De verpleegkundige diagnose Levensbeschouwelijke Nood: een review
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At the age of a failing economic system and undeniable evidence of the effects humankind has had over the planet, it is necessary to look for alternatives to the way we live locally. This article explores the use of designing narratives and metanarratives to co-create imaginaries serving as the needed alternatives. This research starts by considering the historical factors to understand how industrialisation and the loss of traditional practices created a culture of disconnection from Nature in the Girona area, but also looks at why people start now reconnecting with it. The analysis is the foundation for speculative design practices to co-create a new local narrative of connection and regeneration. The project adopted the Integrative Worldviews Framework and used paradoxes to create possible future worldviews based on historical factors and literature. Citizens participated in conversational future-visioning workshops to develop and evaluate their local imagery of the previously created worldviews. This conversation-based exercise evidenced the potential of paradoxes in destructive futures to create imaginaries of regeneration. These imaginaries merge and form future stories. From the future narratives, the practice created cultural artefacts embodying a new culture of connection based on storytelling, traditional jobs, and a mythological understanding of Nature. Finally, as observed at the end of the project, these artefacts allow citizens to adopt them as their culture and expand their current worldview.
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Van oorsprong worden televisieprogramma’s op een lineaire manier aangeboden aan kijkers: een omroep bepaalt in welke volgorde programma’s worden getoond. Dit verandert echter langzaam. Ondemand mogelijkheden via internet en settopboxen zorgen ervoor dat kijkers zelf kunnen bepalen wanneer ze welk programma willen kijken. De Nederlandse Publieke Omroep (NPO) speelt op die mogelijkheden in met onder meer de dienst Uitzending Gemist, een NPOapplicatie voor mobiele apparaten en verschillende themakanalen. Eén van die themakanalen is NPO Spirit. Ze biedt via internet ondemand video’s aan op het gebied van levensbeschouwing, spiritualiteit en diversiteit. Het aanbod is zo pluriform mogelijk. Dat wil zeggen dat verschillende religies en levensbeschouwingen naast elkaar worden aangeboden. NPO Spirit formuleert haar propositie dan ook als volgt: “NPO Spirit laat de kijker genieten en brengt op toegankelijke wijze (nieuwe) inzichten!" De uiteindelijke doelstelling van dit project is om méér mensen en meer verschillende groepen te bereiken. Het eindresultaat bestaat uit (1) een specifiek overzicht voor NPO Spirit van relevante trefwoorden, groepen ( hubs ) en sleutelfiguren ( influencers ) op internet, en (2) een algemene werkwijze om vanuit een organisatie of merk te bepalen welke groepen, trefwoorden en sleutelfiguren op het internet relevant zijn. Dit moet ertoe leiden dat NPO Spirit beter in staat raakt om video’s naar consumenten ‘toe te brengen’.
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Onderzoek naar de invoering en uitvoering van MDFT bij Spirit in Amsterdam. De onderzoeksvragen hebben betrekking op het implementatieproces (invoeringsstrategieën), de bereikte doelgroep, de uitvoering van MDFT, de ervaringen met het de ondersteuning van de MDFT-therapeuten (borgingsstrategieën) en de beoordeling van de hulp door cliënten (cliënttevredenheid).
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This paper theorizes the spiritual processes of community entrepreneuring as navigating tensions that arise when community-based enterprises (CBEs) emerge within communities and generate socio-economic inequality. Grounded on an ethnographic study of a dairy CBE in rural Malawi, findings reveal that intra-community tensions revolve around the occurrence of ‘bad events’ – mysterious tragedies that, among their multiple meanings, are also framed as witchcraft. Community members prepare for, frame, cope and build collective sustenance from ‘bad events’ by intertwining witchcraft and mundane socio-material practices. Together, these practices reflect the mystery and the ambiguity that surround ‘bad events’ and prevent intra-community tensions from overtly erupting. Through witchcraft, intra-community tensions are channelled, amplified and tamed cyclically as this process first destabilizes community social order and then restabilizes it after partial compensation for socio-economic inequality. Generalizing beyond witchcraft, this spiritual view of community entrepreneuring enriches our understanding of entrepreneuring – meant as organization-creation process in an already organized world – in the context of communities. Furthermore, it sheds light on the dynamics of socio-economic inequality surrounding CBEs, and on how spirituality helps community members to cope with inequality and its effects.
