Spirituality is recognized as an essential dimension of comprehensive care and human dignity; however, its integration into clinical practice faces significant barriers due to gaps in academic training. Current literature lacks a synthesis that articulates how these educational deficiencies impact the competencies, values, and challenges perceived by nursing students and professionals. The objective of this study was to map scientific evidence regarding the perception of nursing students, residents, and preceptor nurses concerning spirituality in health care. A scoping review was conducted following the Joanna Briggs Institute (JBI) recommendations, with the protocol registered on the Open Science Framework ( https://doi.org/10.17605/OSF.IO/RZXVK ). A systematic search was conducted in major databases and gray literature without date or language restrictions. The final sample comprised 35 studies, predominantly conducted in Turkey and Brazil with nursing students. The mapping revealed a dichotomy in education: Although participants demonstrated favorable attitudes and ethical values (compassion, respect), they reported a deficit in theoretical knowledge and technical insecurity. Identified competencies centered on relational skills, such as active listening and therapeutic presence. Challenges to integrating spiritual care were multidimensional, ranging from a lack of academic preparation to organizational and cultural barriers within health services. Nursing education presents structural gaps in addressing spirituality, contributing to professional insecurity. The synthesis of findings indicates that the effective integration of spiritual care depends not only on technical competencies but also on the alignment between personal values and institutional support. The implementation of transversal educational strategies that articulate knowledge, skills, and professional attitudes is recommended to prepare professionals for the challenges of practice.

Purpose This study investigates how teachers in Islamic early childhood education in Indonesia use digital media to shape, mediate, and support young children's religious identity formation. It explores how digital tools function as pedagogical and emotional resources while teachers manage associated benefits and risks. Design/methodology/approach A qualitative interpretative phenomenological analysis (IPA) was conducted with 36 teachers from 12 PAUD/RA institutions in Semarang, Indonesia. Data were collected through semi-structured interviews via face-to-face meetings, voice calls, and WhatsApp voice notes, focusing on teachers' lived experiences, classroom strategies, and reflections on digital pedagogy, multisensory religious engagement, and children's responses. Thematic analysis identified patterns across digital content selection, scaffolding practices, and emotional mediation. Findings Teachers use digital media including murottal recitations, Islamic story videos, animations, and interactive applications as structured, scaffolded tools to promote memorization, ethical reflection, and religious routines. Multisensory engagement through audiovisual, kinesthetic, and discussion-based activities fosters spiritual calmness, joy, and moral internalization. Guided mediation, co-viewing, reflection, and creative responses transform digital experiences into interactive, meaningful learning, while parental involvement and balanced exposure mitigate risks such as overreliance on screens. Originality/value The study extends research on digital religious socialization by foregrounding teachers' lived experiences in early Islamic education. It highlights how digital media function as intentional pedagogical and emotional scaffolds for early religious identity formation, emphasizing multisensory engagement and ethical mediation. Findings provide practical guidance for educators, institutions, and policymakers seeking developmentally appropriate, culturally grounded, and ethically mediated digital pedagogies in early childhood spiritual education.

Premarital sex in the Sabu tribe's Ana Bui Pa Kepue culture posed social challenges due to lenient customary sanctions, conflicting with Christian ethics on sexual holiness; this study addressed the knowledge gap in transforming such cultural practices through biblical principles. The study examined Christian ethical perspectives on premarital sex within the Ana Bui Pa Kepue tradition to propose cultural reconstruction. The research focused on the Sabu community in Sabu Raijua Regency, East Nusa Tenggara, Indonesia. A literature review was conducted, supplemented by secondary interview data from customary leaders and pastors, to analyze cultural practices and Christian ethics descriptively. Sabu customary law inconsistently sanctioned premarital sex leading to Ana Bui Pa Kepue children (12 cases, 2019-2022), viewing them as blessings, while Christian ethics deemed such acts sinful. Christian ethics condemned premarital sex as violating God's holiness; recommendations included church collaboration with elders for stricter sanctions and comprehensive spiritual education for youth. The study offered practical strategies for cultural transformation, enhancing Christian influence on Sabu tradition to deter premarital sex and promote biblical sexuality.

