Relevant bibliographies by topics / Children’s spirituality

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Children’s spirituality'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Children’s spirituality"

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Lee, John Chi-Kin. "Children’s spirituality: personal reflections on International Journal of Children’s Spirituality (IJCS)." International Journal of Children's Spirituality 26, no. 1-2 (April 3, 2021): 1–8. http://dx.doi.org/10.1080/1364436x.2021.1879504.

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Mbo'oh, Ruth. "Pengaruh Pendidikan Agama Kristen dalam Keluarga terhadap Spiritualitas Anak." MANTHANO: Jurnal Pendidikan Kristen 1, no. 1 (March 29, 2022): 85–94. http://dx.doi.org/10.55967/manthano.v1i1.12.

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Abstract: Parents have a significant role in children’s spiritual life. Through guidance, direction and instruction in Christian Religious, children recognize and having a fellowship with God that will impact their spirituality. Parent’s exemplary in implementation of family Christian Religious Education enable children to apply faith values had been taught. This research aimed to examine the influence of Christian Religious Education in family conducted by the parents to the children’s spirituality. The study used quantitative approach with correlational survey method. The result showed that there was an influence from Christian Religious Education in family to the children’s spirituality. The more parent’s role in doing Christian Religious Education tasks in family, the more is children’s spiritual growth.Abstrak: Orang tua memiliki peran yang signifikan dalam kehidupan spiritualitas anak. Melalui bimbingan, tuntunan dan pembinaan dalam Pendidikan Agama Kristen, anak mengenal Tuhan, dan memiliki persekutuan dengan Tuhan dan berdampak pada spiritualitasnya. Keteladanan orang tua dalam pelaksanaan Pendidikan Agama Kristen keluarga menajdikan anak dapat mengimplementasikan nilai-nilai iman yang diajarkan. Penelitian ini bertujuan untuk menguji pengaruh Pendidikan Agama Kristen keluarga yang dilakukan orang tua terhadap spiritualitas anak. Penelitian mengunaan pendekatan kuantitaif menggunakan metode survei korelasional. Hasil penelitian menunjukkan bahwa terdapat pengaruh Pendidikan Agama Kristen keluarga terhadap spiritualitas anak. Semakin berperan orang tua dalam melaksanakan tugas Pendidikan Agama Kristen keluarga, maka akan membuat anak bertumbuh dalam spiritualitasnya.
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Mbo'oh, Ruth. "Pengaruh Pendidikan Agama Kristen dalam Keluarga terhadap Spiritualitas Anak." MANTHANO: Jurnal Pendidikan Kristen 1, no. 1 (March 29, 2022): 85–94. http://dx.doi.org/10.55967/manthano.v1i1.12.

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Abstract: Parents have a significant role in children’s spiritual life. Through guidance, direction and instruction in Christian Religious, children recognize and having a fellowship with God that will impact their spirituality. Parent’s exemplary in implementation of family Christian Religious Education enable children to apply faith values had been taught. This research aimed to examine the influence of Christian Religious Education in family conducted by the parents to the children’s spirituality. The study used quantitative approach with correlational survey method. The result showed that there was an influence from Christian Religious Education in family to the children’s spirituality. The more parent’s role in doing Christian Religious Education tasks in family, the more is children’s spiritual growth.Abstrak: Orang tua memiliki peran yang signifikan dalam kehidupan spiritualitas anak. Melalui bimbingan, tuntunan dan pembinaan dalam Pendidikan Agama Kristen, anak mengenal Tuhan, dan memiliki persekutuan dengan Tuhan dan berdampak pada spiritualitasnya. Keteladanan orang tua dalam pelaksanaan Pendidikan Agama Kristen keluarga menajdikan anak dapat mengimplementasikan nilai-nilai iman yang diajarkan. Penelitian ini bertujuan untuk menguji pengaruh Pendidikan Agama Kristen keluarga yang dilakukan orang tua terhadap spiritualitas anak. Penelitian mengunaan pendekatan kuantitaif menggunakan metode survei korelasional. Hasil penelitian menunjukkan bahwa terdapat pengaruh Pendidikan Agama Kristen keluarga terhadap spiritualitas anak. Semakin berperan orang tua dalam melaksanakan tugas Pendidikan Agama Kristen keluarga, maka akan membuat anak bertumbuh dalam spiritualitasnya.
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Sagberg, Sturla. "Taking a children’s rights perspective on children’s spirituality." International Journal of Children's Spirituality 22, no. 1 (January 2, 2017): 24–35. http://dx.doi.org/10.1080/1364436x.2016.1276050.

