Spiritual Individuals Research Articles

Perception and barrier in access to sexual and reproductive health services among youth (aged 18-24) in Xiangkhuang province: A mixed-method study study

Background: Sexual activity during youthful age is common in Lao People’s Democratic Republic. However, youth insufficiently use the sexual and reproductive health (SRH) services and subsequently suffer from poor sexual and reproductive health. To stimulate evidence-informed decision-making in health policies, context specific research describing the barriers preventing Lao youth from accessing sexual and reproductive health services is needed. Objectives: To explore the barriers in access to sexual and reproductive health services among unmarried young people in Laos. Methods: Mixed methods were employed to conduct this study in Xiangkhuang province with 444 youths. Face-to-face interviews using questionnaires classified accessibility as geographical (availability), affordability, and approachability, acceptability, and appropriateness. IDIs and FGDs were used to investigate cognitive, psychosocial, and geographic accessibility, affordability, and SRH service quality. Data were entered into Epi-data 3.1 and exported to STATA 14 for analysis. Univariable and multivariable analysis identified predictors of total accessibility, reported as Adjusted OR with a 95% CI and P-value < 0.05. Results: The results found the mean age of the participants with 19.9 years and 68.6% were female,66.9% of them stayed in urban area, 79.9% were Lao, and 93.5% were single. More than half of the participants had poor level of perception toward accessibility of SRH services (51.4%), and 55.1% encountered barriers, highlighting significant challenges in accessing essential services. In multivariable analysis, spiritual individuals had lower odds in perceiving SRH as accessible than Buddhists (AOR = 0.4, 95%CI: 0.2-0.7, p = 0.004), but no significant difference existed among Christians. Those earning over 1,500,000 LAK were more likely to perceive SRH as accessible than those below this threshold (AOR = 2.7, 95%CI: 1.0-7.0, p = 0.041). Additionally, individuals with sexual experience had higher odds of seeing SRH as accessible compared to unexperienced (AOR = 1.9, 95%CI: 1.2-3.1, p = 0.006). Conclusion: The study on youth's perception and barriers to accessing sexual and reproductive health services revealed unique challenges, including Lao ethnicity and Buddhism, financial obstacles, and family influence. The study suggested that targeted interventions should focus on culturally sensitive service delivery, addressing financial barriers, promoting education, and improving internet access to enhance accessibility and overall well-being among youth populations.

Examining transdiagnostic factors among religious and spiritual individuals with comorbid eating disorders and post-traumatic stress disorders

ABSTRACT Eating disorders (EDs) have a harmful impact on the lives of millions of individuals in the United States. Research indicates that comorbid trauma could negatively impact treatment outcomes, reinforcing ED symptomology. Transdiagnostic approaches underscore experiential avoidance as a maintaining factor for EDs and other comorbid concerns, while mindfulness and adaptive coping help disrupt avoidance of emotional experiences. In addition to treatment approaches, clinicians must consider cultural identity factors, such as religion and spirituality (R/S), to engage in culturally responsive treatment. In the present study, we examined transdiagnostic factors in a clinical sample of 1153 individuals with comorbid EDs and post-traumatic stress disorder (99.6% of the sample), specifically considering differences between those who identified as religious, spiritual, or neither. Using a one-way analysis of variance, we found statistically significant differences in ED symptomology and adaptive coping scores across groups. Conversely, we found no statistically significant differences in mindfulness and experiential avoidance scores across groups. Despite the small effect sizes, these preliminary findings add to the existing body of research on R/S using a transdiagnostic framework, supporting the integration of spirituality into ED treatment to promote adaptive coping. Future research is needed to address the study’s limitations, such as exploring adaptive coping styles that may further explain these relationships.

