Category: Spirituality

Africans have a way of understanding the world, which is not seen; for instance, they have a particular way of interacting with the supernatural world of spirits and believe in spiritual powers that influence different aspects of life, such as the way people interact with diseases. Despite the concept of Western medicine that was introduced to Africans during the colonial period, many communities in Africa and diaspora still believe in the supernatural powers and spiritual world having an influence on their health; hence, the practice of traditional healing.

This concept can be used to understand the religion of African people in terms of spiritual practices during the care process for a sick person. Paris stated that African spirituality is not disembodied; instead, it is connected with the dynamic movement of life (22). This implies that spirits, which are forces of life, influence different aspects of existence. The healing process in Africa is anchored in the belief in sacred cosmos, which is created and preserved by a supreme deity. Therefore, the following paper is an examination of African traditional healing with the main focus on some cultural practices in Ghana.

Care and Healing Practice in Ghana

In many parts of Ghana, whenever a sick person is presented to traditional healers, they first consult the spiritual world in order to identify what caused the disease. The divination process establishes whether the sick person could have violated community orders or the existence of a bad spell from evil people. A healing and care process follows the determination of the cause of the disease. The healing process is understood as holistic; Paris noted that health consists of components of spiritual, physical, emotional, and mental states (22). Therefore, healers provide the treatment of spiritual, psychological, and social factors. Ghanaian cultural healers do not separate these factors; instead, they address them as one major perspective.

The elaborate care process entails protection and curative undertakings. The spiritual protection is carried out as the initial action if the healer believes that attacks by evil spirits caused the sickness. Protection, on the other hand, involves the use of various rites to drive away evil powers. In some cases, based on the culture, sacrifices are incorporated as part of the care. During the healing process, the Ewes community can slaughter or burry animals alive, depending on the type of illness and its causes. In addition, the sick person is cleansed by the blood of a specially slaughtered animal. The process entails pouring blood on foot and head of the sick as a purification measure. Prayers that are carried out during the pouring of libation also accompany the healing process; the liquid poured can be palm wine, coconut water, and, in some cultures, milk. Among the Akan community of Ghana, the pouring of libation involves invocation and supplication.

Invocation entails calling the names of ancestors and their spirits in order to welcome them in the community; this is then followed by supplication in which healers ask the ancestors to act on their behalf to heal the sick person. Finally, they thank the ancestors for listening to their cries; next, they leave with a strong belief that they will heal the sick and protect the community. Herbs are prescribed to treat the physical body and can be accompanied by counseling on the ways to stay healthy and in line with the requirements of the spirits. It is worth noting that traditional healers in many parts of Africa are revered and hold powerful positions in society. They play the roles of a priest, counselor, physician, and psychiatrist. These roles point out to the established system that ensured that the sick were given holistic care.

In addition to the care described above, healers and diviners can recommend exorcism for an individual, family, or community. This is normally the case if the cause of the disease is attributed to evil spirits. The diviners and healers in charge of this care process have spiritual powers and religious authority. For the Akan community, this process requires a lot of singing, dancing, drumming, and spraying some powder to the sky until the possessed person is free. Among the Akan people, this care process of exorcism is also performed for the mentally challenged. This is normally based on the belief that demons cause mental illnesses and, unless the exorcism ceremony is performed, the sick cannot be cured of the mental problem.

The examples of spiritual healing in Ewe and Akan communities in Ghana are just manifestations that spirituality is connected to physical health. For instance, spirituality has been found to be a critical factor in coping with suffering as it is associated with social support from the community. As noted by Paris, the healing process encompasses many dimensions of the human being; it includes spiritual healing, which forms the realm of the physical body and the soul’s wellness (26). In the African context, spiritual care providers had a deep sense of godliness and love for the sick, which enabled them to carry out their holistic healing process.

Reflection

Religion permeates different dimensions of African life in spite of divergent cultural practices that are related to tribal cultures. Good health is not just about physiological body functions; it encompasses the spiritual, mental, emotional, and physical well-being, and it has roots in the entire community and its relationship with the spirits. According to White, there is a common belief that if the ancestors are healthy, they will protect the community by ensuring that there are no diseases and bad spells from malicious people (2). Therefore, in times of diseases and calamities, a libation is given to ancestors to appease them and seek protection. Therefore, African traditional medicine is characterized by constant interaction between the need of spiritual and physical wellness.

The case examples from Ghana present a care process for the sick that is very much focused on spirituality. This shows the centrality of religion in the healing of the sick just as it is in Christianity. This has an overall effect of ensuring that the treatment has protective, curative, and preventive elements. The examples show that the healing process is natural or ritual, depending on what caused the illness.

White noted that there is an extensive diagnosis procedure in which the patient is interviewed to establish the cause of disease, or through divination, process to establish whether there are spiritual concerns that should be addressed (3). Protection entails the use of charms and other rituals that ensure that the disease-causing elements do not afflict the person or the community. On the other hand, preventive measures involve advice about things that should be avoided and a prescribed way of life to shun wronging the spirits such as sticking to community taboos while the curative aspect entails the act of exorcism or the use of herbs, and the pouring of libation to appease the ancestors.

In Africa, spiritual care is given utmost importance, and it is believed to make a difference in a community, family, and the sick. This implies that the healing process for the sick is carried out in a holistic manner in which the sick person is cared for within the communities, families, and sometimes in the homes of traditional healers. This process is organized in a way that brings restoration to the entire people and reconciles them with the universe, which is a symbol of the Supreme God in the traditional African religion. However, it is important to note that there is diversity in how they care for the sick is implemented in different sub-cultures in Africa, even though the concept of holistic care and the social angle is a common element.

The care for the sick in Africa is provided based on the principle of belonging to one another, oneself, the society, God, and the ancestors. The ancestors are believed to be mediators between the living and the God, i.e., they are benevolent to the communities and families. This expounds on the sense of being close to one another and the continuity in life which is the core essence of what constitutes life as per many cultures and sub-cultures in Africa. For example, in many African communities, pregnancy is celebrated and the birth of a child is considered a significant event in the community. It is a process rather than a date. The concept of oneness is usually found in many African societies and has been described as ‘utu’, a Swahili word implying living with one another to signify the reality of humanity.

It is through oneness that the care and healing of the sick are derived based on the understanding of the social connection of an individual to the entire community. The practice can be traced to the African American community and other people exposed to African care process for the sick. For example, Mitchem noted that the narratives of slaves have terms such as ‘hoodoo’ and ‘conjure’ (19). The two terms have a spiritual connotation in which an individual is seen as being grounded in the community. It is this grounding that there is a relationship between the self, humans, and the universe which is considered integral in the healing process. The ‘hoodoo’ among African Americans revolved around the use of herbs and roots to heal and protect based on the interconnectedness of everything in life.

The healing process in Africa was informed by the belief that there are different categories of diseases, and hence, the care process should respond to the specific needs if a person is to be restored to the normal state. This denotes that in the case of a disease, an individual and the concerned people start with the examination or analysis of what really caused the disease. The identification of the illness is then followed by the use of indigenous drugs provided by the medicine men and women.