The phenomenon of fatherlessness has increasingly attracted scholarly attention as a complex social issue affecting family structures across different cultural contexts, including Muslim societies. Rather than assuming a uniform impact, contemporary research highlights that the absence or weakening of paternal roles whether physical or relational interacts with broader social and ethical dynamics in shaping children’s development. This study examines the concept of paternal leadership and responsibility in the Qur’an through a thematic (mawdū’ī) exegetical approach, with particular focus on Rashid Rida’s Tafsir al-Manār. Using qualitative library research, the study analyzes key Qur’anic passages related to fatherhood, including Q. 4:34, Q. 2:233, and Q. 31:13-19. The findings indicate that the Qur’an conceptualizes fatherhood as a multidimensional form of responsibility encompassing financial provision, moral guidance, and spiritual education. Rida’s interpretation frames paternal leadership not merely as authority, but as an ethical and socially embedded responsibility shaped by his reformist perspective. However, the study also shows that the application of this framework to contemporary contexts requires critical consideration, particularly in light of diverse modern era family structures. This research contributes to the development of socially engaged Qur’anic exegesis by offering a more integrative understanding of Islamic fatherhood that bridges textual interpretation and contemporary social analysis. It also provides a conceptual framework for re-evaluating paternal roles in Muslim families without reducing the issue of fatherlessness to a single causal explanation.

ABSTRACT Through close phenomenological reading of the Hasidic work Or HaMeir, this article develops a partial account of spiritual teaching focused on one crucial dimension: answerability as a crafted relation to language. It traces how speech, voice, and silence operate together as pedagogical presence—address, resonance, and restraint—through which teachers remain accountable to text as living call and to learners as spiritual beings. The article shows why spiritual pedagogy cannot be reduced to technique or outcomes-based measures, and why it requires inward preparation and in-the-moment discernment. It concludes with implications for educator formation and pluralistic classrooms seeking depth without foreclosure.

Objectives: Religious instruction forms a core element of family and cultural identity in India. When devotion turns into excessive or forced ritualism, children may experience cognitive dissonance, anxiety, and behavioral conflict. Devotional overload syndrome (DOS) is proposed as a pediatric psychosocial condition arising from intense devotional pressure at home or school. Religious instruction forms a core element of family and cultural identity in India. When devotion turns into excessive ritualism, children may experience psychological distress. Objective: The objective of this study was to assess the prevalence and psychological impact of Devotional Overload Syndrome among Indian children. Material and Methods: A prospective mixed-method cross-sectional study was conducted across three urban districts of Madhya Pradesh from January to July 2024. Five hundred school-going children aged 10–16 years were selected through stratified random sampling. The DOS screening questionnaire, standardized anxiety and behavioral scales, and qualitative interviews with parents and teachers were used. Statistical analysis employed Statistical Package for Social Sciences v26. Results: Twenty-six percent (95% confidence interval: 22.2–29.8%) of participants showed moderate-to-severe DOS symptoms. A strong correlation (r = 0.72, P < 0.001) existed between parental religiosity and children’s psychological distress. The main manifestations were anxiety (68%), academic distraction (51%), ritual-based guilt (43%), and sleep disturbance (38%). Conclusion: DOS is emerging as a distinctive psychosocial issue in Indian pediatric practice. Balanced spiritual teaching and mental-health awareness among parents and educators are essential to prevent its escalation.

