Academic literature on the topic 'Pastoral approach'

The relation of the cognitive, affective, and behavioral faculties in human functioning has been viewed as a debatable issue, especially in regard to which one of these three is determinant of the other two. This issue was addressed in the late 1880's by the James-Lange theory, which was itself later disputed by the Cannon-Bard theory. My presupposition is that our cognitive and affective faculties are so closely related that they cannot be isolated from each other, though the processes of thought take precedence in this interdependent relationship. That our thought processes precede and influence our emotions and actions is supported by both Scripture and applied psychology. The most effective methodology for pastoral counseling, then, would primarily focus on restructuring the counselee's thought processes, thereby educating his or her emotions and effecting a behavior change as well. This methodology requires an integration of cognitive therapy and scriptural precepts in order to effect change and spiritual maturity.

Pastoral care is defined as being that element of the teaching process which centres around the individual needs and environmental forces which either facilitate or impede the all-round development of the individual child. Present Victorian State Government policy endorses the establishment of effective pastoral care systems in schools. Three hundred students in Years 7 and 10 in three Victorian secondary schools were surveyed in order to find out how well these schools were meeting the non-academic needs of their students. A two-way ANOVA indicated that the way in which students perceive their needs will be met differs across schools, and between year levels. The functional differences in pastoral care teachers' roles across the three schools are considered and support is given for the inclusion of the “Student Welfare Coordinator” role in the pastoral team. The conclusion reached suggests that an effective pastoral system provides for meeting the needs of individual students, but in doing so, teaches problem solving skills that will be of use outside the classroom.

