Tem-se observado a importÃncia da espiritualidade, religiosidade e crenÃas para superar momentos difÃceis. Desse modo, este trabalho objetivou avaliar a influÃncia da espiritualidade, religiosidade e crenÃas pessoais na qualidade de vida de pessoas com lesÃo medular (LM). Trata-se de um estudo exploratÃrio de corte longitudinal, com abordagem quantitativa, realizado na cidade de Fortaleza - CE, em duas fases, no ambiente hospitalar e depois com os mesmos pacientes, em seu domicÃlio, por meio de contato telefÃnico. A populaÃÃo alvo do estudo foi constituÃda de 55 pessoas no ambiente hospitalar, mas somente 49 participaram da segunda fase. Foram aplicados dois instrumentos; um para traÃar os perfis sociodemogrÃfico e clÃnico e o instrumento de Qualidade de vida da OrganizaÃÃo Mundial da SaÃde - MÃdulo Espiritualidade, ReligiÃo e CrenÃas Pessoais - WHOQOL-SRPB, o qual apresenta oito facetas, totalizando 32 itens com respostas em escala Likert. Foram realizadas anÃlises exploratÃrias mediante uso de distribuiÃÃes de frequÃncias univariadas e medidas descritivas. Os aspectos Ãticos foram respeitados, conforme a ResoluÃÃo 466/12 do Conselho Nacional de SaÃde (BRASIL, 2012), e aprovado pelo comità de Ãtica da UFC com protocolo n 338.980 e do comità coparticipante (IJF) com o n 348.114. A validaÃÃo da consistÃncia interna das respostas obtidas e cÃlculo dos escores das respectivas dimensÃes da escala foram verificados em ambas as fases do estudo e mostrou ser excelente. Para comparaÃÃo dos valores mÃdios dos grupos (hospitalizados e no domicÃlio) foi utilizado o Teste T de Wilcoxon. Confirmam-se os altos escores obtidos nos domÃnios da WHOQOL-SRPB, em ambas as fases, nas quais os domÃnios que mais se destacaram foram os relacionados com a esperanÃa e otimismo, forÃa espiritual e fÃ. Em relaÃÃo Ãs modificaÃÃes dos escores durante as duas faces os domÃnios que demostraram diferenÃa estatÃstica significante foi os domÃnios, sentido na vida e forÃa espiritual, acredita-se que essa diferenÃa ocorreu devido à mudanÃa de ambiente, no qual a pessoa ainda estar passando pelo perÃodo de adaptaÃÃo. Portanto, espera-se que este estudo possa despertar os enfermeiros para a reflexÃo sobre a relevÃncia do cuidado espiritual e emocional das pessoas com LM. / The importance of spirituality, religiosity and beliefs to overcome difficulties has been noted. The aim of this study was to evaluate the influence of spirituality, religiosity and personal beliefs in the life quality of people who had a spinal cord injury (SCI). This is an exploratory longitudinal study with a quantitative approach, conducted in the city of Fortaleza - CE, in two phases: in the hospital and then with the same patients, in their homes, through telephone contact. The studyâs target population consisted of 55 people in the hospital, but only 49 participated in the second phase. In order to meet the aims of this study, two instruments were applied; one to trace the socio-demographic and clinical profiles and the Quality of Life instrument of the World Health Organization - Module Spirituality, Religion and Personal Beliefs - WHOQOL-SRPB WHO, which features eight factors, totalling 32 items on the Likert scale, where 1 represents never and 5 indicates always. Exploratory analyzes were performed by using univariate frequency distribution, descriptive measures and the Box Plot graph. The validation of the internal consistency of the responses and calculation of the scores of the respective dimensions of scale WHOQOL-SRPB were verified in both phases of the study. The ethical aspects were observed, according to Resolution 466/12 of the National Health Council (BRAZIL, 2012), and approved by the ethics committee of the UFC with Protocol 338 980 and committee co-participant (IJF) with paragraph 348 114. The validation of the internal consistency of the responses and calculate the scores of the respective dimensions of the scale were observed in both phases of the study and proved to be excellent. The Wilcoxon T test â a non parametric test for paired samplesâ comparison â was used to compare the average values of the groups (hospitalized and at home). High scores were obtained from WHOQOL-SRPB domains, in both phases, in which the ones that stood out were those related to hope and optimism, spiritual strength and faith. Regarding changes in scores for the two sides domains that demonstrated a statistically significant difference was domains, meaning in life and spiritual strength, it is believed that this difference was due to the change of environment in which the person is still going through the period adaptation. Therefore, it is expected that this study lead nurses to the reflection on the relevance of spiritual and emotional care of people with SCI and to the practice of mutual respect.

