Spiritual Identity Research Articles

First Nations Peoples' perspectives on telehealth physiotherapy: a qualitative study focused on the therapeutic relationship.

Relationships are the core of Indigenous Peoples' spiritual and cultural identities, and therapeutic relationships are an integral part of the physical rehabilitation process, directly influencing health outcomes. However, participating in therapeutic relationships can be difficult for First Nations Peoples, particularly in the virtual landscape. There is limited understanding of First Nations Peoples' perspectives on this issue, and this understanding is crucial to developing culturally safe and effective telehealth physiotherapy programs. Therefore, the purpose of this study is to explore the perspectives of First Nations Peoples from British Columbia, Canada, on telehealth physiotherapy, with an emphasis on the virtual therapeutic relationship. A narrative qualitative study that utilized one-on-one, semistructured interviews was conducted with 19 First Nations adults from remote and rural First Nations communities in north-central British Columbia, Canada. Interviews were recorded, transcribed verbatim, and analyzed using an inductive approach to reflexive thematic analysis. Three themes emerged from data analysis. 'Therapist's attitude and rapport' captures participants' perceptions of what matters the most in how physiotherapists relate to First Nations Peoples and carry out their work. 'Remote nature of virtual care' encompasses the main challenges of virtual care visits, particularly how these were perceived to impact establishing and maintaining solid therapeutic relationships. 'Fostering culturally appropriate and safe telehealth physiotherapy' focuses on what is needed to advance telehealth physiotherapy in a manner that respects and reflects First Nations cultures, equipping all involved parties to provide comprehensive and sensitive services. Our findings advocate a hybrid model that combines in-person and telehealth visits to address communication barriers and the absence of physical interaction. Bridging the digital health literacy gap through training and collaboration with local support staff is crucial (as it is to bridge the possible cultural literary gap of therapists), and the incorporation of cultural elements holds promise for enhancing the engagement and effectiveness of telehealth services in these communities. The pursuit of equitable health care for First Nations communities demands not only increased access but also a thoughtful, culturally safe, trauma-informed, and holistic approach. This approach must be tailored to the unique needs of First Nations Peoples, emphasizing the integration of cultural elements and community support. A hybrid model combining in-person and telehealth visits is recommended to address logistical challenges and enhance the therapeutic relationship, ensuring that care is both effective and respectful of cultural values and practices.

The Ideological Apologetics of the Communist Party during Suppression of Lithuanian National Resistance (1944–1953)

After WWII, the second wave of Stalinist terror initiated by the USR acquired special features in Lithuania. The suppression of national resistance, Sovietisation of the country, and destruction of national identity by combining terror, repression and ideological propaganda took place throughout the country. In the resolutions adopted by the Central Committee of the All-Union Communist Party (Bolsheviks) (AUCP[B]) between 1944 and 1948 on the political situation in Lithuania, the demand was made to destroy the ideology and social basis of the national underground movement and to expel the nation’s aspirations for freedom from its consciousness as soon as possible. Destruction of the spiritual life and identity of the nation was initially carried out by promoting contempt for the nation’s historical past and culture and promoting vandalism. Spiritual and physical terror became the everyday reality of Lithuania’s political life. The national attitudes of the intelligentsia and their attempts to preserve spiritual values that had formed over the years became the cause of never-ending persecution and reprisals against them. One goal was to use a certain part of the intelligentsia for the dissemination of the Soviet ideology. The intention was to bridge the gap that emerged after the repressive measure that caused the emigration of intellectuals to the West. Propaganda and mass political agitation became an important area of ideological activity of the Soviet regime and accompanied spiritual terror and implementation of Communist ideology based on Stalinist dogmas. The Soviet press was full of vitriolic condemnation of the “enemies of the people” and euphoric praise of Stalin and his henchmen. With the help of the press, the Soviet regime hoped to purge ideas about the nation’s freedom from people’s consciousness. Under the veil of Soviet patriotism and proletarian internationalism, Russian nationalism was forced down people’s throats, the role of Russia as the elder brother was constantly emphasised, the spiritual values of the nation were derogated, the nation was humiliated, and it became increasingly difficult to communicate in the native Lithuanian language. The Communist regime created a social environment that it hoped would help to destroy the resistance movement as soon as possible. With the help of the government and the organisations of the Communist Party, society was divided and one social stratum was pitted against the other. By combining repression and ideological measures, the Communist Party eroded the typical mutual relationship of trust that had formed over centuries in the nation.