An exquisite example of kinship between women is in Luke 1:39-45 when Elizabeth, pregnant through miraculous means, greets Mary, also miraculously blest with child. This encounter is replayed today as homeless women and their caretakers are greeted and welcomed into a room where they listen to scripture of God’s love for them and a reflection of daily hope. We provide an environment of comfort and trust as a setting for these women to share their life’s stories. This is the foundation of a new ministry at the Church of the Blessed Sacrament. The theologies of Edward P. Hahnenberg, Maria Harris, Michael Horan and Rosemary Radford Ruether provide foundational evidence that support the development of this ministry and provision of ministerial leadership. Establishing a ministry for women can be challenging due to the male only construct of the Church hierarchy to include the pastor and parish priest. The theologies of Augustine, Aquinas and Balthasar are rooted in human dualism favoring men over women. This view does not favor equality for women within the confines of church structure but rather views them using classical Christian theology. Protestant theologian Paul Tillich envisioned a practical scrutiny that theology is most effective if viewed within a contemporary context. It is evident to me as a Pastoral Associate candidate for the Archdiocese of Los Angeles, that the theology of Paul Tillich would allow women to become Pastoral Associates and Parish Life Directors unlike classical Christian Theologians.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the relevance of Pastoral Caregivers (PCGs) in the Nigerian hospital context from a pastoral theological perspective. It argues that illness is a reality that confronts all humanity at certain times. It brings untold pain and suffering to the afflicted, physically, emotionally, psychologically and spiritually. As such, wholeness and health are some of the most important concerns of Nigerians and the global community as demonstrated by the Millennium Development Goals (MDGs) of the United Nations (UN). The Nigerian quest for wholeness is a search for meaning, significance, and purpose in life especially in illness, pain and suffering. This search involves questions about God’s involvement in suffering. For this reason, illness comprises a complex reality that defies easy remedy. However, affected persons often seek remedy in the hospital. But research shows that the medical model, despite its benefits, has limited capacity to fulfil the human quest for meaning. Also, the Draft Health Policy for Nigeria (DHPN) (2005:np) and National Strategic Health Development Plan (NSHDP) 2010-2015 (2010:5) has also stated that the health system of Nigeria is poor and Nigeria is not “on track towards significant improvement in meeting the health expectation of its people inclusive of achieving the health MDGs” (NSHDP 2010:10). However, the NSHDP 2010-2015 (2010:11) has also stated that a purposeful reform of the national healthcare delivery system is necessary for strengthening the weak and fragile national health delivery system and improving its performance towards achieving quality caregiving and quality of life. In line with these Ministry of Health reform plans, this study argues that such healthcare reforms should necessarily include pastoral caregivers (PCGs) as valuable and a necessary human resource for health, partnership for health and research. Religion and spirituality (the domain of pastoral care) have been put forward as best responding to many people’s quest for meaning. Consequently, this research has employed a practical theological methodology. Within this methodology a postfoundationalist paradigm according to Park (2010) has been utilised. In this regard, the structure of the chapters is aligned with the four tasks of practical theology as proposed by Osmer (2008). It further utilised relevant literature in the fields of theology, medicine and other social sciences from within Nigeria, Africa and beyond. It has been argued that the absence of meaningful pastoral care dimension is a significant weakness of the medical model as practised in Nigeria. It is inconsistent with the promotion of the health of patients and the community which the Nigerian Code of Medical Ethics (2004) articulates as the goal of medicine in Nigeria. It is also inconsistent with the holistic view of Nigerians on illness. Additionally, it is not consistent with the National Policy on Private Partnership for Health in Nigeria (NPPPHN) (2005) declaration that “alternative health providers, whose practices are of proven value, shall be encouraged and supported as frontline of health care provision for many people”. As the above Nigerian policies on health suggest – and this is also the position of this study – illness demands a holistic and multidisciplinary approach to combat it. This study has established that pastoral care embodies a vision of wholeness which resonates with the Nigerian holistic view of life whose practices are of proven value. Therefore, the inclusion of the PCG with a holistic theological approach into Nigerian hospital care could contribute to holistic and quality care of patients in hospitals. They could contribute towards the implantation of the NSHDP 2010-2015. This study is strongly motivated by the fact that human beings are made in the image of God and deserve love, respect for their values and desires, and dignity especially in the face of illness and suffering. Therefore, it recommends that hospitals and clinics in Nigeria should of necessity include PCGs in their hospitals and on their clinical team, as well as provide basic training for all members of the medical team in the pastoral assessment of patients.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relevansie van pastorale versorgers (PV’s) in die Nigeriese hospitaalkonteks vanuit ’n pastoraal-teologiese perspektief. Daar word geargumenteer dat siekte ’n realiteit is wat die hele mensdom op bepaalde tye affekteer. Dit veroorsaak ongekende pyn en lyding vir die sieke, hetsy fisies, emosioneel, sielkundig of geestelik. Gevolglik is heelheid en gesondheid van die belangrikste oorwegings vir Nigeriërs, asook die globale gemeenskap, soos duidelik blyk uit die Verenigde Nasies se Millenniumontwikkelingsdoelwitte. Die Nigeriese strewe na heelheid is ’n soeke na betekenis, belangrikheid en sin in die lewe, veral in tye van siekte, pyn en lyding. Hierdie soeke betrek ook vrae oor God se rol in lyding. Om hierdie rede behels siekte ’n komplekse realiteit waarvoor daar geen maklike oplossing is nie. Siekes soek egter oplossings in die hospitaal. Navorsing bewys desnieteenstaande dat die mediese model, ten spyte van die voordele daarvan, beperkte kapasiteit het om die menslike soeke na betekenis te vervul. Nigerië se konsep-gesondheidsbeleid, die Draft Health Policy for Nigeria, of DHPN, (2005) en strategiese gesondheidsontwikkelingsplan, die National Strategic Health Development Plan, of NSHDP 2010-2015, (2010:5) stel dit verder dat die gesondheidstelsel in Nigerië swak is en dat die land nie op koers is na beduidende verbeterings in die voldoening aan die gesondheidsvereistes van sy mense gedagtig aan die gesondheidsbepalings van die Millennium-ontwikkelingsdoelwitte nie (NSHDP 2010:10). Die NSHDP 2010-2015 (2010:11) stel dit ook dat ’n doelmatige hervorming van die nasionale gesondheidsorgvoorsieningstelsel nodig is om die swak en breekbare nasionale gesondheidsvoorsieningstelsel te versterk en die werking daarvan te verbeter ten einde gehaltesorg en lewensgehalte te verseker. In lyn met die hervormingsplanne van die gesondheidsministerie, stel hierdie studie dit dat sodanige gesondheidsorghervormings noodwendig PV’s moet insluit as waardevolle en noodsaaklike menslike hulpbron vir gesondheid en vennootskap vir gesondheid en navorsing. Religie en spiritualiteit (die domein van pastorale sorg) is al gestel as uiters geskikte respons op mense se soeke na betekenis. Gevolglik het die navorsing ’n praktiese teologiese metodologie gebruik. Binne hierdie metodologie is gebruik gemaak van ’n post-fondamentalistiese paradigma volgens Park (2010). In hierdie verband is die struktuur van die hoofstukke belyn met die vier take van praktiese teologie soos voorgestel deur Osmer (2009). Verder word gebruik gemaak van relevante literatuur in die teologie, mediese wetenskap en sosiale wetenskappe van binne Nigerië, Afrika en verder. Dit word gestel dat die afwesigheid van ’n betekenisvolle pastoralesorgdimensie ’n beduidende swakheid is van die heersende mediese model wat in Nigerië geld. Dit is nie in pas met die bevordering van die gesondheid van pasiënte en die gemeenskap wat gestel word as die doel van die mediese wetenskap in Nigerië volgens die Nigeriese kode vir mediese etiek (2004) nie. Dit is ook nie in pas met Nigeriërs se holistiese beskouing van siekte nie. Verder is dit nie in pas met die nasionale beleid oor privaat gesonheidsvennootskappe in Nigerië, die National Policy on Private Partnership for Health in Nigeria, of NPPPHN (2005) nie, waarin dit gestel word dat alternatiewe gesondheidsverskaffers wie se praktyke as waardevol bewys is, aangemoedig en ondersteun sal word as voorste linie van gesondheidsorgverskaffing aan baie mense. Soos die bogenoemde Nigeriese beleide oor gesondheid voorhou – en dit is ook die posisie van hierdie studie – vereis siekte ’n holistiese en multidissiplinêre benadering om dit te beveg. Hierdie studie het bevestig dat pastorale sorg ’n visie van heelheid vergestalt wat resoneer met die Nigeriese holistiese siening van die lewe, waarvan die praktyke se waarde reeds bewys is. Die insluiting van die PV met ’n holistiese teologiese benadering by Nigeriese hospitaalsorg kan bydra tot holistiese en gehaltesorg vir pasiënte in hospitale. Dit kan bydra tot die vestiging van die NSHDP 2010-2015. Die studie word sterk gemotiveer deur die feit dat mense in die beeld van God gemaak is en liefde, respek vir hulle waardes en behoeftes en waardigheid verdien, veral in die aangesig van siekte en lyding. Hier word dus voorgestel dat hospitale en klinieke in Nigerië noodwendig PV’s in hulle hospitale en by hulle kliniese spanne moet insluit, en verder basiese opleiding in die pastorale assessering van pasiënte vir alle lede van die mediese span moet verskaf.

