To see the other types of publications on this topic, follow the link: High spirituality.
Journal articles on the topic 'High spirituality'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'High spirituality.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Widiyanta, Ari, and Mentari Br Purba. "Spiritualitas pada Penyintas Bencana Sinabung yang Dikenai Status Relokasi." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 1 (2018): 232–38. http://dx.doi.org/10.32734/lwsa.v1i1.168.
Full textAbstract:
Penelitian ini bertujuan untuk melihat gambaran spiritualitas pada penyintas bencana Sinabung yang mencakup sembilan dimensi spiritualitas, yaitu dimensi transenden (transcendent dimension), makna dan tujuan dalam hidup (meaning and purpose in life), misi dalam hidup (mission in life), kesucian hidup (sacredness of life), nilai-nilai material (material values), altruisme (altruism), idealisme (idealism), kesadaran akan peristiwa tragis (awareness of the tragic), dan manfaat spiritualitas (fruits of spirituality). Subjek penelitian adalah 303 orang dewasa yang berusia di atas 21 tahun. Mereka berasal dari tujuh desa yang dikenai status relokasi karena tempat tinggalnya merupakan kawasan rawan bencana. Instrumen yang digunakan adalah skala psikologi Spirituality Orientation Inventory (SOI) untuk mengukur kesembilan dimensi spiritualitas. Hasil penelitian menunjukkan bahwa spiritualitas pada penyintas bencana Sinabung yang dikenai status relokasi berada pada kategori tinggi (87 %) dan sebagian kecil berada pada kategori sedang (13 %). Berdasarkan faktor-faktor spiritualitas, ditinjau dari usia, gambaran spiritualitas tertinggi adalah pada usia dewasa akhir (94 %), kemudian dewasa madya (88 %), dan yang terendah adalah dewasa awal (82 %). Ditinjau dari faktor agama, semua subjek umumnya menunjukkan spiritualitas yang tinggi dan sebagian kecil menunjukkan spiritualitas tingkat sedang.
 
 This study aimed to see a picture of spirituality in the survivors of the Sinabung disaster which includes nine dimensions of spirituality, namely the transcendent dimension, meaning and purpose in life (meaning and purpose in life), mission in life (mission in life), sanctity of life (sacredness of life), material values (material values), altruism (altruism), idealism (idealism), awareness of tragic events (awareness of the tragic), and the benefits of spirituality (fruits of spirituality). The subjects of the research consisted of 303 adults over the age of 21 years. They came from seven village subjects to relocation status because their residence was a disaster-prone area. The instrument used was a psychology scale Spirituality Orientation Inventory (SOI) to measure the nine dimensions of spirituality. The results of the study showed that spirituality in the survivors of the Sinabung disaster subject to relocation status was placed in the high category (87%) and a small portion was in the moderate category (13%). Based on spirituality factors, in terms of age, the highest picture of spirituality was in late adulthood (94%), then middle adulthood (88%), and the lowest was early adulthood (82%). Judging from the religious factors, all subjects generally showed high level of spirituality and a small portion showed moderate level of spirituality.
2
Asby, Aisha T., Angela M. Bowman Heads, and Joseph W. Dickson. "Living With Maternal HIV: Spirituality, Depression, And Family Functioning." American Journal of Health Sciences (AJHS) 7, no. 1 (2016): 15–22. http://dx.doi.org/10.19030/ajhs.v7i1.9693.
Full textAbstract:
Risk factors such as depression and low SES often affect an HIV infected mother’s ability to function within her family. Spirituality may interact with such risk factors contributing to the resiliency of these mothers. The current study explored spirituality’s influence on the relationship between depression and perceptions of family functioning in African American women living with HIV. High levels of spirituality were associated with decreased psychological distress and spirituality served as a significant predictor of family cohesion. Findings from this study support the importance of spirituality in the lives of African American women living with HIV and their families.
3
Widiani, Esti, Nurul Hidayah, and Abdul Hanan. "Anxiety, Depression, Loneliness, Spirituality, and Social Support in Older People During the COVID-19 Pandemic." Jurnal Keperawatan Indonesia 26, no. 2 (2023): 79–88. http://dx.doi.org/10.7454/jki.v26i2.1093.
Full textAbstract:
The COVID-19 pandemic has resulted in the threat of death. Some older people feel they are not ready to face the end of their lives, so psychosocial problems arise, such as loneliness, anxiety, and depression. This research study aims to explore some psychosocial aspects, namely spirituality, social support, depression, anxiety, and loneliness in the elderly during the pandemic. The research design was cross-sectional. The total sample was 142 people selected using the purposive sampling method. Data collection used various scales to look at spirituality, depression, anxiety, and loneliness. The results showed that median spirituality and social support scores were high. The median depression and loneliness scores were mild. The average anxiety score for the elderly was normal. Based on the Pearson and Spearman correlation tests, relationships were shown between spirituality and anxiety scores, social support and anxiety scores, anxiety and depression scores, and loneliness and depression scores. The elderly need spirituality and social support when facing the end of life, and during the COVID-19 pandemic, to prevent the emergence of psychosocial problems. Social support and high spirituality must be maintained, even though the pandemic has subsided, in case such a health crisis occurs again. Abstrak Kecemasan, Depresi, Kesepian, Spiritualitas, dan Dukungan Sosial pada Lansia Saat Pandemi COVID-19. Pandemi COVID-19 mengancam banyak jiwa. Sebagian dari lansia merasa belum siap menghadapi akhir kehidupan seperti kematian sehingga muncul masalah psikososial seperti kesepian, cemas, dan depresi. Penelitian ini bertujuan untuk mengetahui aspek psikososial lansia yaitu spiritualitas, dukungan sosial, depresi, kecemasan, dan kesepian selama pandemi COVID-19. Desain penelitian yang digunakan adalah cross-sectional. Jumlah sampel sebanyak 142 orang yang dipilih dengan metode purposive sampling. Pengumpulan data menggunakan berbagai kuisioner untuk melihat spiritualitas, depresi, kecemasan, dan kesepian. Hasil penelitian menunjukkan bahwa median skor spiritualitas dan dukungan sosial termasuk tinggi. Nilai median depresi dan kesepian tergolong ringan. Rata-rata skor kecemasan lansia adalah normal. Berdasarkan uji korelasi Pearson dan Spearman, ditunjukkan hubungan antara skor spiritualitas dan kecemasan, skor dukungan sosial dan kecemasan, skor kecemasan dan depresi, serta skor kesepian dan depresi. Lansia membutuhkan spiritualitas dan dukungan sosial dalam menghadapi akhir kehidupan maupun saat pandemi COVID-19 untuk mencegah munculnya masalah psikososial. Dukungan sosial dan spiritualitas yang tinggi harus tetap dijaga, walaupun pandemi COVID-19 sudah mereda, agar mampu bertahan jika krisis kesehatan muncul kembali. Kata Kunci: depresi, dukungan sosial, kecemasan, kesepian, spiritualitas
4
Aprilia, Eka Dian, and Oshan Katiara. "WORKPLACE SPIRITUALITY AND WORK ENGAGEMENT AMONG HIGH SCHOOL TEACHERS IN BANDA ACEH." Jurnal Psikologi 19, no. 1 (2020): 61–71. http://dx.doi.org/10.14710/jp.19.1.61-71.
Full textAbstract:
Work engagement is vivacious for teachers to improve and maintain the quality of education. One of the factors that can improve work engagement is workplace spirituality. The study aimed to determine the relationship between workplace spirituality and work engagement of High School teachers. This study used a quantitative method with a cluster random sampling technique and the sample size was based on Isaac and Michael table with a 5% error level with 120 participants who work as civil servant High School teachers in Banda Aceh. The scales used in this study are an adaptation of Workplace Spirituality Scale developed by Milliman, Czaplewski, and Ferguson and adaptation of Utrecht Work Engagement Scale (UWES) by Schaufeli, Salanova, GonzalezRoma, and Bakker. The result of data analysis using the Pearson Product-Moment Correlation test showed a correlation coefficient of .397 with p-value = .000 (p < .05). The hypothesis was confirmed so it can be concluded that there was a significant positive correlation between workplace spirituality and work engagement of High School teachers. It means the higher the workplace spirituality of teachers, the higher the work engagement of teacher will be and vice versa. The results showed that the majority of workplace spirituality and work engagement of High School teachers in Banda Aceh classified into “high” category.
5
Saputra, Yudha Nata. "Hubungan Spiritualitas terhadap Motivasi Belajar Mahasiswa." Kurios 6, no. 1 (2020): 1. http://dx.doi.org/10.30995/kur.v6i1.127.
Full textAbstract:
The purpose of this study was to analyze the effect of spirituality variables on student learning motivation. The method used in this research is a quantitative approach using descriptive statistics and simple linear regression statistical tests. Data collection techniques used a Likert attitude scale with four answer choices distributed to 76 students who were respondents in this study. The results showed that the Spirituality variable obtained an average score of 21.36 which was included in the high category while the Student Learning Motivation variable obtained an average score of 14.78 which was also included in the high category. The results of data processing showed that there was an influence of Spirituality variables on Student Learning Motivation by 9.9%, meaning that changes in the Learning Motivation variable by 9.9% could be explained by changes in Spirituality variables.
 
 Abstrak
 Tujuan dari penelitian ini adalah untuk menganalisa pengaruh variabel spiritualitas terhadap motivasi belajar mahasiswa. Metode yang digunakan dalam penelitian ini, yaitu pendekatan kuantitatif dengan menggunakan regresi linear sederhana. Teknik pengumpulan data menggunakan skala sikap Likert dengan empat pilihan jawaban yang dibagikan kepada 76 orang mahasiswa yang menjadi responden dalam penelitian ini. Hasil penelitian menunjukkan bahwa variabel Spiritualitas memperoleh skor rata-rata sebesar 21.36 yang termasuk dalam kategori tinggi sementara variabel motivasi belajar mahasiswa memperoleh skor rata-rata sebesar 14.78 yang juga termasuk dalam kategori tinggi. Hasil pengolahan data menunjukkan ada korelasi variabel spiritualitas terhadap moti-vasi belajar mahasiswa sebesar 9.9%, artinya perubahan dalam variabel motivasi belajar sebesar 9.9% dapat dijelaskan oleh perubahan dalam variabel spiritualitas.
6
Wiyono, Slamet, Edward E. Hanock, Danny, and Sinta Pitriani. "Mengukur Tingkat Spiritualitas Siswa di SMP Kristen Makedonia Ngabang:." MANTHANO: Jurnal Pendidikan Kristen 4, no. 1 (2025): 59–73. https://doi.org/10.55967/manthano.v4i1.81.
