CINXE.COM

<!DOCTYPE html> <html lang="en" dir="ltr"> <head>  <script async src="https://www.googletagmanager.com/gtag/js?id=G-P63WKM1TM1"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-P63WKM1TM1'); </script>  <script type="text/javascript" > (function(m,e,t,r,i,k,a){m[i]=m[i]||function(){(m[i].a=m[i].a||[]).push(arguments)}; m[i].l=1*new Date(); for (var j = 0; j < document.scripts.length; j++) {if (document.scripts[j].src === r) { return; }} k=e.createElement(t),a=e.getElementsByTagName(t)[0],k.async=1,k.src=r,a.parentNode.insertBefore(k,a)}) (window, document, "script", "https://mc.yandex.ru/metrika/tag.js", "ym"); ym(55165297, "init", { clickmap:false, trackLinks:true, accurateTrackBounce:true, webvisor:false }); </script> <noscript><div><img src="https://mc.yandex.ru/watch/55165297" style="position:absolute; left:-9999px;" alt="" /></div></noscript>    <title>Search results for: spirituality</title> <meta name="description" content="Search results for: spirituality"> <meta name="keywords" content="spirituality"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler ml-auto" type="button" data-toggle="collapse" data-target="#navbarMenu" aria-controls="navbarMenu" aria-expanded="false" aria-label="Toggle navigation"> <span class="navbar-toggler-icon"></span> </button> <div class="w-100"> <div class="d-none d-lg-flex flex-row-reverse"> <form method="get" action="https://waset.org/search" class="form-inline my-2 my-lg-0"> <input class="form-control mr-sm-2" type="search" placeholder="Search Conferences" value="spirituality" name="q" aria-label="Search"> <button class="btn btn-light my-2 my-sm-0" type="submit"><i class="fas fa-search"></i></button> </form> </div> <div class="collapse navbar-collapse mt-1" id="navbarMenu"> <ul class="navbar-nav ml-auto align-items-center" id="mainNavMenu"> <li class="nav-item"> <a class="nav-link" href="https://waset.org/conferences" title="Conferences in 2024/2025/2026">Conferences</a> </li> <li class="nav-item"> <a class="nav-link" href="https://waset.org/disciplines" title="Disciplines">Disciplines</a> </li> <li class="nav-item"> <a class="nav-link" href="https://waset.org/committees" rel="nofollow">Committees</a> </li> <li class="nav-item dropdown"> <a class="nav-link dropdown-toggle" href="#" id="navbarDropdownPublications" role="button" data-toggle="dropdown" aria-haspopup="true" aria-expanded="false"> Publications </a> <div class="dropdown-menu" aria-labelledby="navbarDropdownPublications"> <a class="dropdown-item" href="https://publications.waset.org/abstracts">Abstracts</a> <a class="dropdown-item" href="https://publications.waset.org">Periodicals</a> <a class="dropdown-item" href="https://publications.waset.org/archive">Archive</a> </div> </li> <li class="nav-item"> <a class="nav-link" href="https://waset.org/page/support" title="Support">Support</a> </li> </ul> </div> </div> </nav> </div> </header> <main> <div class="container mt-4"> <div class="row"> <div class="col-md-9 mx-auto"> <form method="get" action="https://publications.waset.org/abstracts/search"> <div id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="spirituality"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 126</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: spirituality</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">96</span> An Unusual Manifestation of Spirituality: Kamppi Chapel of Helsinki</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Emine%20Umran%20Topcu">Emine Umran Topcu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In both urban design and architecture, the primary goal is considered to be looking for ways in which people feel and think about space and place. Humans, in general, see a place as security and space as freedom and feel attached to place and long for space. Contemporary urban design manifests itself by addressing basic physical and psychological human needs. Not much attention is paid to transcendence. There seems to be a gap in the hierarchy of human needs. Usually, social aspects of public space are addressed through urban design. More personal and intimately scaled needs of an individual are neglected. How does built form contribute to an individual’s growth, contemplation, and exploration? In other words, a greater meaning in the immediate environment. Architects love to talk about meaning, poetics, attachment and other ethereal aspects of space that are not visible attributes of places. This paper aims at describing spirituality through built form with a personal experience of Kamppi Chapel of Helsinki. Experience covers various modes through which a person unfolds or constructs reality. Perception, sensation, emotion, and thought can be counted as for these modes. To experience is to get to know. What can be known is a construct of experience. Feelings and thoughts about space and place are very complex in human beings. They grow out of life experiences. The author had the chance of visiting Kamppi Chapel in April 2017, out of which the experience grew. The Kamppi Chapel is located on the South side of the busy Narinnka Square in central Helsinki. It offers a place to quiet down and compose oneself in a most lively urban space. With its curved wooden facade, the small building looks more like a museum than a chapel. It can be called a museum for contemplation. With its gently shaped interior, it embraces visitors and shields them from the hustle bustle of the city outside. Places of worship in all faiths signify sacred power. The author, having origins in a part of the world where domes and minarets dominate the cityscape, was impressed by the size and the architectural visibility of the Chapel. Anyone born and trained in such a tradition shares the inherent values and psychological mechanisms of spirituality, sacredness and the modest realities of their environment. Spirituality in all cultural traditions has not been analyzed and reinterpreted in new conceptual frameworks. Fundamentalists may reject this positivist attitude, but Kamppi Chapel as it stands does not look like it has a say like “I’m a model to be followed”. It just faces the task of representing a religious facility in an urban setting largely shaped by modern urban planning, which seems to the author as looking for a new definition of individual status. The quest between the established and the new is the demand for modern efficiency versus dogmatic rigidity. The architecture here has played a very promising and rewarding role for spirituality. The designers have been the translators for human desire for better life and aesthetic environment for an optimal satisfaction of local citizens and the visitors alike. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=architecture" title="architecture">architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=Kamppi%20Chapel" title=" Kamppi Chapel"> Kamppi Chapel</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=urban" title=" urban"> urban</a> </p> <a href="https://publications.waset.org/abstracts/75777/an-unusual-manifestation-of-spirituality-kamppi-chapel-of-helsinki" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/75777.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">182</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">95</span> The Impact of Organizational Justice on Organizational Loyalty Considering the Role of Spirituality and Organizational Trust Variable: Case Study of South Pars Gas Complex</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sima%20Radmanesh">Sima Radmanesh</a>, <a href="https://publications.waset.org/abstracts/search?q=Nahid%20Radmanesh"> Nahid Radmanesh</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohsen%20Yaghmoor"> Mohsen Yaghmoor</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The presence of large number of active rival gas companies on Persian Gulf border necessitates the adaptation and implementation of effective employee retention strategies as well as implementation of promoting loyalty and belonging strategies of specialized staffs in the South Pars gas company. Hence, this study aims at assessing the amount of organizational loyalty and explaining the effect of institutional justice on organizational justice with regard to the role of mediator variables of spirituality in the work place and organizational trust. Therefore, through reviewing the related literature, the researchers achieve a conceptual model for the effect of these factors on organizational loyalty. To this end, this model was assessed and tested through questionnaires in South Pars gas company. The research method was descriptive and correlation-structural equation modeling. The findings of the study indicated a significant relationship between the concepts addressed in the research and conceptual models were confirmed. Finally, according to the results to improve effectiveness factors affecting organizational loyalty, recommendations are provided. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=organizational%20loyalty" title="organizational loyalty">organizational loyalty</a>, <a href="https://publications.waset.org/abstracts/search?q=organizational%20trust" title=" organizational trust"> organizational trust</a>, <a href="https://publications.waset.org/abstracts/search?q=organizational%20justice" title=" organizational justice"> organizational justice</a>, <a href="https://publications.waset.org/abstracts/search?q=organizational%20spirit" title=" organizational spirit"> organizational spirit</a>, <a href="https://publications.waset.org/abstracts/search?q=oil%20and%20gas%20company" title=" oil and gas company"> oil and gas company</a> </p> <a href="https://publications.waset.org/abstracts/18266/the-impact-of-organizational-justice-on-organizational-loyalty-considering-the-role-of-spirituality-and-organizational-trust-variable-case-study-of-south-pars-gas-complex" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/18266.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">472</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">94</span> Religion, Health and Ageing: A Geroanthropological Study on Spiritual Dimensions of Well-Being among the Elderly Residing in Old Age Homes in Jallandher Punjab, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=A.%20Rohit%20Kumar">A. Rohit Kumar</a>, <a href="https://publications.waset.org/abstracts/search?q=B.%20R.%20K.%20Pathak"> B. R. K. Pathak</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Background: Geroanthropology or the anthropology of ageing is a term which can be understood in terms of the anthropology of old age, old age within anthropology, and the anthropology of age. India is known as the land of spirituality and philosophy and is the birthplace of four major religions of the world namely Hinduasim, Buddhisim, Jainisim, and Sikhism. The most dominant religion in India today is Hinduism. About 80% of Indians are Hindus. Hinduism is a religion with a large number of Gods and Goddesses. Religion in India plays an important role at all life stages i.e. at birth, adulthood and particularly during old age. India is the second largest country in the world with 72 million elder persons above 60 years of age in 2001 as compared to china 127 million. The very concept of old age homes in India is new. The elderly people staying away from their homes, from their children or left to them is not considered to be a very happy situation. This paper deals with anthropology of ageing, religion and spirituality among the elderly residing in old age homes and tries to explain that how religion plays a vital role in the health of the elderly during old age. Methods: The data for the present paper was collected through both Qualitative and Quantitative methods. Old age homes located in Jallandher (Punjab) were selected for the present study. Age sixty was considered as a cut off age. Narratives, case studies were collected from 100 respondents residing in old age homes. The dominant religion in Punjab was found to be Sikhism and Hinduism while Jainism and Buddhism were found to be in minority. It was found that as one grows older the religiosity increases. Religiosity and sprituality was found to be directly proportional to ageing. Therefore religiosity and health were found to be connected. Results and Conclusion: Religion was found out to be a coping mechanism during ill health. The elderly living in old age homes were purposely selected for the study as the elderly in old age homes gets medical attention provided only by the old age home authorities. Moreover, the inmates in old age homes were of low socio-economic status couldn’t afford medical attention on their own. It was found that elderly who firmly believed in religion were found to be more satisfied with their health as compare to elderly who does not believe in religion at all. Belief in particular religion, God and godess had an impact on the health of the elderly. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ageing" title="ageing">ageing</a>, <a href="https://publications.waset.org/abstracts/search?q=geroanthropology" title=" geroanthropology"> geroanthropology</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a> </p> <a href="https://publications.waset.org/abstracts/30526/religion-health-and-ageing-a-geroanthropological-study-on-spiritual-dimensions-of-well-being-among-the-elderly-residing-in-old-age-homes-in-jallandher-punjab-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30526.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">341</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">93</span> Sleep Paralysis: Its Genesis and Qualitative Analysis of Case Histories</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nandita%20Chaube">Nandita Chaube</a>, <a href="https://publications.waset.org/abstracts/search?q=S.%20S.%20Nathawat"> S. S. Nathawat</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Sleep paralysis is a state of sleep disturbance in which people experience hypnogogic or hypnopompic hallucinations marked by an inability to move their bodies or speak out while reporting the consciousness about their surroundings. Philosophical explanation of sleep paralysis has been quoted in the ancient texts in terms of incubus and succubus. However, pathologically, it has been linked to several disorders including narcolepsy, migraines, anxiety disorders, and obstructive sleep apnea but it can also occur in isolation. Some other significant factors may include perceived stress, spiritual and paranormal beliefs, etc. Hence, a qualitative analysis of five such cases reporting symptoms of sleep disturbances with the criterion of sleep paralysis has been reported here. The study considered various psychological factors like stressful life events, feelings of inadequacy, spirituality, and paranormal beliefs. Results disclosed that four of the five cases were inclined towards the paranormal beliefs and the entire sample indicated a noticeably augmented level of spirituality and feelings of inadequacy. Furthermore, three cases reported experiencing greater stress following life events. Among other factors, all the cases were characterized with sleeping in the supine position, sleeping alone, an experience of fear, a sense of pressure on their chest, a presence of someone in the room and increased level of feelings of inadequacy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=genesis" title="genesis">genesis</a>, <a href="https://publications.waset.org/abstracts/search?q=inadequacy" title=" inadequacy"> inadequacy</a>, <a href="https://publications.waset.org/abstracts/search?q=paranormal" title=" paranormal"> paranormal</a>, <a href="https://publications.waset.org/abstracts/search?q=sleep-paralysis" title=" sleep-paralysis"> sleep-paralysis</a>, <a href="https://publications.waset.org/abstracts/search?q=spiritual" title=" spiritual"> spiritual</a>, <a href="https://publications.waset.org/abstracts/search?q=stress" title=" stress"> stress</a> </p> <a href="https://publications.waset.org/abstracts/55086/sleep-paralysis-its-genesis-and-qualitative-analysis-of-case-histories" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/55086.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">246</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">92</span> Impact of Positive Psychology Education and Interventions on Well-Being: A Study of Students Engaged in Pastoral Care</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Inna%20R.%20Edara">Inna R. Edara</a>, <a href="https://publications.waset.org/abstracts/search?q=Haw-Lin%20Wu"> Haw-Lin Wu </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Positive psychology investigates human strengths and virtues and promotes well-being. Relying on this assumption, positive interventions have been continuously designed to build pleasure and happiness, joy and contentment, engagement and meaning, hope and optimism, satisfaction and gratitude, spirituality, and various other positive measures of well-being. In line with this model of positive psychology and interventions, this study investigated certain measures of well-being in a group of 45 students enrolled in an 18-week positive psychology course and simultaneously engaged in service-oriented interventions that they chose for themselves based on the course content and individual interests. Students’ well-being was measured at the beginning and end of the course. The well-being indicators included positive automatic thoughts, optimism and hope, satisfaction with life, and spirituality. A paired-samples <em>t</em>-test conducted to evaluate the impact of class content and service-oriented interventions on students’ scores of well-being indicators indicated statistically significant increase from pre-class to post-class scores. There were also significant gender differences in post-course well-being scores, with females having higher levels of well-being than males. A two-way between groups analysis of variance indicated a significant interaction effect of age by gender on the post-course well-being scores, with females in the age group of 56-65 having the highest scores of well-being in comparison to the males in the same age group. Regression analyses indicated that positive automatic thought significantly predicted hope and satisfaction with life in the pre-course analysis. In the post-course regression analysis, spiritual transcendence made a significant contribution to optimism, and positive automatic thought made a significant contribution to both hope and satisfaction with life. Finally, a significant test between pre-course and post-course regression coefficients indicated that the regression coefficients at pre-course were significantly different from post-course coefficients, suggesting that the positive psychology course and the interventions were helpful in raising the levels of well-being. The overall results suggest a substantial increase in the participants’ well-being scores after engaging in the positive-oriented interventions, implying a need for designing more positive interventions in education to promote well-being.   <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=hope" title="hope">hope</a>, <a href="https://publications.waset.org/abstracts/search?q=optimism" title=" optimism"> optimism</a>, <a href="https://publications.waset.org/abstracts/search?q=positive%20automatic%20thoughts" title=" positive automatic thoughts"> positive automatic thoughts</a>, <a href="https://publications.waset.org/abstracts/search?q=satisfaction%20with%20life" title=" satisfaction with life"> satisfaction with life</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=well-being" title=" well-being"> well-being</a> </p> <a href="https://publications.waset.org/abstracts/75441/impact-of-positive-psychology-education-and-interventions-on-well-being-a-study-of-students-engaged-in-pastoral-care" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/75441.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">218</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">91</span> The Application of the Biopsychosocial-Spiritual Model to the Quality of Life of People Living with Sickle Cell Disease</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anita%20Paddy">Anita Paddy</a>, <a href="https://publications.waset.org/abstracts/search?q=Millicent%20Obodai"> Millicent Obodai</a>, <a href="https://publications.waset.org/abstracts/search?q=Lebbaeus%20Asamani"> Lebbaeus Asamani</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The management of sickle cell disease requires a multidisciplinary team for better outcomes. Thus, literature on the application of the biopsychosocial model for the management and explanation of chronic pain in sickle cell disease (SCD) and other chronic diseases abound. However, there is limited research on the use of the biopsychosocial model, together with a spiritual component (biopsychosocial-spiritual model). The study investigated the extent to which healthcare providers utilized the biopsychosocial-spiritual model in the management of chronic pain to improve the quality of life (QoL) of patients with SCD. This study employed the descriptive survey design involving a consecutive sampling of 261 patients with SCD who were between the ages of 18 to 79 years and were accessing hematological services at the Clinical Genetics Department of the Korle Bu Teaching Hospital. These patients willingly consented to participate in the study by appending their signatures. The theory of integrated quality of life, the gate control theory of pain and the biopsychosocial(spiritual) model were tested. An instrument for the biopsychosocial-spiritual model was developed, with a basis from the literature reviewed, while the World Health Organisation Quality of Life BREF (WHOQoLBref) and the spirituality rating scale were adapted and used for data collection. Data were analyzed using descriptive statistics (means, standard deviations, frequencies, and percentages) and partial least square structural equation modeling. The study revealed that healthcare providers had a great leaning toward the biological domain of the model compared to the other domains. Hence, participants’ QoL was not fully improved as suggested by the biopsychosocial(spiritual) model. Again, the QoL and spirituality of patients with SCD were quite high. A significant negative impact of spirituality on QoL was also found. Finally, the biosocial domain of the biopsychosocial-spiritual model was the most significant predictor of QoL. It was recommended that policymakers train healthcare providers to integrate the psychosocial-spiritual component in health services. Also, education on SCD and its resultant impact from the domains of the model should be intensified while health practitioners consider utilizing these components fully in the management of the condition. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=biopsychosocial%20%28spritual%29" title="biopsychosocial (spritual)">biopsychosocial (spritual)</a>, <a href="https://publications.waset.org/abstracts/search?q=sickle%20cell%20disease" title=" sickle cell disease"> sickle cell disease</a>, <a href="https://publications.waset.org/abstracts/search?q=quality%20of%20life" title=" quality of life"> quality of life</a>, <a href="https://publications.waset.org/abstracts/search?q=healthcare" title=" healthcare"> healthcare</a>, <a href="https://publications.waset.org/abstracts/search?q=accra" title=" accra"> accra</a> </p> <a href="https://publications.waset.org/abstracts/168294/the-application-of-the-biopsychosocial-spiritual-model-to-the-quality-of-life-of-people-living-with-sickle-cell-disease" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/168294.