Spiritual Health
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2022 ◽  
Author(s):  
GOVERNANCE: JURNAL POLITIK LOKAL DAN PEMBANGUNAN

The location of the research was carried out in the Class II B prison of Muara Bungo . This research took place for 1 month, from March 01 to March 30, 2021. The aim of the study was to determine the implementation of Government Regulation Number 32 of 1999 concerning the Terms and Procedures for the Implementation of the Rights of Correctional Inmates at the Class II B Correctional Institution Muara Bungo, to determine the factors obstacles in implementing Government Regulation Number 32 of 1999 concerning Terms and Procedures for the Implementation of the Rights of Correctional Inmates at the Class II B Correctional Institution Muara Bungo and To find out the efforts made in implementing Government Regulation Number 32 of 1999 concerning Terms and Procedures for the Implementation of Citizens' Rights Correctional Assistance at the Class II B Correctional Institution Muara Bungo. This study uses a qualitative method. The results showed that the implementation of Government Regulation Number 32 of 1999 concerning the Terms and Procedures for the Implementation of the Rights of Correctional Inmates, namely Education and coaching at the Class B Muara Bungo Prison includes: Religious Awareness Education, Physical and Spiritual Health Education, National Awareness Education, State and Awareness Law, Art Education. Educational and coaching activities carried out by the Class II B prison of Muara Bungo have been in accordance with Government regulation No. 32 of 1999 but in the implementation there are still some obstacles. Inhibiting factors in the implementation of Government Regulation No. 32 of 1999 Every form of education and development carried out almost certainly has obstacles, be it large or small scale. Obstacles that exist during the effort to fulfill the right to education and development of inmates in Lapas Class II B Muara Bungo are: The time and form of coaching for inmates is relatively short, Lack of Human Resources (HR), lack of facilities and infrastructure and lack of budget Education and coaching as well as the Fostered Citizens Factor itself. Efforts made in overcoming barriers to fostering inmates are using the Approach Method, the approach method used in overcoming the obstacles that exist in correctional institutions, increasing the interest of inmates, conducting training, expanding product marketing and tightening security surveillance.


2021 ◽  
pp. 83-90
Author(s):  
O. MOMOT

The article reveals the activity for health in education of future teacher personality in the healthy environment of high school as a nature-appropriate motor activity of the future teacher; it provides development and improvement of health processes of vital activity, support and strengthening of physical, mental, social and spiritual health of the future specialist.The discipline «Sports and pedagogical improvement» is described, which provides students with a set of knowledge, skills and abilities for the development of activity for health and experience of educational and training work, which will allow to conduct classes at a high professional level in the chosen sport. Studying the discipline is a necessary component of future teacher training. To a large extent, the implementation of the proposed discipline is facilitated by practical classes, which aim to deepen the knowledge, skills and abilities of students in certain sports through the use of active methods of educational and training process. The specificity of the discipline is that the methods of the subject involve the use of classical methods, forms and means of higher school pedagogy; there is an accumulation of knowledge about the chosen sport, necessary for the development of physical qualities, increase activity, self-esteem and correction of student behavior.


Author(s):  
Ольга Лазорко
Keyword(s):  

