Search Results (9)

This article discusses the importance of cultural identity for ethnic youth, considering the challenges they face as migrants or from migrant backgrounds. It then develops the idea of using safe cultural spaces as a culturally responsive model of care for these youth. The data used are drawn from a qualitative study with 35 African heritage youth living in Aotearoa–New Zealand as participants. The study was guided by participatory action research (PAR) methodology principles. Data was collected using research workshops (adaption of focus groups) and qualitative survey questionnaires. PAR’s transformative lens, narrative inquiry, and inductive thematic analysis were used to identify and analyse the reported themes. Findings show that ethnic youth value their cultural identities primarily because, in the context of migration, where they constantly navigate multiple levels of social exclusion and marginality, it confers a sense of personhood, uniqueness, and belonging. However, trying to live their multiple cultures authentically presents many challenges. Accordingly, intentional initiatives that are culturally responsive and holistic are critical to support them in navigating this process healthily. Creating safe cultural spaces is proposed as a model of care. The article reports and discusses youth perspectives on what these spaces and the model of care would entail. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

This paper explores the nature of Cartesian persons in relation to contemporary Social Trinitarian doctrines. We critically engage with three prominent models of the Social Trinity—those of William Lane Craig, Keith Yandell, and William Hasker—and examine how each defines the concept of personhood. Our analysis identifies the presence of a Cartesian notion of personhood (broadly defined) across all three models, though we argue that each presents unique challenges. Building on these critiques, we advance an alternative understanding of the Social Trinity that incorporates a distinct interpretation of Cartesian persons. Our proposal seeks to resolve tensions within current models and offer a more coherent account of Trinitarian personhood. Full article

The conflict over Jesus Christ, the ‘Son of God’, is not new. Thousands of years ago, the disciples faced similar trials; however, the challenge to solve this tension was not based on debates or natural theology but rather to show the works of Christ. This researcher argues that various studies on Christology have already been conducted. However, the Pakistani perspective demands the fullness of Christ in a unique way to reimagine Him in the context of socio-economic, political, and religious challenges. On the one hand, though the traditional way of doing Christology highly emphasizes the personhood of Christ, explaining Him from the eschatological perspective (though it is important), on the other hand, it makes Christ an aloof Jesus who has no concern for the current issues. As a result, this kind of Christological articulation does not explain Christ’s presence in our struggles today. This piece further demonstrates that the context is not above Christ in finding who He is in the midst of such a grave situation; rather, contextual realities provide the Pakistani Punjabi Church an opportunity to demonstrate the works of Christ. Furthermore, this study also argues that the real struggle is not being a minority in this context, but rather, being marginalized (economically, politically, and religiously) is the real challenge. This study further argues that the core issue is the ecclesiastical responsibility to overcome all the issues in this context. The researcher employs quantitative methodology to evaluate the socio-political, socio-economic, and religious perspectives and equips grassroots communities using an evangelical contextual missiological approach. As a result, ‘Apologetic Evangelical Contextual Christology’ is proposed as seeing Christ in all His fullness in the Islamic Context. Full article

COVID-19 was initially considered a primary respiratory disorder associated with various short- and long-term complications, affecting many patients and imposing a significant burden. Patients who have dementia are especially vulnerable to the SARS-CoV2 infection, which is associated with an increased risk for neuropsychiatric complications. These patients need a unique approach to managing ethical issues related to the COVID-19 pandemic, including autonomy, veracity, non-maleficence, justice, compassion, and dignity. The latter is one of the most elusive and misunderstood concepts in medical ethics and is extremely important in debates surrounding the proper management of patients with dementia. However, it is often left out of ethical analysis, as most clinicians, when debating issues associated with clinical practice, often evaluate only the “classical” principles of biomedical ethics. In this article, we aim to assess the unique features of dignity in treating this group of patients during the COVID-19 pandemic. We will briefly analyze dignity as a bioethical concept. We will further explore its principal axes, namely compassion, creating a humane and purposeful environment, employing persuasion to meet the person’s essential needs, exerting a certain degree of mild restraint to meet the person’s critical needs, minimizing harm in terminal care, and justice, through the lens of people who had dementia during the COVID-19 pandemic. Applying this principle in clinical practice requires significant commitment from all healthcare workers. New approaches to the analysis of dignity, such as through the Ring Theory of Personhood, may facilitate its understanding by practitioners and aid its implementation in populations with multiple vulnerabilities, such as dementia patients, during an infectious outbreak that generates significant social and medical changes. Full article