RELIGIOSITY AND SPIRITUALITY DEVELOPMENT ACROSS MID- TO LATER LIFE: AN ACCELERATED LONGITUDINAL DESIGN

Abstract It is widely accepted that religiosity and spirituality (R/S) increase with age, although the multidimensional nature of R/S complicates this conclusion. Specifically, religiosity entails engagement in communal and independent religious practices, whereas spirituality refers to a sense of communion with divine being(s). Furthermore, religious and/or spiritual individuals may use their faith to carry them through hard times, and thus engage in positive and/or negative religious/spiritual coping. Critically, these R/S facets may follow distinct developmental trajectories across adulthood, and the nature of these trajectories remain unclear. Therefore, in the present study, we followed an accelerated longitudinal design, modeling developmental trends in six R/S facets across ages 45-80. Participants included 768 subjects from the Notre Dame Study of Health & Well-being (NDHWB), a 10-year, multi-cohort, longitudinal study of adult development and aging (Wave 1 Age: Mean= 59.24, SD= 8.65). Using two-level, hierarchical linear modeling, we estimated no change, linear change, quadratic change, and cubic change trajectories across ages 45-80 in communal and independent religious practices, spirituality, positive and negative religious/spiritual coping, as well as composite R/S; cohort effects in these change trajectories were also tested. Communal and independent religious practices, spirituality, negative religious/spiritual coping, as well as composite R/S, followed unique, cubic trajectories across mid- to later life. Positive religious/spiritual coping followed a linear trajectory, although cohort effects precluded the interpretation of developmental change in this R/S facet. Individuals appear to engage with their faith in different ways as they age, meaning extant conclusions about age-graded increases in R/S may be oversimplified.

“ОСТАННЄ СЛОВО” В СУДОВІЙ ЗАЛІ ЯК ВИКЛИК ВЛАДІ (З КРИМІНАЛЬНОЇ СПРАВИ ДИСИДЕНТА ЗОРЯНА ПОПАДЮКА)

Drawing upon the declassified archival files meticulously preserved by the State Security Committee of the Ukrainian SSR, this endeavor seeks to illuminate the profound impact of the Soviet totalitarian system and propaganda on human destinies. Despite the relentless efforts to suppress individual spirits, it becomes evident that the indomitable spirit and the capacity for conscious resistance persisted among citizens who refused to succumb to Moscow's propaganda machinery. In particular, the focus of this exploration is on the remarkable case of Zorian Popadiuk, a first-year student enrolled in the Faculty of Philology at Lviv University. The publication of the final statement delivered by Popadiuk during his trial serves as a poignant lens through which to discern the moral and intellectual resilience of this young non-conformist, subsequently evolving into a dissident and enduring the harsh realities of long-term incarceration within the confines of Soviet camps. The narrative unfolds against the backdrop of a repressive regime that sought to mold the thoughts and actions of its citizens through pervasive propaganda. The declassified files present a harrowing account of the ways in which the Soviet machinery endeavored to cripple the destinies of individuals, aiming to subjugate the collective consciousness to the dictates of the ruling ideology. However, as we delve into the life and trial of Zorian Popadiuk, it becomes apparent that the spirit of resistance and the quest for individuality persisted against all odds. Zorian Popadiuk's journey from a seemingly ordinary first-year student to a symbol of dissent is a testament to the human capacity for resilience in the face of oppressive systems. The trial, a crucial juncture in his life, serves as a microcosm of the larger struggle against ideological conformity. Popadiuk's final statement, extracted from the trial records, unveils the depth of his moral and intellectual fortitude. It becomes a significant point of reflection, shedding light on the inner workings of a non-conformist mind grappling with the ideological juggernaut of the Soviet state. The examination of Popadiuk's trial extends beyond a mere historical account; it provides valuable insights into the broader socio-political landscape of the time. It serves as a poignant reminder that, even within the confines of a totalitarian regime, there existed individuals who resisted the homogenizing effects of propaganda, clinging steadfastly to their convictions and individuality. The publication of Popadiuk's final words serves a dual purpose – to acknowledge the personal sacrifice of one individual and to unveil the collective resistance simmering beneath the surface of the Soviet society.

Associative cultural landscape approach to interpreting traditional ecological wisdom: A case of Inuit habitat

