Contributions of religious beliefs on the development of university students’ spiritual well-being

Using a sample of 407 families living in rural areas of North Central Iowa, this study examines religious transmission between same-sex and cross-sex parent-child groups. The analyses focus on the mechanisms through which adolescents' perceptions of parental acceptance moderate the transmission of religious beliefs and practices. Results show that both fathers and mothers played important roles in transmitting religious beliefs and practices to their sons and daughters. Mothers' influence was stronger than fathers' when the adolescents perceived the parent as accepting. This effect was especially strong for sons. During the past two decades, evidence has accumulated showing that religion is significant in adolescent development. The family is the primary agent of religious socialization (Hyde, 1990), and virtually all research has identified parents as the most important source of religious influence (Aldous, 1983; Ozorak, 1989). The research literature indicates that intergenerational transmission of religious beliefs and practices occurs through modeling of parents' behaviors and beliefs (Cornwall, 1988; Dudley & Dudley, 1986; Willits & Crider, 1989) and reinforcing supportive parent-child relationships (Hunsberger, 1983; Kirkpatrick & Shaver, 1990). RELIGIOUS TRANSMISSION Social learning theory holds that much of what a child learns is based on day-to-day observation of attitudes and behavior performed by significant others who serve as role models. In their research on imitation and modeling processes, Bandura and his associates (Bandura & Kupers, 1964; Bandura & McDonald, 1963; Bandura, Ross, & Ross, 1961) identified parental models central to the development of children's personalities. Regular association and interaction with parents repeatedly give children opportunities to observe and imitate their parents in many day-to-day activities. Such observational learning may lead children to share their parents' values, attitudes, and behaviors. Grusec and Kuczynski (1997) argued that parents are the most crucial influence on children's acquisition of values because of their unique position in the lives of their children. Childrearing puts parents in the strongest position to develop positive relationships with their children and to monitor and understand their children. Religiosity or religiousness refers to the importance of religion in a person's life. It has multiple dimensions, including beliefs and practices (Glock & Stark, 1965; Weigert & Thomas, 1969), which represent attitudes and behaviors in social learning theory. In his framework for intergenerational learning, Cornwall (1988) explained that religiosity is a behavior that a person learns from those around him or her. Because parents' religious beliefs and practices are learned in the home, continuity in religiousness is expected between parents and children. Research consistently has shown that parental religiosity is an important predictor of adolescent religious beliefs and practices. For example, parental church attendance is strongly associated with adolescent church attendance and religious beliefs (Cox, 1967; Suziedelis & Potvin, 1981), and parents' religious practices are positively related to all aspects of religiousness in early and middle adolescence (Ozorak, 1989). Parker and Gaier (1980) reported that parents' participation in religious activities accounted for more than 60% of the variance in the religious beliefs and practices of their high school children. In accordance with Turner's (1964) idea of parents' dominant role in transmitting religious values and attitudes, de Vaus (1983) found that parents played a more important role than peers in adolescent development of religious values and beliefs. In a study of agreement with religious values between fathers and mothers and youth, Dudley and Dudley (1986) found that youths' religious values resembled their parents' religious values. …

ABSTRACTUnder a grant from the Lilly Endowment, ETS analyzed the 1989–90 Scholastic Aptitude Test (SAT) database to create profiles of students who participate in religious activities or organizations while in high school. Analyses included the comparison of profiles of students participating in religious activities versus those who did not, based on the entire student population. Then two denominational case studies of Presbyterian students and Roman Catholic students sought to answer questions of specific concern to policy makers in those denominations.On the average, test takers who participated in religious activities differed from those who did not participate in the following ways:• Their families had more education and a higher income, their SAT scores were higher, their grades in math, science, and writing were higher, more had taken honors courses, and they had higher degree aspirations.• Students who participated in religious activities also participated more frequently in other activities, especially community or service activities.• Students who participated in religious activities more often chose humanities, social sciences, health sciences, and education as college majors. They chose business less often than did students who did not participate in religious activities.Additional information from the case study of Presbyterians was the following:• If students were not participating in religious activities or organizations by ninth grade, they generally did not join later in high school.• On the average, students who remained in religious activities or organizations throughout high school earned higher grades and test scores than those who dropped out.The case study of Roman Catholic test takers yielded the following findings:• A smaller percentage of Roman Catholic students participated in religious activities than did SAT takers as a whole. Catholic students attending religiously affiliated high schools participated in religious activities at about the same rate as mainline Protestant students attending all types of schools.• Roman Catholic students attending religiously affiliated schools reported greater participation in religious activities and community activities than did Catholic students in public schools, but the number planning to participate in religious activities in college was not significantly higher for those attending religiously affiliated schools than for those in public schools.• A comparison among Roman Catholic ethnic groups attending religiously affiliated schools showed Asian Americans reporting the highest levels of participation in religious activities in high school, participation in community service activities in high school, intention to participate in religious activities in college, and intention to attend a religiously affiliated college.

