High Religiosity Research Articles

Determinants of Tax Non-compliance Intention among SME Owners in Malaysia: The Moderating Effect of Religiosity

The importance of small and medium enterprises (SMEs) as the backbone in contributing to national income in Malaysia is undoubted. However, the Inland Revenue Board of Malaysia (IRBM) had reported statistical evidences pertaining to tax non-compliance among SMEs’ owners. Despite its importance, their tax non-compliance behaviour has not been given enough attention, particularly on their owners. Therefore, this study empirically investigates the determining factors of SMEs’ owners on their tax non-compliance intention. This study extends the theory of planned behaviour (TPB) model by incorporating the theory of religious commitment in order to determine the relationship between the constructs of TPB and religiosity and tax non-compliance intention as well as to test the moderating effect of religiosity. Employing survey design, questionnaires were randomly distributed to 580 SME owners in Malaysia, with 72.8 percent response rate. The data collected were analysed by using PLS-SEM statistical tool. Findings reveal that attitude towards tax non-compliance and subjective norms positively influence tax non-compliance intention, whereas perceived behavioural control negatively influences tax non-compliance intention. Findings also indicate that the significant positive relationship between attitude towards tax non-compliance with tax non-compliance intention became weaker for highly religious SME owners. Moreover, the significant negative relationship between perceived behavioural control with tax non-compliance intention was stronger for SME owners with higher religiosity. These findings contribute theoretically and practically with imperative implications to academicians, government and tax authorities.

God save the owls! Religiosity moderates the relationship between morningness-eveningness and depressive symptoms

ABSTRACT Studies show that eveningness preference and depressive symptoms are positively related. However, little is known about possible factors that could reduce this association. In the present study, we examine the moderating effects of religiosity on the relationship between eveningness and depressive symptoms. The main analyses were conducted on a group of 606 individuals (300 women and 306 men) aged 18 to 36 years (M = 29.00, SD = 4.95). The participants completed the Composite Scale of Morningness, the Patient Health Questionnaire-9, and the Centrality of Religiosity Scale. Our results confirmed earlier findings that eveningness was positively related to depressive symptoms. The magnitude of this association decreased with higher religiosity. This lead to the conclusion that religiosity may act as a protective factor against elevated depressive symptoms among evening-oriented individuals.

Does Religiosity Matter? Experimental Research on Abusive Supervision in Budgetary Slack Creation

Abusive supervision behavior has long been a problem in the budgeting process. Its nature has been proven to damage individuals and significantly impact the corporate environment. Several studies related to Abusive supervision show evidence that individuals who experience abusive supervision tend to do Budgetary Slack. Meanwhile, religiosity, which is predicted as a personal value that can control individuals from committing acts outside the norm or harming the company, sometimes has little effect. Several studies have shown that high religiosity does not prevent individuals from taking despicable actions such as earnings management, Budgetary Slack, commitment escalation, and others. Is there anything wrong with religiosity as an individual's value? Does this occur due to variable measurement error (instrument) or method bias in sampling? Researchers tried to compare various instruments related to religiosity to obtain the most appropriate measurement, especially by photographing this phenomenon. We surveyed 83 participants using the experimental method with a 2x2 factorial design to understand how religious belief might buffer against the destructive effects of abusive supervision on budgetary slack. The results of this study are expected to be a reference (empirical evidence) related to the role of religiosity as a personal value in preventing destructive behavior of individuals, especially in the budgeting process.

Privatisation of the privatized: forms of co-resonance between old age and spirituality among Czech elders

ABSTRACT Growing number of studies pointed to the importance of the topic of spirituality and religiosity among older people. However, these studies are conducted in countries with high religiosity. The Czech Republic is one of the most secular regions in the world. These facts led us to question the relationship between old age and spirituality in the environment of the Czech Republic. In thirteen semi-structured interviews with seniors from the Czech Republic (age 65+) we focused on the relationship between spirituality and old age. The qualitative analysis procedures formulated by Miles and Huberman for generating meaning were used for the analysis itself. Findings revealed only a limited association between spirituality and old age. Spirituality was used by the elderly for the purpose of expressing gratitude or as a function, which was a response to the particular topic of the old age as control of skills, maintaining relationship or activity.