In contemporary times, the care process includes combining the modern scientific and indigenous processes. For example, it is common for many African communities to consult with professional doctors when dealing with the physical healing, while spiritual healers are involved in the healing of the soul, and any other intervention required in case the cause of the disease is connected to the spirits. The integration of the two takes place mainly because many governments in Africa have not legalized the traditional care process for the sick. They insist on the modern scientific method when it comes to the physical healing of the body.

The care for the sick is implemented based on the origin of disease. In relation to the cases of Ghana, traditional healers are of the opinion that failure to follow the requirements of the ancestors can result in sickness. For instance, disobeying taboos can be a cause of sicknesses. It is important to note that taboos form a critical part of the culture of many tribes in Africa. In the African religion, taboos normally exist to ensure that the moral structures are maintained and that the universe is not altered for the betterment of humanity.

Therefore, the ancestors, who are considered as the police of the community, punish the wrongdoer either individually or as a community. The punishment is mainly in the form of diseases. Just as any other healing and care process for the sick, treatment of the root cause is imperative for Africans. As a result, there are special divine practices which are carried out to establish the cause of the disease. Through evoking of the spirits, healers are able to ascertain whether there was any wrongdoing that led to the disease. The diviners use spiritual powers to communicate with deities. According to White, the powers of divination form the first step in the care process for the sick (5).

An African medicine man or herbalist uses herbs to treat the prevailing disease and, at the same time, invokes spirits to aid in the healing process. The spirituality of people who perform the rites is based on their efficacious interactions with the unseen world (Murphy 30). An individual’s health is considered as a collective problem, i.e., it affects the entire community. As outlined in the healing practice of some of the Ghanaian tribes, the first line of the treatment process for the sick in the traditional African care starts with the diagnosis in which the healer carefully examines the person and asks questions about the instances that could have triggered the disease. This is then followed by divination in which mystical cause for the sickness is sought.

Paris noted that Africa has many tribal cultures and their moral values vary considerably; however, there are basic principles that show common features in the cosmological and spiritual understanding (25). For instance, the context of care as practiced in different cultures in Ghana shows a great focus on spirituality aspect which entails animating integrative powers in order to draw meaning in the healing process. The spirituality accorded in the care process depicts how it is synonymous with souls of people. From the care process, it is evident that African people are concerned with the causes of diseases and provide the holistic healing. It is apparent that the treatment process is mainly centered on the use of natural elements. According to Mitchem, healers make use of natural elements to draw power that is used to achieve the desired result; this practice symbolizes the African epistemologies such as the veneration of the ancestors (18).

Also, the practice relates to the African American folk healing in which care not only relies on the physical dimension of an individual but also encompasses spiritual aspects. The spiritual healing can be related to some biblical phrases which stipulate that people should be healed from sins. In a similar way, the care process for the sick affirms that ancestral spirits interact with the living (Mitchen 26). Mitchen stated that the veneration of ancestors puts into perspective that life continues after death and the dead person’s soul continues to live in the present world (26).

As a result, the soul is invoked and asked to protect the sick and community, and not to allow any calamity. The healing and care processes for the sick are a snapshot of the mystical worship and celebrations in many African cultures across the globe. Despite Western religions, such as Christianity, advocating for a Supreme Being, Lartey pointed out that for many African practices there is no conflict in adoring the aspects of one Supreme Being because polytheism or monotheism are just standpoints of a common thing (106).

The recognition and the veneration of the spirit is a central feature of African religious practices. They are carried out in different aspects of life. For example, during the general worship sacrifices may be offered to the dead. Similarly, they can be offered during healing or exorcism practices. In the course of offering sacrifices, the dead people who served the community well are recognized as the police of the community. The souls of the dead form the spiritual world that is manifested to the living. Believers rely on their souls to bring harmony to communities (112).

The nature of the holistic healing relates to African morality that focuses on the good of the community because healing does not center on the sick only (Magesa 80). That is why spirits are invoked to take care of the whole family or community. In addition, ancestors act as arbiters of the community’s morality; thus, they can bring punishment to those who disobey because they act as the link between the past and the present (Lartey 113). To emphasize, the focus on spirituality as the realm of the care process as practiced in traditional African society can be related to Christian beliefs in which the healer seeks spiritual and psychological fulfillment. The main focus of religions is the need to reintegrate a sick person into the community.

In describing the pragmatism and the efficacy related to the African folk healing, Mitchem notes, “They [cures] are part of a system that is holistic so that the healthy individual is seen as possessing an integrated balance of body, mind, and spirit; the system also continues to exist because, unlike biomedicine, it is not restricted to dealing with matters of health and illness” (71). It is through this understanding that the practices of African American folk healing in the 20th can be understood. This is based on the social aspect in which care is not restricted to institutions but viewed as something in which the entire community should participate in order to promote the humanity aspect.

The social concept in the care process implies that there is a symbiotic relationship which exists between a person and the community. This does not devalue the individuality; instead, it means that Africans value a personality to the extent that the community is involved in the matters that concern an individual. It points to the collectivism rather than individualism that characterizes the Western society (Paris 111). Therefore, the healing process includes an individual and corporate body. This is based on the fact that the highest moral good in the African context is ensuring the common good. Therefore, the care for a sick person should include interrogating matters that may affect the entire community, a fact which is well understood by healers. Hence, the assertion by Paris, “A holistic approach, which understands the whole person, not just isolated symptoms in line with black cultural conceptualizations of wellness” (72). The statement is in reference to the societal involvement in the taking care of the sick person.

Conclusion

From this discussion about the healing process and the position of the spirits or gods, it can be deduced that African communities accord great significance to their spirituality. Therefore, the treatment process includes aspects of spiritual, physical, and mental well-being. It results in the concept of holistic care in which the sick person, the community, and healers have faith that ancestors’ spirits will cure them. This social aspect provides a support system that encourages the sick and lessens their suffering.

Works Cited

Lartey, Emmanuel. Postcolonializing God: An African Practical Theology. SCM Press, 2013.

Magesa, Laurenti. African Religion: The Moral Traditions of Abundant Life. Orbis Books, 1997.

Mitchem, Stephanie. African American Folk Healing. New York University Press, 2007.

Murphy, Joseph. Working the Spirit: Ceremonies of the African Diaspora. Beacon Press, 1994.

Paris, Peter. The Spirituality of African Peoples: The Search for a Common Moral Discourse. Fortress Press, 1995.

White, Peter. “The Concept of Diseases and Health Care in African Traditional Religion in Ghana.” HTS Theological Studies, vol. 71, no. 3, 2015, pp. 1-7.

What are some important points raised by James Dumont in his discussion of the Ojibway worldview? Are these similar or different to Hallowell’s and Jenness’ points? How?

Within the framework of Native American spirituality the concepts of totality (at oneness with the creation), perfect humility, peace, etc. must be understood and directly applied. This spirituality is metaphysical in nature in that it focuses on the intrinsic correlation between being (self, existence, and living) and reality/world. Former professor of Native American Studies at Laurentian University (Sudbury, Canada), Jim Dumont has spent over thirty years studying Native American culture and spirituality.