  Мета. У статті представлені результати україномовної адаптації опитувальника «Шкала оцінки духовного здоров’я», розробленого в 2014 році Др. К. Л. Гаур (Індія), призначеного для вимірювання стану духовного здоров’я особистості. Шкала містить три субшкали для вимірювання духовного здоров’я: саморозвиток, самоактуалізація та самореалізація. Кожна субшкала містить сім тверджень, що стосуються означених понять. Основна мета цього дослідження – переклад, адаптація та стандартизація опитувальника для української вибірки. Методи. Теоретичний аналіз дав змогу систематизувати сучасне розуміння духовності та духовного здоров’я особистості, а також проаналізувати складові компоненти цього конструкту в англомовній версії опитувальника, показники його надійності та валідності. Було розглянуто потенціал розвитку духовності під час одужання пацієнтів із різними видами фізичних та психічних розладів у клінічній практиці. Емпіричний аналіз полягав у перевірці психометричних властивостей україномовної версії опитувальника. Для цього було проведено процедуру подвійного перекладу тексту та його експертної оцінки, перевірку валідності та надійності тесту відповідно до психометричних вимог, а також стандартизацію тесту на неклінічній вибірці. Результати. Процедура адаптації опитувальника SHAS продемонструвала високі психометричні властивості: показники надійності та конструктної валідності цілком відповідають психометричним вимогам. Показник внутрішньої узгодженості (Коефіцієнт Кронбаха альфа) становить 0,79, показник ретестової надійності – r = 0,76, p < 0,01. Конструктна валідність оцінювалася шляхом кореляції субшкал методики зі шкалами інших психодіагностичних методик та продемонструвала задовільні показники значущості за більшістю показників. Отже, «Шкала оцінки духовного здоров’я» може бути якісним інструментом вимірювання рівня духовного здоров’я особистості. Висновки. Створення україномовної адаптації психодіагностичної методики «Шкала оцінки духовного здоров’я» дає змогу зробити висновки про можливість та доцільність подальшого використання україномовної версії опитувальника як психодіагностичного інструменту для визначення об’єктивного рівня розвитку духовного здоров’я особистості. Цей інструмент привабливий для психотерапевтичної практики, адже містить відносно небагато тверджень і водночас описує найважливіші компоненти духовного здоров’я особистості. Шкалу можна використовувати для визначення прогресу клієнта в терапіях різних напрямів. У перспективі наукових пошуків – адаптація та можлива специфікація опитувальника для вузьких груп населення, зокрема тих, які мають психічні розлади на клінічній вибірці.


2021 ◽  
pp. 6-9
Author(s):  
Ajai Kumar Pandey ◽  
Rashmi Kathait ◽  
Jaspreet Singh ◽  
Parameswarappa S. Byadgi

The world community is facing a pandemic of COVID -19, which is caused by infection of novel corona virus-2. The disease has spread globally with a total of 27.2 Cr conrmed cases, 53.3 L deaths and 24.3 Cr recovered as of December 13. Primarily; it involves the respiratory system and in due course of time affects the other systems too. The pathophysiology and management are still evolving in modern medicine, while developments of vaccine are under the way. As per Ayurveda, it is type of Aupasargikaroga (infectious disease) that is Sankramakaroga (communicable disease) in nature and later on it may derange the basic matrix of bio-humours and alter the status of Agnis (bio-res) and Ojas (immune strength). In view of this, different treatments guidelines have been recommended in the classics of Ayurveda by considering the genetic constitution (Prakriti), kala, bala and other epigenetic factors of the patient. Besides, specic recommendations for Ahara (diet), Nidra (sleep) and Brahmacharya (code of conduct related to mental and physical activities) have also been mentioned to target physical, mental, social and spiritual health. In this context authors have tried to explore the preventive aspects which are feasible for general public to become free from COVID-19 through Ayurveda.


2021 ◽  
Vol 26 (5-6) ◽  
pp. 539-560
Author(s):  
Julia Reed

Abstract In the early eighteenth century, the French Jansenist physician Philippe Hecquet began publishing prolifically on the benefits of what he called “meatless medicine,” calling for a “Catholic cook” to guide France’s physical, moral, and spiritual health. This paper analyzes Hecquet’s defense of vegetarianism as an early modern example of a distinct kind of Biblical medicine – what Hecquet termed “theological medicine” – in the context of his understanding of bodily mechanism, natural history, and Biblical literalism, in his Traité des dispenses du carême (1709) and La medecine théologique, ou la medecine créée (1733). I argue that vegetarianism was the first principle of Hecquet’s Biblical medicine, which he considered both a natural and revealed truth to be grasped and applied by the pious physician.