Religiosity Decline in Europe: Age, Generation, and the Mediating Role of Shifting Human Values

Despite the fact that age is associated with higher religiosity, the aging European population has experienced a noticeable religiosity decline over recent decades. This study aimed to explain this paradox and to link it to an intergenerational shift in the pattern of values (as conceptualized by Shalom Schwartz). We conducted extended mediation analyses on the relationships between generational affiliation and the level of personal religiosity via human values in two studies (European Social Survey round 7, N = 29,775; and European Social Survey rounds 1–9, N = 224,314). Our results confirm a pronounced trend of religiosity decline and explain this process by changes in personal values. In particular, Europe's generational increase in openness to change values explains religiosity decline above and beyond the effect of people’s developmental age. We conclude that the perspective of human values provides a significant rationale for further research on religiosity, in relation to both past and future generations of Europeans.

HIV and suicide risk across adolescence and young adulthood: an examination of socio-demographic, contextual and psychosocial risk factors for attempted suicide in a longitudinal cohort of ageing adolescents affected by HIV living in the New York City Area.

IntroductionAs children become adolescents and young adults (AYA), their risk for attempting suicide increases dramatically, with chronic health conditions an important risk factor. This study examined correlates of suicidality across development in AYA living with perinatally acquired HIV (AYALPHIV) and those perinatally HIV‐exposed but uninfected (AYAPHEU).MethodsData come from an ongoing longitudinal New York City‐based study (N = 339) with AYALPHIV and AYAPHEU interviewed every 12–18 months from 2003 to 2019 (mean enrolment age = 12 years; current mean age = 27 years). The Diagnostic Interview Schedule for Children (adolescent or young adult version) assessed psychiatric disorders and first‐reported suicide attempt. Generalized estimating equations were used to examine associations between first‐reported suicide attempt and socio‐demographic, contextual and psychosocial correlates measured concurrently across six timepoints.ResultsAt enrolment, 51% of participants were female, 72% heterosexual, 60% Black and 50% Latinx. Attempted suicide was significantly higher among AYALPHIV (27%, CI 21–33%) compared to AYAPHEU (16%, CI 10–22%), with an OR of 1.74 (CI 1.04–2.92) in a model adjusting for age. For AYALPHIV, anxiety (OR 2.66, CI 1.46–4.85), mood (OR 3.62, CI 1.49–8.81) and behaviour disorders (OR 5.05, CI 2.15–11.87) and past‐year arrest (OR 3.05, CI 1.26–7.4), negative life events (OR 1.27, CI 1.11–1.46), city stress (OR 2.28, CI 1.46–3.57), pregnancy (OR 2.28, CI 1.08–4.81) and HIV stigma (OR 2.46, CI 1.27–4.75) were associated with increased odds of attempted suicide, while identifying as heterosexual (OR 0.27, CI 0.14–0.52), higher personal (OR 0.45, CI 0.26–0.80) and family self‐concept (OR 0.36, CI 0.22–0.57) were protective. Interactions by HIV status and age were found: substance use was more strongly associated with attempted suicide among AYAPHEU than AYALPHIV, while negative life events and higher religiosity were more strongly associated with increased odds of attempted suicide among AYA ≥ 19 versus ≤ 18 years.ConclusionsAYALPHIV compared to AYAPHEU faced unique risks for attempted suicide as they age into adulthood, with the highest risk among AYALPHIV experiencing HIV stigma or pregnancy and the highest risk among AYAPHEU with substance use. Assessing for suicide risk and correlates with attention to ageing can inform preventive interventions tailored to meet AYALPHIV and AYAPHEU needs.

Religiosity and Depression Among Community-Dwelling Older Adults in India: Results of a National Survey in 2017-2018.

This study aimed to investigate the association between religiousness (affiliation, nonorganizational, organizational, and intrinsic religiosity) and major depressive disorder (MDD) and depressive symptoms among older adults in a national population survey in India. In total, 72,262 people (≥ 45years) from the cross-sectional longitudinal aging study in India 2017-2018 responded to questions on religiosity, MDD, and depressive symptoms. Results indicate that 57.0% of participants were engaged in high nonorganizational (daily prayer) religiosity, 14.0% engaged in high (> 1/week or every day) organizational religiosity (attending religious services) and 34.9% had high intrinsic religiosity. In the adjusted logistic regression analysis, high nonorganizational religiosity (daily prayer), and high intrinsic religiosity were inversely associated with MDD. Similarly, high nonorganizational religiosity and high intrinsic religiosity were inversely associated with depressive symptoms. Organizational religiosity was not significantly associated with MDD or depressive symptoms. Compared to Hindus, Christians had lower odds of MDD and Sikhs had lower odds of depressive symptoms. High religiosity was observed among older adults in India. Nonorganizational and intrinsic religiosity were inversely associated with MDD and depressive symptoms.

