Associations Of Religiosity Research Articles

Associations of religiosity and life satisfaction in college students from 16 Arab countries

ABSTRACT The association between religiosity and life satisfaction has been documented in a plethora of research. However, the Arabic studies are scant in this domain. The aim of the present study was to replicate and extend this subject to college students from 16 Arab countries previously published in Arabic or English from 2007 to 2022. Data are from a total of 11,564 participants (5,224 men and 6,340 women) in 27 studies. Two separate self-rating scales, of religiosity and life satisfaction, were used in most of these studies, as well as the Arabic Scale of Intrinsic Religiosity and Diener et al.’s Satisfaction with Life Scale. Pearson correlations between religiosity and life satisfaction were statistically significant in 92.6% (men) and 88.9% (women) of studies. The median correlations were .29 in men and .26 in women. That is, religious participants are more satisfied with their lives in general. Satisfaction or “Al-reda” has a very high status in the religion of Islam.

Religiosity and spirituality among Filipino mothers and fathers: Relations to psychological well-being and parenting.

Religion is recognized as an influential social institution in the Philippines, yet religiosity and spirituality are rarely studied in the context of Filipino family and parent-child relationships. We examine the direct associations of religiosity and spirituality with the psychological well-being and parenting behaviors of 115 mothers and 83 fathers residing in urban neighborhoods in the Philippines. Participants completed orally administered questionnaires on engagement in religious activities, spiritual beliefs, hope, psychological distress, warmth, and harsh parenting. Analyses using structural equation modeling showed that engagement in religious activities was significantly associated with the higher levels of hope and less frequent harsh parenting. In addition, parental warmth had a stronger positive association with spiritual beliefs than with engagement in religious activities. Neither religious activity engagement nor spiritual beliefs were significantly associated with psychological distress. We discuss shared and distinct aspects of religiosity and spirituality that may explain their associations with positive parenting outcomes, and highlight the potential benefits of spiritual beliefs and experiences within the Filipino family context. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

The associations of religiosity and family atmosphere with lifestyle among Saudi adolescents.

There have been gradual sociocultural changes in Saudi Arabia due to globalization. This allows a unique opportunity to examine religiosity and family atmosphere in relation to lifestyle among Saudi adolescents. In this cross-sectional study, 2067 school students (grades 7–12) from 32 randomly selected schools in Al-Qassim, Saudi Arabia were enrolled. Perceived religiosity, family atmosphere, lifestyle (e.g., physical activity, diet, screen time, obesity, and smoking), demography, parental attributes, and religious practices were assessed with validated scales and questions. A risk profile was created from the lifestyle variables (none, one, two, or ≥ three), and the students were grouped into low versus high religiosity and low versus high family atmosphere using a median split. Multinomial regressions were used to model the lifestyle risk profile. The mean age ±standard deviation was 15.5 years ±1.7, and 35% were girls; 28% had no risk factors, 32% had one, 25% had two, and 15% had ≥3. After adjustment, both low religiosity and low family atmosphere were significant correlates of the lifestyle risk profile (e.g., ≥3 risk factors: religiosity OR = 2.9, 95% CI: 2.1, 4.0; family atmosphere OR = 2.0, 95% CI: 1.5, 2.8). Those with both low religiosity and low family atmosphere were more likely to have a higher lifestyle risk profile than those who scored high in religiosity and better in family atmosphere (e.g., ≥3 risk factors: OR = 5.9, 95% CI: 3.7, 9.5). Hence, higher religiosity and better family atmosphere are associated with less risky lifestyles among Saudi adolescents.

Associations of religiosity and spiritual well-being with appearance concerns after head and neck cancer surgery.

To investigate whether religiosity and spiritual well-being are associated with appearance concerns among people with visible sequelae due to cancer surgery in the head and neck region. A cross-sectional study was carried in 202 adult patients in a referral hospital for cancer treatment in Midwest Brazil. Data on sociodemographic, psychosocial and clinical aspects and cancer-related behaviours were collected through interviews, clinical examination and medical records. The outcome was the patients' appearance concerns (Derriford Appearance Scale-DAS24). The independent explanatory variables were religiosity (Duke University Religiousness Index-DUREL) and spiritual well-being (Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale-FACIT-Sp12). Data were analysed using Pearson's chi-square and Poisson regression. Most of the participants were male (76.2%), and mean age was 58.6years (SD=11.6). The scores of appearance concerns (DAS24) ranged from 21 to 75 (median=33.0). In the bivariate analysis, appearance concerns were associated with spiritual well-being (FACIT-Sp12), degree of disfigurement and treatment with radiotherapy/chemotherapy. Religiosity (DUREL) was not associated with the outcome. In the adjusted regression model, a lower prevalence of appearance concerns was found among patients with higher levels of spiritual well-being (PR=0.86; CI=0.79-0.94), males (PR=0.87; CI=0.79-0.95), those with lower degrees of disfigurement (PR=0.89; CI=0.82-0.98) and those who had no treatment with radiotherapy/chemotherapy (PR=0.83; CI=0.72-0.94). High spiritual well-being was independently associated with lower levels of appearance concerns in people with visible sequelae due to cancer surgery in the head and neck region. Understanding the role of this psychosocial determinant may help in the coping process.