O movimento ambientalista tem como um dos seus aspectos mais evidentes uma certa mística ou espiritualidade particular que tende a ser qualificada como \"ecológica\". Esta, por uma questão de filiação histórica, também se revela nos valores e pressupostos teóricos e práticos de algumas correntes da educação ambiental (EA), que na sua maior parte se constituíram no contexto anglosaxônico antes de se tornarem conhecidas em outros países. De maneira mais específica, contudo, no que tange ao campo da produção de conhecimento (meio acadêmico) da EA brasileira, enquanto temática central a dimensão da espiritualidade não tem merecido a mesma atenção que outras dimensões, como a política e a social. Esta tese, motivada pelo incômodo provocado por essa \"área de silêncio\", procurou refletir sobre o lugar da espiritualidade na educação ambiental, seus limites e possibilidades, fundamentando-se na problematização de três questões: (1) o conceito contemporâneo de espiritualidade; (2) o lugar da espiritualidade na educação; (3) a importância ancestral da natureza como fonte para a espiritualidade. Na primeira questão o objetivo foi: demarcar o significado que o termo espiritualidade tende a assumir atualmente, diferenciando-o de religião/religiosidade; discutir o conceito de espiritualidade laica ou imanente, conforme desenvolvido por alguns filósofos contemporâneos, e as noções de transcendência horizontal e imanência do sagrado, que sem negar a espiritualidade identificam-na como uma metadimensão da condição humana que pode ser cultivada a partir de perspectivas tanto seculares quanto místico-religiosas. Na segunda questão o objetivo foi: discutir um dos dilemas da educação moderna, que se vê pressionada entre o proselitismo religioso e o secularismo empobrecido, discutindo a possibilidade de uma educação do espírito que, através de valores laicos importantes para a coexistência e diálogo humano, reconheça a importância da busca (secular ou religiosa) pelo sagrado; apresentar os pressupostos da Educação Holística; discutir a importância da relação mestre-aprendiz em todo processo educativo e em particular no contexto de uma educação do espírito. Na terceira questão o objetivo foi: problematizar a dicotomia que opõe natureza sacralizada/dessacralizada no mundo moderno; discutir a espiritualidade do movimento ambientalista e em particular da Ecologia Profunda; apresentar propostas de religiosidades planetárias laicas; problematizar as condições para que religiosidades ecológicas se estabeleçam no cenário contemporâneo. Finalmente, no quarto capítulo, a partir das fundamentações anteriores e numa inflexão mais autoral, buscou-se: (1) problematizar a \"ausência em termos\" da espiritualidade e do sagrado nas pesquisas em educação ambiental no Brasil, considerando como hipóteses explicativas (a) a indiferença do meio acadêmico ao campo da espiritualidade, em parte por esta ainda ser associada às religiões organizadas e práticas neo-esotéricas no estilo Nova Era, e (b) à crescente influência da macrotendência crítica da EA, que ao enfatizar corretamente a importância das dimensões político-social para a práxis do campo, tendem a desconsiderar outras dimensões e em particular a da espiritualidade/sagrado, que por sua vez é relevante entre as correntes consideradas conservadoras; (2) sugerir alguns pontos fundamentais de convergência entre a noção de espiritualidade laica e as questões e temas da educação ambiental, elaborando-os a fim de discutir a vocação espiritual da EA e seu potencial \"iniciático\", na medida em que é capaz de desvelar elementos para uma transcendência imanente. Como conclusão, é discutida a relevância de uma educação ambiental que também valorize a dimensão espiritual no atual contexto de crescentes incertezas desse mundo reduzido que parece se tornar a marca do Antropoceno. / The environmental movement has as one of its most evident facets a certain mystique or particular spirituality which usually tends to be characterised as \"green\". Thus, as matter of historical association, this distinctive feature is also present in the standards as well as in the theoretical and practical assumptions of some current environmental education (EE) practices, which firstly shaped the Anglo-Saxon context before becoming known in other countries. More specifically, however, with respect to the academic mileu of the Brazilian EE, as a central theme the dimension of spirituality has not received the same attention as other dimensions, such as the political and the social. Motivated by this fact this thesis sought to examine the place of spirituality in environmental education, including its limits and possibilities. To achieve this aim, this thesis is supported by three guiding objectives as follows: (1) the