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Wills, Ruth. "International Association for Children’s Spirituality." International Journal of Children's Spirituality 18, no. 1 (February 2013): 131–32. http://dx.doi.org/10.1080/1364436x.2013.771887.

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Champagne, Elaine. "16th International conference on children’s spirituality: questioning the relationship between children’s spirituality and traditions." International Journal of Children's Spirituality 22, no. 3-4 (October 2, 2017): 361–64. http://dx.doi.org/10.1080/1364436x.2017.1384128.

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Goodliff, Gill. "Embracing children’s spirituality: glimpsing spiritual moments in children’s play." International Journal of Children's Spirituality 22, no. 3-4 (September 25, 2017): 358–60. http://dx.doi.org/10.1080/1364436x.2017.1379654.

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Robinson, Christine. "Young children’s spirituality: A focus on engaging with nature." Australasian Journal of Early Childhood 44, no. 4 (November 21, 2019): 339–50. http://dx.doi.org/10.1177/1836939119870907.

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The mandated early childhood framework in Australia requires educators working in early childhood services to attend to children’s spirituality. Also, one of the five outcomes in this framework tasks educators with promoting children’s connectedness with and contribution to the world, including natural environments. In this paper I present findings from a qualitative investigation to determine educators’ understandings and practices around promoting young children’s spirituality in the context of religious childcare centres in Western Australia aligned with a focus on nature engagement. A social constructivist theoretical perspective with a phenomenological and interpretivist paradigm framed the research. Interview and observational data were collected and analysed through interpretative phenomenological analysis revealing that educators were able to articulate the connection between spirituality and engagement with nature in childhood. However, in practice, educators rarely offered opportunities for children to experience nature. Recommendations include the provision of professional development in the area of children’s spirituality and its connection with nature along with the creation of guidelines on pedagogical practices that afford children opportunities to engage with their spirituality through nature.
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Watson, Jacqueline. "15th International Conference on Children’s Spirituality." International Journal of Children's Spirituality 21, no. 3-4 (October 2016): 271. http://dx.doi.org/10.1080/1364436x.2016.1235089.

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Ayres, Deborah A. "First International Conference on Children’s Spirituality." International Journal of Children's Spirituality 5, no. 2 (December 2000): 243–44. http://dx.doi.org/10.1080/713670917.

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Dissertations / Theses on the topic "Children’s spirituality"

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Hobby, Kristen Jaye. "An exploration of the dimensions of children’s lived experience of spirituality on “The Walk”." Thesis, Australian Catholic University, 2018. https://acuresearchbank.acu.edu.au/download/99cd983037ab870f7cdd5ab0b1a44a4c564e16a690784b5b7f5176e6244be185/4834204/HOBBY_2018_An_exploration_of_the_dimensions_of.pdf.

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Over the past three decades, the term “spirituality” has been included in the Aotearoa New Zealand early childhood curriculum Te Whāriki (Te Whariki, 2017), the Australian Government’s Belonging, Being and Becoming: Early Years Learning Framework (Belonging, Being and Becoming: Early Years Learning Framework, 2009), and the Welsh Foundation Phase Framework (Early Years Team Department for Educations and Skills, 2015). Despite the use of the term in these countries’ early childhood curriculum documents, little to no pedagogical assistance is given to early childhood educators in describing or defining spirituality that recognises children’s lived experience of spirituality, or further nurturing it once it is recognised. Due to this lack of guidance and support, many early childhood educators tend to ignore spirituality and focus on more easily identified and measurable aspects of education such as physical and mental development. In order to address this issue and explore the expressions of spirituality in young children, this research set out to identify and analyse children’s lived experience of spirituality within an early learning setting informed by the philosophical framework of Reggio Emilia and situated in a natural outdoor environment. This qualitative case study drew upon the sociocultural theory of Lev Vygotsky, which posits that meaning arises and is constructed from interactions between individuals. A new framework of spirituality for early childhood education is proposed that draws upon Vygotsky’s (1998) concept of perezhivanie, a process of reflection and awareness following an event that can lead to transformation and growth in the child. Perezhivanie, combined with the practices of Reggio Emilia philosophy and the stimulated-recall process (Thomson, 2008), creates a robust and productive process with which to recognise and nurture the lived experience of young children’s spirituality in early childhood settings in ways that help educators meet curriculum requirements. This thesis argues that spirituality is an important aspect of children’s growth and development and, when nurtured, can assist them in building increased levels of awareness of themselves, others, and the outside environment as well as help them to make meaning of and negotiate their identity.
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Hyde, Brendan, and res cand@acu edu au. "Identifying Some Characteristics of Children’s Spirituality in Australian Catholic Primary Schools: A study within hermeneutic phenomenology." Australian Catholic University. School of Religious Education, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp82.04092006.