Currently teaching at the Seven Generations Institute in the Indigenous Masters Program, his areas of expertise include Native Psychology, Tradition and Culture, Native Education, Native Way of Seeing as well as Indigenous Peoples’ Issues in the International Context ( Dumont). Known as Walks above Ground (Onaubinisay), Dumont is a member of the Ojibway-Anishinabe Waubezhayshee clan.

Concerning world view, Dumont purports Native American concept or vision of reality/the world drastically differs from Euro-American view. The vision is total as well circular and entails metaphysical and physical aspects. Visions, dreams, insight and knowledge comprise this world view as well as transcendence of time and space, metamorphosis, and the role non-human (animals, plants, etc.). The body/soul asserts Dumont, experiences two realities – the tangible and the intangible – which in turn brings one in contact with a sacred manner of living. Most importantly, this type of life is universal for it can be experienced by all.

In his book, Ojibwa Ontology, Behavior, and World View, the late A. Irving Hallowell, concurs with this perspective and adds another dimension. An anthropologist, archaeologist, as well as business, Hallowell studied Native American culture. Like Dumont, Hallowell focuses on metaphysics, dreams, metamorphosis, etc. but links it with linguistics and world view as a means of understanding behavior. He also contends that life cannot be compartmentalized for is all interconnected.

The sacred and the profane cannot be separated nor can the mundane or metaphysical. These realms/circles are spiritually relevant and must be perceived as so. Another key focal point is gender. European religious spiritually is male/female where as in Native American culture, is animate and inanimate. Even more unique, is that animate can be plants, animals, spiritual beings, or a natural phenomenon. Hallowell extensively covers Ojibwa world thereby providing a comprehensive view of Native American spirituality.

Acclaimed Canadian scientist/anthropologist Diamond Jenness substantiates the premise proposed by Dumont and Hallowell but with his own scope. Unlike Hallowell who proposes a non gender universe, Jenness likens the Universe unto a family in which Grandfather is the Creator and Grandmother Moon, Mother Earth. They serve as the parents of earth with children being the blessing of their union. The relatives of humankind are the whole creation.

Animals play a major role, with the wolf (true brother, spirit) as a focal figure and conduit for ancient spirits. Humankind’s interconnectedness with surrounding forces, the environment, and landscape always maintain one in a non-solitary state. Jenness also purports the relationship between man and animal in that at birth man is immediately connected spiritually with one animal as well as the importance of plants. Names are very significant for they provide purpose and direction in life. The guiding force of life is dreams and visions. With a slightly different scope, Dumont, Hallowell, and Jenness converge on the fundamental precept of Native American spirituality – that life is journey whose only true fulfillment can be experienced and enjoyed on the spiritual realm.

What are the roles and responsibilities of shaman? Why are they important within indigenous communities?

An anthropological term, shamanism is comprehensive belief system which involves communication with spiritual realms. Persons that practice Shamanism are referred to as Shamans. Their purpose is two fold for they serve not only as spiritual conduits but as spiritual/physical healers. Operating from the premise that the state of the physical body is representative/indicative of a spiritual condition, Shamans treat and address ailments that are designed to mend the soul/spirit.

When the soul and the body are at peace, at one, then an individual experiences balance and a sense of wholeness – they are at one with the Universe. Shamans not only perform such service in the tangible world but for suffering souls/spirits in the intangible/spiritual realms. Other functions include preserver of culture (storyteller, etc.), fortune telling, sacrifice coordinator, etc. In terms of gender preference, most shamans are male with Asian and African cultures having a preference for females.

In terms of world view, the Shaman divides the universe/world into three realms – upper, human, and lower with the upper encompassing the spiritual/sky plane, the human being that which is tangible or visible, and the lower entailing the spiritual underworld. Common instruments/symbols associated with Shamanism are feathers, rattles, gongs, pipes with animals such as snakes and roosters being included as well. Due to world advancement, lack of understating, etc. Shamanism has become somewhat of novelty and is prevalent only in many indigenous cultures throughout the world.

What is the significance of clowns in First Nations culture compared to in contemporary society? What are they trying to tell us?

Mostly grotesque in appearance, clowns are generally perceived as comical performers whose sole purpose is to entertain. In Native American culture, clowns are perceived and utilized differently among various tribes. In Cheyenne culture, there exists contrary clowns who as the word contrary implies do everything just the opposite (ride horses backwards, etc.) in everyday life situations. During time of battle however, they drastically change their persona. Skilled warriors, they become the most feared. Amongst the Hopi Nation, there exist the Koshari or Hano clowns. They wear loin clothed clothing, tall feathered hats and paint their bodies black with white stripes.

They entertain but like the Contrary Clowns their purpose is ironically two fold for they are the keepers of tradition and culture. They have healing, teaching, and spiritual capabilities as well. Commonly accepted in the medical world, laughter is viewed as excellent healer and psychologically beneficial. Performing in comical manner produces such laughter. In satirizing bad conduct, clowns server as teachers and enforcers of good conduct.

Work Cited

Dumont, James. “Journey To Daylight-land: Through Ojibwa Eyes.” Laurentian University Review 8, no. 2 (1976).

Hallowell, Irving A. “Ojibwa Ontology, Behavior, and World View” in Readings in Indigenous Religions. Ed. Graham Harvey. Continuum: New York, 2002. pp. 17-49.

Jenness, Diamond “Man and Nature” (Ch3). The Ojibwa indians of Parry Island: Their Social and Religious life. Anthropological Series # 17, Bulletin No. 7. Ottawa: National Museum of Canada, 1935. pp.18-23.

Mircea Eliade, Shamanism, Archaic Techniques of Ecstasy, Bollingen Series LXXVI, Pantheon Books, NYNY 1964, pp. 3-7.

Spirituality can be described as a state of being in connection with one’s inner self and a higher power, which gives individuals the ability to find meaning and purpose in their lives. It is an invaluable pursuit that provides people with spiritual, physical, emotional, and mental nourishment (Reddy). Despite its numerous benefits, spirituality can present several challenges when practiced in the workplace because of the numerous approaches that people have about its importance. Spirituality is an important practice that can enhance values such as service and compassion. What are some of the challenges that appear when spirituality is shown in a workplace environment?

Spirituality can cause strife in the workplace because of differences in opinion among employees. As mentioned earlier, people approach spirituality differently about their practice and importance in life (Mitroff and Denton). Some people believe that spirituality is important and should be practiced in the workplace while others believe it is not important and should be avoided in the workplace. Its repulsiveness is primarily caused by its association with religion. Many people consider spirituality as one of the many aspects of religion, and therefore, introducing it at the workplace is considered inappropriate (Reddy). Religions have different approaches to spirituality. In that regard, ideological differences could result in clashes between people at the workplace because each would consider their religion’s approach the best. Each individual would aim to promote their religious beliefs and practices.