This study aimed to determine the effects of the elderly's participation in religious activities on their death anxiety and quality of life. The research questions for this purpose were set as follows. First, what is the relationship between the elderly’s participation in religious activities, death anxiety, and quality of life? Second, what is the effect of the elderly’s participation in religious activities on death anxiety? Third, what is the effect of the elderly's participation in religious activities on their quality of life? Fourth, is there a difference in death anxiety depending on the characteristics of the elderly's participation in religious activities? Fifth, is there a difference in quality of life depending on the characteristics of the elderly's participation in religious activities? To this end, a survey was conducted using the religious activity participation, death anxiety, and quality of life scales targeting 341 elderly people who were participating in religious activities. The collected data were analyzed using statistical programs to perform descriptive statistics, correlation analysis, and simple regression analysis. The results confirmed through this study are as follows. First, as a result of examining the relationship between the participation in religious activities, death anxiety, and quality of life of the elderly, religious activity participation was found to be negatively correlated with death anxiety and positively correlated with quality of life. Second, religious activity participation was found to have a significant effect on death anxiety. Third, religious activity participation was found to have a significant effect on quality of life. Fourth, as a result of examining the difference in death anxiety according to the period of religious activity of the elderly, there was no significant difference in the sub-variables of cognitive-emotional anxiety, anxiety due to the rapid passage of time, and anxiety due to physical changes, and in the entire scale. However, as a result of examining the difference in death anxiety according to the motivation for religious activity of the elderly, there was a significant difference in the sub-variable of death anxiety, cognitive-emotional anxiety, and in the entire scale. Fifth, as a result of examining the difference in quality of life according to the period of religious activity of the elderly, there was no significant difference in the sub-variables of physical, psychological, social, and living areas, and in the entire scale. The results of examining the differences in quality of life according to the motivation for religious participation in the elderly showed no significant differences in the sub-variables of the physical, psychological, social, and living areas, and the overall scale.

This study aims to investigate the relation between participation in religious activities and the subjective well-being of high school students. The study group involves 196 participants, 99 female and 97 male; all of the participants were adolescents attending high school in Eskisehir, Turkey, their ages varying from 14 to 16. The measurement scales used in this study included: Satisfaction with Life, Positive-Negative Affect, and Adolescents' Subjective Well-being Increasing Strategies. The Pearson correlation technique and content analysis method were employed. Though in low levels, quantitative findings show a significant relation between life satisfaction, positive affection, and participation in religious activities. However, no such significant relation could be found for negative affection and participation in religious activities. Qualitative findings show high school students have a better subjective well-being when involved in religious activities, ranging from praying alone to going to mosque on holy days, which helps them discharge religious duties, meets the need for building intimacy with someone, gives them sense of security, instills hope in them, fosters good manners in them, makes them feel rewarded, and helps them cope with stress.Keywords: High school students * Adolescents * Subjective well-being * Participating in religious activitiesIn the modern field of psychology, pathology-based approaches and positive approaches, suggest that cultural factors be taken into account in explaining human behavior (Kaslow, 1996). In consideration of particularly positive psychology, the importance of transferring ethnic, cultural, and religious factors providing positive contributions to the psychological development of high school students. As such, an investigation into the relation between the subjective well-being of high school students and performing their religious duties could make a distinguished contribution to the current literature.Subjective Well-being of High School Students and Strategies towards Increasing their Subjective Well-beingIn recent times, there has been a rise in scientific studies dealing with the subjective well-being of children, particularly the subjective well-being of high school students. As was the case with subjective well-being studies concerning adults, studies involving high school students have been examined based on three vital dimensions: positive affection, negative affection, and satisfaction with life (Diener, 1984; Eryilmaz, 2012).Related studies in the literature have been conducted based upon three significant dimensions, the first of which has looked into the relation between intra-individual features such as personality traits, intelligence, self-esteem, locus of control, and the subjective well-being of high school students (Huebner, 1991; Mcknight, Huebner, & Suldo, 2002). The second one examines the relation between socio-economic features such as age, gender, income, and the subjective well-being of high school students (Huebner, Drane, & Valois, 2000; Huebner, Suldo, Smith, & McKnight, 2004; Jozefiak, Larsson, & Wichstrom, 2009; Karatzias, Chouliara, Power, & Swanson, 2006; McCullough, Huebner, & Laughlin, 2002; Sarakauskiene & Bagdonas, 2010). The third one looks at the relation between variables such as academic contexts, familial relations, and peer relations experienced by high school students and their subjective well-being (Ash & Huebner, 2001; Joronen & Kurki, 2005; Hartup & Stevens, 1997; Park, 2004; Rask, Kurki, & Paavilainen, 2003; Suldo & Huebner, 2004). In addition, high school students' subjective well-being has been considered with respect to subjective well-being increasing (Eryilmaz, 2010, 2012).Tactics used by individuals to raise the level of subjective well-being are known as strategies adopted for enhancing the subjective well-being; this was first initiated by Fordyce (1977; 1983). …