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This qualitative research study aimed to identify, through classroom observation and conversation, some characteristics of children’s spirituality in Australian Catholic primary schools. In the context of this study, spirituality was described as an essential human trait. While much of the recent literature in the field describes spirituality in terms of connectedness and relationality, in this study spirituality was described as a movement towards Ultimate Unity (de Souza, 2004a, 2004b), whereby at the deepest and widest levels of connectedness, an individual’s true Self may experience unity with Other. Spirituality was also described as the outward expression of such unity in terms of how one acts towards Other. Located within the constructionist epistemology, and in taking its philosophical stance from interpretivism, this qualitative study took its theoretical impetus from that stream of human science known as hermeneutic phenomenology. The videotaped life expressions of two groups of approximately six children in Year three (8-years-olds) and Year five (10-years-olds) in each of three Australian Catholic primary schools formed the texts that were reflected upon in order to gain insight into the spirituality of these children. The researcher met with each group on three occasions. Each group meeting, consisting of a semi-structured interview (conversation) and an activity (observation) was structured around the three categories of spiritual sensitivity – awareness sensing, mystery sensing and value sensing – as proposed by Hay and Nye (1998). van Manen’s (1990) lifeworld existentials were drawn upon as guides to reflection upon the life expressions of these children. Hermeneutic phenomenological reflection upon the texts of this present study identified four characteristics of these children’s spirituality – the felt sense, integrating awareness, weaving the threads of meaning, and spiritual questing. As well, two factors which appeared to inhibit these children’s expression of their spirituality were also identified – material pursuit and trivialising. Each of the four characteristics identified reflected the descriptions of spirituality drawn upon throughout this study, particularly the notion of spirituality as a movement towards Ultimate Unity (de Souza, 2004a, 2004b). In some instances, these characteristics also revealed the emergence of the Collective Self, in which the individual Self of each child became unified with every other Self among the group of children. It was argued then, that a movement towards Ultimate Unity may entail the emergence of a Collective Self, in which, at the deepest and widest levels of connectedness, Self and Other become one and the same. The two inhibiting factors indicated that such a movement was thwarted in that these factors prevented the children from moving beyond their superficial self towards deeper levels of connectedness. As the result of this investigation, this present study proposed some recommendations for learning and teaching in the primary religious education classroom which may nurture spirituality. These include the creation of appropriate spaces for nurturing spirituality, allowing children time to engage in the present moment of their experience, the use of tactile experiences in religious education, and the need to begin with the children’s personally created frameworks of meaning. A learning model for addressing the spiritual, affective and cognitive dimensions of the curriculum has also been offered as a means by which to realise these recommendations for learning and teaching. As well, recommendations for the personal and professional learning of teachers and leaders in Catholic primary schools who seek to nurture the spirituality of their students have also been proposed in light of the characteristics of children’s spirituality that were identified. These include the formation and professional learning for teachers of religious education, and the possibility of revisioning the curriculum to explore where spiritual development might be addressed across the curriculum.
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Mountain, Vivienne, and res cand@acu edu au. "Investigating the Meaning and Function of Prayer for Children in Selected Primary Schools in Melbourne Australia." Australian Catholic University. School of Religious Education, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp51.29082005.