Higher religiosity and spirituality are associated with ethnic group membership among middle-aged and older adults living with HIV

Background: HIV is a chronic illness that impacts the lives of more than 1 million people in the United States. As persons living with HIV (PWH) are living longer, it is important to understand the influence that religiosity/spirituality has among middle-aged and older PWH. Objective: Compare the degree of religiosity/spirituality among middle-aged and older PWH and HIV-negative individuals, and to identify demographic, clinical, and psychosocial factors associated with religiosity/spirituality among PWH. Method: Baseline data on 122 PWH and 92 HIV-negative individuals (ages 36-65 years; 61.1% Non-Hispanic White) from a longitudinal study were analyzed for the current study. Recruitment occurred through HIV treatment clinics and community organizations in San Diego. Participants completed questionnaires on religiosity, spirituality, and psychosocial functioning. Independent samples t-tests, Pearson correlations, and multiple linear regression analyses were conducted to test the study objective. Results: No significant differences in religiosity/spirituality were found between PWH and HIV-negative individuals. Demographic and psychosocial variables were unrelated to religiously/spirituality among HIV-negative individuals. Among PWH, multiple linear regression models indicated higher daily spirituality was significantly associated with racial/ethnic minority membership (Hispanic/Latino, African American/Black, or Other), fewer years of estimated duration of HIV, greater social support, and higher grit. Greater engagement in private religious practices was significantly associated with racial/ethnic minority membership and higher social support. Conclusions: For PWH, being a racial/ethnic minority and having higher social support was associated with greater engagement in religious/spiritual practices. Future longitudinal studies should examine whether religion/spirituality impacts well-being across the lifespan among racial/ethnic minority groups of PWH.

A Path Model for Subjective Well-Being during the Second Wave of the COVID-19 Pandemic: A Comparative Study among Polish and Ukrainian University Students.

Background: Previous studies showed several associations between physical and mental health dimensions and well-being. This study aims to examine a complex path model explaining the life satisfaction of university students from Poland and Ukraine during the second wave of the COVID-19 pandemic. Methods: The cross-sectional web-based study was performed in November 2020 using Google Forms. The conventional sample of 3230 university students from Poland (n = 1581) and Ukraine (n = 1649), aged 18–59 (M = 21.40, SD = 3.46), with 59% women, participated in the study. We used standardized questionnaires to measure life satisfaction (SWLS), self-reported physical health (GSRH), perceived stress (PSS-10), coronavirus-related PTSD (PCL-S), anxiety (GAD-7), and depression (PHQ-9). We also developed some questions to assess the exposure to the COVID-19 pandemic, positive effects of the pandemic, religiosity, and physical activity (PA). Results: We found a high prevalence of stress, coronavirus-related PTSD, anxiety, and depression and a low level of life satisfaction and physical health. Polish students, women, and those with insufficient PA levels reported worse physical and mental health than Ukrainians, men, and those who exercised sufficiently during the pandemic. Low perceived stress can directly predict life satisfaction, anxiety, and depression. Low stress also leads to better physical health, sufficient PA levels, high religiosity, and more perceived positive effects of the pandemic. Several indirect effects between particular variables and life satisfaction were also found in the path model. Conclusions: The target group for campus prevention programs is Polish university students, women, and people with insufficient PA levels. Intervention and prevention programs should focus on coping strategies and techniques for improving mental and physical health.