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">73</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">90</span> Exploring the Traditional Uses of Aromatic Plants in Indonesian Culture, Medicine, and Spirituality</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Aida%20Humaira">Aida Humaira</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Aromatic plants hold an honored place in Indonesian culture, where they are deeply intertwined with everyday customs, rituals, and ceremonies. From the fragrant herbs and spices used in cooking to the aromatic incense burned in temples and homes, aromatic plants play multifaceted roles in enhancing well-being and fostering spiritual connections. These plants are valued not only for their pleasant aromas but also for their medicinal properties and symbolic meanings. This article aims to summarize the role of aromatic plants in Indonesian traditional culture, medicine, spirituality, and how it shifted to a modern version of aromatherapy. Traditional Indonesian medicine, known as Jamu, relies heavily on aromatic plants for their therapeutic benefits. Herbalists and traditional healers use a wide array of aromatic herbs, roots, barks, and resins to treat various ailments, ranging from digestive disorders and respiratory infections to skin conditions and reproductive issues. In conclusion, aromatic plants represent a cultural treasure with multifaceted uses and significance deeply rooted in Indonesia’s tradition. From their medicinal properties to their spiritual symbolism, these plants embody the interconnection of culture, nature, and well-being. Further research and collaboration are needed to document and preserve traditional knowledge surrounding Indonesian aromatic plants and ensure their continued recognition and sustainable utilization in the face of modernization and environmental challenges. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=aromatic%20plants" title="aromatic plants">aromatic plants</a>, <a href="https://publications.waset.org/abstracts/search?q=indonesia" title=" indonesia"> indonesia</a>, <a href="https://publications.waset.org/abstracts/search?q=Jamu" title=" Jamu"> Jamu</a>, <a href="https://publications.waset.org/abstracts/search?q=traditional%20medicine" title=" traditional medicine"> traditional medicine</a> </p> <a href="https://publications.waset.org/abstracts/184586/exploring-the-traditional-uses-of-aromatic-plants-in-indonesian-culture-medicine-and-spirituality" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/184586.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">60</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">89</span> Examining the Perceptions of Religious Stakeholders Towards Religious Tourism Development</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sotiroula%20Liasidou">Sotiroula Liasidou</a>, <a href="https://publications.waset.org/abstracts/search?q=Katerina%20Pericleous"> Katerina Pericleous</a>, <a href="https://publications.waset.org/abstracts/search?q=Zanete%20Garanti"> Zanete Garanti</a>, <a href="https://publications.waset.org/abstracts/search?q="></a> </p> <p class="card-text"><strong>Abstract:</strong></p> Traveling for religious and pilgrimage purposes consists of an early-stage motivation for the historical development of tourism. Sacred places have become important attractions for local and foreign visitors, and many countries invest in the development of religious and pilgrimage tourism. Cyprus has a rich tradition as an important place for the establishment and diffusion of the Christian Orthodox Religion (Greek). Being considered the ‘island of Saints’, Cyprus sets strong foundations to be recognised as a spiritual destination of devotion for visitors interested in discovering the roots and the spiritual essence of the Christian Orthodox Religion. The paper elucidates on bringing together the fact of whether tourism in sacred places affects spirituality and religiosity. Thus, the aim is to consider the perceptions of the main religious stakeholders, including monastery abbots, in relation to the development of religious tourism. The aim of the study is fulfilled by incorporating questionnaires targeting the responses of the involved religious key players and stakeholders. The results of the study are indicative and provide an understanding in terms of religious tourism as an important product by interpreting the stance of religious stakeholders. In general, religious leaders support tourism in religious sites and argue that spirituality and holiness can be maintained as long there is a policy that is followed both by religious and tourism policymakers. Undoubtedly, establishing Cyprus as a religious tourism destination would bring many economic and social benefits. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religious%20tourism" title="religious tourism">religious tourism</a>, <a href="https://publications.waset.org/abstracts/search?q=pilgrimage" title=" pilgrimage"> pilgrimage</a>, <a href="https://publications.waset.org/abstracts/search?q=Cyprus" title=" Cyprus"> Cyprus</a>, <a href="https://publications.waset.org/abstracts/search?q=Christian%20Orthodox%20Religion" title=" Christian Orthodox Religion"> Christian Orthodox Religion</a>, <a href="https://publications.waset.org/abstracts/search?q=sacred%20places" title=" sacred places"> sacred places</a>, <a href="https://publications.waset.org/abstracts/search?q=monasteries" title=" monasteries"> monasteries</a> </p> <a href="https://publications.waset.org/abstracts/146649/examining-the-perceptions-of-religious-stakeholders-towards-religious-tourism-development" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/146649.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">140</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">88</span> Spiritual Symbols of African Fruits as Responsive Catalysts for Naturopathy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Orogun%20Daniel%20Oghenekevhwe">Orogun Daniel Oghenekevhwe</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Africa being an agrarian continent has an abundance of fruits that are both nutritional and medicinal. Regardless of the abundance of these healing elements, Africa leads the statistics of poor healthcare globally. Among others, there are two noticeable challenges in the healthcare system which are ‘Poor access and high cost of medical healthcare’. The effects of both the access and economic implications are (1) Low responsiveness and (2) High mortality rate. While the United Nations and the global health community continue to work towards reduced mortality rates and poor responsiveness to healthcare and wellness, this paper investigates how some Africans use the spiritual symbols of African fruits as responsive catalysts to embrace naturopathy thereby reducing the effects and impacts of poor healthcare challenges in Africa. The main argument is whether there are links between spiritual symbols and fruits that influence Africans' response to naturopathy and low-cost healthcare. Following that is the question of how medical healthcare responds to such development. Bitter Kola (Garcinia) is the case study fruit, and Sunnyside in Pretoria, South Africa, has been spotted as one of the high-traffic selling points of herbal fruits. A mixed research method is applicable with an expected 20 Quantitative data respondents among sellers and nutritionists and 50 Qualitative Data respondents among consumers. Based on the results, it should be clear how spirituality contributes to alternative healthcare and how it can be further encouraged to bridge the gap between the high demand and low supply of healthcare in Africa and beyond. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=spiritual%20symbols" title="spiritual symbols">spiritual symbols</a>, <a href="https://publications.waset.org/abstracts/search?q=naturopathy" title=" naturopathy"> naturopathy</a>, <a href="https://publications.waset.org/abstracts/search?q=African%20fruits" title=" African fruits"> African fruits</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=healthcare" title=" healthcare"> healthcare</a> </p> <a href="https://publications.waset.org/abstracts/178943/spiritual-symbols-of-african-fruits-as-responsive-catalysts-for-naturopathy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/178943.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">69</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">87</span> Attributes of Gratitude in Promoting Purpose in Life of Thai Adolescents</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Karnsunaphat%20Balthip">Karnsunaphat Balthip</a>, <a href="https://publications.waset.org/abstracts/search?q=Bunrome%20Suwanphahu"> Bunrome Suwanphahu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Purpose in life is one attribute of the concept of spirituality which is used in health promotion to promote holistic wellbeing. Purpose is a significant foundation of motivation and achievement that guides adolescents down positive life paths. Adolescents who have life purpose are more likely to achieve greater success and wellbeing in their lives. The current study used qualitative research methodology to describe the experiences that enhanced the purpose in life of 27 Thai adolescents from different backgrounds, living in urban areas in southern Thailand. Data were gathered through in-depth interviews and observation. Thematic analysis methods guided data analysis. The results showed that love and connectedness are important in enhancing purpose in life. They illustrate four attributes of love and connection reflecting the four attributes of gratitude that enhance purpose in life: (1) self-love, or gratitude to oneself, whereby participants endeavor to live life in a positive way by taking care of themselves based on moral and ethical values; (2) connectedness or gratitude to parents or significant others, whereby participants are committed to taking holistic care (physical, psychological, and spiritual) of their significant others; (3) connectedness or gratitude to peers, whereby participants support their peers to help them live their own lives in a positive way; and (4) connectedness or gratitude to the wider world (environment, society, nation and beyond), through a sense of altruism towards others. The ﬁndings provide helpful insights for parents, nurses, and other health professionals supporting adolescents to obtain a purpose in life. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=adolescent" title="adolescent">adolescent</a>, <a href="https://publications.waset.org/abstracts/search?q=gratitude" title=" gratitude"> gratitude</a>, <a href="https://publications.waset.org/abstracts/search?q=purpose%20in%20life" title=" purpose in life"> purpose in life</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a> </p> <a href="https://publications.waset.org/abstracts/99790/attributes-of-gratitude-in-promoting-purpose-in-life-of-thai-adolescents" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/99790.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">152</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">86</span> Divergences in Interpreters’ Oral Interpretation among Pentecostal Churches: Sermonic Reflections</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rufus%20Olufemi%20Adebayo">Rufus Olufemi Adebayo</a>, <a href="https://publications.waset.org/abstracts/search?q=Sylvia%20Phiwani%20Zulu"> Sylvia Phiwani Zulu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Interpreting in the setting of diverse language and multicultural congregants, is often understood as integrating the content of the message. Preaching, similar to any communication, takes seriously people’s multiple contexts. The one who provides the best insight into understanding “the other”, traditionally speaking could be an interpreter in a multilingual context. Nonetheless, there are reflections in the loss of spiritual communication, translation and interpretive dialogue. No matter how eloquent the preacher is, an interpreter can make or mere the sermon (speech). The sermon that the preacher preaches is not always the one the congregation hears from the interpreter. In other occurrences, however, interpreting can lead not only to distort messages but also to dissatisfied audiences and preacher being overshadowed by the pranks of the interpreter. Using qualitative methodology, this paper explores the challenges and the conventional assumptions about preachers’ interpreter as influenced by spirituality, culture, and language in empirical and theoretical perspectives. An emphasis on the bias translation and the basis of reality that suppresses or devalues the spiritual communication is examined. The result indicates that interpretation of the declaration of guilt, history of congregation, spirituality, attitudes, morals, customs, specific practices of a preacher, education, and the environment form an entangled and misinterpretation. The article concludes by re-examining these qualities and rearticulating them into a preliminary theory for practice, as distinguished from theory, which could possibly enhance the development of more sustainable multilingual interpretation in the South African Pentecostal churches. