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Mapping Leadership in a Person-Centred Care Context: A Scoping Review
No full textRecent decades have seen a significant increase in focus on person-centred care. However, its implementation is complex. Person-centred care is paradoxically simultaneously described as fundamental and as extra to the nursing practice. Although the significance of leadership for the delivery of person-centred care is recognised, less is known about what this entails
The spiritual care intervention “In dialogue with your life story”: Results of a longitudinal study on palliative clients’ spiritual wellbeing
No full textBackground: Spiritual care is important for palliative care, but the evidence base for spiritual care provision is low.Aim:To investigate the course over time of clients’ spiritual wellbeing who participated in the spiritual care intervention “In dialogue with your life story.”Design: The intervention consisted of six individual sessions between client and chaplain of various faiths. A longitudinal study was conducted pre- and post-intervention, and a follow-up approximately 10 weeks after post-intervention. Spiritual wellbeing was measured using the EORTC QLQ-SWB32 and NEIS, and symptoms of anxiety and depression as secondary outcome measure using the HADS. Latent growth modeling was used to investigate changes in outcome measures over time.Setting/Participants: Adult clients receiving home-based, palliative care were eligible to participate in this study.Results: A total of 75 clients and 33 chaplains participated. On the four EORTC QLQ-SWQ32-subscales, a significant increase was found over time on “relationship with self,” “relationship with others,” and ‘“existential wellbeing” (linear trends). “Relationship with someone or something greater” significantly increased over time but decreased 10 weeks post-intervention (quadratic trend). On the two NEIS-subscales, ego-integrity significantly increased over time (linear trend), while despair significantly decreased (quadratic trend). On the two HADS-subscales, symptoms of anxiety significantly decreased over time (linear trend). No significant change was found for depressive symptoms.Conclusions: We provided first empirical evidence for an increase in clients’ spiritual wellbeing after enrollment in the spiritual care intervention “In dialogue with your life story.” Future research using control conditions is needed to investigate its causal effect
Religion and spirituality as posthuman games: creativity and the quest for ultimate immanence
No full textReligion is, by its critics and adopters alike, usually regarded as a "serious" matter. It is related to matters of "ultimate concern" with regards to the relationship between humans and the divine. A posthuman epistemology of religion challenges many of these assumptions. In this presentation I will argue that a posthuman religion is much more susceptible to be understood as creative and playful. Firstly, it reimagines religion and spirituality not as primarily concerned with the "transcendent" or the "supernatural", but instead being a immanent, rhizomatic, and natural phenomenon. Secondly, it reimagines religion and spirituality not as primarily "human", but instead focused on more-than-human life-worlds and structures. Thirdly, it perceives those practices, beliefs, communities, words, sounds, and smells that we commonly think of as "religious" as creative elements of elaborate game design
The impact of religious identity on intergroup encounters.
No full textIn recent decades, social cohesion in Western societies has been progressively undermined, leading to increased polarisation and fragmentation. Efforts to counteract this trend have included organising intergroup activities to restore trust and foster ‘bridge-building’ between different communities. While social psychology has extensively explored the dynamics of intergroup encounters, particularly in terms of their ability to promote successful community bridging, the role of religious identity in these encounters remains underexplored. Through an integrative literature review, this article aims to investigate the influence of participants’ religious identity on the outcomes of these bridging activities. A systematic literature search was conducted across various academic databases, utilising combinations of search terms such as ‘intergroup encounters’ and ‘religion’. In the search, both forward and backward snowballing techniques were added to ensure a comprehensive selection of relevant literature. Our analysis reveals that two central aspects of religious identity – religious truth claims and the perception of religious identity as a voluntary choice – pose significant challenges to bridging initiatives. In addition, minority versus majority status and self-uncertainty further complicate the effectiveness of these encounters. While interfaith interventions are often presented as mechanisms for enhancing bridging social capital, the findings suggest that they may inadvertently lead to increased bonding within religious groups, reinforcing existing divisions rather than fostering broader social cohesion. The implications of these findings for community-building initiatives are discussed
Rhizomatic religious belonging in times of the fourth industrial revolution
No full textDigital innovations are increasingly impacting our lives. While ‘offline’ religious practices and material religious culture had already been culminating in hybrid forms of religious belonging, such as rhizomatic religious belonging, technological innovations, and the digitalization of the immanent frame in which we engage in religious cultures complicates this picture even more. In this article, I will argue in favor of the conceptual frame of rhizomatic belonging to understand the negotiation of religious diversity in the context of the Fourth Industrial Revolution. I argue that a post-human religion is emerging, which, instead of being fragmented, individualized, or generally ‘lost’, is a transformation towards a new form of belonging, in which care, community, and play are elements. These post-human assemblages of rhizomatic religious belonging emerge at the intersection of digital culture and ‘offline’ material life. TikTok and Instagram become powerful tools for ‘Generation Z’ to explore new networks of religious connections. Digital dimensions of religion, such as the live streaming of the death wake of Buddhist teacher Thich Nhat Hanh, and the development of artificial intelligence as vicarious religious actors are expressions of new forms of religious constellations that are strongly impacting the affective and phenomenological experiences of religious belonging. I will conclude that ‘belonging’ in the digital age is fundamental in understanding the challenges of our times and our communities because it elicits sentiments of ‘feeling at home’ in a dynamic world in crisis
Finding the Truth but Ending the Conversation?:How the Dutch Court Cases on the Srebrenica Genocide Shaped the Space for Reparation
No full textDue to the presence of Dutchbat troops in July 1995, when over 8000 Bosniaks were killed, the Srebrenica genocide became a shared Bosnian-Dutch history. This chapter explores how civil court cases (Nuhanović; Mustafić; Mothers of Srebrenica) by survivors and relatives shaped the space for reparation in the Netherlands. Departing from a sociological definition of genocide, this chapter arrives at a similarly broad and transformative conceptualisation of reparation as a spectrum (based on Lisa Laplante (Laplante, Cornell International Law Journal 48:513–578, 2015)). While court cases themselves can only be expected to address the narrow, left side of the reparation spectrum, their contributions to fact-finding and the conversation on responsibility can form the basis for a larger, politics- and society-driven reparation process. The chapter thus starts by studying plaintiffs’ lived experiences of the court procedures vis-à-vis their needs and aims. While recognizing several instances of delay and denial, we acknowledge that the legal narratives and outcomes held significant reparation potential. However, studying the political and societal responses to the court cases, the chapter argues that this potential did not materialize. Most importantly, the political and societal emphasis is still on Dutchbat rather than on the Bosniak stories, thus blocking restorative and civic reparation. Therefore, we present initiatives by the Bosnian-Dutch community as ‘interventions’ in this stalling process. These initiatives re-imagine what reparation can be. We conclude that, through them, Dutch politics and society are given another chance to contribute to inclusive and transformative reparation for the shared history of the Srebrenica genocide