Childhood Maltreatment and PTSD: Spiritual Well-Being and Intimate Partner Violence as Mediators

Childhood maltreatment places individuals, including African American women who are undereducated and economically disadvantaged, at risk for developing posttraumatic stress disorder (PTSD) symptoms. Participants were 192 African American women with a history in the prior year of both a suicide attempt and intimate partner violence (IPV) exposure. They were recruited from a public hospital that provides medical and mental health treatment to mostly low-income patients. A simple mediator model was used to examine if (a) existential well-being (sense of purpose) or religious well-being (relationship with God) mediated the link between childhood maltreatment and adult PTSD symptoms. Sequential multiple mediator models determined if physical and nonphysical IPV enhanced our understanding of the mediational association among the aforementioned variables. Findings suggest that existential well-being mediated the association between childhood maltreatment and adult PTSD symptoms in a simple mediator model, and existential well-being and recent nonphysical IPV served as sequential multiple mediators of this link. However, religious well-being and physical IPV were not significant mediators. Findings underscore the importance of enhancing existential well-being in the treatment of suicidal African American women with a history of childhood maltreatment and IPV.     

Dynamic models of well-being: implications of affective events theory for expanding current views on personality and climate

Research investigations into employee well-being (EWB) have tended to take a between-individual approach, which highlights differences among people. This traditional paradigm has been complemented by examinations of intraindividual EWB, which explores within-person variation over periods of time. Drawing on affective events theory (AET), we further elaborate the implications of intraindividual EWB for two reasonably stable sets of constructs—personality traits and affective climates. We argue that the intraindividual paradigm challenges scholars to rethink what they mean by stability, concluding that stability can be conceptualized in two ways—as reasonably consistent levels of affect and predictable patterns of affective change.     

The roles of leader emotion management and team conflict for team members' personal initiative: A multilevel perspective

Employees' personal initiative (i.e., their active and future-oriented engagement at work) is of high relevance to organizations that strive for innovation and competitiveness. To better understand its drivers and diminishers, the present study refers to Affective Events Theory and examines the impact of leader emotion management, team conflict, and affective well-being on personal initiative. Data from 300 members of 59 work teams in Germany were gathered from multiple sources at three points in time over the course of 2 weeks. Multilevel analyses indicated that leader emotion management positively affected team members' personal initiative and that this effect was mediated by team members' affective well-being. Data also revealed a contrasting negative indirect effect of task conflict within the team on team members' personal initiative via team members' affective well-being. The study's results suggest that the improvement of leaders' emotion management as well as the establishment of work conditions and experiences that foster affective well-being should be seriously considered by organizations wishing to facilitate personal initiative in team settings.     

Intraindividual models of employee well-being: What have we learned and where do we go from here?

As societal concern shifts from financial survival towards quality of life issues, both in and outside of the workplace, scholarly interest in employee well-being too has risen greatly in recent years. This greater attention to the antecedents and outcomes of employee well-being, such as job satisfaction, work engagement, and job burnout amongst others, is reflected in the proliferation of theories, constructs, and studies seeking to describe and explain why employees flourish or become exhausted at work, and the effect of employee well-being on individual behaviours and the organization at large. In this article, we provide a selective review of the current state of research in employee well-being, as well as key theories that have been employed in its study, with the aim of providing a critical assessment of the current state of employee well-being research as well as suggest future directions for the field. In particular, we discuss how research adopting intraindividual perspectives in the study of employee well-being can not only add value to our understanding of well-being but also complement the findings from between-individual studies, and offer suggestions for the development of a comprehensive theoretical model that integrates the two perspectives.     

Occupational well-being as a mediator between job insecurity and turnover intention: Findings at the individual and work department levels

This study examined the relationship between job insecurity and turnover intention by applying occupational well-being (exhaustion, vigour) as a mediator. The study was inspired by two theories: the conservation of resources and emotional contagion theories. We investigated the relationships at the individual and work department levels by utilizing Multi-Level Structural Equation Modeling (ML-SEM) with the aim of clarifying whether the mediating mechanism was similar at both levels. In addition, we examined the relationships across the levels (cross-level interactions). Self-report data for the study were obtained from Finnish University staff (N = 2137 individual respondents from 78 work departments). The analyses resulted in three main findings. First, job insecurity, turnover intention, and occupational well-being were found, to some extent (2–6%), to be shared experiences within work departments. Second, we found that low occupational well-being (high exhaustion, low vigour) partly mediated the relationship between job insecurity and turnover intention at both levels of analysis. Third, the results on cross-level interactions revealed that the lower the level of well-being at the work department level, the stronger the negative effect of job insecurity on well-being at the individual level. Thus, if poor well-being characterizes the work department, this may strengthen the negative relationship between job insecurity and well-being at the individual level.     