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=congregants" title="congregants">congregants</a>, <a href="https://publications.waset.org/abstracts/search?q=divergences" title=" divergences"> divergences</a>, <a href="https://publications.waset.org/abstracts/search?q=interpreting%2Ftranslation" title=" interpreting/translation"> interpreting/translation</a>, <a href="https://publications.waset.org/abstracts/search?q=language%20%26%20communication" title=" language & communication"> language & communication</a>, <a href="https://publications.waset.org/abstracts/search?q=sermon%2Fpreaching" title=" sermon/preaching"> sermon/preaching</a> </p> <a href="https://publications.waset.org/abstracts/86682/divergences-in-interpreters-oral-interpretation-among-pentecostal-churches-sermonic-reflections" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/86682.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">166</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">85</span> Philosophy of Swami Vivekananda and M. K. Gandhi in the Context of Religious Pluralism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Satarupa%20Bhattacharjee">Satarupa Bhattacharjee</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Inter-religious dialogue and understanding are possible without losing one’s own identity. We find a unique blend of tradition, reason and human values in contemporary Indian thought. On this point, we may take note of the similarity between views of M. K. Gandhi and the religious discourse of Swami Vivekananda, i.e., all religions as different paths to God realisation but their unity lies in their goal, which is attainment of God, who is One. This enrichment guided us towards a kind of religious pluralism of John Hicks, who gives a solution to the problems of co-existence of diverse religions without undermining any religion. The plurality percolates into different spheres of Indian society and regarded as a chord with discord in a wonderful music. Swami Vivekananda believes that to serve man is to serve God. Both M. K. Gandhi and Swami Vivekananda were non-dualist and believed in the essential unity of man. Gandhi believes in the many foldedness of reality. Swami Vivekananda’s attitude towards religion is in principles of co-existence and acceptance. These principles have been accumulated in such a way that gave us a different world-view. The concept of unity, tolerance, equality, etc. can be achieved only by a spiritual attitude. Dynamism of spirituality stands in between man’s empirical existence and his spiritual destination and manifests itself in the different aspects of life including religious understanding. It is a movement towards pluralism. It is the fusion of spirituality with plurality which characterizes the concept of religious pluralism. This re-visited religious pluralism will open a new horizon of love and tolerance in our society. M. K. Gandhi and Swami Vivekananda paved the path for new horizon for a resurgent world. So the Indian spiritualism re-vitalised the concept of pluralism and stimulated its progress towards a new world. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=M.%20K.%20Gandhi" title="M. K. Gandhi">M. K. Gandhi</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20pluralism" title=" religious pluralism"> religious pluralism</a>, <a href="https://publications.waset.org/abstracts/search?q=Swami%20Vivekananda" title=" Swami Vivekananda"> Swami Vivekananda</a>, <a href="https://publications.waset.org/abstracts/search?q=worldview" title=" worldview"> worldview</a> </p> <a href="https://publications.waset.org/abstracts/91417/philosophy-of-swami-vivekananda-and-m-k-gandhi-in-the-context-of-religious-pluralism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/91417.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">159</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">84</span> Representation of Master–Disciple Relationship in Rumi’s Poems: Spirituality Vis-A-Vis Collective Consciousness</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nodi%20Islam">Nodi Islam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper critically reads Rumi’s poems in The Masnavi (Book One) and the philosophy of master-disciple relationship, as reflected as a medium to attain the higher consciousness in the poems which is considered as spiritual by the Sufi practitioners. This paper further applies the concept of collective consciousness introduced by Durkheim, which stands for a set of beliefs, ideas, moral attitudes that operate as a unifying force in a certain society, in reading Rumi’s poems. According to Sufi philosophy, in order to reach to the beloved who is the Higher Being, a lover has to be a disciple of a master and dedicate himself completely even if it means to give up the earthly desires. When the process is completed, he achieves the divinity which is the utmost happiness to be one with the beloved. As this process is considered spiritual by the Sufi practitioners, this paper suggests that, apart from being spiritual, this is a reflection of collective consciousness also. This process plays a part to construct the collectivity as a means to create masters and disciples. Collective consciousness operates in this particular belief system of Sufis who tend to follow this phenomenon as a rule of obedience and accepts the rule because this is how their particular community proceeds on. This paper offers a view of Rumi’s poems which reflect such relationship and tends to offer a general discussion on the hegemonic approach of the Sufi society especially of the Mevlevi order. Finally, this paper offers a constructive representation of Mevlevi society based upon the idea of spirituality which could be an outcome of psychological and social issues and practices. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=collective%20consciousness" title="collective consciousness">collective consciousness</a>, <a href="https://publications.waset.org/abstracts/search?q=divinity" title=" divinity"> divinity</a>, <a href="https://publications.waset.org/abstracts/search?q=master-disciple%20relationship" title=" master-disciple relationship"> master-disciple relationship</a>, <a href="https://publications.waset.org/abstracts/search?q=Mevlevi%20order" title=" Mevlevi order"> Mevlevi order</a> </p> <a href="https://publications.waset.org/abstracts/109699/representation-of-master-disciple-relationship-in-rumis-poems-spirituality-vis-a-vis-collective-consciousness" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/109699.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">172</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">83</span> Holy Kabah and Holy Mosque: The Journey of Spiritual, Mystical and Social Ascension of Two Slaves of Ethiopia to Represent the Two Holiest Symbols of Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zawahir%20Siddique">Zawahir Siddique</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The paper explores the philosophical, spiritual, and mystical dimensions of the glorified journey of Hajira and Bilal. The black Ethiopian slave Hajira’s skirt was chosen to cover the first house of God on earth. Hajira was chosen by God as the embodiment of love and submission. The philosophy behind her migration with her child Ismail and wandering between Safa and Marwa in search of water that eventually gushed forth from the feet of Ismail and how God gifted Hajira, Ismail, and the entire humanity with Zamzam needs to be explored. Every year over two million pilgrims assemble and circumambulate around the Holy Kabah during Hajj, and every day, millions of Muslims pray, riveting their faith around Kabah. The significance and mysticism of the central figure of Hajira deserve due attention. Several eras later, the most blessed personality of humanity, Prophet Muhammad, elevated another Ethiopian Slave to the highest honor in the first Mosque of the Prophet of Islam in Medina. The purity of his heart and spiritually captivating voice of Bilal was preferred over his pre-Islamic social status. When the companions of the Prophet questioned the diction and pronunciation of 'SHEEN' by Bilal owing to his African origin, the Prophet immediately corrected them, justifying the purity of Bilal’s heart mattered more and hence Bilal’s 'SEEN' was heard as 'SHEEN' by God Almighty. The journey of Bilal to Islam and his pious and devoted contributions to Islam in the light of spirituality, mysticism, and social reforms are also explored further in this paper. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=philosophy" title="philosophy">philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=mysticism" title=" mysticism"> mysticism</a>, <a href="https://publications.waset.org/abstracts/search?q=Hajira" title=" Hajira"> Hajira</a>, <a href="https://publications.waset.org/abstracts/search?q=Bilal" title=" Bilal"> Bilal</a> </p> <a href="https://publications.waset.org/abstracts/128902/holy-kabah-and-holy-mosque-the-journey-of-spiritual-mystical-and-social-ascension-of-two-slaves-of-ethiopia-to-represent-the-two-holiest-symbols-of-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/128902.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">179</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">82</span> The Influence of Islamic Epistemology on Mosque Architecture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sheba%20Akhtar">Sheba Akhtar</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The profound importance that Islam places on knowledge has directly influenced the architectural development of the mosque throughout the Muslim world. The masjid is the most important religious building type in Islamic society because, as a place of worship and social interaction, it is the center of both spiritual knowledge and secular guidance. The Quran begins with the emphatic injunction, “Iqra”, establishing the central importance of the pursuit of the sacred ilm that is offered to man by Allah. Similarly, numerous hadiths of the Prophet Muhammad emphasize the profound importance of the acquisition and dissemination of knowledge, both spiritual and temporal. The Muslim worshipper must enter the sacred space of the masjid to receive spiritual knowledge, but the transition from the profane realm outside the mosque to that of spirituality within is not merely physical; it is also deeply psychological and emotional. To this end, the architecture of the masjid, from the plan and geometry to the design elements and intricate ornamental details, plays a vital role in creating the environment within which the ritual acts of wudu and salat are enacted to foster the transformative journey, from the mundane reality of this world to the realm of spirituality beyond, in the heart, mind, and soul of the worshipper. It is expected that the paper will provide a better understanding of the ways in which sacred Islamic knowledge has influenced the architectural design of the mosque. The research will draw upon Islamic epistemology, Islamic architecture history, and compositional analysis to demonstrate this philosophical, historical, and formal relationship. In this way, the paper will provide a meaningful bridge between the existing knowledge related to mosque design and the expanding academic discourse about the religious architecture of Islam. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20architecture" title="Islamic architecture">Islamic architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=mosque%20architecture" title=" mosque architecture"> mosque architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20architecture" title=" religious architecture"> religious architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=sacred%20architecture" title=" sacred architecture"> sacred architecture</a> </p> <a href="https://publications.waset.org/abstracts/168926/the-influence-of-islamic-epistemology-on-mosque-architecture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/168926.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">102</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">81</span> A Qualitative Study of the Effect of Sibling and Parental Relationships on Coping Mechanisms in Families of Children with Autism Spectrum Disorder</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Smriti%20Gour">Smriti Gour</a>, <a href="https://publications.waset.org/abstracts/search?q=Neelam%20Pandey"> Neelam Pandey</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The objective of this study was to describe and analyse the mutual relationship between the coping mechanisms used by the families of a child with Autism Spectrum Disorder (ASD) and family dynamics and the effect sibling interactions have on the dynamics and coping mechanisms in an urban setup. In-depth interviews were conducted for 25 families, with 4 members each in the Delhi NCR area in India. The families who were interviewed had a younger child who had received a diagnosis of ASD between the ages of 5-12. The in-depth questionnaires contained open-ended questions and the interviews were conducted separately for the mother, father and the typically developing sibling. The key findings of the study suggested that lack of communication was a common factor in most families (n=19) leading to other difficulties like stress and relationship dysfunction. It also fostered a fallacious perception of the relationship dynamics in the family in most of the interviewed families and changed depending on the family member being interviewed. In families where the typically developing elder sibling had a good relationship with the autistic child, the family dynamics were found to be more stable, and the overall family well-being was better maintained. The coping mechanisms employed by the families were also more positive and tended to work better if the typically developing sibling maintained a positive and interactive relationship with the parents and the autistic child. The type of coping mechanisms had a major impact on the relationship between the parents and in dictating the dynamics of the family of the child with ASD. Spirituality, professional help, family support and household help emerged to be the most effective coping mechanisms for the families, with spirituality emerging to be the most positive and effective coping mechanism in the families interviewed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=autism%20spectrum%20disorder" title="autism spectrum disorder">autism spectrum disorder</a>, <a href="https://publications.waset.org/abstracts/search?q=coping%20mechanism" title=" coping mechanism"> coping mechanism</a>, <a href="https://publications.waset.org/abstracts/search?q=family%20dynamics" title=" family dynamics"> family dynamics</a>, <a href="https://publications.waset.org/abstracts/search?q=parental%20relationships" title=" parental relationships"> parental relationships</a>, <a href="https://publications.waset.org/abstracts/search?q=siblings" title=" siblings"> siblings</a> </p> <a href="https://publications.waset.org/abstracts/56192/a-qualitative-study-of-the-effect-of-sibling-and-parental-relationships-on-coping-mechanisms-in-families-of-children-with-autism-spectrum-disorder" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/56192.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">318</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">80</span> Socio-Political Crisis in the North West and South West Regions of Cameroon and the Emergence of New Cultures</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Doreen%20Mekunda">Doreen Mekunda</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper is built on the premise that the current socio-political crisis in the two restive regions of Cameroon, though enveloped with destructive and devastating trends (effects) on both property and human lives, is not without its strengths and merits. It is incontestable that many cultures, to a greater extent, are going to be destroyed as people forcibly move from war-stricken habitats to non-violent places. Many cultural potentials, traditional shrines, artifacts, art, and crafts, etc., are unknowingly or knowingly disfigured, and many other ugly things will, by the end of the crisis, affect the cultures of these two regions under siege and of the receiving population. A plethora of other problems like the persecution of Internally Displaced Persons (IDPs) for being displaced and blamed for increased crime rates and the existence of cultural and ethnic differences that produce both inter-tribal and interpersonal conflicts and conflicts between communities will abound. However, there is the emergence of rapid literature, and other forms of cultural productions, whether written or oral, is visible, thereby precipitating a rich cultural diversity due to the coming together of a variety of cultures of both the IDPs and the receiving populations, rapid urbanization, improvement of health-related issues, the rebirth of indigenous cultural practices, the development of social and lingua-cultural competences, dependence on alternative religions, faith and spirituality. Even financial and economic dependence, though a burden to others by IDPs, has its own merits as it improves the living standards of the IDPs. To be able to obtain plausible results, cultural materialism, which is a literary theory that hinges on the empirical study of socio-cultural systems within a materialist infrastructure-super-structure framework, is employed together with the postcolonial theory. Postcolonial theory because the study deals with postcolonial experiences/tenets of migration, hybridity, ethnicity, indignity, language, double consciousness, migration, center/margin binaries, and identity, amongst others. The study reveals that the involuntary movement of persons from their habitual homes brings about movement in cultures, thus, the emergence of new cultures. The movement of people who hold fast to their cultural heritage can only influence new forms of literature, the development of new communication competences, the rise of alternative religion, faith and spirituality, the re-emergence of customary and traditional legal systems that might have been abandoned for the new judicial systems, and above all the revitalization of traditional health care systems. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=alternative%20religion" title="alternative religion">alternative religion</a>, <a href="https://publications.waset.org/abstracts/search?q=emergence" title=" emergence"> emergence</a>, <a href="https://publications.waset.org/abstracts/search?q=socio-political%20crisis" title=" socio-political crisis"> socio-political crisis</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=lingua-cultural%20competences" title=" lingua-cultural competences"> lingua-cultural competences</a> </p> <a href="https://publications.waset.org/abstracts/130781/socio-political-crisis-in-the-north-west-and-south-west-regions-of-cameroon-and-the-emergence-of-new-cultures" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/130781.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">178</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">79</span> The Intense Fascination of Ancient Egypt: A Cross-Cultural Phenomenological Study</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Patrick%20Andrew%20McCoy">Patrick Andrew McCoy</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The intense fascination with ancient Egypt has persisted for thousands of years and across cultures globally, known popularly as Egyptomania,’ ‘Tutmania,’ ‘Mummymania,’ and ‘Orientalism. A review of the literature indicates psychological themes for its behavior are curiosity, escapism, existentialism, religiosity and spirituality, and cultural, racial, and ethnic identity. A mixed-methods study is initiated with established tools to explore these themes and discover additional motivators. Objectives: The purpose of the study is to explore the themes underlying the intense fascination of ancient Egypt. The abstract themes of the fascination of ancient Egypt are cross-cultural phenomena that motivate people in their interactions with other cultures. These interactions have both been beneficial and combative. Methodology: A mixed methods research study is designed where quantitative (QUAN) survey of participants’ strong fascination with ancient Egypt, within psychological themes derived from a review of the literature. The qualitative (QUAL) survey consists of open-ended questions to explore participants’ exposure to ancient Egypt that may have influenced their fascination and their behaviors resulting from the phenomenon. The themes are explored in QUAN data and QUAL data to discover what themes are established and inferred the psychological motivations of the phenomenon. Main Contributions: This study will provide more information on several scientific disciplines, including psychology, anthropology, Egyptology, and tourism. This study seeks to benefit the tourism industry for not only in Egypt but hopefully with generalizability of cultural tourist industries in other countries. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cross-cultural%20psychology" title="cross-cultural psychology">cross-cultural psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=international%20psychology" title=" international psychology"> international psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=mixed-methods" title=" mixed-methods"> mixed-methods</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=ancient%20Egypt" title=" ancient Egypt"> ancient Egypt</a>, <a href="https://publications.waset.org/abstracts/search?q=phenomenology" title=" phenomenology"> phenomenology</a>, <a href="https://publications.waset.org/abstracts/search?q=escapism" title=" escapism"> escapism</a>, <a href="https://publications.waset.org/abstracts/search?q=curiosity" title=" curiosity"> curiosity</a>, <a href="https://publications.waset.org/abstracts/search?q=existentialism" title=" existentialism"> existentialism</a>, <a href="https://publications.waset.org/abstracts/search?q=religiosity" title=" religiosity"> religiosity</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a> </p> <a href="https://publications.waset.org/abstracts/153623/the-intense-fascination-of-ancient-egypt-a-cross-cultural-phenomenological-study" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/153623.