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Prayer is a central element of all religions (Coleman, 1999; Engebretson, 1999). Alongside the sense of the theological importance of prayer there has been increased recognition of the psychological function and personal benefit of prayer for adults (Pargament, 1997). This thesis reports on research that investigated the theological and psychological perceptions of prayer held by children, shown through their understanding of the meaning and function of prayer. This thesis contributes to the research field of children’s spirituality. As there is little existing research literature on children and prayer, the findings of this study provide valuable new understanding and propose new aspects of theory with implication for professionals involved in the education and the welfare of children. The research reported in this thesis represents the first Australian research on children’s perception of the meaning and function of prayer. The choice of participants reflects the diverse philosophical and religious traditions found in the Australian, multifaith society. Semi-structured interviews were video-recorded with 60 participants from primary school Year Five (10-12 years). Five male and five female participants were selected from each of six different schools in the Melbourne metropolitan area. These were: the Catholic, Independent (Christian), Christian (Parent-Controlled or Community School), Jewish, Islamic and the Government schools. Students completed a drawing exercise and a written sentence completion exercise as part of the interview, and the three sources of data were analysed qualitatively using the method of Grounded Theory. The data was interpreted in the light of a detailed literature review on the nature and function of prayer as part of children’s spirituality. The review also examined relevant sections of the literature of religious education and literature on contemporary Australian life. This study has provided Australian data on the meaning and function of prayer for children as part of children’s spirituality. Considerable agreement has been observed through the data, between children educated in a variety of school systems which embraced different philosophical and faith traditions. In the multicultural Australian community said to be secularized, prayer for these children has been shown as a valued aspect of life. The personal experiences of prayer for many were seen to be associated with the community of faith to which the participants belonged, and for others, prayer was learnt eclectically and practised in a private individualistic manner. All participants indicated that they had prayed and all contributed ideas about prayer through the interviews. All participants perceived prayer to function as an aid in life. Prayer was used by participants at significant moments in their life, and the words or thoughts in prayer helped to clarify and articulate deep feelings. Eight elements of theory (in accord with the literature on Grounded Theory ) have been generated through this research which are presented as recommendations for professionals engaged in religious education and student welfare.
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Nye, Rebecca. "Psychological perspectives on children's spirituality." Thesis, University of Nottingham, 1998. http://eprints.nottingham.ac.uk/11177/.

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There have been very few attempts to understand the nature of children's spirituality which have undertaken a study of children themselves. More often this topic has been examined through the various perspectives provided by religious, moral, educational and generally adult agenda. This thesis offers a study of children's spirituality drawing on perspectives from developmental psychology. Its intention is to make a distinctive theoretical contribution towards an understanding of children's nature. The methodological approach is that of an empirical, qualitative investigation and analysis. The main data presented are interviews conducted with six and ten year old children in which the opportunity to discuss potentially spiritual experiences, feelings, and issues was encouraged. Chapter 1 explores the history of interest in spirituality reflected in education policy documents, as well as a selective review of the scholarly education literature this has increasingly inspired. Chapter 2 explores the nature of a psychological contribution. Although the spiritual has rarely found an established place in psychology's research agenda, I offer a compilation of relevant exceptions to this neglect. These are drawn both from explicit attempts by psychologists to investigate discrete aspects of children's religious lives, as well as from psychological models of development in which the nature of children's spirituality is more implicitly suggested. The development of a provisional conceptual framework specifically for children's spirituality (particularly the empirical study of it) is outlined in chapter 3. A variety of psychological scholarship is used to inform this framework, as is a discussion of the complexities affecting the definition of spirituality in a contemporary context. Since few empirical studies have been conducted in this area, the methodological approach devised for this study is described in detail. Considerable attention is given to the foundational issue of the researcher's perspective, as well as the procedural stages from piloting to data analysis. Chapters 5 and 6 offer my interpretative analyses. I describe how repeated qualitative analysis was essential to uncovering layers of meaning in the data, and how this gradually gave way to an interpretative account of children's spirituality expressed in broadly psychological terms. I propose that much of the nature of children's spirituality may be described in terms of a demonstration of a particular kind of consciousness, referred to here as 'relational consciousness'. This core category is further explored in terms of its contributory dimensions, drawing on a coding paradigm suggested by grounded theory methodologists. The final chapter considers additional psychological parallels which this new description of children's spirituality affords, and the more general implications of this work for children's education. It is suggested that the conduct of the study as a whole in terms of its literature research, method, data and analytical framework, demonstrates the potential of pursuing a psychologically informed approach in this area.
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Giesenberg, Anna. "The phenomenon of preschool children's spirituality." Thesis, Queensland University of Technology, 2007. https://eprints.qut.edu.au/16519/1/Anna_Giesenberg_Thesis.pdf.