Young Black American’s Use of Afrocentric and Black Liberation Spiritual-Based Practices to Thrive Amid Racism: A Meta-Synthesis

Researchers have proposed Afrocentrism and Black Liberation Theology as two culture-specific frameworks that may explain why spirituality contributes to Black American’s capacity to thrive, despite ongoing encounters with racism that can lead to diminished mental health. Still, scholars have not examined the connection between spirituality, racism, and mental health among young Black Americans (adolescents and emerging adults) through an integrative lens of Afrocentrism and Black Liberation Theology. A meta-synthesis permits researchers to synthesize and draw new meaning to existing qualitative studies. As such, we synthesized qualitative data from 16 studies that included the voices of approximately 288 Black adolescents and emerging adults to understand processes involved in their use of Afrocentric and Black Liberation spiritual-based practices to thrive and navigate mental health-related challenges sparked by racism and other intersecting forms of social oppression. Findings revealed four interconnected components: (a) Commitment to a Spiritual Identity, (b) Critical Consciousness, (c) Connecting to the Transcendent, and (d) Collectivism and Communal Support. This study shows how a meta-synthesis was employed to provide an in-depth understanding of Black youths’ use of spiritual resources to thrive amid racism and intersectional oppression.

Religious Experience Of Sapta Darma Followers In The Temple Centre Sapta Rengga Yogyakarta City

This research aims to understand the religious experiences of Sapta Darma adherents through the theoretical perspective of Joachim Wach. Sapta Darma believers are a group of believers who have spiritual views and practices that are 'unique' in Indonesia. In this study, researchers used Joachim Wach's theoretical framework, religious experiences were analyzed through three main components: experience dimensions, expression dimensions, and consequence dimensions. This research uses a qualitative method with a phenomenological approach to explore the religious experiences of Sapta Darma adherents. Data was collected through in-depth interviews with believers and participant observation of their religious rituals and practices. The results of the research show that the religious experience of Sapta Darma Sanggar Sanggar Candi Sapta Rengga, Yogyakarta City includes religious experiences which are often experienced through prostration, digging and special rituals. The expression dimension is seen in the form of prayers, mantras and symbols used in religious practices. Meanwhile, the consequence dimension includes changes in behavior and outlook on life of Sapta Darma adherents. Analysis based on Joachim Wach's theory reveals that the religious experiences of Sapta Darma adherents not only provide meaning and purpose in their lives but also form a strong spiritual identity. This study provides insight into how religious experiences can be articulated and internalized in local cultural contexts.

Language, Cultural Identity, and Spirituality —A Case Study of the Representation of Minority Ethnic Subjects in Chinese Ethnographic Documentary

AbstractSince the 1990s, there has been a surge in ethnographic films by Han directors in China, highlighting the complex interplay of power dynamics between these filmmakers and the minority communities they portray. This study examines these dynamics through the lens of spirituality and cultural representation, focusing on the film “Ashiq: The Last Troubadour.” A case study and interviews with the director, Liu Xiangchen, reveal an essentialist portrayal of the Uygur Ashiq that emphasises their spiritual and cultural identity on Uighur language chant, inadvertently reinforcing Han dominance. The analysis suggests that while the director's intentions reflect a critical self‐awareness, the film perpetuates the marginalisation of the Ashiq. We argue that ethnographic cinema should offer a more nuanced depiction of ethnic minorities and their minority language to challenge social injustices further and promote inclusivity in China's diverse linguistic and cultural landscape.