Education and context matter when it comes to genetic testing among Latinx women (424)

<b>Objectives:</b> Latinx women are known to have significantly lower genetic testing rates compared to non-Hispanic Whites. The focus of the current study was to assess attitudes and intentions toward genetic germline testing of Latinx patients in a comprehensive cancer center (CCC) clinic and community group settings. We evaluated demographics and other contextual variables, such as education level, medical knowledge, family size, social support, and insurance status as drivers for or against obtaining genetic testing. <b>Methods:</b> From February 2020 to September 2020, a survey was offered concurrently to Latinx female patients at a CCC gynecologic oncology practice and members of a Latinx community group unaffiliated with the CCC. The survey focused on demographic, financial, psychosocial, and acculturation factors and genetic testing attitudes and intentions for testing. Validated scales were utilized to conduct the survey, including the PHQ-9 and GAD-7 and the BASH acculturation scale. <b>Results:</b> Total 148 evaluable patient surveys were collected, with 50/50 split between the clinic and community settings. Sixty-one percent of respondents were born outside the United States, 42% of patients conducted the surveys in Spanish, and 58% in English. The mean patient age was 48 years, 68% of patients did not have cancer, 60% of patients were married or living with a partner, 29% had 0-1 children, whereas 25% had four or more children. Those with more children had higher religiosity (r_s = 0.29, <i>p</i> = 0.03) but it did not affect genetic testing intentions. Age by itself did not affect genetic testing intentions; however, if certain barriers were removed, including cost (r_s=. 52, p<.001); social support (r_s = 0.37, <i>p</i>= 0.007); provider characteristics, lack of information (r_s = 0.28, <i>p</i> = 0.002), younger women with lower acculturation were likely to consider testing. Among all women, those who had more schooling outside the US were more likely to consider testing (r_s = +0.32, <i>p</i> = 0.005). For women with lower acculturation and lower education in the US, knowing that they would pass on the gene was a deterrent to getting pregnant (r_s = -0.26. <i>p <</i> 0.03). Women were more likely to have testing intentions if there was a major life event (<i>p</i> = 0.048). For all women, if they thought that they would receive information about genetic testing from a trusted source, they were more open to genetic testing (r_s= +0.32, <i>p</i> = 0.005). <b>Conclusions:</b> Several factors motivated Latinx women recruited from both clinic and community settings to be more open to genetic testing. Higher educational levels in the US resulted in participants being more likely to consider testing. In this heterogeneous, uniquely low-income, low acculturated group of Latinas residing in Southern California, factors associated with willingness to undergo genetic testing differed by acculturation and included the presence of social support, insurance coverage, education, and medical knowledge. Subjects' total number of children did not impact decisions to proceed with genetic testing, although reproductive age and fewer children were predictive of testing.

Religion After Rape: Changes in Faith and Hindered Acknowledgment.

Previous research has demonstrated the dramatic effect trauma can have on religiosity. This study sought to extend this understanding by examining how a specific trauma, rape, influences religious beliefs and behaviors as well as how religiosity influences acknowledgment of rape. Rape acknowledgment is the personal use of the label rape to describe such an experience. The process of acknowledgment and general recovery from rape can include dramatic questioning of one's religious beliefs and marks an important potential point of intervention, especially given the majority of the US identifies as religious. A sample of 310 mostly Christian, college-aged women completed questionnaires about their personal religiosity, attitudes and beliefs, and trauma history. Results indicated those who experienced rape experienced significantly greater change in their religious beliefs compared to those who had experienced other types of traumas (p = .015). The relationship between rape acknowledgment and extrinsic religiosity was significantly mediated by ambivalent sexism (95% CI [0.0016, 0.0694]) and the endorsement of rape myths about women lying about rape (95% CI [0.0021, 0.0691]), such that high religiosity was associated with greater acceptance of these beliefs, which was associated with a lower likelihood of acknowledgment. In all, rape was shown to significantly alter one's participation in their religion and their understanding of their own religiosity, and religious beliefs reflective of certain beliefs fueled a mislabeling of personal experiences of rape. These findings suggest religious guidance should be offered within rape recovery programing, and support for those who experience rape should be provided specifically within religious settings.

