The Place of Individual Spirituality in the Pedagogy of Discomfort and Resistance

Author(s):  
Susan Mlcek
2016 ◽  
Vol 35 ◽  
pp. 591-596 ◽  
Author(s):  
Hazalina Mat Soha ◽  
Abdullah Osman ◽  
Shahrul Nizam Salahuddin ◽  
Safizal Abdullah ◽  
Nor Faizzah Ramlee

Religions ◽  
2018 ◽  
Vol 9 (10) ◽  
pp. 313
Author(s):  
Francesca Montemaggi

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.


2017 ◽  
Vol 38 (7) ◽  
pp. 986-1003 ◽  
Author(s):  
Badrinarayan Shankar Pawar

Purpose The purpose of this paper is to carry out an empirical examination to assess the nature of effects an employee’s individual spirituality and organizational spirituality have on the employee’s experience of meaning in work and community at work facets of workplace spirituality. Design/methodology/approach This paper specifies and examines, using a cross-sectional survey research design, the empirical support for two alternative models – a direct effects model and a moderating effect model – of the likely influences of an employee’s individual spirituality and organizational spirituality on the meaning and community facets of workplace spirituality. Findings The findings indicate considerable support for the direct effects model but no support for the moderating effect model. Within the direct effects model, organizational spirituality had much stronger association than employees’ individual spirituality with the workplace spirituality facets of meaning and community. Research limitations/implications This study may encourage future research to examine other antecedents of workplace spirituality, and the moderators and mediators of the relationship between organizational spirituality and workplace spirituality. Practical implications It suggests to the practitioners that for enhancing employee experiences of workplace spirituality, organizational spirituality implementation is a more effective way than developing employees’ individual spirituality. Social implications The study indicates that employees’ spiritual needs of meaning and community at work can be better fulfilled through organizational spirituality implementation than through individual spirituality development. Originality/value This is an original empirical examination and its value partly comes from its research implications and practice implications.


1982 ◽  
Vol 93 (10) ◽  
pp. 316-316
Author(s):  
Gordon S. Wakefield

Author(s):  
Otrude Nontobeko Moyo

This chapter shares an example of using a critical multicultural lens in teaching and learning to engage diversity and social justice in intercultural experiences. The author draws on the classroom experiences of the author and highlights instructor-learner perspectives. Emphasized is the use of the knowledge building classroom engaging pedagogy of discomfort, courageous dialogues, and critical reflections in a reiterative process to engage students in “critical knowing thyself” and “respectfully knowing others.” Students are encouraged to use a critical multicultural lens that centers power in societies together with supportive readings, documentary/films, and activities to examine the social construction of race (racism), gender (sexism), heteronormativity (homophobia), class (classism), and (dis)abilities (ableism) at the personal, interpersonal, institutional, and cultural levels. The conclusion highlights the need to engage self-criticality and the pedagogy of discomfort to examine the interlocking systems of oppression to support students' learning beyond just cataloging privileges.


2019 ◽  
Vol 49 (2) ◽  
pp. 206-219
Author(s):  
Jonghyun Kim

This article analyzes the formative power of the Korean dawn prayer service to better understand the public and private dimensions of Christian spirituality. It explores the origin of the dawn prayer in the history of Korean Protestantism, and examines an example from a particular church. On the basis of this exploration, it is argued that the dawn prayer service should not be understood as an instrument to strengthen individual spirituality, but rather as a place to participate in God’s redemptive work to and for the world. Both the individual and communal aspects of dawn prayer practice are important, but I will argue that current Korean practice leans too much toward the individual.


2019 ◽  
Vol 21 (1) ◽  
pp. 78-96
Author(s):  
Naomi Head

Abstract A “pedagogy of discomfort” (Boler 1999) recognizes the degree to which epistemology, emotions, and ethics are closely entwined both within and beyond our classrooms shaping who, what, where, why, and when we can see. It recognizes not only the intellectual and cognitive focus of education but also its embodied and affective dimensions. A pedagogy of discomfort which engages with the historically, politically, and ideologically contested and the emotionally invested subject of Israel/Palestine offers one way to engage in the teaching and learning of conflict analysis, and to support the development of active and critical student-citizens. This article suggests that experiential learning can support the development of pedagogical discomfort and explores this in the context of the Olive Tree Initiative, a narrative-based and experiential learning program for undergraduate politics and international relations students that focuses on Israel/Palestine. Drawing on student testimony, this article explores the ways in which the program plays a role in challenging dominant social, political, and emotional beliefs in order to create possibilities for individual and social transformation. It also reflects on some of the challenges and limitations posed by this approach, and engages with questions of emotions, vulnerability, and ambiguity in and beyond the classroom.


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