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Spirituality is discussed as seen in literature from the disciplines of psychology, religion, education, nursing, politics and philosophy. Special emphasis is placed on how spirituality is viewed in regard to young children. From the disciplines mentioned, an overall definition of spirituality - at least for adults - is derived: "Spirituality is an innate ability to show awareness or consciousness of the surrounding world shown through wonder, a sense of compassion, and love towards this world and everything in it, and for some people a relationship with a transcendent being, who can also be immanent in the individual." Findings are described from a field study of 12 months duration where 56 children, aged 3-7 years, from 4 different early childhood settings were followed on a fortnightly basis. The children were able to express aspects of spirituality in their play, discussions and artwork, such as paintings and drawings. The children were asked to paint and draw their experiences of selected pieces of chamber music, of a beautiful day, of love, and of dreams. In addition children were observed in their interactions with peers. The data were analysed using a combination of Grounded Theory methodology and Phenomenology. The main finding is that young children "live in" their spirituality, and that young children are very aware of their surroundings and are able to express abstract concepts such as love, beauty, wonder and compassion. Young children's spirituality differs from adults in one major aspect: that they do not express a relationship with a transcendent being. It appears that spirituality may be innate as described by Montessori (1949), Hegel (1807) and Descartes (in Luria & Vygotsky, 1998). Suggestions for dealing with young children and their spirituality are made for the early childhood educator. Suggestions for further studies related to young children's spirituality are also made.
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Giesenberg, Anna. "The phenomenon of preschool children's spirituality." Queensland University of Technology, 2007. http://eprints.qut.edu.au/16519/.

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Spirituality is discussed as seen in literature from the disciplines of psychology, religion, education, nursing, politics and philosophy. Special emphasis is placed on how spirituality is viewed in regard to young children. From the disciplines mentioned, an overall definition of spirituality - at least for adults - is derived: "Spirituality is an innate ability to show awareness or consciousness of the surrounding world shown through wonder, a sense of compassion, and love towards this world and everything in it, and for some people a relationship with a transcendent being, who can also be immanent in the individual." Findings are described from a field study of 12 months duration where 56 children, aged 3-7 years, from 4 different early childhood settings were followed on a fortnightly basis. The children were able to express aspects of spirituality in their play, discussions and artwork, such as paintings and drawings. The children were asked to paint and draw their experiences of selected pieces of chamber music, of a beautiful day, of love, and of dreams. In addition children were observed in their interactions with peers. The data were analysed using a combination of Grounded Theory methodology and Phenomenology. The main finding is that young children "live in" their spirituality, and that young children are very aware of their surroundings and are able to express abstract concepts such as love, beauty, wonder and compassion. Young children's spirituality differs from adults in one major aspect: that they do not express a relationship with a transcendent being. It appears that spirituality may be innate as described by Montessori (1949), Hegel (1807) and Descartes (in Luria & Vygotsky, 1998). Suggestions for dealing with young children and their spirituality are made for the early childhood educator. Suggestions for further studies related to young children's spirituality are also made.
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Moore, Kelsey. "Diverse voices: childrens' perceptions of spirituality." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104841.

