Regulatory fit at work: gravitational effects and associations with employee well-being

ABSTRACT

Using a task approach, this study examined the extent to which employee regulatory focus would “gravitate” employees towards promotion- versus prevention-oriented tasks within their jobs, and whether a subsequent regulatory fit/misfit would be associated with their well-being (i.e., mental health and job satisfaction). In a pre-study among 37 employees, we determined the regulatory focus of work tasks from the Netherlands Skill Survey, which are relevant to the general working population, resulting in a selection of 7 promotion and 11 prevention tasks. For our main study, we used the Dutch Longitudinal Internet Studies for the Social Sciences (LISS) panel and collected data from 1,606 respondents. In 2011, we collected respondents’ regulatory focus and in 2012, we collected their work tasks and well-being. Promotion-oriented employees considered both promotion and prevention tasks to be highly relevant in their jobs, and this relevance was associated with their mental health. Prevention-oriented employees, however, did not respond to the relevance of promotion or prevention tasks and generally reported lower well-being, irrespective of the regulatory focus of their tasks. We tentatively conclude that promotion focus gravitates employees towards job with a richer task content, containing both promotion and prevention tasks.     

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.     

Mental well-being in the religious and the non-religious: evidence for a curvilinear relationship

Previous studies demonstrating a positive relationship between religiosity and mental health have sampled from a highly religious general population with little differentiation between weak religiosity and non-religiosity. Church members are typically compared with non-religious unaffiliated individuals, thus confounding belief with group effects (e.g. social support). The present study examined mental well-being, utilising the full range of certainty of belief or non-belief in God. In the first study, we compared church and secular group members on measures of life satisfaction and emotional stability. The second study used a large survey of the non-religious. A curvilinear relationship was found such that those with higher belief certainty (both confidently religious and atheists) have greater well-being relative to those with low certainty (unsure and agnostics). Multiple regressions controlling for social and demographic variables reduced, but did not eliminate this curvilinear relationship. Mechanisms of well-being may involve a confident worldview rather than religious beliefs themselves.     

Book Review

Past research has found positive links between happiness and various aspects of religiousness, yet it remains unclear how religion contributes to happiness and other well-being outcomes. One possible route is through purpose in life. Among a sample of 208 Christian Polish university students we investigated the mediating role of purpose in life between religion and subjective well-being. Intrinsic religiosity, as expected, was related to higher levels of purpose in life, happiness and life satisfaction, and positively predicted happiness and life satisfaction through purpose in life. The findings support the notion that eudaimonia and eudaimonic constructs like purpose in life may be the links between religion and well-being outcomes.     

Longitudinal analyses of religious and spiritual development among seminary students

We conducted a longitudinal study of spiritual development among a sample of graduate-level seminary students (N = 119) at a religiously affiliated university in the Midwest. Seven longitudinal hypotheses were tested based on a relational model of spirituality (Shults & Sandage, 2006). Over time, we expected that the seminary context would facilitate increases in students’ questing, intrinsic religiosity, spiritual well-being, spiritual openness, and spiritual activity. Furthermore, increases in intrinsic religiosity were hypothesised to lead to improvements in spiritual well-being, spiritual openness, realistic acceptance, and spiritual activity. Finally, we proposed that increases in spiritual questing would lead to greater spiritual openness and activity but decreased spiritual well-being. The results provide general support for these hypotheses and an empirical picture that differentiates intrinsic religiosity from questing.     

The role of core self-evaluations in the relationship between religious involvement and subjective well-being: a moderated mediation model

This study examined whether core self-evaluations (CSE), a personality-based construct, mediates the association between religious involvement and subjective well-being (i.e., physical and psychological). Furthermore, investigates whether the indirect relation of religious involvement to well-being through CSE is conditional on age group (elderly vs. adults). Two different samples were examined: an elderly (N?=?300) and an adult community sample (N?=?294). To determine whether the strength of these effects depend on (moderated by) age group, we used multiple regression analyses and bootstrapping framework to probe conditional indirect (i.e., moderated mediation) effects. The results showed that CSE mediates the relationship between religious involvement (i.e., religious attendance and intrinsic religiosity) and both aspects of subjective well-being. However, the moderated mediation models revealed that this mechanism exists only for elderly. Implications of these results for improving the quality of life in elderly are discussed and directions for future research are provided.     

Thai Buddhism and well-being: an application of stress process theory

The purpose of this study was to explore how Buddhism is associated with well-being among Thai Buddhists via an application of stress process theory. Survey data were collected in 2012 from 314 Thai citizens and analysed with structural equation modelling to assess how the association between socio-economic status (SES) and well-being is mediated by stressors and resources, in particular, religious resources. The results reveal that low SES is associated with greater financial hardship and household crowding and lower sense of control, which in turn are associated with worse well-being. Furthermore, income is associated with happiness via belief in Dharma control, whereas education is associated with unhappiness via its negative association with public religiosity. Lastly, the positive influence of religious beliefs on well-being is contingent upon having a relatively high sense of control, whereas the positive influence of religious behaviours is contingent upon having a relatively low sense of control.     

Implicit religion,explicit religion and purpose in life: an empirical enquiry among 13- to 15-year-old adolescents

In his analysis of the construct “implicit religion” Edward Bailey speaks of those individuals “who believe in Christianity” but who do not display the behaviours of explicit religion, like church attendance. A recent research tradition has tried to operationalise this understanding of implicit religion by studying those who believe that they can be a Christian without going to church. A longer established research tradition has demonstrated the association between explicit religiosity and an enhanced sense of purpose in life. The aim of the present study is to test the hypothesis that implicit religiosity (in the sense of believing that you can be a Christian without going to church) is also associated with an enhanced sense of purpose in life. Data provided by a sample of 25,825 13- to 15-year-old adolescents support this hypothesis. In turn these findings support the notion that implicit religion (in the sense operationalised by this study) fulfils some functions similar to those fulfilled by explicit religion.     

Lived Experiences of Subclinical Eating Disorder: Female Students' Perceptions

The aim of this study was to obtain an “insiders' perspective” on the lived experience of Subclinical Eating Disorder (SED) in female university students. Participants were 30 white, undergraduate females from the Potchefstroom campus of the North-West University in South African, (age range 18 years 6 months to 22 years). Data were collected using focus group interviews, drawings, letter-writing and self-reflective researcher field notes (Brocki & Wearden, 2006; Morse, 2003). For the analysis, the constant comparative text analysis method (Willig, 2001) was used. Emergent themes from the analysis included four main categories namely: Intra-, Interpersonal, Existential and Body-image. Subcategories of these themes spanned the following: Personal Brokenness, Personal Shame, Perceived Personal Inadequacy and Enslavement, Existential Vacuum, Perceived Social Pressure, Perceived Social Isolation and Body-image Dysfunction. Results were indicative of underestimation of SED-severity, its detrimental impact on participants' psychological well-being and high risk for escalation into full-blown eating disorders. An integrated, risk-protective model of secondary prevention, contextualised within psycho-social developmental perspectives is essential to understand SED in young adults.     

Guidelines with Strategies for Enhancement of Resilience and Psycho-Social Well-Being in Professional Nurses

There are currently no guidelines available for enhancement of resilience in professional nurses. This study aims to provide broad guidelines with specific strategies that may enhance resilience and psycho-social well-being in professional nurses. These guidelines are based findings from previous qualitative research on resilience in professional nurses in the public and private sector in South Africa. We used Kumpfer's (1999) theoretical model of resilience to frame the guidelines. Resilience among professional nurses appears to vary in manifestation across settings of practice.