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Questions have arisen recently about the role of spiritual well-being in strengthening resilience of youth. To explore this association, this case study focused on the relationships and connectedness of young people who attend one religious organization as a means of enhancing their spiritual well-being. In line with the purposes of an instrumental...
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Citations
... Brelsford (2013) found a significant association between spirituality and family relationship quality perceptions. Spiritual well-being is positively affected by family agreement on religious beliefs, according to Smith et al. (2013). Relationship quality is also believed to be influenced by family consonance on religion or spirituality. ...
Individuals’ subjective well-being is influenced by their financial well-being, family relationship quality, spiritual well-being, gender, and age. However, our knowledge of potential associations between these factors is limited, especially in non-western developing countries. Further, human thinking’s complexity, interconnectedness, and asymmetry fit nicely with subjective well-being conceptualizations. Therefore, this research is one of the very first studies from a typical Asian country that conceptualizes subjective well-being asymmetrically. The primary objective of this study was to determine which combinations of these factors resulted in higher or lower subjective well-being. We used a self-administered questionnaire to survey 250 married working people in Bangladesh’s capital city. The factor combinations are identified with a fuzzy-set qualitative comparative analysis (fsQCA). Despite not finding any necessary condition for high or low subjective well-being, the analysis identifies two equifinal combinations of high subjective well-being and four combinations of low subjective well-being. In Asian cultures, where family bonds and spiritual well-being are feared to be declining, the combination of identified configurations re-emphasizes the importance of family relationship quality and spiritual well-being. Using a configurational approach, the findings contribute to the literature on subjective well-being and family relationships by explaining how different combinations of factors determine an individual's well-being. Additionally, this has important implications for policymakers and society as a whole.
... The increase in physical activity and reduction in perceived stress were the drivers to better mental well-being. Spirituality and resilient outcomes have been found to be associated among individuals faced with adversities (Ponds, 2014;Smith et al., 2013). Labbe and Forbes (2010) found that individuals with higher spirituality levels manifested lower anger and respiration rates when exposed to a stressor and exhibited extraversion, agreeableness and conscientiousness which are considered as health-protective personality traits. ...
... This qualitative study showed that a transcendental perspective is a protective factor for adolescent resilience. Smith et al. (2013) found similar results in young people. Spiritual well-being and resilience were highly associated in the spiritual/religious context the youth were in. ...
The study determined the relationship between connectedness to nature, spirituality, and resilience among selected Filipino adolescents. There were 116 respondents, with an average age of 19.6 years, who completed a self-administered questionnaire. Findings show that the average level of connectedness to nature was 51.05 with the majority of the scores (71.6%) in the average range. More than two-thirds (67.2%) of the respondents had an average frequency of spiritual experiences. The majority (78.4%) also had scores in the average resilience levels. Connectedness to nature had weak positive relationships with spirituality and resilience. Spirituality and resilience were also weakly and positively related. All relationships were significant. Adolescent connectedness to nature, spirituality and resilience should be enhanced as these are related to positive individual states and outcomes. Further studies can consider larger samples of adolescents from various settings and how the mentioned variables relate to each other in different adolescent contexts.
... Since previous studies have focused on the experiences of Muslim (Jaberi et al., 2019), Taoist (Pong, 2021), and Protestant Christian groups (Smith et al., 2013), there is scope to investigate different populations to better understand the links between specific traditions and conceptualizations of spirituality and wellbeing, which can vary even within Christianity (Gass, 1984). The Orthodox Christian faith rooted in sacramental theology may provide a unique context for lay experiences of the spiritual and psychological dimensions in contrast to an evangelical paradigm associated with a polarisation of the "spiritual" and "worldly" domains (Morelli, 2014;Murphy et al., 2022). ...
... And numerous other suitable elements of academic resilience in government educational contexts, such as minimizing burnout propensity (Laili and Suseno, 2016). In addition, various people work together on research projects related to educational settings Smith et al., 2013). ...
... In the educational field, another research was performed by Smith et al. (2013) to investigate the relationship between spiritual well-being in strengthening youth resilience. The results indicate that spiritual well-being was prevalent in this group of adolescents, hence diminishing the attractiveness of risk-taking behavior. ...
