Search Results (61)

This article explores how Japanese anime has become a space of theological imagination, where viewers encounter the divine not as fixed dogma but as a lived process. Through symbolic analysis of five spiritually resonant anime series: Puella Magi Madoka Magica, To Your Eternity, Sunday Without God, Code Geass, and The Promised Neverland, the study examines how characters such as Madoka, Fushi, Ai, Lelouch, Emma, and Mujika embody a form of theosis that unfolds through memory, sacrifice, refusal, and care. Rather than representing God as omnipotent or remote, these narratives invite a vision of the divine as vulnerable, suffering, and becoming, emerging through grief, relationships, and transformations. Drawing on theological and philosophical frameworks, especially process theology and symbolic interpretation, the article argues that anime collapses the traditional boundaries between theology and philosophy by embodying both in story. In these narrative worlds, divinity is not merely represented, it is approached, co-created, and remembered. The sacred is not a theory to master, but an encounter to undergo. Anime, thus, does not offer theology as a system but rather theology as a journey: a reenchanted vision of the world where God is still becoming. Full article

Background/Objectives: Quality of life (QOL) is a multifaceted concept involving a variety of factors which define the overall well-being of individuals. Food security, which implies a resilient food system, is one factor that is central to the calculus of the QOL status of a community considering that food is a staple of life. Advancing food security as a strategy for attaining sustained improvement in community QOL hinges on recognizing that food security is embedded in a matrix of other factors that work with it to generate the QOL the community experiences. The lived experience of the community defines the community’s QOL value matrix and the relative position of food security in that value matrix. Our thesis is that the role of food security in the lived experience of low-income communities depends on the position food security is accorded relative to other factors in the QOL value matrix of the community. Methods: This study employed a multimethod approach to define the QOL value matrix of low-income Guilford County residents, identifying the relative position of the value components and demographic segments based on priority ranking. First, an in-depth interview was conducted and then a telephone survey (280 sample) was used for collecting data. The ISAC Analysis Procedure and Best–Worst Scaling methods were used to identify and rank components of the QOL value matrix in terms of their relative impact on QOL. Results: The analysis revealed that spiritual well-being is the most important contributor to QOL, with a weight of 0.23, followed by access to health services (0.21) and economic opportunities (0.16), while food security has a moderate impact with 0.07. Conclusions: These findings emphasize the need for targeted policy interventions that consider the specific needs of different demographic segments to effectively improve QOL and inform the design of resilient food systems that reflect the lived experiences of low-income communities. Food security policies must be integrated with broader quality of life interventions, particularly for unemployed, low-educated, and single individuals, to ensure that a resilient food system effectively reduces inequities and address community-specific vulnerabilities. Full article

Mental illness relapse among teachers presents a growing public health concern, particularly in under-resourced settings, where social and structural factors often go unaddressed. This study aimed to explore challenges outside the workplace that contribute to mental illness relapse among public school teachers in Limpopo Province and how they cope with them. Guided by the Stress-Vulnerability Model, a qualitative explorative phenomenological design was employed. Fourteen participants with a documented history of existing mental illness and mental illness relapse were purposively selected across four different hospitals. The data were collected through in-depth, face-to-face semi-structured interviews until data saturation was reached. The interviews were audio-recorded, transcribed verbatim, and analysed using Tesch’s open coding method. The findings revealed unstable home environments, community-level stigma, inadequate institutional support, and systemic barriers to mental healthcare access. Moreover, the participants rely on family members for support and on spiritual practices to cope, highlighting gaps in formal support systems. Addressing these overlooked challenges is critical to reducing relapse resulting from social and systematic challenges, promoting mental health equity, and sustaining teacher resilience in underserved communities. This study calls for collaborative efforts from policymakers, educational institutions, healthcare providers, and community leaders, including faith-based organisations, to develop integrated mental health strategies. Such strategies can promote mental health equity, reduce stigma, and support sustainable teacher well-being in vulnerable communities. Full article