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">129</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">78</span> Tattooing: Personal Markings with Meaning: Themes Uncovered While Making a Video Documentary</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Byrad%20Yyelland">Byrad Yyelland</a>, <a href="https://publications.waset.org/abstracts/search?q=Robert%20Bianchi"> Robert Bianchi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> No longer the secret mark of outlaw bikers, criminals, and sailors, tattooing has become mainstream in much of the world. The current study showcases data gathered for a video documentary on the triangulated relationship connecting tattoos as a form of body modification, cultural norms, and personal meanings. This research has revealed that some religious belief systems, Buddhism in Thailand, is one example, connect tattooing with spirituality in an intimate manner. Buddhist monks provide tattoos using traditional bamboo implements and processes, and they pray over the tattoo, infusing magic into the tattoo and consequently, into the body of the receiver. In contrast, although there is no direct mention of tattooing in the Qur’an, many Islamic scholars argue that permanent tattooing is considered haram—forbidden for Muslims. Only the temporary henna is acceptable. In fact, tattooing is illegal in Qatar. Some Indigenous belief systems in Canada adopt a similar stance on the basis that we were all created by the Creator and as such, we do not have the right to alter what the Creator has made. Still other belief systems such as Spiritism in Brazil and mainstream Christianity in the West are more inclined to regard tattooing as a matter of personal choice. It is practically impossible for any culture to resist the dual impacts of time and globalization. Long term cultural change has resulted in mainstream acceptance of tattooing in the west and increased acceptance in Japan. Short-term cultural change is seen in Qatar where tattoos are on on public display amongst expats and migrant laborers. This tolerance of tattooed individuals was clearly evident with the choice of David Beckham as ambassador for the FIFA World Cup and during the corresponding tourist celebrations. Themes uncovered in this multicultural research also include individual meanings attributed to tattoo imagery and processes, experiences of personal empowerment, devotion to family, personal philosophy, gender identity, and aesthetics. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=culture" title="culture">culture</a>, <a href="https://publications.waset.org/abstracts/search?q=norms" title=" norms"> norms</a>, <a href="https://publications.waset.org/abstracts/search?q=tattooing" title=" tattooing"> tattooing</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=personal%20motivations%20and%20personal%20meanings" title=" personal motivations and personal meanings"> personal motivations and personal meanings</a> </p> <a href="https://publications.waset.org/abstracts/163990/tattooing-personal-markings-with-meaning-themes-uncovered-while-making-a-video-documentary" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163990.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">73</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">77</span> Evil Eye's Effects on Individual's Mental Health</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nikolaos%20Souvlakis">Nikolaos Souvlakis</a> </p> <p class="card-text"><strong>Abstract:</strong></p> One of the prominent phenomena that have survived even in the 21st century, when science is gaining more and more space in the scientific world, is the evil eye within non-Westernized societies and more specifically in Greek culture. The presentation is based on the Christian Orthodox beliefs and folklore about the evil eye. Evil eye occupies an important role in individuals' everyday life and it is fuelled by Satanic powers. Satanic powers and the belief on them have an immense effect on individual's well-being and mental health causing spiritual suffering. The present paper examines the psychological manifestations of the belief of evil eye in individuals' mental health and the ways to protect from it according to the Greek Orthodox tradition. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=spirituality" title="spirituality">spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=belief" title=" belief"> belief</a>, <a href="https://publications.waset.org/abstracts/search?q=evil%20eye" title=" evil eye"> evil eye</a>, <a href="https://publications.waset.org/abstracts/search?q=mental%20health" title=" mental health"> mental health</a>, <a href="https://publications.waset.org/abstracts/search?q=well-being" title=" well-being"> well-being</a>, <a href="https://publications.waset.org/abstracts/search?q=healing" title=" healing"> healing</a> </p> <a href="https://publications.waset.org/abstracts/13774/evil-eyes-effects-on-individuals-mental-health" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/13774.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">504</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">76</span> Individual Differences in Affective Neuroscience Personality Traits Predict Several Dimensions of Psychological Wellbeing. A Cross-Sectional Study in Healthy Subjects</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Valentina%20Colonnello">Valentina Colonnello</a>, <a href="https://publications.waset.org/abstracts/search?q=Paolo%20Maria%20Russo"> Paolo Maria Russo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Decades of cross-species affective neuroscience research by Panksepp and others have identified basic evolutionarily preserved subcortical emotional systems that humans share with mammals and many vertebrates. These primary emotional systems encode unconditional affective responses and contribute to the development of personality traits throughout ontogenesis and interactions with the environment. The Affective Neuroscience Personality Scale (ANPS) measures individual differences in affective personality traits associated with the basic emotional systems of CARE, PLAY, SEEKING, SADNESS, FEAR, and ANGER, along with Spirituality, which is a more cognitively and socially refined expression of affectivity. Though the ANPS’s power to predict human psychological distress has been documented, to the best of our knowledge, its predictive power for psychological wellbeing has not been explored. This study therefore investigates the relationship between affective neuroscience traits and psychological wellbeing facets. Because the emotional systems are thought to influence cognitively-mediated mental processes about the self and the world, understanding the relationship between affective traits and psychological wellbeing is particularly relevant to understanding the affective dimensions of health. In a cross-sectional study, healthy participants (n = 402) completed the ANPS and the Psychological Wellbeing scale. Multiple regressions revealed that each facet of wellbeing was explained by two to four affective traits, and each trait was significantly related to at least one aspect of wellbeing. Specifically, SEEKING predicted all the wellbeing facets, except for positive relations; CARE predicted personal growth, positive relations, purpose in life, and self-acceptance; PLAY and, inversely, ANGER predicted positive relations; SADNESS inversely predicted autonomy, while FEAR inversely predicted purpose in life. SADNESS and FEAR inversely predicted environmental mastery and self-acceptance. Finally, Spirituality predicted personal growth, positive relations, and self-acceptance. These findings are the first to show the relationship between affective neuroscience personality traits and psychological wellbeing. They also call attention to the distinctive role of FEAR and PANIC traits in psychological wellbeing facets, thereby complementing or even overcoming the traditional personality approach to neuroticism as a global trait. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=affective%20neuroscience" title="affective neuroscience">affective neuroscience</a>, <a href="https://publications.waset.org/abstracts/search?q=individual%20differences" title=" individual differences"> individual differences</a>, <a href="https://publications.waset.org/abstracts/search?q=personality" title=" personality"> personality</a>, <a href="https://publications.waset.org/abstracts/search?q=wellbeing" title=" wellbeing"> wellbeing</a> </p> <a href="https://publications.waset.org/abstracts/146765/individual-differences-in-affective-neuroscience-personality-traits-predict-several-dimensions-of-psychological-wellbeing-a-cross-sectional-study-in-healthy-subjects" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/146765.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">120</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">75</span> Spiritual Folklore Tourism: Tourists’ Experience at Naga Cave in Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chompunuch%20Pongjit">Chompunuch Pongjit</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In this research, the authors have shown that social media is becoming an important platform for the dissemination of information among the younger generation who are looking for new tourist-related experiences. The focus of the younger generation in Thailand has shifted toward spiritual experiences which are close to nature, especially during the difficult and stressful time of Covid-19. We have presented the case of the Naga Cave, which is a new pilgrimage site gaining immense popularity among spiritual seekers via social media platforms. Most of the earlier studies in a similar field have focused on cultural tourism in Thailand. However, the emergence of this new spiritual site has not been studied yet. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=folklore%20tourism" title="folklore tourism">folklore tourism</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a>, <a href="https://publications.waset.org/abstracts/search?q=naga%20cave" title=" naga cave"> naga cave</a>, <a href="https://publications.waset.org/abstracts/search?q=thailand" title=" thailand"> thailand</a>, <a href="https://publications.waset.org/abstracts/search?q=pilgrimage" title=" pilgrimage"> pilgrimage</a> </p> <a href="https://publications.waset.org/abstracts/156587/spiritual-folklore-tourism-tourists-experience-at-naga-cave-in-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/156587.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">116</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">74</span> Trans and Queer Expressions of Religion in Brazil: How Music and Mission Work Can Be Used As a Tool of Refusal</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Cahlia%20A.%20Plett">Cahlia A. Plett</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Ventura Profana (Unholy Venture) is an Afro-Indigenous Brazilian performance artist, missionary, and advocate for trans or “travestí” issues in Brazil. In this paper, author will discuss how Profana acts as a pastor in aims of constructing possibilities of escape through scripture, congregation and performance art. In confronting religious “recolonization”, which refers to modern Judeo-Christian religions and their re-colonizing properties within Latin American countries, author argue that Profana’s research and art offer an opportunity to both use and decolonize religious-colonial projects through expressions of the self and spirituality based in queer Black, Brown and Indigenous futurities. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Religious%20Studies" title="Religious Studies">Religious Studies</a>, <a href="https://publications.waset.org/abstracts/search?q=Music" title=" Music"> Music</a>, <a href="https://publications.waset.org/abstracts/search?q=Queer%20studies" title=" Queer studies"> Queer studies</a>, <a href="https://publications.waset.org/abstracts/search?q=Decolonial" title=" Decolonial"> Decolonial</a> </p> <a href="https://publications.waset.org/abstracts/185459/trans-and-queer-expressions-of-religion-in-brazil-how-music-and-mission-work-can-be-used-as-a-tool-of-refusal" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/185459.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">49</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">73</span> Sustainable Desert Traditional Architecture of the Central Region of Saudi Arabia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hisham%20Mortada">Hisham Mortada</a> </p> <p class="card-text"><strong>Abstract:</strong></p> For thousands of years mud houses have represented the practical wisdom and spirituality of people, particularly those of desert regions, who learned how to use local materials to build homes that fitted the environmental and cultural conditions which they lived in. As a case study, the central region of Saudi Arabia exhibits a tradition of earth architecture that is unique in style, culture and sustainability. Aiming to contribute towards the local debate of the suitability of the traditional mud architecture for today’s lifestyle of Saudis, this paper explores the sustainable nature of the traditional adobe architecture of this hot arid region from environmental, social and technical points of view. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=desert%20architecture" title="desert architecture">desert architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=alternative%20materials" title=" alternative materials"> alternative materials</a>, <a href="https://publications.waset.org/abstracts/search?q=Saudi%20Arabia" title=" Saudi Arabia"> Saudi Arabia</a>, <a href="https://publications.waset.org/abstracts/search?q=arid%20climate" title=" arid climate"> arid climate</a>, <a href="https://publications.waset.org/abstracts/search?q=green%20architecture" title=" green architecture"> green architecture</a> </p> <a href="https://publications.waset.org/abstracts/6902/sustainable-desert-traditional-architecture-of-the-central-region-of-saudi-arabia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/6902.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">377</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">72</span> Well-Being in the Workplace: Do Christian Leaders Behave Differently?</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mariateresa%20Torchia">Mariateresa Torchia</a>, <a href="https://publications.waset.org/abstracts/search?q=Helene%20Cristini"> Helene Cristini</a>, <a href="https://publications.waset.org/abstracts/search?q=Hannele%20Kauppinen"> Hannele Kauppinen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Leadership plays a vital role in organizations. Leaders provide directions and facilitate the processes that enable organizations to achieve their goals and objectives. However, while productivity and financial objectives are often given the greatest emphasis, leaders also have the responsibility for instituting standards of ethical conduct and moral values that guide the behavior of employees. Leaders’ behaviors such as support, empowerment and a high-quality relationship with their employees might not only prevent stress, but also improve employees’ stress coping meanwhile contributing to their affective well-being. Stemming from Girard’s Mimetic Theory, this study aims at understanding how leaders can foster well-being in organizations. To do so, we explore which is the role leaders play in conflict management, resentment management and negative emotions dissipation. Furthermore, we examine whether and to what extent religiosity impacts the way in which leaders operate in relation to employees’ well-being. Indeed, given that organizational values are crucial to ethical behavior and firms’ values may be steeled by a deep sense of spirituality and religious identification, there is a need to take a closer look at the role religion and spirituality play in influencing the way leaders impact employees’ well-being. Thus, religion might work as an overarching logic that provides a set of principles guiding leaders’ everyday practices and relations with employees. We answer our research questions using a qualitative approach. We interviewed 27 Christian leaders (members of the Christian Entrepreneurs and Leaders Association – EDC, a non-profit organization created in 1926 including 3,000 French Christian Leaders & Entrepreneurs). Our results show that well-being can have a different meaning in relation to the type of companies, size, culture, country of analysis. Moreover the values and believes of leaders influence the way they see and foster well-being among employees. Furthermore, leaders can have both a positive or negative impact on well-being. Indeed on the one side, they could increase well-being in the company while on the other hand, they could be the source of resentment and conflicts among employees. Finally, we observed that Christian leaders possess characteristics that are sometimes missing in leaders (humility, inability to compare with others, attempt to be coherent with their values and beliefs, interest in the common good instead of the personal interest, having tougher dilemmas, collectively undertaking the firm). Moreover the Christian leader believes that the common good should come before personal interest. In other words, to them, not only short –termed profit shouldn’t guide strategical decisions but also leaders should feel responsible for their employees’ well-being. Last but not least, the study is not an apologia of Christian, yet it discusses the implications of these values through the light of Girard’s mimetic theory for both theory and practice. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Christian%20leaders" title="Christian leaders">Christian leaders</a>, <a href="https://publications.waset.org/abstracts/search?q=employees%20well-being" title=" employees well-being"> employees well-being</a>, <a href="https://publications.waset.org/abstracts/search?q=leadership" title=" leadership"> leadership</a>, <a href="https://publications.waset.org/abstracts/search?q=mimetic%20theory" title=" mimetic theory"> mimetic theory</a> </p> <a href="https://publications.waset.org/abstracts/122403/well-being-in-the-workplace-do-christian-leaders-behave-differently" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/122403.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">121</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">71</span> The Hindu Temple: Architecture, Culture and Spirituality </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Tanisha%20Dutta">Tanisha Dutta</a>, <a href="https://publications.waset.org/abstracts/search?q=Vinayak%20S.%20Adane"> Vinayak S. Adane</a> </p> <p class="card-text"><strong>Abstract:</strong></p> A Hindu temple has always been the centre of worldly knowledge, art, culture, and spiritual knowledge. The temple centers and the temple structures alike, teach the observer about all kinds of worldly systems, codes of conduct, performing and other arts etc. During the medieval period, these were the only centers of knowledge. Therefore, these spaces had the burden and responsibility of covering all the various facets of life. It is understandable therefore, that a Hindu temple is easily the confluence of intricate architecture, cultural blossoming and spiritual knowledge transmittance. The architecture of a Hindu temple supports all these in a way that they co-exist and develop a symbiotic relationship, each enhancing the manifested form of the other. This symbiosis is presented through the temples of Khajuraho, India. This paper, therefore, elaborates the finer aspects of the mentioned areas in a Hindu temple context, through the case study of the Khajuraho group of temples. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hindu%20temples%27%20concept" title="Hindu temples' concept">Hindu temples' concept</a>, <a href="https://publications.waset.org/abstracts/search?q=symbolism" title=" symbolism"> symbolism</a>, <a href="https://publications.waset.org/abstracts/search?q=temple%20architecture" title=" temple architecture"> temple architecture</a> </p> <a href="https://publications.waset.org/abstracts/71608/the-hindu-temple-architecture-culture-and-spirituality" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/71608.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">253</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">70</span> Psychometric Validation of Czech Version of Spiritual Needs Assessment for Patients: The First Part of Research</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Lucie%20Mrackova">Lucie Mrackova</a>, <a href="https://publications.waset.org/abstracts/search?q=Helena%20Kisvetrova"> Helena Kisvetrova</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Spirituality is an integral part of human life. In a secular environment, spiritual needs are often overlooked, especially in acute nursing care. Spiritual needs assessment for patients (SNAP), which also exists in the Czech version (SNAP-CZ), can be used for objective evaluation. The aim of this study was to measure the psychometric properties of SNAP-CZ and to find correlations between SNAP-CZ and sociodemographic and clinical variables. A cross-sectional study with tools assessing spiritual needs (SNAP-CZ), anxiety (Beck Anxiety Inventory; BAI), depression (Beck Depression Inventory; BDI), pain (Visual Analogue Scale; VAS), self-sufficiency (Barthel Index; BI); cognitive function (Montreal Cognitive Test; MoCa) and selected socio-demographic data was performed. The psychometric properties of SNAP-CZ were tested using factor analysis, reliability and validity tests, and correlations between the questionnaire and sociodemographic data and clinical variables. Internal consistency was established with Cronbach’s alfa for the overall score, respective domains, and individual items. Reliability was assessed by test-retest by Interclass correlation coefficient (ICC). Data for correlation analysis were processed according to Pearson's correlation coefficient. The study included 172 trauma patients (the mean age = 40.6 ± 12.1 years) who experienced polytrauma or severe monotrauma. There were a total of 106 (61.6%) male subjects, 140 (81.4%) respondents identified themselves as non-believers. The full-scale Cronbach's alpha was 0.907. The test-retest showed the reliability of the individual domains in the range of 0.924 to 0.960 ICC. Factor analysis resulted in a three-factor solution (psychosocial needs (alfa = 0.788), spiritual needs (alfa = 0.886) and religious needs (alfa = 0.841)). Correlation analysis using Pearson's correlation coefficient showed that the domain of psychosocial needs significantly correlated only with gender (r = 0.178, p = 0.020). Males had a statistically significant lower average value in this domain (mean = 12.5) compared to females (mean = 13.8). The domain of spiritual needs significantly correlated with gender (r = 0.199, p = 0.009), social status (r = 0.156, p = 0.043), faith (r = -0.250, p = 0.001), anxiety (r = 0.194, p = 0.011) and depression (r = 0.155, p = 0.044). The domain of religious needs significantly correlated with age (r = 0,208, p = 0,007), education (r = -0,161, p = 0,035), faith (r = -0,575, p < 0,0001) and depression (r = 0,179, p = 0,019). Overall, the whole SNAP scale significantly correlated with gender (r = 0.219, p = 0.004), social status (r = 0.175, p = 0.023), faith (r = -0.334, p <0.0001), anxiety (r = 0.177, p = 0.022) and depression (r = 0.173, p = 0.025). The results of this study corroborate the reliability of the SNAP-CZ and support its future use in the nursing care of trauma patients in a secular society. Acknowledgment: The study was supported by grant nr. IGA_FZV_2020_003. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=acute%20nursing%20care" title="acute nursing care">acute nursing care</a>, <a href="https://publications.waset.org/abstracts/search?q=assessment%20of%20spiritual%20needs" title=" assessment of spiritual needs"> assessment of spiritual needs</a>, <a href="https://publications.waset.org/abstracts/search?q=patient" title=" patient"> patient</a>, <a href="https://publications.waset.org/abstracts/search?q=psychometric%20validation" title=" psychometric validation"> psychometric validation</a>, <a href="https://publications.waset.org/abstracts/search?q=spirituality" title=" spirituality"> spirituality</a> </p> <a href="https://publications.waset.org/abstracts/134215/psychometric-validation-of-czech-version-of-spiritual-needs-assessment-for-patients-the-first-part-of-research" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/134215.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">104</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">69</span> The Names of the Traditional Motif of Batik Solo</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Annisa%20D.