The Comparison of Religiosity Level Between Students With “Niqab” and Students Without “Niqab”

Purpose – This study intends to examine whether there is a difference in the level of religiosity between students with “niqab” and students without “niqab”. The discourse on wearing the “niqab”l is still a crucial problem in several educational institutions in Indonesia, including Universitas Ahmad Dahlan (UAD).&#x0D; Design/methods/approach – This is quantitative research at the Ahmad Dahlan University Islamic Education Study Program with a random sampling technique. The data collection tool used was a questionnaire with a Likert scale of scale 4. The instrument was tested with validity, reliability, normality, and homogeneity tests. The data were then analyzed by using the T-test to test the hypothesis.&#x0D; Findings – The results showed that the level of religiosity of female students with “niqab” at Pendidikan Agama Islam (PAI) UAD was in the high category. This was evidenced by 33 respondents of students with “niqab” at PAI UAD. 23 subjects (69.6%) showed a high religiosity and ten subjects (30.3%) were in the medium category. The religiosity of students without “niqab” at PAI UAD was also in the high category, as shown by 33 respondents who are without “niqab” at PAI UAD. There were 26 subjects (78.7%) showing a high level of religiosity, and seven subjects (21.2%)were in the medium category.&#x0D; Research implications/limitations – The analysis results showed that there was no difference in the level of religiosity between students with “niqab’ and students without “niqab” at PAI UAD, as evidenced by the t count = 0.452 (sig &lt; 0.05) then Ha was accepted, and Ho was rejected.&#x0D; Originality/value – There is no difference in the level of religiosity between students with “niqab” and students without “niqab” in PAI UAD. “Niqab” is not part of Islamic shari'a so it cannot always be associated with one's religious experience. The nature of religiosity cannot be established simply by wearing the “niqab” without looking at other religious dimensions.

PERAN RELIGIUSITAS DALAM PENGELOLAAN KANTOR AKUNTAN PUBLIK PADA MASA PANDEMI COVID-19

The emergence of covid-19 as a non-natural disaster has an impact on the management of the Public Accounting Firm. There are problems in managing a Public Accounting Firm during the pandemic, including; limitations in carrying out audit procedures, the labor load remains high, and revenue declines because many companies are making losses. Religiosity can play a role in this problem, where with religiosity you can see things not only from the material side, but also look at life more broadly. This research was conducted using unstructured interviews with the head of a public accounting firm who are considered to have high religiosity. The results of the study indicate that religiosity has a role in the management of Public Accounting Firms during the pandemic, both in managing employees and in audit quality.

Accounting for the high enrollment of African Americans in Winship Cancer Institute’s myeloma clinical trials.

12016 Background: Multiple myeloma (MM) is twice as common in African Americans (AA) as in Whites, yet AA make up only 5% of multiple myeloma (MM) clinical trial participants nationwide. Multiple studies have attempted to identify the reasons why AA are underrepresented in clinical trials and have discovered that sociodemographic factors, a lack of understanding, mistrust of sponsors, and a variety of opportunity barriers all contribute to AA underrepresentation in clinical trials. At one cancer center, African Americans make up 33% of those enrolled in MM clinical trials. To begin to account for this success in enrolling AA in myeloma clinical trials, a survey was designed to determine whether the major barriers to AA clinical trial participation existed at this cancer center. Methods: The survey was open to any AA patient who had consented to a clinical trial. The Trust in Medical Research scale (TMR) developed by Hall et al., the Human Connection (THC) scale developed by Mack et al., and the Duke Intrinsic Religiosity Scale (DUREL) were the three main scales used in the survey. Adapted assessment questions from Advani et al were used to assess the importance of side effects in deciding to participate in clinical trials. Results: We offered the study to 76 patients and 80% (61/76) participated. The mean TMR score was 15.0 which is significantly greater than the 11.6 score observed for AAs at other institutions (p &lt; 0.001). The mean human connection score was 57.7 which is significantly greater than the 54.6 observed in the population of the Mack study, which accrued mostly white participants (p &lt; 0.001). The Pearson correlation coefficient between the TMR score and the human connection score is 0.37, indicating a significant positive correlation between human connection scores and trust scores (p-value = 0.002). The average score for the intrinsic religiosity section of the DUREL scale was 13 (score of 15 indicates high religiosity). The average score of importance of side effects was 8.574, significantly higher than the Advani AA response of 6.7 (p-value &lt; 0.001). Conclusions: African Americans enrolled in clinical trials at the high enrolling cancer center had higher THC and TMR scale scores than reported nationally, both helping to facilitate trial enrollment. The high intrinsic religiosity score observed suggests that high religiosity had no impact on clinical trial participation, nor did concern about side effects. Furthermore, a high THC score was associated with a high trust score. Since this THC scale assesses whether participants believe their doctors listen carefully, care about them, offer hope, provide clear explanations, and so on, establishing a human connection may be one way to increase AA trust in providers, increase AA clinical trial enrollment and overcome other barriers.