One of the potential effects of ideological differences in the development of conflicts between employees, which would hinder effective teamwork and cooperation. The proliferation of spiritual beliefs and practices in a work environment might influence how people look at each other (Mitroff and Denton). For example, people who do not believe in spirituality might develop negative feelings toward the people who practice it at work. Many people believe that spirituality should be dealt with outside work because it is a personal pursuit that should be conducted individually. Therefore, practicing it at work is a way of offending those who do not embrace practices such as prayer and meditation. The development of negative attitudes toward some employees hinders cooperation and renders teamwork ineffective.

Spirituality is an intangible concept that allows individuals to find meaning and purpose in life. However, this intangible nature creates difficulty in the assimilation and internalization of the rituals and practices associated with it (Mitroff and Denton). In that regard, many people perceive it as an attempt to convert them to certain religions that advocate for specific practices that are associated with spirituality. This originates from the belief that spirituality and religion are similar concepts. Certain organizations that promote spirituality create unnecessary rifts because they fail to give employees the freedom to pursue spirituality individually (Mitroff and Denton). As a result, employees may feel that the promotion of spirituality in the workplace is an intrusion into their personal lives because spirituality is an individual experience and pursuit.

Workplace spirituality is an invaluable concept that can have immense physical, emotional, and mental benefits if implemented properly. However, it can also present several challenges because of people’s varying opinions and differences in ideologies. People might feel disrespected by the overt practice of spirituality at the workplace and as a result, develop negative attitudes toward others. This could affect their relationships and render teamwork ineffective.

Works Cited

Mitroff, Ian I., and Elizabeth Denton. “A Study of Spirituality in the Workplace.” MITSloan Management Review, 1999, Web.

Reddy, Chitra. “Spirituality in the workplace: Pros and Cons.” Wisestep, Web.

The book under analysis is the work written by Henry and Richard Blackaby and called Spiritual Leadership: Moving People on to God’s Agenda. The very idea of this book is closely connected to various modern studies aimed at examining different theories of leadership and approaches to it. Although the book was written more than fifteen years ago, it has not lost its popularity and can be considered to be a rather relevant guide that is full of deep ideas and useful facts concerning the idea of spiritual leadership.

Brief Summary

The authors develop the theory of spiritual leadership and give different arguments and examples in favor of their proposed concepts. For example, Henry and Richard Blackaby address the issues that a competent professional should seek, describe the complexities that people usually encounter, and mention various ways to achieve specific objectives (119). The book includes various aspects that a competent leader should adhere and presents the authors’ thoughts concerning various methods that should be followed when leading people. Particular attention is given to building teams a decision-making process. Also, some difficulties are mentioned, which demonstrates a full picture of the authors’ research.

Strong and Weak Points

Since the title involves the study of leadership concepts from a spiritual point of view, it is essential for the authors to not only convey their points of view but also to be able to compare their thoughts with certain biblical concepts. The book has both strong and weak points. The authors’ attempt to convey their thoughts as deeply as possible is understandable; however, some ideas can be unclear for readers because of their complexity.

Strong Points of the Book

The authors succeeded in describing the topics discussed in sufficient detail, and some of their ideas became the basis for many other studies, which confirms the interest and relevance of the topic. For example, according to Sedjaya, there are four dimensions of spiritual leadership, and similar suppositions are given in the described book (105). Also, a rather large development was given to the ideas of the immediate emergence of a leader based on spiritual concepts. According to Hosseini and Nematllahi, such a type of leadership is impossible without training personal qualities that are necessary for the management of a separate group of people (106). Therefore, the topic is fully disclosed, and the authors paid much attention to a detailed justification of their ideas.

For example, as Henry and Richard Blackaby note, some forms of hardship are closely connected with success, and efforts are an integral component of leadership (65). It is quite logical since none of the leadership theories described later were related to easy and carefree work. Thus, it follows that the subject of trials, both spiritual and physical, has a rather close connection with the theory of intelligent management.

Weak Points of the Book

However, some weak points should also be mentioned. For example, McCormack et al. remark that any theory of leadership should have practical implications (623). Despite the depth of the study, Henry and Richard Blackaby did not mention a sufficient number of possible applications, which limits the possibilities of using their concepts. Also, the authors of the book did not pay much attention to the interaction among people and concentrated on the development of personal features of character. According to Naidoo, the theory of spiritual leadership should be implemented in the workplace and have a practical advantage but not only describe all the possible ways of self-development (3). Therefore, more accurate information could have been added.

Personal Evaluation

When evaluating the book regarding the completeness of ideas and detailed description of the issues raised, it can be noted that the authors coped with their task quite well. Perhaps, it would be necessary to pay more attention to the practical use of some concepts, for example, to describe how spiritual leadership can promote business development in a highly competitive environment, as Dede and Ayranci did (3373). Nevertheless, the book can be used as a helpful tool for studying this topic and a source for further research in this field.

Work Cited

Blackaby, Henry T., and Richard Blackaby. Spiritual Leadership: Moving People on to God’s Agenda. B&H Publishing Group, 2001.

Dede, Nurten Polat, and Evren Ayranci. “Exploring the Connections among Spiritual Leadership, Altruism, and Trust in Family Businesses.” Quality & Quantity, vol. 48, no. 6, 2014, pp. 3373-3400.

Hosseini, Seyed Abdolrasoul, and Khalil Nematllahi. “The Relationship Between Spiritual Leadership and Organizational Citizenship Behavior.” Palma Journal, vol. 16, no. 1, 2017, pp. 105-113.

McCormack, Mark, Lauren Brinkley-Rubinstein, and Krista L. Craven. “Leadership Religiosity: A Critical Analysis.” Leadership & Organization Development Journal, vol. 35, no. 7, 2014, pp. 622-636.

Naidoo, Marilyn. “The Potential of Spiritual Leadership in Workplace Spirituality.” Koers, vol. 79, no. 2, 2014, pp. 1-8.

Sedjaya, Sen. “Conceptualizing and Measuring Spiritual Leadership in nOrganizations.” International Journal of Business and Information, vol. 2, no. 1, 2015, pp. 104-126.

Case Analysis

This case is about whether religious and spiritual expressions should be incorporated in the workplace, particularly with regards to for-profit organizations. The main issue of interest is to determine whether private companies should be allowed to outwardly express faith-based priorities and whether it is correct for organizations to discriminate against certain employees based on their spirituality or religious beliefs.

The case revolves around two companies, namely Hobby Lobby and AutoZone Incorporated. David Green, the founder, and CEO of Hobby Lobby established the privately held company on a firm Christian foundation and continued to associate the company’s success with its commitment to faith-based ideas. However, the introduction of the Affordable Care Act of 2010 presented new challenges for the company because Green felt that the section mandating organizations to provide contraception coverage to employees goes against the Christian principles on which Hobby Lobby was founded. Green believed that the government was intervening unnecessarily in a faith-based company and hence moved to court to overturn the mandate by requesting a determination on whether a for-profit organization qualifies as a religious employer.