Full textAbstract:
Abstract: Christian education plays a vital role in shaping students' spirituality amidst modern challenges. This study assesses the spirituality levels of students at SMP Kristen Makedonia Ngabang across four dimensions: spiritual beliefs, moral behavior, religious practices, and gratitude, employing a quantitative descriptive approach with the Youth Spirituality Scale (YSS) on 26 ninth-grade students. The results reveal that the students' spirituality levels fall under the very high category (average score: 102.42), with Spiritual Beliefs and Gratitude as the most dominant dimensions, reflecting strong connections with God and positive life attitudes. However, weaknesses in honesty within the Moral Behavior dimension highlight the need for strengthening character education. This study affirms the effectiveness of holistic Christian education through activities such as prayer, worship, and mentoring. Recommendations include integrating spiritual values into curricula, adopting personalized approaches, and fostering moral discussions to support student development. Future research is suggested to explore the long-term impacts of spirituality on students' psychosocial and academic outcomes. Abstrak: Pendidikan Kristen berperan penting dalam membentuk spiritualitas siswa di tengah tantangan modern. Penelitian ini mengevaluasi tingkat spiritualitas siswa SMP Kristen Makedonia Ngabang melalui empat dimensi: keyakinan spiritual, perilaku moral, praktik keagamaan, dan rasa syukur, menggunakan metode kuantitatif deskriptif dengan Youth Spirituality Scale (YSS) pada 26 siswa kelas 9. Hasil menunjukkan tingkat spiritualitas siswa berada pada kategori sangat tinggi (rata-rata 102,42), dengan dominasi pada dimensi Keyakinan Spiritual dan Rasa Syukur, yang mencerminkan hubungan siswa yang kuat dengan Tuhan serta sikap hidup positif. Namun, kelemahan pada aspek kejujuran dalam Perilaku Moral mengindikasikan perlunya penguatan pendidikan karakter. Penelitian ini menegaskan keberhasilan pendidikan Kristen holistik melalui kegiatan doa, ibadah, dan mentoring. Direkomendasikan integrasi nilai spiritual dalam kurikulum, pendekatan personal, dan diskusi moral untuk pengembangan siswa. Penelitian lanjutan disarankan untuk mengeksplorasi dampak spiritualitas terhadap psikososial dan akademik siswa.
7
Eka Oktavianto, Radha Idfit Istiqomah, and Sri Nur Hartiningsih. "Spirituality Correlates with The Self- Confidence of Teenagers as Bullying Victim." Caring: Indonesian Journal of Nursing Science 4, no. 1 (2022): 9–16. http://dx.doi.org/10.32734/ijns.v4i1.8925.
Full textAbstract:
Teenagers still encounter bullying, which affects their self-confidence lacking confidence. It is presumed that an internal factor, spirituality, coincides with the self- confidence of bullied teenagers. This research aims to analyze the relationship between spirituality and bullied teenagers' self-confidence. This is descriptive research using a cross- sectional design. The population is 47 teenagers who are bullied at SMP Islam Al-Irsyad Tawangmangu. Total sampling was used as the sample acquiring technique. The research use questionnaire of the Daily Spiritual Experience Scale and self-confidence. Kendall's Tau was used as a correlational test with a confidence level of 95% (α value = 0,05). The research shows that 31 respondents (66%) have a high spirituality and 26 respondents (53.3%) have an average level of self-confidence. Bullied teenagers have a high spiritualty and tend to have an average level of self-confidence, with 26 respondents (55.3%). Statistical test shows Kendall's Tau correlation coefficient (r-value) is 0.373 and p-value = 0.006 (p-value < 0.05). An R-value 0.373 means that the relationship between spirituality and anxiety of bullied teenagers is feeble. There is a correlation between spirituality and the self-confidence of the bullied teenager. The researcher suggested that parents and schools should provide more extracurricular activities to improve teenagers' self-confidence.
8
Ametov, A. Q. "Forming High Spirituality Is A Priority Direction of Our State Policy." American Journal Of Social Sciences And Humanity Research 5, no. 5 (2025): 104–5. https://doi.org/10.37547/ajsshr/volume05issue05-24.
Full textAbstract:
In the development of high spirituality in our republic, it is extremely important to study the rich historical heritage, preserve traditions and customs, culture, and science, foster upbringing, and transform public consciousness. Thanks to the opportunities provided by our independence, we have been able to achieve the development of high spirituality, the awareness of national identity, and national progress.
9
Wu, Shwu-Ming. "Emotional Intelligence and Workplace Spirituality in Predicting Career Success of High-Tech Leaders." Behavioral Sciences 14, no. 11 (2024): 1009. http://dx.doi.org/10.3390/bs14111009.
Full textAbstract:
In the highly competitive environment of the high-tech industry, leadership roles are often filled with numerous challenges and stressors. Success in the workforce requires a combination of high emotional intelligence and a connection to workplace spirituality. This study aimed to compare demographic differences among high-tech leaders regarding emotional intelligence, workplace spirituality, and career success. It also sought to examine the relationships and effects of emotional intelligence and workplace spirituality on career success, as well as the moderating role of workplace spirituality in these relationships. A survey was conducted with 139 leaders from various high-tech companies in Taiwan. The results showed that male leaders demonstrated higher levels of self-awareness and self-motivation in emotional intelligence, while leaders with higher education levels exhibited greater self-awareness and empathy. Additionally, both emotional intelligence and workplace spirituality were significant predictors of career success. Notably, workplace spirituality moderated the relationship between emotional intelligence and career success. The implications of this study highlight the importance of enhancing emotional intelligence and workplace spirituality to foster leaders’ career success and gain a competitive advantage in the high-tech industry.
10
Laziz, Normuminov. "HIGH SPIRITUALITY IS AN INVINCIBLE FORCE." International Journal of Education, Social Science & Humanities. Finland Academic Research Science Publishers 11, no. 7 (2023): 92–96. https://doi.org/10.5281/zenodo.8138516.
Full textAbstract:
<em>High spirituality is a choice that expresses the highest potential of humanity. Human beings have an indomitable power that comes from spiritual, intellectual, and social ways, to achieve success in life, to study as students, to develop at a high level in work, to excel in social relations, and to secure their personal lives.</em>
11
Risna, Risna, and Muhammad Iqbal. "The Relationship of Spirituality Level with Motivation to Heal Critical Patients at Tgk Chik Hospital in Tiro Sigli." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 2 (2021): 2551–56. http://dx.doi.org/10.33258/birci.v4i2.1959.
Full textAbstract:
Several studies have shown that low spirituality in critical patients results in reduced expectations, strength and motivation to face the critical conditions they face. The purpose of this study was to determine the relationship between spirituality level and motivation to recover in critical patients at Tgk Chik Hospital in Tiro Sigli. This type of research is descriptive research. The subjects of this study were 30 critical patients who were selected by accidental sampling. The variables in this study were spirituality as the independent variable and the dependent variable was the patient's motivation to recover. Data collection instruments in the study consisted of a demographic and characteristic data questionnaire, a Spirituality questionnaire and a patient recovery motivation questionnaire using the Acceptance Illness Scale (AIS). The relationship between spirituality and patient motivation to recover was analyzed using the Spearman Rank (Rho) test. The results showed that almost half (47.1%) of critical patients had moderate spirituality and low spirituality (29%); almost half (47.1%) experienced moderate and high motivation to recover (32.1%). There is a relationship between spirituality and motivation to heal patients (p = 0.002), where patients who have high spirituality have high motivation to recover.
12
Vogel, Carlyn, Debra Dobbs, and Brent Small. "Beyond Religiosity: A Model to Explain Spirituality Among Middle-Aged and Older Adults." Innovation in Aging 4, Supplement_1 (2020): 413–14. http://dx.doi.org/10.1093/geroni/igaa057.1333.
Full textAbstract:
Abstract Spirituality is difficult to define as researchers assign it different meanings and individuals’ perceptions can vary. For example, spirituality may connect to religiosity, while others consider religiosity a less significant part of spirituality. This study investigates factors outside of religiosity that are significantly associated with spirituality to inform the characteristics of the concept. Webster’s (2004) existential framework of spirituality was used to guide variable selection. The National Survey of Midlife in the United States wave three (MIDUS 3; 2013-2014; n = 2,594; Mage = 63.5, SD = 11, range = 39–92) was used to examine individuals’ reported levels of spirituality. Multinomial logistic regression was conducted to examine factors related to low and high levels of spirituality compared to a moderate level. Participants with low spirituality were more likely to be male, less likely to be mindful, mediate/chant, feel a strong connection to all life, to indicate that they cannot make sense of the world, and to be religious. Participants with high spirituality were more likely to be female, have at least some college experience, be mindful, meditate/chant, feel deep inner peace, have a sense of deep appreciation, think that a sense of purpose is important for a good life, and have a high level of religiosity. Framed by Webster’s conceptual model, the current study observed that religiosity is significantly associated with spirituality and that other mindfulness-based aspects are also present within this concept. Incorporating mindfulness with religious efforts will more accurately and holistically address spirituality.
13
Klee, Katherine, and John P. Bartkowski. "In Mind and Spirit: The Psychosocial Impacts of Religiosity in Youth Mental Health Treatment." Psych 6, no. 1 (2024): 177–95. http://dx.doi.org/10.3390/psych6010011.
Full textAbstract:
The rise in suicides among elementary- to high-school-aged youth has alarmed health professionals for years, only to be amplified by the long-lasting effects of the COVID-19 pandemic. Religion and spirituality offer many people significant psychosocial support in pandemic circumstances, often acting as platforms for hope and social connectedness. Yet, given the adultocentric world they inhabit, young people must often negotiate or reconsider the role of religion and spirituality in the context of their developmental trajectory. This research explores mental health professionals’ approaches to religiosity and spirituality in the delivery of therapeutic care to youth at risk of suicide. Qualitative analyses of interview transcripts conducted with youth mental health clinicians in the state of Texas underscore a myriad of contextual factors related to treating suicidal ideation and behaviors. We categorize our findings according to licensed mental health professionals’ (1) navigation of youth clients’ religious/spiritual preferences aligned with or opposed to familial preferences; (2) selective integration of youth-oriented religious/spiritual elements into treatment as warranted; and (3) reflections on the impacts of religion/spirituality on treatment efficacy for child and adolescent clients. This study adds to current research on religion and spirituality’s impact on mental health and its therapeutic integration into treatment practices tailored for youth.
14
Jesica Sari Dea Saputri, Iskim Luthfa, and Aspihan Aspihan. "Hubungan Antara Spiritualitas dengan Tingkat Stres pada Lansia di Rumah Pelayanan Sosial Lanjut Usia Pucanggading Semarang dan Wening Wardoyo Ungaran." Vitamin : Jurnal ilmu Kesehatan Umum 3, no. 2 (2025): 01–11. https://doi.org/10.61132/vitamin.v3i2.1192.
Full textAbstract:
Elderly is the end of the human life process which causes decreased activity. The stress that arises during the aging process can cause three types of changes, namely changes in self-perception, changes in relationships with other people, and philosophical changes regarding priorities, perseverance, and spirituality. Apart from that, spirituality can also help someone develop their awareness. Stress can be avoided if a person has a high level of spirituality, spirituality can be understood as a relationship between a person and God. The aim of this research is to determine the relationship between spirituality and the stress level of elderly people in Social Service Homes. This study used a cross-sectional design. The sample in this study was 105 respondents using purposive sampling. Spirituality data was collected using the SAS questionnaire and Stress Levels using the DASS questionnaire. This research shows a high level of spirituality of 52.4%, moderate spirituality of 40%, low spirituality of 7.6% and a level of severe stress of 24.8%, a level of moderate stress of 58.1%, a level of light stress of 17.1%.