The researcher is dealing intensively with the concept of care to the orphaned so that they may stop using their bodies to earn extra money in order to care for their siblings. The researcher has to put a special emphasis on two Methodist Church mission pillars, namely justice and education, to investigate the critical application of care for the orphans. The researcher furthermore sets out to establish the important role and contribution of the pastoral approach in the total or holistic wellbeing of orphaned children as it has been observed that the number of orphans in the Vukuzakhe community is escalating in an alarming way. The researcher has attempted to develop a discourse in dealing with the pain or grief the orphans and their families have concerning the Pastoral support offered to the ill, while hospitalized, and the subsequent after care services following death. The other intention of the research is to give a clinically based theological model of doing pastoral counseling and therapy within the orphaned environment. That is to deal with this study on a theological and psychological basis to give clinical pastoral care to the vulnerable orphans. It is felt the qualitative approach used will allow participants to relate to their processes and, together with the researcher, re-construct their realities. The methodology, therefore, provide participants with the space in which to explore the socially constructed meanings applied to the encountered experiences of being orphaned. The researcher?s aim is to empower the church to care for the orphans, and to arrive at a holistic understanding of all the steps and procedures involved in dealing with the orphaned. The researcher has also further engages Pollard?s work which opens a new way of positive deconstruction. This method allows me to reconstruct the lives of orphans as care givers so that the researcher creates a new way of caring for orphans.
Dissertation (MA)--University of Pretoria, 2015.
tm2016
Practical Theology
MA
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The study was undertaken from a pastoral care perspective in order to understand the subjective effects of unemployment on young fathers and to ultimately develop a healing methodology for them. A qualitative approach was sought and 17 participants were invited to participate in the study. The sampling group was from the residents of Soweto, a township in Johannesburg, in South Africa. The political landscape of South Africa captured the researcher's attention and the researcher decided to examine how the current government of South Africa added to the high unemployment rate that has affected the young fathers. Am empirical study was conducted among young fathers between the ages 20 to 40 in order to understand their subjective experiences. Partners of unemployed young fathers were also interviewed and a wealth of information, which was significant to this study, was gathered. Pastors of different denominations were also invited to participate in this study in order to understand how much attention was being given to the unemployed young fathers. In order to validate the data that was collected from the unemployed young fathers and partners of unemployed young fathers; health professionals were also invited to participate in this study. Interviews were conducted with a social worker, physician and a psychologist. These participants provided a wealth of information that gave a deeper understanding, and a clearer perspective, on how unemployment affects the young fathers, their children, partners and family members. A healing methodology was then developed by the researcher which was guided by authentic pastoral care theology and the researcher went all out to make sure that the healing methodology he proposed is S.M.A.R.T i.e. it is Specific as it targets young unemployed fathers, it is Measurable as it suggests an indicator of progress in the process of healing, it is Assignable as it specifies who will do what, it is Realistic, meaning the ultimate goal of healing can be achieved and lastly that it is Testable through the wealth of theological models that were used. The study ends with the findings and recommendations for future research.
Dissertation (MA (Theology))--University of Pretoria, 2016.
Practical Theology
MA (Theology)
Unrestricted