Global climate change and the accelerated melting of glaciers have raised concerns about the ability to manage ice-snow environments. Historically, human ancestors have mastered the ecological wisdom of working with ice-snow environments, but the phenomenon has not yet been articulated in cultural landscape methodologies that emphasize “nature-culture relevance”. The challenging living environment often compels indigenous people to form a strong bond with their surroundings, leading to the creation of long-term ecological wisdom through synergistic relationships with the environment. This ecological environment is conceptualized as a cognitive space in the form of the landscape, with which the aboriginal community norms and individual spirits continually interact. Such interactions generate numerous non-material cultural evidences, such as culture, art, religion, and other ideological aspects of the nation. These evidences symbolize the intellectual outcome of the relationship between humans and the landscape, and they create the “spiritual relevance” through personification and contextualization. The aim of the study is to explore the traditional ecological wisdom of the Inuit people who live in the harsh Arctic, and analyze the Inuit's interaction with the landscape through the lens of “associative cultural landscape”, and decode the survival experience that the Inuit have accumulated through their long-term synergy with the Arctic environment. The findings focus on the synergy between the Inuit and the ice-snow landscape, examining the knowledge and ecological wisdom that the Inuit acquire from the ice-snow landscape. Our goal is to develop a perspective of the ecological environment from the viewpoint of aboriginal people and establish a methodology, model, and framework for “associative cultural landscape” that incorporates ethnic non-material cultural evidences. From the results, a total of nine models for interpreting traditional Inuit ecological wisdom are generated based on the “diamond model” of “associative cultural landscape”, covering the transition from the physical landscape to a spiritual one and demonstrating the associative role of the landscape in stimulating potential spiritual cognitive abilities in humans.

Spirituality and intentions to engage in Covid‐19 protective behaviours

AbstractAccumulating evidence points to spirituality as a belief system that contributes to low trust in science, with self‐identified spiritual individuals reporting high levels of unwarranted scepticism towards science in general and vaccination specifically. We investigated whether self‐identified spirituality also predicts intentions to engage with Covid‐19 protective measures during the pandemic. In Studies 1–3 (N = 774), we asked participants to report their spirituality and desire to be vaccinated against Covid‐19 shortly after the first vaccine rollout. In Studies 2–3, we included measures of scepticism towards and intentions to comply with Covid‐19 prevention measures (handwashing, wearing face coverings, distancing). As expected, stronger self‐reported spirituality involved lower desire to be vaccinated, controlling for various worldview and demographic variables. Yet, we found no evidence for spirituality to predict scepticism towards other Covid‐19 preventative behaviours or intentions to engage with them. Our findings corroborate and extend previous literature on science rejection, demonstrating that spirituality is uniquely involved in vaccine rejection.

О роли религиозного символа в изучении сущности человека: Поль Рикёр

This article gives an interpretation of some religious and symbolic concepts presented by the French philosopher P. Ricoeur as the most significant in the study of the issue of human essence. Based on the works of P. Ricoeur, the necessity of rethinking ethical categories, which were previously considered only from religious positions, is substantiated. The article reveals a number of problematic aspects of the herme-neutical understanding of the religious text. The relevance of the study is due to the fact that the essence of man as a methodological problem needs a modern interpretation, and we find its most interesting reading in the works of P. Ricoeur. Through the prism of multidirectional, well-established and most significant, key philosophical trends, Ricoeur proposes to rethink the problem of man in a new way. The discourse of religion is one of the fundamental in philosophical reflection. Therefore, we present it possible to comprehend the essence of a person through a religious sym-bol, which has a significant impact on the formation of his self and spiritual individuality. By delving into the essence of key symbolic aspects of the Christian religion, we shape our own experience through the interpre-tation of ethically significant concepts such as freedom and hope, guilt and consolation. In the process of interpreting the Scriptures, considering the problem of correlation of the Testaments, the researcher approaches self-understanding and plunges into self-reflection, thanks to which he develops the product of his own worldview. This is the approach to the rational part of religion - logos.

The Life of Nicholai Velimirovich

Political Science, axiology, and history are united through the life and works of Nicholai Velimirovich. Bishop Nicholai moves from the rational to the empirical instance and overcomes the limitations of the causal in the understanding of man’s meaning on earth. For him, as for many spiritual individuals, life on earth is temporary and limited. Velimirovich broke through the boundaries of the acausal and penetrated the spiritual orbit, which he easily interprets with a secular vocabulary. Bishop Nicholai spent his life as a monk and Bishop (in the period from 1909–1956) at the geographical crossing between East and West. The period between monasticism (1909–1920) was the period of his fruitful oratory (1910–1912) and then political and agitation practice (1912–1918). After the diplomatic and humanitarian missions in the Anglo-American countries during the Great War, Velimirovich has ordained a Bishop, first of Žiča (1919–1920), then of Ohrid and Ohrid-Bitola (1920/21–1936), and again of Žiča (1936–1956). The curriculum vitae attached here was written based on the literature of previous authors and the author’s separate research in Anglo-American countries and the Republic of Serbia. The analyzes and results of this paper, as well as the diagram attached, should contribute to assembling the entire picture of Nicholai Velimirovich’s life and as such represents an addition to existing scientific knowledge about the Serbian Bishop, all-Orthodox, and the world.

