Spiritual capital

This paper analyses the role and impact of beliefs, values and worldviews (BVW) in the business and work-based environment, and how they are translated and negotiated in non-spiritual and non-sacred spaces. Based on pilot research with a cohort of English Roman Catholic employees and managers conducted within a retreat setting, and as part of a wider research project across religious and non-religious cohorts, the article traces an emerging framework identifying the different variables informing the relationship between BVW and public workplace settings. These variables include: how material structures of the workplace are shaped by the ethical and moral teachings generated by BVW; the close links between BVW (also known as spiritual capital) and agency in the business and work environment; the overlapping but also contrasting relationship between religious and non-religious BVW; and innovative and resilient forms of leadership and change management strategy generated by the reflective prioritising of BVW within these contexts.

Mindfulness is a burgeoning field of study and practice within mental health care and medicine. Yet ethical codes, and the philosophy of the therapist-client relationship, differ greatly between disciplines, and even more between those disciplines and mindfulness-based approaches. The potential for ethical dilemmas is therefore significant.

The book breaks new ground by taking a focused look at an ethics derived from contemporary clinical mindfulness practice itself. What does a secular ethics of mindfulness look like? Who is competent to work therapeutically with mindfulness, and how does one delimit areas and levels of competence? How do clinicians ethically understand the therapist-client relationship from the therapeutic position of mindfulness? And how do clinicians respond when the necessary restraints of their professional role and ethics code come into conflict with the mindfulness-based relationship and therapeutic position?

This book makes a vital contribution to the understanding of ethics as the cornerstone of mindfulness-based practice, and will be of interest to all those involved in delivering mindfulness-based interventions, including psychologists, counselors, spiritual directors, occupational therapists, physicians, nurses, and educators.

This chapter traces the different ways in which the social sciences have understood the transmission and reproduction of religious traditions and identities. This is followed by an examination of contemporary challenges facing those wishing to explore these issues, and a critical discussion of capital theory as a possible way forward.

The age of today is marked by some of the remarkable features like development towards a global culture, world community witnessing the collapse of major geopolitical divisions, immense political, economical, cultural, social,environmental and technological changes… Many people feel confused and question what it means to be in our times. However, one of the ironies of the present time is a crisis or depletion of human relations. Youth of today are bombarded with diversified worldviews portrayed by different eminent scholars,
philosophers, social and religious activists and people with desire to cater something new every time and therefore in a perennial flow of inanity. In the present paper an attempt is made to substantiate the role of spirituality in youth's lives, and how some educational system can play a role in the meaningreassignment in the lives of formative souls

In this paper, I discuss the role of spiritual seekers' embodiment of karma, jnana and bhakti yoga(s) in the context of a neo-Vedantic, non-monastic ashram located in southern-Europe, an ashram I regard as an example of modern denominational yoga. Methodologically, I rely on an ex-post multi-sensory autoethnography, involving apprenticeship and full participation immersion, and I share with physical cultural studies a commitment to empirically contextualise the study of the moving body. Theoretically, I employ Shilling's theory of the body as a multi-dimensional medium for the constitution of society, enriched by other theoretical and sensitising concepts. The findings presented in this paper show that the body of the seekers/devotees can be simultaneously framed as the source of, the location for and the means to, the constitution of the social, cultural and spiritual life of the ashram. As I discuss the development, interiorisation and implementation of serving, contemplative and devotional dispositions, which together form the scheme of dispositions that shape a yogic habitus, I also consider the ties between the specific instances under study and the more general spiritual habitus. The paper ends by broadening its focus in relation to the inclusion of Asian practices and traditions into the Western landscape.