%20Febryandini">Annisa D. Febryandini</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Batik is a unique cultural heritage that strongly linked with its community. As a product of current culture in Solo, Batik Solo not only has a specific design and color to represent the cultural identity, cultural values, and spirituality of the community, but also has some specific names given by its community which are not arbitrary. This qualitative research paper uses the primary data by interview method as well as the secondary data to support it. Based on the data, this paper concludes that the names consist of a word or words taken from a current name of things in Javanese language. They indicate the cultural meaning such as a specific event, a hope, and the social status of the people who use the motif. Different from the other research, this paper takes a look at the names of traditional motif of Batik Solo which analyzed linguistically to reveal the cultural meaning. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=traditional%20motif" title="traditional motif">traditional motif</a>, <a href="https://publications.waset.org/abstracts/search?q=Batik" title=" Batik"> Batik</a>, <a href="https://publications.waset.org/abstracts/search?q=solo" title=" solo"> solo</a>, <a href="https://publications.waset.org/abstracts/search?q=anthropological%20linguistics" title=" anthropological linguistics"> anthropological linguistics</a> </p> <a href="https://publications.waset.org/abstracts/72816/the-names-of-the-traditional-motif-of-batik-solo" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/72816.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">277</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">68</span> The Death of God: Between Nietzsche and Muhammad Iqbal</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Maruf%20Hasan">Maruf Hasan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This article will investigate how Muhammad Iqbal integrated key aspects of Nietzsche's philosophy into Islamic spirituality. At the same time, it sees how Iqbal developed a Tawhidic paradigm which differed from Nietzsche's atheism. The literary study of Nietzsche and Iqbal's texts, as well as their influence on Western and Muslim discourse, are used in this study as part of a qualitative research methodology. The result is that Iqbal accepted most of Nietzsche's ideas, while affirming Islamic Aqida. The article's conclusion is that, so long as a Tawhidic paradigm is upheld, there are no restrictions on the integration of knowledge. Iqbal's writings serve as a template for the fusion of Western and Islamic thought, presenting a solution to the apparent incompatibility of these two sets of beliefs. In order to deepen our awareness of the world and foster respect and understanding among cultures and religions, this research emphasizes the value of connecting with other perspectives. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nietzsche" title="Nietzsche">Nietzsche</a>, <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Iqbal" title=" Muhammad Iqbal"> Muhammad Iqbal</a>, <a href="https://publications.waset.org/abstracts/search?q=post-Islamism" title=" post-Islamism"> post-Islamism</a>, <a href="https://publications.waset.org/abstracts/search?q=post-Islamism%20interpretative%20approach" title=" post-Islamism interpretative approach"> post-Islamism interpretative approach</a> </p> <a href="https://publications.waset.org/abstracts/165668/the-death-of-god-between-nietzsche-and-muhammad-iqbal" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/165668.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">126</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">67</span> Research Insights into Making the Premises Spiritually Pure</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jayant%20Athavale">Jayant Athavale</a>, <a href="https://publications.waset.org/abstracts/search?q=Rendy%20Ekarantio"> Rendy Ekarantio</a>, <a href="https://publications.waset.org/abstracts/search?q=Sean%20Clarke"> Sean Clarke</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Maharshi University of Spirituality was founded on the base of 30 years of spiritual research. It specializes in conducting research on how the subtle-world and spiritual-vibrations affect the lives of people. One such area of research is how to create spiritually positive vibrations in the premises. By using aura and energy scanners along with the sixth sense, the spiritual research team has identified 3 aspects that are instrumental in enhancing or reducing the spiritual positivity of any premises. Firstly, the characteristics of the land should be considered holistically, that is, from a physical, psychological and spiritual point of view. While procedures for the physical assessment of land are well documented, due to ignorance and disbelief, the spiritual aspects are not considered. For example, if the land was previously a graveyard site, it can have highly detrimental effects on the residents within the premises at the spiritual level. This can further manifest as physical and psychological problems that are faced by the residents. Secondly, the manner of construction and the purpose/use of the building affects the subtle-vibrations in the premises. The manner of construction includes gross aspects such as the materials used, kind of architecture, etc. It also includes the subtle aspects provided in detail in the ancient science of Vastu Shastra and Feng Shui. For example, having the front door of the premises facing the south direction can negatively affect the premises because the southern direction is prone to distressing vibrations. The purpose and use of the premises also plays an important role in determining the type of subtle-vibrations that will be predominantly found within its area. Thirdly, the actions, thoughts, value systems and attitudes of the residents play an important part in determining whether the subtle-vibrations will be positive or negative. Residents with many personality defects emit negative vibrations. If some of the residents are affected with negative energies and are not doing any spiritual practice to overcome it, then it can have a harmful spiritual effect on the rest of the residents and the premises. If these three aspects are appropriately considered and attended to, then the premises will generate higher levels of spiritually positive vibrations. Both living and non-living objects within the premises imbibe this positivity and therefore, it holistically enhances the overall well-being of its residents. The positivity experienced in the premises of the Spiritual Research Centre of the Maharshi University of Spirituality, is a testimony to the success of this research. Due to regular and intense spiritual practice carried out by 10 Saints and over 500 seekers residing in its premises, the positivity in the environment can be felt by people when they enter its premises and even from a distance, and can easily be picked up by aura and energy scanners. Extraordinary and fascinating phenomena are observed and experienced in its premises as both living and non-living objects emit spiritually positive vibrations. This also protects the residents from negative vibrations. Examples of such phenomena and their positive impact are discussed in the paper. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=negative%20energies" title="negative energies">negative energies</a>, <a href="https://publications.waset.org/abstracts/search?q=positive%20vibrations%20on%20the%20premises" title=" positive vibrations on the premises"> positive vibrations on the premises</a>, <a href="https://publications.waset.org/abstracts/search?q=resident%E2%80%99s%20spiritual%20practice" title=" resident’s spiritual practice"> resident’s spiritual practice</a>, <a href="https://publications.waset.org/abstracts/search?q=science%20of%20the%20premises" title=" science of the premises"> science of the premises</a> </p> <a href="https://publications.waset.org/abstracts/83047/research-insights-into-making-the-premises-spiritually-pure" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/83047.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">149</span> </span> </div> </div> <ul class="pagination"> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=spirituality&page=1" rel="prev">&lsaquo;</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=spirituality&page=1">1</a></li> <li class="page-item active"><span class="page-link">2</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=spirituality&page=3">3</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=spirituality&page=4">4</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=spirituality&page=5">5</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=spirituality&page=3" rel="next">&rsaquo;</a></li> </ul> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> <div class="row"> <div class="col-md-2"> <ul class="list-unstyled"> About <li><a href="https://waset.org/page/support">About Us</a></li> <li><a href="https://waset.org/page/support#legal-information">Legal</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/WASET-16th-foundational-anniversary.pdf">WASET celebrates its 16th foundational anniversary</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Account <li><a href="https://waset.org/profile">My Account</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Explore <li><a href="https://waset.org/disciplines">Disciplines</a></li> <li><a href="https://waset.org/conferences">Conferences</a></li> <li><a href="https://waset.org/conference-programs">Conference Program</a></li> <li><a href="https://waset.org/committees">Committees</a></li> <li><a href="https://publications.waset.org">Publications</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Research <li><a href="https://publications.waset.org/abstracts">Abstracts</a></li> <li><a href="https://publications.waset.org">Periodicals</a></li> <li><a href="https://publications.waset.org/archive">Archive</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Open Science <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Philosophy.pdf">Open Science Philosophy</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Award.pdf">Open Science Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Society-Open-Science-and-Open-Innovation.pdf">Open Innovation</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Postdoctoral-Fellowship-Award.pdf">Postdoctoral Fellowship Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Scholarly-Research-Review.pdf">Scholarly Research Review</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Support <li><a href="https://waset.org/page/support">Support</a></li> <li><a href="https://waset.org/profile/messages/create">Contact Us</a></li> <li><a href="https://waset.org/profile/messages/create">Report Abuse</a></li> </ul> </div> </div> </div> </div> </div> <div class="container text-center"> <hr style="margin-top:0;margin-bottom:.3rem;"> <a href="https://creativecommons.org/licenses/by/4.0/" target="_blank" class="text-muted small">Creative Commons Attribution 4.0 International License</a> <div id="copy" class="mt-2">© 2024 World Academy of Science, Engineering and Technology</div> </div> </footer> <a href="javascript:" id="return-to-top"><i class="fas fa-arrow-up"></i></a> <div class="modal" id="modal-template"> <div class="modal-dialog"> <div class="modal-content"> <div class="row m-0 mt-1"> <div class="col-md-12"> <button type="button" class="close" data-dismiss="modal" aria-label="Close"><span aria-hidden="true">×</span></button> </div> </div> <div class="modal-body"></div> </div> </div> </div> <script src="https://cdn.waset.org/static/plugins/jquery-3.3.1.min.js"></script> <script src="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/js/bootstrap.bundle.min.js"></script> <script src="https://cdn.waset.org/static/js/site.js?v=150220211556"></script> <script> jQuery(document).ready(function() { /*jQuery.get("https://publications.waset.org/xhr/user-menu", function (response) { jQuery('#mainNavMenu').append(response); });*/ jQuery.get({ url: "https://publications.waset.org/xhr/user-menu", cache: false }).then(function(response){ jQuery('#mainNavMenu').append(response); }); }); </script> </body> </html>