contemporary concept of spirituality; (2) the place of spirituality in education; (3) the ancestral importance of nature as a source for spirituality. In the first objective the aim was to determine the current meaning carried by the term spirituality, focusing on differentiating it from religion and/or religiosity; this is followed by the introduction and discussion of the concept of secular or immanent spirituality as developed by some contemporary philosophers, as well as the horizontal transcendence and sacred immanence, wich without denying the role of spirituality identify it as a meta-dimension of the human condition that can be grown from both secular and mystical-religious perspectives. The second objective sought to discuss one of the dilemmas present in contemporary education, embodied by the contrast between religious proselytism and the impoverished secularism. This section also argues for the possibility of an education of the spirit which, through important secular values for coexistence and human dialogue, recognises the relevance of the individual search of both the secular or religious sacred practices. Within the second objective, this thesis then explores the assumptions of the Holistic Education examining the importance of the master-disciple relationship in any educational process, and in the context of an education of the spirit in particular. The aim of the third objective was to shed light on the dichotomy which opposes sacralised/desecrated facets of the nature in the contemporary world. The third objective also aims to discuss the spirituality of the environmental movement and of the Deep Ecology in particular; to examine current proposals of a secular planetary religiosity; and to further explore the conditions enabling ecological religiosities to be established in the contemporary society. Lastly, in the fourth chapter draws from the earlier theoretical foundations focusing on a more authorial inflection in order to: (1) discuss the \"absence in terms\" of spirituality and the sacred in research in environmental education in Brazil, considering as explanatory hypotheses (a) the indifference from academia to the field of spirituality, partly explained by the latter being often associated with organized religions and neo-esoteric practices commonly known as New Age, and (b) the growing influence of the EE macro-critical tendency, which properly emphasizes the importance of the political and social dimensions in the everyday practice but tend to ignore other dimensions, in particular the spiritual/sacred, which in turn is relevant among the conservative camps; (2) suggest fundamental points of convergence between the notion of lay spirituality and the issues and themes directly related to environmental education, focussing on the discussion of the EE spiritual vocation and its initiatory potential, in that it is able to reveal elements to an immanent transcendence. In conclusion, we discuss the importance of an environmental education that also values the spiritual dimension in the current context of increasing uncertainty which is part of the current dwindling social practices that seems to become the hallmark of the Anthropocene.

Adoecimento crônico envolve afeto e aproximação entre pacientes e familiares, podendo ser impactados diante da necessidade do cuidado. A rotina e dinâmica do sistema familiar sofrem alterações, apontando a necessidade de clarificar a compreensão sobre os processos familiares e pessoais desencadeados pelo adoecimento crônico que ameaça a continuidade da vida. O objetivo geral desse estudo é avaliar funcionamento familiar e espiritualidade relacionada à qualidade de vida de pessoas com doenças crônicas ameaçadoras a continuidade da vida (DCACV) e seus familiares, verificando possíveis associações destas variáveis com saúde mental e qualidade de vida. Amostra foi composta por grupo de 100 pacientes (GP) portadores de (DCACV), acompanhados em um hospital geral e 100 familiares (GF), pareados com o paciente. Aplicou-se Questionário de informações sociodemográficas e familiares; Escala de Avaliação da Coesão e Adaptabilidade Familiar-versão IV (FACES-IV); Questionário para religiosidade, espiritualidade e crenças pessoais relacionadas à qualidade de vida (WHOQOL-SRPB); Questionário para avaliação de qualidade de vida (WHOQOL-breve); Inventário de Ansiedade de Beck (BAI) e Inventário de Depressão de Beck (BDI-II). Os instrumentos foram aplicados no hospital, quando da consulta ou internação; entrevistados em locais separados, na mesma data. Realizou-se análise estatística descritiva dos resultados, teste t comparando os dois grupos e teste de correlação de Pearson para associações entre variáveis. Amostra predominantemente mulheres (51%-GP e 