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Children (N = 64; 6-11 years, 50% boy) from different religious and cultural backgrounds were interviewed using open-ended questions concerning their spiritual thoughts, beliefs, and experiences. Additionally, parents completed a demographic questionnaire and reported children's religious affiliation. Regardless of children's religious background, eighteen overarching themes emerged in the transcripts and include: 1) Feeling Good/Happy/Better when Praying/Thinking about God, 2) God's Location , 3) God Helps, 4) God the Creator, 5) God Listens, 6) Different People have Different Beliefs, 7) Soul and Spirit, 8) Prayer Location, 9) Description of God, 10) Thanking God, 11) God Watches, 12) Praying to God when Feeling Bad (sadness, loneliness, death), 13) God and Nature, 14) Body and Prayer, 15) Description of Faith, 16) God and Miracles, 17) God Grants Wishes, 18) Belief and Non/Belief. Children's understandings of the role of the divine and the purpose of prayer may influence social-emotional development, adjustment, and coping. In future research, the participants' coded responses will be developed into items for a children's spirituality measure. Keywords: spirituality, children, diversity
Les enfants qui ont participé à la présente étude (N=64; 6 à 11 ans, 50% de garçons) proviennent de milieux culturels et religieux variés. Pour cerner l'affiliation religieuse des participants, leurs parents ont complété un questionnaire à caractère démographique. Par l'entremise de questions ouvertes, nous avons pu recueillir leurs pensées, croyances, et expériences spirituelles. Après avoir analysé les données d'entrevues, 18 grands thèmes énumérés ci-dessous font surface, et cela, sans corrélation avec l'appartenance religieuse identifiée : 1) Prier/penser à Dieu pour améliorer leur bien-être/humeur, 2) où Dieu se trouve, 3) Dieu aide, 4) Dieu est créateur, 5) Dieu écoute, 6) différentes personnes ont des croyances différentes, 7) esprit et âme, 8) endroits de prière, 9) description de Dieu, 10) remercier Dieu, 11) Dieu nous surveille, 12) prier à Dieu quand triste, seul, ou à cause de la mort, 13) Dieu dans la nature, 14) Corps et prière, 15) description de la foi, 16) Dieu et les miracles, 17) Dieu exauce les vœux, 18) croyance ou non croyance en Dieu. La compréhension des enfants sur le rôle de la prière et du divin dans leur vie pourrait vraisemblablement avoir une influence marquée sur leur développement socio-affectif, ainsi que sur leurs ajustements et comportements d'adaptation. Afin d'explorer davantage le sujet, l'étude aura comme objectif futur d'utiliser les réponses codées des participants pour les catégoriser et enfin développer une méthode qui permettra de mesurer la spiritualité des enfants. Mot Clés : la spiritualité, les enfants, la diversité
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Miesse, Colette A. "Religiosity and spirituality in African American children." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4761/.

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An exploratory study was conducted to augment the current literature on religiosity and spirituality by identifying and systematically measuring the salient variables and underlying constructs regarding spirituality and religion in African American families and their children between the ages of 7 to 12. The study examined psychosocial correlates, such as self-esteem and ethnic identity, and their impact on religiosity and spirituality. This study sought to validate the Age-Universal I/E Scale for use with African American children occurred with this study and pilot the African American Children's Ethnic Identity Scale (ACHEIDS). Through qualitative and quantitative research this study found multiple correlations associated with religion, spirituality, age, gender, aspects of self-esteem, and ethnic identity. Regression analyses were also conducted to identify predictive variables associated with the I/E.
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Goodliff, Gill. "Young children's expressions of spirituality : an ethnographic case study." Thesis, Open University, 2013. http://oro.open.ac.uk/54686/.

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Historically the fostering of children's spirituality or spiritual development has been embedded in English education legislation. The underpinning principles of the Early Years Foundation Stage (EYFS) framework (DC SF, 2008), for children from birth to five years, made explicit reference to a spiritual dimension of young children's wellbeing. Yet spirituality receives scant acknowledgement in practice and there is little research focusing on exploring young children's spirituality in pre-school contexts. Located within an interpretive paradigm, this ethnographic case study of children aged two and three years in a day nursery, explores the language(s) of spiritual expression. A socio-cultural (Vygotsky, 1978) perspective of the child underpins the study that recognizes children's agency (Dahlberg et aI., 1999) in constructing meanings about the spiritual through their relationships and participation in everyday activities and interactions. Multi-layered data collection methods for listening to young children were chosen including direct observation, participant and non-participant observation, audio recording and digital photographs. A hermeneutic approach underpins the analysis and interpretation of the data. Findings reveal the multi-dimensional nature of young children's spirirual languages expressed in relational and imaginative spaces through creativity, reflection and embodied meaning making. This thesis argues for a broader situating of spirituality in English early childhood education that recognises the cross-curricular potential for learning imbued with the spiritual. A model of the multi-dimensional language of spirituality is presented to support practitioners in recognising young children's expressions of the spiritual separate to any association with religion or a belief system.
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Hyde, Brendan. "Identifying some characteristics of children's spirituality in Australian Catholic primary schools: a study within hermeneutic phenomenology." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/d0ba7402e4cd9d02ee8a5de1fc85c39c4becf489b4731f90e35b0cc8874dfa97/8445668/64924_downloaded_stream_149.pdf.

