Institute for the studies of religions

In this article we will try to explore the meaning of respect, discuss its various levels and dimensions, understand its moral functions and dynamics, discover its cultural and spiritual depth, and examine its implications for interpersonal, social, and communal relationships.

Worldview is the general outlook on life. It is the blueprint by which people perceive reality and interpret the world. Worldview is a rich concept and an all-­‐encompassing notion. It can be described as a large cognitive-­‐mental mapping, an affective-­‐emotional tuning, and a comprehensive-­‐ philosophical landing. It is the collection of views and conceptions about life, existence, and humanity at large. Worldview is a group of theories, impressions, and conclusions that an individual or a community holds. It can be based on pure abstract notions or mere experiential grounds. In addition, worldview can be personally formulated at one point in time or can be built through the years, propagating from one generation to the next. Worldview is how we normally conceptualize the world and act upon life. Virtually, it is an integral part of the fabric of cultures, beliefs, attitudes, and traditions.

It is always refreshing to revisit an old concept and redefine it in light of modern psychological and cultural changes. Perhaps, we can describe social support as enjoying warm and secure bonding, living in a tight community, having a close circle of friends, being part of a family-oriented home, belonging to an intimate sphere of people, flourishing in an interactive environment, having daily input from significant others, relying on colleagues in time of need, and growing up in a warm culture... all of these, and more, are features portraying the rich aspects of social support. Although the styles, means, techniques, and manifestations change across time and location, the core nature, function, and value of meaningful support remain the same. The psychosocial literature is full of definitions, discussions, and illustrations of what it means to have nurturing relationships with tangible resources. Fundamentally, the concept of social support can be defined as an available help, a ready assistance, and a personal care from many sources and places, together sharing sustainable aid in different ways and forms, at different times and stages, and for different reasons and a variety of needs. Social support is rather a phenomenon that facilitates survival in time of crisis, connects a particular need with a corresponding resource, empowers function during difficulty, and increases resiliency in time of adversity. Therefore, the benefits of such a support are both in intervention and prevention to enable further mobility and enhance personal growth. This phenomenon draws from the gains of living in close community (bonding, intimacy, and sustenance) and the new emphasis of positive psychology (health, strength, and virtue).

This article presents a general view of the topic of grief by defining the common terminology, discussing the nature and types of losses, listing the variety of grief reactions, and describing the factors that determine the severity of bereavement. This article also addresses the question of morbidity and mortality of grief, throws a light on the emerging topic of traumatic grief where elements of trauma and a devastating loss are both present, and finally reviews the steps toward healing and grief resolution. Throughout the article, a special emphasis is given to the communal, spiritual, and cultural aspects of mourning and, toward the end, a few suggestions are offered to the caregivers who are involved in grief and bereavement counseling.

I was absolutely delighted to see the banner International Perspectives in Psychology on the cover of the May issue of the American Psychologist, which dedicated most of its content to the writings of psychologists from around the world. Obviously, there is fragmentation in the body of knowledge and signs of alienation among disciplines in the US. However, in developing countries, there is not such pronounced compartmentalization, with fewer restrictions and more freedom in practicing any profession. I agree with Pawlik and d'Ydewalle (1996) that, as in other developing countries, there is a need in the Middle East to discover the national heritage and incorporate it into the local disciplines of psychology and social sciences. Here I suggest some additional elements that were missing from the analysis, but do agree wholeheartedly with the perspective that although the US is self-sufficient and sophisticated in many ways, it could benefit greatly from the wisdom and richness abundantly stored in other cultures.

Coming from an international and Middle Eastern perspective, the author agrees that the discipline of psychology needs to unify, regroup, and return to grand theories, global perspectives, and basic foundational themes. The proposal to create a new subdiscipline is seen as being a sword with two edges. The new subdiscipline could enhance solidarity or increase fragmentation. Psychology in the West appears to be
constantly trying to seek affirmation and to prove or, mostly, reaffirm itself. Perhaps it lost its clear identity when it separated from its mainstreams and branched out into so many divisions and specialties. For the discipline of psychology to survive well
and remain strong as it enters the 21st century, it must find ways to enhance the unity of knowledge, the integration of reality, the welfare of personhood, and ultimately the harmony and cohesiveness of life.

