Religiosity and Subjective Wellbeing in Canada

Using the Canadian Ethnic Diversity Survey, I explore how religiosity associates with self-reported levels of wellbeing. The overall association of religious intensity with subjective wellbeing is found to be statistically significant, positive and small. When the impact is allowed to vary by religious group, it appears that Catholics and Protestants are very similar in how religiosity impacts their subjective wellbeing; the association is statistically significantly stronger for Canadian Muslims; and Canadian Jews are the closest group to religious nones. Surprisingly, among different dimensions of religious commitment, the intensity of religious belief is found to be the driver of the overall positive association, across religious groups. Finally, when Canadian population is divided into linguistic groups, religious involvement emerges as a negative predictor of French Canadians’ subjective wellbeing.     

Religiosity, Spirituality, and the Subjective Quality of African American Men's Friendships: An Exploratory Study

The present study fills a crucial gap in literature surrounding the lives of African American men by exploring factors that shape the quality of these men's friendships. Drawing on data from a sample of 171 African American men, the study examines the relative utility of subjective religiosity, subjective spirituality, advice exchange, and affective sharing as predictors of the level of perceived support from male and female friends. Findings reveal age differences in subjective religiosity, subjective spirituality, and in level of advice and affective exchange in men's same-sex as well as cross-sex friendships. Age differences emerged in men's perceptions of the supportiveness of their friendships with women but not with men. Age was not a predictor of perceived supportiveness of same-sex or cross-sex friendships. Subjective religiosity did not predict support in same-sex or cross-sex friendships. Subjective spirituality positively predicted perceived support in men's same-sex friendships but not in cross-sex friendships. Implications of these findings are discussed.     

Subjective Wellbeing on the Tibetan Plateau: An Exploratory Investigation

While working on a project to build a school for Tibetan nomad children in a remote part of the Tibetan plateau, the author carried out the first empirical exploration of personal wellbeing with a small (n = 102) sample of ethnic Tibetans. Using the PWI survey instrument, significant age, gender, and education differences with respect to satisfaction with life were revealed. In addition, the magnitude of overall satisfaction with life was found to be more consistent with Western rather than Asian populations and, future security, standard of living, gender and age were identified as the strongest predictors of life satisfaction. This paper reports on the findings drawing on the literature, Buddhist philosophy and the author’s observations for explanation.     

Health and Subjective Wellbeing in Algeria: A Developing Country in Transition

This paper explores the effects of health on wellbeing in a sample of 2,909 Algerians who participated in a survey using the Personal Wellbeing Index in 2005. The survey took place 3 years after the end of a violent civil war and the start of an economic recovery based on oil and gas. Survey participants were divided into two groups on the basis of their yes/no responses to a question about the existence of a chronic health condition. Their scores were then compared for the Personal Wellbeing Index, objective self-report health questions, and additional items relating to culture, environment and social networks. Correlational analyses and regressions were conducted to explore the relationship between health status, measures of health, and subjective wellbeing. Significant differences are found between the two groups in feelings of pain, anxiety and level of normal sleep, which further validate the comparison. The results show a marginal difference in Personal Wellbeing Index score in favour of the healthier group, due principally to the effect of the Health Domain. Moreover, the healthier group showed significantly higher satisfaction with marriage, friendship and family relationships, which raises the question of the direction of causation between the state of health and social relationships. Findings are discussed in relation to health provision in Algeria and previous SWB research.     

Religiosity,Meaning in Life and Suicidal Tendency Among Jews

The study examines the impact that meaning in life, or lack thereof, has on suicidal tendencies among youth, as well as the nexus between level of religiosity, meaning in life and suicidal tendencies. Subjects were 450 students from both Jewish religious and Jewish secular schools aged 15–18. Findings: a significant and negative correlation was found between a sense of meaning in life and suicidal tendencies, beyond gender or level of religiosity. In addition, no difference was found in level of suicidal tendency between Jewish religious and Jewish secular youth; however, among Jewish religious teens, a lower level of depression was reported in comparison with their secular peers. The study therefore concludes that meaning in life is the dominant variable in minimizing suicidal tendencies among youth. The results of this study may promote the establishment of prevention, intervention and therapy plans, especially in the age range that is crucial for suicide. Such programs should be based upon finding meaning in life.     

Religion and Health: Anxiety,Religiosity, Meaning of Life and Mental Health

We examined the association among anxiety, religiosity, meaning of life and mental health in a nonclinical sample from a Chinese society. Four hundred fifty-one Taiwanese adults (150 males and 300 females) ranging in age from 17 to 73 years (M = 28.9, SD = 11.53) completed measures of Beck Anxiety Inventory, Medical Outcomes Study Health Survey, Perceived Stress Scale, Social Support Scale, and Personal Religiosity Scale (measuring religiosity and meaning of life). Meaning of life has a significant negative correlation with anxiety and a significant positive correlation with mental health and religiosity; however, religiosity does not correlate significantly anxiety and mental health after controlling for demographic measures, social support and physical health. Anxiety explains unique variance in mental health above meaning of life. Meaning of life was found to partially mediate the relationship between anxiety and mental health. These findings suggest that benefits of meaning of life for mental health can be at least partially accounted for by the effects of underlying anxiety.     