The Temple as a Tangible Heritage of India: A Living Testament to Culture, Spirituality, and Architecture

The temples of India stand as a remarkable testimony to the nation’s spiritual, cultural, and architectural heritage. This paper delves into the multifaceted role of temples as tangible heritage, tracing their evolution from the early Gupta period to the architectural marvels of the Chola and Chandela dynasties. It explores the architectural diversity across regions, from the Nagara and Dravida styles to the unique Kalinga and Vesara forms. Temples are not just religious spaces but have historically served as cultural, social, and economic centers, nurturing art, education, and local economies. Their architectural brilliance, rich symbolism, and sacred geometry embody profound spiritual philosophies. Moreover, temples reflect the political and social history of India, with kings commissioning grand edifices to solidify their rule and connect with the divine. The preservation of these temples, many of which are threatened by neglect, environmental factors, and human activity, is crucial. Governmental and international efforts, including UNESCO designations, play a significant role in conserving these living monuments. As India modernizes, safeguarding its temple heritage is essential to maintaining the continuity of its cultural and spiritual identity for future generations.

On the Origin of Pupa Sabiak

This study delves into the rich cultural heritage of the Zomis, exploring the intricate relationship between their animistic beliefs and the natural environment. The “Pupa Sabiak” belief system, which reveres spirits, deities, and ancestors embodied in the landscape, is examined in depth. This investigation elucidates the fundamental principles of Zo animism, showcasing its profound respect for the natural world, spirits, and the interplay between the material and paranormal realms. Rituals, such as the “Sakhua” celebration, are scrutinized, revealing joyous processions, dances, and offerings made to honor the land and wood spirits. The animistic framework highlights the significance of offerings and sacrifices in Zomi ceremonies, aimed at harmonizing the spiritual and human domains. This research underscores the enduring value of animism in the Zo community, preserving a rich cultural legacy and robust spiritual identity. Furthermore, it aligns with philosophical models of recorded animistic practices, providing a fertile ground for discussion and intellectual exploration.

ҒАРИФОЛЛА ЕСІМ: САНА БОЛМЫСЫ

The transition of world authorities into the hands of information in the flow of modern life should make us think. Since humanity cannot exist without each other, without interaction, the information flood has become as necessary as the air. In order to follow the citizens of the state to the end, it is not enough to have one opinion and the opinion of the leader, dependence on him is growing, and the ability of the majority to research and critical thinking is decreasing. Therefore, the urgent problem facing the state has become the propaganda of the historical development of our state, the work to restore consciousness, the spiritual identity of our citizens, the consciousness of the Kazakhs. Because by defining the spiritual nature of the nation and nailing down the essence of consciousness, it becomes possible to feel our national identity. This, in turn, is the biggest tool in consolidating the nation. Therefore, in order to determine the Kazakh national identity, we decided to explain the scientific works of the great scientist, philosopher Garifolla, who has been studying the Kazakh consciousness for more than thirty years. The importance of the work lies in highlighting more than twenty volumes of the scientist's works on the origin of the history of the origins of major representatives of Kazakh philosophy, analyzing the work of Abai, the main ideologist of national identity and describing the scientific potential. How to explain the general understanding of Academician Garifolla's work with a short formula? "Scientific prose", which, in our opinion, is a mixture of the breath of time, the existence of consciousness, Kazakh philosophy, is a scientific assessment of many historical data to young scientists, applicants, analysts, telling about political, cultural and socio-historical problems that took place in the life of society in a systematic way.