Purpose: Sivavakkiyar holds a special, even radical, place in the Tamil traditions of Śaiva mysticism. Commonly linked to the Siddha lineage, his verses serve as a potent counter to ritualism, caste, and religion as an institution. This paper considers Siddha Sivavakkiyar as a radical Śaiva mystic and considers his poetry to be both a form of spiritual teaching and social critique. Sivavakkiyar’s poems advocate for inner, experiential realization of Śiva (uḷḷe śivam) devotion as opposed to scripture-based practice, and external showings of faith, temple attendance, ritual purity, and the many other practices of devotion to the temples. He uses decisive, iconoclastic, and paradoxical poetry. He references the body, communal decay, the impermanent, and the illusory in order to remove false certainty. Methodology: In this paper, the exploratory qualitative research method is used. The relevant information is collected using keyword-based search in Google search engine, Google Scholar search engine, and AI-driven GPTs. This information is analysed and interpreted as per the objectives of the paper. Result/ analysis: This paper also incorporates and acknowledges other work to assert that Sivavakkiyar mysticism is also a form of activism in which the critique of an order is fundamental to the attainment of enlightenment. Originality/ Values: Sivavakkiyar is described as a mystic in other works; however, the author of this paper is especially interested in placing Sivavakkiyar outside of the conventions of wider Śaiva Siddha and Tamil Bhakti mysticism. His critique of the caste system and the priest as an agent of mediation in the religious system is a forerunner to other social movements in this part of India and illustrates the social ethics of his mysticism. This study's primary focus is on arguing that the radical mysticism of Sivavakkiyar redefines devotion as an awakening that is more internal as opposed to an external phenomenon. Such an interpretation of his work is particularly pertinent to the present concerns of spirituality, social justice, and the reformation of religion. Type of Paper: Exploratory Research.

Introduction: Spiritual health is an important component of holistic healthcare that influences clinical outcomes and patient recovery processes. In the PRECEDE–PROCEED health promotion model, the fulfillment of spiritual needs is influenced by predisposing, facilitating, and reinforcing factors. There is still a significant gap between patients' spiritual needs and the services provided, especially in relation to worship guidance and strengthening relationships with God during treatment. To analyze the discrepancy between expected and provided spiritual education interventions for inpatients through the lens of health promotion. Methods: We conducted a quantitative descriptive study in a private hospital in Kendari City in June-July 2025. The participants were 76 inpatients (aged ?18 years with a minimum stay of 2 days) and 15 nurses (clinical experience ?6 months), who were recruited through purposive sampling. Data collection used a validated structured questionnaire with acceptable internal consistency (Cronbach's Alpha ?0.70). Descriptive analysis was performed using jamovi software, while the gap between expected and provided education was analyzed through percentage comparisons and unmet need ratio calculations. Results: A significant discrepancy was found between patients' expectations of spiritual education and nursing practices. Only 9.2% of patients received education on strengthening spiritual connections, while 31.5% reported needing this support. Guidance on adjusting worship practices was provided to only 3.4% of patients, even though 12.7% expressed this need. Interestingly, 67.1% of patients continued their worship during illness, yet 88.2% of nurses did not offer guidance on worship adjustments. Conversely, over 85.5% of nurses provided education on patience, while only 29.8% of patients needed it. Major barriers included sensitivity to spiritual topics, limited time, and inadequate spiritual knowledge. Conclusion: The significant gap between expectations and services indicates systemic weaknesses in competency, support, and care orientation. Comprehensive and multilevel interventions are essential to ensure the accommodation of spiritual care in nursing services.

This study examines the role of spiritual education as a foundational pillar of holistic development among students in the Indian context, using secondary data from published research articles, policy documents, and scholarly reports. Holistic development is understood as the balanced growth of intellectual, emotional, social, moral, and spiritual dimensions of learners. Drawing on existing literature on spirituality in education, holistic learning practices, Indian philosophical traditions, mindfulness, and socio-emotional learning, the paper synthesizes evidence on the educational significance of spiritual and value-based practices in schools and higher education institutions. The study adopts a descriptive and analytical research design based on systematic review and content analysis of secondary sources. Findings from the reviewed literature indicate that spiritual education, when integrated with formal curricula through practices such as meditation, mindfulness, value education, reflective learning, and community service, contributes positively to students’ self-awareness, emotional stability, ethical reasoning, social responsibility, and academic engagement. Institutions that emphasize spiritual and cultural values are found to create supportive learning environments that foster resilience, empathy, discipline, and character formation among learners. Such environments also promote inner well-being and help students cope with academic and social pressures. However, the literature also reveals several challenges in implementing spiritual education, including inadequate teacher training, lack of structured curriculum frameworks, limited institutional support, and concerns related to secularism and inclusivity in diverse classrooms. These issues often restrict the effective and balanced integration of spiritual components into mainstream education. The study concludes that spiritual education plays a significant role in nurturing holistic student development in India when implemented in a pluralistic, inclusive, and non-sectarian manner. It recommends systematic teacher preparation, curriculum integration, and strong policy support in alignment with the National Education Policy 2020 to promote spiritually informed, value-oriented, and sustainable education for the overall development of students.