Trajectories of Religious Change From Adolescence to Adulthood, and Demographic, Environmental, and Psychiatric Correlates.

Studies of religiosity and mental health largely characterize religiousness as stable over time. However, research shows that religiosity likely changes significantly with development. It is unclear whether associations of religiosity with mental health also change over the lifespan. Latent growth curves were created to quantify changes in multiple religious variables, identify associated psychosocial variables, and observe relationships between religiosity and mental health from adolescence to adulthood. Analyses used four waves of data from over 9000 subjects, from ages 12 to 34 years. Although religious service attendance decreased over time, the importance of religion increased and the frequency of prayer remained relatively stable. Baseline religiosity and changes over time were related to contextual variables including race, socioeconomic status, and peer substance use. Correlations with mental health varied over time. Religiosity should be conceptualized as multidimensional and dynamic; religion/health research should consider the impact of multiple psychosocial variables as well as bidirectional relationships with mental health.

Religiosity, race/ethnicity, and alcohol use behaviors in the United States.

Religiosity is a protective factor against many health problems, including alcohol use disorders (AUD). Studies suggest that religiosity has greater buffering effects on mental health problems among US Blacks and Hispanics than Whites. However, whether race/ethnic differences exist in the associations of religiosity, alcohol consumption and AUD is unclear. Using 2004-2005 NESARC data (analytic n = 21 965), we examined the relationship of public religiosity (i.e. frequency of service attendance, religious social group size), and intrinsic religiosity (i.e. importance of religious/spiritual beliefs) to frequency of alcohol use and DSM-IV AUD in non-Hispanic (NH) Blacks, Hispanics and NH Whites, and whether associations differed by self-identified race/ethnicity. Only public religiosity was related to AUD. Frequency of religious service attendance was inversely associated with AUD (NH Whites β: -0.103, p 0.05) or Hispanics (β: -0.002, p > 0.05). US adults reporting greater public religiosity were at lower risk for AUD. Public religiosity may be particularly important among NH Blacks, while intrinsic religiosity may be particularly important among NH Whites, and among Hispanics who frequently attend religious services. Findings may be explained by variation in drinking-related norms observed among these groups generally, and in the context of specific religious institutions.

The Influence of Religiosity and Spirituality on Rural Parents' Health Decision Making and Human Papillomavirus Vaccine Choices.

General health implications of religiosity and spirituality on health have been associated with health promotion, so the purpose of this study was to examine the influence of religiosity and spirituality on rural parents' decision making to vaccinate their children against human papillomavirus (HPV). The associations of religiosity and spirituality with parental HPV vaccine decisions were examined in a sample of parents residing in small rural communities (N = 37). Parents of children aged 9 to 13 years participated in focus groups held in rural community contexts. Religiosity (i.e., participation in religious social structures) was a recurring and important theme when discussing HPV vaccination. Spirituality (i.e., subjective commitment to spiritual or religious beliefs) was found to influence the ways in which parents perceived their control over and coping with health issues potentially related to HPV vaccination. Together, religiosity and spirituality were found to play integral roles in these parents' lives and influenced their attitudes toward HPV vaccination uptake for their children.

Religiosity in the non-medical use of prescription medication in college students

Background: The non-medical use of prescription drugs (NMUPD) is a hazardous health behavior popular among young adults and college students. Past research has documented prevalence rates and risk factors associated with NMUPD, while little research has addressed protective factors. Objective: The present study examined the associations of religiosity and NMUPD in a sample of college students. Methods: Young adult (ages 18–25) college students (n = 767) completed an anonymous online survey assessing demographic variables, NMUPD, personality factors, perceptions of risk, mental health, and religiosity. Results: Results showed that greater religiosity scores were consistently associated with lower odds of engaging in NMUPD in the past 3 months. These associations were partially mediated by the personality characteristics of conscientiousness and openness to experience as well as perceived risk of NMUPD. The effect of religiosity on NMUPD was moderated by Greek (i.e. fraternity or sorority) membership, such that those in a Greek organization showed no relation between religiosity and NMUPD, while religiosity served as a protective factor for NMUPD among those who did not have Greek membership. Conclusion: These results extend past research demonstrating that religiosity is protective against substance abuse/misuse. Greek status appears to negate the protective influence of religiosity on NMUPD.

Relations of religiosity and spirituality with depressive symptoms in primary care adults: Evidence for hope agency and pathway as mediators

This study examined hope agency and pathway as potential mediators of the associations of religiosity and spirituality with depressive symptoms in an adult sample of 101 primary care adults. Results of conducting multiple mediation tests indicated that hope agency and pathway fully and significantly accounted for the associations of religiosity and spirituality with depressive symptoms. In contrast, an alternative mediation model involving religiosity and spirituality as potential mediators of the associations of hope agency and pathway with depressive symptoms failed to be supported. Overall, our findings offer support for the contention that hope agency and pathway play important roles in accounting for the associations of religiosity and spirituality with psychological adjustment in adults. Some implications of the present findings are discussed.