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This qualitative research study aimed to identify, through classroom observation and conversation, some characteristics of children's spirituality in Australian Catholic primary schools. In the context of this study, spirituality was described as an essential human trait. While much of the recent literature in the field describes spirituality in terms of connectedness and relationality, in this study spirituality was described as a movement towards Ultimate Unity (de Souza, 2004a, 2004b), whereby at the deepest and widest levels of connectedness, an individual's true Self may experience unity with Other. Spirituality was also described as the outward expression of such unity in terms of how one acts towards Other.
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Books on the topic "Children’s spirituality"

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Young children and spirituality. New York: Routledge, 1997.

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Hayward, Jonathan Dryden. The spirituality of children. Manchester: University of Manchester, 1995.

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Children, spirituality, religion and social work. Aldershot, Hants, England: Ashgate/Arena, 1998.

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Catterton, Allen Holly, ed. Nurturing children's spirituality: Christian perspectives and best practices. Eugene, Or: Cascade Books, 2008.

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Crompton, Margaret. Children, spirituality and religion: A training pack. London: Central Council for Education and Training in Social Work, 1996.

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Children of dreams. College Station, TX: Virtualbookworm.com Pub., 2009.

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Hyde, Brendan. Children and spirituality: Searching for meaning and connectedness. London: Jessica Kingsley Publishers, 2008.

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Davison, Jenkins Peggy, ed. Nurturing spirituality in children: Simple hands-on activities. Hillsboro, Or: Beyond Words Pub., 1995.

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Jenkins, Peggy Davison. Nurturing spirituality in children: Simple hands-on activities. New York: Atria Books, 2008.

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Jenkins, Peggy Davison. Nurturing spirituality in children: Simple hands-on activities. Hillsboro, Or: Beyond Words Pub., Inc., 2008.

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Book chapters on the topic "Children’s spirituality"

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Lovelock, Pauline. "Investigating Children’s Spirituality." In Paradoxes in Education, 239–50. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-185-8_12.

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Mata-McMahon, Jennifer. "Exploring Connections Between Humor and Children’s Spirituality." In Educating the Young Child, 223–41. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15202-4_13.

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Miles, Glenn, and Paul Stephenson. "Children, Spirituality, Human Rights and Spiritual Abuse." In Children’s Well-Being: Indicators and Research, 197–210. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-33251-2_12.

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Goodliff, Gill. "Young children’s expressions of spirituality in creative and imaginary play." In Young Children’s Play and Creativity, 68–82. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315446844-6.

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Buttigieg, Olga. "Nurturing Spirituality Through Picture Books in Children’s Literature: A Focus on the Upton’s Golliwogg Stories." In Spirituality across Disciplines: Research and Practice:, 299–315. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31380-1_23.

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Strelhow, Miriam Raquel Wachholz, and Kaena Garcia Henz. "Spirituality and Religiosity Related to the Well-Being of Children and Adolescents: A Theoretical and Empirical Approach." In Children’s Well-Being: Indicators and Research, 27–45. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55601-7_2.

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Benson, Peter L., Peter C. Scales, Arturo Sesma, and Eugene C. Roehlkepartain. "Adolescent Spirituality." In What Do Children Need to Flourish?, 25–40. Boston, MA: Springer US, 2005. http://dx.doi.org/10.1007/0-387-23823-9_3.

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Galchutt, Paul, and Judy Connolly. "Palliative Chaplain Spiritual Assessment Progress Notes." In Charting Spiritual Care, 181–98. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8_11.

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Abstract Research question “What is helpful as well as missing from palliative chaplain spiritual assessment progress notes?” arose from the context of seeking to know how palliative chaplain spiritual assessment progress notes can best be relevant and make a difference for a patient’s care. Seven focus groups, two of which were in a children’s hospital context, were hosted with 42 non-chaplain palliative team participants. The major results revealed four important considerations for palliative care chaplains. First, palliative interprofessional team members want more help and information regarding a patient’s decision-making, especially related to a patient’s religion and/or spirituality. Second, and in line with palliative care principles, the participants discussed their desire for relevant notation on a patient’s sense of suffering and coping. Third, a request was made for the chaplain to consistently document his/her perception of emotion emerging from the patient and/or family. The last major result to emerge was that the progress notes should have a summary content section at the top of the note with the most important information contained there.
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Selbie, Philip. "Spirituality and Young Children's Well-Being." In Early Childhood Studies: An Introduction to the Study of Children's Lives and Children's Worlds, 57–70. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2014. http://dx.doi.org/10.4135/9781473922310.n5.

