Religion and Happiness: A Study Among University Students in Turkey

This study tests the hypothesis that higher levels of positive religious affect are associated with higher levels of personal happiness among a sample of 348 students studying at a state university in Turkey who completed the Ok Religious Attitude Scale (Islam), the Oxford Happiness Inventory, and the short-form Eysenck Personality Questionnaire Revised. The data reported a small but statistically significant association between religiosity and happiness after taking sex and individual differences in personality into account.     

The Relationship Between Religion and Happiness Among German Students

A sample of 331 students completed German editions of the Oxford Happiness Inventory and the Francis Scale of Attitude toward Christianity, together with the short form Revised Eysenck Personality Questionnaire. These data provide no evidence for a relationship between religiosity and happiness among German students, contrary to the conclusions of recent studies that have employed the same indices in the UK and in the USA.     

Perceptions of Dual Identity and Separate Groups Among Secular and Religious Israeli Jews

Abstract

The authors examined the effects of perceptions of dual identity and separate groups on tendencies to handle intergroup conflict through problem solving and contention. Among secular Israeli Jews, regression analyses revealed a significant interaction between perceptions of dual identity and perceptions of separate groups: Only under high perception of dual identity was the perception of separate groups associated with contention. Among religious Israeli Jews, problem solving and contention were unrelated to either dual identity or to perceptions of separate groups. The results are discussed in terms of the common ingroup identity model (S. L. Gaertner, M. C. Rust, J. F. Dovidio, B. A. Bachman, & R A. Anastasio, 1994) and in the context of the conflict between religious and secular Jews in Israel.     

Synergistic Paths to Happiness: Findings from Seven Countries

Four individual profiles of ways toward happiness were found on a Slovene sample: Full, Empty, Pleasurable, and Meaningful life types. The present study aimed to validate these four types in samples from seven different countries (N = 3690) utilising four different languages. Participants completed the Orientation towards Happiness Scale and measures of hedonic and eudaimonic well-being, and ill-being. A two-step cluster analysis was performed with each of the seven country samples. A highly congruent, highly internally replicable four-cluster solution was found in all seven samples. Full and Empty life individuals have high and low scores on all three orientations to happiness, respectively. Pleasurable and Meaningful types reflect two traditional philosophic orientations: Pleasurable life individuals scored high on pleasure, average on engagement and low on meaning orientation, while Meaningful life individuals had high scores on meaning, average on engagement, and low scores on pleasure orientation. The four types differed in subjective happiness and psychological well-being with full life type characterized by the highest scores on subjective happiness and psychological well-being, and Empty life by the lowest scores. On the other hand, depressive symptoms were likely to be the lowest in the Full life type and the highest in the Empty life type. Meaningful and Pleasurable life types were characterized by moderate well- and ill-being, but the two types tended not to differ from each other on the measures used.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.     

Happiness in Behaviour Genetics: Findings and Implications

A number of behaviour genetic studies have shown variation in happiness to be influenced by genes, and indicated that long-term happiness is predominantly caused by genes. To policy makers and individuals, as well as the psychological and psychiatric enterprise, evidence for considerable and stable genetic contributions suggests that societal changes, therapeutic interventions, and public prevention may produce mainly transitory or minor effects. This is not true. The present paper aims to summarise the recent behaviour genetic findings on happiness and happiness-related constructs and to discuss their theoretical and practical implications. Specifically, five major implications relevant to public health work, are outlined and broadly discussed: (1) high heritability does not limit chances for raising happiness, (2) genes generate stability, (3) environments generate change, (4) environmental influences operate on an individual-by-individual basis, and (5) control for genetic endowments is necessary for correct measures of environmental effects.     

Religion,Religiosity, and Happiness

The effect of religion on happiness in the United States is examined. Particular attention is given to the direct effect of religion on attending religious services and the indirect effect on happiness. The key results include Catholic, Jewish, and no religion having negative effects on happiness relative to Protestants. Data from the National Opinion Research Center’s “General Social Survey” are used.     

Beliefs About Tobacco, Health, and Addiction Among Adults in Cambodia: Findings from a National Survey

There remains a very high rate of smoked and smokeless tobacco use in the Western Pacific Region. The most recent findings from national adult tobacco surveys indicate that very few daily users of tobacco intend to quit tobacco use. In Cambodia, a nation that is predominantly Buddhist, faith-based tobacco control programs have been implemented where, under the fifth precept of Buddhism that proscribes addictive behaviors, monks were encouraged to quit tobacco and temples have been declared smoke-free. In the present study, we included items on a large national tobacco survey to examine the relation between beliefs (faith-based, other) about tobacco, health, and addiction among adults (18 years and older). In a stratified, multistage cluster sample (n = 13,988) of all provinces of Cambodia, we found that (1) 88–93% believe that Buddhist monks should not use tobacco, buy tobacco, or be offered tobacco during a religious ceremony; (2) 86–93% believe that the Wat (temple) should be a smoke-free area; (3) 93–95% believe that tobacco is addictive in the same way as habits (opium, gambling, alcohol) listed under the fifth precept of Buddhism; and (4) those who do not use tobacco are significantly more likely to cite a Buddhist principle as part of their anti-tobacco beliefs. These data indicate that anti-tobacco sentiments are highly prevalent in the Buddhist belief system of Cambodian adults and are especially evident among non-users of tobacco. Our findings indicate that faith-based initiatives could be an effective part of anti-tobacco campaigns in Cambodia.     