Risk factors associated with SARS-CoV-2 infection in a multiethnic cohort of United Kingdom healthcare workers (UK-REACH): A cross-sectional analysis.

Healthcare workers (HCWs), particularly those from ethnic minority groups, have been shown to be at disproportionately higher risk of infection with Severe Acute Respiratory Syndrome Coronavirus 2 (SARS-CoV-2) compared to the general population. However, there is insufficient evidence on how demographic and occupational factors influence infection risk among ethnic minority HCWs. We conducted a cross-sectional analysis using data from the baseline questionnaire of the United Kingdom Research study into Ethnicity and Coronavirus Disease 2019 (COVID-19) Outcomes in Healthcare workers (UK-REACH) cohort study, administered between December 2020 and March 2021. We used logistic regression to examine associations of demographic, household, and occupational risk factors with SARS-CoV-2 infection (defined by polymerase chain reaction (PCR), serology, or suspected COVID-19) in a diverse group of HCWs. The primary exposure of interest was self-reported ethnicity. Among 10,772 HCWs who worked during the first UK national lockdown in March 2020, the median age was 45 (interquartile range [IQR] 35 to 54), 75.1% were female and 29.6% were from ethnic minority groups. A total of 2,496 (23.2%) reported previous SARS-CoV-2 infection. The fully adjusted model contained the following dependent variables: demographic factors (age, sex, ethnicity, migration status, deprivation, religiosity), household factors (living with key workers, shared spaces in accommodation, number of people in household), health factors (presence/absence of diabetes or immunosuppression, smoking history, shielding status, SARS-CoV-2 vaccination status), the extent of social mixing outside of the household, and occupational factors (job role, the area in which a participant worked, use of public transport to work, exposure to confirmed suspected COVID-19 patients, personal protective equipment [PPE] access, aerosol generating procedure exposure, night shift pattern, and the UK region of workplace). After adjustment, demographic and household factors associated with increased odds of infection included younger age, living with other key workers, and higher religiosity. Important occupational risk factors associated with increased odds of infection included attending to a higher number of COVID-19 positive patients (aOR 2.59, 95% CI 2.11 to 3.18 for ≥21 patients per week versus none), working in a nursing or midwifery role (1.30, 1.11 to 1.53, compared to doctors), reporting a lack of access to PPE (1.29, 1.17 to 1.43), and working in an ambulance (2.00, 1.56 to 2.58) or hospital inpatient setting (1.55, 1.38 to 1.75). Those who worked in intensive care units were less likely to have been infected (0.76, 0.64 to 0.92) than those who did not. Black HCWs were more likely to have been infected than their White colleagues, an effect which attenuated after adjustment for other known risk factors. This study is limited by self-selection bias and the cross sectional nature of the study means we cannot infer the direction of causality. We identified key sociodemographic and occupational risk factors associated with SARS-CoV-2 infection among UK HCWs, and have determined factors that might contribute to a disproportionate odds of infection in HCWs from Black ethnic groups. These findings demonstrate the importance of social and occupational factors in driving ethnic disparities in COVID-19 outcomes, and should inform policies, including targeted vaccination strategies and risk assessments aimed at protecting HCWs in future waves of the COVID-19 pandemic. The study was prospectively registered at ISRCTN (reference number: ISRCTN11811602).

Religiosity, impulsivity, and compulsivity in university students.

Prior research suggests that religiosity may be associated with healthier levels of mental health in certain domains (eg, higher self-esteem and lower rates of substance use problems). However, very little is known about religiosity and impulsive plus compulsive tendencies. This study examined associations between religiosity and impulsive and compulsive behaviors and traits among university students. Nine thousand, four hundred and forty-nine students received a 156-item anonymous online survey which assessed religiosity, alcohol and drug use, mental health issues, and impulsive and compulsive traits. Two groups of interest were defined: those with high religiosity, and those with low religiosity, based on z-scores. The two groups were compared on the measures of interest. Three thousand, five hundred and seventy-two university students (57.1% female) responded to the survey. Those with high levels of organizational religious activity, as well as those with high levels of intrinsic or subjective religiosity, differed from their fellow students in having better self-esteem, being less likely to have alcohol or drug problems, and generally being less impulsive in terms of attention and planning. Compulsivity did not differ between groups. Associations were of small effect size except for the link between religiosity and lower impulsivity, which was of medium effect size. This study shows a link between higher religiosity and lower impulsivity, as well as higher levels of mental health across several domains. Whether these associations are causal-and if so, the direction of such causality-requires rigorous longitudinal research.