ABSTRACT This text explores the mutual relationship between interculturality and spirituality, as well as intercultural and spiritual education, emphasising their interdependence. Specifically, it examines the need for spirituality – broadly understood – for fostering interculturality and outlines the conditions that spirituality and religious education (RE) must meet to fully harness their intercultural potential. Six key conditions are analysed: the need to (1)focus on lived religion rather than institutional aspects; (2)move beyond an interpretation of coexistence based on the concepts of needs and power characteristic of ‘modern’ spirituality; (3)understand spirituality beyond dialectical dialogue and logical/epistemological truth; (4)overcome defensive spiritualities tied to political identity; (5)reject a dualistic view of spirituality; and (6)recognise the culturally distinct other not only as an end ‘in themselves’ but also as an end ‘for the person’, as exemplified in what has been called a ‘heterotelic’ spirituality. Based on these conditions, the text calls for a transformation of RE to leverage the intercultural potential of spirituality and promote intercultural encounters grounded not only in discourse ethics and dialectical dialogue but also in the recognition of the ontological truth embodied by every human being. This truth is grasped through the person’s spiritual dimension, which serves an integrative, rather than analytical, function.

The interplay among craftsmanship spirit, professional values, and learning motivation in higher vocational education remains underexplored, particularly how these constructs jointly shape students' motivational structures during the transition to professional roles. This study examined the relationships among these three constructs in Chinese higher vocational college students. A descriptive survey design was employed with 555 graduating students (aged 19–23) recruited via stratified random sampling from two higher vocational colleges in Chongqing, China. Participants completed the Craftsmanship Spirit Scale, the Professional Values Scale, and the Learning Motivation Scale, alongside demographic questions. Data were analyzed using descriptive statistics, non-parametric group comparisons, Spearman correlations, multiple regression, and bootstrap mediation. Results indicated that craftsmanship spirit, professional values, and learning motivation were above average. Age, school type, internship experience, academic level, and parental education were consistently associated with all three constructs; sex differences were small for craftsmanship spirit and learning motivation but were more pronounced across specific professional value dimensions, and major differentiated selected outcomes. Significant positive correlations emerged among all constructs, with craftsmanship spirit most strongly associated with endogenous learning motivation (ρ = .746). Regression analyses indicated that specific value sub-dimensions—particularly personal development, intellectual stimulation, and network resources—positively predicted both endogenous and exogenous motivation. When aggregate value scores were entered alongside their sub-dimensions, the total internal and external professional value coefficients became negative, consistent with statistical suppression and construct heterogeneity. Mediation analysis showed that internal professional values partially mediated the craftsmanship–motivation relationship, whereas external professional values exhibited a negative indirect effect. These findings suggest that differentiated cultivation of professional value dimensions, rather than generalized value messaging, may more effectively support vocational students’ learning motivation and craftsmanship development.

Ramadhan fasting is a spiritual practice with theological, psychological, and social dimensions. From an Islamic psychological perspective, fasting is understood as a process of spiritual education (tarbiyah nafs) aimed at fostering piety and mental balance. This article aims to comprehensively analyze the relationship between fasting education and mental health, based on Islamic psychological literature and contemporary empirical research. The method used is a literature review of international scientific journals and Islamic psychological studies. The analysis shows that Ramadhan fasting contributes to improved psychological well-being, emotional regulation, resilience, self-control, meaning in life, and social cohesion. Fasting also serves as a promotive-preventive intervention in spirituality-based mental health. By integrating classical Islamic concepts with modern scientific findings, fasting education can serve as a model