79%- GF), sem companheiro, residindo com família, católicos, classes B e C. Idade média GP 63,6 anos (+14,85) e GF 48,9 anos (+ 14,25). GP 51% apresentaram sintomas de ansiedade e 31% de depressão, GF 45% ansiedade e 23% depressão. Observou-se diferenças significativas nos grupos em qualidade de vida nos domínios social (t=5,296;p<0,001), ambiental (t=4,038;p<0,001) e resultado global (t=3,919;p<0,001), com melhores resultados para GP. Os grupos se diferenciaram quanto a funcionamento familiar nas subescalas Emaranhada (t=2,357;p=0,019), rígida (t=4,469;p<0,001), com resultados melhores para GF, comunicação (t=2,724;p=0,007) e satisfação (t=3,407;p=0,001), melhor para GP. Espiritualidade, na faceta Admiração (t=2,246;p=0,026), com resultado menor para GP. Observou-se correlações entre ansiedade, depressão e diferentes domínios de qualidade de vida tanto para funcionamento familiar quanto espiritualidade. As correlações entre funcionamento familiar e espiritualidade, no GP foram significativas entre algumas subescalas, porém fracas (r<0,40). As facetas, conexão, força e paz, referentes à espiritualidade, se correlacionaram com todas as subescalas de funcionamento familiar, exceto emaranhada (que não se correlacionou com nenhuma faceta), correlações com caótica foram negativas. A subescala satisfação familiar apresentou correlação positiva com todas facetas de espiritualidade. Resultados apontam que DCACV afeta funcionamento familiar e qualidade de vida, incluindo espiritualidade, e é possível que a doença aproxime as relações familiares, favorecendo ao funcionamento, apesar do processo de adaptação tanto pelo paciente quanto familiar. Quanto à espiritualidade, a presença da DCACV parece afetar a capacidade da pessoa de olhar ao redor buscando inspiração para a vida. Viver torna-se o momento presente, uma vez que o adoecimento pode abreviar a vida. Resultados evidenciaram que maior espiritualidade relacionada à qualidade de vida melhor a funcionalidade familiar, reafirmando que DCACV afeta igualmente paciente e familiar, pois foram observadas mais semelhanças que diferenças entre os dois grupos / Becoming chronically sick involves affection and closeness between patients and family and may be impacted due to the care needed. Routine and family dynamics are changed, pointing to the necessity to understand the personal and family processes triggered by the disease that threatens life. The general goal of this study was to assess family functioning and spirituality relative to quality of life among people with chronical life-threatening diseases (CLTD) and their family and identify possible links between these variables and quality of life and mental health. The sample was composed of 100 patients (GP), all of whom with CLTD, followed up in a hospital, and 100 relatives (GF) paired with the patient. The Sociodemographic and Family Information Questionnaire, Family Adaptability and Cohesion Scale (FACES-IV), Questionnaire on Religiousness, Spirituality and Personal Beliefs Relative to Quality of Life (WHOQOL-SRPB), Quality of life Assessment Questionnaire (WHOQOL-brief), Beck Anxiety Inventory (BAI) and Beck Depression Inventory (BDI-II) were all instruments used in the hospital upon visits or admission. Patients were surveyed in separate rooms on the same date. A descriptive statistical analysis of results, t Test comparing both groups, and the Pearson Correlation Test for links between variables were conducted. Predominantly female sample (51%-GP e 79%-GF), without a partner, residing with family, catholic, B and C classes, average age GP 63,6 years (+14,85) and GF 48,9 years (+ 14,25). GP: 51% showed anxiety symptoms and 31% depression symptoms; GF: 45% anxiety and 23% depression. Significant differences were seen between the groups relative to quality of life in the social, environmental and global results realms: (t=5,296; p<0,001), (t=4,038; p<0,001) (t=3,919; p<0,001) respectively, with better results for GP. Groups also showed differences regarding family functioning in the Enmeshed (t=2,357;p=0,019), and Rigid (t=4,469;p<0,001) subscales, with better results for GF; communication (t=2,724;p=0,007) and satisfaction (t=3,407;p=0,001),with better results for GP; Spirituality, in the Admiration facet, (t=2,246;p=0,026), with lower results for GP. There were correlations between anxiety, depression and different domains of quality of life both for Family functioning and spirituality. Correlations between family functioning and spirituality in GP were significant between some subscales, though weak (r<0,40). The facets, connection, strength, and peace, regarding spirituality correlated with all subscales of family functioning, except Enmeshed, which did not correlate with any facet. Correlations with Chaotic