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Spirituality has started to attract increased interest in the mental health arena over recent years. Indeed, psychiatrists are becoming more interested in spirituality because of the benefits it can bring to the mental health of service users. However, the issue of spirituality and the mental health needs of people who have learning disabilities has not been extensively researched or reported. This article explores the spiritual dimension in mental health care and its relevance to people with learning disabilities. A discussion of the development of a working group to scope the issues in one learning disability service is explored, with practical commentary on the efforts made to gather more information from service providers. The findings from a brief survey are briefly discussed, as well as the developments which have ensued to date. The authors conclude that, although spirituality can mean different things to different people, responding to the diverse spiritual needs of service users must take a person‐centred and flexible approach.

In spite of the importance of spirituality and the attention given to it by the media, research on the impact of spirituality in the workplace has been lacking. This paper attempts to stimulate academic interest in the topic by reviewing some of the management and psychology literature on spirituality. The paper takes a few steps towards resolving some of the definitional problems, and advances some preliminary propositions on the relationship between spirituality and job performance and behavior.

Researchers in the burgeoning new field of spirituality in organizations face a number of significant field‐shaping questions, e.g. how should spirituality in organizations be defined and what research methods are most appropriate for this work – quantitative, qualitative, a combination of the two, or entirely new methods? The answers given to these questions will determine the shape of this new field and the direction research will take over the next several decades. This article addresses these questions by mapping the terrain of current spirituality in organizations research, in three stages. It begins by examining trails being blazed by pioneers venturing into this new territory, considering the progress these pioneers have made and the work remaining to be done. It then moves to questions lurking in the background of this pioneering work. Finally, it articulates the new frontier in spirituality in organizations research, a frontier which beckons adventurous pioneers to enter.

This paper aims to contribute to the social aspect of corporate social responsibility literature by examining the influence of financial analysts’ spirituality on their socially responsible investing (SRI) decisions relating to a profitable organization, which is alleged by the media to employ children as laborers in hazardous works in Pakistan. This study also investigates whether analysts’ social consciousness mediates between their spirituality and investing decisions.

A scenario-based survey was administered to 124 financial analysts at leading financial institutions in Pakistan. Data were analyzed using regression, analysis of variance and mediation analysis on SPSS 26.

The findings demonstrate that financial analysts’ spirituality negatively influences their SRI decisions to invest in a profitable organization, which is alleged to employ children in hazardous work that may harm them physically and psychologically. The findings also express that analysts’ social consciousness intervenes in the association between analysts’ spirituality and SRI decisions.

The findings of this study may interest regulators, multinational firms and researchers in recognizing the importance of individuals’ values for increasing socially responsible investments and addressing social issues such as the exploitation of children.

This study encourages firms to recognize the importance of spiritual and socially conscious corporate conviction while designing strategies and policies. For example, the financial industry may incorporate fundamental personal values such as stewardship, dignity and fairness into its investment plans.

This study provides rigorous insights and contributes to contemporary studies by providing empirical evidence that individuals’ intrinsic values and consciousness drive their judgments.

Work is central to human life. It requires high mental and emotional involvement from organizational leaders, whose decisions have far-reaching impacts. Currently, industrial and technological societies struggle with growing problems of trust in leadership, mental health, feelings of emptiness and the search for relevant meaning, which highlights the importance of attending to spirituality at work. This study aims to fill two main gaps: the need for empirical research on spirituality in organizational leaders, and access to the meanings and experiences of leaders themselves.

Qualitative data from 25 Portuguese organizational leaders were collected through in-depth interviews. We followed a phenomenological approach to reveal participants' own meanings and experiences of spirituality. Content analysis was performed to identify emergent categories and a framework of spirituality development.

The results suggest the participant’s plural views and spirituality practices, which generate common achievements – Ways to Inner. Relations of leaders’ spirituality with their development and integration at work are also evidenced – Ways to Wisdom. A spirituality development framework is presented with aspects revealed in leaders’ ways, from deepening individual issues to the orientation for existential impacts.

This study proposes a framework of spirituality development based on empirical data, with the potential for adaptation to various professional contexts. Spirituality is approached as a human dimension in leaders, as whole beings and a decisive dimension of present organizational change towards a holistic work paradigm.

Workplace incivility has become a global issue; therefore, this study aims to investigate how spiritual leadership can help employees to overcome uncivil behaviors in the workplace. Specifically, the authors explored the mediating mechanism between spiritual leadership and workplace incivility through workplace spirituality. The authors further examined how negative personalities (i.e. Machiavellianism, psychopathy and narcissism) moderate workplace spirituality and workplace incivility.

This study collected data from 369 employees working in the banking sector on a convenience basis. The authors applied structural equation modeling for hypotheses testing.

The authors noted that spiritual leaders help employees to reduce uncivil workplace behaviors and employees’ perception of workplace spirituality intervenes the same. The authors further identified that the negative association between workplace spirituality and workplace incivility is moderated by the dark triad (Machiavellianism, psychopathy and narcissism) such that individuals high in Machiavellianism, psychopathy and narcissism weaken this negative association.

The cross-sectional design may restrict causality. However, our findings not only contribute to social cognitive theory but also suggest management includes civility intervention as an essential part of organizations’ training and development.

This study not only highlighted the role of spiritual leadership and workplace spirituality toward workplace incivility but also shed light on how negative personalities can ignore workplace spirituality to exhibit uncivil behavior.

This study investigates how human resource training and development (HRTD) shapes workplace spirituality in higher education. It delves into key factors impacting spirituality among academics, such as colleague support and e-learning initiatives. Through analytical tools like percentage analysis and Garret ranking, it divides workplace spirituality in academia, exploring the HR strategies that induce it.

