Search Results (19)

Recreation, aesthetic appreciation, identity, and spiritual values are among the cultural ecosystem services (CES) produced by long-distance historic and pilgrimage trails. However, it is still difficult to convert these experiential benefits into quantifiable economic flows. This study collected 560 valid responses from an in-field survey conducted along the Via degli Dei (Bologna–Florence). Robust visitor clusters were created using Gower dissimilarities, Partitioning Around Medoids (PAM), silhouette diagnostics, and Factor Analysis for Mixed Data (FAMD). Each cluster was then profiled according to seasonal patterns, information channels, individual-level, per-category expenditures (accommodation, food, transport, services, and equipment), as well as motivations. Four segments are identified—Student Campers (low-budget, peak-summer), Working-Age Male B&B Hikers (short stays, B&B), Young Women on Mixed Lodging (mixed accommodation), and Midlife Comfort-Seekers (higher spend, shoulder-season)—underpinning our spending, seasonality, and managerial implications. Student Campers had the lowest absolute expenditures, while Midlife Comfort-Seekers had the highest (median lodging €180; food €175). The study offers practical levers for route governance (targeted communications, low-impact lodging strategies, shoulder-season promotion) to improve local value capture while reducing environmental pressure by connecting typologies to monetary CES flows. The findings provide a reproducible model for implementing recreational CES on historical-cultural tours. Full article

This study explores economic and risk perceptions that spark off-shore irregular migration among West Africans through the Mediterranean Sea to countries of destination (CODs). This study is timely because deaths on the Mediterranean Sea, which are unprecedented in migration history, result in a need to create awareness and save lives. Grounded in the Theory of Reasoned Action and the Cultural Theory of Risk Perception, this study explores the economic and risk perceptions of off-shore irregular migration. This study comprised a literature review, otherwise known as a “meta study”. The study’s findings reveal that there is a nexus between a person’s attitude and behaviours in terms of human action. Human nurturing determines a person’s attitudes and behaviours. The human mind does what it wants when one is desperate for economic survival. This forces humankind to engage in dangerous activities to survive. Therefore, irregular migrants’ choice of unsafe routes through the Mediterranean Sea to CODs depends on their expected outcomes. Irregular migrants consider migration as an “insurance”, and flee from hardship towards opportunities. The perceptions that lead to this range from salary disparities to economic freedom. I argue that spiritual beliefs, peer pressure, media platforms, and personal factors influence irregular route choices. This study recommends collaboration among the ECOWAS, African nations’ governments, and the IOM to engage returning migrants to narrate their in-depth experiences about the routes’ dangers to create awareness. Returning migrants’ narratives should be disseminated in mass media and on social media platforms to target youth. This would discourage West African youth from choosing unsafe routes to CODs. Collaboration should be extended to youth training in entrepreneurship to equip youth as job creators rather than job seekers to curb unemployment, which usually sparks off-shore irregular migration. Full article

The shift toward modernity has come with many changes that affect religion. This article investigates some of those changes with the aim of showing how Korean Buddhism is adjusting to contemporary spirituality. The article begins with a consideration of the term ‘spiritual, but not religious’ (SBNR), a relatively new designation that indicates the shift a growing number of people are taking away from organized religious institutes towards beliefs and practices that they find more relevant and meaningful. To better understand SBNRs, the research of Mercadante is emphasized. The second half of this article aims to consider Korean Buddhism in the context of modern spirituality. Using Mercadante’s framework, which distinguishes between five types of SBNRs (dissenters, causals, explorers, seekers, and immigrants), an inquiry is carried out into each of these categories to show some of the ways in which Korean Buddhism is engaging with the spiritual and emotional concerns of modern, secular society. Thus, this work aims to show the direction Korean Buddhism is headed in and how it is relevant to modern, spiritual inclinations. Full article