were negative. Subscale Family Satisfaction showed positive correlation with all facets of spirituality. Results showed that CLTD\'s affect family functioning and quality of life, including spirituality, possibly making family relationships closer and improving family functioning, in spite of the adaptation process. Regarding spirituality, existing CLTD\'s seemed to affect one\'s ability to look around seeking inspiration to live. Living becomes the present moment, since becoming sick may shorten life span. Results evidenced that the higher spirituality related to quality of life was, the better were family functioning, emphasizing that CLTD\'s affect patients and family equally, since more similarities than differences were identified between the groups

Introdução: O aspecto espiritual tem grande relevância e vem se tornando cada vez mais necessário na prática de assistência à saúde. Estudos científicos comprovam que pessoas doentes, que possuem alguma crença, têm melhor recuperação e adaptação, em caso de enfermidades graves, se comparadas a outras que não a têm. A espiritualidade é particularmente relevante para a enfermagem e, muitas vezes, é exercitada sempre que um indivíduo enfrenta estresse emocional, doença física ou morte. Torna-se importante, portanto, explorar instrumentos que se tornem ferramentas para o enfermeiro quanto a oferecer um melhor cuidado no que se refere à esfera espiritual. A Spirituality and Spiritual Care Rating Scale (SSCRS) demonstrou, de forma consistente, confiabilidade e validade na identificação de percepções de espiritualidade e cuidado espiritual dos enfermeiros. Na realidade brasileira, não se localizou qualquer outro instrumento que tivesse objetivos iguais, nem semelhantes, aos propostos pela SSCRS. Objetivo: Traduzir a SSCRS para a língua portuguesa do Brasil e avaliar a confiabilidade da versão adaptada, verificando a consistência interna de seus itens em amostra de enfermeiros. Método: Foi utilizada a metodologia proposta por Guillemin, Bombardier e Beaton (1993; 2002) e Beaton et al. (2000): Tradução para língua portuguesa da SSCRS; Síntese das versões traduzidas; Retrotradução (Back Translation); Avaliação pelo Comitê de Especialistas; Aplicação na população-alvo; Tratamentos dos dados. Resultados e Discussão: 202 enfermeiros compuseram a amostra final. O alfa de Cronbach foi de 0,733, considerado aceitável. Quanto à equivalência funcional do instrumento, constatou-se grau satisfatório de equivalência. Os resultados da versão adaptada parecem indicar boa aplicação e bom entendimento do instrumento na amostra investigada. Com os resultados alcançados, levando-se em conta os objetivos propostos neste estudo, infere-se que a SSCRS tem equivalência conceitual, pois o instrumento mostrou-se relevante em todas as etapas do estudo. Infere-se, também, a importância de ter em nossa cultura instrumentos de medida que avaliem a percepção de espiritualidade e cuidado espiritual, pois, conhecendo-se os aspectos da espiritualidade e do cuidado espiritual, se pode oferecer assistência integral e individualizada. Conclusão: A ausência de outros instrumentos de medida de espiritualidade e cuidado espiritual especificamente para a enfermagem não permite a análise mais aprofundada do instrumento. Somente a partir de outros estudos sobre o tema, com outras populações, é que se poderá avançar em pesquisa de medida da espiritualidade e cuidado espiritual. Neste estudo, pode-se concluir que, apesar de terem sido observadas algumas diferenças com os resultados encontrados pelos autores, na versão original, as técnicas empregadas demonstram a validade e a fidedignidade da escala / Introduction: The spiritual aspect is very important and is becoming increasingly necessary in the practice of health care. Scientific studies show that sick people, who have some belief, have better recovery and adaptation, in case of serious illness, compared to others that do not. Spirituality is particularly relevant for nursing and often is exercised when an individual faces emotional stress, physical illness or death. It is therefore important to explore instruments that become tools for nurses as to offer better care in relation to the spiritual realm. The Spirituality and Spiritual Care Rating Scale (SSCRS) demonstrated consistently, reliability and validity in identifying perceptions of spirituality and spiritual care nurses In Brazil, not found any other instrument that had the same goals, or similar, to the proposed by SSCRS.Objective: This study aimed to translate the Spirituality and Spiritual Care Rating Scale (SSCRS) into Portuguese of Brazil, and to evaluate the reliability of the adapted version by checking the internal consistency of its items in a sample of nurses. Method: the