Association Between Religiosity and Happiness Among a Group of Muslim Undergraduate Students

The association between religiosity and happiness has been the focus of much recent research. The majority of them report a positive correlation between a religious attitude and behavior and the level of happiness. However, different findings have been reported. The aim of the current study was to test link between religiosity and happiness among a group of undergraduate Muslim students. Two hundred and seventy-one health-related students agreed to participate and completed Oxford Happiness Index and a religious belief questionnaire. It was found that higher score on religious belief was significantly linked to the level of happiness (r = .256, P = .01). The result confirms that individuals with a more religious attitude experience more happiness. The result of this study should be considered in programs designed to improve overall well-being of university students.     

Empathy is Associated with Meaning of Life and Mental Health Treatment but not Religiosity Among Brazilian Medical Students

The purpose of this study was to investigate the influence of spirituality, religiosity, personal beliefs, and previous contact with health issues on the level of empathy in medical students. Jefferson Scale of Empathy—Student Version, WHOQOL-Spirituality, Religiousness and Personal Beliefs, and Duke University Religion Index were applied to 285 Brazilian medical students. The findings suggest that meaning of life and previous mental health treatment but not Religiosity were positively related to empathy. We suggest that more attention should be given for prevention and treatment of mental health issues, and further studies are needed to understand and replicate these findings.     

Spousal Religiosity is Positively Associated with the Partner's Meaning in Life

Past research has established that personal religiosity is positively associated with a sense of meaning in life. However, it has largely overlooked how religious others influence one's own life meaning. Given that a marital partner may be the most influential other in a person's everyday life, this study aims to examine how the religiosity of one's spouse is associated with the sense of meaning in life of the self, regardless of the religiosity of the self. Moreover, this study assesses whether this association differs by gender. Analysis of data from the 2006 Portraits of American Life Study reveals that spousal religiosity is positively associated with the partner's meaning in life, net of the partner's own religious commitment. However, these observed patterns do not vary by gender. Overall, these observations highlight the importance of social contexts in which others’ religious attributes are related to one's own meaning in life.     

Market Openness, Transition Economies and Subjective Wellbeing

This study attempts to examine the impact on subjective wellbeing (SWB) of economic openness as a social institution. The empirical testing of the liberal argument for the importance of market openness in human wellness is based on a cross-national design. Average scores of ‘feeling of happiness’ in 65 countries and ‘life satisfaction’ in 76 countries measured during the 1990s that are drawn from the World Database of Happiness overseen by Veenhoven (2006) are modeled as dependent variables. Regression analysis generates favorable results for the liberal argument in that length of being an open economy (versus closed economy) boosts the level of happiness, while transition to openness augments life satisfaction. Although the post communist countries registered less happiness in the early phase of transition towards the market economy, in general, our model specification indicates that an open market in itself was not responsible for this region’s unpleasant psychology.     

Psychological Change in Everyday Life: An Exploratory Study

The innovative moments model was used in a pilot study that aimed to explore the change processes involved in everyday change outside psychotherapy. According to this model, the emergence and development of innovative moments (IMs) as exceptions to a problematic pattern are closely associated with psychological change. A longitudinal design covering 4 months of interviews was implemented with 13 adults who were coping with significant personal problems without clinical psychopathological complaints. Semistructured interviews were used to explore participants' personal accounts of their problems, and change was assessed using a scaling task at the end of the study. A total of 114 interviews were analyzed using the innovative moments coding system. A general linear model showed that higher levels of change were associated with higher proportions of complex IMs over time. Moreover, lower levels of change were associated with an increase in elementary IMs. These results support the idea that successful psychological change in everyday life shares similarities with the change pattern found in psychotherapy using the innovative moments model.     

Religiosity and Death Anxiety: A Study of Muslim Dars Attendees

Journal of Religion and Health - Dars is usually considered a religious lecture or activity where attendees spend much time in search of Islamic information, which often keeps the attendees away...     

Muslim Experiential Religiousness in Pakistan: Meaning in Life,General Well-Being and gender differences

This study examined relationships of Muslim spirituality with positive psychology in Pakistan. In a sample of 200 university students and community members, the spirituality of Muslim Experiential Religiousness displayed direct linkages with Meaning in Life and General Well-Being subscales. Muslim Experiential Religiousness also correlated positively with single-item assessments of the Intrinsic, Extrinsic Personal, and Extrinsic Social Religious Orientations and explained the relationships of these religious motivations with General Life Satisfaction. Women scored higher than men on Muslim Experiential Religiousness, but at least some linkages of Muslim spirituality with positive psychology were more robust in men. As in other recent investigations, these data confirmed Muslim Experiential Religiousness as a valid index of Muslim spirituality beyond the Iranian cultural context in which it was developed.     

