When Tervalon and Murray-Garcia (1998), both renowned physicians, educators and activists (e.g., melanietervalon.com), first introduced the term, cultural humility, into the literature approximately 25 years ago (Tervalon & Murray-Garcia, 1998), they may well not have realised how impactful and far reaching their new concept would become. What was then new has now become a vital and integral part of a general ethic and culture of care (Foronda, 2020;Hook et al., 2017), increasingly recognised by, and practice affecting, across a host of varied professions and disciplines, including medicine, nursing, the allied health professions, business/management and religion/spirituality (Davis et al., 2020). That effect has been equally and powerfully felt in the areas of psychotherapy and clinical supervision as well.Cultural humility has emerged as part of the broader study of humility, which has seemingly exploded across this past decade (e.g., Worthington & Allison, 2018). Although a host of possible forms of humility have been proposed, three have been most consistently identified and researched: relational, intellectual, and cultural.
The COVID-19 pandemic continues to affect countless individuals. Traumatic events like COVID-19 can often lead to significant resource loss and negatively affect mental health. As a result, people often go through various types of struggles, including those that are religious or spiritual (e.g., existential doubt). Also, in the wake of trauma, people often try to engage in coping strategies, including drawing on religious or spiritual resources, to work through negative emotions in the face of adversity. The current qualitative study explored religious and spiritual struggles and coping strategies in the context of the COVID-19 pandemic. Participants (N = 172) described the types of religious and spiritual struggles they experienced, as well as the types of coping strategies they engaged in. Four themes of religious and spiritual struggles emerged: interpersonal struggles, moral struggles, doubt struggles, and ultimate meaning struggles. Four themes of coping strategies emerged: psychological coping, health-related coping, religious/spiritual (R/S) coping, and interpersonal/social coping. These themes suggested a wide range of R/S struggles and coping strategies and provided implications for the intersection between R/S and trauma as well as patterns of coping in a pandemic context.
The political climate in the United States is turbulent. The current study examined how (a) one’s own political humility and (b) one’s perceptions of the political humility of another person affect one’s willingness to forgive another person for a political hurt or offense. Participants ( N = 494) reported a recent political conflict and reported their forgiveness of the transgressor of this political hurt. Both the participant’s political humility and perceptions of the offender’s political humility were positively associated with forgiveness, whereas political commitment was negatively associated with forgiveness. Moreover, political humility buffered the negative relationship between political commitment and forgiveness. We conclude by discussing limitations, suggestions for future research, and practical applications.
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