methodology proposed by Guillemin, Bombardier and Beaton (1993; 2002) was used and Beaton et al, (2000), composed by the following process: Translation into Portuguese of SSCRS; Summary of translated versions; Back translation (Back Translation); Evaluation by the Expert Committee; application in the target population; Treatment of the data. Results and Discussion: 202 nurses were included in the final sample. Cronbach\'s alfa was 0.733, considered acceptable. As regards the functional equivalence of the instrument, it has been found a satisfactory degree of equivalence. The results of the adapted version seem to indicate a good application and understanding of the instrument in the sample investigated. With the results achieved, taking into account the objectives proposed in this study, it is inferred that the SSCRS presents conceptual equivalence, since the instrument presented is relevant at all stages of the study. The importance of having in our culture measurement tools to assess the perception of spirituality and spiritual care, because only by knowing the aspects of spirituality and spiritual care is that we can offer comprehensive and individualized care is inferred. Conclusion: The lack of others measuring instruments of spirituality and spiritual care specifically for nursing does not allow further analysis of the instrument. Only from other studies on the subject, with other people, is that we can move forward in engineering research of spirituality and spiritual care. In this study, we can conclude that, although it was observed some differences with the results found by the authors in the original version, the techniques used demonstrate the validity and reliability of the scale

[pt] A presente pesquisa versa sobre o divórcio entre teologia e espiritualidade no cristianismo ocidental do século XII em diante, que perdurou até o século XX. A partir de então, essa nefasta ruptura passa a ser seriamente questionada, denunciada. As vozes de alguns dos mais importantes teólogos hodiernos se levantam em prol de uma nova unidade. Contudo, a teologia hoje, em pleno século XXI, ainda se vê em busca de paradigmas integradores, de um novo romance. Em um primeiro momento, abordamos essa realidade olhando a epistemologia teológica no Ocidente tal como se configura nos dias atuais. Assim emergem algumas questões: o desafio que a pósmodernidade impõe e como a mesma reclama uma ampliação do conceito de racionalidade; a necessidade de um novo paradigma em teologia, que leve a sério os questionamentos dessa sensibilidade cultural, fortemente marcada pelo contraste com a chamada sensibilidade moderno-racionalista. Sensibilidade que tenta superar. Portanto, veremos duplamente a realidade da relação entre teologia e espiritualidade, a partir de dois olhares. Um vislumbrando o hoje dessa realidade, onde nosso enfoque será mais de caráter epistemológico. Outro, a partir de um olhar histórico-teológico. Por fim, colocaremos o diagnóstico frente a paradigmas de integração. Dois serão esses paradigmas. O primeiro paradigma virá da metodologia teológica do teólogo neo-calvinista (reformado), Karl Barth. O segundo paradigma virá da teologia latinoamericana da libertação. / [en] The present research is about the divorce between theology and spirituality in western Christianity since XIIth century, which lasted till the XXth century. Starting from then, that disastrous rupture is being seriously questioned and denounced. The voices of some of the most important theologians of that century rise in defense of a new unit. However, theology today, even in the middle of the XXIst century, is still in search of integrating paradigms, meaning to say, in search of a new romance. In a first moment, we approached that reality, looking at the western theological epistemology, just as it is configured in current days. Some questions emerge from this: the challenge that post-modernity imposes and the way it claims for an amplification of the rationality concept; the need for a new paradigm in theology, one that takes seriously the questions of that cultural sensibility, which is strongly sealed by the contrast with the so called modern-rationalist sensitivity. A sensitivity that tries to overcome the divorce. Therefore, we will see a two-fold reality of the relationship between theology and spirituality, starting from two glances: one contemplating today´s reality, where our focus will be more of epistemological character, and another, starting from a historical-theological glance about that relationship. Finally, we will place the diagnosis face to face to some integrating paradigms. They will be two. The first one will come from the reformed theologian s Karl Barth. The second will come from Latin-American liberation theology.