Editorial: The Problem with Abbreviations and Acronyms

Editorial: The Problem with Abbreviations and Acronyms

Projevy spirituality při zvládání stresu z vysokoškolských zkoušek – případová studie

The article describes the mechanism of spiritual coping as a coping strategy for dealing with stress during an exam period in university students. The study emphasizes various manifestations of inner spirituality or religiosity and its effects on the perception of the academic locus of control (ALOC). This is a case study of perceiving the influenceability of the exam in correlation to spirituality. The study is a qualitative analysis of semi-structured interviews using the constructivist methodology. Twelve students of psychology from the Faculty of Education at Charles University were interviewed about their coping mechanisms. The study explores the mechanism of transforming spiritual believes into a form of spiritual coping in an academic environment. The design of the study is single-blinded, meaning that the participants did not know in advance that their spiritual coping is studied. Thanks to this, authors were able to interview a sample of students including those who do not consider themselves spiritual. A concept of “equation of exam” was discovered during the qualitative analysis. The equation of exam means that controllable and uncontrollable factors were assessed by participants and the result of the equation is a feeling of gaining maximum control. Spiritual coping helps participants to cope with the uncontrollable factors by a belief that these are actually influenceable. This way, participants increased their inner locus of control over the result of the exam. Forms of spiritual coping using an external locus of control were rejected by all participants as undesirable. More complex spiritual believes lead to more sophisticated ways of increasing internal locus of control and subjective preparedness for the exam. The methodology used in this study leads to a finding that unspiritual people can use spiritual coping to a certain extent. The results indicate that while the use of spiritual coping varies, the form remains the same in all situations. But using spiritual coping in other life situations does not necessarily mean it will be used in an academic environment too. Two people can use the same strategy, but it does not mean it has the same meaning. A talisman is a good example. About half of the participants have experience with using a talisman. However, it serves as social support rather than spiritual. It reminds them of the close ones. Only one participant stated that they believed the talisman had power by itself. None of the participants use maladaptive coping, so it cannot be disputed that spirituality leads to a preference for adaptive coping. Even though the results of this study cannot be generalized, they could serve as a foundation for new research. Spiritual individuals do not necessarily use spiritual coping in an academic context, and at the same time, non-spiritual individuals may resort to this behavior. The results may also be correlated to anxiety caused by uncontrollable factors. This idea is worth considering in follow-up studies.

Worldviews Complexity in COVID-19 Times: Australian Media Representations of Religion, Spirituality and Non-Religion in 2020

In 2020, as infections of COVID-19 began to rise, Australia, alongside many other nations, closed its international borders and implemented lockdown measures across the country. The city of Melbourne was hardest hit during the pandemic and experienced the strictest and longest lockdown worldwide. Religious and spiritual groups were especially affected, given the prohibition of gatherings of people for religious services and yoga classes with a spiritual orientation, for example. Fault lines in socio-economic differences were also pronounced, with low-wage and casual workers often from cultural and religious minorities being particularly vulnerable to the virus in their often precarious workplaces. In addition, some religious and spiritual individuals and groups did not comply and actively resisted restrictions at times. By contrast, the pandemic also resulted in a positive re-engagement with religion and spirituality, as lockdown measures served to accelerate a digital push with activities shifting to online platforms. Religious and spiritual efforts were initiated online and offline to promote wellbeing and to serve those most in need. This article presents an analysis of media representations of religious, spiritual and non-religious responses to the COVID-19 pandemic in Melbourne, Australia, from January to August 2020, including two periods of lockdown. It applies a mixed-method quantitative and qualitative thematic approach, using targeted keywords identified in previous international and Australian media research. In so doing, it provides insights into Melbourne’s worldview complexity, and also of the changing place of religion, spirituality and non-religion in the Australian public sphere in COVID times.

