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.     

Religiosity and its association with subjective well-being and depression among Kuwaiti and Palestinian Muslim children and adolescents

The present study sought to investigate the association of religiosity and the self-ratings of happiness, satisfaction with life, mental health, physical health, and depression among Kuwaiti (N?=?1937) and Palestinian (N?=?1009) Muslim children and adolescents (M _age?=?14.1, SD?=?1.4). They responded to five self-rating scales and the Multidimensional Child and Adolescent Depression Scale. It was found that Palestinian males were significantly less religious than all other groups, while Kuwaiti males and females had significantly higher mean scores on happiness and satisfaction than Palestinians. Kuwaiti males had significantly higher mental health and less depression than all other groups. Among all the four groups, the correlations between religiosity and well-being rating scales were positively significant, but negatively significant with depression. The principal components analysis yielded a single salient factor for all groups and labelled “Religiosity and well-being vs. depression.” It was concluded that clinicians treating depression will probably make use of its negative association with religiosity mainly among Muslim clients.     

The relationships between subjective well-being,health, and religiosity among young adults from Qatar

Introduction: The aims of this study were to explore the associations between, and the factors of, subjective well-being, health, and religiosity among Qatari undergraduates. A sample of 113 male and 133 female college students from University of Qatar responded to the Oxford Happiness Inventory, Satisfaction With Life Scale, and Love of Life Scale, as well as to five self-rating scales to assess happiness, satisfaction with life, mental health, physical health, and religiosity. Men obtained a significantly higher mean score on self-rating of mental health than did their female counterparts. All the correlations between the scales were significant and positive. Principal components analysis yielded one factor in both the sexes and labelled “Well-being, health and religiosity.” The only predictor of religiosity was the self-rating scale of satisfaction in men and women. It was concluded that those who consider themselves as religious in the present study reported higher subjective well-being and good health.     

Subjective well-being and religiosity in Egyptian college students

A sample of 224 Egyptian college students (101 men, 123 women) was recruited. Their ages ranged from 17 to 29 years (M = 18.9, SD = 1.5). They responded to the Arabic versions of the Oxford Happiness Inventory, the Love of Life Scale, and the Satisfaction with Life Scale, as well as five separate single-item self-rating scales assessing physical health, mental health, happiness, satisfaction, and religiosity. All correlations between the measures and rating scales of subjective well-being and religiosity were statistically significant and positive, the largest between satisfaction and religiosity. Only one factor was retained in principal components factor analysis of the correlation matrix and labeled "Well-being and religiosity." It was concluded that religious persons in the present sample reported higher subjective well-being.     

Relations among religiosity, health, happiness, and anxiety for Kuwaiti adolescents

The present study investigated correlations among religiosity, health, happiness, and anxiety for 941 Kuwaiti adolescents. A convenience sample of male (n=408) and female (n=533) students (M age = 16.5, SD = 1.2 yr.) was randomly selected from secondary school students of different districts of the State of Kuwait. The Intrinsic Religious Motivation scale, the Kuwait University Anxiety Scale, and six self-rating scales assessing religiosity, strength of religious belief, physical health, mental health, happiness, and life satisfaction were applied to assess correlations among Kuwaiti adolescents. Analysis showed boys had significantly higher mean scores than girls on all measures except anxiety, on which girls scored significantly higher than boys. There also were significant and positive correlations among the variables, except for anxiety, which was significant and negative.     

Religiosity and its association with positive and negative emotions among college students from Algeria

To explore the associations between religiosity and both positive and negative emotions and traits, a sample of 244 volunteer Muslim college students from Algeria was recruited. The students responded to five self-rating scales to assess religiosity, physical health, mental health, happiness, and satisfaction with life, in addition to the Arabic Scale of Optimism and Pessimism, and the Kuwait University Anxiety Scale. Religiosity and satisfaction with life were higher among women than men. Among men, religiosity was significantly correlated only with mental health. However, in women, religiosity was significantly and positively correlated with physical health, mental health, happiness, satisfaction with life, and optimism, whereas religiosity correlated negatively with both anxiety and pessimism. Factor analysis yielded a single bipolar factor labelled positive emotions and religiosity vs. neurotic tendency (anxiety and pessimism) in women. Two orthogonal factors were extracted in men: positive vs. negative traits of mental health, and religiosity. The present results are compatible with the wider literature on the association between religion and positive variables among a Muslim context.     