15
Septariana, Fannisa, and Dwi Hastuti. "The Influence of Paternal Spirituality and Attachment on Boys’ and Girls’ Characters in Junior High School." Journal of Family Sciences 4, no. 1 (2019): 26–40. http://dx.doi.org/10.29244/jfs.4.1.26-40.
Full textAbstract:
Proper parenting reflected on the goodness of parental spirituality and attachment in which affected adolescents' character development. The research was aim to examine the influence of paternal spirituality and attachment towards adolescents' character. This study used a cross-sectional study design which involved 84 respondents from one of the public high school in Bogor City and consisted of 37 boys and 47 girls, samples were chosen by cluster random sampling technique. Data were analyzed descriptively, independent t-test, Pearson correlation, and multiple linear regression. Data was gathered by self-report questionnaires. The research found that paternal spirituality and attachment had a better score than the boys. Also, politeness and perseverance characters of girls better than the boys. Moreover, the better paternal spirituality and attachment the better character of adolescents. The result of the multiple linear regression test shows that paternal spirituality and attachment became the main factors in affecting adolescents' character in junior high school.
16
Wu, Shwu-Ming. "The Relationships of Workplace Spirituality and Psychological Capital with Work Engagement Among Junior High School Teachers." Behavioral Sciences 15, no. 1 (2025): 44. https://doi.org/10.3390/bs15010044.
Full textAbstract:
Engaged teachers demonstrate high levels of motivation and commitment to their work, increasing the likelihood of job retention and enabling them to perform at their best, ultimately benefiting both schools and students. Teacher engagement may be fostered by enhancing workplace spirituality and psychological capital. This study aimed to examine the relationships between and effects of workplace spirituality and psychological capital on work engagement, while also comparing demographic differences affecting these variables. A sample of 123 teachers was recruited from various junior high schools in Taiwan. The measured variables were workplace spirituality (including meaningful work, inner life, and sense of community), psychological capital (covering efficacy, hope, optimism, and resilience), and work engagement (comprising vigor, dedication, and absorption). The results indicate that male teachers exhibited higher levels of hope and overall psychological capital, while older teachers displayed greater optimism and a stronger sense of community. Additionally, strong positive correlations were found among workplace spirituality, psychological capital, and work engagement. Particularly, workplace spirituality and psychological capital were identified as significant predictors of work engagement among junior high school teachers. The implication for school organizations is that enhancing workplace spirituality and psychological capital should be prioritized as strategies to promote work engagement among junior high school teachers.
17
Davorka, Topić Stipić, Marijan Tustonja, and Monika Dominković. "THE ROLE OF SPIRITUALITY IN PROMOTING MENTAL HEALTH AND EMOTIONAL WELL-BEING AMONG HIGH SCHOOL STUDENTS." Medicina Academica Integrativa 1, no. 2 (2024): 23–29. https://doi.org/10.47960/3029-3316.2024.2.1.23.
Full textAbstract:
Background: Spirituality is becoming increasingly recognized as a key factor which influences mental health, and offers coping strategies and emotional support, particularly among adolescents. The connection between spiritual practices and reduced stress levels has been widely acknowledged in prior research. Aim: This study aims to explore the relationship between spirituality and mental health among high school students, focusing on the role of spiritual practices in fostering emotional stability, reducing stress, and enhancing overall well-being. Results: The study revealed that 73% of participants believe in God and engage in spiritual practices. These individuals report lower levels of acute stress and greater emotional stability. Students who perceive their families as harmonious and complete (74%) also showed higher levels of emotional resilience. Key symptoms of stress, including somatization, loneliness, and interpersonal sensitivity, were less pronounced in students actively involved in spiritual activities. Spirituality was found to reduce feelings of isolation, provide social support, and contribute to better coping mechanisms for stress. All hypotheses, including the protective role of spirituality, its connection to emotional well-being, and its social benefits, were confirmed. Conclusion: The findings confirm that by reducing stress and improving emotional stability and resilience, spirituality significantly enhances mental health. Spiritual practices act as effective coping strategies and provide social and emotional support, making spirituality a valuable component in mental health interventions for adolescents. Integrating spiritual dimension into educational and preventive programs is crucial for fostering students’ mental well-being. Keywords: spirituality, mental health, adolescents, emotional stability, stress reduction, coping strategies, social support
18
Usmanov, Azizbek Zhuraevich. "SPIRITUALITY - HUMAN SPIRITUALITY AT THE STAGE OF HISTORICAL DEVELOPMENT." DEVELOPMENT OF PEDAGOGICAL TECHNOLOGIES IN MODERN SCIENCES 2, no. 5 (2023): 5–6. https://doi.org/10.5281/zenodo.7895523.
Full textAbstract:
When it is said that man is the flower of nature, of all being, it is implied that he has this trait, that is, the possibility of being the owner of high spirituality. We will not see this possibility in other creatures. While material objects give a person physical food and energy, spirituality gives him spiritual food and strength. Content only with material maintenance – inherent in unconscious and soulless creatures. And the pursuit of spirituality is a virtue inherent only to the human being, the owner of spirit and mind. Spirituality is such a complex social phenomenon as the set of the mental and spiritual world of a person.
19
Lopez, J., R. Romero-Moreno, M. Marquez-González, and A. Losada. "Spirituality and self-efficacy in dementia family caregiving: trust in God and in yourself." International Psychogeriatrics 24, no. 12 (2012): 1943–52. http://dx.doi.org/10.1017/s1041610212001287.
Full textAbstract:
ABSTRACTBackground: Research indicates that spirituality and self-efficacy have been associated with higher levels of caregivers’ well-being. However, these two concepts have rarely been examined simultaneously. The aim of this study was to analyze the combined effect of spirituality and self-efficacy on the caregiving stress process.Methods: The study design was cross-sectional. Dementia family caregivers (n = 122) were assessed in relation to the following variables: stressors (time since caregiving began, daily hours caring, frequency of behavioral problems, patient's functional status); appraisal (caregiver's appraisal of behavioral problems), caregiver's personal resources (self-efficacy, spiritual meaning, social support), and outcomes (depression and anxiety).Results: Participants were divided into four groups corresponding to four profiles defined by their scores on spiritual meaning and self-efficacy: LELS = Low self-efficacy and low spirituality; HELS = High self-efficacy and low spirituality; LEHS = Low self-efficacy and high spirituality; and HEHS = High self-efficacy and high spirituality. No differences were found between groups in stressors, appraisal, or personal resources. Caregivers in the HEHS group had significantly less depression compared to the LEHS group. Regression analysis showed that being a HEHS caregiver, low appraisal of behavioral problems and high social support were associated with low caregiver depression. Only high appraisal of behavioral problems was associated with high levels of anxiety.Conclusion: The results of this study suggest that spirituality and self-efficacy had an additive effect on caregivers’ well-being. A high sense of spiritual meaning and a high self-efficacy, in combination, was associated with lower levels of depression in caregivers.
20
Acta, Jemville. "Correlation of Workplace Spirituality and Work Engagement among Faculty of the Senior High School of San Beda University- Manila." Bedan Research Journal 6, no. 1 (2021): 144–70. http://dx.doi.org/10.58870/berj.v6i1.25.
Full textAbstract:
This study aimed to establish the degree of correlation of workplace spirituality and work engagement among the faculty of the Senior High School (SHS) of San Beda University–Manila. The correlational design was utilized to ascertain if there is a relationship existing between workplace spirituality (independent variable) and work engagement (dependent variable). The workplace components presented in the study are meaningful work, a sense of community, and alignment with organizational values. Work engagement was studied based on vigor, dedication, and absorption. Data were obtained through questionnaires that were sent to target respondents. The findings of the study established that there is a positive correlation between workplace spirituality and work engagement. The paper concluded with several implications and recommendations that will strengthen the workplace spirituality of faculty members that will benefit both the employee and the organization. The study also provided some suggestions for future researchers that will examine workplace spirituality in other industries.ReferencesNew American Bible. (Revised ed.). (2010). United States Conference of Catholic BishopsAprilia, E. and Katiara, O. (2020). Workplace spirituality and work engagement among High School Teachers in Banda Aceh. Jurnal Psikologi, 19(1), 61-71.Ashmos, D.P. and Duchon, D. (2000). Spirituality at work: a conceptualization and measure. Journal of Management Inquiry, 9(2), 134-145.Aumann, J. (1980). Spiritual Theology. Sheed and Ward.Bella, R. L. F, Quelhas, O. L. G., Ferraz, F. T., & Bezerra, M. J. S. (2018). Workplace spirituality: sustainable work experience from a human factors perspective. Sustainability. 10, 1887. doi:10.3390/su10061887Benedict (1981). In Fry, T., I. Baker, T. Horner, A. Raabe, & M. Sheridan (Eds.) RB1980: The Rule of Saint Benedict in Latin and English with notes. The Liturgical Press. (original work published in the sixth century A.D.)Benedict XVI. (2005, December 25). Encyclical Letter. Deus caritas est.Dehaghi, M. R., Goodarzi, M., & Arazi, Z. K. (2012). The effect of spiritual values on employees' organizational commitment and its models. Procedia – Social and Behavioral Sciences, 62, 159 – 166.Du Plooy, J. & Roodt, G. (2010). Work engagement, burnout and related constructs as predictors of turnover intentions. SA Journal of Industrial Psychology, 36(1), 910-922.Giacalone, R., & Jurkiewicz, C. (2003). Handbook of workplace spirituality and organizational performance. Armonk, NY: M.E. Sharpe.Harajli, D. A. (2020). Spiritual well-being of business school. The Palgrave Handbook of Workplace Well-Being. Palgrave Macmillan, Cham. 1-26. https://doi.org/10.1007/978-3-030-02470-3_80-1Hassan, M., Nadeem A.B., Akhter, A. (2016). Impact of workplace spirituality on job satisfaction: Mediating effect of trust. Cogent Business and Management. https://doi.org/10.1080/23311975.2016.1189808Hudtohan, E. T. (2015). Elements of spiritually-driven management in a Catholic Business School: a literature review. The Journal of Business Research and Development. San Beda College Graduate School of Business. 43-79.Jamison, C. (2006). Finding Sanctuary: Monastic Steps for Daily Life. Liturgical Press.Jurkiewicz, C. L. (2002). The phantom code of ethics and public sector reform. Journal of Public Affairs and Information. l6. 1-19.Kahn, W. A. (1990). Psychological conditions of personal engagement and disengagement at work. The Academy of Management Journal, 33(4), 692–724. https://doi.org/10.2307/256287Karakas, F. (2010). Spirituality and performance in organizations: a literature review. Journal of Business Ethics, 94(1) pp. 89–106.doi:10.1007/s10551-009-0251-5Kassing, J.W., Piemonte, N.M., Goman, C.C. & Mitchell, C.A. (2012). Dissent expression as an indicator of work engagement and intention to leave. Journal of Business Communication, 49(3), 237-253. https://doi.org/10.1177/0021943612446751Khan,K. E., Khan S. E. & Chaudhry A. G. (2015). Impact of servant leadership on workplace spirituality: Moderating role of involvement culture. Pakistan Journal of Science, 67(1), 109-113.Kinjerski, V. (2013). The spirit at work scale: Developing and validating a measure of individual spirituality at work. Handbook of Faith and Spirituality in the Workplace: Emerging Research and Practice, 383-402. doi: 10.1007/978-1-4614-5233-123.Mahipalan, M. & Sheena (2018). Role of workplace spirituality and employee engagement in determining job satisfaction among secondary school teachers. Journal of Management Research. 18(4). 211-225.Milliman, J., Czaplewski, A. J., & Ferguson, J. (2003). Workplace spirituality and employee work attitudes: An exploratory empirical assessment. Journal of Organizational Change Management, 16(4), 426-447.Mousa, M. & Alas, R. (2016). Workplace spirituality and organizational commitment: A study on the public schools teachers in Menoufia(Egypt). African Journal of Business Management, 10(10), 247-255. doi: 10.5897/ABJM2016.8031Müller-Stewens, G., Muff, M., & Eberle, T. (2016). The management of Monasteries. Alliance for International Monasticism: English Language Bulletin, 110, 47-57.Petchsawang, P. & Duchon, D. (2009). Measuring workplace spirituality in an Asian context. Human Resource Development International, 12(4), 459-468. doi:10.1080/13678860903135912Petchsawang, P. & Duchon, D. (2012). Workplace spirituality, meditation, and work performance. Journal of Management, Spirituality & Religion, 9(2), 189-208. doi:10.1080/14766086.2012.688623Pokhariyal, G.P. (2020). Importance of Spirituality and Happiness at the Workplace. International Journal on World Peace, 37(3), 65-73.Pradhan, R.K, Jena, L.K, & Soto, C.M. (2017). Workplace Spirituality in Indian Organizations: Constructions of Reliable and Valid Measurement. Business: Theory and Practice, 18, 43-53. https://doi.org/10.3846/btp.2017.005Saks, A. M. (2011). Workplace spirituality and employee engagement. Journal of Management, Spirituality & Religion, 8, 317-340.Saks, A. M., & Gruman, J. A. (2014). What Do We Really Know About Employee Engagement? Human Resource Development Quarterly, 25(2), 155–182. https://doi.org/10.1002/hrdq.21187Schaufeli, W.B., Salanova, M., Gonzalez-Roma. V. & Bakker, A.B. (2002). The measurement of engagement and burnout and: A confirmative analytic approach. Journal of Happiness Studies, 3,71-92.Schaufeli, W.B. & Bakker, A.B. (2003). The Utrecht Work Engagement Scale (UWES). Test manual. Utrecht University, Department of Social and Organizational Psychology.Sheng, C.W. & Chen, M.C. (2012). Workplace Spirituality scale design – the view of oriental culture. Business and Management Research, 1(4), 46-62. https://doi.org/10.5430/bmr.v1n4p46Swanepoel, H. & van der Walt, F. (2015). The relationship between workplace spirituality and work-related attitude. African Journal of Business and Economic Research, 10(1), 95 – 116.