Despite its ubiquity, the term spiritual capital continues to lack a sufficient level of empirical scrutiny to merit categorical independence from its religious variant. To remedy this gap, this article presents an ethnographic study of a meditation group called the Dhyana Centre situated at the heart of London UK, and offers a bottom-up account of the ways in which spiritual capital is recognised, exchanged, and adopted in the absence of institutional mechanisms of legitimacy. Building on Verter's conceptualisation of spiritual capital as originally derived from Bourdieu's theory of practice, this study argues that the distinct configuration between knowledgeable and practical mastery in dynamics of spiritual capital exchange marks a modus operandi which is not fully accounted for by conventional notions of religious capital. This study of spiritual capital thus allows for the translation of a notoriously slippery phenomenon into a much more tangible object of study without having to resort to essentialist readings of spirituality

The area of land close to the border between Western Kalimantan (Indonesia) and The State of
Sarawak (Malaysia) should be a representative area because it is a gateway of the great Indonesia. The development of economic life of the people in this area need to be fostered. Relying on the help of the central government is certainly not a good solution. This study aims to find the existing capital embedded in the community, which is potentially to be developed so that the development and prosperity of society can be improved. Social capital is a capital that is firmly established in the midst of the border community. The capital can encourage the institutional economy so that the development can run better and the welfare of the community can be improved.

"Christianity as a cultural force, whether rising or falling, has seldom been analysed through the actual processes by which tradition is transmitted, modified, embraced or rejected. This book achieves that end through a study of bishops of the Church of England, their wives and their children, to show how values fostered in the vicarage and palace shape family, work and civic life in a supposedly secular age.

Davies and Guest integrate, for the first time, sociological concepts of spiritual capital with anthropological ideas of gift-theory and, alongside theological themes, use these to illuminate how the religious professional functions in mediating tradition and fostering change. Motifs of distant prelates, managerially-minded fathers in God and rebellious clergy children are reconsidered in a critical light as new empirical evidence offers unique insights into how the clergy family functions as an axis of social power in an age incredulous to ecclesiastical hierarchy.

Bishops, Wives and Children marks an important advance in the analysis of the spirituality of Catholic, Evangelical and Liberal leaders and their social significance within a distinctive Christian tradition and all it represents in wider British society."

In the United States, highly religious people tend to live longer, have fewer health and mental problems, steal less, volunteer more time, and give away more money than others. Even when other relevant factors are controlled for statistically, these differences persist. Moreover, in many cases the religiosity of the community influences these factors as much as the religiosity of individuals. Thus, there seems to be a communal product which goes beyond individual religiosity. All the factors listed above presumably influence the economy. To the extent people's religious commitments cause these differences, we can view religion as a resource which social scientists should account for in their economic models. Just as scholars have used the concepts of "human capital," "social capital," and "cultural capital"—perhaps we can add the concept "spiritual capital." We can define this as resources that are created or people have access to when people invest in religion as religion. "Spiritual capital" differs from the other forms of capital, not because religious groups don't have material resources, skills, trusting relationships, and cultural-valued knowledge – that is, financial, human, social and cultural capital. 1 They do. But religious groups are concerned with more than these. For example, most religious groups purport to be more than mere social clubs. They often stress that their relationship with God is central and that the focus of group activity is precisely to emphasize and actualize that relationship. Moreover, participants often claim that people can access spiritual resources anywhere without respect to group solidarity per se. Both these suggest that what happens in religious groups is not fully encompassed by the concept of social capital. Empirical evidence seems to confirm this. Research consistently shows that those who attend religious services for social or other non-religious reasons (the extrinsically religious) are significantly different from those who attend for religious reasons (the intrinsically religious), even if they attend church the same amount.

This study investigates the use, by women, of New Age spirituality (NAS) language in the workplace. Quantitative and
qualitative data collected in New Zealand and Israel show that women reported using NAS language more than men, and
that NAS language are generally silenced. Results show that if not calculated correctly, women’s use of NAS can lead to the
loss of social capital and cultural capital in the workplace. In addition, women use NAS language as a set of ideas that shape
the way they behave, as a form of “power from within,” and as “spiritual capital.” The article draws out some implications for
theory on language and power in the workplace, by showing that silenced languages may remain alive within people, directing responses and actions, and for feminist research, by suggesting that women’s spirituality should be considered as a factor in explaining the interpretation and negotiation of workplace challenges, by women.