This phenomenological qualitative study explored how forced migrants in South Africa cope with violent, traumatic experiences and precarious resettlement conditions. Data came from a larger empirical project examining migration, psychological distress, and coping. In-depth interviews were conducted with 14 refugees and asylum seekers (M_age = 30.27, SD_age = 9.27; male = 71.43%) who migrated from five African countries to Durban, South Africa. Despite overwhelming stressors, participants described pathways to transcend victimhood and hardship through engaging character strengths in ways that promote post-traumatic growth. Qualitative analysis revealed five overarching domains: spirituality and religiousness, love and kindness, hope and optimism, persistence and fortitude, and gratitude and thankfulness. Findings are framed within positive existential psychology and dual-factor understandings of mental health, which attend to both human suffering and flourishing. Limitations, future research directions, and clinical and community implications are discussed, with attention to the role of character strengths in adaptive coping and psychological well-being. The intergenerational transmission of strengths is explored as one potential means of buffering intergenerational trauma impacts and promoting family post-traumatic growth. Full article

While Rosemary Radford Ruether is widely, and rightly, acknowledged as a prophetic Catholic scholar–activist, her interest in and experience of mysticism is rarely emphasized. However, Ruether had an impactful mystical experience as a young woman, and the themes of this experience echo throughout her body of work. This paper paints a portrait of Ruether as both a profoundly prophetic scholar–activist and a spiritually attuned seeker of the very divinity that she encountered in her twenties. In the process, this paper first offers a democratized and demystified vision of mysticism by drawing on the work of Bernard McGinn, Dorothee Söelle, and Jess Byron Hollenback. Next, it offers a biographical sketch of Ruether, contextualizing her early mystical experience within the broader pattern of her spiritual and intellectual path. It interprets Ruether’s mystical experience, through which she encountered the divine as a feminine presence suffusing creation, as a meaningful source of inspiration for her decades-long commitment to an anti-patriarchal, ecofeminist theology. Full article

This paper attempts to deal with an essential dimension of the process of discernment as Francis develops it, namely, the narrative. The paper treats the imaginative discernment exemplified in his use of storytelling, metaphors, and symbols to open a creative forum for discerning sacred truths in our personal lives. To justify the appropriateness of Francis’s use of imagination in discernment, the first part of the paper analyzes Ignatius’s use of the imagination, especially in the Rules for Discernment of Spirits. The second and lengthier part of the paper turns to Pope Francis’s skilled narrative use of metaphors and symbols. He adopts the Ignatian imaginative style with metaphors that appeal to contemporary seekers. The various metaphorical twists that he incorporates into this experience have a privileged place in his spiritual pedagogy of accompanying, discerning, and walking together with people during difficult times. The metaphorical style of Ignatius and Francis allows for a comprehensive understanding of the role that imagination can play in the discernment of spirits. Besides enriching our understanding of discernment, this style can facilitate a Christian spirituality that enhances the search for and discovery of meaning within our contemporary lives. Full article

The disease burden of autism spectrum disorder (ASD) is a definitive public health challenge. The quality of life of children with ASD depends on how the cultural environment fits their special needs, including religious and spiritual factors. Does ASD predict low religiosity, and if not, what is the significance for clinical care? To answer this question, we reviewed the literature on the cognitive models of ASD and religious beliefs. We found that the cognitive models of ASD and religious beliefs substantially overlap, which is particularly important from a developmental psychological perspective. These models include Theory of Mind and intentionality, the “broken mirror” hypothesis, central coherence, and the intense world theory. We dispute the assumption that individuals with ASD are inherently less religious and spiritual than the neurotypical population. Religiosity is possibly expressed differently in ASD with unique spiritual experiences and beliefs (“gifted, visionary, and truth-seeker”). In some circumstances, a religious background can be helpful for both children with ASD and their caregivers. These circumstances should not be neglected, and clinicians are encouraged to consider patients’ religious context, resources, and needs. Full article