21
Dkk, Herlina. "THE IMPACT OF CURRICULUM AND INSTRUCTION MODEL TOWARDS RELIGIOSITY, SPIRITUALITY, AND BEHAVIOR OF ADOLESCENTS." EDUTECH 14, no. 3 (2015): 423. http://dx.doi.org/10.17509/edutech.v14i3.1388.
Full textAbstract:
Abstract, The present research aims at testing the impact of curriculum and instruction model towards religiosity and behavior of adolescent. Participants for the research are 634 high school students with gender percentage as following: 58% female students and 42% male students. The participants are students from Daarut Tauhid high school (SMA Daarut Tauhid) and PGII high school (SMA PGII) as representative of schools employing Islamic-based curriculum (IC), and SMA Kartika Siliwangi, SMA Negeri 23 and SMA Negeri 24 as representative of schools employing national curriculum (NC). The result of the research shows a significant difference between schools with IC and schools with NC in terms of students’ religiosity. In addition, significant difference is also found between schools with IC and schools with NC in terms of students’ spirituality. Moreover, the behavioral observation of students of schools with IC and students of schools with NC results on finding of significant difference as well. Integration of two factors—Islamic-based curriculum and boarding school model—would result on an effective and powerful aspect to develop students’ religiosity and spirituality, as well as reducing deviant and risky behavior. However, without the integration, Islamic-based curriculum itself is not a major factor in reducing deviant behavior in high school students; therefore, other potential factors should be integrated with the curriculum in playing important roles to develop students’ religiosity and spirituality and reducing deviant behavior. Keywords: Islamic-based curriculum, religiosity, spirituality, deviant or risky behavior. Abstrak,Penelitian ini bermaksud untuk menguji dampak kurikulum dan model pembelajaran terhadap religiusitas dan perilaku remaja. Sampel penelitian ini berjumlah 634 partisipan dengan proporsi jenis kelamin 58% perempuan dan 42% laki-laki yang merupakan siswa SMA Daarut Tauhid dan SMA PGII yang dianggap mewakili sekolah dengan kurikulum bermuatan Islam, dan SMA Kartika Siliwangi, SMA Negeri 23, dan SMA Negeri 24 yang dianggap mewakili sekolah dengan kurikulum nasional. Hasil penelitian menunjukkan bahwa terdapat perbedaan yang signifikan antara religiusitas siswa sekolah dengan kurikulum bermuatan agama dan siswa sekolah berkurikulum nasional. Selain itu penelitian ini menunjukkan bahwa terdapat perbedaan yang signifikan antara spiritualitas siswa sekolah dengan kurikulum bermuatan agama dan siswa sekolah berkurikulum nasional. Hasil yang sama juga terjadi ketika menguji signifikansi perbedaan antara perilaku siswa di sekolah dengan kurikulum bermuatan agama dan siswa sekolah berkurikulum nasional. Kurikulum berbasis Islam dan model sekolah boarding school adalah dua faktor yang secara bersama-sama yang paling kuat meningkatkan religiusitas, spiritualitas, dan menurunkan perilaku menyimpang atau beresiko. Sedangkan kurikulum berbasis Islam bukan faktor utama atau ada faktor lain yang bisa menurunkan perilaku menyimpang siswa SMA.Kata kunci: Kurikulum, religiusitas, spiritualitas, perilaku yang menyimpang atau beresiko melanggar aturan, remaja
22
Albani, Eleni, Elena Dragioti, Konstantina Dimou, Stefanos Mantzoukas, and Mary Gouva. "Psychological Characteristics of Mothers of Children with Chronic Illnesses: A Focus on Type 1 Diabetes Mellitus." Healthcare 13, no. 12 (2025): 1439. https://doi.org/10.3390/healthcare13121439.
Full textAbstract:
Background: Mothers of children with Type 1 Diabetes Mellitus (T1DM) frequently face high levels of psychological stress. While the impact of this stress on caregiving is well documented, the potential role of spirituality as a protective factor has received limited attention. Objective: This cross-sectional study aimed to assess the relationships among psychological symptoms, spirituality, and coping in mothers caring for children with T1DM, with a particular focus on the potential protective role of spirituality in caregiver resilience. Methods: A total of 134 mothers completed validated Greek versions of the Symptom Checklist-90 (SCL-90) and the Spiritual and Religious Attitudes in Dealing with Illness (SpREUK) questionnaire. Descriptive statistics, Pearson correlations, and multiple linear regression analyses were used to explore associations and predictive relationships. Results: Participants reported elevated psychological symptoms, particularly somatization, anxiety, and depression. Regression analysis revealed that trust in higher guidance was a significant negative predictor of somatization (b = −0.775, p < 0.001), indicating a potential buffering effect. In contrast, the search for support was positively associated with somatization (b = 0.704, p < 0.001), suggesting a more reactive coping pattern. Other spiritual variables, including the total spirituality score and reflection, were not statistically significant in the multivariate model. Conclusions: These findings highlight the relevance of spirituality—particularly spiritual trust—in understanding psychological distress among caregiving mothers. Incorporating existential and spiritual elements into psychosocial interventions may enhance maternal well-being. Longitudinal studies are needed to clarify spirituality’s role as a protective or mediating factor in chronic caregiving contexts.
23
D., Leonita Ikasari Saputri, and Fuad Nashori. "Spiritualitas, Regulasi Diri, dan Kesejahteraan Subjektif Siswa Sekolah Menengah Atas." Jurnal Psikologi Islam dan Budaya 6, no. 2 (2023): 95–108. http://dx.doi.org/10.15575/jpib.v6i2.23692.
Full textAbstract:
This study aims to determine the influence of spirituality and self-regulation on the subjective well-being of high school students. This research used a quantitative approach with multiple linear regression analysis. The participants were 404 high school students in Kebumen Regency, Central Java, Indonesia. The results show that spirituality and self-regulation simultaneously have a significant positive influence on subjective well-being by 28%. Partially, spirituality and self-regulation have a significant effect on subjective well-being with a greater influence from self-regulation (16.3%) than spirituality (11.6%).
24
Manurung, Tumpal, Minar Lenny Situmorang, and Indah Sinurat. "HUBUNGAN SPRITUALIS DENGAN STRES PADA LANJUT USIA DI DESA GASARIBU WILAYAH KERJA PUSKESMAS LAGUBOTI KABUPATEN TOBA SAMOSIR." Indonesian Trust Health Journal 2, no. 2 (2019): 170–78. http://dx.doi.org/10.37104/ithj.v2i2.33.
Full textAbstract:
Advanced age is someone who has reached the age of 60 years and over. In the elderly found various physical and psychological changes that cause stress. But with spirituality as adaptation and coping, the elderly will be able to cope with the stress they experience. This study aims to identify the relationship between spirituality and stress in the elderly by using correlative design. The sample in this study were 50 elderly people in the village of Gasaribu Laguboti Toba Samosir. Determination of the number of samples based on power analysis tables and taken using simple random sampling technique. Data collection was conducted on April 4 to May 4, 2018 using a questionnaire containing questions and statements about demographic, spirituality and stress data in the elderly. From the research, it was found that 88% of the elderly were at a high level of spirituality and 12% at moderate levels of spirituality. Meanwhile 76% of the elderly were in the category of mild stress and 24% in the moderate stress category. Spirituality is negatively related to a weak relationship with stress in the elderly (r = - 0.182) with an unacceptable significance value (p> 0.05) so it can be concluded that the research hypothesis is unacceptable, meaning there is no relationship between spirituality and stress in further age in the village of Gasaribu Laguboti Toba Samosir. This caused by various factors including socio-economic factors, culture, gender, education, social environment, crisis and transition aspects, elderly personal characteristics, one's adaptation involving multiple dimensions, livelihood and shelter assistance and the opportunity to develop potential self. Information provided can help improve nursing services for the elderly, especially psychologically.