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking.
AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

Although the number of rapes in South Africa is increasing, there are limited resources to which women can turn in their time of need. This is especially true with regard to spousal rape. The lack of supportive interventions exacerbates the posttraumatic stress women experience due to rape. In order to address this concern, this research seeks to identify and evaluate, by means of questionnaires, various therapy methods which are utilised by pastoral counsellors as well as secular service providers within South Africa. Both Christian women and women who are not affiliated with the Christian religion who have in some way sought assistance from the church and who have experienced spousal rape related posttraumatic stress are interviewed and the results are utilized to propose an alternative approach to pastoral counselling with persons who suffer from rape-related posttraumatic stress. Gender sensitivity is crucial to this approach. This thesis consists of seven chapters. In Chapter 1, Spousal Rape – a challenge for pastoral counselling, explains the motivation for the thesis and gives the research framework. Chapter 2 explores the phenomenon of rape, considering stranger, acquaintance, and spousal rapes. Chapter 3 develops the phenomenon of traumatic stress, particularly as it relates to spousal rape, and Chapter 4 covers the questionnaires returned, and interviews of spousal rape victims. The relevance of spirituality is covered in Chapter 5, and in Chapter 6, a counselling model is proposed with regard to the counselling of spousal rape victims. Chapter 7 deals with the transformation and emotional healing of these victims. There are ten appendixes connected, some containing information, consent and interview questionnaires used with the participants and the remainder contain information such as the Sexual Offences Bill, and DSM-IV diagnostic criteria as they relate to this thesis.
Thesis (PhD)--University of Pretoria, 2012.
Practical Theology
unrestricted

We live in a time of Globalization, where we find ourselves rubbing shoulders and working together in one place with all kinds of people belonging to different races and different creeds. We live in a world which now finds itself immersed in deep global conflicts (terrorism, suicide bombings, political retaliations) which many attribute to religious fanaticism. Thus we can only continue to live peacefully if we maintain that respect for each others beliefs. This is the global dimension this paper wishes to bring forth.In our present situation, if many of us expatriates (in Cambodia) live far from our own native land and we live with people of another culture, understanding their milieu will certainly help us understand the people of that place. And since religion is tied up to a particular language and culture, particularly here in Cambodia, it would be worthwhile to study the different religious influences brought about through the centuries upon Cambodian culture. Hence the social dimension of the paper.The third dimension would be a practical one. Understanding the differences between religions, we could focus more on the bridges that unite rather than the walls that separate us. In this way we realize that being different does not lessen our humanity but rather enriches it.The paper will present a historical overview of the religious history of Cambodia. The literary survey used in this paper will then attempt to list and describe some particular influences of each of these religions (Animism, Brahmanism, Buddhism) to the Cambodian way of living at the present. Then the paper will try to infer some insights on the observations made focusing on how to build bridges for dialogue between Christians and Khmer Buddhists. The paper searches into the intertwining of Animism, Brahmanism and Buddhism into what is now uniquely Cambodia’s national religion and how this would impact other religions now entering Cambodia specifically Christianity.