Building on moderate secularism, this article proposes a contribution that religious institutions could make to the common good of pluralistic societies, making more salient their relevance in the public sphere. In particular, based on the latest academic research on the many personal and social benefits of having a clear sense of purpose, it is explored whether religious institutions could contribute to identifying and developing the person’s purpose as a central aspect of spiritual growth, and how to take on this task with the specific means religious institutions have available. Purpose is understood as a superordinate/second-order aim that organises short-term or low-level goals in a way that they are interconnected and can be read teleologically, and which necessarily includes a self-transcendence or other-regarding dimension. Even though this transcendence has, for many nowadays, a purely secular/horizontal meaning, it is argued that religious institutions should get involved in deliberately fostering purpose in a well-informed way, since purpose is a component of spiritual development. In addition, this could help to widen participation and reconnect with those who have moved away from institutional religion but still have a clear concern for spiritual development: the spiritual ‘seekers’, regaining their interest. This poses the challenge of bridging the gap between horizontal and vertical self-transcendence. Full article

This paper examines transreligiosity in the context of the transmission of South Asian concepts of spirituality to the UK in the 20th century. Between the 1920s and 1990s, Indian teacher and author Phiroz Mehta (1902–1994) crossed borders in a colonial and postcolonial shuttling between India and the UK but also transgressed conceptual and practice borders of religion, teaching Indian religious concepts to post-Christian spiritual seekers in 1970s–80s South London. Mehta cultivated an elasticity between many religious and philosophical traditions, recognising the post-institutional fatigue of subjects who sought alternative forms of ‘belonging without believing’. Privileging the domestic space for teaching, as well as transitory ‘camp’ gatherings in the UK and Germany, Mehta often operated in the social margins, combining teachings from Hinduism, Buddhism, and Christianity with Zoroastrianism, Judaism (specifically Kabbalah), and Daoism. He offered his tutees the freedom to practice religion in whatever way they chose by drawing on a broad range of traditions concurrently to create a transreligiosity. This paper examines Panagiotopoulos and Roussou’s ‘transgressional webs of practising individualised forms of alternative spirituality’ in relation to Mehta’s followers in the 1970s-1980s and asks how transreligiosity relates to other theoretical analyses, such as religious exoticism, bricolage, religious appropriation, cultural re-articulation or assemblage. This paper focuses on qualitative interviews with original members of the Mehta community conducted between 2021 and 2022. Full article

Pierre Teilhard de Chardin, Jesuit mystic and scientist, was a groundbreaking thinker whose synthesis of evolution and faith challenges the faithful to see God in a more expansive perspective. Teilhard’s vision ultimately posits that the universe is evolving closer in relationship with the Divine. Through the increase in material complexity and consciousness, the spiritual power of the cosmos is revealed, identified by Teilhard as becoming personalized in the Cosmic Christ. This article uses the four marks of the Catholic Church—one, holy, universal, and apostolic—to highlight the catholicity, or universality, of Teilhard’s life and vision and its relevance for seekers who probe for God’s presence in all things. Full article

Tūhonotanga relates to one’s physical and spiritual embeddedness to the surrounding world, including to culture, to kin, and to Father Sky and Mother Earth. Kanien’kehá:ka researcher Alicia Ibarra-Lemay from the community of Kahnawà:ke, interviewed Māori psychotherapist Donny Riki from Aotearoa, to explore her practice of healing in relation to her own connections to the Ngāpuhi and the Ngāti Paoa. As granddaughter to Ina Tepapatahi, Patara Te Tuhi, Puahaere, and Haora Tipakoinaki, Donny carries the responsibility for healing in the sense of helping her people find their way back home after 186 years of colonial violence and rule in her homeland of Aotearoa. This chapter discusses the way she works with tāngata whaiora (Māori people, seekers of wellness) and how the process of healing is conceptualized in her Mãori worldview. Full article