Spirituality and Religiosity Profiles among Diverse Young Adults: The Relationship with Meaning Making

ABSTRACT This study explored how patterns of spirituality/religiosity relate to meaning-making among 199 racially diverse young adults (74.5% non-Hispanic Black, 65.1% Christian, and 49% female). Participants completed measures of demographics, spirituality/religiosity, and meaning-making. Latent profile analysis revealed four profiles: “Average Spirituality/Religiosity, Higher Negative Religious Coping Class (AHNR),” “High Religiosity, Mixed Spirituality (HRMS),” “Low Religiosity, Lower Spirituality (LRLS),” and “Highest Spirituality/Religiosity, Lower Negative Religious Coping (HLNRC).” The HLNRC class reported higher meaning-making than the AHNR and HRMS classes. The AHNR and LRLS classes reported higher meaning-making than the HRMS class. Findings highlight the heterogeneity of spirituality/religiosity and relevancy to meaning-making.

Performance appraisal quality and employee performance: the boundary conditions of human resource strength and religiosity

This study aims to provide new insights on the boundary condition effects of human resource (HR) strength, based on the covariation principle of the attribution theory and job demand resource model. HR strength is defined as the features of an HR system that send signals to employees, allowing them to understand the desired responses and behaviors in the relationship between performance appraisal quality (PAQ) (clarity, regularity and openness) and employees' proficient, adaptive and proactive performance. Additionally, employees' religiosity is examined as a boundary condition of the effect of perceived HR strength. The findings of a two‐wave, multi‐actor study (N = 391 employees and 61 managers) highlight that the relationship between PAQ and employee performance is strongest when it is embedded within a strong HR system (perceived HR strength) and low religiosity, or within low perceived HR strength and high religiosity conditions.

Predictors of Psychological Distress among Old Aged

Psychological distress is linked with the lack of social support and loneliness. The Elderly is suffering from many psychological issues and a lack of social support. Often, in old age homes, the lack of immediate friends and family leads them to many issues like loneliness, which affects their mental health. So it is essential to address this issue to provide care and support them. This study aimed to understand the contributing factors of psychological distress and influencing factors of psychological distress, loneliness, religiosity, and social support. The study was conducted on 159 older people (age range 60-90 years) of Thrissur and its neighboring places by employing a convenient sampling technique. The psychological distress scale was used to measure psychological distress The UCLA Loneliness Scale, Perceived Social Support Scale, and Religiosity Scale were used to measure loneliness, perceived social support, and religiosity, respectively. Personal details of the participants, such as age, sex, socio-economic status, marital status, etc., were collected using a personal data sheet. Results revealed that the loneliness and support from the family were highly contributing to predictors of psychological distress, and loneliness and support from friends contributed to depression. Males and females differ on psychological distress and its components, namely anxiety and depression. Moreover, males and females experienced similar religiosity and stress levels, and females experienced higher levels of loneliness than males. As a result of lower support from family, friends, and special person and overall perceived social support, there occurs a higher level of depression. Psychological distress will be high when there is lower social support from family, friends, and special people. Also, when there is greater psychological distress, there will be high loneliness. Older persons will have high religiosity when there is high loneliness. Stress and depression differ between people living in old age homes and Pakal Veedu. Reduction in loneliness occurs when there is a presence of a special person in their life.

Forgiveness Mediates the Protective Role of Religiosity on Psychological Distress: Findings from Inmates in Eswatini Correctional Centres.

This study examined the mediating role of forgiveness in the relationship between religiosity and psychological distress among 244 inmates (Meanage = 31.6) in Eswatini, a country in Southern Africa formerly called Swaziland. Results showed that religiosity, forgiveness and psychological distress were related in the expected direction. Outcomes of SEM analyses indicated that high religiosity was associated with greater forgiveness, which in turn associated with low distress. While the presence of positive feelings of forgiveness was a significant mediator, the absence of negative feelings was not. Psychotherapeutic techniques targeting lower distress from religiosity should utilize forgiveness interventions with a special focus on the presence of positive feelings toward the offender.