I was delighted to see the American Psychologist’s January 2000 special issue dedicated to happiness, optimism, excellence, and hope. What better way to start the new century and millennium than to emphasize the positive aspects of psychology and the bright side of life? It is refreshing to see the current attempts to rediscover contentment and courage and to reemphasize the place of hope, the role of wisdom, and the importance of purpose in the lives of individuals and communities alike.
Indeed, people do find true meaning in family, faith, and friends, as Myers (January 2000) eloquently wrote. These seem to really count, especially as people come to the end of their life journeys. One can gain new insights from studying the concept of hope in other languages, cultures, and traditions. In Arabic, for example, there are two terms for hope (as there are for love): "rajaa" a more formal and pertains to the distant future, whereas "amal" (with its derivations) pertains to the immediate and coming present. Both terms imply a strong and beautiful sense of expectancy. They energize living and cause people to have a more positive and empowered outlook and a meaningful disposition in life. Across the ages, philosophers and thinkers have repeatedly reached that conclusion, and now Western psychologists are coming full circle to rediscover the place of hope, the importance of spirituality, and the centrality of connections within the realm of community.

A specialized type of ministry to dying individuals and their families, relatives, and friends. The caring pastor is a symbol of faith and an active spiritual life. Around the death experience, personal presence and tangible care are much appreciated and welcomed by all communities and cultures. Death is a universal experience yet a sobering time for all people involved.  Pastors represent assurance, comfort, and hope in a time of great transition, uncertainty, and need.

Trauma is a certain event, mechanism, or force that causes malfunction and severe personal damage. It can be experienced on physical, mental, behavioral, emotional, or communal level. It may be the result of a deep injury, sudden shock, major violence, or significant loss. Trauma often has elements of horror, impairment, humiliation, and pain. During the traumatic event, cognitive thinking appears to stop and emotions tend to freeze, as if time stands still. Usually, disbelief, fear, confusion, hurt, resentment, and marked helplessness engulf the whole system or organism and affect the normal functioning of a person or group.

People from the Middle East and Arabic speaking countries have been present in North America for many generations.  They represent a growing multicultural community with various ages, backgrounds, educations, customs, socio-economic classes, religious faiths, moral values, and cultural habits. 

Basically, the term Arab-American refers to individuals and families who have a certain Arabic heritage, are new immigrants from the Middle East and North Africa (MENA), or are of Arabic descent but born and raised in North America. 

In the West today, there is a lot of uncertainty and confusion about who are the Arabs, the Muslims, and the Middle Easterners.  Therefore, it is important to explain and correct some generalizations and misconceptions in order to clarify the similarities and differences among these many labels. 

Some people identify themselves with many aspects of the Arabic language, roots, traditions, or mentalities.  Others refer to themselves as partly Arab-Americans because they come from mixed marriages or have multiple lineage of ancestry.  Actually, the Middle East is a vast region with cultural, ethnic, linguistic, and religious diversities.  It has an ancient and rich history and a variety of subcultures.  It accommodates a wide range of socio-cultural norms, ethnicities, and backgrounds from the highly urban, modern, and complex lifestyles to the very rural, traditional, and tribal lifestyles. 

Like any other group with a cultural-ethnic background, they try to integrate their present western lifestyle with a certain degree of their heritage and native culture.  Attempting to balance multi-culturalism and multi-nationalism is not always easy.  Assimilating languages, expanding identities, integrating worldviews, and reconciling cultural differences can be challenging.

A long "Comment" regarding critical cultural awareness. The more insights and exploration of the meaning and influence of culture we receive, the better. There is no single treatment of any personal or collective culture(s) that can be inherently complete or totally exhaustive. New hermeneutics and skills are always needed, appreciated, and refreshing...

Virtually, any field of knowledge, discipline, or helping profession has many concepts, principles, and constructs that are universal in nature, and could apply and be understood anywhere in the world. However, each discipline, including psychology, has many specifics and particulars that are not readily applicable elsewhere or well suited to be used outside their place of origin. These are solely local and provisional, relevant only to the immediate context where they are designed, formulated, and produced. They usually make sense inside (not outside) their cultural contours. But if they were to be introduced or applied elsewhere, they will need serious screening, trimming, and adaptation, as well as thoughtful revisions, modifications, and alterations. Otherwise, they will remain foreign and unsuitable to the target audience --a minority group, a local community, or even another society or a different nation.  In addition, each discipline has some aspects, theories, tools, and assumptions that are counterculture in nature and will eventually cause confusion, if not harm, when they are applied blindly and without any discernment. These are totally irrelevant
and need to be omitted all together.