Our essay is a thematic exploration of the malleability of idioms, imageries, and affectivities of Hindu bhakti across the borderlines of certain Indic worldviews. We highlight the theological motif of the feminine-feminised quest of the seeker (virahiṇī) for her divine beloved in some Hindu expressions shaped by the paradigmatic scriptural text Bhāgavata-purāṇa and in some Punjabi Sufi articulations of the transcendent God’s innermost presence to the pilgrim self. The leitmotif that the divine reality is the “intimate stranger” who cannot be humanly grasped and who is yet already present in the recesses of the virahiṇī’s self is expressed with distinctive inflections both in bhakti-based Vedānta and in some Indo-Muslim spiritual universes. This study is also an exploration of some of the common conceptual currencies of devotional subjectivities that cannot be straightforwardly cast into the monolithic moulds of “Hindu” or “Muslim” in pre-modern South Asia. Thus, we highlight the essentially contested nature of the categories of “Hinduism” and “Indian Islam” by indicating that they should be regarded as dynamic clusters of constellated concepts whose contours have been often reshaped through concrete socio-historical contestations, borrowings, and adaptations on the fissured lands of al-Hind. Full article

This article begins to develop a theology for the multi-worldview seeker, based on the constructive theological work of Gordon Kaufman. Seeking, as discussed in this article, is an attitude of life, characterized by interest in more than one theological, philosophical, or spiritual worldview, without any short or mid-term intention to commit oneself to one of them. In the United States, the Unitarian Universalist Association is a denomination that houses many theological seekers. The principles and sources of faith of that denomination offer an interesting foundation for the attitude of seeking. Constructing a theology for the seeker based on these principles should include a coherent account of concepts such as truth, God, spiritual growth, and ethics as they might follow from those principles. This article identifies possible incoherencies in the use of these concepts by seekers and proposes ways to escape them. Full article

The article examines Allen Ginsberg’s cultural and spiritual journeys, and traces the poet’s paths as foreshadowing those of many American Jews of the last generation. Ginsberg was a unique individual, whose choices were very different other men of his era. However, it was larger developments in American society that allowed him to take steps that were virtually unthinkable during his parents’ generation and were novel and daring in his time as well. In his childhood and adolescence, Ginsberg grew up in a Jewish communist home, which combined socialist outlooks with mild Jewish traditionalism. The poet’s move from communism and his search for spirituality started already at Columbia University of the 1940s, and continued throughout his life. Identifying with many of his parents’ values and aspirations, Ginsberg wished to transcend beyond his parents’ Jewish orbit and actively sought to create an inclusive, tolerant, and permissive society where persons such as himself could live and create at ease. He chose elements from the Christian, Jewish, Native-American, Hindu, and Buddhist traditions, weaving them together into an ever-growing cultural and spiritual quilt. The poet never restricted his choices and freedoms to one all-encompassing system of faith or authority. In Ginsberg’s understanding, Buddhism was a universal, non-theistic religion that meshed well with an individualist outlook, and offered personal solace and mindfulness. He and other Jews, who followed his example, have seen no contradiction between practicing Buddhism and Jewish identity and have not sensed any guilt. Their Buddhism has been Western, American, and individualistic in its goals, meshing with other interests and affiliations. In that, Ginsberg served as a model and forerunner to a new kind of Jew, who takes pride in his heritage, but wished to live his life socially, culturally and spiritually in an open and inclusive environment, exploring and enriching herself beyond the Jewish fold. It has become an almost routine Jewish choice, reflecting the values, and aspirations of many in the Jewish community, including those who chose religious venues within the declared framework of the Jewish community. Full article

Post-Christian Britain is characterised by a rejection of doctrinal and morally conservative religion. This does not reflect solely the experience of those with ‘no religion’ but can be found in the narratives of ‘new Quakers,’ those who have become members or attenders in the past three years. New Quakers contrast Quaker sense of acceptance, freedom from theological ideas and freedom to be a spiritual seeker with conservative Christian churches, which have often been experienced as judgmental and doctrinal. Quaker liberal morality also affords inclusivity to those who have felt marginalised, such as disabled and LGBT people. The way new Quakers articulate their identity shines a light on the contemporary transformation of religious forms and society. Their emphasis on individual spirituality and rejection of theological doctrine reflect the profound cultural shift towards a post-Christian Britain, which is religiously diverse, more open to individual spiritual seeking and more liberal morally and socially. Full article