Journaliste, poète et essayiste dont l’écriture s’est cadencée sur la révolte, Georges Henein, fils du Caire de l’entre- deux-guerres, a tenté de redéfinir Dieu afin de reconquérir son statut d’homme. Affilié au mouvement surréaliste par le biais de la Fédération Internationale pour un Art Révolutionnaire Indépendant de Trotski et Breton, Henein a fait de l’écriture son alliée, seule capable d’effleurer ce qu’il reste de pur en ce monde. Auteur de théories péremptoires aiguisées à l’aphorisme convaincant, il a donné à son écriture des reflets nihilistes, dans un refus du monde organisé autour du réel. Or, après l’étude de son corpus balisant une période de quarante ans, il est apparu une dimension cachée en filigrane, presque codée, disséminée à fleur d’énigmes. Traduisant le désir de repenser le sacré dans un lien qui unirait l’être à lui-même, Henein a livré une poétique transgénérique destinée à l’exploration de la conscience. Se reposant sur uneterminologie spirituelle réinvestie dans une colère sourde, l’auteur a passé au crible chaque ennemi de la pensée, laissant au lecteur l’appréciation d’un pacte avec l’impossible / Journalist, poet, essay-writer whose writing has paced itself on rebellion, Georges Henein, son of Cairo between the two wars, has tried to redefine his status as a man. Affiliated to the surrealist movement through Trotski and Breton's "Fédération Internationale pour un Art Révolutionnaire", Henein has made writing his ally, the only one able to touch what is still pure in this world. As a writer of assertive sharp theories, with convincing aphorisms, he has given his writing some nihilistic aspects, in a refusal of the world organized around the real. Yet, after the study of his 40-yearsrange corpus, a hidden dimension appears, almost coded, spread here and there through enigmas. Translating the desire to rethink the sacred into something that would link the being to itself, Henein offered a transgeneric poetics meant to explore the consciousness. Relying on a spiritual terminology reinvested in a deaf anger, the writer examined all enemies of the thought, leaving the reader appreciate a pact with the impossible

This study focused on understanding the lived experiences of men from a conservative Christian background who had disidentified as gay and subordinated their sexual identity to their spiritual identity. The study was intended to create understanding of the social, cultural, and valuative frameworks that informed and guided their attempts at resolving the conflict between spiritual and sexual identity. The study included three research questions: What are the emergent core themes associated with competing spiritual and sexual identities? How has the response of their faith community affected their struggle? How has the response of the gay community affected their struggle? Through the lens of postmodern theory that identity formation is socially constructed, the qualitative collective case study inquiry included interviews with six participants. The data were collected using semi-structured interviews and photo-elicitation. The interviews were divided into personal experiences, church experiences, and application of experiences. Using analytic techniques of pattern matching and explanation building, four emergent themes were identified: conflict; importance of faith; feelings of being alone, fearful, and misunderstood; and God is forgiving and loving. The photo-elicitation consisted of six photos, and participants responded to each photo. The interview responses were coded separately from the photo-elicitation responses to better understand the participants' journey in experiencing identity conflict and to identify their current experience of the conflict. The social change implications include generating information aimed at reducing stigma and negative perceptions for those who experience competing identities and to minimize the marginalization of this group of people.