The issue of AutoZone revolves around Frank Mahoney Burroughs, an employee of the company who converted to Sikhism only to find that his mandated religious attire conflicted with established AutoZone policies on dress code. The employee was the subject of continuous discrimination from colleagues and some managers due to his religious attire, with some associating him with terrorist activities. Upon reporting the discriminatory incidence to the HR department, Burroughs was asked for documentation from his place of worship detailing the reasons for his religious attire; however, he was fired weeks later for what was termed as job abandonment. Although Burroughs received an out-of-court settlement upon successfully suing AutoZone for the termination, the question remained on whether it was justifiable for companies to discriminate against certain employees based on their faith or religious convictions.

Problems

The first problem relates to deciding on whether privately-owned companies should be exempted from complying with U.S. law based on their commitment to faith and values. The second problem relates to determining whether it is justifiable for some employees to express outwardly their faith and spirituality in the workplace even when it is clear that not all employees or employers share the same beliefs or values. The next problem relates to whether it is correct for organizations to change their policies and dress codes to accommodate the religious orientation of a few employees. The last problem concerns deciding whether privately-owned companies should be allowed to limit their employees’ access to government-legislated health benefits just because they do not share the same religious beliefs.

Introduction

Since the 2000s, special attention has been devoted to the study of employee happiness, in particular, its causes and relationship with other factors. To the best of the author’s knowledge, this is the first empirical study that investigates the association between the employee’s happiness and performance, through a rationale of the individual’s level of income, job satisfaction, workplace environment, and spirituality. The premise upon which the research was built suggests that a high level of employee satisfaction at a workplace leads to improved performance (Bakan & Buyukbese, 2013), posing a series of research questions in this study. To which extent is emotional wellness related to employee performance? What is the relationship between spirituality and employee happiness? In the holistic assessment of employee satisfaction, does the workplace environment and individual’s level of income equally contribute to one’s decision to stay with the company?

To assess the workers’ attitudes toward their company, a self-report close-ended survey, consisting of 77 questions, was administered. The instrument included several adapted inventories, such as items of flexible working hours (Abid & Barech, 2017), items of promotion, rewards, recognition, and relationship with peers and supervisors (Saks, 2006), items of income (Bakan & Buyukbese, 2013), items of workplace environment (Bangwal & Tiwari, 2019), and others. The data collected were analyzed with regards to the five demographic variables, including the respondent’s age, gender, highest educational level, years with the organization, and current position. When evaluating the participants’ answers, the author aimed at testing the expectation that the overall higher levels of employee wellness result in increased performance and higher satisfaction with the job. Considering the fact that employee happiness became one of the most common corporate objectives recently, the findings of this study will redound to the benefit of a large portion of the population. The higher demand for employee retention justifies the need for more effective HR practices in staffing, recruiting, and coordinating employees’ relationships with the company. Thus, businesses who incorporate the recommendations, derived from the study, will be able to increase their employee happiness and performance.

Discussion of the Results

Demographics

A sample of 150 voluntarily chosen participants for the study had an approximately equal distribution in terms of gender: 46.4% (females) and 53.6% (males). The majority of the respondents (53%) were aged 30 to 40 years old; nearly 1/5 was 41 to 50; and 1/8 – was younger than 30. Less than 10% of the participants aged 51 to 60, leaving a minority of 3% to the elderly respondents (61 and above).

With regards to the demographic variables, 39.2 % had a Bachelor’s degree, with the equivalent number of 39.9% holding a Master’s. Approximately 1/10 of the respondents did not specify their degree, choosing “diploma” as an answer. Less than 5% claimed a high school education, while 7% received a Ph.D. The most commonly enlisted positions included supervisor (22.3%), manager (19.6%), head of the department (18.2%), and sub-ordinate (16.9%). The rest of the jobs were mentioned once or twice, having no significance for the composition of the demographic status of the sample.

The final demographic variable evaluated the length of the employee’s stay with the company. Nearly 1/3 of the respondents reported working for the business for 5 to 10 years, another third of the participants listed 11 to 15 years with the company. 16.4% stayed for less than five years, whereas 12.5% remained loyal to their organization for 25 years. The overall composition of the sample suggests that an average respondent is a middle-aged man or woman, with an MA degree, working in an administrative position, and staying with the company for approximately ten years.

Flexible Hours Inventory

With the recent changes in financial, political, and economic conditions of an average employee, both males and females seek flexible working schedules to meet their personal and professional goals. The flexible hour’s inventory, adapted from Abid and Barech (2017), assesses the attitudes of the employees and supervisors to flexible hours. It also measures the extent to which the subordinate feels comfortable in addressing the work schedule issues directly to his supervisor.

Table 1: Flexible hours inventory

The detailed distribution of the respondents’ answers is presented in Table 1. All components of the inventory share a tendency, wherein approximately 1/5 of the employees react negatively (strongly disagree/disagree) to the proposed statements. According to Abid and Barech (2017), an employee’s inability to choose flexible working hours sufficiently decreases his labor capacity, lessens productivity, creativity, and increases the rate of absenteeism, illness, and anxiety. Up to 1/4 of the respondents demonstrated neutral attitudes toward flexible working schedules, which may signify their simultaneous desire to choose convenient working patterns and fear to spoil managerial relationships (Abid & Barech, 2017). The majority of the participants (52-55%) self-reported confident affirmative position toward flexible hours. The findings of Abid and Barech (2017) are supported by Bangwal and Tiwari (2019), who suggested that ownership over one’s working schedule, leads to a better workplace environment. Less stress, improved quality of life, and better health – all together increase employees’ performance and encourage them to stay with the company.

Inventory of Income and Workplace Environment

Adapted from Bakan and Buyukbese (2013), this brief section assessed employees’ attitudes toward their income. Less than half of the respondents appear to be generally satisfied with their payment in comparison to the average salary in the industry, their working conditions, and current qualifications. According to Bakan and Buyukbese (2013), there is a strong association between the employee’s level of income and overall happiness. However, further studies need to be conducted to understand what aspect motivates individuals more: social security or the value of money itself.

Adapted from Bangwal and Tiwari (2012), the inventory of workplace environment evaluated physical and emotional comfort in the office, including confidentiality, adequate access to light, and outside view. Approximately 75% of the participants agreed or strongly agreed that the physical conditions of their workplace are satisfactory. Only half of the respondents, however, reported a favorable emotional component, which, according to Bangwal and Tiwari (2019) leads to employee dissatisfaction and low retention rates.

Inventory of Employee Spirituality and Emotional Wellness

Developed based on Daniel’s (2012) work, this inventory considers the effect of moral ethics and emotional well-being on employee performance. The majority of the respondents (up to 80%, dependent on the question) reported high agreeability toward statements concerning the need for helping others, accepting responsibility for one’s actions, and being honest. As explained by Daniel (2012), lack of such qualities in the individual frequently results in the employees’ dealignment with the organizational values and lack of belonging. In such a situation, neither the company nor the worker benefits from the job, falling under the apprehension of one’s moral principles.

