In the article we present some of the results of 3 years of qualitative research. The main aim of the article is to show the impact of new technologies (ICT) on people working at home and their families. This technology, which was supposed to help in achieving work-life balance, turns out to complicate the lives of teleworkers. By using the perspective of teleworkers and their partners we unveil how new technologies have become a problematic element of the teleworkers' "toolkits".

Historically, there has be a close relationship between the nursing services and spiritual care provision to patients, arising due to the evolvement of many hospitals and nursing programmes from faith-based institutions and religious order nursing. With increasing secularism, these relationships are less entwined. Nonetheless, as nurses typically encounter patients at critical life events, such as receiving bad news or dying, nurses frequently understand the need and requirement for both spiritual support and religious for patients and families during these times. Yet there are uncertainties, and nurses can feel ill-equipped to deal with patients’ spiritual needs. Little education or preparation is provided to these nurses, and they often report a lack of confidence within this area. The development of this confidence and the required competencies is important, especially so with increasingly multicultural societies with diverse spiritual and religious needs. In this manuscript, we discuss initial field work carried out in preparation for the development of an Erasmus Plus educational intervention, entitled from Cure to Care Digital Education and Spiritual Assistance in Healthcare. Referring specifically to post-COVID spirituality needs, this development will support nurses to respond to patients’ spiritual needs in the hospital setting, using digital means. This preliminary study revealed that while nurses are actively supporting patients’ spiritual needs, their education and training are limited, non-standardised and heterogeneous. Additionally, most spiritual support occurs within the context of a Judeo-Christian framework that may not be suitable for diverse faith and non-faith populations. Educational preparation for nurses to provide spiritual care is therefore urgently required.

Currently, the topic of sexuality in the context of Catholic consecrated life is studied predominantly from the perspective of sexual abuse. In our study we sought to unveil how sexuality is lived out by sisters and brothers in Catholic monasteries in Poland, very specific groups that construct their identity and everyday practices by suppressing sexuality, resulting from the vow of chastity. In order to reach out to the attitudes and experiences of this group, we employed the mixed methods logic combining it with the world café method (n = 92) with a representative survey (n = 1583). This article takes the form of a reflective narrative in which the authors discuss the linguistic and practical issues of the research, focusing on its qualitative stage. We present a methodological approach to elaborate suitable language to study and discuss sexuality within the context of religious life, which touched upon the challenge of fine-tuning the relationship between the theological content of “chastity” and the popular term “sexuality” taking into account both the Catholic institutional and Polish cultural contexts. We uncover the process of our study and attitudes and experiences of the chaste religious, shed light on the methodological issues related to the studies of sexuality among the religious, and methodologically contribute to other topics taken into account when discussing sexuality and Catholicism.

PRZESTRZENIE (POST)INDUSTRIALNE -POMIĘDZY KRYZYSEM I ROZWOJEMPrzechodzenie od społeczeństw industrialnych do (post)industrialnych związane jest nie tylko ze wzrostem znaczenia produkcji postmaterialnej obejmującej wiedzę, technologie, umiejętności czy symbole, nowymi formami konsumpcji czy jednostkowej samorealizacji. Wiąże się także ze zmianami przestrzeni oraz przemianami powiązanych nimi praktyk, doświadczeń, sposobów myślenia i dyskursów. Przekształcenia przestrzenne XIX i XX wieku związane w znacznej mierze z miejską industrializacją wyznaczyły nowe wzory przestrzenne odciśnięte zarówno w praktykach planowania, jak i wykorzystywania przestrzeni. Dominującym elementem krajobrazu i najbardziej widomym znakiem tych przemian pozostają do dziś XIX-i XX-wieczne tereny fabryczne, ale towarzyszyła im przecież także rozwinięta infrastruktura transportowa: linie kolejowe, magazyny i osiedla przyzakładowe.(POST)INDUSTRIALNOŚĆ Pojęcie (post)industrialności traktowane jako określenie diachroniczne odnosi nas wprost do tego, co po erze industrialnej. Tak samo jak pojęcie ponowoczesności nie definiuje jednak konkretnego stanu skupienia społecznego czy procesów społecznych, przestrzennych i ekonomicznych, ale określa się poprzez następstwo czy negację w stosunku do tego, co industrialne. Ma tym samym charakter efemeryczny: to co po czy post nie stanowi określenia pozytywnego i wypełnionego treścią, ale otwartą przestrzeń definicyjną, co nie dziwi o tyle,

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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.

This paper presents the results of intensive ethnographic research into a group of contemporary Polish teleworkers and their families. Recent media representations of home-located working activities show that the fusion of work and home in the same space may occur in the near future, but telework remains a new and challenging situation for many households. Working at home on the basis of telecommuting may not represent an opportunity but rather a major challenge, causing significant problems for and limitations on both family and work life. The ethnographic research describes newly established practices of everyday living in the different structures -'the daily puzzles of real people who live their work and households lives' (DeVault, 1999: 52). Through the use of a mix of qualitative methods (in pair interviews, photography and diaries) research methodology is developed to investigate the household as a socio-spatial situation. Accordingly, the article includes: a) a discussion of the theoretical issues related to telecommuting and work-life balance, b) an overview of the relevant literature, c) a description of the methodology of the study, and d) some conclusions about the issue of constructing and overcoming borders and the definitions of home and work in the context of telecommuting in Poland in the context of the establishment of work-life balance.

The article investigates the process of the greening of Catholicism from a discursive perspective. Using semantic field analysis, we examined differences and similarities in the approach to ecology and “assessed” the impact of Laudato Si’—the encyclical letter by Pope Francis—on discourse in selected Polish and Italian weekly publications. The article demonstrates how ecology is being “absorbed” within the Catholic press and how it works in the discursive environment; it also reveals the process of legitimation of “ecological norms” in Catholic practical narratives which differ in Poland and Italy.