The Subjective Experience of Using Ignatian Meditation by Male and Female South African University Students: An Exploratory Study

This study is set out to examine the subjective experience of using the Ignatian method of meditation to reflect on and pray through Ruth 2. A group of male and female Theology students from the University of KwaZulu-Natal were invited to reflect upon/pray through Ruth 2 using Ignatian meditation. Following this exercise, participants were invited to participate in a focus group in which they shared their experience of this exercise, focusing particularly on some of the gendered aspects of the experience. The transcribed focus group material was subjected to a critical thematic analysis, in order to identify which core aspects of the experience of using this method of meditation and reflection were responsible for the reported subjective experiences. The analysis also included a comparison of the experience for men and women participating in this exercise, and the differential effect of various aspects of the exercise on men and women.     

The Role of Ambivalent Sexism and Religiosity in Predicting Attitudes Toward Childlessness in Muslim Undergraduate Students

The aim of the current study was to investigate the relationship between ambivalent sexism, specifically hostile sexism (HS) and benevolent sexism (BS), religiosity, and attitudes toward childlessness in Muslim undergraduate students. The sample consisted of 157 (79 women, 78 men) Turkish Islamic undergraduate students studying in North Cyprus, aged between 17 and 30 years-old and originating from various regions in Turkey. Participants completed measures of ambivalent sexism and attitudes toward childlessness as well as rated their level of religiosity. It was expected that due to its emphasis of traditional gender roles, benevolent sexism and high Islamic religiosity would predict negative attitudes toward childlessness in the Turkish sample. Results showed that in women, higher levels of religiosity and benevolent sexism predicted negative attitudes toward childlessness, whereas in men, benevolent sexism alone was predictive of negative attitudes toward childlessness. The results are discussed in accordance with literature on ambivalent sexism and the religion of Islam.     

Meaning in Life as a Subjective Judgment and a Lived Experience

Meaning in life has long been recognized as a central dilemma of human life. In this article, we review some of the challenges of studying meaning in life from the perspective of social psychology. We draw on the diary of Etty Hillesum, a young woman who was killed in Auschwitz, to argue for the relevance of current empirical approaches to meaning in life. We review evidence suggesting that meaning in life is an important variable in the psychology of human functioning while also acknowledging that there is no consensus definition for the construct. Drawing on Hillesum's diary and our research, we argue for the importance of considering meaning in life as the outcome of a subjective judgment process. We then review research showing the strong relationship between positive mood and meaning in life and suggest that such a relationship is born out in the phenomenology of meaning in life.     

Religiosity,happiness, health,and psychopathology in a probability sample of Muslim adolescents

The aim of the present study was to explore the religiosity associations with the self-rating scales of happiness, mental health, physical health, anxiety, and depression. A sample (N?=?6,339) of Muslim Kuwaiti adolescents was recruited. Their ages ranged from 15 to 18. They responded to four self-rating scales to assess religiosity, happiness, mental health, and physical health, as well as the Kuwait University Anxiety Scale, and the Center for Epidemiologic Studies-Depression Scale. Boys had higher mean scores on happiness, mental health, and physical health than did girls, whereas girls had higher mean scores on religiosity, anxiety, and depression. All the correlations were significant in both sexes. They were positive between each of the self-rating scales of religiosity, happiness, mental health, and physical health, and negative between these four rating scales and both anxiety and depression. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. psychopathology.” In the stepwise regression, the main predictor of religiosity was happiness in both sexes.     

Sources of Meaning in Life Among Chinese University Students

The current studies were designed to explore the structure of sources of meaning in life among Chinese university students. In Study 1, we content-analyzed 171 students’ answers to the question of what made their lives meaningful and derived 74 frequently mentioned ideas. Then, we composed a questionnaire based on these ideas and administered it to another sample of 523 university students in Study 2. Seven underlying dimensions were identified through exploratory factor analysis: Self-development (i.e., to accomplish one’s aspirations and actualize one’s potential), social commitment (i.e., to contribute to society and to adhere to moral principles), interpersonal relationships (i.e., relationships with family members, friends and others), secular pursuits (i.e., stable jobs, material possessions and social status), experiences in life (i.e., to experience all the joys and sorrows in life), civilization (i.e., reading, thinking, music and arts), and autonomy (i.e., to make decisions freely and take charge of one’s own life). Results are discussed in light of the philosophical influences in Chinese culture, especially those from Confucianism and Taoism.