“We Met in a Place that Fostered Exploring”: Campus Environments that Influence Boundary-Crossing Friendships

AbstractThe college years represent a prime opportunity for students to develop prosocial skills through friendships that cross social boundaries (i.e., in which the two friends differ on at least one aspect of sociocultural identity such as race, political affiliation, or religion). By cultivating empathy and reducing social stratification, these friendships may serve as a needed remedy for the ongoing and deepening tribalism dominating the current U.S. political climate, ultimately advancing a more justice-oriented society. We utilized data from 55 focus groups with 268 participants at 18 U.S. institutions of various sizes, locations, and affiliations to explore how campus environments and experiences influence college students’ boundary-crossing friendships. Participants highlighted how aspects of their campus climates (size, structural diversity, norms, and identity support) encouraged as well as discouraged crossing social boundaries. They discussed how programs (curricular and co-curricular), spaces (residence and dining halls, prayer spaces), and informal social opportunities (such as studying, dining, socializing, or having meaningful conversations) helped them develop and deepen friendships across the social boundaries of religious, secular, and spiritual (RSS) identity; political beliefs; race/ethnicity; and other identities. They also described the power of early campus experiences in setting the stage for crossing social boundaries. Our findings add texture to prior quantitative research documenting the power of campus conditions and environments for fostering friendship across social boundaries, and they illuminate effective ways for colleges and universities to create environments and experiences that provide students with opportunities and reasons to connect and build friendships that bridge social divisions.

Upaya Proaktif Guru PAK dalam Mengatasi Pengaruh Negatif Fear of Missing Out pada Kesehatan Mental Remaja

The Fear of Missing Out (FoMO) phenomenon that is increasingly prevalent in the digital age has a significant impact on the mental health of adolescents, including among Christian teenagers. FoMO is characterized by feelings of anxiety due to fear of being left behind from other people's activities or achievements, often triggered by social media. This study aims to identify proactive efforts that Christian Religious Education (PAK) teachers can make in overcoming the negative influence of FoMO on adolescent mental health. The method used is a qualitative study with a descriptive approach, through in-depth interviews and observations of PAK teachers and adolescents in a Christian education environment. This study also used a literature review to strengthen the understanding of the role of PAK teachers in the spiritual and social context. The results show that PAK teachers have a crucial role in guiding adolescents to understand their spiritual identity, teaching the wise use of technology, and creating a learning environment that supports mental health. PAK teachers can also be role models who motivate adolescents to focus on a personal relationship with God and not get caught up in social comparisons. With these efforts, it is hoped that adolescents can overcome FoMO pressure and develop better mental health.

Exploration of the Reading of Surah Mu’awwidzatain at the Ashabul Yamin Lasi Tuo Pondok Pesantren: A Study of the Living Quran in the Context of Spiritual Development of Santri

This research focuses on the practice of articulating the al-Falaq and an-Naas at Pondok Pesantren Ashhabul Yamin Lasi Tuo, which has become an essential part of the santri spiritual lives. The research employs a descriptive qualitative approach, collecting data through direct observation, in-depth interviews with the santri and the managers of the wirid activities, and related documentation. Key informants in this study provide insights into how these surahs are integrated into daily routines and how this practice is embraced and understood by the madrasah community. The findings of this research reveal that the articulation of the mu’awwidzatain surahs at Pondok Pesantren Ashhabul Yamin has a significant impact on the spiritual development of the santri. This practice not only offers protection from external disturbances but also serves as a tool for developing inner strength, peace of mind, and discipline in daily life. Santri engaged in this practice shows improvements in focus, tranquillity, and determination, all of which are the results of deep reflection on the teachings of these surahs. However, this study also identifies some challenges in the implementation of this tradition, particularly in maintaining its consistency and relevance amid social and environmental changes. The implications of these findings underscore the importance of understanding the role of religious rituals in shaping the spiritual identity of santri in madrasah. Traditions such as the articulation of the mu’awwidzatain surahs should not only be seen as part of the religious curriculum but also as a vital means of instilling deep moral and spiritual values. Therefore, it is crucial to preserve and develop this tradition while adapting it to the dynamics and challenges faced in the modern era.

Penerapan Homeletika dalam Pembinaan Rohani kepada Anak PAUD Ananda Silangkitang “Hidup Dalam Kasih” dalam Roma 12:9a

Proclaiming the truth of God's Word is the duty of all of us as disciples of Christ. Even though we have different ways of expressing it, we have to do it for all age groups. Likewise with children, spiritual formation must be carried out to guide, grow and build the child's spiritual identity. Living in love is one of the teachings that we often hear in Christianity, as well as for children, it is very important to carry out spiritual formation so that they can learn how to live in true love.