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Cole, Susannah. "Situating Children in the Discourse of Spirituality." In Spirituality, Education & Society, 1–14. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-603-8_1.

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Conference papers on the topic "Children’s spirituality"

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Mikhailenko, V. V. "Spiritual and moral education as a way of forming the resilience of preschool children to modern conditions." In XXV REGIONAL SCIENTIFIC CONFERENCE STUDENTS, APPLICANTS AND YOUNG RESEARCHERS. Знание-М, 2020. http://dx.doi.org/10.38006/907345-63-8.2020.42.49.

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The article considers the formation of perseverance as a quality of a preschool child’s personality by means of spiritual and moral education. The results of the first phase of the study, in which a relationship was established between the performance of spiritually-moral education and attitudes of parents and professional groups to create the conditions for the formation of resilience as a personal quality
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Mata-McMahon, Jennifer. ""To See Themselves as a Part of the Lives of One Another": Early Childhood Educators' Understandings of Children's Spirituality." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1583894.

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Abramenkova, Vera, Valentina Kulakovskaya, and Anatoly Loginov. "The phenomenon of child heroism as counteraction to extremism in safe childhood developments." In East – West: Practical Approaches to Countering Terrorism and Preventing Violent Extremism. Dela Press Publishing House, 2022. http://dx.doi.org/10.56199/dpcshss.uvml9645.

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The article is focused on the analysis of the phenomenon of child heroism in history and today as a primary prevention of countering extremism in a child and adolescent environment in the context of security. The paper presents the results of a study of the ideas of pre-school children about heroism and the hero. Problems are identified with examples of real heroes in the preschoolers’ minds, recommendations for the use of the educational potential of heroism still poorly used in educational institutions are proposed. At the same time, it is it which can resist the negative forms of attitudes towards violence and aggressive behaviour. The heroic deeds of our today’s children are considered; the large number of them makes it possible for us to assert that heroism is not only a phenomenon of the past but is typical of the children of contemporary Russia. The work substantiates the psychological and social meanings of a child’s feat in a special paradoxical property, the strength of a child, bodily, psychological, spiritual as his/her own resource of vitality, the ability to cope with psycho-traumatic, stressful negative attacks from the outside and the ability to provide protection to himself/herself and those who need it to a certain extent. In the safe childhood development concept, the concept of ‘child strength’ refers to the category of fundamental concepts that characterise the degree of readiness of children of different ages to overcome extremal situations, including an adequate response to external threats, including in the moral sphere. The overall result of the safe development of childhood is a psychologically, spiritually and morally healthy person capable of resistance and self-defence against all sort of threats.
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OHIRKO, Oleh. "HAPPY FAMILY – POWERFUL UKRAINE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.32.

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The family is a community of love, the greatest treasure of our people. A person becomes a person only in the family. Modern society is interested in a strong, spiritually and morally healthy family. This is due to the fact that the family plays an important role in strengthening the health and upbringing of the younger generations, ensuring the economic and social development of society, improving the demographic processes of our state. It is in the family that the foundations of a person's character, his attitude to relatives, work, moral, social and cultural values are formed. The family is the first Church. The Church views the family as a supernatural and primary institution of society based on the voluntarily entered into God-blessed union of man and woman. Metropolitan Andrey Sheptytskytaught: "The future belongs to those nations in which marriage is a sacred thing, in which family life is pure and holy!". Key words: family; happiness; parents; children; family education; Metropolitan Andrey Sheptytsky
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Aslandogan, Y. Alp, and Bekir Cinar. "A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.

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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.
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Reports on the topic "Children’s spirituality"

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Krah, Eva, Janine Hunter, Lorraine van Blerk, and Wayne Shand. Spirituality on the Streets: Findings from Participatory Research with Street Children and Youth in Three African Cities. University of Dundee, December 2016. http://dx.doi.org/10.20933/100001144.

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