Religiosity,subjective well-being,and depression in Saudi children and adolescents

To explore the associations between religiosity and both subjective well-being (SW-B) and depression, a sample of 7211 Saudi school children and adolescents was recruited (2159 boys, 5052 girls). Their ages ranged from 11 to 18 years (M _age = 16.1, SD = 1.5 for boys; M _age = 15.6, SD = 1.9 for girls). They responded to five self-rating-scales of religiosity and SW-B, that is, happiness, satisfaction, mental health, and physical health, as well as the Multidimensional Child and Adolescent Depression Scale. It was found that males obtained significantly higher mean scores than their female counterparts on the religiosity and the SW-B self-rating-scales, whereas females obtained a significantly higher mean score on depression than their male peers. All the correlations among males and female were significant between religiosity and both SW-B rating scales (positive) and depression (negative). A principle components analysis was conducted. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. depression.” In the stepwise multiple regression, the main predictor of religiosity in both sexes was satisfaction. In the light of the high mean score on religiosity, it was concluded that religiosity is an important element in the lives of the present sample of Saudi Muslim children and adolescents. Based on the correlations and factor analysis, it was also concluded that religious persons (in this sample) are happier, healthier, and less depressed.     

开放教育学生金钱态度与主观幸福感的关系:社会支持的中介作用

开放教育是高等教育的重要组成部分,加强开放教育学生学习的同时,提升其幸福指数,注重心理健康发展是开放教育的重要内容。文章采用《金钱态度量表》、《主观幸福感量表》、《社会支持量表》对开放大学系统 345名在校生进了调查并采用中介效应分析。结果表明,(1)社会支持、金钱态度和主观幸福感相关显著;(2)金钱态度因子金钱行为倾向对社会支持、总体幸福感及其因子回归效应显著; 社会支持在金钱行为倾向的基础上,对主观幸福感及其因子精力、对生活的满足和兴趣、对情感和行为的控制回归明显,同时在两者之间起了中介作用。说明金钱态度因子金钱行为倾向直接影响开放教育学生主观幸福感,另一方面通过社会支持影响开放远程教育学生主观幸福感。因此,建议开放教育从建立社会支持系统、师资队伍建设、心理健康教育、金钱观培养四方面着手,提升开放教育学生的幸福指数,促进其全面发展。     

Happiness,health, and religiosity: significant associations among Lebanese adolescents

The present study sought to test for an association between, and sex-related differences in, happiness, health, and religiosity. A sample (N?=?239) of Lebanese adolescents was recruited (111 boys and 128 girls). They responded to the Oxford Happiness Inventory, the Satisfaction with Life Scale, the Love of Life Scale as well as five self-rating scales to assess happiness, satisfaction, mental health, physical health, and religiosity. Boys obtained a higher mean score on mental health than did their female counterparts. All the Pearson correlations between the study scales were significant and positive but two. Principal components analysis yielded two salient components in boys and labelled “Happiness”, and “Religiosity and health”. In girls, only one component was retained, and labelled “Happiness, health, and religiosity”. It was concluded that those consider themselves as enjoying happiness, experienced good mental and physical health and more religious.     

Well-Being’s Relation to Religiosity and Spirituality in Children and Adolescents in Zambia

The relations among dimensions of subjective well-being (i.e., happiness and life satisfaction), spirituality and religiousness were assessed in children (aged 7–12, n = 391) and adolescents (aged 13–19, n = 902) in Zambia. These participants were sampled from schools in both urban and rural regions that represented a relatively wide range of affluence. Participants self-reported their happiness using the Faces Scale and the Subjective Happiness Scale, and their life satisfaction using the Student Life Satisfaction Scale. The surveys were available in English as well as two local languages, and were delivered in classroom settings. To assess religiosity, participants were asked about the frequency that they attended church and about the importance of religion in their life. To assess spirituality, participants were asked about whether they considered themselves to be a spiritual person and about the nature domain of spirituality (e.g., “I feel connected to nature”). Results indicated that age, gender, grade and religiosity were not strong predictors of children’s well-being. However, spirituality accounted for 21 % of the variance in life satisfaction beyond these demographic variables and religiosity, but did not account for additional variance in happiness. The results were similar for adolescents except that the demographic variables were weakly predictive of their life satisfaction, and religiosity was a modest predictor of their happiness. Spirituality predicted variance in happiness and life satisfaction more so among adolescents than among children. These results confirm earlier work showing that spirituality, but not necessarily religiosity, is associated with children’s and adolescents’ well-being.     