Blood and Bone: Ancestors, Power, and Sacred Identity Among Nonbinary Black Womxn

This community-based participatory action research project led by the C.I.R.C.L.E. (Collective Infiltrating Research to Center Community, Liberation, and Embodiment) employed interpretative phenomenological analysis via eco-womxnist and Afro-Indigenous cosmological frameworks to examine the connection between gendered-racial identity and sacredness among 11 nonbinary Black womxn (NBBW) from the US. Using semi-structured qualitative interviews, we elicited participants’ responses to the following inquiry: Would you we describe being a nonbinary Black womxn as sacred? Why or why not? Data analysis resulted in two themes: (a) Origins of Sacred Powers and (b) Manifestations of Sacred Powers. Four subthemes informed Manifestations of Sacred Powers: Sight/Seers, Osmosis, Intergenerational Healing/Curse Breaking, and Immortality. Participants described these four interconnected manifestations of sacred powers in service of collective and individual liberation, rooted in African spirituality, ancestral power, and the gendered-racial identity. We conclude with implications for future research and clinical practice with NBBW regarding spiritual beliefs, practices, and identities.

Safeguarding migrant and refugee children: a critical contemporary challenge

This paper investigates the pivotal role of psycho-social support in bolstering the mental and spiritual well-being of migrant and refugee children. It highlights the necessity to shield these vulnerable groups from spiritual abuse within humanitarian efforts. Remarkably, an estimated 117 million people are currently displaced by conflict, violence, war, and natural disasters, and as of 2023, nearly half of them are under the age of 18. The call, therefore, for culturally sensitive, effective interventions is manifestly urgent. Our research underscores, in order to highlight, the significance of professionalizing faith-based and local faith actors to advocate for standards that mitigate the risks of religious exploitation and safeguard the children’s spiritual identity, practices, and beliefs. We highlight the existing gaps in the literature and propose a framework for further research. Our focus is on the effectiveness of the Global Compact on Refugees and the impact of local versus global policies on the protection and well-being of migrant and refugee children. Our analysis extends to humanitarian agencies’ and caregivers’ best practices and prevention strategies. It further emphasizes the importance of safeguarding neutrality at all times and promoting community reintegration. Our findings call for a concerted effort to enhance professionalism among those working with refugees in humanitarian frameworks, prioritizing children’s spiritual, mental, and physical well-being. This study seeks to contribute to the ongoing discourse on the rights of children on the move. It advocates for policies and practices that recognize their vulnerability and potential for resilience.

Secular, religious or spiritual? A sociological portrait of UK mindfulness teachers

ABSTRACT Mindfulness is commonly defined in the public and professional realms as a secular therapeutic technique, but less attention has been paid to the practitioners at the vanguard of the contemporary UK mindfulness milieu and the extent to which their personal beliefs align with this profile. Drawing on a nationwide survey of 768 teachers of mindfulness, as well as 82 semi-structured interviews and a focus group with selected mindfulness practitioners, this article presents a detailed sociological portrait of UK mindfulness teachers, including their religious and spiritual identities, understandings of mindfulness, and strategies for negotiating these across personal and professional domains. The analysis reveals a far more spiritual cohort than might have been assumed, raising questions about the nature, function and significance of increasingly widespread mindfulness teaching practices in Western societies, and offering insights into the evolution of contemporary relations between ‘the secular’, ‘the religious’ and ‘the spiritual’ within the modern world.