(a) Type of research – Descriptive research (b) Area of research – The present study is taken up by the academicians as a respondent in selected colleges in Salem district. (c) Sampling technique – Simple random method was adopted. (d) Sources of data collection – The study comprises mixed data method that both types of data were adopted. (i) Primary data – Researcher conducted data by selecting a representative sample of the teaching faculties from various institutions employed in higher education in Salem. (ii) Secondary data – It is mostly gathered through content found on websites. (e) Method of data collection – Structured questionnaires were employed in this research to acquire the data needed for the investigation. Every item it is rated through five-point scale of with 1 denoting “Strongly Agree” to “Strongly Disagree,” this includes questions about the job, coworkers, seniors and training. (f) Research tools used – Descriptive statistics, Friedman test and Garret ranking.

Findings highlight the significance of encouraging colleagues, workplace development and online learning in fostering workplace spirituality. Faculty encouragement emerges as the most impactful HR practice, while development initiatives improve the reputation of training for new aspects. Notably, online training significantly affects workplace spirituality, increasing the influence of cultural training.

Implications for future research arise, suggesting potential models for studying workplace spirituality in academia and sparking curiosity about the connection between HR practices and spirituality.

From a practical viewpoint, the study offers actionable insights for authorities to improve workplace spirituality by supporting colleagues and emphasizing growth strategies. It outlines clear steps for organizations to create more spiritually enriching work environments.

Socially, the study advocates for healthier work cultures that impact society's perspective on work–life balance and employee well-being. It promotes positive work environments that benefit both individuals and society.

This paper's originality lies in its focus on how HRTD contributes to workplace spirituality in higher education. It emphasizes supporting colleagues, fostering growth and utilizing e-learning, offering unique insights into spirituality at work. The methodology, using structured questionnaires and statistical analysis among faculty, provides a distinct approach to studying this area.

Concerns regarding the dysfunctional behaviours of public officials have sparked renewed interest in public service ethics and spirituality. While national and organizational systems have been established to eliminate dysfunctional behaviours such as corruption, sexual harassment and misuse of confidential information, the practice continues to have a demoralizing impact on developing countries. The study aims to intend to investigate the empirical relation between the application of spirituality and ethics in reducting dysfunctional behaviours within Ghana's Public Sector.

The study conducted a qualitative case analysis that utilized 28 semi-structured interviews and four focus groups. Interviews and group discussions with public sector staff, managers and policymakers were used to collect qualitative data. This approach facilitated an in-depth investigation into their views on dysfunctional actions and the possible impact of workplace spirituality and ethics in the Ghanaian public service.

The study uncovered a persistent recurrence of dysfunctional behaviours, such as fraudulent activities, resource misuse, unofficial work and inappropriate use of official time. There was uncertainty regarding the effectiveness of integrating ethics and spirituality to curtail dysfunctional behaviours. Nevertheless, the results supported adopting spiritual and ethical rejuvenation in the public service as a universal solution to overcome these behaviours.

This study enhances comprehension of dysfunctional behaviours in Ghana's public service by providing insights into how spirituality and ethics can transform it. The potentials of workplace spirituality and ethics can lead to a strong public service that embodies accountability, integrity and effectiveness, thereby serving as a pivotal device for Ghana's holistic advancement.

With increasing ethical issues and global corporate scandals, many organisations are now looking to employ well-rounded professionals, who take ownership of their workplace while leading with their heart and soul. These organisations seem to be more concerned with relationship building and future employability (Cunha, Rego, & D’Oliveira, 2006) and are interested in the concept of spirituality with the hope that it could address ethical issues influencing their businesses.

‘Spirituality and ethics are core values that have shaped human life from time immemorial’ (Mahadevan, 2013, p. 91). Ethics and spirituality are interrelated but different as ethics is about customs and habits, while spirituality is concerned with personal meaningful experiences and differs from person to person, making it hard to define.

Organisations moving towards spirituality require leadership that can develop a spiritual climate and their learning and development has to be top priority (Pawar, 2009).

This requires management education to appreciate the concept of spirituality and like some universities globally, incorporate it within their programmes (Harris & Crossman, 2005).

To explore whether spirituality could be incorporated within the higher education curriculum, my PhD researched academic’s viewpoints in selected faculties within a regional university in Australia. This paper reports some of its findings from the data gathered through semi-structured interviews, with a focus on leadership, its relevance to ethics and the teaching of spirituality. Results indicate that academics support the inclusion of spirituality but the programmes need to be carefully designed.

Social identity as shaped by religion or spirituality is unique in comparison to some other social identity dimensions because it may be invisible unless a person wears a symbol or dress widely regarded as synonymous with a given religious tradition. Yet, some employees choose to fuse their personal and work lives when religion or spirituality is a salient dimension of their social identity. Problems emerge, however, and can make for an awkward fit in the business world.

Perhaps the primary advantage to religion or spirituality at work is potential for high employee morale and residual benefits in enhanced performance. Scholars who research the God gap suggest that abundant and ongoing airing of political and religious difference can benefit everyone. Numerous business organizations endorse respectful pluralism and lived religion, enabling employees to participate in community service activities, retreats with nature walks, physical exercise, meditation, spiritual contemplation, physical space for individual prayer and group discussions throughout the day, faith-related reading materials, and faith leaders to provide counseling. Yet, even though religion is a federally protected class and employers in some parts of the world are mandated to accommodate employees’ religious beliefs and observances so long as no undue hardship on business operations results, this does not mean that conflicts do not arise. To explore religious identity and spirituality with a focus on workplace dynamics, Chapter 11 is divided into subthemes of: what is religious identity?, accommodating faith/spirituality at work, faith/spirituality in organizations and health, the formal religion-spirituality dichotomy, lived religion, and conflicts about faith/spirituality in the workplace.