As we strive toward a better contextualization and a healthy internationalization of all social sciences, in general, and the psychological concepts, tools, methods, and therapeutic skills, in particular, let us do these with full hermeneutic integrity, professional sensitivity, and cultural humility. Surely, the results will be more effective, the experiences more meaningful, and the newfound relationships more rewarding.

The question of time and how people view it is not merely about cognitive or emotional behavior.  Rather, it is more existential, spiritual, and philosophical in nature. The basic assumptions of some theories that people react to time in one of two specific ways or classified behaviors, regardless of their background, traditions, lifestyle, and era of historic existence is narrow and limiting. Because people live and function in time and not outside of time, their awareness
of the present moment is based on and shaped by their experiences of the past, both pleasant and unpleasant, and their apprehensions
and aspirations for the future. Culturally and clinically speaking. most non-Western societies view time or create an impression about time experientially rather than purely cognitively. There is a continuity and a connectivity between life cycles and generations. For example, the Eastern perception of reality is mostly global and circular, whereas the Western perception is mostly proviswnal and linear.  My concern is that
psychological research, for the purpose of mere scientific inquiry, frequently divides and fragments human nature and functioning and rarely attempts to bring the pieces back together afterward. In both re
search and psychotherapy, there is a great need to reintegrate the parts, mend the pieces, keep the global picture in mind and make sense of the whole.  Because American psychological literature and periodicals have worldwide readership, perhaps, like some medicine or food products that carry labels about side effects, that literature should also caution readers about its limitations and potential irrelevancies. In this way, social sciences can maximize the benefits of sharing sound knowledge and needed skills while, at the same time, minimize any confusion
and potential misapplication.

This workshop has been presented at several venues---medical settings, university campuses, international conferences, etc. In it, I explore the nature and impact of Stress as well as the causes and symptoms of Burnout.  Participants will learn about the types, degrees, and manifestations of many stressors and how these affect our livelihood and general functioning.  Participants will also learn some strategies for better coping and surviving multiple pressures and for balancing family-personal life & work-life demands.  What happens when we are exposed to Chronic Pressure and Acute Stress?  This presentation will examine such impact on the psychological, biological, social, spiritual, and existential levels.  How do accumulated tensions, worries, and anxieties influence our mental, emotional, relational, behavioral, spiritual health? as well as our social-communal wellbeing?  Differences and similarities between Severe Stress and Burnout Syndrome will be clarified, as well as their diagnostic relationship to clinical Depression and Anxiety disorders.  Steps, guidelines, and suggestions for handling stressful situations and avoiding clinical exhaustion, or emotional depletion, will be provided.  Those recommendations include practical interventions, like: watching your Expectations (of self & others), setting Boundaries and Limits (when to say Yes & No), Paying attention to your Thought patterns and Self-Talk, Focusing on the positives not the negatives, Keeping a global-clear Perspective, Planning ahead well, Exercising and Sleeping enough, Watching your diet & food consumption, Cultivating good relationships & friendships, Contemplating-Reflecting-Meditating (becoming more active Spiritually), Reversing unhealthy lifestyles & habits, Joining a small group for support & accountability, Develop Moral-Ethical & proper care for yourself and other, Avoiding the Stress-Distress cycle, Volunteering & helping others in need, Pursuing artistic-pleasant hobbies & leisurely activities, Spending more time in nature, and so on.… © 2020