Inventory of Promotion, Rewards, Recognition, and Relationship with Peers and Supervisors

The inventory examines employees’ attitudes toward promotion, rewards, and recognition. It also analyzes patterns in the relationships between supervisors and subordinates. A quantitative summary of the survey is provided in Tables 2 and 3. Approximately 25 to 30% of the respondents reported a lack of skill variety and recognition, little freedom at the workplace, and little or no praise. According to Saks (2006), such negativity in responses predicts low job engagement and lack of work motivation. The vast majority of the respondents (ranging from 50 to 60%, dependent on the questions) demonstrated satisfaction in the current system of employee encouragement. As suggested by Saks (2006), to increase these rates, managers should provide their subordinates with social support, praise, and possibilities for professional development. Thus, an adequate level of assistance, combined with recognition, improves employees’ willingness to work.

Generally, employees reported a high level of satisfaction with their relationships with peers and supervisors. More than 2/3 of the respondents agreed or strongly agreed with the positive statements regarding the degree of trust, teamwork, and reliability of their colleagues. As suggested by Otoo, F. N. K., Otoo, E. A., Abledu, and Bhardwaj (2019), advanced HRD practices positively influence employee performance, leading to higher employee happiness. In this situation, HRD practices refer to performance-based bonuses, a safe working environment, and the possibility for mutual feedback between supervisors and subordinates.

Table 2:Inventory of promotion, rewards, and recognition

Table 3: Inventory of relationship with peers and supervisors

Inventory of Employee Performance and Performance Appraisal

Adapted from Pahos and Galanaki (2018), the inventory of employee performance mainly assesses the association between staffing practices and employees’ self-evaluation of their work. Most of the respondents (55 to 80%) report a high level of agreeability toward their performance, meaning that they are satisfied with their current qualifications

and work ethics. According to Pahos and Galanaki (2018), high levels of satisfaction with one’s performance increase employees’ engagement and contribute to their overall wellness. To achieve such results in the workplace, managers should follow the guidelines, discussed in the inventory, on recognition, praise, and rewards.

Employees’ self-evaluation of performance is closely connected to the performance appraisal. The aforementioned statement is supported by the results of the inventory, wherein approximately 2/3 of the respondents indicated satisfactory levels of performance-based feedback, objectivity, and appraisal systems in the workplace. According to Otoo et al. (2019), proper HRD practices do not only influence employee performance in the short term but also form their overall perception of self as a part of the organization. To accommodate the process of performance appraisal, managers may use rankings, checklists, and 360-degree feedback.

Conclusions

Analysis of the aforementioned inventories, along with the support of earlier academic studies, provides a sustainable basis to argue that employees’ happiness and performance are heavily associated with individuals’ level of income, workplace environment, and job satisfaction. The majority of the respondent who reported adequate levels of emotional wellness and spirituality showed higher productivity and employee engagement. Furthermore, proper performance appraisal contributed to employees’ formation of the self in the company. Inventories used in the study proved to be valid for the consistence of short, precise, and clear statements. The questions allowed to assess the participants’ level of happiness from a variety of perspectives: physical and emotional comfort, motivation, financial stability, social relationships, and others.

Recommendations

To increase one’s happiness in the workplace, managers should follow a set of guidelines derived from the study. First, employees are likely to work more efficiently when given an opportunity to create their schedules. Second, adequate levels of physical and emotional comfort are vital to one’s labor capacity. Apart from the nurturing climate in the workplace, workers are highly motivated with sufficient salary and social compensations. Third, managers are advised to praise their employees and recognize their achievements both in a tangible and non-tangible manner. Finally, the key to individuals’ productivity lies in trustworthy relationships with supervisors and colleagues, with a possibility for mutual feedback, equity, and fairness.

Introduction

Still paintings and bodegones were very popular during the Spanish golden age. Still paintings and bodegones are artistic works that are at times characterized by inanimate representations. During the Spanish golden era, they were usually portrayed by the arrangement of objects in such anesthetic manner. Unlike those of the rest of Europe that portrayed pleasure, luxurious and flamboyant lifestyles of plentitude, the Spanish still paintings and bodegones had moral and economical cost cutting elements (Thacker, 2007).

This was because of the major influence of spiritual and scientific concerns of the time which in turn affected the much fancied literature works. The backgrounds were made in a geometrically designed blocks. Economic management, budgeting and cost cutting as emphasized in the society of the time were reflected in the paintings.

The Portrait of Pope Innocent X

Diego Velázquez did this Painting. The painter had been mainly influenced by religion in his early paintings and was done when the Spanish painter visited Italy. The painting reflected the respected and charismatic leader of the Catholic Church. The painting mainly represented the head, which had been expertly drawn using the aesthetic variety of the combinations of the crimson curtain. Due to the influence of the church, other artists redrew the painting in imitative style numerous times and Diego’s fame rapidly spread all over Italy.

Before making the painting Diego had to prove that he was capable of painting the image of the pope with success. He was required to first paint the Pope’s closest associates which he did with success and hence allowed to make this portrait. The portrait is considered by many as one of the finest and most surreal painting ever to be made.

For an artist to be permitted an audience with the Pope, he had to be very renowned and widely acclaimed. For all artists, it was a life long dream to paint the pope. During this time, the church had a widespread influence on all sectors. The portrait was preserved where it continues to fascinate those who get a glimpse at it.

Still life with Lemons oranges and a rose

This masterpiece, which is still at display at the Norton Simon Museum, is a classical representation of the scientific and spiritual influence on the paintings of the Spanish golden era. The background is silhouetted against pitch darkness being illuminated by a kind of glaring dazzling unearthly light.

It portrays the images as if they are in three dimensions though they are in two dimensions. Zurbaran, the artist behind the awesome painting, is best remembered for his classical paintings of spiritual figures. He was fond of painting saints and his paintings depicted the saints’ devotion, dedication, and visions(Walther & Suckale, 2002).

Many critics have interpreted this still life image of lemons oranges and a rose to represent innocence and virginity. The citrons are said to be paschal fruit, chastity suggested by the blossoming appealing oranges, the rose and the cup filled with water as a symbol of life full of abundant, unconditional love and purity. The arrangement of the items is in such way they have been closely linked with the votive Christian offerings on an altar.

Deus Pictor

During the Spanish Golden Era, the notion that the Virgin Mary at the time of her conception had been exempted from the original sin was the dominant controversial topic. In Deus Pictor by an anonymous painter the concept of Immaculate, non-physical sexual Conception is clearly represented.

The setting of the painting is set in heaven. God the Father has been depicted to take the form of an old bearded man and it is from this old man that rays of light are seen to originate, piercing through the cloud straight into the virgin. The virgin is contained in an eggshell and the finger of the creator is seen to pierce through the egg touching on the virgin

The finger of God theme, which still circulates the modern world, is seen to be what the artist is implying about in this painting. The finger of God is said to work and perform wonders of which is what the artist portrays in the painting. The virgin is represented as a will and work of God of which the phrase the begotten son seem to imply here. The painting is a clear representation of the widespread influence of the church and the emphasis on appealing literature works.