Exploring Well-Being among Mental Health Professionals in India

An exploratory mixed methods study was designed to understand the construction and experience of happiness and well-being among Mental Health Professionals (MHPs) in India. Through non-probabilistic sampling techniques, 17 MHPs were selected from three government hospitals in a city in North India. Qualitative interview data were triangulated with scores from the Mental Health Continuum-Long Form (MHC-LF). Analysis showed that despite happiness being a desirable and pleasurable state, participants rarely devoted time thinking about it. Happiness was a multidimensional phenomenon which affected personal, interpersonal, social and environmental realms. Happiness was synonymous with contentment and satisfaction and was understood as the opposite of unhappiness. Although recognised as a universal phenomenon, happiness had a subjective and individual-specific understanding, experience and manifestation. Data from the MHC-LF provided scores on overall well-being, and emotional, psychological and social well-being, and indicated that 14 participants had flourishing mental health, and three were moderately mentally healthy. The personal and professional lives of the MHPs were closely intertwined and impacted well-being in multiple ways. Certain temperamental qualities, personal insight from the field, supportive interpersonal relations and management of time, work, thought, behaviour and affect were protective factors of well-being. Additional responsibilities at work, negativities in client narratives, stigma and myths associated with the profession, biases from other professionals, lack of opportunities for personal development and growth, insufficient infrastructural and human resources were threats to well-being. The findings of the study have implications for policy, education and training, and practice for mental health practitioners.     

Church Attendance and Happiness Among Northern Irish Undergraduate Students: No Association

Robbins and Francis (1996) note that the relationship between religiosity and happiness varies according to the precise measures used and the samples studied. To further explore the association between religiosity and happiness, 154 Northern Irish undergraduate students completed the Depression–Happiness Scale and a measure of frequency of Church attendance. No significant association was found between a greater frequency of Church attendance and happiness scores. As such, these findings compliment previous research using the Depression–Happiness Scale alongside an attitudinal measure of religion, and support the view that when happiness is operationalised in terms of the Depression–Happiness Scale there is no association with either attitudinal of behavioural measures of religiosity.     

Religiosity and psychological well-being

The aim of the present study was to investigate the relationship between religiosity and psychological well-being in a sample of Greek Orthodox Christians. Previous research has documented that personal devotion, participation in religious activities, and religious salience are positively associated with different criteria of psychological well-being. The sample (83 men and 280 women) with an age range from 18 to 48 years, was strongly skewed with respect to sex (77% female) and education level (95% were university students or university graduates). Religiosity was operationalized as church attendance, frequency of prayer and belief salience. In addition, a single item referring to beliefs about God was used. Depression, anxiety, loneliness, and general life satisfaction were selected as dependent variables because they reflect important dimensions of psychological well-being. Preliminary analyses showed that sex was significantly related to the three religiosity variables (church attendance, frequency of prayer, belief salience), with women being more religious than men. Consistent with previous research, correlations suggested that church attendance and belief salience were associated with better life satisfaction. The results of hierarchical regression analysis showed a significant positive association between anxiety and frequency of personal prayer. Finally, personal beliefs about God did not seem to relate to any of the psychological well-being measures. The results of the present study partially support the hypothesized association between religiosity and psychological well-being.     

Religion,Health, and Psychological Well-Being

This study compares the effects of religiosity on health and well-being, controlling for work and family. With 2006 GSS data, we assess the effects of religiosity on health and well-being, net of job satisfaction, marital happiness, and financial status. The results indicate that people who identify as religious tend to report better health and happiness, regardless of religious affiliation, religious activities, work and family, social support, or financial status. People with liberal religious beliefs tend to be healthier but less happy than people with fundamentalist beliefs. Future research should probe how religious identity and beliefs impact health and well-being.     

Relationship between religious belief and happiness in Oman: a statistical analysis

This paper explores the relationship between religiosity and happiness among the multicultural people in Oman. A sample of 335 respondents from all walks of life in Oman was analysed using the mean happiness value and their religiousness, religion, age, education level and nationality. The findings were verified using regression and correlation analysis. It was observed that regardless of the religious belief, the level of happiness among people increases with the increasing level of religiousness. The findings could be useful not only to the general public, but also to psychologist and mental health professionals. People with depression, suicidal tendencies, low self-esteem and so on may possibly be treated with religious practices and activities. If such techniques show effectiveness, they may help to bring improvements in mental health and well-being treatments. One unique aspect of this study is that the sample consisted of people from various nationalities, religions and cultural backgrounds living in Oman.     