Much has been written on resilience. This article will try to revisit the subject and emphasize its psycho-emotional and socio-cultural roots. It will explore the major themes, dimensions, and conceptualisations of resiliency from a communal, psychological, spiritual, existential, and cultural perspective. It will discuss the interplay among social norms, tradition, and religion and their implications on surviving, coping, and thriving. Also, it will ponder how to remain resilient in this globalised and fast changing 21st century. This article will argue that, in addition to all the other factors and mediators affecting resiliency, it is virtually a function of culture, wisdom, and generational identity.    -------------------------    OUTLINES:  Is There an Adequate Definition of Resilience? / Conceptual Considerations of Resiliency. / Is There an Adequate Definition of Culture? / Resiliency and Cultural Competency. / Spiritual and Existential Aspects of Resiliency./  Resiliency in the 21st Century. / References.  ---------------------------  CITATION:  Abi-Hashem, N. (2011).  On cultural resiliency.  The Australian Community Psychologist, 23 (2), 23-31.  Open Access Peer-Reviewed Journal. 
https://groups.psychology.org.au/Assets/Files/Abi-Hashem-ACP-2-11.pdf

This chapter will explore the emotional struggles, multiple losses, mental agonies, social needs, and geopolitical dynamics of the Syrian migrants and refugees, as observed from Lebanon and beyond. It will address the traumas and war tragedies, to which they were exposed, and the major themes and conceptualizations of their survival and endurance from communal, psychological, sociocultural, and spiritual perspectives. This chapter will also give an overview of Syria as a nation, people, culture, and history in the context of the Middle East. It will include the challenges and limitations the refugees and migrants face in exile, in general, and in Lebanon, in particular, as well as the challenges they themselves (almost 2 million) represent to a small country of 4.5 million people. The author will report about his personal observations, experiences, interactions, and counseling with various Syrian individuals, families, and groups and with many caregivers, humanitarian aid workers, teachers, healthcare providers, clergy-pastors, and volunteers, who are already exhausted in their diligent service and depleted in their resources to the multitude of Syrian migrants, refugees, and workers. While many refugees are coping positively, adjusting decently, and bouncing back effectively, many others are not. Some are still dragging under their heavy burdens and deep scars, unable to move forward, still facing tremendous challenges for emotional survival, mental recovery, and sociocultural adjustment as severely devastated and displaced people.-------------------------------------------------CITATION:  Abi-Hashem, N. (2018). Trauma, coping, and resiliency among Syrian refugees in Lebanon and beyond: A profile of the Syrian nation at war (pp. 105-130). In G. Rich and J. Sirikantraporn, (Eds.), Human strengths and resilience: Developmental, cross-cultural, and international perspectives. Lanham, MD: Lexington Books.  -------------------------------------------------OUTLINES OF CHAPTER  / Introduction / Background & National Profile / Trauma Through Cultural Lenses / The Syrian Crisis / War Migrants & Sociocultural Adaptation / Mental-Emotional Agonies / Psychosocial Effect & Adjustment / Mutual Impact on the Countries of Lebanon & Syria / Healthy & Unhealthy Coping Styles / Promoting further Resiliency & Strength / Syrian Respond Well to Lebanese Outreach / Implications for Mental Health Care & Counseling. Conclusion / References.

SUMMARY -- Grief is a universal human experience. Life is a series of gains and losses, attachments and detachments. Some are healthy and gradual while others are unhealthy and abrupt. Sudden losses, unexpected traumas, and intrusive tragedies are most difficult to handle and process. They can be disorienting, destabilizing, and devastating to the whole person, family, organization, or community. Experiencing loss, grief, and trauma is always difficult, tender, and painful. People normally avoid difficult emotions and unpleasant memories. Major losses and traumatic events come in different shapes, forms, degrees, and intensities. They generate a wide range of reactions and responses on the mental, emotional, behavioral, social, and existential levels. They also affect our mood, function, and mental outlook and impact our relationships and roles within the)…... Naturally, we assign meaning to our lives, functions, relationships, and activities. We also set certain expectations of others and ourselves. We have our hopes and dreams as well as our doubts and fears. All those shape the way we act and react, and the way we view the world. Most women, couples, and families place high value on pregnancy as a promise of continuity and a generative way to extend themselves, to reproduce and procreate, and to project life. They look at it as a celebration along the journey and as a part of many important landmarks of living. Of course, for some others, a pregnancy can be a burden or a stress if they were not in a place to welcome the idea positively and consider it as a happy development. So, they become anxious and overwhelmed and quickly look for alternatives. The degree of disappointment and sadness is usually proportionate to the degree of hope people place on the object of their expectation – and the higher the expectation, the deeper the disappointment. Similarly, the intensity of grieving reflects the nature of the relationship(s) with what has been lost. The stronger the attachment and more intimate the relationship, the more profound and more intense the grief. Ambivalence and conflicts in relationships normally produce a mixture of feelings and reactions after the separation.......