This longitudinal study investigated changes in family resilience, support, and functionality among breast cancer patients during the pre-operative and post-operative phases. The study was grounded in McCubbin’s model, emphasizing the psychosocial impact of illness and the cultural dynamics of the Greek family system. A longitudinal cohort study was conducted on women diagnosed with breast cancer, aged over 18, undergoing mastectomy, fluent in Greek, and capable of completing questionnaires at two time points, pre- and post-operatively. Standardized instruments were used: the Family Assessment Device (FAD), the Family Crisis Oriented Personal Evaluation Scales (F-COPES), the Family Problem Solving Communication Scale (FPSC), and the Family Support Scale (FS-13). Data were analyzed using paired t-tests, ANOVA, and partial correlations. The sample consisted of 58 women with breast cancer. The mean age of participants was 52 years. According to post-operative measurements, the scales that had a significant change were FS-13 (change −12 and SD = 6.9, paired t-test, p < 0.001), and the subscale “Problem Solving” of FAD (change 0.13 and SD = 0.44, paired t-test, p = 0.048). The remaining scales did not change significantly post-operatively. Depending on the type of treatment, the scales that had a significant difference post-operatively regarded the participants, who had undergone chemotherapy in the dimension “Acquiring Social Support” (ANOVA = 0.173, p = 0.030), the participants, who had undergone radiotherapy in the dimension “Seeking spiritual support” (ANOVA = 0.122, p = 0.035), and in the FS-13 scale across all treatment types (ANOVA = 0.458, p < 0.001). The post-operative phase of breast cancer was a psychosocially vulnerable time, accompanied by an increase in family dysfunction and a significant decrease in family support across all types of treatments, while patients receiving chemotherapy or radiotherapy experienced a corresponding decrease in social and spiritual support. Finally, enhanced family support was associated with improved family resilience, highlighting the need for targeted psychosocial interventions during this period. Full article

From an outside perspective, it is not clear whether the Catholic Church is an active digital entity, or at least, it is not perceived as such. This paper analyses this issue. The methodology involved the monitoring of ecclesiastical Internet activity, SWOT analysis and in-depth interviews (seven) with clergy and technological suppliers of the Church in both Spain and Latin America. Results: Catholic Church digitalisation is spontaneous, as a reflection of society at large, and is heterogeneous due to its decentralised management. There is more inner acceptance of digital mediatisation for proclamation or support in faith (i.e., apps for praying) and less acceptance for the digitalised practice of rites (digital mediation in the celebration of sacraments is an open debate); however, the presence of ICTs in sacred places is increasing (i.e., liturgical books on screen). The evangelisation of the digital continent is an objective of the Church, whereby clergy influencers are the most striking but less solid case. There is almost full digital implementation at the functional level (i.e., digitised accounting and archives). Only charitable action with vulnerable groups remains analogue. Polarisation is also present, as ultra-Catholic groups are over-represented on the Internet. Conclusion: The Catholic Church is integrated in the Information and Digital Age but is also concerned with spiritual impoverishment, as online fragmentation does not feed real humanitarian communities. Full article

This paper aims to advance sociological theory by systematizing the concept of “limit situation”, a term that Berger employs throughout his work, though only in a hinted and unsystematic manner. To achieve this objective, the paper develops a theoretical framework that incorporates different contributions and perspectives. Within this framework, the concept of “limit situation” translates into an analytical tool for the sociological study of vulnerability, particularly in relation to engaged spirituality. The concept is tested through an empirical study based on in-depth interviews with founders, workers, and volunteers from organizations that provide care for individuals facing vulnerability. The analysis shows that encounters with vulnerability, under specific circumstances, create a liminal situation that promotes spirituality at both existential and operational levels. This process informs the value systems of the involved actors and activates specific social practices and relationships. Full article

Victims of domestic violence who bring their experiences to the attention of their spiritual communities and faith leaders have experienced both betrayal and courage from their religious institutions. There is much hurt in the betrayal and much to celebrate in the courage. Institutional betrayal can be embedded in systemic and organizational cultures that repeat themselves even with new leadership and across generations. When leadership hesitate to take actions to protect members, or values the institution above the individuals that depend on it, betrayal ensues. Alternatively, institutional courage can be implemented through improved practices and updated organizational policies. This is true in all communities, including those of faith. When clergy take supportive actions to ensure the safety and wellbeing of those within an institution, healing is more likely to follow. Faith leaders must seek to engage proactively, protect the vulnerable against injustice, and create cultures that benefit those who depend upon the institution. It takes courage to practice institutional courage! Full article