As the core carrier of aesthetic education, sentiment education and spiritual education, aesthetic education is an important way for colleges and universities to implement the fundamental task of fostering virtue through education and cultivate students’ innovative awareness and comprehensive literacy. Against the background of the New Era, the reform of aesthetic education in colleges and universities is confronted with practical problems such as imperfect curriculum system, single practical form and insufficient resource integration. Local undergraduate universities need to optimize the supply of aesthetic education based on students’ actual needs. As an autonomous region with ethnic minorities, Guangxi can innovate the content and form of aesthetic education by relying on the cultural resources of intangible cultural heritage (ICH). Taking Guilin University of Technology as a research sample, this paper conducts a questionnaire survey on aesthetic education needs among 528 undergraduates of different grades, majors and genders (with an effective recovery rate of 96.8%). Combined with the practical exploration of integrating ICH into aesthetic education in local undergraduate universities, this paper discusses the practical path of aesthetic education reform in colleges and universities in the New Era from the dual dimensions of demand orientation and cultural empowerment, so as to provide a reference for colleges and universities to construct a diversified and systematic aesthetic education system.

The article explores issues in the spiritual and moral development and education of student youth. Increased attention to this problem is because the tasks of forming the individual's cultural, intellectual, spiritual, moral, and patriotic identity are acquiring particular significance. The key aspect is that, in the process of raising and developing a person, it is necessary to instil moral and national values and foster a readiness to realise universal ideals and serve the people and the Motherland. The significance of these aspects lies in understanding the meaning of life and achieving moral perfection. Strengthening spiritual and moral ideals in real life fosters a harmonious society. Socio-cultural changes have a multifaceted impact on the student environment, which, of course, affects its moral development. The decline of morality in modern society and the diminishing role of family and school in the development of moral values exacerbate the problem of spiritual growth. Young people, susceptible to the influence of their social environment, often have an incorrect or incomplete understanding of concepts such as honour, duty, kindness, mercy, justice, and patriotism. The deterioration of moral and ethical standards among students, as well as the decline in cultural, spiritual, and national values, are among the problems we are researching. Creating a strong spiritual and moral foundation for individuals is an important guideline for strengthening society's stability. The "Adal Azamat" program aims to strengthen moral principles in society and cultivate just and honest people with high spiritual and moral qualities, thereby improving the country's well-being. The development of life values and the spiritual growth of students are topics of close attention for researchers in the field of psychological and pedagogical science, where the importance of a comprehensive study of the processes of moral and spiritual education is particularly emphasised.

This study examines the ethnopedagogical dimensions of parenting practices among the Bali Aga community in Sembiran Village, emphasizing the integration of customary values, spirituality, and family-based education. Employing a qualitative ethnographic approach, data were collected through participatory observation, in-depth interviews, and document analysis. The data were thematically analyzed using Miles and Huberman’s interactive model, consisting of data reduction, data display, and conclusion drawing. The findings reveal that Bali Aga parenting embodies a moral educational system rooted in Hindu cosmology and communal harmony. Parents serve as spiritual educators, transmitting the values of satya (truth), siwam (purity), and suci (sacredness) through ritual practices, storytelling traditions, and collective participation. The family operates not merely as a social unit but as a cultural institution for character formation grounded in local wisdom. In practice, the study suggests developing a culturally grounded family counseling model that leverages indigenous parenting values to strengthen children’s resilience, spiritual awareness, and moral responsibility in both traditional communities and contemporary educational settings. Keywords: ethnopedagogy, parenting, bali aga, cultural values, character education