ABSTRACT -- In recent years, the topics of psychosocial resiliency and cultural competency have been on the forefronts of many academic disciplines and human-care services. This article explores the meaning, nature, and function of resiliency and provides an overview of its foundational role and integrative place in the fields of psychology, pedagogy, physiology, psychotherapy, spirituality, and community. All these explorations and discussions are presented from a sociocultural and interdisciplinary perspective. Most areas of learning and spheres of knowledge could further be advanced if they continue to incorporate cultural resiliency into their basic training approaches and ongoing skillful apprenticeships. This article emphasizes that the essence and manifestation of resiliency is rooted, not only in individual traits or abilities, but also in the capital resources already stored in the larger community - in its cultural wealth and generational wisdom. Resiliency is both an innate capacity, with various dispositions that is dormant within people and groups, and a skill that is gradually learned, intentionally established, and consistently built-up and developed. Then, it will be readily applied as a way-of-life, natural tendency, refined asset, and potential drive or passion for higher-functioning and livelihood, especially in time of adversity, misfortune, and calamity. This article encourages the practice of cross-cultural competence and cross-disciplinary growth. It promotes multi-academic learning and collaboration in order to foster a comprehensive resiliency-training and a dependable approach for survival- coping. Also, this article encourages an enduring social awareness, a continuous emotional empowerment, and a relational respect coupled with cultural humility.

Worldview is the outlook one has about life. It is a paradigm by which the individual or the group interprets reality and acts upon life. It is how we normally view and conceptualize the world. Worldview can be a personal-subjective endeavor or a communal-collective enterprise, depending on the social context and particular subculture – whether it is predominantly individualistic or collectivistic. Worldviews represent our pragmatic framework on existence and shapes our beliefs, attitudes, actions, and philosophies. Basically, the term worldview is used in a broad sense to entail a collection of impressions, perceptions, and phenomena and has roots in anthropology, psychology, sociology, morality, spirituality, mortality, and cosmology. The scope and nature of worldviews can be general or specific, reflecting a global perspective or local heritage. A worldview can be informed by religious thoughts, teachings, and practices, or by art-music, creativity, and humanities, or by statistical findings and empirical persuasions. In addition, the orientation can be Eastern or Western, heterogeneous or homogeneous, simple or complex, naturalistic-atheistic or theological-theistic, etc... At times, worldviews clash significantly and create further tensions and divisions... To some extent, the worldview of individuals, groups, and societies can be revised, redefined, and reconstructed over time. Some people enlarge or modify their perceptions and cultural mappings to include new paradigms and schemas different than their own. Others strict their repertoires, act with cautious aloofness, and employ narrow views and rigid measures to protect themselves and their heritage. Developing a balanced and healthy worldview is actually a challenge but a necessary skill and virtue.