In a kinship of a traditional society, spiritual capital has an important role in sustainable development. Based on an observation of the traditional society, the local wisdom which is lived in their daily life has made some values that influence their social behavior. This social behavior then forms a development community that becomes a good means to improve local economy or political life. Therefore, a local wisdom which is lived by a development community will be an important aspect of spiritual capital in traditional kinship.

Figures of spiritual efficacy have long been found across commercial spaces in Thailand, including four star hotels and modern shopping malls. This article analyzes the intersection of spiritual circuits and commerce in Bangkok. Revising the work of Stanley Tambiah on amulets, it identifies the rise of "prosperity cults" (such as the Chinese Goddess of Mercy/Kuan Yin, royal figures, animist icons) as a religious development within capitalist modernity, as a convergence of regional spiritual currents with global economic currents. (Lingam, Beckoning Lady, national icons)

Résumé
Les lieux de dévotion vernaculaires envahissent les marchés de Bangkok, capitale de la Thaïlande et ville mondialisée du Sud-Est asiatique. S’appuyant sur un long travail de terrain ethnographique réalisé à Bangkok, l’article retrace l’histoire des flux transfrontaliers et des différents dispositifs politico-économiques qui ont redessiné la géographie sacrée de la ville. Il s’intéresse à la fusion d’un panthéon de personnages enchantés en une “religion de la prospérité” moderne, pratiquée dans les entreprises commerciales et au quotidien dans l’ensemble du pays. Cartographier la géographie spirituelle matérialisée par les sanctuaires des marchés révèle une transformation des mobilisations des circuits locaux et transnationaux de la force spirituelle en lien avec l’évolution des flux nationaux et transnationaux de puissance matérielle et culturelle.

ปรากฏการณ์การขยายตัวขององค์กรศาสนาข้ามพรมแดนและการแผ่อิทธิพลจีนของรัฐบาลจีนแผ่นดินใหญ่ในชายแดนภาคเหนือของไทย มิใช่เหตุบังเอิญในกระแสโลกาภิวัตน์ที่โลกเริ่มเชื่อมต่อกันง่ายขึ้นเพียงด้านเดียว แต่ปรากฏการณ์ดังกล่าวกลับสะท้อนความแตกต่างหลากหลายและความซับซ้อนของระบบศาสนาในปฏิสัมพันธ์กับความเป็นจีนและการแผ่ขยายอิทธิพลของจีน
งานชิ้นนี้ทำความเข้าใจประเด็นการขยายตัวขององค์กรศาสนาข้ามชาติในเครือข่ายวัฒนธรรมจีนที่เข้ามายังชายแดนภาคเหนือ ปฏิบัติการทางศาสนาขององค์กรที่มีต่อชนชายแดน และปฏิสัมพันธ์ของชนชายแดนที่มีต่อปฏิบัติการศาสนาข้ามแดน งานชิ้นนี้ชี้ให้เห็นความซับซ้อนของชีวิตชนชายแดนในยุคโลกาภิวัตน์ ท่ามกลางปฏิสัมพันธ์กับพลังภายนอกที่มีพลวัตความหลากหลาย การปรับตัวในมิติทางศาสนาและจิตวิญญาณโดยเปิดรับผู้อื่นมากขึ้น การนำเอาหลักธรรมคำสอนทางศาสนามาเป็นทุนทางวัฒนธรรมและผสมผสานกับทุนรูปแบบอื่น ผนึกร่างกับความเป็นชาติพันธุ์ กลายเป็นมรรคาแห่งการเสริมพลังในการปรับตัวของชนชายแดน

Spiritual capital has gained prominence in the past decade as the social capital of faith based organizations (FBOs). In a previous issue of Implicit Religion, Chris Baker and Jonathan Miles-Watson, of the William Temple Foundation (WTF), presented an exhaustive review of the relevant literature on social capital and spiritual capital, and proposed a notion of spiritual capital that includes religious culture motivating social action (Baker and Miles-Watson 2010). This interpretation has transformed the original notion of spiritual capital into a normative concept that seeks to celebrate spirituality rather than understand it. This paper presents a critical reflection on the implications of such an approach and argues for the differentiation and analysis of religious phenomena.