 
 Usia lanjut adalah seseorang yang telah mencapai usia 60 tahun ke atas. Pada lansia ditemukan berbagai perubahan fisik dan psikologis yang dapat menyebabkan stres. Tetapi dengan adaptasi dan koping spiritualitas, para lansia akan mampu mengatasi tekanan yang mereka alami. Penelitian ini bertujuan untuk mengidentifikasi hubungan antara spiritualitas dan stres pada lansia dengan menggunakan desain korelatif. Sampel dalam penelitian ini adalah 50 orang lanjut usia di desa Gasaribu Laguboti Toba Samosir. Penentuan jumlah sampel berdasarkan tabel analisis daya dan diambil menggunakan teknik simple random sampling. Pengumpulan data dilakukan pada 4 April hingga 4 Mei 2018 menggunakan kuesioner yang berisi pernyataan tentang data demografi, kerohanian, dan stres pada lansia. Dari penelitian, ditemukan bahwa 88% lansia memiliki tingkat kerohanian yang tinggi dan 12% dengan tingkat kerohanian yang sedang. Sementara itu 76% lansia berada dalam kategori stres ringan dan 24% dalam kategori stres sedang. Spiritualitas berhubungan negatif dengan hubungan yang lemah dengan stres pada lansia (r = - 0,182) dengan nilai signifikansi yang tidak dapat diterima (p> 0,05) sehingga dapat disimpulkan bahwa hipotesis penelitian tidak dapat diterima, artinya tidak ada hubungan antara spiritualitas dan stres pada usia lanjut di desa Gasaribu Laguboti Toba Samosir. Hal ini disebabkan oleh berbagai faktor termasuk faktor sosial-ekonomi, budaya, gender, pendidikan, lingkungan sosial, aspek krisis dan transisi, karakteristik pribadi lansia, adaptasi seseorang yang melibatkan berbagai dimensi, bantuan mata pencaharian dan tempat tinggal dan kesempatan untuk mengembangkan potensi diri. Informasi yang diberikan dapat membantu meningkatkan layanan keperawatan untuk lansia, terutama secara psikologis.
25
Wilks, Scott E. "Intrinsic spirituality among Alzheimer’s caretakers: A pathway to resiliency." Advances in Social Work 7, no. 1 (2006): 67–89. http://dx.doi.org/10.18060/121.
Full textAbstract:
The purpose of the study was to understand the influence of intrinsic spirituality on perceived resiliency among Alzheimer’s caregivers. A cross-sectional research design was employed, surveying a sample of Alzheimer’s caregivers (N=304) who attended caregiver support groups in the southeastern United States. Questionnaire items empirically measured a number of constructs, including perceived burden; frequency of prayer; intrinsic spirituality; and perceived resiliency. Demographic characteristics of the sample were reported. Over three-fourths of the sample reported a high frequency of prayer, along with a moderately high level of intrinsic spirituality. Regression analyses evaluating the relationship between spirituality and resiliency, while controlling for demographic variables, indicated a strong association and positive, significant relationship between intrinsic spirituality and resiliency. Implications for social work practice and education are discussed.
26
Metzger, Aaron, Benjamin Oosterhoff, Cara A. Palmer, and Kaitlyn Ferris. "Dimensions of Citizenship: Associations among Adolescents’ Sociopolitical Values and Civic Judgments." PS: Political Science & Politics 47, no. 02 (2014): 443–48. http://dx.doi.org/10.1017/s1049096514000365.
Full textAbstract:
ABSTRACTThis study used a sample of 467 middle and high school students (Mage= 15.26) from a mid-Atlantic state. Structural equation models controlling for demographic variables (age, gender, and parents’ education) examined associations between three developing sociopolitical values (spiritualty, patriotism, and authoritarianism) and adolescents’ social and moral judgments (obligation and social praise) concerning four civic activities (community service, standard political involvement, social movement, and community gathering). Spirituality was associated with judgments for community service and community gathering involvement while authoritarian values were associated with the prioritization of all forms of civic activity. Multigroup analyses indicated that associations between authoritarianism and both community service and social movement judgments were stronger for younger adolescents while spirituality was more strongly associated with community service judgments for older adolescents. Patriotic beliefs were associated with civic judgments for children of college-educated parents, but not children of noncollege-educated parents.
27
Rahmatika, Resty, Muhamad Amin, Mimien Henie Irawati Al-Muhdhar, and Hadi Suwono. "Scientific literacy refinement at Islamic junior high schools using socio-science spirituality learning model." JPBI (Jurnal Pendidikan Biologi Indonesia) 8, no. 1 (2022): 40–50. http://dx.doi.org/10.22219/jpbi.v8i1.18989.
Full textAbstract:
Learners need to possess scientific literacy in order to be able to analyze and explain scientific concepts and solve daily life problems. The current study aimed to analyze the potential of the Socio-Science Spirituality learning model to improve the scientific literacy of students at the junior high school level. The sample of this research contained eight-grade students from an Islamic based school in Surabaya. A quasi-experimental design was used in this study involving the Socio-Science Spirituality class as the experimental group and the conventional class as the control group. Data were collected using multiple choice tests where the questions were developed based on 37 scientific literacy indicators. The data were analyzed using ANCOVA. The results showed that the application of the learning model influenced students’ scientific literacy, where the Socio-Science Spirituality group increased their scientific literacy 28.37% higher than the conventional group. In short, the Socio-Science Spirituality learning model has a higher potential to increase students’ scientific literacy, so that it can be used as a new reference to empower students’ scientific literacy.
28
Olanrewaju, Moronkeji Temitope, Olatutu Ololade Olanrewaju, Azeez Oyemomi Ibrahim, Tope Michael Ipinnimo, Paul Oladapo Ajayi, and Oluwafunmilayo Kehinde Sito. "Pattern of Medication Adherence, Spirituality and Viral Load amongst Adult Patients on Highly Active Antiretroviral Therapy in Rural Southwest Nigeria." Nigerian Postgraduate Medical Journal 31, no. 4 (2024): 290–98. https://doi.org/10.4103/npmj.npmj_176_24.
Full textAbstract:
Introduction: Previous studies have been conducted on medication adherence in Southwest Nigeria, but none of these has reported the relationship between highly active antiretroviral therapy (HAART) adherence, spirituality and viral load (VL) amongst people living with Human immunodeficiency virus (HIV)/AIDS, especially in rural settings of Southwestern Nigeria. This study assessed the pattern of medication adherence, spirituality and VL and ascertained the association of socio-demographics and spirituality on medication adherence amongst patients on HAART in rural Southwestern Nigeria. Materials and Methods: A hospital-based cross-sectional study involving 321 consented patients on HAART who were recruited by systematic sampling technique at the adult HIV clinic. Data were collected using an interviewer-administered questionnaire that assessed participants’ socio-demographic profiles, medication adherence and spirituality. Their blood samples were collected and their VLs were determined. The data were analysed using SPSS version 20. Logistic regression was done to identify the independent predictors of medication adherence. Results: The majority of the respondents reported a medium level of medication adherence (66.4%), a high level of spirituality (68.8%) and a low level of VL (67.3%). Amongst variables that had a statistically significant association with medication adherence were being educated, married, divorced, separated or widowed (P < 0.05). Furthermore, persons with high spirituality were 2.6 times more likely to be adherent to antiretroviral drugs when compared to persons with low spirituality (P < 0.05). Conclusion: It was shown that high spirituality is a positive predictor of medication adherence amongst patients on HAART. It, therefore, suggests that efforts deployed to improve the spirituality of these patients would most likely improve their medication adherence.
29
Hermawan, Agus. "Examining the leadership styles among High School teachers at Dominican schools in Indonesia." International Journal of Humanities and Innovation (IJHI) 4, no. 4 (2021): 154–61. http://dx.doi.org/10.33750/ijhi.v4i4.133.
Full textAbstract:
Spiritual leadership in the education field is not something new. However, it has not been deeply examined. The studies on spiritual leadership are more easily found in the non-educational than in educational fields (Scott & Tweed, 2016). For that reason, drawing on spiritual leadership and Dominican spirituality, the researcher examined how Dominican Schools in Indonesia integrate Dominican spirituality and leadership in their teaching performances. A leadership styles (Lewin’s leadership styles) questionnaire and collaborative leadership survey through Google form was conducted to collect data from 114 high school teachers of six Dominican Schools in Indonesia. The study results were a) Dominican spirituality provides unity of leadership styles among the high school teachers at Dominical Schools, b) leadership styles adopted by teachers are in line with Dominican spirituality leadership. Therefore, a positive correlation between Dominican spirituality and educational leadership was rooted in the values and vision of Dominican Educational Institution and became an educational leadership identity among high school teachers. The researcher suggests that curriculum designers and education facilitators collaborate to include and practice Dominican spiritual leadership as one of the principles and visions in Dominican educational institutions. It can also be used to describe other institutions with similar charisms. This study also advises that future researchers perform a poll on "Dominican Spiritual Leadership" using quantitative research methodologies. It is necessary to investigate the relationship between Dominican spiritual leadership and other educational characteristics in-depth. Educational levels, teaching experience, gender, community culture, and other factors may influence stakeholders in Dominican schools and other educational institutions worldwide.
30
Friesen, John W., and Wilson Alves De Paiva. "Contrasting Community and Individualistic Perceptions of Spirituality: Anabaptists Versus Spirit Wrestlers." Journal of Educational Thought / Revue de la Pensée Educative 47, no. 1 & 2 (2018): 48–59. http://dx.doi.org/10.55016/ojs/jet.v47i1-2.52186.
Full textAbstract:
This paper elaborates two fundamental definitions of spirituality- the traditional position that there are two spheres of existence- realistic and transcendental, and humanism, which denies the existence an extraterrestrial sphere. Elaboration of Doukhobor and Mennonite belief systems reveals differences in defining spirituality, namely individualism versus community conceptualizations. Doukhobors place a high value on individual spirituality, contending that every individual has a Divine spark (Iskra) within them. Mennonites value community-defined and validated forms of spirituality.
31
Sana, Sana Thampi, Sana M. Anwar, and Rashmi P. "Gratitude and Spirituality among Generations X, Yand Z." Journal of Psychosocial Research 19, no. 1 (2024): 135–45. http://dx.doi.org/10.32381/jpr.2024.19.01.14.
Full textAbstract:
Generation gap is a term used by all generations and this study was conducted to investigate the Gratitude and Spirituality amidst generations X, Y and Z. Gratitude defines to the positive aspect of life and the behaviour of being thankful, and Spirituality makes mention of the finding of one’s inner self and peace. The sample consisted of 325 respondents in which 101 from generation X , 100 from Y and 124 from Z, data collection by means of convenient sampling. The measures used for the study which was quantitative included assessing the participants gratitude and spirituality by using gratitude questionnaire-6 (GQ-6) and Daily Spiritual Experience Scale (DSES) respectively. Mann-Wittney U test, Kruskal-Wallis and Spearman’s correlation were used to analyse the significant difference, comparing mean ranks of groups and correlation of variables respectively. The results shows that Gratitude and Spirituality is higher for Generation X than Y and Z. Females were found to have high spirituality and gratitude when compared to males. Participants who believe in religion and God were found to have high spirituality. Gratitude and Spirituality were found to have positive correlation.
32
FALADE, JOSHUA, Adekunle Fatai Mustapha, Adedayo Hakeem Oyebanji, and Olusola Olawumi Falade. "The role of spirituality and religiosity in psychoactive substance use among adolescents in a Nigerian Hospital." Babcock University Medical Journal 5, no. 2 (2022): 92–102. http://dx.doi.org/10.38029/babcockunivmedj.v5i2.137.