Almost every religion involves youth participation in activities; signifying growing awareness of the need for youths in the continuity of religious practices and vice versa, as young people depend on religion as a basis for good character in facing the challenges of their time. This study examines youth participation in understanding religion, especially Islam, and why participating in religious activities establishes itself in the context of migratory or young migrants. In doing so, this study explores the what, why and how forms of youth participation in such religious activities contribute to the development of national character. Further to this, youth participation in the Hijrah Fest is in line with the theory of a relational development system where relationships that occur between individuals such as youths in particular strengthen each other to form an independent hijrah community. Using qualitative methods, this study found that the Hijrah Fest is a social capital for the community, whose activities encourage many young people to be independent, work together and develop good morals. This is in line with the state's goal of developing the character of Indonesian youth. Hijrah Fest is also supports the vision of the Indonesian government in realizing a sovereign, independent youth personalities through such collaboration. Keywords: Youth participation, religion, hijrah fest, religious moderation, nation character.

Adolescent risk behaviors and religion: Findings from a national study

To investigate role of belief salience, participation in religious activities, religious offering preference and prayer offering positively predicts mental health among university students. It is a cross-sectional research design carried out in International Islamic University Islamabad, February 2018 to August 2018. Demographic variables were assessed by collecting information about age, education, marital status, family income and socioeconomic status. Mental Health Inventory-38 was used to measure mental health of the students, and in order to measure religiosity, Religiosity Measure Scale tapping belief salience, religious activities, frequency of prayer offering and religious offering preference was used. The results of the present study were analyzed through SPSS 21v. For computation of the findings, regression analysis and t test were applied. Study found that involvement in religious activities, prayer offering and belief salience positively predicts mental health among university students. Along with that, female students were also found to be highly involved in prayer offerings, religious offering preference and belief salience. However, there were no significant gender differences on participation in religious activities and mental health. It is recommended that development and enhancement of belief salience and religiosity in treatment of Muslim clients with psychological issues may boost their mental health. Therefore, these may be incorporated in treatment models.

This study analyzes worldviews and religious beliefs and practices in the Cape Flats area of Cape Town, South Africa, using a mall intercept survey of n=513 visitors to five shopping centers. Variables considered included demographic characteristics, measures of religiosity and religious pluralism, participation in religious activities, and supernaturalism (both related and unrelated to a traditional Christian-Abrahamic worldview). The majority (69.4%) of respondents identifies as Christian, though denominational affiliation is very diverse. The other two prevalent religious affiliations are the African Traditional Religion (16.4%) and Islam (11.7%). Only 1.6% of the respondents self-identified as non-religious, a smaller percentage than has been found in research on Cape Town as a whole or South Africa nationally. The degree of self-reported religiosity, participation in religious activities, and belief in supernatural phenomena are all high. Associations between demographic characteristics and religion and worldview variables are analyzed in detail.