Spirituality provides descriptions that represent relevant psychological phenomena which can be discretely measured. Because of the requirements of the 1978 Federal Uniform Guidelines, the relationship between spirituality and job-related traits and characteristics need to be well understood in the event they are used for decisions affecting personnel . The merit of any metric associated with performance must be established through a validity study (Uniform Guidelines, Sec. 60-3.2 Scope. B, 2000). Accordingly, we consider the construct validity of the aforementioned measures in the context of the uniform guidelines. As hypothesized, religiosity and spirituality instruments are independent of measures commonly used for personnel selection purposes or measures of workplace deviance. We also establish the impact of gender on the measures and provide implications for recruitment and selection.

Religious institutions continue to provide important stages on which politicians participate in public rituals in secular democratic Taiwan. In particular, the annual Mazu pilgrimages bring together tens of thousands of people from all over the island, including candidates in presidential elections. I interpret temple ritual as a public arena in which the community of worshipers creates a reservoir of symbolic capital. Political and economic elites seek to gain access to this resource and appeal to the mass of worshipers by conducting what has essentially become a nation-defining ritual. At the same time, relying on temples as institutions of cultural authority raises the profile of their managing elites, who may themselves become influential powerbrokers. I explore these dynamics by referring to the case of Zhenlangong, the temple organizing Taiwan’s largest Mazu pilgrimage, and its longtime manager, a former Mafia boss who uses the temple to legitimate and expand his political activities.

ABSTRAK This study aims to explore the potential of the social capital of the Dayak tribe in the border area that can increase economic and ecological resilience in the area. Since ancient times Dayak tribes have lived by relying on natural resources around them. Now, after the era has become more modern and forests are dwindling, nature is no longer able to support their old way of life. They began to settle down, unfortunately still with a long mental spirit, which is dependent on nature. As a result, many people still live in poverty along with their poorer natural resources. For this reason, it is necessary to reform a mindset among young people as successors in order to survive without relying entirely on nature. This research was conducted through a qualitative approach with grounded methods. The contribution for the economic theory is a way for strengthening social capital of Dayak youth in increasing economic and ecological resilience in the border region.

Bengkayang is a regency in a border of Indonesia and Malaysia that has an underdeveloped status. Therefore, Bengkayang needs more people who dare to join the entrepreneurial world. However, since the beginning Dayak people who are the majority in Bengkayang rarely want to enter the business world. In fact, along the road to the border of Bengkayang and Malaysia, we will find very few store, restaurant, and other public facilities. This research will reveal why it happened and how to instill entrepreneurial spirit among Dayak youth who become the future of the nation and Bengkayang in particular. This research uses qualitative approach and triangulation method to maintain data reliability. Apparently, growing entrepreneurial spirit in Dayak students is not impossible because they have spiritual capital that can give birth to Social Capital. Social capital is very conducive in creating a business network. As a communal society, the entrepreneurial spirit can be developed through an institutional economic approach which is formed by social capital.

A micro SME sector is an important sector in the national economy moving. Management needs to manage internal resources owned by the management of intangible assets that are unique resources, that it cannot duplicated, cannot be replaced, and rarely found among competitors. This article aims to explain the role of spiritual capital, human capital, structural capital, relational capital in improving the performance of SMEs. So, resources based on theory which is the company's resources as a main controller behind the performance and competitiveness. The results show that the important role of spiritual capital, human capital, structural capital, relational capital are improving the performance of SMEs.