Full textAbstract:
Objective: Adolescence is a transition period where drug experimentation is common. Spirituality and religiosity have been recognized by literature as having a possible role in stabilizing good physical and mental health. To compare the religiosity and spirituality among adolescents abusing a psychoactive substance and those not abusing psychoactive substances in a Nigerian hospital Methods: This was a cross-sectional descriptive study conducted among adolescent patients admitted to the drug rehabilitation unit and adolescents attending the General Outpatient Department of the ABUAD Multisystem Hospital, Ado-Ekiti. The Daily Spiritual Experience Scale and Centrality of Religiosity Scale were used Results: The prevalence of high religiosity and spirituality among the respondents was 57.9% and 56.1%. The prevalence of high religiosity and spirituality among respondents not abusing psychoactive substances was 62.9% and 62.6% respectively, while the level of high spirituality and religiosity among respondents abusing psychoactive substances was 53.0% and 49.1% respectively. A significant proportion of the respondents who had a low level of religiosity (55.9%) abused psychoactive substances than respondents who do not abuse psychoactive substances (45.7%) (X2=7.694 p=0.006). Similarly, more proportion of respondents who had a low level of spirituality (57.4%) abused psychoactive substances than respondents who do not abuse psychoactive substances (44.2%). The observation is statistically significant (X2=11.1, p<0.001). In addition, there was a significant positive correlation between the spirituality and religiosity scores among the respondents (r =0.50, p<0.001) Conclusion: Psychoactive drug use among the respondent was associated with both low religiosity and spirituality. Therefore, religious activities should be encouraged among adolescents.
33
Elvrita, Natalia, and Ruwi Hastuti. "Menelisik Dampak Estetika dalam Pemberitaan Firman terhadap Spiritualitas Jemaat di Era Post Truth." Jurnal Salvation 4, no. 1 (2023): 1–16. http://dx.doi.org/10.56175/salvation.v4i1.80.
Full textAbstract:
Abstract: Preaching the Word should accommodate three main areas, namely truth, goodness, and beauty. This study aims to explain empirically the influence of the aesthetic dimension in preaching the word to the congregation of the Central Kalimantan I Assemblies of God Church in the post truth era. The method used in this study is a quantitative method with a questionnaire approach and literature review. This article discusses Christian spirituality, preaching the word in the post truth era and the impact of the aesthetic dimension in preaching the word on Christian spirituality, specifically in relation to God, oneself, others and nature. Based on the results of the research in this article, it was found that the high aesthetic dimension in preaching the word in the post truth era resulted in low congregational spirituality. The congregation does not experience spiritual growth when the word delivered is based on the subjectivity of the preacher of the word Abstrak: Pemberitaan Firman seharusnya mengakomodir tiga area utama yaitu kebenaran, kebaikan, dan keindahan. Penelitian ini bertujuan untuk menjelaskan secara empiris mengenai pengaruh dimensi estetika dalam pemberitaan firman terhadap jemaat Gereja Sidang Jemaat Allah Kalimantan Tengah I di era post truth. Metode yang digunakan dalam penelitian ini adalah metode kuantitatif dengan pendekatan kuesioner dan kajian literatur. Artikel ini membahas tentang spiritualitas Kristiani, pemberitaan Firman di era post truth dan dampak yang ditimbulkan dari dimensi estetik dalam pemberitaan firman terhadap spiritualitas Kristiani, secara khusus dalam hubungannya dengan Tuhan, diri sendiri, orang lain dan alam. Berdasarkan hasil penelitian dalam artikel ini ditemukan bahwa tingginya dimensi estetik dalam pemberitaan firman di era post truth menghasilkan spiritualitas jemaat yang rendah. Jemaat tidak mengalami pertumbuhan secara spiritual ketika firman yang disampaikan bersumber pada subyektivitas dari pemberita firman tersebut.
34
Takalapeta, Teguh Lamentur. "Percaya, Serahkan Sisanya kepada Semesta: Spiritualitas Mistik dalam Lagu Ghea Indrawari “Terima Kasih Sudah Bertahan” serta Relevansinya dalam Kampanye Politik Sherly Tjoanda." Aradha: Journal of Divinity, Peace and Conflict Studies 5, no. 1 (2025): 75–92. https://doi.org/10.21460/aradha.2025.51.1452.
Full textAbstract:
AbstractThis paper examines mystical spirituality in the song “Terima Kasih Sudah Bertahan” by Ghea Indrawari using the theory of mystical spirituality of Meister Eckhart-Dorothee Soelle. Through a qualitative approach, the author analyzes the lyrics of the song that reflect Ghea’s career journey in the music industry with three stages of mystical journey according to Eckhart-Soelle (amazement, letting go, and transformation) and the idea of sunder warumbe. Ghea, who was initially trapped in high expectations of her own strength, finally surrenders her work to God and undergoes a transformation to speak out about mental health issues. The relevance of this song in Sherly Tjoanda’s political campaign is seen when the song is used as a symbol of struggle and transformation, linking Ghea’s personal experiences with the political dynamics faced by Sherly. This study ultimately shows not only the relationship between art and spirituality, but also how both can be relevant in a political context. AbstrakTulisan ini mengkaji spiritualitas mistik dalam lagu “Terima Kasih Sudah Bertahan” karya Ghea Indrawari menggunakan teori spiritualitas mistik Meister Eckhart-Dorothee Soelle. Melalui pendekatan kualitatif, penulis menganalisis lirik lagu yang mencerminkan perjalanan karir Ghea dalam industri musik dengan tiga tahapan perjalanan mistik menurut Eckhart-Soelle (kekaguman, melepaskan, dan transformasi) dan gagasan sunder warumbe. Ghea, yang awalnya terjebak dalam ekspektasi tinggi terhadap kekuatan dirinya, akhirnya menyerahkan hasil karyanya kepada Tuhan dan mengalami transformasi untuk bersuara tentang isu kesehatan mental. Relevansi lagu ini dalam kampanye politik Sherly Tjoanda terlihat ketika lagu tersebut digunakan sebagai simbol perjuangan dan transformasi, mengaitkan pengalaman pribadi Ghea dengan dinamika politik yang dihadapi Sherly. Penelitian ini akhirnya bukan hanya menunjukkan hubungan seni dan spiritualitas, tetapi juga bagaimana keduanya dapat relevan dalam konteks politik.
35
Glorney, Emily, Sophie Raymont, Amy Lawson, and Jessica Allen. "Religion, spirituality and personal recovery among forensic patients." Journal of Forensic Practice 21, no. 3 (2019): 190–200. http://dx.doi.org/10.1108/jfp-05-2019-0021.
Full textAbstract:
Purpose Religion and spirituality are well-researched concepts within the field of psychology and mental health yet they have rarely been researched in high-secure services within the UK. Research in mental health and prison contexts suggests benefits of religion/spirituality to coping, social support, self-worth, symptoms of depression and anxiety and behavioural infractions. The purpose of this paper is to investigate the role of religion/spirituality in high-secure service users’ personal recovery. Design/methodology/approach Semi-structured interviews were carried out with 13 male patients in a high-secure hospital, with primary diagnoses of mental illness (n=11) or personality disorder (n=2). Participants were from a range of religious/spiritual backgrounds and were asked about how their beliefs impact their recovery and care pathways within the hospital. Data were analysed using interpretative phenomenological analysis. Findings Three superordinate themes were identified: “religion and spirituality as providing a framework for recovery”; “religion and spirituality as offering key ingredients in the recovery process”; and “barriers to recovery through religion/spirituality”. The first two themes highlight some of the positive aspects that aid participants’ recovery. The third theme reported hindrances in participants’ religious/spiritual practices and beliefs. Each theme is discussed with reference to sub-themes and illustrative excerpts. Practical implications Religion/spirituality might support therapeutic engagement for some service users and staff could be more active in their enquiry of the value that patients place on the personal meaning of this for their life. Originality/value For the participants in this study, religion/spirituality supported the principles of recovery, in having an identity separate from illness or offender, promoting hope, agency and personal meaning.
36
Hourani, Laurel L., Jason Williams, Valerie Forman-Hoffman, Marian E. Lane, Belinda Weimer, and Robert M. Bray. "Influence of Spirituality on Depression, Posttraumatic Stress Disorder, and Suicidality in Active Duty Military Personnel." Depression Research and Treatment 2012 (2012): 1–9. http://dx.doi.org/10.1155/2012/425463.
Full textAbstract:
Understanding the role of spirituality as a potential coping mechanism for military personnel is important given growing concern about the mental health issues of personnel returning from war. This study seeks to determine the extent to which spirituality is associated with selected mental health problems among active duty military personnel and whether it moderates the relationship between combat exposure/deployment and (a) depression, (b) posttraumatic stress disorder (PTSD), and (c) suicidality in active duty military personnel. Data were drawn from the 2008 Department of Defense Survey of Health Related Behaviors Among Active Duty Military Personnel. Over 24,000 randomly selected active duty personnel worldwide completed an anonymous self-report questionnaire. High spirituality had a significant protective effect only for depression symptoms. Medium, as opposed to high or low, levels of spirituality buffered each of the mental health outcomes to some degree. Medium and low spirituality levels predicted depression symptoms but only among those with moderate combat exposure. Medium spirituality levels also predicted PTSD symptoms among those with moderate levels of combat exposure and predicted self-reported suicidal ideation/attempt among those never deployed. These results point to the complex relationship between spirituality and mental health, particularly among military personnel and the need for further research.
37
Noe P. Garcia and Roel D. Juevesa. "Workplace Spirituality in State Universities and Colleges: Its Relation to the Work Well-Being and Job Satisfaction of Faculty Members." International Journal of Engineering and Management Research 10, no. 5 (2020): 52–67. http://dx.doi.org/10.31033/ijemr.10.5.12.
Full textAbstract:
This study determined the relationship of workplace spirituality, work well-being, and job satisfaction among faculty members in state universities and colleges (SUCs) in Region XII, Philippines. The descriptive survey and correlational design were used employing quantitative data. The data were gathered through the questionnaire and administered to the 234 respondents. The gathered data were analyzed through frequency, percentage, weighted mean, and Pearson (r) Coefficient Correlation. The findings of the study revealed that faculty members agreed that their workplace spirituality has a “very high” positive correlation to work well-being (Ho₁). It was also found out that faculty members agreed that their workplace spirituality has a “very high” correlation to job satisfaction (Ho₂). Given the overall results, the study recommends sustaining the workplace spirituality of the faculty members to remain high in their work well-being and job satisfaction.
38
Sitepu, Nunung, and Novia V. M. Sidabutar. "Hubungan Spiritualitas Orang Tua Terhadap Perilaku Adaptif Anak Retardasi Mental di Sekolah Luar Biasa." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 2 (2018): 317–20. http://dx.doi.org/10.32734/lwsa.v1i2.202.