Sport and children’s spirituality: an Australian perspective

The benefits of sport and physical activity are endorsed by a number of professionals as a means of improving children’s health and their sense of well-being, and their unity with the natural world, other people and the Transcendent. For children, sport is a spiritual source of joy and wonder. Using Champagne’s ‘spiritual modes of being’, my recent study of Victorian children demonstrated their heightened sensory awareness, enriched relationships and robust sense of personal identity, arising from active and passive participation in sport. The children in the study seemed to benefit in each of these areas from Australian culture’s high value of sporting participation and achievement.     

Assessing spiritual well-being: relating with God explains greatest variance in spiritual well-being among Australian youth

How do we set standards in assessing spiritual well-being (SWB)? Most measures provide only scores on arbitrary scales. Therefore, if the questions differ, the scores are likely to as well. This paper reports on two scales developed with 460 Australian secondary school students, with diverse cultural and religious backgrounds, from state, Catholic, Christian Community and independent schools. The four domains model of spiritual health/well-being was the theoretical base from which 12 items were developed to reflect quality of relationships with each of self, others, environment and God/the Divine. The instrument with the five top-scoring items in each domain, known as Spiritual Health And Life-Orientation Measure (SHALOM), has been sought for use in over 200 studies in 20 languages. The second-highest sets of five items were extracted and found to form statistically valid factors, for a new instrument called SWBQ2. As would be expected, the mean values for the factor scores varied between SHALOM and SWBQ2, overall and by school type. However, regression analyses of the lived experience scores showed that relating with God provided greatest explanation of variance in SWB, on both measures. A double-response method introduced for SHALOM was also used with SWBQ2 to compare each person’s lived experience with their ideals, better reflecting quality of relationships, rather than just the arbitrary scores. There was negligible difference in dissonance scores on the four factors in both measures, that is, in comparing the difference between ideals and lived experiences. This method showed consistency in the quality of relationships reflecting SWB, contrasted with variance shown using only lived experience, as mentioned above. Relating with God was again most influential on SWB. These findings have implications for methods used in assessing SWB as well as outcomes.     

All in faith: Religion as the idiom and means of coping with distress

A survey design was used to examine if there are any differences between a Christian, a Muslim, and a non-religious group in five personality factors (dominance, liveliness, warmth, apprehension, and sensitivity), general well-being, and death anxiety. No significant differences were found with any of the personality factors between the three groups. Religious participants (Christians and Muslims combined) scored significantly higher for general well-being than non-religious participants. Christians scored significantly lower for death anxiety than both non-religious and Muslim groups, and Muslims scored significantly higher than the non-religious group. These findings are discussed with reference to Terror Management Theory. Suggestions for future research include deeper investigation into beliefs of the afterlife and inclusion of more religions into psychological studies.     

Empirically based psychology of Islam: summary and critique of the literature

In this paper, we systematically review the growing empirically based psychology of Islam. We arrive at 10 conclusions: (l) Islam is a multidimensional religion; Islam might mean different things to different people, and some people might adhere to some of its elements but not to others; (2) Islam is similar to, but is different from, other religions; (3) Islam's role in the lives of Muslims seems mostly positive; (4) Some types of Islamic religiousness are negative; (5) The empirical findings have not been translated yet into clinical applications; (6) Most of studies conducted among Muslims provide only a birds-eye view of Islam; (7) Empirical studies of Muslims are scarce; (8) Empirical research on negative types of religiousness among Muslims is sparse; (9) The majority of research in this field has been restricted to convenient samples; (10) Several important topics with implications for Muslims deserve further consideration, and there is a need for more varied research methods in studies of Muslims. The implications of these findings and the limitations of this review are discussed.     

Religiosity,subjective well-being,and neuroticism

The objective of the current research was to estimate the relation between religiosity and both subjective well-being (SW-B) and neuroticism (N). A sample (N = 487) of Muslim Kuwaiti undergraduates took part in the study. Their age ranged between 18 and 31 years. They responded to six self-rating scales to assess religiosity, religious belief, physical health, mental health, happiness, and satisfaction with life, as well as the Factorial Arabic Neuroticism Scale (FANS) and the N subscale of the revised NEO. It was found that all the correlations between the six self-rating scales were significant and positive, whereas these rating scales were significantly and negatively correlated with both the FANS and N (NEO) scale. In applying the principle components analysis to the correlation matrix (8 × 8), a high-loaded and bipolar factor was extracted and labelled “Well-being and religiosity versus neuroticism.” The main predictor of religiosity in the stepwise regression was religious belief and satisfaction with life. The present findings are comparable with the wider literature on the association between religion and SW-B among English-speaking participants as well as a Kuwaiti Muslim context. By and large, those who consider themselves as religious were healthier, enjoying SW-B, and obtained lower scores on neuroticism.