Spirituality and Religiousness Among American Jews

In this article we examine the association between spirituality and religiousness for Jews in the United States. Using data from the most recent National Jewish Population Survey of 2000–2001, a large national sample, we examined the extent to which these two concepts correlate. In addition, we compared the relative importance of sociodemographic factors, stressors, and Jewish contextual factors in predicting spirituality and religiousness. We found that spirituality and religiousness correlated, but modestly; some variables were predictive of both concepts (less education, younger age, experienced anti-Semitism in last year, ethnic identity, social identity), some of being highly spiritual only (female, not living in the Northeast), and others of being highly religious only (being married, having a child at home, living in the Northeast, not living in the West, and Jewish background). The differences in sociodemographic characteristics and Jewish background suggest that family life (marriage, having children at home), knowledge about Judaism, and living in a geographic area where there is a high population of Jews are conducive to religiousness as a framework for meaning. Jewish contextual factors were salient for both spiritual and religious pathways.     

Religious Non-involvement Among African Americans, Black Caribbeans and Non-hispanic Whites: Findings from the National Survey of American Life

This study examines the association between race/ethnicity, socio-demographic characteristics, and religious non-involvement among a national sample of African Americans, Black Caribbeans and Non-Hispanic Whites. The relationship between religious non-involvement and selected measures of religious participation, spirituality, religious coping is also examined. The study utilizes data from a national multi-stage probability sample, the National Survey of American Life (n = 6,082). Very few individuals, <1 out of 20 respondents, both never attended religious services and have no current denomination. Overall, <8 % have never attended religious services since the age of 18. Both African Americans and Black Caribbeans were significantly less likely than non-Hispanic Whites to report never attending religious services and not having a current denomination. The greater reliance upon religious institutions for support and guidance among African Americans and Black Caribbean Americans relative to Non-Hispanic Whites may help explain the importance of race in predicting religious non-involvement. Women, married persons, Southerners, and the more highly educated are significantly more likely to be involved in religion. Finally, this study indicates that the religiously non-involved are less likely than others to participate in religious activities, to identify as spiritual, and to rely upon religion to cope with trying circumstances. Nonetheless, even respondents who never attend religious services and do not have a denomination still report some level of religious participation along with relatively high levels of religious coping. We posit that religious non-involvement is less indicative of apostasy, but rather likely reflects a critique of organized religion.     

Happiness and Leisure Across Countries: Evidence from International Survey Data

We study the statistical link between leisure and happiness. Using survey data from 33 countries in 2007, we find that (1) certain leisure activities, leisure’s role in self-fulfillment and social interaction, and leisure’s relation to work and other spheres of life are significantly linked to individual happiness; (2) the effect of leisure quantity is not as important as other aspects of leisure; and (3) some leisure activities can be negatively associated with happiness. Consistent with findings in previous studies, family income and individual demographic variables such as age and health condition are significantly associated with happiness. National unemployment and political stability also have robustly significant effects on happiness.     

Conversion and Attachment Insecurity Among Orthodox Jews

Radical conversion, which entails a sweeping transformation of existing meaning systems, is often precipitated by emotional distress. Nevertheless, although many individuals turn toward religion when distressed, few undertake total and radical conversions. Previous research suggests that insecurely attached individuals—who resemble James's disillusioned, doubting, and divided sick souls—may be particularly prone to radical conversions. Thus, the present research examined insecure parental attachment history and convert status among 122 Orthodox and 31 non-Orthodox Jews, hypothesizing that converts to and from Orthodox Judaism, who undertake an all-encompassing transformation of beliefs, behaviors, values, and life's purpose, would report greater insecurity in parental attachment history than nonconverts. Results indicate that converts report greater maternal and paternal insecurity, as compared to both nonconverts and those with intra-Orthodox religious change. Thus, further research examining insecure attachment, and associated religious stressors and doubts, may uncover some of the individual differences underlying radical conversions.     

Religiosity, Personality, and Happiness: A Study among Israeli Male Undergraduates

A sample of 203 male Hebrew speaking undergraduate students completed the Hebrew translation of the Oxford Happiness Inventory together with the Katz–Francis Scale of Attitude toward Judaism and the short form of the Revised Eysenck Personality Questionnaire. The data demonstrate that Eysenck's dimensional model of personality provides significant prediction of individual differences in both attitude toward Judaism and happiness. After taking personality into account there is a small but statistically significant positive correlation between religiosity and happiness.     

Close Relationships and Happiness Among Emerging Adults

The present investigation examined the role of multiple close relationships (mother, father, best friend, and romantic partner, if any) in happiness among emerging adults with and without a romantic partner. The results for those without a partner (n = 152) revealed that only the relationship experiences with mother and best friend were predictive of happiness. On the other hand, the findings for those with a partner (n = 159) showed that only three factors, namely mother–child relationship quality, romantic relationship quality and conflict were predictive of happiness. The results for this group also suggested that romantic relationship quality was protective of best friendship conflict; moreover, best friendship quality did not buffer the negative impact of romantic partner conflict on happiness, suggesting a less important role of best friends in happiness. In other words, the findings suggest that when emerging adults are involved in a romantic relationship, friends’ importance in happiness might be less pronounced or not pronounced at all. The results were discussed in light of the literature and suggestions were made for future research.     

Personality and Religion Among Music Students

A sample of 422 students attending courses in eleven departments or colleges of music completed the short form of the Revised Eysenck Personality Questionnaire together with the Francis Scale of Attitude toward Christianity and measures of prayer and church attendance. In comparison with the population norms, both male and female music students recorded significantly higher scores on the extraversion scale and significantly lower scores on the psychoticism scale. The data confirm that psychoticism is the dimension of personality fundamental to individual differences in religiosity.