Abstract Despite a growing body of evidence that highlights the economic, social and environmental benefits of mobile pastoralism, few governments are ready to tolerate mobility and many policy makers promote knowingly or inadvertently the policies of sedentarization. This production system seems not to be clearly understood by many and has been characterized as backward, environmentally destructive and economically unsustainable; and the view is that it should be replaced with more sedentary forms of livestock production or other beneficial land uses. The overriding question is whether sedentary livestock keeping is more productive and utilizes fewer resources and less space than the mobile pastoral system. This study carried out a comparative cost-benefit analysis of the two production systems in selected villages of Kiteto and Karatu districts. The aim was to come up with credible data to test this hypothesis. Two alternatives were compared in terms of their net present value (NPV) to test a null hypothesis. The alternative with an NPV greater than zero or higher than its alternative was accepted to be more viable compared with the one with an NPV less than zero or less than its alternative. Whenever the NPV of the sedentary production system in the analysis was shown to be greater than zero and/or greater than the NPV of the mobile pastoral production system the null hypothesis was accepted and vice versa. The study was conducted in Makame village of Kiteto District and Dofa village of Karatu District. Makame village represents a mobile pastoral production system while Dofa village represents a sedentary production system. The study employed a quantitative approach using a household survey in the two villages. The comparative cost-benefit analysis was carried out using monetary values derived from the livestock unit statistical approach. The findings have revealed that the average cost of maintaining a mobile pastoral and sedentary production systems are TSh90,096,333 and TSh112,295,200, respectively. The cost-benefit ratios are 1:0.5 for a mobile pastoral production system and 1:0.25 for the sedentary one.

Prison chaplaincy in the context of whole penitentiary system has been under continuous change with its ups and downs, criticized and appraised by historians, rejected by secular society, yet appreciated by prisoners, and open for judgment of generations to come. The image of the prison chaplain, who is highly educated, not young, skilled in psychological mastery calls far beyond his pastoral functions for a perfect advocate’s portrait, which is, however, still under reconstruction. The article aims to identify what state of the art of Eurasian prison chaplains is to outline the needs of prison chaplains for the framework development of an e-learning platform that would serve as a prototype of vocational training design. An action research was based on Objective-Oriented Project Planning and Logical Framework Approach concepts and studied the participants from six regions in Eurasia with help of such data collection methods as interviews, diary notes and document analysis. The data of action research formed an accurate civilian and professional profile of a prison chaplain and outlined the requirements to maintain the work in line with the trends in the branch. Findings of the research serve as a ground for organizational, educational, professional and personal changes. Eurasian prison chaplains (national directors) express their professional interests in regular training, professional and career growth, improved job practices and better work environment as they can still be an outstanding example and catalyst of well-being in the life of ex-prisoners.

"This prospective, non-randomised controlled trial aimed to investigate the effects of brief app-based sessions of mindfulness meditation (MM) and utilisation of either problem-focused (PFC) or emotion-focused coping (EFC) styles on positive affect (PA), negative affect (NA) and depression symptomatology during nationwide lockdown due to coronavirus disease 2019 (COVID-19). This study enrolled 19 medical students to undergo a 10-minute MM intervention. These same students were also divided into either PFC or EFC groups. Affect was measured using the positive and negative affect schedule (PANAS), depression symptomatology was measured using the centre for epidemiological studies-depression (CES-D) scale and the brief COPE survey was used to categorise individuals as either PFC or EFC. Analysis showed no significant between-subject interaction for MM on PA, NA or CES-D score. Analysis of coping styles showed no significant between-subject interactions in relation to PA or NA, though CES-D scores approached significance (p=0.057) and PFC scored significantly lower than EFC at baseline (p=0.02). Significant within-subject effect of time found for PA and NA across both analyses (p<0.05). 61.1% of cohort scored above CES-D cut-off for being considered at risk of depression. These results identify a need for further work into more intensive MM interventions with larger sample sizes as well as study into stressors associated with lockdown to more fully establish whether PFC strategies are the most beneficial. In addition, a clearly high level of psychological distress has been implicated in this study population, which may have implications for student pastoral care during this period."