Emotional labor among teachers in Raudhatul Athfal (RA), Islamic early childhood education in Indonesia, is a complex and underexplored phenomenon. This study aims to explore and provide preliminary findings of the emotional labor experiences of RA teachers. Using a qualitative case study design, ten female RA teachers from Bandung, Indonesia, were recruited through convenience sampling. This study utilized an open-ended online survey and Braun and Clarke’s reflexive thematic analysis as data collection method and analysis, respectively. Three themes emerged. The first theme is Multirole Job Demands, with sub-themes: RA teachers’ job characteristics (n=10), multirole demands (n=8), cultural display rules (n=5), and spiritual educators as emotional labor intensifier (n=4). The second theme is Emotional Labor Strategies, with sub-themes: surface acting (n=6), and deep acting (n=3). The last theme is Islamic Framework in Emotional Labor, with sub-themes: Islamic practices as emotional regulation resources and strategies (n=6), spiritual meaning-making (n=9), and workplace spirituality (n=2). The overall emotional labor experiences of the RA teachers are discussed. The findings highlight key constructs that can be explored and directly measured in future research to validate the emotional labor process among RA teachers in Indonesia. Ultimately, this research can contribute to developing support programs for RA teachers that effectively promote their well-being. Keywords: surface acting, deep acting, early childhood teachers, spirituality, Islamic education

Sacred Geology and Understanding of Geological Objects: Geo-Mytho-Sites in Spiritual Teachings

Purpose — This study aims to analyze the development of young farmers in UB Forest as woodcraft souvenir producers by implementing a sustainable accounting model based on the pentuple bottom line. The study investigates the social, environmental, economic, technological, and spiritual dimensions influencing community empowerment and craft production. Design/methodology/approach — Using a participatory method involving the community and youth around UB Forest, data were collected through observations, training activities, and stakeholder engagement. The model applies the pentuple bottom line framework covering people (social), planet (environment), profit (economic), pheno-technology (technology), and prophet (spiritual) aspects. Findings — The study finds significant improvements in skills and awareness among the community and youth, sustainable use of natural resources, and increased income through woodcraft sales. Technological applications are in early stages with plans for modernization, while spiritual education supports the community’s resilience and values. The holistic approach fosters sustainable development compatible with environmental conservation and community welfare. Practical implications — This integrated accounting model empowers local communities by enhancing socio-economic welfare, preserving biodiversity, and promoting spiritual growth. The model provides a replicable framework for sustainable community development in natural resource-based industries, emphasizing the importance of multidimensional sustainability. Originality/value — This case presents a comprehensive application of the pentuple bottom line in community service, illustrating sustainability accounting beyond traditional financial metrics. It contributes novel insights into sustainable rural development linking spirituality with economic and environmental aspects in an emerging economy context.

The rapid development of digital technology presents new ethical challenges in education, such as social media misuse and low digital moral awareness. This study aims to examine how Islamic Education (PAI) values can be integrated into school curricula to foster students’ digital ethics, while considering educational management dimensions. A qualitative descriptive approach was employed, utilizing in-depth interviews, participatory observation, and document analysis involving teachers, students, and school leaders. The findings reveal three main patterns: internalization of spiritual values through digital literacy, cross-subject collaboration in applying Islamic values, and habituation of digital ethics within the school culture. Integrating PAI values enhances students’ moral awareness and digital responsibility. The study’s contribution lies in proposing a value-based curriculum model that aligns spiritual education with digital competence. Practically, schools are encouraged to strengthen teacher training and implement curriculum policies that promote ethically responsible digital literacy.

Spiritual education is an essential aspect of Islam that is oriented toward holistic personality formation, encompassing spiritual, moral, and intellectual dimensions. Ibn Qayyim al-Jawziyyah places spiritual education (tazkiyatun nafs) at the core of educational success, which is measured not only by intellectual intelligence but also by purity of the soul, steadfastness of faith, and nobility of character. This study aimed to examine the concept of spiritual education according to Ibn Qayyim al-Jawziyyah and its implications for the development of Islamic education. A library research method with a qualitative–descriptive approach was employed through content analysis of Ibn Qayyim’s major works. The findings show that spiritual education is intended to direct human beings toward true servitude to Allah SWT through the processes of tazkiyah and tahliyah, by cultivating a balanced relationship between khauf, raja’, and mahabbah. Spiritual education must be grounded in the Al-Qur’an and the Sunnah and realized through the habituation of righteous deeds and the exemplary conduct of educators. This concept is relevant as a holistic paradigm of Islamic education for shaping a generation that is knowledgeable, faithful, and of noble character.