Full textAbstract:
Prevalensi retardasi mental diperkirakan 1-3 persen dari populasi penduduk Indonesia. Sebagai sumber daya manusia tentunya mereka tidak dapat dimanfaatkan, karena sebagian dari anak-anak ini memerlukan perawatan, bimbingan serta pengawasan seumur hidup. Penelitian ini bertujuan untuk mengetahui hubungan spiritualitas orang tua terhadap perilaku adaptif anak retardasi mental di SLB. Penelitian ini menggunakan desain deskriptifkorelasi, sampel diambil dengan metode total sampling dan instrument yang digunakan berupa kuesioner. Pengumpulan data dilakukan pada bulan Maret–April 2015. Uji realibitas penelitian ini sebesar 0,852 untuk kuesioner spiritualitas orang tua 0,925 untuk perilaku adaptif anak retardasi mental. Dari penelitian diperoleh hasil sebanyak 30 orang tua (100%) memiliki spiritualitas yang tinggi dan sebanyak 22 orang (73,3%) menunjukkan perilaku adaptif anak retardasi mental baik. Dengan menggunakan Uji korelasi menggunakan spearman rho dan menunjukkan nilai p pada kolom sig 2 tailed sebesar 0,004. Hal ini dapat disimpulkan bahwa terdapat hubungan antara spiritualitas orang tua terhadap perilaku adaptif anak retardasi mental dengan kekuatan hubungan cukup kuat.
 
 Mental Retardation Prevalence is estimated to be 1-3 percent of Indonesian population. As human resources, these people cannot be utilized since some of them need treatment expense, guidance and lifetime surveillance. This research aimed to find the parents’ spiritual relationship towards adaptive behavior of child’s mental retardation in special education school. This research used descriptive correlational design, the sample was taken using total sampling method and the research instrument was using questionnaire. The data collection was conducted in March-April 2015. The reliability tests of this research were 0.852 for parents’ spirituality questionnaire and 0.925 adaptive behavior of child’s mental retardation. From the research, the results were 30 parents (100%) with high spirituality and 22 people (73.3%) showing good adaptive behavior of child’s mental retardation. With correlation test using Spearman rho and showing p-value in the column, the sig 2 tailed was 0.004. It could be concluded that there was a correlation between parents’ spirituality towards adaptive behavior of child’s mental retardation and a strong bond between the parents and child.
39
Jocson, Rosanne M., Francheska Alers-Rojas, Rosario Ceballo, and Monica Arkin. "Religion and Spirituality: Benefits for Latino Adolescents Exposed to Community Violence." Youth & Society 52, no. 3 (2018): 349–76. http://dx.doi.org/10.1177/0044118x18772714.
Full textAbstract:
Using data from 223 Latino adolescents residing in poor, urban neighborhoods, we investigate whether spirituality, religious importance at home, and religious involvement moderate the relation between community violence exposure and psychological well-being. Results showed significant interaction effects between community violence exposure and spirituality/religiosity. Specifically, personal victimization and witnessing violence were associated with higher depression and posttraumatic stress disorder (PTSD) symptoms at low and average levels of spirituality, but not at high levels of spirituality. Witnessing violence was associated with higher PTSD symptoms at low and average levels of religious importance at home, but not at high levels of religious importance at home. Finally, witnessing violence was associated with higher depressive symptoms at low and average levels of religious involvement, but not at high levels of religious involvement. We discuss the potential benefits of supporting spiritual and religious development in Latino youth exposed to community violence.
40
Elfia Nora, Sopiah Sopiah, and Imam Bukhori. "Causality Investigation Of The Relationship Between Workplace Spirituality And Self-Esteem On Intention To Stay In Work Engagement Mediation For Teachers Of SMK PGRI And Negeri In Mojokerto Regency, East Java." Brilliant International Journal Of Management And Tourism 3, no. 3 (2023): 78–89. http://dx.doi.org/10.55606/bijmt.v3i3.2245.
Full textAbstract:
Workplace spirituality, self-esteem, and work engagement are things that will shape the intention to stay, including teachers in schools. This study aims to 1) Testing the direct relationship between work spirituality and the intention to remain a teacher of SMK PGRI with the Negeri in Mojokerto Regency, 2) testing the relationship of Self-Esteem to the intention to remain a teacher of SMK PGRI and Negeri in Mojokerto Regency, 3) Testing the relationship between work engagement and intention to stay, 4) Testing the relationship between work spirituality and work engagement in teachers of SMK PGRI and Negeri Mojokerto Regency,5) Testing the relationship of self-esteem to work engagement, 6) Testing the relationship of spirituality in the workplace significantly to Intention to Stay through work engagement, 7) Testing the relationship of Self-esteem significantly to Intention to Stay through work engagement.. This type of quantitative research was conducted on teachers of SMK PGRI and Sooko Negeri, Mojokerto Regency, with a total of 74 teachers. The sampling technique used for this study uses simple random sampling because its characteristics are homogeneous. Analysis using path analysis. The results showed that: : 1) descriptive analysis of workplace spirituality variables is included in the category of high, high self-esteem, rather high work engagement and intention to stay is included in the high category, 2) There is a direct influence between work spirituality on intention to stay in teachers of SMK PGRI and Negeri in Mojokerto Regency, 3) there is an influence of Self-Esteem on intention to stay in teachers of SMK PGRI and Negeri in Mojokerto Regency, 4) there is an influence between work engagement on intention to stay, 5) there is an influence between work spirituality on work engagement in Teachers of SMK PGRI and Negeri Mojokerto Regency, 6) there is an influence of self-esteem on work engagement, 7) workplace spirituality indirectly does not have a significant influence on Intention to Stay through work engagement, 8) Self-esteem indirectly does not have a significant influence on Intention to Stay through work engagement.
41
Bashir, Noman, Qurat ul Ain, Noor-E. Karim, Hafsa Niazi, Muhammad Ibrahim Khan, and Areej Khan Asghar. "Assessment of Post-Traumatic Stress Disorder and Role of Spirituality Amongst Caregivers of Pediatric Cancer Patients in Pakistan." Life and Science 5, no. 1 (2024): 08. http://dx.doi.org/10.37185/lns.1.1.440.
Full textAbstract:
Objective: This study examined the levels of Post-Traumatic Stress Disorder (PTSD) in pediatric cancer caregivers and the impact of spirituality on PTSD in Pakistan. Study Design: Cross-sectional study.Place and Duration of Study: The study was carried out at the Department of Oncology, Shaukat Khanum Memorial Cancer Hospital & Research Centre, Peshawar, Northwest General Hospital & Research Centre, Peshawar in Khyber Pakhtunkhwa (KPK), Pakistan Institute of Medical Sciences, Islamabad and Quaid-e-Azam International Hospital in Islamabad, Pakistan from January 2023 to March 2023.Methods: The study comprised 153 Caregivers of pediatric cancer patients aged One month –12 Years using convenience sampling. The PTSD Checklist-Civilian Version (PCL-C) and Caregiver's Spirituality Scale (CSS-10) were used to collect data. Results: Results of the study found that 81 caregivers (52.94%) had high PTSD, and 96 (62.74%) had high spirituality. Females reported higher PTSD and spirituality than guys. Graduates have more PTSD and spirituality than illiterates and matriculate. PTSD and spirituality had a negative Pearson's Correlation Coefficient. Conclusion: The study emphasizes spirituality as a caregiver's mental health protector. Healthcare practitioners caring for pediatric cancer patients can use the findings to lessen PTSD symptoms by targeting caregivers' spiritual needs. Convenience sampling and self-report measurements decrease generalizability. Future study is needed to investigate the association between PTSD and spirituality in caregivers of pediatric cancer patients.How to cite this: Bashir N, Ain Q, Karim N, Niazi H, Khan MI, Asghar AK. Assessment of Post-Traumatic Stress Disorder and Role of Spirituality Amongst Caregivers of Pediatric Cancer Patients in Pakistan. Life and Science. 2024; 5(1): 33-40. doi: http://doi.org/10.37185/LnS.1.1.440
42
Weinstein, Sharon Elsant, and Scott J. Goldberg. "Spiritual Influences on Jewish Modern Orthodox Adolescents." Religions 15, no. 4 (2024): 509. http://dx.doi.org/10.3390/rel15040509.
Full textAbstract:
Modern Orthodoxy is a sect of Judaism which aims to combine a high level of commitment to Jewish observance with immersion in modern society. Alumni of Modern Orthodox parochial high schools have varying degrees of commitment towards religion. This study was designed to better understand the factors that lead adolescents towards internalizing traditional Orthodox beliefs. Previous studies on religion in general are lacking in quality and depth, using superficial factors such as church attendance to attest to religious commitment. Studies on Modern Orthodox Jewish teens are limited in quantity, with very few studies published on this population. This study focused on 1341 students from 18 Modern Orthodox high schools in the United States using the JewBALE 2.0 to collect the data. The design evaluated the relationship between spirituality and self-esteem, spiritual struggle, religious homogeny between parents and adolescents, and gender. Factors such as mental health, positive Judaic studies experience, and relationships with Judaic studies teachers were examined as potential mediators. The data indicated that students with high levels of spirituality would also have high levels of self-esteem and religious homogeny with their parents, as well as high levels of agreement with the Orthodox communal norms. Positive relationships with teachers and experiences in Jewish studies classes mediated the otherwise negative relationship between spirituality and disagreement with communal norms. Females were more likely to have high levels of spirituality than males. This study is important for those who want to better understand the factors involved in helping students enrolled in Jewish Modern Orthodox high schools achieve high levels of spirituality.
43
Zhu, Jiayi, Paula Sherwood, Susan Sereika, and Heidi Donovan. "IDENTIFYING PATTERNS OF CHANGE IN SPIRITUAL WELL-BEING OVER TIME AMONG NEURO-ONCOLOGY CAREGIVERS." Innovation in Aging 7, Supplement_1 (2023): 1060. http://dx.doi.org/10.1093/geroni/igad104.3407.
Full textAbstract:
Abstract Spiritual well-being/spirituality has been recognized as a protective factor against caregiver burden, depression, anxiety, and poor quality of life in family caregivers (CG) of patients diagnosed with serious illnesses, such as cancer. However, inconsistent previous findings may be attributed to the limited understanding of spirituality as a dynamic, multidimensional concept. To address this gap, we conducted a secondary analysis using longitudinal data from two independent studies of CGs of patients with primary malignant brain tumors (pooled N=261) to identify trajectories in overall spirituality (FACIT-SP) and its 3 sub-dimensions (faith, meaning, peace) from diagnosis to 10-12 months post-diagnosis, as well as predictors and outcomes associated with trajectory group membership. For overall spirituality, 3 unique trajectories were identified: low-increasing, medium-stable, and high-stable. The faith and meaning sub-dimensions had 3 and 2 stable trajectories, respectively, while the peace sub-dimension showed low-increasing, medium-stable, and high-increasing trajectories. Older age and higher levels of perceived social support at baseline were associated with increased odds (up to 1.06 and 1.20, respectively) of being in the high-stable/high-increasing trajectories for overall spirituality and the sub-dimensions. The trajectories of overall spirituality and sub-dimensions were positively associated with CG’s mental well-being (η2=.030-.069) and self-esteem (η2=.072-.162), and negatively associated with CG’s depression (η2=.053-.319), anxiety (η2=.055-.271), and feeling of abandonment (η2=.032-.160) at 10-12 months. This study supports recognizing spirituality in CGs as a dynamic, multidimensional concept. Future interventions focusing on early screening in younger adults and supportive measures for low spiritual well-being through improving social support might improve important CG outcomes.