Enabling individualized decision-making for patients requires an understanding of the family context (FC) by healthcare providers. The FC is everything that makes the family unique, from their names, preferred pronouns, family structure, cultural or religious beliefs, and family values. While there is an array of approaches for individual clinicians to incorporate the FC into practice, there is a paucity of literature guiding the process of collecting and integrating the FC into clinical care by multidisciplinary interprofessional teams. The purpose of this qualitative study is to explore the experience of families and Neonatal Intensive Care Unit (NICU) clinicians with information sharing around the FC. Our findings illustrate that there are parallel and overlapping experiences of sharing the FC for families and clinicians. Both groups describe the positive impact of sharing the FC on building and sustaining relationships and on personalization of care and personhood. The experience by families of revolving clinicians and the risks of miscommunication about the FC were noted as challenges to sharing the FC. Parents described the desire to control the narrative about their FC, while clinicians described seeking equal access to the FC to support the family in the best way possible related to their clinical role. Our study highlights how the quality of care is positively impacted by clinicians’ appreciation of the FC and the complex relationship between a large multidisciplinary interprofessional team and the family in an intensive care unit, while also highlighting the difficulties in its practical application. Knowledge learned can be utilized to inform the development of processes to improve communication between families and clinicians. Full article

Van Gordon et al. outline the classification of their Ontological Addiction Theory (OAT), including its aetiology and treatment. In this review article I will from an appreciative perspective question some of its fundamental assumptions by presenting an alternative view on the ontology of ‘the person’, as distinct from its presently assumed conventional conflation with a contracted separate egoic self. I will propose this view as structurally and ethically significant for the ‘embodied’ experience of a reconstructed “dynamic and non-dual self”, as cultivated in their treatment. Rather than this reconstructed self simply being socially desirable for functional purposes, I will underscore the meaning-generative case for ontological status, in the absence of which, a pervasive ‘sense of lack’ is evident, with all attendant individual, psychological, social, ecological and ethical implications. This article brings a developmental psychology perspective to bear in appreciating ‘personhood’ as an emergent, progressively realised and is thus similarly aligned with the intent of OAT in overcoming egoic addictive suffering. This mapping of the territory however populates a blind spot in OAT’s diagnosis by affirming unique personhood, a quality of ‘integrative presence’, meaningfully understood as a psycho-spiritual ontological reality. It offers, as with OAT’s stated intent, the merit of avoiding attendant mental health and developmental pitfalls, which can beset what we may discern as an implicit transcendental reductionist assumption operative in OAT, where ‘the many’ are reduced to ‘the One’ and there are, it is assumed, no real many. This framing is resonant with the lived experience of healthy ‘individuation’, a process distinct from the problematic phenomenon of ‘individualism’, evidenced by the empirical data on post-conventional human development, which potentially provides diagnostic markers for any optimal treatment discernment. It is also attuned to what many recognise as a contemporary Fourth Turning in Buddhism, in its conscious evolutionary recognition of the emergence in non-dual states of a ‘unique personal perspective’, and/or a relative individuation within the whole. This differentiation has formerly been interpreted through an ‘impersonal’ lens as an egoic holdover, and potentially inhibits ethical action in the world, as distinct from the ethical import and potential fruits stemming from the ontological affirmation of the person. Full article

The idea of avatāra no doubt presents a philosophical challenge, as it appears to stand in contrast to the Vedāntic principle of non-duality; the Bhāgavata purāṇa (BhP) offers an opportunity to look into this question due to its unique structure, which combines the Vedānta and Rasa traditions. As such, this paper looks into the theology of Avatāra in the Bhāgavata purāṇa; it argues that reading the purāṇic genre in light of Śaṅkara’s Advaita Vedānta is not as conducive to the understanding of the avatāra as reading it in light of Rāmānuja’s Viśiṣṭādvaita Vedānta, which indeed is compatible with the purāṇic genre. Moreover, uncovering the underlying assumptions of Western notions of personhood, it seems that classical ideas of “the person” have to be looked into, and offering an alternative idea of personhood may be necessary in order to better understand the theology of avatāra. Full article

For older adults, approaching end-of-life (EOL) brings unique transitions related to family relationships. Unfortunately, most families greatly underestimate the need to discuss these difficult issues. For example, parents approaching EOL issues often struggle with receiving assistance from others, avoiding family conflict, and maintaining their sense of personhood. In addition, discussions of EOL issues force family members to face their parents’ mortality, which can be particularly difficult for adult children to process emotionally. This study explored aging issues identified by aging parents and their families as they traverse these impending EOL changes. Ten focus groups of seniors (n = 65) were conducted. Focus groups were organized according to race (African-American/European-American), gender, and whether the older adult was living independently or in an assisted care facility. When asked open-ended questions about discussing aging and EOL issues with family members, participants revealed tensions that led us to consider Relational Dialectics Theory as a framework for analysis. The predominant tension highlighted in this report was certainty versus uncertainty, with the two sub-themes of sustained life versus sustained personhood and confronting versus avoiding EOL issues. For these data, there were more similarities than differences as a result of gender, race, or living situation than one might expect, although culture and financial status were found to be influential in the avoidance of EOL discussions. The results of this study help to provide additional insight into relational dialectics related to aging, EOL, and the importance of communication in facilitating family coping. Full article