In Marie-Elena John’s 2006 novel Unburnable, Lillian Baptiste returns to Dominica from the United States intending to confront the secrets and traumas of her maternal family line. The novel structures Lillian’s developing apprehension of who her mother and grandmother were and what they endured in late-colonial Dominica around a series of revelations regarding each woman’s imbrication within the realm of the magico-spiritual, which includes magic, Obeah and their cognates; Catholicism; spells and curses; ghosts and other spirit manifestations; and extra-sensory perception. The reader comes to understand Lillian as (and sometimes before) Lillian comes to understand herself: the last in a line of magico-spiritually powerful women whose encounters with colonial catastrophe and its heteropatriarchal, racist–classist machinations are both figured through and navigated by way of that power. Where socioeconomic and political power may conventionally be regarded as the proper subject of realist fiction and social-science inquiry, and magico-spiritual power as within the ambit of magical-realist fiction and folklore studies, Unburnable proposes worldly and magico-spiritual power as inhabiting the same material, political and psycho-social plane of Caribbean reality: as mutually entangled, co-constituting, reciprocally illuminating and, above all, dually heritable forces. In this way, the novel issues an invitation to rethink questions of power in the shadow of the Caribbean plantation and consider anew the ways in which it is, on the one hand, hoarded, bequeathed and weaponized against the vulnerable and, on the other, fluid, arcane in its sources and workings, and susceptible to insurgent counter-deployments. Full article

Traditional villages are irreplaceable cultural heritage sites, and studying their architectural spatial networks is key to preserving both the villages and their culture. This research focuses on four Bouyei villages in Central Guizhou, using social network analysis, spatial gene theory, and diversity analysis to explore their architectural spatial network characteristics. Findings include the following: (1) Zhenshan Village has the best network condition, while that or the others is average; (2) all the villages show low vulnerability Cp-1 genes; (3) Bouyei architectural networks are stable and continuous; and (4) the network is influenced by military culture, feng shui, agricultural culture, Buyi ethnic spiritual beliefs (Mo Belief Culture), topographical conditions, and modern planning interventions. The study aims to deepen the understanding of the cultural values and spatial layout characteristics of traditional villages, while preserving the cultural heritage of traditional settlements and ethnic minorities. Full article

This article addresses methodological approaches to the study of vulnerable cohorts with specific attention to definitions of the term vulnerability. In particular, it investigates the issue of adults, particularly women, who have experienced abuse in the Catholic Church. Relevant analysis in this area is primarily interdisciplinary-based research and includes sociological and psychological perspectives and theological and historical analysis. This article critically analyzes the current definitions of vulnerability in Church and research contexts, and the methodological approaches utilized in defining vulnerable cohorts. It argues that specific ethical principles and methodological strategies are required to safeguard participants and researchers guided by the principles of feminist ethics. These include (1) attention to the uses and definitions of key terms by participants and researchers; (2) identifying the positionality of researchers as central to an ethical standpoint including their exposure to secondary trauma; and (3) establishing inclusive methods such as participatory research and sensitive recruitment. Paying attention to ongoing issues experienced by cohorts identified as vulnerable in research, including the stigmatization of their status, marginalization of their cases, and trauma of disclosure alongside ongoing risk assessment, is central to the research design process. Full article

Cultural and religious diversity in Spain, driven by recent decades of migratory flows, has not been exempt from generating social tensions and, unfortunately, an increasing stigmatization of migrant children. This article examines how power dynamics and exclusion impact the identity construction of these young people, particularly within the child protection system. Through interviews and focus groups with young people and professionals in Barcelona and Melilla, this study highlights the resistance strategies these young individuals employ to counteract stigmatizing narratives. The findings indicate that, despite inclusion policies, imposed labels reinforce their vulnerability and limit their social and community participation. Although interfaith dialogue is proposed as a tool to mitigate these tensions, professionals working with these children emphasize the lack of institutional support and insufficient training in socio-cultural diversity, which hinders their efforts. The study underscores the importance of developing interfaith competencies that foster mutual respect and recognition, concluding with a critique of the current protection system. It advocates for a comprehensive approach to addressing these young people’s emotional, social, and spiritual needs beyond solely legal and educational aspects. Full article