44
Jamaluddin, Samudera Fadlilla, Galang Lufityanto, Fredrick Dermawan Purba, et al. "Spirituality Beyond Religiosity: Understanding Perceptions of Academic Cheating in Indonesia and Malaysia." Jurnal Psikologi 51, no. 3 (2024): 231. https://doi.org/10.22146/jpsi.99452.
Full textAbstract:
Cumulating evidence suggests that high levels of spirituality can foster integrity. However, integrity violations remain prevalent, even among populations with strong religious beliefs. This study collected data from 2,800 students across 17 academic institutions in Indonesia and Malaysia to examine the relationship between their levels of spirituality and their perceptions of academic cheating. Although both countries have predominantly Muslim populations, they differ in how religious practices are implemented. The results revealed a significant correlation between spirituality and perceptions of cheating in both countries. However, one aspect of spirituality in Indonesia diverged from the broader concept, underscoring the complex and nuanced relationship between spirituality and religion. While these concepts often overlap, they also exhibit distinct differences. Such differences in spirituality and religiosity may help explain the paradox of integrity issues, including the prevalence of cheating within religious communities.
45
Kodariyah, Kodariyah, and Syirli Anggriani. "RELATIONSHIP OF SPIRITUALITY, RELIGIOUSITY AND BLOOD PRESSURE IN HYPERTENSIVE ELDERLY." Jurnal Bahana Kesehatan Masyarakat (Bahana of Journal Public Health) 7, no. 2 (2023): 43–51. http://dx.doi.org/10.35910/jbkm.v7i2.672.
Full textAbstract:
ABSTRACT
 
 Background: Increasing age can cause blood pressure in the elderly to increase, the arteries will thicken which creates a greater risk of developing hypertension. The recommended management of hypertension with complementary therapy is to increase spirituality and religiosity. Increasing spirituality and religiosity is used to reduce stress, pressure, depression which can cause an increase in blood pressure. This study aims to determine whether there is a relationship between spirituality, religiosity and blood pressure in elderly people with hypertension at the Putri Ayu Community Health Center.
 Method: This analytical survey research using a cross-sectional approach was carried out on the elderly population with hypertension at the Putri Ayu Community Health Center. 132 samples were taken using purposive sampling. Data was taken from a form of questionnaire that was in accordance with the inclusion 
 Criteria. Data analysis using Chi Square.
 Result: The research results showed that 72.7% of Respondent with Stage 1 hypertension, and 27.3% of Respondent with Stage II hypertension. With high spirituality level of 75.8% and high level of religiosity is 76.5%. The results of bivariate analysis showed that there was a relationship between spirituality and religiosity and blood pressure in hypertensive elderly (P value = 0.000).
 Conclusion : There is a Relationship between Spirituality and Religiosity with Blood Pressure in Hypertensive Elderly at the Putri Ayu Community Health Center. It is recommended that the Community Health Center provide education to increase spirituality and religiosity for the elderly.
 
 Keywords : Hypertension, Elderly, Religiosity, Spirituality, Blood Pressure
46
Rahmadany, Muhammad Faiz, Siti Munawaroh, Yunia Hastami, and Nanang Wiyono. "How Does Spirituality Increase the Happiness of Medical Students?" Psikoislamika : Jurnal Psikologi dan Psikologi Islam 21, no. 1 (2024): 108–17. http://dx.doi.org/10.18860/psikoislamika.v21i1.25363.
Full textAbstract:
After completing education, medical students are expected to provide good medical services, so good mental health must be possessed. But in reality psychological problems occur since the time of medical education. This condition resulted in their unhappiness. Spirituality is believed to play a role in increasing happiness, so increasing spirituality will increase happiness. There has been no research on the relationship between spirituality and happiness in medical students, especially in Indonesia. The purpose of this study was to see the relationship of spirituality for individual medical students that has an impact on happiness. The study adopted an analytical observational type with a cross sectional design. The study subjects were randomly selected by sampling a population of 100 medical students at Universitas Sebelas Maret class of 2020-2023. Primary data were taken using spirituality instruments based on DSES to determine the level of spirituality and happiness instruments based on SHS and SWLS to determine the level of happiness. To analyze ordinal relationships, a spearman correlation test is used. The results showed that medical students at Universitas Sebelas Maret had a high level of spirituality, while the level of happiness was in the medium category. The relationship between spirituality and happiness showed significance with a correlation value of r = 0.179; p = 0.037 (p < 0.005) indicates that there is a weak relationship between spirituality and happiness. Many factors affect happiness, the higher the spirituality of medical students, the higher the level of happiness. Keywords: spirituality; happiness; medical students
47
McClintock, Clayton H., Micheline Anderson, Connie Svob, et al. "Multidimensional understanding of religiosity/spirituality: relationship to major depression and familial risk." Psychological Medicine 49, no. 14 (2018): 2379–88. http://dx.doi.org/10.1017/s0033291718003276.
Full textAbstract:
AbstractBackgroundPrevious research has shown prospectively that religiosity/spirituality protects against depression, but these findings are commonly critiqued on two grounds, namely: (1) apparent religiosity/spirituality reflects merely an original absence of depression or elevated mood and (2) religiosity/spirituality too often is measured as a global construct. The current study investigates the relationship between depression and religiosity/spirituality by examining its multidimensional structural integrity.MethodConfirmatory factor analyses with a previously observed cross-cultural factor structure of religiosity/spirituality variables were conducted on an independent sample, diagnostic and familial risk subgroups from this sample, and a subsample of the original cross-cultural sample. Linear regressions onto a previous diagnosis of major depressive disorder (MDD) 5 years prior to assess the potential attenuating impact of a previous depression was explored.ResultsAcross familial risk groups and clinical subgroups, each of the previously validated religiosity/spirituality domains was confirmed, namely: religious/spiritual commitment, contemplative practice, sense of interconnectedness, the experience of love, and altruistic engagement. Previous MDD diagnosis was associated with a lower religious/spiritual commitment among high-risk individuals, higher contemplation among low-risk individuals, and lower importance of religion or spirituality regardless of risk group.ConclusionsStructural integrity was found across familial risk groups and diagnostic history for a multidimensional structure of religiosity/spirituality. Differential associations between a previous diagnosis of MDD and level of religiosity/spirituality across domains suggest a complex and interactive relation between depression, familial risk, and religiosity/spirituality. Accounting for an empirically valid, multidimensional understanding of religiosity/spirituality may advance research on mechanisms underlying the relationship between religiosity/spirituality and mental health.
48
Powers-James, Catherine, Adriana Alvarez, Kathrin Milbury, et al. "The Influence of Spirituality and Religiosity on US Oncologists’ Personal Use of and Clinical Practices Regarding Complementary and Alternative Medicine." Integrative Cancer Therapies 19 (January 2020): 153473542094576. http://dx.doi.org/10.1177/1534735420945769.
Full textAbstract:
Background: Cancer patients frequently use complementary and alternative medicine (CAM), and spirituality has been associated with CAM use among patients. We evaluated how oncologists’ spirituality and religiosity are associated with personal use and patient recommendations for CAM. Methods: A survey was mailed to 1000 medical oncologists in the United States. The questionnaire asked about oncologists’ approaches to CAM use by patients, focusing on the use of herbs and supplement (HS), and about religiosity and spirituality. Results: Of 937 deliverable questionnaires, 392 were returned (response rate 42%). Respondents were mostly men (71%) and Caucasian (76%), with a median age of 48. Approximately 16% reported no religion, 19% Jewish, 24% Catholic, 28% Christian, and 13% other religions. Eighteen percent reported attending religious services at least once a week, including 15% who attend several times per week. Twenty-eight percent reported high theological pluralism (skepticism regarding whether one religion is comprehensively and uniquely true); 58% described themselves as moderately or very spiritual. Self-reported spirituality and religious service attendance were associated with using CAM personally and recommending HS to patients. In multivariate analyses, moderate-high spirituality and attending religious services less than monthly was positively associated with personal use of CAM: odds ratio (OR) = 3.10 (confidence interval [CI] = 1.5-6.5) and OR = 3.04 (CI = 1.5-6.6), respectively. Physicians with moderate to high spirituality were more likely to report recommending CAM in general (OR = 3.07, CI = 1.3-7.1), but less likely to report recommending HS (OR = 0.33, CI = 0.14-0.75). Conclusion: Self-reported spirituality is a significant factor among US oncologists’ decision to use CAM and recommend CAM to patients.
49
Diallo, Abdoulaye, Michael Herold, Lara Diallo, Irmo Marini, and Allen Dominguez. "Clients' Willingness to Incorporate Religion or Spirituality in Counseling." Rehabilitation Research, Policy, and Education 35, no. 1 (2021): 2–17. http://dx.doi.org/10.1891/re-20-01.
Full textAbstract:
PurposeThis study investigated clients' willingness to incorporate religion/spirituality in their counseling sessions.MethodsDescriptive statistics, logistic regression, and test of moderation were utilized in this study's data analyses.ResultsClients in general were willing to incorporate religion/spirituality in counseling sessions. Non-Christians were more willing than Christians. The relationship between clients' religion and their willingness occurred only in clients with a high level of spirituality.ConclusionRehabilitation educators should consider infusing religion/spirituality in their courses/curricula and encourage students to gain knowledge of various religion/spiritual beliefs in ways that provide a springboard for incorporating religion/spirituality in counseling.
50
Adetunji, OMONIJO, OLOWOYO Paul, IBRAHIM Azeez Oyemomi, et al. "Relationship between the Level of Spirituality and Blood Pressure Control among Adult Hypertensive Patients in a Southwestern Community in Nigeria." Annals of Clinical Hypertension 7, no. 1 (2023): 004–12. http://dx.doi.org/10.29328/journal.ach.1001034.
Full textAbstract:
Background: Spirituality has been strongly associated with good blood pressure control as it forms a strong coping mechanism in hypertensive patients. This hospital-based cross-sectional study was done to determine the relationship between spirituality and blood pressure control among adult hypertensive patients in rural Southwestern Nigeria to achieve good blood pressure control. Method: The selection was done by systematic random sampling technique. Socio-demographic and clinical information were obtained through semi-structured interviewer-administered questionnaires. The level of spirituality was assessed using the Spiritual Perspective Scale. Data were analysed using the Statistical Package for Social Sciences version 20.0. Statistical significance was set at p ≤ 0.05. Results: The mean age of the respondents was 61.1 ± 11.1 years. More than half (52.6%) had a high level of spirituality and more than two-thirds (67.1%) of respondents had controlled blood pressure. Respondents with a high level of spirituality were 4.76 times more likely to have good blood pressure control {p < 0.001, 95% CI (1.05-14.99)} than those with a low level of spirituality. Conclusion: Proper understanding and effective utilization of this relationship will assist health professionals and researchers in the appropriate integration of this concept into patients’ holistic care with the aim of achieving better blood pressure control among hypertensive patients.