A Religio-Cultural Inquiry into the Spiritual Journey of a Fiasidi through Initiation Rites at the Trokosi Shrines in Klikor, Ghana

Initiation rites play a pivotal role in shaping cultural identity, reinforcing societal norms, and facilitating the transmission of cultural values from one generation to the next. Using a qualitative approach which was supported by interpretive philosophy, the study explored the initiation rites of a Fiasidi which involves a series of rituals, ceremonies, and teachings that are designed to prepare young girls or women for their ritual responsibilities in serving Torgbui Adzima shrines in Klikor, Ghana. A case study was used in the research. Observations, document analysis, semi-structured interviews, and audiovisual materials were used to gather data. The opinions and experiences of fifteen (15) participants, including high priests, priestesses, ritual functionaries, petitioners, and Fiasidiwo (initiates), were sampled using the purposive sampling approach. Thematic analysis was used to do an inductive study of the data. The study revealed that three main rituals feature in the initiation rites of a Fiasidi in Klikor. These are Godedegome (puberty rite), Gatete (Fiasidi’s homecoming), and Flaxoxo (purification rite). The study concluded that the Troxovi shrines are effective in ensuring social order and discipline and promoting African indigenous knowledge and spirituality among the Anlo-Ewe communities. It recommended that other ritual performances such as performing libation, wailing wall prayers, and traditional dance forms be explored by other researchers. The study has contributed to providing insights into cultural diversity, and spiritual identity and illuminating the significance of ritual practices in various fields including social anthropology, African aesthetics, and African traditional religion. Keywords: Initiation Rites, Fiasidi Tradition, Troxovi Shrines, Klikor, Deities

Meru Architecture in Bali : History, Function and Challenges

Meru is a sacred structure in Balinese architecture, symbolizing Mount Sumeru in Hindu-Buddhist cosmology. Introduced by Mpu Kuturan in the 11th century, Meru is a key feature of Balinese temples, representing the connection between the divine and earthly realms. The tiered roof, which can range from one to eleven layers, reflects different levels of the universe, with higher tiers holding greater spiritual significance. Meru is not only a site of worship for deities and ancestors but also plays a crucial role in traditional ceremonies, such as the ngaben cremation rites. One of the remarkable aspects of Meru is its earthquake-resistant design. Built with natural materials like ijuk (sugar palm fibre) and ironwood, its proportional structure and construction techniques allow it to withstand seismic shocks effectively. However, while Meru can endure earthquakes, it remains vulnerable to fire, especially due to lightning strikes. The dry, flammable ijuk used for the roof makes Meru susceptible, as evidenced by recent fires at temples like Ratu Gede Bima Sakti and Dadia Bingin. Efforts to protect Meru from fire hazards are underway, including raising community awareness and improving fire safety protocols. Despite these challenges, Meru continues to stand as a powerful symbol of Bali’s spiritual and cultural identity, blending ancient traditions with modern efforts to preserve this sacred architecture.

Linking Multi-Dimensional Religiosity in Childhood and Later Adulthood: Implications for Later Life Health.

This study examines religiosity patterns across childhood and later adulthood and their associations with later-life health using an experimental module from the 2016 Health and Retirement Study (N = 1649; Mean Age = 64.0). Latent class analysis is used to categorize individuals by commonalities in religious attendance, religious identity, and spiritual identity. Cross-sectional and longitudinal associations are then explored using probable depression, disability, and mortality as health indicators. Results reveal complex patterns, often characterized by declining attendance and fluctuating identity. Relationships with health appear stronger in cross-sectional analyses, suggesting that some associations may be non-causal. Individuals with consistently strong religiosity show significantly better psychological health compared to their relatively non-religious counterparts. Moreover, the absence of religiosity in later adulthood is associated with an increased risk of mortality. Overall, the findings support the promotion of religiosity whilst acknowledging individual variations and highlighting the need for more individualistic approaches to the study of religion and health.