83. Protective Associations of Religiosity for Substance Use and Depression Among Adolescents in a Rural Nova Scotia Community: The Role of Parental Factors

83. Protective Associations of Religiosity for Substance Use and Depression Among Adolescents in a Rural Nova Scotia Community: The Role of Parental Factors

Religiosity and Death Attitudes and Engagement of Advance Care Planning Among Chronically Ill Older Adults

The aim of this study was to examine the association of religiosity and death attitudes with self-reported advance care planning (ACP) in chronically ill older adults. Survey data were collected in person for a sample of 157 chronically ill older adults drawn from primary care clinics in North Carolina. Logistic regression was used to examine associations of religiosity and death attitudes in the likelihood of engagement in three ACP outcomes: (a) ACP discussions with the doctor, (b) ACP discussions with family, and (c) the completion of a living will. Greater reported religiosity ( b = 1.67, p < .01) was significantly associated with reported ACP discussions with the doctor ( R2 = .29, model significance p < .01). Less fear of death was significantly associated ( b = −0.41, p < .01) with self-reported completion of a living will ( R2 = .21, model significance p < .01). Religiosity and fears of death should be considered in future ACP studies.

The distinct roles of spirituality and religiosity in physical and mental health after collective trauma: a national longitudinal study of responses to the 9/11 attacks

Researchers have identified health implications of religiosity and spirituality but have rarely addressed differences between these dimensions. The associations of religiosity and spirituality with physical and mental health were examined in a national sample (N = 890) after the September 11, 2001 terrorist attacks (9/11). Health information was collected before 9/11 and health, religiosity, and spirituality were assessed longitudinally during six waves of data collection over the next 3 years. Religiosity (i.e., participation in religious social structures) predicted higher positive affect (β = .12), fewer cognitive intrusions (β = -.07), and lower odds of new onset mental (incidence rate ratio [IRR] = .88) and musculoskeletal (IRR = .94) ailments. Spirituality (i.e., subjective commitment to spiritual or religious beliefs) predicted higher positive affect (β = .09), lower odds of new onset infectious ailments (IRR = 0.83), more intrusions (β = .10) and a more rapid decline in intrusions over time (β = -.10). Religiosity and spirituality independently predict health after a collective trauma, controlling for pre-event health status; they are not interchangeable indices of religion.

The religion paradox: If religion makes people happy, why are so many dropping out?

As we estimate here, 68% of human beings--4.6 billion people--would say that religion is important in their daily lives. Past studies have found that the religious, on average, have higher subjective well-being (SWB). Yet, people are rapidly leaving organized religion in economically developed nations where religious freedom is high. Why would people leave religion if it enhances their happiness? After controlling for circumstances in both the United States and world samples, we found that religiosity is associated with slightly higher SWB, and similarly so across four major world religions. The associations of religiosity and SWB were mediated by social support, feeling respected, and purpose or meaning in life. However, there was an interaction underlying the general trend such that the association of religion and well-being is conditional on societal circumstances. Nations and states with more difficult life conditions (e.g., widespread hunger and low life expectancy) were much more likely to be highly religious. In these nations, religiosity was associated with greater social support, respect, purpose or meaning, and all three types of SWB. In societies with more favorable circumstances, religiosity is less prevalent and religious and nonreligious individuals experience similar levels of SWB. There was also a person-culture fit effect such that religious people had higher SWB in religious nations but not in nonreligious nations. Thus, it appears that the benefits of religion for social relationships and SWB depend on the characteristics of the society.

Correlates of wellbeing of spousal and children carers of disabled people over 65 in Spain.

The aim of this study was to evaluate the associations between carer's wellbeing and stressors and to assess if these associations are different for spousal and children carers of disabled elderly. Information was collected by home interviews of a population sample of carers (N = 195), who were providing assistance in activities of daily living to a community-dwelling population over 65. Associations between indicators of wellbeing (number of depressive symptoms, number of physical symptoms, self-perceived health and life satisfaction) and caring stressors were examined, controlling for carer's socio-economic characteristics and health status. Hierarchical logistic regressions were used to fit the data. Religion and social support were included as resources and spousal and children differential associations were tested. The four indicators of wellbeing are moderately correlated, indicating a common underlying concept. Spousal carers have lower socio-economic status, poorer health and lower levels of wellbeing than children carers. However, children carers bear a significantly greater burden. In the multivariate analysis of the associations between wellbeing and stressors, the similarities between spouse and adult child carers are more striking than the differences. Emotional support was consistently associated with higher levels of wellbeing while the associations of religiosity and instrumental support with wellbeing did not reach statistical significance. As formal care services are being developed in Spain, their ability to work in a supportive way with family networks should be taken into account. Research should be carried out on patterns of formal care interventions that use the resources in the natural support network of the family.