Positive illusions: positively correlated with subjective well-being, negatively correlated with a measure of personal growth

Psychologists have long debated the benefits and costs of self-deceptive enhancement or positive illusions. Accurate perception of reality is central to the definitions of mental health proposed by many personality and clinical psychologists, but Taylor and Brown have suggested that having positive illusions is associated with increased happiness and satisfaction with life. One explanation for the conflicting assertions is that mental health, broadly defined, includes both subjective well-being and personal growth, distinguishable factors which are differentially related to positive illusions. For this study, 81 college students completed measures of positive illusions (Balanced Inventory of Desirable Responding Self-deceptive Positivity and How I See Myself Questionnaire), subjective well-being (Satisfaction With Life Scale and Existential Anxiety Scale), and moral reasoning (Defining Issues Test) as an index of personal growth. As predicted, positive illusion composite scores were positively correlated with scores on the subjective well-being composite (r=.40) but negatively correlated with Defining Issues Test scores (r=-.25). The quadratic relationship between these measures of positive illusion and subjective well-being composites was not significant, indicating no support for an "optimal margin of illusion."     

Caregiver religiosity and well-being in dealing with Alzheimer's dementia

To examine the relationship among religious participation, stress, and well-being, 84 caregivers of Alzheimer's patients and 81 control subjects completed the Religiosity Scale, Life-3, and Medical Outcomes Study well-being measures. Caregivers only completed the Relative's Stress Scale. No differences were found between groups in religious practices, although caregivers indicated higher levels of clergy-visiting than the others and control subjects indicated a greater met need for contact with the church or synagogue. In contrast, control subjects show higher levels of well-being, social functioning, and mental health than caregivers. In care-givers, significant relationships were found among several religiosity variables, stress, and well-being.     

Promoting spiritual well-being among Hindu children in South Asian,Southeast Asian and African Countries: Bala Vihars of Chinmaya Mission

The main objective of the study is to examine whether the Bala Vihars (BVs) of Chinmaya Mission promote spiritual well-being among Hindu children in different cultural contexts. Deploying a comparative survey design, 1194 BV participants aged 11–15 years, across 13 South Asian, African and Southeast Asian cities comprised the sample and an equal number comprised the comparison group. Email questionnaire was used comprising scales to assess spiritual well-being, operationalised through attitudes to Hinduism, hope, happiness, strengths and self-concept. Results of scale scores, ANOVA and logistic regression showed that BV participants scored better on all parameters and their scores, in turn, were contingent on attendance regularity, self-practice, and the consolidated learning of Hindu culture tenets, life skills and moral values. The BV programme significantly promotes child spiritual well-being, corroborating the extant literature on religiosity, spirituality and children’s spiritual well-being. The programme works best for children who attend regularly, undertake self-practice and claim to get a consolidated package of tenets of Hindu culture, life skills and moral values. This has implications for practitioners in designing consolidated forms of religious programmes for children’s spiritual well-being, giving a simultaneous emphasis on regularity of engagement and self-practice.     

Adaption-Innovation and Self-Esteem

Abstract

Psychosocial factors that may influence subjective well-being were examined. A random sample of 581 Chinese adults living in a metropolitan Taiwanese city completed questionnaires concerning demographic variables, personality traits, life stress, and social support. The results of multivariate analyses indicated that (a) extraversion and social support were related to better mental health, whereas neuroticism and stress were related to poorer mental health; (b) older age, better education, and social support were related to higher life satisfaction, whereas neuroticism and stress were related to lower life satisfaction; and (c) older age, extraversion, and social support were related to higher happiness, whereas neuroticism was related to lower happiness.     

Exploring two approaches to an existential function of religiosity in mental health

Recent research demonstrates beneficial associations between religiosity and measures of mental health. In this study, we examined whether religiosity benefits mental health (a) by limiting the negative impact of existential concerns, and (b) by enhancing purpose in life. Three hundred fifty-three undergraduates completed the following measures: Scale for Existential Thinking, Purpose in Life Test, Religiousness Measure, Center for Epidemiologic Studies Depression Scale – Revised, Generalized Anxiety Disorder-7, and the Drug, Alcohol, and Nicotine Scale. We hypothesised that religiosity scores moderate the relationship between existential thinking and mental health, and purpose in life scores mediate the relationship between religiosity and mental health. Religiosity did not moderate the relationships between existential thinking and these outcomes, however, purpose in life scores mediated the relationships of religiosity with depression and anxiety, but not with substance use. Our findings confirm the significance of existential concerns and purpose in life in the religiosity-mental health connection.