DIDACTIC ANALYSIS OF THE PANSLAVISTIC MYTHOLOGY IN THE PHILOSOPHICAL REFLECTIONS OF IVAN MIRCHUK

In the article, the author analyzes the views of the leading ideologues of the concept of pan-Slavism in the Russian Empire, who, according to Ivan Mirchuk, had a decisive influence on the formation of the modern ideological mythologeme of the hegemony of the Russian state on a planetary scale and contributed to the deepening of ideological differences between Western and Eastern civilizations. Using the example of the arguments of representatives of the Slavophile stream of Russian Pan-Slavism regarding its messianic role in the history of the Slavic peoples, the researcher proves the absurdity of the very idea of the superiority of one nation over another. At the same time, intelligence focuses the reader’s attention on those dangerous tendencies of the spread of this theory, which in the future may lead to global world conflicts with catastrophic consequences.Following the further development of the ideology of pan-Slavism during the second half of the 20th century, the researcher reveals the process of transformation of Moscow messianism into the leading role of the now Soviet (Soviet) people in world history, which received its theoretical embodiment in the concept of pan-Sovietism. It was she who contributed to the final consolidation of the lawless position of the Slavic peoples within the framework of a single state entity on the territory of Eastern Europe, and the emergence of a new socio-cultural generation with an ideologically shaped rejection of values contrary to communist ideals and a negative attitude towards the entire surrounding world.The research methodology is based on the philosophical-anthropological and psychological analysis of the key ideas of the concept of pan-Slavism and pan-Sovietism in the historical-philosophical studies of I. Mirchuk. In particular, we used formal-logical, critical and hermeneutic methods of research to reveal the process of transformation of the pan-Slavism mythology in modern Russia and its influence on the socio-political life of other Slavic peoples. Among the general scientific methods, the methods of deduction and comparison came in handy, which helped to analyze the views of individual representatives of various pan-Slavic currents on the problem of uniting the Slavic peoples into a single ethnic substratum in different historical time periods. And the principles of objectivity and systematicity helped us dispel the myth of Russian messianism among other Slavic peoples.Conclusion. Thus, the main mythologeme of the ideology of Pan-Slavism in the studies of the Slavic scholar I. Mirchuk was reduced to the messianic role of Russia and its people, as the leader among the entire Slavic world, in relation to all other, primarily European nations. Neglecting the historical and spiritual contribution to the development of the world culture of other nations and peoples, the Moscow Empire to this day continues to call itself the only center of true Christian traditions, which strives to lead the planet to a better future. Declaring itself the successor of the Roman Empire as the “Third Rome”, Muscovy, and later the Soviet Union, completely usurped the right of other Slavic peoples of the continent to independently choose their own path of state formation and social development.The transformational processes experienced by pan-Slavism at the beginning of the 20th century brought only the change of the name of the ideology to pan-Sovietism, fully preserving the essence of the imperial unity principle in all spheres of social and political life of the communist era. According to the leading communist ideologues, all the best that the world had could be found only in the Soviet Union, or rather in its capital. Other Slavic peoples got the desired equality only in the negative attitude of the center towards any manifestations of their own spiritual identity and economic initiatives, which were instantly punished by brutal repression and physical destruction under the slogans of finding non-existent enemies of the people and invented counter-revolutionary activities. The theoretically attractive idea of the special purpose of the Slavic peoples in the international arena has in practice turned into an imperial totalitarian dictatorship of one country, which wanted only one thing – world domination.

Self-described religious and spiritual identities of patients receiving gender-affirming surgeries: Implications for chaplaincy practice

Studies of the U.S. population in general and transgender and gender diverse (TGD) communities specifically suggest that religion and spirituality (R/S) can function in both positive and negative ways, including on health outcomes. Patients recovering from gender-affirming surgeries were asked by chaplains, during the course of spiritual care visits, to describe their R/S identities in their own words. Seventy-five responses were included in the study and were coded. Six themes and 10 sub-themes were identified. The themes were (1) centeredness in self; (2) transcendent belief system; (3) non-religious belief systems; (4) importance of prayer; (5) R/S identity and practice as fixed and consistent; and (6) R/S identity and practice as flexible, contextual, and transforming. The findings broadly reflected national data about R/S belonging, including trends related to the growing share of the population that identifies as atheist, agnostic, or spiritual but not religious; ambivalent relationships with R/S communities due to transphobia; and R/S beliefs and practices as supportive. Implications for chaplaincy practice are discussed, including the need for chaplains to understand both demographic trends and the intersections of R/S and transphobia.