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OBJECTIVE: To describe the long-term functioning of patients who survived a COVID-19-related admission to the intensive care unit and their family members, in the physical, social, mental and spiritual domain.DESIGN: A single-centre, prospective cohort study with a mixed-methods design.SETTING: The intensive care unit of the University Medical Center Groningen in the Netherlands.MAIN OUTCOME MEASURES: To study functioning 12 months after intensive care discharge several measurements were used, including a standardised list of physical problems, the Clinical Frailty Scale, the Medical Outcomes Study Short-Form General Health Survey, the McMaster Family Assessment Device, the Hospital Anxiety and Depression Scale, and the Spiritual Needs Questionnaire, as well as open questions and interviews with survivors and their family members.RESULTS: A total of 56 survivors (77%) returned the 12-month questionnaire, whose median age was 62 (inter-quartile range [IQR]: 55.0-68.0). Moreover, 67 family members (66%) returned the 12-month questionnaire, whose median age was 58 (IQR: 43-66). At least one physical problem was reported by 93% of the survivors, with 22% reporting changes in their work-status. Both survivors (84%) and their family members (85%) reported at least one spiritual need. The need to feel connected with family was the strongest. The main theme was 'returning to normal' in the interviews with survivors and 'if the patient is well, I am well' in the interviews with family members.CONCLUSIONS: One year after discharge, both COVID-19 intensive care survivors and their family members positively evaluate their health-status. Survivors experience physical impairments, and their family members' well-being is strongly impacted by the health of the survivor.
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With the EU struggling to maintain itself, it is highly relevant to look into the drive for and original vision on European unification of its principal architect, Robert Schuman, then French Minister of Foreign Affairs. The Schuman Declaration (1950) gave birth to the EU and procured the longest period of peace among its member states since the Treaty of Verdun (843). This article shows how Schuman’s Catholic faith influenced his life and therefore his politics. His drive to be a faithful instrument of Providence, supported by his origins from Alsace-Lorraine, made him strive towards peace on the European continent. He envisaged a European political integration through economic cooperation at the service of man and his transcendence and rooted in the common European spiritual and cultural heritage. This implied reconciliation, effective solidarity, subsidiarity and supranationality for European common interests through an integration in small steps.
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Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeforms and ecosystems themselves, including their abiotic components. Anthropocentrism, in contrast, values other lifeforms and ecosystems insofar as they are valuable for human well-being, preferences and interests. Herein, the authors examine the roots of ecocentrism and discuss its mixed history of international recognition. They argue that non-human nature has intrinsic value irrespective of human preferences or valuation, and they refute the claim that ecocentrism is misanthropic. They then summarize four key examples from the academic literature in which anthropocentrism fails to provide an ethic adequate for respecting and protecting planet Earth and its inhabitants. The authors conclude that ecocentrism is essential for solving our unprecedented environmental crisis, arguing its importance from four perspectives: ethical, evolutionary, spiritual and ecological. They contend that a social transformation towards ecocentrism is not only an ethical but a practical imperative, and they urge support for ecocentric understanding and practices. https://www.ecologicalcitizen.net/article.php?t=why-ecocentrism-key-pathway-sustainability https://www.linkedin.com/in/helenkopnina/
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Poster presented at EFYE 2018. Strengthening the wellbeing of students is an increasingly important approach of the development of students’ social, emotional and academic skills. Personal wellbeing motivates, among other things, students to learn and increases academic involvement and performance accordingly (Noble et al., 2008). According to the Centre for Education of Statistics and Evaluation (CESE, 2015) the educational welfare of students is also important for another reason; the recognition that teaching is not just about achieving academic performance, but also about the welfare of the student as a whole (intellectual, physical, social, emotional, moral and spiritual). Recent studies indicate that more and more students suffer from (mental) health problems (LSvB 2013, 2017; Schaufeli et al., 2002). The aim of the Student Wellbeing Project at Inholland University of Applied Sciences is to 1) investigate the state of student wellbeing in Dutch higher education and investigate the factors that influence wellbeing, 2) explore and offer best practices to improve student wellbeing (curative and preventive) 3) establish a strong (international) partnership and collaborate to improve student wellbeing.
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Biodiversity, including entire habitats and ecosystems, is recognized to be of great social and economic value. Conserving biodiversity has therefore become a task of international NGO’s as well as grass-roots organisations. The ‘classical’ model of conservation has been characterised by creation of designated nature areas to allow biodiversity to recover from the effects of human activities. Typically, such areas prohibit entry other than through commercial ecotourism or necessary monitoring activities, but also often involve commodification nature. This classical conservation model has been criticized for limiting valuation of nature to its commercial worth and for being insensitive to local communities. Simultaneously, ‘new conservation’ approaches have emerged. Propagating openness of conservation approaches, ‘new conservation’ has counteracted the calls for strict measures of biodiversity protection as the only means of protecting biodiversity. In turn, the ’new conservation’ was criticised for being inadequate in protecting those species that are not instrumental for human welfare. The aim of this article is to inquire whether sustainable future for non-humans can be achieved based on commodification of nature and/or upon open approaches to conservation. It is argued that while economic development does not necessarily lead to greater environmental protection, strict regulation combined with economic interests can be effective. Thus, economic approaches by mainstream conservation institutions cannot be easily dismissed. However, ‘new conservation’ can also be useful in opening up alternatives, such as care-based and spiritual approaches to valuation of nature. Complementary to market-based approaches to conservation, alternative ontologies of the human development as empathic beings embedded in intimate ethical relations with non-humans are proposed. https://www.linkedin.com/in/helenkopnina/
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