A juvenile prison is a rehabilitative institution where one of its programs is designed to educate underaged offenders. The adolescent subsequently registered as a student and progressed through various grades. Unfortunately, during the education and rehabilitation process, juveniles experience adverse psychological states and encounter external difficulties. Therefore, the juveniles must have stress resistance or resilience to deal with these issues, as well as spiritual well-being which provides a holistic perspective on an individual's existence and facilitates a more comfortable understanding of life. This broad perspective empowers the individual to manage challenging conditions, including the educational environment. Therefore, this study assumed that spiritual well-being affects student academic resilience. Researchers employed the proportionate stratified random sampling approach. There were 100 juvenile respondents. The enrollment criteria include juveniles aged 12 to 18 who perpetrated various criminal offenses, served their sentences in prisons, and participated in the institution's educational program. The results are categorized into two principal findings discussions. First, the academic resilience of juveniles is found to be 75% high and 25% moderate. Second, spiritual well-being correlates with students' academic resilience, and the regression analysis results depict that spiritual well-being can explain 42.6% of academic resilience. These results indicate that spiritual well-being enhances academic resilience during study in prison. Abstrak. Lembaga Pembinaan Khusus Anak (LPKA) adalah lembaga rehabilitasi di mana salah satu programnya dirancang untuk mendidik anak yang berhadapan dengan hukum. Anak tersebut kemudian terdaftar sebagai siswa dan berkembang melalui berbagai tingkatan. Sayangnya, selama proses pendidikan dan rehabilitasi, para remaja mengalami kondisi psikologis yang buruk dan menghadapi kesulitan eksternal. Oleh karena itu, para remaja harus memiliki ketahanan atau ketangguhan terhadap stres untuk menghadapi masalah-masalah ini, serta kesejahteraan spiritual yang memberikan perspektif holistik tentang eksistensi individu dan memfasilitasi pemahaman yang lebih nyaman tentang kehidupan. Perspektif mengenai kesejahteraan spiritual ini memberdayakan individu untuk mengelola kondisi-kondisi yang menantang, termasuk dalam proses pendidikan. Oleh karena itu, penelitian ini mengasumsikan bahwa kesejahteraan spiritual memengaruhi resiliensi akademik siswa. Penelitian ini menggunakan pendekatan pemilihan sampel acak proporsional berstrata, dengan 100 responden. Kriteria responden meliputi Anak berusia 12 hingga 18 tahun yang melakukan berbagai tindak pidana, menjalani hukumannya di penjara, dan berpartisipasi dalam program pendidikan lembaga tersebut. Hasilnya dikategorikan menjadi dua diskusi utama. Pertama, ketahanan akademik para remaja ditemukan sebanyak 75% tinggi dan 25% sedang. Kedua, kesejahteraan spiritual berkorelasi dengan ketahanan akademik siswa, dari hasil analisis regresi menggambarkan bahwa kesejahteraan spiritual dapat menjelaskan 42,6% ketahanan akademik. Hasil ini menunjukkan bahwa kesejahteraan spiritual meningkatkan ketahanan akademik selama proses pendidikan di penjara. Keywords: resiliensi akademik, kesejahteraan spirirual, Lembaga Pembinaan Khusus Anak
... Es el compromiso, consideración y compasión que el individuo tiene, que lo hace apreciar lo bueno, justo y bello en otros y la naturaleza; que le permite ofrecer paciencia, respeto y amor a los demás. Smith et al. (2013) mencionan los resultados de varias investigaciones en las que se identifica una relación positiva entre la espiritualidad y el fortalecimiento de redes sociales, conexión con la familia y satisfacción con la vida; también favorece a padecer una menor depresión y una recuperación más rápida después de pérdidas o crisis de vida (Myers, 2008). ...
Esta investigación tiene como objetivo encontrar si las dimensiones de la salud espiritual ejercen una influencia significativa en la agresividad o en la resiliencia en una muestra de jóvenes de Costa Rica. Además, analizar la correlación entre resiliencia y agresividad, e identificar si existen diferencias entre los tres constructos según el género de los participantes. Para lo cual, se analizó la información de 200 participantes adultos jóvenes (139 mujeres y 61 hombres) empleando un estudio de corte transversal de tipo correlacional predictivo. Se utilizaron las escalas Salud Espiritual, Resiliencia Mexicana (RESI-M) y el Cuestionario de Agresión. Dentro de los resultados, se identificó que las dimensiones de la salud espiritual tienen un efecto predictor del 20.7 % sobre la agresividad y de un 40.1 % sobre la resiliencia. Además, se encontró una correlación negativa significativa de un -.414 entre la agresividad y la resiliencia. Por último, en cuanto a las diferencias por género, solo la agresividad tuvo un valor significativo (p = .050) y un tamaño del efecto pequeño (0.174), donde las mujeres obtuvieron puntuaciones más altas que los hombres. Por lo que, el fortalecimiento de la relación con otros y la naturaleza, la relación consigo mismo y la relación con un Ser supremo y las creencias espirituales, pueden ayudar a los jóvenes a tener un afrontamiento favorable en las situaciones adversas y disminuir las conductas agresivas.
