videos and guidance for supporting Muslim patients, was co-developed and reviewed by healthcare, community, and public contributors. Conclusions: Staff commitment to CRS-sensitive PEoLC is strong, but practical tools and training are lacking. A virtual CRS toolkit could enhance confidence, communication, and culturally responsive care across multidisciplinary settings. Full article