The virgin is portrayed as having a direct connection with heaven, a notion upheld up to date and people plead to the virgin to mediate on their behalf especially the Catholics. This painting is also a symbol of how the virgin is divinely created and her conception a supernatural phenomena. This painting’s representation of the virgin as having direct link with heaven also represents the people’s high regard of the virgin and the notion of Immaculate Conception.

Bodegon of Sanchez Cotan

Sanchez was the main person behind the establishment and popularization of Spanish still life, which came to be popularly referred to as bodegon. In his painting, he masterfully illustrates the depiction of simple fruits and vegetables. He uses the scientific geometry to portray some as hanging from above while others appear leaning on the window.

The background is darkened with all objects standing in asymmetrical equilibrium stature. The forms are arranged, scrutinized, and set in such a scientific evaluation that they take a mystic quality.

The painting by Sanchez portrays the objects, which is the vegetables and different fruit types, in the painting to be independent of one another and isolated. The isolation provides for the revelation of the aesthetic nature of each object. The painting is able to reveal to the audience the most common fruits and vegetables of the time.

Just like the other Spanish still image paintings, this classic painting by Sanchez depicts the scientific method used at the time for the preservation of foodstuffs. Food was hang and allowed to dangle so as to prevent them from rotting. This is a common feature of the classical Spanish golden age paintings as this was the science of the time.

The Portrait of Philip IV

Diego Velazquez painted the magnificent portrait of the art loving monarch, King Philip IV. This immediately earned him favour in the eyes of the king and consequently he was appointed as a court painter, which was a prestigious post. His post enabled him to have access to even the royal works and collections.

He was also able to access the works of the legendary artist, Titan. These works by Titan exerted the greatest influence on his later paintings. However, limited scientific innovations and advancement made the images made create an illusion of reality. This though at times remarkable, owed to the qualities of light as the source could not be diversified like can be done today using the reflective nature of light.

The drawing of the king’s portrait enabled him to travel all over Europe as a collector of fine art for the royal family when the king was interested at adding his existing collection. He became a close friend of the king, which eventually led to him influencing greatly on the decisions of the king. It was also at his trip to Italy on an official mission for the king that he made the portrait of the Pope. The Pope was a very influential individual both spiritually and politically.

Since the scientific advancements of the time did not afford him sophisticated brushes, he is said to have used the long handed brushes. The Pope was very intrigued and impressed by the dazzling and admirable portrait that Diego was subsequently admitted to the church owned academy of St Luke. This was a great honour to Diego who was also hosted at the congregation of the famous Virtuosi of pantheon.

Scientific and Literature’s Effect on the Paintings

Science and technology has affected the character of human beings throughout history. The Spanish golden age is characterized as an era that was experiencing renaissance after the dormant Middle Ages. Though not significant, scientific endeavours were still evolving. The images painted during that era especially the still images had common characteristics. Foodstuffs are painted dangling to illustrate the main preservative methods of the time. (Wilder, 2007)

The buildings and architectural designs of the time directly affected the art industry. There was also the desire to decorate the large buildings erected. Since there were no cameras for pictures, paintings were the major decorative tools. The monarch had established the art department, which had even the art court. Painters got resources from the state to decorate the newly built structures with beautiful piece of art. Painting was recognized by the state with funds set aside for painting expenditures.

Painting requires beautiful colours for an exemplary piece of art to be produced. Colours inventory and production was the work of science. The colours produced by scientific methods were the only one available for use and thus the artistic products were partially determined by science. Unlike in other European countries, Spanish economics emphasized the need for saving and people shunning flamboyant lifestyle. Therefore, the painting found in Spain did not depict luxurious wasteful, pleasure loving lifestyle.

Poems and other literature art were very influential during the Spanish golden age. Poems were recited to the nobles and in public functions. Paintings to aid poets in their expression of ideas became a very popular. Poetry was a lucrative occupation and thus artists who associated themselves with literature works got hefty rewards. This thus attracted many artists

The Church’s Patronage and Influence

During the Spanish golden era, the church was the most influential body in almost all sectors. Due to his exemplary painting of the Pope, the Pope who was residing in Italy instructed the papal nuncio all the way in Madrid Spain to support and aid Diego using all means possible in his quest of becoming a knight.

Consequently, on returning to Spain, the artist was appointed to the office of chamberlain despite fierce opposition by members of nobility. The appointment guaranteed him a handsome lucrative salary with his residence adjacent and connecting with the royal palace.

In return, Diego used his prestigious post to advance the careers of other artists like that of his close family members. He is said to have helped his grandchildren and son-in law tremendously in an effort to polish their skills. Velazquez is known to have been greatly influenced by religion. In fact one of his paintings depicting of a scenario of Mary and Martha in advocacy of self sacrifice that has been used in the description of the life of a nun.

The portrait was used to show that apart from serving diligently, a nun has also a contemplative meditative life. Due to religion, most of his paintings revealed the spiritual empathy the great artist employed in explaining the nature of people. His paintings were thus intended to make the audience engage in reflective, logical analysis if one was to arrive at the intended message.

The church at the time can be termed as having been the superpower. The church like the state used art to express and represent its teachings and the belief in the spiritual nature of humankind was emphasized. The birth of Jesus Christ was stressed to be a manifestation of the Holy Spirit.

During this period, which in history is referred to as the Middle Ages or medieval epoch, the Church was both respected and feared (Bailey, 1913). It was both spiritually and legally binding with a huge army to enforce its decisions. The church was thus not to be opposed. If one was disgruntled, then it was advisable to keep it to oneself than be in conflict with the church as one was to be executed or excommunicated. This authoritarian nature of the church is one of the main reasons for the split of the Protestants.

Since the church was very influential especially in Spain, it is automatic that most of the artists were Roman Catholic faithful and their faith led them to painting mostly about spiritually approved images. In Spain, unlike some of the European countries, obscene art was rare as was portrayed as going against the religious teachings.

Those paintings that were pleasing and admired by the church resulted to big and lucrative rewards. The fame, of the artist with the finest piece of work according to the church, skyrocketed and saw more contracts and respect. The influences of the church in the destiny of an artist, attracted many artists in painting spiritual events in an effort to earn a favour in the eyes of the church.

Conclusion

In the epoch of the Spanish golden age, the church, scientific endeavours and literature were the three most influential factors of the time. These fields affected how people thought and any activities in these areas were prioritized. The paintings made in epoch of the Spanish golden era, are held with high regards in the contemporary modern world and the artists of the time are considers the giants of painting and have become inspiration figures of modern art.

Scientific use of geometrical calculations and alignments is evidenced in most of the paintings of the time (De Armas, 2004). The science of time was closely related with the church. The church and science of the time held the notion that the earth was the centre of the solar system. Therefore, most of the paintings about the universe put the earth at the centre.

Primary Reference List

Bailey, T. Twelve great paintings: personal interpretation. New York: The Prang Company, 1913, PP 37-46.

De Armas., A. Writing for the Eyes in the Spanish Golden Age. New Jersey: Rosemont Publishing & Printing Corp, 2004, PP 150-180.

Thacker, J. A Companion to Golden Age Theatre. Woodbridge: Tamesis, 2007 PP 108- 130.