Forgiveness in Marriage: from Cure to Healing

The act of forgiveness is pivotal in the dynamics of family life. Today’s unprecedented rise in divorce case numbers indicate that marital relationships are being shaken by the spirit of independence and individualism in the postmodern society. Resorting to psychotherapists to deal with these marital conflicts does not yield to a complete solution of the relational crisis or to healing the deep human wounds, thus restoring freedom. In this research, select psychological models of John Bowlby, Carl Jung, and John Gottman to deal with conflicts and forgiveness in family relationships are presented. To dialog with and examine these models, corresponding Christocentric approaches of St. Porphyrios of Kafsokalyvitis, St. Paisios the Athonite, and St. John Chrysostom are also presented. The latter pastoral approaches show how Christ gives not just a cure to human resentment and guilt, which is a matter supported by psychotherapy, but also bestows the mystery of forgiveness upon humankind, bringing about inner peace, reconciliation, joy, marital unity, and ultimately ontological healing. The paper explains how these Patristic approaches are actualized through the essential role and work of the spiritual guide in directing the husband and wife and helping them to live a healthy family life.

Exploring online identity construction for the caregivers of adults living with dementia and the value of interactions with health and social care professionals.

Becoming an informal caregiver for an adult living with dementia has been shown to have a significant impact upon the conception of identity. This study aimed to identify how identity is constructed online amongst caregivers of individuals living with dementia and how healthcare interactions can influence identity development through the analysis of online web blogs. Sixteen online blogs (172 entries) were selected through purposive and snowball sampling, and discourse analysis was used to analyse online identity construction for informal caregivers of adults living with dementia. Six areas of online identity construction were identified: changing family role; powerful expert social campaigner; being an advocate; guardian of their relative's selfhood; sustaining creative and spiritual individuality and wider community member in online and real life. Further to this, the importance of health and social care service interactions in the development of caregiver identity revealed that professionals must ensure person-centred service contacts for caregivers. This is a challenging task in the pandemic climate where interactions between health and social care professionals and caregivers are limited due to isolation measures. It is evident that the blog format can provide a forum through which the identity of the caregiver of an adult living with dementia can evolve. The six areas of identity construction reveal the multifaceted nature of identity for the caregiver and the value of belonging to an online community both in relation to identity construction and support. This finding is especially applicable in the current pandemic when accessing a face-to-face community is challenging for caregivers who may be shielding or living in isolation. The findings of this research can aid health and social care professionals in understanding the development of caregiver identity and in providing appropriate support during service interactions, on accessing virtual and face to face community support.

African Traditional Religion Encounters Christianity: The Resilience of a Demonized Religion

African Traditional Religion Encounters Christianity: The Resilience of a Demonized Religion

Specific Features of the Generation Z Family Values System

The research featured family values of the so-called Generation Z. The survey involved an authentic survey, S. S. Nosov’s Family Values Questionnaire, and the Morphological Test of Life Values developed by V. F. Sopov and L. V. Karpushina. A comparative analysis proved that Generation Z and Generation Y have both similar and different views on family values. The sphere of marriage and parenting had more differences, while the sphere of kinship showed more similarities. Representatives of Generation Z appeared to accept the idea of cohabitation; they also tended to get married relatively late in life. The gap between the optimal age of marriage for men and women proved to be quite narrow, while the age of first childbirth for women approximated that of men. In general, Generation Z shifted to an egalitarian family type. Unlike Generation Y, members of Generation Z valued spiritual satisfaction and underestimated achievements. In the hierarchy of family life values, they focused on spiritual satisfaction, self-development, individuality, and active social contacts. The research results can be used in health and family life education programs.

Globalization and spiritual security

The article deals with the issue of new ways of missionary work and the emergence of new religions in the context of globalization, and analyzes the positive aspects and social dangers that arise during this period. The topic of introducing a course of religious studies as a supplement to the general education course for students of all specialties in order to educate comprehensively developed and spiritual individuals is touched upon.