Author(s):  
Natalie M. Richardson ◽  
Angela L. Lamson ◽  
Erin M. Sesemann ◽  
Meghan Lacks

2021 ◽  
Author(s):  
◽  
Shayna-Lucy Curle

<p>This research has been undertaken in response to the limitations of standard mapping techniques, in particular, those that use ESRI-based technology and delivery. The work argues that our ability to understand the complex nature of indigenous ontologies and spatial models are affected by the available tools and their ontological frameworks. It sets out to visualise, in a tool, traditionally non-physical, but inherently spatial, data and information. The map, in a traditional sense, now becomes a fluid, open, self-referential virtual topography or ‘space’, challenging the rational top-down fixity of western cartographic representation. As an architectural thesis, it seeks to create holistically structured space as a virtual edifice and is concerned with that which is not represented and concludes that the most important aspect of creating a mapping framework for an indigenous ontology is to understand the inseparable relationship between people, knowledge and land.  The research describes a tool designed and built by the author that contributes to cultural and spiritual health (whai ora) and wellbeing of Māori. Through its ontological framework, it aims to provide an alternate map that enables users to navigate and share cultural knowledge. The central concept is to ‘re-connect’, in particular, urban and disenfranchised Māori, through the creation of a virtual space that can be customised and inhabited in various ways by its users. It questions and challenges what is included and what is excluded, what can be represented, asking where might culture have a ‘place’? How might people and their environments effect change in themselves? In others?  Cultural Magnitude is the exploration of the development of a tool that acts as a digital representation and storage place of whakapapa and taonga, and as a cultural resource for Māori to understand their spiritual bounds to physical locations - a tangible foundation for a digital marae.</p>


2021 ◽  
Author(s):  
◽  
Shayna-Lucy Curle

<p>This research has been undertaken in response to the limitations of standard mapping techniques, in particular, those that use ESRI-based technology and delivery. The work argues that our ability to understand the complex nature of indigenous ontologies and spatial models are affected by the available tools and their ontological frameworks. It sets out to visualise, in a tool, traditionally non-physical, but inherently spatial, data and information. The map, in a traditional sense, now becomes a fluid, open, self-referential virtual topography or ‘space’, challenging the rational top-down fixity of western cartographic representation. As an architectural thesis, it seeks to create holistically structured space as a virtual edifice and is concerned with that which is not represented and concludes that the most important aspect of creating a mapping framework for an indigenous ontology is to understand the inseparable relationship between people, knowledge and land.  The research describes a tool designed and built by the author that contributes to cultural and spiritual health (whai ora) and wellbeing of Māori. Through its ontological framework, it aims to provide an alternate map that enables users to navigate and share cultural knowledge. The central concept is to ‘re-connect’, in particular, urban and disenfranchised Māori, through the creation of a virtual space that can be customised and inhabited in various ways by its users. It questions and challenges what is included and what is excluded, what can be represented, asking where might culture have a ‘place’? How might people and their environments effect change in themselves? In others?  Cultural Magnitude is the exploration of the development of a tool that acts as a digital representation and storage place of whakapapa and taonga, and as a cultural resource for Māori to understand their spiritual bounds to physical locations - a tangible foundation for a digital marae.</p>


2021 ◽  
Vol 5 (Supplement_1) ◽  
pp. 780-780
Author(s):  
Holly Nelson-Becker ◽  
Eleanor van den Heuvel

Abstract Access to beauty is intrinsic to psychological, social, and spiritual health. Aesthetic sensibility includes awareness initiated in both mind and emotion accessed through nurturing environments (Caspari, Eriksson, & Naden, 2011). While individual tastes vary and aesthetic preferences are culturally conditioned, an appreciation of natural and constructed beauty is fundamental to human meaning-making, creativity, and innovation (Hillman 1998). Beauty is thus an instrumental tool that may support ageing well. We investigated the question of what aesthetics/beauty meant to older adults in England, how they experienced it, and whether experiencing beauty sustained them. Three focus groups were conducted with community dwelling participants aged between 60 and 93 (median age 75) for a total N of 14. Five themes emerged related to experience: an unexpected recognition; an evolving openness to experience; a universal perception available in micro and macro environments; a force that can alleviate depression; and a relational quality of some interactions. The value of beauty was identified through all groups: participants found it difficult to imagine a world with no beauty in it. They wondered if age made discernment capacity greater. Appreciation of beauty in unexpected places like a cracked pot led participants to identify happiness and wellbeing as outcomes of perception. This study suggests that beauty is essential for wellbeing and human flourishing and can emerge in unlikely ways. Implications are that professionals should assist older people to consider the role of beauty in life and develop interventions to consciously keep beauty awakened in normal and aesthetically-deprived environments.


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