The Lebanese people have always had a long
desire to travel and explore the outside world. By nature, they are
enthusiastic wanderers. Their historical roots go way back to the
Phoenicians, some 3000 BC, who roamed the Mediterranean Sea on
large ships made from the cedars of Lebanon. Geographically,
Lebanon is a tiny country with a beautiful landscape and many
natural resources. Its main revenue depends on tourism, banking,
education, small industries, and agriculture..... Lebanon consists of a
truly mosaic of subcultures, mentalities, religious traditions,
educational backgrounds, and integrated worldviews, balancing
Middle Eastern with Western values, customs, social norms, and
lifestyles..... Although many Lebanese uprooted themselves and
migrated out with no intention of returning, they have kept their
heritage and tradition alive and stayed in close touch with their
homeland. Others left Lebanon mainly to establish a foreign base,
where life is more predictable, stable, and secure. They desired an
additional citizenship to fall upon in case the situation in Lebanon
deteriorates further..... In addition, there are those seasonal
travelers, who live and work in two countries and often come back
home, e.g., Gulf area, North and West Africa, and parts of Europe. Not
to mention the multitude of students pursuing education abroad,
business travelers, diplomatic delegates, academic exchanges and
researchers, and family members and friends, all spending long
periods of time abroad working, studying, or just visiting their relatives.
Thus, the circular movement of the Lebanese diaspora is
fluid. It is rather difficult to grasp the exact number of resident-
nationals inside versus migrant-internationals outside Lebanon.
Likewise, it is difficult to determine the psychological, cultural, and
sociopolitical impact of the returnees (with their new imported
ideas, habits, norms, views, innovations, skills, etc.) on the local
Lebanese dynamics, mentalities, and society at large..... Lebanese
descents are found in almost every corner of the earth. Thus, every
resident in Lebanon has a family member, relative, or a close friend
somewhere in the world..... During the recent decades and up to our
modern days, Lebanese of all classes and backgrounds have been
journeying out by invitation to join family members or to begin a
fairly new life; after selling their properties, translating their official
documents into the hosting country’s language, obtaining the
appropriate and often expensive immigrant-visa (at times after
years of waiting), and transferring all their assets abroad. The
majority does well abroad but unfortunately some still struggle and
have never been able to fully integrate..... Although life in Lebanon is
pleasant and meaningful, with warm family gatherings, wide social
connections, delicious cuisines, natural recreations, free media
expression, and cosmopolitan atmosphere, the country still has
many instabilities, anguishes, and agonies, including negative
entanglement with regional politics and over two million refugees
living and working there, thus Lebanon has now the highest refugee-
migrant-displaced population per capita in the world. These have
been devastating factors pushing the Lebanese people and
institutions to their utmost limits, mentally, physically, socially,
financially, and psychologically..... The majority of the Lebanese
abroad continue to be outstanding and excel in their fields. They
embrace the challenges and find creative ways for adapting,
problem solving, and striving (not merely surviving). They appear to
spot new opportunities and readily seize them. That is partly due to
their cultural nature, multi-linguistic ability, innate resiliency, warm
social skills, strategic networking, and remarkable flexibility.....
Being in a foreign land has its advantages and disadvantages. For
some, it is a fresh beginning and a new launching pad for mobilizing
their energy and creativity. Yet for others, it is a crippling reality.......
Many travelers struggle psychologically and existentially for many
years. Most people who cross cultures do not expect to face such
enormous sociocultural and emotional challenges, especially the
young, inexperienced, and single migrants. Some individuals and
small family-units lack the psychological skills for healthy cross-
cultural adjustment/assimilation and the ability to form a newly
balanced-integrated sense of belonging. In general, immigrants who
originated in more collective societies or traditional cultures and
who travel to more individualistic societies, the task of acculturation
can be overwhelming. Others are willing to take risks and become
highly motivated to establish themselves, thus, the sky is the limit!
Scores of Lebanese migrants became well known as business
executives, academicians, researchers, scientists, politicians,
inventors, community leaders, scholars, educators, clergy-pastors,
social activists, healthcare providers, and the like. In terms of
transnationalism, the Lebanese diaspora somewhat is unlike other
nationalities in that there are no clear boundaries between those
inside and outside the country. The collective Lebanese diaspora has
in fact created a long-distance nationalism and decentralized
geography. Lebanese expatriates abroad and the local residents inside
Lebanon, are both working hard as they keep hoping and
praying that their beloved country will recover from its many
agonies and once again reclaim its status as a modern-day Phoenicia
and the Switzerland of the Middle East.

"An entry in the Australasian Dictionary of Pentecostal and Charismatic Movements

Mina Ross Brawner is a fascinating transitional figure, linking 19th century millenarianism with the emergence of the latter rain and healing movements of the 1940s and 1950s. Spending most of her ministry career in Australia, she was largely overlooked in the USA until recently rediscovered by James Opp in his *The Lord for the Body*, mainly through her writing in Carrie Judd Montgomery's *Triumphs of Faith*. I have shown elsewhere how central Australia was to the linkage between the Catholic Apostolic Movement and the emergence of Divine Healing under John Alexander Dowie (see 'The Worcester Circle'). Brawner reinforces the observation that pentecostalism needs to be studied as a global phenomenon first, rather than as a national phenomenon with global affiliations. Brawner clearly also adds impetus and point to the first wave feminism which is picked up by Lancaster from YWCA/ Salvation Army/ Keswick links, influencing a second generation of pentecostal women pioneers (e.g. Annie Tebay - see my entry in the ADPCM). "