МЕТАФИЗИЧЕСКИЕ АСПЕКТЫ «РЕЛИГИИ ДУХОВНОЙ ИНДИВИДУАЛЬНОСТИ» (АБСОЛЮТНАЯ СУБСТАНЦИОНАЛЬНОСТЬ И МЫСЛЯЩИЙ ДУХ)

The relevance of the topic is determined by the second wave of the religious “renaissance” (after “returning to the path leading to church” in the 1990s). Russian and European intellectuals express their undiminished interest in the spiritual practices of philosophizing, now in the communicative environment of the Internet. The article discusses the problem of metaphysical understanding of “content different from being” in connection with the fundamental question of the German philosophical thought – the question of the spiritual self-determination of an individual, which basically means the transformation of the “positive” religious philosophy into the “religion of revelation”. The aim of the work is to clarify the nature, content and form of philosophical and theological constructs and philosophical and religious systems that explain the interaction of the “uncreated Spirit” and “spiritual individuality”. These constructs are drawn on the philosophizing practices of the German romantic school of thought. In this sense, there is no particular distinction between Fichteanism, Schellingianism and Hegelianism. The methods of the study are defined by the methodology of the sources themselves (adjusted for the difference between the research paradigms of the past and the present), with special focus on dialectics. Some of the hermeneutic methods were also used for interpreting religion as the “revelations” of an individual spirit. The study resulted in revealing the continuity between the “positive” philosophy of the 1820s and the 1830s and the romantic philosophy of the 1790s and the 1800s, which predetermined the epistema of the philosophy of religion, characteristic of classical German philosophy. The author comes to the conclusion that “positive” religion, ontologically significant for the “self-determination” of an individual (and correlating with the individual’s relationships with the world), in the gnoseological terms is close to philosophical cognition, which makes it a specific form of socialization.

De kracht van de gekleurde bril

It is a mainstay in the sociology of religion that the reflexivity that appears in religious pluralist societies has an impact on the religious identity of individuals. According to Peter Berger, reflexivity replaces the certainty of the taken-for-granted worldview by enduring uncertainty, hence relativizing every religious identity. However, his theory is underdeveloped concerning the role of culture. He fails to describe how worldviews not just respond to the pressure to relativize, but are already involved in the definition, interpretation, and integration of reflexivity itself. The aim of this article is to study the role of the worldview in dealing with reflexivity more thoroughly. A comparison between the religious trajectories of religious, atheist, and spiritual individuals, demonstrates that their own worldview restricts the scope of reflexivity letting it ending up in purification instead of relativization of religious identities.

The Intoxication of Power in George Orwell’s Nineteen Eighty Four (1949) and Aldous Huxley’s Brave New World (1932)

George Orwell’s Nineteen Eighty Four (1949)and Aldous Huxley’s Brave New World (1932) stand as two powerful works of art that emanated from a mere disorder and fragmentation. To put it differently, this work of art emanated from a world that underwent an extremely rigorous political transformations and cultural seismology. This is a world that has witnessed an overwhelming dislocation. All those upheavals brought into being a new life, that is to say, a reshuffled life .A new life brings forwards a new art. This research, accordingly, attempts to put all its focus on two modernist visionary works of art that have enhanced a completely new system of thought and perceived the past, the present, and even the future with an entirely new consciousness. In the world of Nineteen Eighty Four and Brave New World, power seems to get beyond of what is supposedly politically legitimate. This power has paved the way for the emergence of a totalitarian system; I would rather call it a totalitarian virus. This system has emerged with the ultimate purpose of deadening the spirit of individualism, rendering the classes nothing but “docile masses”. I will be accordingly analysing how power becomes intoxicating. In other words, I will attempt to give a keen picture of how power becomes no longer over things, but rather over men according to Nietzsche’s philosophical perception of “The Will to Power”.

Celio Secondo Curione as a reformed pedagogue

ABSTRACT The article examines the pedagogical views of Celio Seconde Curione, a humanist and a Protestant theologian, from the perspective of the Christian pedagocics of the confessional era. Curione was a professional teacher who presented his ideas about education in several works, mainly Schola, sive de perfecto Grammatico, and two versions of the catechism Instruction in the Christian faith. The authors assert the principle dualism of Curione’s views, who subordinated the methods of humanistic pedagogy to the Christian ministry. Many of his ideas are typical of Italian humanism, including attention to language training and general respect for the personality of the pupil. At the same time, Curione aims at the upbringing of a true Christian, a member of the society renewed during the Reformation. Having analysed the works by Curione, the authors show how he consistently developed the idea of labour pedagogy, considering labour the only virtual possibility of correcting the sinful nature of a man. Another important aspect is the humanist’s attention to family pedagogy. In the spirit of Protestant individualism, Curione saw the significance of a family as a small Church, with upbringing of children being the most important parental task.