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This paper documents the findings of an ESRC-funded project about religion in the context of the international global shipping industry, with particular focus on the work of port chaplains. We describe the physical, emotional, spiritual and financial risks involved in port chaplaincy work, and the way this form of religious employment is distinctly gendered. But the risks and challenges of port chaplaincy are considered alongside its intrinsic rewards and potential for professional fulfilment, most especially through the traffic of material goods and the sharing of hospitality that enable relationships between chaplains and seafarers. Our work contributes to the scholarly field of workplace chaplaincy by providing an empirical case study of port chaplains who typically operate as 'lone workers' as they minister to seafarers whose labours are so vital to the global economy. We consider the fact that lone workers can be vulnerable to exclusion from effective management practices which otherwise assume face-to-face interaction.

This article describes one approach to flipping an introductory sociology course. To encourage students to practice 'doing' sociology, we designed a flipped classroom that included a 'pay to play' model, small group work and an emphasis on active learning during class time. With this course design, we linked in-class active learning with outside prework so that students could engage with critical sociological concepts and apply those concepts in practice. With this flipped design, the instructors observed that students were deeply engaged with the course topics and expressed positive perceptions of their learning and growth over the semester. As the landscape of university instruction shifts, this course design model may assist instructors looking to foster active and engaged learning remotely.

This article examines student engagement with chaplaincy services through a pilot survey administered at a private liberal arts college (n = 1043). Almost half of the respondents reported engagement with campus chaplains, which varied by religious tradition and race. Respondents who had engaged with chaplains were more likely to report integrating spirituality into daily life, feeling supported in wrestling with life's big questions, and experiencing spiritual growth. They were not more likely to feel they were resilient or could manage stress. The authors encourage researchers to build on the model and findings presented here to identify empirically how chaplaincy services affect students.

This article examines institutional approaches to multifaith chaplaincy across private institutions of higher education. Based on a pilot study of eight nonreligious colleges and universities, the authors identify a continuum of models for multifaith chaplaincy. At one end of this continuum, universities facilitate access for chaplaincy affiliates they do not pay; at the other end, universities employ staff chaplains. The authors find that smaller institutions and those historically affiliated with a religious group tend to employ more staff chaplains. Chaplaincy models affect how deeply chaplains and affiliates are involved on campus and the possibilities for interfaith engagement.

In the changing religious landscape of American higher education, campus chaplains offer vital resources to student affairs professionals. Drawing from interviews with 16 religiously diverse chaplains, this article presents the respondents' perspectives on the challenges facing students, as well as their own contributions to campus life. Chaplains described three central roles: bridge-building, community-building, and tending to the soul of the university. These findings indicate that chaplains, particularly those from non-Christian traditions, contribute to campus life in ways not yet indicated in the higher education literature. In light of these findings, the authors encourage collaboration among chaplains of all faiths and student affairs professionals.

How does the American public understand the term chaplain? What fraction interact with chaplains and in what settings? What is the content of those interactions and do care recipients find them valuable? We answer these questions with data from a nationally representative survey (N = 1096) conducted in March 2022 and interviews with a subset (N = 50) of survey recipients who interacted with chaplains. We find that people in the United States do not have a consistent understanding of the term chaplain. Based on our definition, at least 18% of Americans have interacted with a chaplain. Among those who interacted with a chaplain as defined in the survey, the majority did so through healthcare organizations. Care recipients include people who were ill and their visitors/caregivers. The most common types of support received were prayer, listening and comfort. Overall, survey respondents found chaplains to be moderately or very valuable. [ABSTRACT FROM AUTHOR]