Background/Objectives: Orphans’ and Vulnerable Children’s (OVC) primary caregivers (PCGs) in Ethiopia live with multiple social and emotional problems stemming from extreme poverty, war, environmental disasters, and the HIV pandemic. Family and community supports are strained, leaving OVC’s PCGs dependent on inconsistent humanitarian aid. This aid is typically focused on OVCs and does not address PCG well-being. This study aimed to assess PCG well-being and explore their perceived stress and the traditional family and community coping mechanisms. Method: Participants from the Oromia region of Ethiopia were recruited, and a mixed-methods design was employed. Six cases were included using a criterion sampling technique. An explanatory data analysis technique was used, and data were triangulated from interviews, focus group discussions, archival information, and surveys. A 36-item Well-being Measuring Tool (WMT) Likert scale was employed to measure well-being domains. Result: The results indicated that none of the PCGs reported the desirable and average summative well-being domain mean scores [25 and 23]. Among the ten well-being domains, only “spirituality” and “community cohesion” were above the average score [2.3]. The “economy” domain had the lowest score, indicating a critical deficiency [1.3]. A lack of community support could exasperate perceived stress, and well-being deficiencies were linked. Conclusions: Lack of family and community support could exacerbate feeling overlooked, unwelcome, and lonely. A policy that promotes a supportive community environment and safeguards the most vulnerable OVCs and their PCGs should be in place. This study recommends further rigorous research examining the well-being determinants of OVCs’ PCGs in Ethiopia and the role of traditional support systems in rural settings. Full article

Introduction: Allogeneic Stem Cell Transplantation (ASCT) and, consequently, the chronicity associated with this life event have a growing prevalence and a significant impact on the life and daily life of each person who experiences it. It is necessary to reflect on the care needs of this group of vulnerable people. Comfort is a concern, and its improvement is a desired outcome of healthcare. To achieve this, it is necessary to know the needs of the people who are the focus of care. Aim: This paper aims to understand the needs of comfort care in the lived experience of comfort for survivors of ASCT. Methodology: Qualitative approach using van Manen’s phenomenology of practice. We uncovered the phenomenon through phenomenological interviews, which integrated narratives and illustrative episodes that reflected the lived experience of 20 survivors. Participants in the study were people who had undergone allogeneic hematopoietic progenitor cell transplantation, who were monitored on an outpatient basis and who met the following conditions: (i) were over 18 years old; (ii) had undergone SCT at least 3 months previously; (iii) had no evidence of disease relapse; (iv) were able to express themselves verbally, providing information relevant to the study, as well as expressing emotions and feelings. Descriptions of lived experiences were collected from participants between July 2020 and May 2021. In the phenomenological reflection on the lived descriptions, we followed the “stages” epoché, reduction, and vocative. Results: The following themes emerged from the ASCT survivor’s lived experience of comfort related to comfort care needs: continuous follow-up, reference nurse, information, assistance in adapting to the new self, mental health intervention, spiritual support, adaptation to changes in sexuality, physical rehabilitation, and job reintegration. Conclusion: This study reveals the importance of continuous follow-up for ASCT survivors. Survivors experience major changes in their lives in the long term and require a response from health professionals to find comfort in their daily lives. Full article

Deras are generally perceived as an alternative socio-religious space frequented mostly by lower castes and economically weaker sections of society. They promise to make a significant difference to the lives of such vulnerable sections of society by lending them much needed spiritual, moral, and social support. Within the sprawling premises of Deras, downtrodden find a welcoming ‘counter-public’ enriched with social capital, which offers them an egalitarian domain free from the afflictions of caste discriminations, social exclusion, and subtle indignities often faced by them within the mainstream religious spheres. The growth of Deras thus may be seen as an index of subaltern socio-cultural and syncretic religious realms generating a rich haul of social capital. Full article

The biological aspect of human embodiment frequently constitutes the primary basis for personal assessment, with an emphasis on rationality, free choice, material well-being, and happiness as fundamental attributes of worth. This perspective is also evident in cultural practices of body modification, which reflect societal standards and identity expression. The promotion of standards of bodily appearance that are often considered unrealistic within contemporary culture has the effect of creating a social environment in which those who do not conform to these standards are rejected and stigmatized. This can include individuals with disabilities, the elderly, or those with chronic illnesses and different bodily appearances. In the majority of cases, the so-called ‘body capital’ culture views the disabled body through the lens of a person’s physical appearance, which is, to a certain extent, associated with a biological dysfunction or reflects a kind of physical disability or vulnerable corporeality. This paper seeks to examine perspectives on the body through the lenses of major discourses surrounding disability, biblical anthropology, and disability theology. These perspectives advocate for the intrinsic dignity and value of the disabled body, challenging contemporary norms and projections upon the body, by underscoring the biographical, interdependent, and spiritual dimensions of human embodiment. This approach stands as an alternative to the reductionist view of the body, which prioritizes physical attributes over a comprehensive understanding of complete personhood. Full article