This dissertation is a multidisciplinary exploration of the relationship between ‘being’ and ‘doing’. Because life in contemporary Western societies is overwhelmingly characterized by individualism and the use of instrumentalistic rationality, there is a naturalized tendency in the West to conceive ‘being’ as the product of personal actions and ‘doing’ as an instrument of becoming a particular self. The ideas put forward here suggest that this orientation towards defining ‘being’ in terms of observable action is, in reality, a dis-orientation and the source of personal, societal, and planetary fragmentation and suffering. Central to the view proposed here is the belief that ‘being’ is the source and not the product of actions, and that this source, although ultimately ineffable, is best understood not as a discernible self but as a display of consciousness that participates in an integral way with all of reality, which implies that all life-affirming forms of ‘doing’ are embodiments of wholeness and participatory consciousness. I elaborate this idea in two major discussions. In Part One, I explore the suggestion that what is fundamental to ‘being’ is not a certain place within a hierarchy of increasingly conscious levels of being but a participation in the fullness of life expressed in and through a wholeness of interdependent beings. In Part Two, I explore how this wholeness view of reality implies an orientation towards ‘doing’ that is rooted in a present-centered time-consciousness and how the current hegemony of past and future orientations towards time inhibit the kind of reflective awareness that facilitates ‘being’ as a way of doing. The Taoist concept wu wei, which refers to not interfering with the way of ultimate reality, reflects the kind of relationship between advocating, namely, one that expresses a present-centered experience of self-surrendering to an ideal of ultimate significance in which a person's sense of uniqueness is fused with a sense of unity with all beings. By embodying this quality of being ‘all in all’, actions that flow from such an experience affirm the spiritual nature of reality. / Graduate

This thesis frames the transition into motherhood as a rite of passage; proposes a new model for the rite of passage into motherhood based on the four seasons; and highlights the importance of contextual and specific ritual actions or sequences to navigate the transition. Qualitative data from semi-structured interviews with ten western women, from a middle class, Christian background, who had all become mothers through childbirth, are examined under three main headings. Firstly, the women’s experiences of their transition are explored using rites of passage theory as a lens. Although significant differences emerge, particularly from a gender perspective, important themes within the women’s experiences are highlighted, including the nature of relationships; the importance of support; journaling; and the telling of birthing stories. The influences of contemporary cultural aspects such as the medicalization of childbirth and myths about motherhood are also taken into account. Secondly, the field of ritual studies is explored in order to provide a framework in which to situate the women’s ritualizing. Existing rituals associated with motherhood are analysed and gaps are identified in existing Christian liturgical resources for this area, specifically for ritual actions or sequences marking motherhood as a rite of passage, and for the expression of birthing stories. A working definition of ritualizing is also established and the research findings are divided according to time frame, exploring the women’s ritualizing before birth, around birth and after birth. Thirdly, spirituality in relation to childbirth and the transition into motherhood is explored and its place within healthcare and theological literature examined. Nicola Slee’s theory on women’s faith development is used to draw out some of the patterns that emerge from the interviewees’ experiences, and the sacramental nature of birthing is considered. The thesis concludes with a critique of implications and associated suggestions for those within a church or healthcare context with responsibility for the pastoral and spiritual care of women during their transition into motherhood.

Doctor of Philosophy / Department of Counseling and Educational Psychology / Judith K. Hughey / The purpose of this phenomenological research study was to describe and to understand religio-spirituality in the coming-out process for homosexual, bisexual, and transgender college students. The three research questions were as follows: (1) What have religious affiliations taught traditional college-aged lesbian, gay, bisexual, and transgender (LGBT) students about homosexuality?; (2) In what ways does a person's religio-spiritual life hinder/enhance the sexual identity development process and the coming-out process for a traditional college-aged student?; and (3) In what ways does the traditional college-aged LGBT student's religio-spirituality change through the process? Following completion of semi-structured interviews of 15 participants, the researcher acknowledged the emergence of nine categories that explain the essence of the coming-out process and its connection with religio-spirituality: (1) a noticeable societal influence on lesbian, gay, bisexual, or transgender (LGBT) beliefs, (2) an evident family influence on LGBT beliefs, (3) a direct church influence on LGBT beliefs, (4) a difficulty in merging sexuality and religio-spirituality, (5) a feeling of guilt for being an LGBT individual, (6) religio-spirituality affects when and to whom to come-out, (7) many leave the church after coming-out, (8) a feeling of need to protect family still in church after coming-out, and (9) an attempt to maintain a relationship with God or higher being without a relationship in a church or religious institution. These nine conclusions develop the essence of the coming-out process and religio-spirituality. Individuals in the coming-out process find themselves at a divide in their lives and they must decide which path to follow or attempt to make the paths intersect. The coming-out process is often an internal debate of whether they are LGBT, whether to come-out, and whether they should leave a church or change religio-spirituality. In student affairs, administers, counselors, and campus ministers can use data and conclusions from this research to understand the coming-out process and the overlapping nature of religio-spiritual identity and sexual identity. The researcher concludes that these professionals must have an understanding of the stages of growth for LGBT students as they attempt to come-out to friends and family as well as possibly maintain a religio-spiritual identity.