This service aims to increase the role of Malang Regency Muhammadiyah mosque administrators (takmir) in strengthening religious communities through optimizing management skills. This service method uses a Participatory Rural Appraisal (PRA) approach through holding training sessions, workshops, and management skills development programs for Takmir. The results of this service show an increase in the quality of mosque services, increased community participation in religious activities, and overall empowerment of religious communities. The takmirs succeeded in improving management capabilities in managing the mosque, reflected in implementing more structured and quality religious programs and increased coordination with the surrounding community. Increasing community participation in religious activities also provides significant results; this shows the effectiveness of community service in strengthening active community involvement in religious activities. This service concludes that optimizing Takmir Muhammadiyah's management skills has positively impacted empowering religious communities in Malang Regency. The role of mosques as centers of religious and social activities is increasingly strengthening, while the community is increasingly actively involved in religious activities. This shows that this service has succeeded in achieving its goal, namely strengthening religious communities through improving the management skills of Muhammadiyah Takmir.

Though there has been much research conducted on religious beliefs and participation in religious activities, most has been conducted in Western countries where the research subjects follow monotheistic religions such Christianity, Judaism, or Islam. Not much research involving religious beliefs, religious participation, and religious donations has been conducted in the case of Buddhism, whose principles and teachings do not involve belief in God. We used the national-representative sample on conditions of society and culture and mental health survey organized by the National Statistical Office of Thailand. With observation more than 50,000 Thai Buddhists with regard to their religious activities, religious beliefs, and faith, including charitable cash donations related to religious and non-religious activities, our econometrics results show that Thai people with a more devout belief in Buddhism make religious donations in greater amounts than do people who are less devout. This finding might be used as motivation for Buddhist temples to foster and enhance Buddhist beliefs in their congregations, thus contributing to an increase in religious participation and a boost in religious donations.

This research aims to analyze the existence of sekaa gong, steps in an effort to improve the existence of sekaa gong in Mataram City, factors that become obstacles in an effort to improve the existence of sekaa gong in Mataram City, and solutions to these obstacles. This research used a descriptive qualitative approach and was conducted in Mataram City. The data used consisted of primary data and secondary data, collected through observation, interviews, and documentation. Data analysis was conducted through data reduction, data presentation, and conclusion drawing. Data validity tests include credibility, transferability, dependability, and confirmability tests. The results showed that the existence of sekaa gong in Mataram City was established through active participation in religious and cultural activities, as well as promotion strategies through social media, participation in religious activities, community performances, and collaboration with the government. However, the existence is faced with several obstacles, such as lack of interest from the younger generation, dual membership, internal conflicts, lack of utilization of social media, and lack of events. Proposed solutions include talent scouting of the younger generation, enforcement of membership rules, good internal communication, training on social media utilization, and seeking sponsorship support to hold more events. The implication of this research is the importance of implementing effective strategies to improve the existence of sekaa gong in Mataram City in order to preserve traditional cultural arts.

The community of Keban Agung Village faces significant challenges related to social welfare and religious engagement. Despite the central role of the mosque as a community hub, participation in religious activities and access to social programs remain limited. This study aimed to enhance social welfare and religious commitment through a mosque-based community service program. The program included activities such as religious competitions, educational support, health services, and social welfare initiatives. A participatory approach was employed, involving local residents and mosque management in the design and implementation of activities. Data were collected through direct observation, interviews, and documentation, and were analyzed descriptively. The results indicated a marked improvement in community participation in religious and social activities, contributing to both social cohesion and spiritual growth. The study highlights the importance of mosque-centered initiatives in addressing community needs and fostering a stronger sense of collective well-being.

