<p> This study attempts to show a relationship between being spiritual and choosing a college major. Using one public research institution, this quantitative, longitudinal study used secondary data from the Cooperative Institutional Research Program from the years 2000-2011. The survey included items that asked students about their spiritual preference, their confidence in choosing a major, philosophy of life, and participation in community service. Results indicated direct effects from choosing a major and being involved in community service. The study also showed direct effects of choosing a major and developing a meaningful philosophy of life. The strongest finding in this study was the gap in students changing their major (90% of college students from this institution say that they will change their major).</p>

Thesis (M.A.)--University of Toronto, 2005. / Includes bibliographical references (leaves 104-112).

Thesis (Ph. D.)--Massey University, Palmerston North, 2007. / Includes bibliographical references.

<p> The purpose of this interpretive phenomenological study was to explore the lived-experiences of students participating in interfaith dialogue at the Interfaith Youth Core (IFYC) Interfaith Leadership Institute (ILI) in Atlanta. The lived-experiences of the participants were explored though the following research questions: (1) How do participants define interfaith dialogue in their own words? (2) How do participants experience interfaith dialogue? (3) What do participants perceive that they learn or gain through participation in interfaith dialogue? A purposive sample of eleven participants who self-selected to attend the ILI were recruited through the assistance of the IFYC staff. The researcher conducted a brief face-to-face screening in Atlanta with each participant, followed by a semi-structured interview via Skype or phone. Data was analyzed using an interpretive phenomenological approach, inductively looking for themes to emerge. Results demonstrated that the lived-experience of interfaith dialogue was characterized by: (1) the role of the environment, (2) the value of individual relationships through sharing and storytelling, (3) holding an ecumenical worldview, which led to the (4) strengthening of the individual's faith or non-faith tradition. The results of this study support past research on curricular intergroup dialogue and serves as a vehicle to translate similar outcomes to a co-curricular format. Recommendations include: intentionally creating environments to foster interfaith dialogue, expanding formats of interfaith dialogue to include co-curricular options and experiential opportunities, and increasing religious literacy through education and training. In addition, expanding the faith discussion to include the secular and others that do not fit with the current paradigm of religion must be explored. </p>

<p> Living wholeheartedly is an act of service to the world, and living wholly as I explore in this dissertation, means welcoming the darkness. This dissertation explores the transformative value of the darkness and the power of facing the personal shadow, what it means to live a wholehearted life, and the light of knowing that connects us to ourselves and each other, and is found in the darkness of one's experience. The stories of those I gathered, including my own, are at the heart of this dissertation. This study takes an heuristic, auto-ethnographic, narrative approach and continues the ancient conversation about the transformative power of seeking wholeness through stories of my own, and those of six teachers, devoted to living an engaged and wholehearted life.</p>

Thesis (Ph. D.)--University of Toronto, 2007. / Source: Dissertation Abstracts International, Volume: 68-06, Section: A, page: 2361. Includes bibliographical references (leaves 299-318).

<p> The current study tested the hypothesis that student spirituality would relate positively to the construct of calling and that these constructs together would lead toward career decidedness. To test this model, a sample consisting of 1139 students from a large Midwest university was surveyed. Results supported these hypotheses only in part. The results suggest the spirituality construct to consist of spiritual identity, spiritual quest, and equanimity consistent with the Astin, Astin, and Lindholm spirituality study. Both search for calling and presence of calling consisted of three parts consistent with Dik and Duffy's concept of calling: transcendent summons, purposeful work, and prosocial orientation. The career decidedness construct also consisted of three domains in accordance with Savickas' formulation: career path, academic major, and occupation. </p><p> Spirituality, in general, highly correlated with search for calling. Correlations were also high between search for calling and presence of calling. Because of this, search for calling was found to mediate an indirect influence of spirituality on presence of calling. However, the manner in which career decidedness related to the model was not expected. According to the data, career decidedness weakly but directly correlated with presence of calling and was determined to be a predicting influence, contrary to the hypothesis. Although no meaningful correlations were discovered between spirituality and career decidedness, equanimity was discovered to meaningfully associate with both spirituality and career decidedness. Theoretical and practical implications are explored.</p>

Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2010.

Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2010.

Over most of the 20th Century, many educational systems around the world became increasingly secular, notably with lessening involvement of religious institutions. However, what it means to offer secular education to an increasingly diverse student population is emerging as a contemporary international educational issue. The face of immigration, the rights of Aboriginals, and increasingly diverse and individual forms of religiosity and spirituality have implications for secular education today. This qualitative study of Alberta schooling provides an example of a setting that underwent a high degree of secularization in the 1960's-1980's. A litigious but interpretive boundary exists for the extent educationists were to engage students in thinking about religion and spirituality. Yet, teachers operated with a high degree of autonomy. With these contextual factors as a backdrop, this study explored how a hierarchical sample of Alberta policy-makers, administrators, and teachers conceptualized religion and spirituality for secular secondary schools. Results show that Alberta Education conceptualized space for the conservative religious and Aboriginal communities, but not mainstream students. The students operated in a 'leave your faith at the door' secular model, curriculum was rationalized, and the function of schooling was perceived as preparing students for work. Findings show that principals and teachers challenged the lack of space for mainstream students to engage in the concepts of religion and spirituality. They argued the secular model disadvantaged mainstream students in exercising their right to religious freedom and developing religious literacy and sensitivity skills and it also prevented non-religious students from gaining access to religious/spiritual concepts and tools to facilitate wellbeing and resiliency.