This paper deals with the question: To what extent do individual religious characteristics, in addition to collective religious characteristics, contribute to the explanation of formal and informal volunteering in the Netherlands at the beginning of the 21st century? To answer this research question, we used the SOCON 2005-2006 dataset. Our main finding concerns informal volunteering: we found that spirituality increases the likelihood of informal volunteering, implying that openness to other people's needs increases the likelihood of the actual provision of help. There are no other aspects of religiosity that are related to informal volunteering. With regard to formal volunteering we found that, in line with previous research, religious attendance is related positively to formal volunteering, religious as well as secular volunteering, which can be regarded as support for the proposition that religious involvement is important for norm conformity. Further, having a more religious worldview decreases the likelihood of formal volunteering which might show that those with a strong religious worldview are more concerned with the 'otherworldly' and less so with what they do in this world. We found no influence of Voluntas (2011) 22:365-389 DOI 10.1007 individual religious characteristics on formal volunteering. These results confirm the idea that integration into a religious community plays quite a large role in explaining formal volunteering. Informal volunteering, however, seems to be independent of social networks: it rather depends on individual motivation.Résumé Cet article traite de la question : Dans quelle mesure les caracte´ristiques religieuses individuelles, en plus des caracte´ristiques religieuses collectives, contribuent-elles a`e´clairer le be´ne´volat formel et informel aux Pays-Bas au de´but du 21 e`me sie`cle ? Pour traiter ce sujet de recherche, nous avons utilisé les données issues de l'étude SOCON 2005-2006. Notre conclusion principale concerne le bénévolat informel : nous avons déterminé qu'être porteur d'une spiritualité augmente la propension au bénévolat informel, ce qui implique que l'ouverture aux besoins d'autrui augmente la probabilité de fournir une aide active. Aucun autre aspect de la religiosité n'est lié au bénévolat informel. En ce qui concerne le bénévolat formel, conformément aux résultats des autres recherches, nous avons conclu que le fait de pratiquer une religion est lié de manière positive au bénévolat formel ainsi qu'au bénévolat religieux et laïque, ce qui peut être considéré comme une contribution à la proposition selon laquelle l'engagement religieux est un élé-ment important de la conformité à la norme. Par ailleurs, plus le monde se trouve perçu selon une approche religieuse, moins grandes sont les chances d'être engagé dans une activité de bénévolat formel, ce qui pourrait indiquer que les personnes ayant une vision très religieuse du monde se sentent plus concernées par « l' au-delà » que par leurs actions dans ce monde. Nous n'avons décelé aucune influence...
BackgroundIn the Netherlands, consent from relatives is obligatory for post mortal donation. This study explored the perspectives of relatives regarding the request for consent for donation in cases without donor registration.MethodsA content analysis of narratives of 24 bereaved relatives (14 in-depth interviews and one letter) of unregistered, eligible, brain-dead donors was performed.ResultsRelatives of unregistered, brain-dead patients usually refuse consent for donation, even if they harbour pro-donation attitudes themselves, or knew that the deceased favoured organ donation. Half of those who refused consent for donation mentioned afterwards that it could have been an option. The decision not to consent to donation is attributed to contextual factors, such as feeling overwhelmed by the notification of death immediately followed by the request; not being accustomed to speaking about death; inadequate support from other relatives or healthcare professionals, and lengthy procedures.ConclusionHealthcare professionals could provide better support to relatives prior to donation requests, address their informational needs and adapt their message to individual circumstances. It is anticipated that the number of consenting families could be enlarged by examining the experience of decoupling and offering the possibility of consent for donation after circulatory death if families refuse consent for donation after brain-death.Electronic supplementary materialThe online version of this article (doi:10.1186/s12910-016-0120-6) contains supplementary material, which is available to authorized users.
Our study is the first to investigate the different ways of relating to contingency in clinical practice. The defined modes will improve our understanding of the various ways in which cancer patients relate to their disease, allowing caregivers to better target and shape individual care.
In this article, we aimed to set out current problems that hinder a fully fledged integration of spiritual and medical care, which address these obstacles. We discuss the following five statements: 1) spiritual care requires a clear and inclusive definition of spirituality; 2) empirical evidence for spiritual care interventions should be improved; 3) understanding patients' experiences of contingency is paramount to deliver effective spiritual care; 4) attention to spiritual needs of patients is a task for every health care practitioner; 5) courses on spirituality and spiritual care should be mandatory in the medical curriculum. Current problems might be overcome by speaking each other's language, which is crucial in interdisciplinary research and in good interdisciplinary collaboration. Using a clear and inclusive definition of spirituality and substantiating spiritual care using medical standards of evidence-based practice is a way to speak each other's language and to increase mutual understanding. Furthermore, including spirituality in the medical curriculum would raise awareness of medical practitioners for their task of attending to patients' spiritual needs and, subsequently, to better and more appropriate referral for spiritual care.
Context. Being diagnosed with incurable cancer can be a life-changing experience, evoking different spiritual questions and needs. Confronting a serious life-threatening event occurs not only often unexpected but also can disrupt a person's selfimage and ideals of their personhood. This confrontation makes it difficult for people to integrate it into their personal life storydotherwise referred to as an experience of contingency. Objectives. Different modes of relating to the contingent life event of having cancer have been studied in a Dutch patient population. Here we present an interview study in an U.S. population with advanced cancer patients. Methods. We included eight American patients with advanced cancer from the George Washington University Cancer Center. All patients were interviewed twice discussing their life events and life goals using a semistructured interview model. All interviews were transcribed and analyzed focusing on how patients described the way they related to the experience of having advanced cancer. The constant comparative method with a directed content analysis approach was used to code the themes in the interviews. Results. The analyses show that the four modes of relating to contingency that we found in the Dutch study population can also be found in an American advanced cancer patient population. Differences were found in the extended way American patients described the fourth mode of ''receiving.'' Conclusion. This study ensures a broader and deeper understanding of relating to the experience of contingency in having incurable cancer, which is crucial in developing accurate spiritual care in the palliative phase of patients.
This contribution studies the notion of single and multiple religious belonging in a sample of 265 Dutch respondents. We will first focus on modalities of religious belonging and subsequently compare those who claim to draw from just one religion (the monoreligious) with those who indicate that they combine elements from different religious traditions (the multireligious) in terms of their intensities and styles of belonging, loyalty and mobility, and motivations for belonging. In general, multireligious respondents are characterized by their larger flexibility in religious matters as they tend to focus on similarities and common elements in different religions, and less on boundaries between them. By being loyal to themselves in the first place, they feel free to adopt and to leave behind religious beliefs and communities. Emotional and institutional bonds for each religion appear to be less strong than for monoreligious individuals in relation to their single religion.
In this study, we examine which narratives were put forward by key figures of the Dutch reformed pietist community during the COVID-19 pandemic. We analyse sermons and news articles from the period March-November 2020. We find, as expected, a dominant narrative of COVID-19 as God's judgment, a calling to repentance and an event which emphasizes the need for prayer. Although the pandemic was seen as a call by God, the systematic origin of the virus (God/Satan/natural phenomena) remained rather ambiguous. More often it was stated that 'everything falls under His providence' . The earthly origin of the virus remained mostly unaddressed, as well as eschatological interpretations, contrary to our expectations. We conclude that the main narrative is a general message of repentance, rather than a concrete theological application to the dynamic of the virus, its origins and its subsequent spread. In some cases, virus 'jargon' even was used as a tool just to further accentuate general tendencies of reformed pietist theology.
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