Secondary Reference List

Walther, F., Suckale, R. Masterpieces of Western Art: A History of Art in 900 Individual Studies. Bonn: Taschen, 2002, PP 198- 220.

Wilder, B. Art History For Dummies. Indianapolis: Wiley Publishing, Inc., 2007, PP 167- 207.

Every artistic work is the brainchild of its historic period. What is more important is that art can make our emotions and feelings come out. Each period of time and each culture aimed to produce their own forms of art that would remain unique for ages. Despite temporary and cultural differences, works of art can be subjected to the similarity of spiritual and moral atmosphere and connection between inner feelings and external forms.

As each human is unique in his/her attitude to the artistic world, it is possible to find a particular work that will speak to your spirituality and your unique perception of nature and the real world. In this regard, Kandinsky’s work called Improvisation 7 is the closest fit for my spiritual and emotional world because colors, hues, forms, and shadows perfectly disclose the needs of my soul (see Figure 1).

One cannot deny the fact that “expressive arts offer use tools to move into the depth of our experience and be awakened to the vitality of dynamic expression” (Beckman and Painter 15). Indeed, the work that appeals to my spirituality and my soul also reveals my inner emotions and attitude to the real world. The work fully discovers the notes of my spiritual word. It also discloses my experiences and future prospects and goals.

Interpreting the work of art, Kandinsky’s Improvisation 7 provides a unique language of form and colors. According to the artist, “[t]he artist is the hand, which playing, touching one key or another, to cause vibrations in the souls” (Kandinsky 32). Viewing the painting, hence, it is that a harmony in colors corresponds to vibrations in the human soul. This is why this work of art satisfies my spiritual needs and keeps my mind and soul in harmony.

Improvisation 7 helps me connect my inner feelings with another reality which is far from a material perception. At the same time, the work manages to convey my external experiences related to the real world. The point is that the emergence of inner life at present is only a slight spark of our consciousness. Living in the time of materialism, abstractionism is only a desperate attempt to find another purpose and belief in life. Therefore, this painting also helps me escape from the material world and fill in my soul with spirituality.

Certainly, Kandinsky has many other works revealing abstract worlds, but I have chosen this one because the combination of green and yellow, and blue fits my vibrations of soul. Hence, green symbolizes life and nature, which appeals to me much, various warm yellow and cold blue render the sun rays in a blue sky. As it can be seen, artistic works skillfully combine color, forms, and spirit in a harmonic unit where one component depends on another (Kandinsky 33). It reminds of the human soul that tries to combine material body and feelings.

In conclusion, art can serve as a unique way for rendering the perception of the world. It also helps to restore and define what inner feelings guide you. In this respect, Kandinsky’s Improvisations manages to fill in my soul with all experiences that arose while viewing the inner structure of the world. Moreover, the work speaks to my spirituality and corresponds to the vibration of my soul and unique perception of the real world.

Works Cited

Beckman, Betsey, and Painter, Christine Valters. Awakening the Creative Spirit: Bringing the Art to Spiritual Direction. US: Church Publishing, 2010. Print.

Kandinsky, Wassily. Concerning the Spiritual in Art. US: Kessinger Publishing, 2004. Print.

In this essay, I would examine the lyrical aspects of original African-American musical traditions: Blues and Spirituals. Both genres are associated with Black communities based in the Deep South and carry forward a rich legacy that has allowed the development of several current trends in African-American music (Burnim and Maultsby, p. 51). The aim behind analyzing these lyrics is to connect them with the rich oral tradition of African folklore while touching down on deeper aspects of African-American heritage and religion.

The tradition of Spirituals music originally arose during the era of slavery in the 17th century, when enslaved Africans were forbidden from pursuing their native religions of Africa, and forced to embrace an alien values system to which they would never fully belong. While conversion to Christianity was mandatory for the slaves, they were not seen as equal to their white owners. Hence, the African grew increasingly dissatisfied with Western European Christianity to which he was exposed since he could not relate to them as easily as Whites.

It was in this spiritual vacuum that the Spirituals music tradition would come into existence; the dominant lyrical themes were freedom (from slavery), resurrection (in the eyes of God), and other symbolic associations with African ethos, e.g. singing and dancing during church services, which were seen as heathenish by Europeans (Sundquist, p. 33). It may be held that the Spirituals were the original “protest” songs.

Each word of a Spiritual’s lyrics would breathe hope, optimism, and a sense of euphoria. The enslaved African knew that redemption in the eyes of the Lord was the best antidote to the poison of servitude. The Spirituals tradition became increasingly prominent during the late 19th century when Jim Crow laws were reinforced across the Deep South, and the Negro was forced to struggle for a chance of equality (Sundquist, p. 43). Some of the most suggestive Spirituals lyrics born in this era include “Hallelujah”, “All Day, All Night”, “Don’t be Weary, Traveller”, “He is King of Kings”, “Judgment Day is Rollin’ Around” etc. (Herder and Herder, p. 14).

The Blues Musical Tradition

In the heels of the Spirituals music tradition, Blues grew and developed when most African-Americans lived as sharecroppers on Southern cotton farms and were subjected to brutal segregation, Jim Crow Laws, and other forms of violence (Titon, Fujie, Locke, McAllester, Rasmussen and Reck, p. 130). In the early 1900s, Blues was associated with the brothel, the juke joint, and the dregs of African-American society. The song lyrics often spoke of raw, uncensored real-life experiences concerning sex, drunkenness, poverty, suicide and hatred (Titon, Fujie, Locke, McAllester, Rasmussen and Reck, p. 131).

Since these subjects were treated with a measure of straightforwardness, they were initially seen as White authority to be detestable, and uncivilized. It wasn’t until the segregation era came to an end that the Blues musical tradition came into its own being, and gave birth to several popular musical genres including Jazz, Pop and RnB (Burnim and Maultsby, p. 80).

However, despite the rawness of the initial Blues tradition, it was commonly observed that love and romantic intimacy would be a dominant theme in the lyrics. The power of heartaches, the longevity of relationships, and the capability of love to transcend man-made boundaries were seen as dominant themes. Religion played an important role too as several Blues singers would merge West African spirituality borrowed from the Spirituals genre, to suggest a surreal connection with God (Titon, Fujie, Locke, McAllester, Rasmussen and Reck, p. 131).

Works Cited

1. Burnim, Mellonee V., and Portia K. Maultsby. African American Music: an Introduction. New York: Routledge, 2006. Print.
2. Herder, Nicole Beaulieu, and Ronald Herder. Best-loved Negro Spirituals: Complete. Lyrics to 178 Songs of Faith. Mineola, NY: Courier Dover Publications, 2001.
3. Sundquist, Eric J. To Wake the Nations: Race in the Making of American Literature. Cambridge, MA: Harvard UP, 1994. Print.
4. Titon, Jeff Tod, Linda Fujie, David Locke, David P. McAllester, Anne K. Rasmussen, and David B. Reck. Worlds of Music: An Introduction to the Music of the World’s Peoples, Shorter Version. 3rd ed. Belmont, CA: Cengage Learning, 2009.