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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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Social workers nowadays are confronted with recurrent issues about religion and spirituality when in contact with diverse client groups. This was also the case in the beginning of the profession around 1900, in Europe as well as in the US. This study analyses the work of a Dutch pioneer in social work, Marie Muller-Lulofs (1854–1954) and presents the religious and worldview aspects of her reflections on social work. Her standard work Van mensch tot mensch (From person to person) of 1916 forms the basic text for theory-driven content analysis by applying the seven-dimension model of worldview of Ninian Smart: doctrine/philosophy, organisations, ethics, stories, experiences, rituals and materials. Results show that Muller-Lulofs makes a strong plea for a secular profession. Social-economic approaches are on the foreground. And yet, the methods, skills and professional attitudes she describes are substantially accounted for in religious and spiritual terms. This is mainly done by introducing narratives and metaphors derived from Christian and Buddhist traditions. It is concluded that Muller-Lulofs uses religion and spirituality in a non-dogmatic and non-prescriptive way, but as a source of inspiration to underpin the new profession. Her approach is relevant for current issues in social work in multicultural societies.
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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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Background and aim – Palliative care consists of a multitude of factors, such as psychological and spiritual, in addition to or integrated with nursing and facility management. Stewart, Teno, Patrick, & Lynn (1999) have developed a framework that helps understand how structure and process affect the quality of dying. Exploration of the environment of patients in palliative care in hospices, nursing homes, and hospitals by mapping social-spatial experiences to advance the quality of dying will add to the body of knowledge.Methods / Methodology – 57 Employees, volunteers, supervisors, patients, and family were interviewed semi-structured by 7 bachelor thesis students on facilities in Dutch palliative care, after which secondary analysis was performed by one of the authors.Results – Respondents pointed out the importance of spaces and services for spirituality, and indicated that they feel that a sense of control over facilities is important. Connections have been found between spirituality and facilities, and differences between types of roles and types of accommodation. The study illustrates important elements of facilities, such as domestic furniture or decoration, and to the role of spirituality.Originality – Across the field of palliative care in the North of the Netherlands, bachelor thesis students have interviewed staff, volunteers, patients, and family about an interrelated multitude of aspects, including spaces, services, and spirituality.Practical or social implications – Application of findings can potentially contribute to improved alignment of facilities with the needs of patients and their loved ones in palliative care. Differences in opinions of the different groups require further investigation.
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