This research aims to find the reasons why people continue to grow field rice despite the loss. This study uses qualitative paradigm with the acquisition of information through interviews and observations in a small village in West Kalimantan, Indonesia. Apractice observed in this small, poor village is the starting point for this research: why these group of people still maintain their livelihoods by planting field rice,which clearly cannot economically sustain their lives in this modern era. It turns out they are unaware that they continue to be at lossand how they want to preserve the tradition that was passed on by their ancestors. The thing that makes them able to survive is none other than the spiritual capital embedded in the community. This article provides recommendations for agricultural field farmers in Indonesia to think about alternative livelihoods besides planting field rice. Therefore, they can get out of the cycle of poverty that has shackled them all this time.

In this paper, I discuss the role of spiritual seekers' embodiment of karma, jnana and bhakti yoga(s) in the context of a neo-Vedantic, non-monastic ashram located in southern-Europe, an ashram I regard as an example of modern denominational yoga. Methodologically, I rely on an ex-post multi-sensory autoethnography, involving apprenticeship and full participation immersion, and I share with physical cultural studies a commitment to empirically contextualise the study of the moving body. Theoretically, I employ Shilling's theory of the body as a multi-dimensional medium for the constitution of society, enriched by other theoretical and sensitising concepts. The findings presented in this paper show that the body of the seekers/devotees can be simultaneously framed as the source of, the location for and the means to, the constitution of the social, cultural and spiritual life of the ashram. As I discuss the development, interiorisation and implementation of serving, contemplative and devotional dispositions, which together form the scheme of dispositions that shape a yogic habitus, I also consider the ties between the specific instances under study and the more general spiritual habitus. The paper ends by broadening its focus in relation to the inclusion of Asian practices and traditions into the Western landscape.

Cultural and religious connections; community engagement; wellness and entry adjustment amongst international students in Palmerston North.
In a survey amongst mature and post graduate students at Massey University, Palmerston North in 2011 there were indications that local religious & cultural communities served an important role as sources of information and assistance in settlement outcomes for international students and their families. The role of such connections was further reinforced in this subsequent study where the authors sought to explore further the cultural adaptation amongst a broad group of international students in Palmerston North with reference to factors that may aid settlement or act as barriers to good settlement outcomes. Through a methodology of a short survey and complementary focus groups and interviews the experiences of a range of international students were explored as to engagement with the local community groups and how such engagement facilitated a sense of belonging, participation, inclusion and recognition. This in turn contributed to growth in wellness through a lessening of acculturative stresses, a heightening awareness of social supports and a perception of paths to overcome language and communication barriers in the wider community. The sample of international students included young, single undergraduate students as well as post graduate, mature and married with family students. In this paper the authors draw from the Maori health model, Te Whare Tapa Wha and make suggestions relating to entry adjustment programmes for international students to seek to achieve a balance whereby the international student adjustment includes the spiritual as well as physical, social and mental aspects

This discursive literature review was originally produced for the Leverhulme Trust in 2007 by the William Temple Foundation as a part of a research project to test the concept of religious capital (along with associated ideas of spiritual, faithful and religious social capital) with new empirical research. The research project aims also to explore emerging alternative paradigms to “capital” as a way of describing and evaluating the role and contribution of faiths to civil society. To that end, the article traces the historical development of the concept of social capital and its use by three influential thinkers in the field, namely Pierre Bourdieu, James Coleman and Robert Putnam. It then proceeds to map emerging
developments in the construction of definitions of religious and spiritual capital (and including ideas of religious social and faithful capital). It concludes with an extended discussion concerning some of the public policy implications of this research field, including the emerging concept of secular spiritual capital and its contribution to discerning common core values within the public domain.

This discursive literature review was originally produced for the Leverhulme Trust in 2007 by the William Temple Foundation as a part of a research project to test the concept of religious capital (along with associated ideas of spiritual, faithful and religious social capital) with ...