ABSTRAK Masyarakat kelurahan Jambangan Surabaya menghadapi tantangan besar terkait kesejahteraan sosial dan keagamaan. Dalam hal ini makam dan musholla Al-Ma’la diwakafkan untuk masyarakat,Musholla berperan penting sebagai pusat komunitas, partisipasi dalam kegiatan keagamaan dan akses terhadap program sosial masih terbatas. Kegiatan ini bertujuan untuk meningkatkan kesejahteraan sosial dan komitmen keagamaan melalui pengabdian masyarakat. Program -program yang dilaksanakan mencakup kegiatan seperti kompetisi keagamaan, dukungan pendidikan, layanan kesehatan, dan inisiatif kesejahteraan sosial. Pendekatan partisipatif dan diterapkan dengan melibatkan warga setempat dan pengurus musholla dalam perancangan dan pelaksanaan kegiatan. Data dikumpulkan melalui observasi langsung, wawancara, dan dokumentasi, dan dianalisis secara deskriptif. Hasilnya menunjukkan pengabdian masyarakat untuk melestarikan dan menjaga lahan wakaf adalah tanggungjawab bersama di masyarakat sehingga menimbulkan peningkatan yang nyata dalam partisipasi masyarakat di kegiatan keagamaan dan sosial, yang berkontribusi terhadap kohesi sosial dan pertumbuhan spiritual. Studi ini menyoroti pentingnya inisiatif yang berpusat pada lahan wakaf berupa masjid,musholla atau makam dalam memenuhi kebutuhan masyarakat dan menumbuhkan rasa persaudauraan dan solidaritas antar masyarakat. Kata Kunci: wakaf, pengabdian masyarakat, kesejahteraan sosial ABSTRACT The community of Jambangan Village, Surabaya faces major challenges related to social and religious welfare. In this case, the tomb and the Al-Ma'la prayer room are donated to the community. The prayer room plays an important role as a community center, participation in religious activities and access to social programs are still limited. This study aims to improve social welfare and religious commitment through community service. The programs implemented include activities such as religious competitions, educational support, health services, and social welfare initiatives. A participatory approach was applied by involving local residents and prayer room administrators in the design and implementation of activities. Data were collected through direct observation, interviews, and documentation, and analyzed descriptively. The results show that community service to preserve and maintain waqf land is a shared responsibility in the community, resulting in a significant increase in community participation in religious and social activities, which contributes to social cohesion and spiritual growth. This study highlights the importance of initiatives centered on waqf land in the form of mosques, prayer rooms or tombs in meeting community needs and fostering a sense of brotherhood and solidarity between communities. Keywords: waqf, community service, social welfare

Aims: The aim of this study was to examine the effect of family support and participation in religious activities on the happiness of elderly muslims. Background: An increase in the number of older age people should be balanced with the increased quality of their life. The quality of life is influenced by internal factors such as self-quality, as well as external factors such as family support and religious activities. Objective: The objective of this research was to identify differences in the level of happiness of elderly muslims based on several factors: Work, health, salary, Islamic study, and marriage. Methods: Three hundred and ten elderly muslims (133 male, 177 female) participated in this study. Respondents were selected by simple random sampling of the elderly muslim population in seven districts in Central Java province, Indonesia. Results: The results showed 1) there was a correlation between family support and participation in religious activities and the happiness of elderly Muslims, 2) a healthy elderly person has a higher level of happiness than a sick elderly person; elderly who partake in Islamic studies one to two times a week have higher happiness than the elderly who do not; the retired elderly have the highest happiness compared to the elderly who still work and the elderly who do not (the lowest level of happiness), and there was no difference in the level of happiness in terms of salary and marriage. Conclusion: Family support and participation in religious activities are the main predictors of subjective well-being in the muslim elderly. In addition, there are other predictors such as health and participation in Islamic studies.

Religiosity and spirituality have previously been found to have significant effects on mental and physical health. This study aimed to compare elderly people utilizing different types of religious activities in their daily routine and the effects upon their quality of life and cognitive function. A cross-sectional study was conducted among elderly people dwelling in suburban areas of Malaysia. The Malay version of Short Form (36) Health Survey (SF-36), Geriatric Depression Scale (GDS-15), Older Americans Resources and Services’s Instrumental Activities of Daily Living (OARS’s IADL), and the Montreal Cognitive Assessment (MoCA) questionnaires were used in this study. Independent t test was utilized to determine the difference in the quality of life and the cognitive function between groups of elderly people that were categorized based on their level of participation in different religious activities. The study involved 432 participants. The mean score for all domain of SF-36 was significantly higher among those who engaged in the religious activities as compared to those elderly who were either less engaged or did not practice religious activities. The mean score of GDS-15, OARS’s IADL, and MoCA was also significantly higher among those who participated in religious activities. There was a significant impact on the quality of life and cognitive function among elderly people practicing religious activities. This study proved the importance of practicing religious activities among the elderly in achieving healthy aging.