... Kesejahteraan rohani diartikan sebagai kapasitas keyakinan dengan praktik keagamaan dan/atau spiritual untuk memenuhi kebutuhan individu akan makna dalam keterhubungannya dengan diri sendiri, orang lain, lingkungan, dan Tuhan (Smith et al., 2013). Keterhubungan dengan diri sendiri diungkapkan oleh aspek-aspek seperti harmoni batin/kedamaian batin, kesadaran, pengetahuan diri dan mengalami dan mencari makna dalam kehidupan. ...
... Kesejahteraan rohani dipandang sebagai buah (hasil) dari komunikasi yang intens dengan diri sendiri, komunitas, alam lingkungan, dan Sang Pencipta (Gomez & Fisher, 2003). Dengan tingkat kesejahteraan rohani yang memadai seorang siswa memiliki resiliensi akademik yang baik (Lightsey, 2006;Smith et al., 2013). Sementara efikasi diri juga merupakan faktor pelindung bagi resiliensi akademik (Rutter, 1985;Luthar et al., 2000;Masten, 2014a). ...
Abstrak Penelitian tentang resiliensi akademik telah banyak dilakukan di seluruh dunia. Banyak faktor pelindung dan faktor risiko resiliensi akademik yang telah diteliti. Namun, penelitian resiliensi akademik terhadap siswa Sekolah Menengah Atas (SMA) seminari menengah masih merupakan hal yang baru. Penelitian ini bertujuan untuk menggali sejumlah faktor pelindung resiliensi akademik siswa SMA seminari menengah, yaitu: iklim sekolah dan kesejahteraan rohani. Ini penting, mengingat bahwa SMA seminari menengah merupakan institusi pendidikan yang spesifik, dan sangat penting bagi Gereja Katolik. Penelitian ini dirancang dengan pendekatan kuantitatif. Subjek penelitian ini berjumlah 664 siswa yang berasal dari 3 SMA seminari menengah di Indonesia. Angket penelitian disebar dengan dua cara, online dan ofline. Pengumpulan data terhadap dua SMA seminari dilakukan secara ofline, sedangkan terhadap satu SMA seminari lainnya secara online melalui google form. Data dianalisis dengan menggunakan aplikasi AMOS. Hasil uji model teoretis menunjukkan bahwa model resiliensi akademik siswa SMA Seminari Menengah ditinjau dari iklim sekolah dan Kkesejahteraan rohani sesuai dengan model empiris. Selain itu dari iklim sekolah dan kesejahteraan rohani berkorelasi signifikan dan positif terhadap resiliensi akademik, Dengan demikian temuan penelitian ini ialah bahwa iklim sekolah dan kesejahteraan rohani adalah faktor pelindung resiliensi akademik bagi siswa SMA seminari menengah, Kata kunci: resiliensi akademik, SMA Seminari Menengah, iklim sekolah, kesejahteraan rohani, faktor pelindung.
... Generally, millennials who are high in spirituality are said to be more engaged, loyal and less likely to change jobs (Aboobaker et al., 2020). Besides, other positive influence of spirituality ranges from increased pro-environmental behaviour and improved resiliency among millennials in facing challenges (Smith et al., 2013). Although there has been a lack of empirical evidence that connects spirituality with work passion, a study has suggested that spirituality helps millennial workers establish a sense of meaning, thus improving their overall engagement and passion for work (Mahipalan and Sheena, 2018), thus leading to our next hypothesis as below: ...
Purpose
This paper aims to examine the link between spirituality, work-life integration, work passion and mental health among millennial employees. It also tests the mediating effect of the dualistic model of work passion in the framework.
Design/methodology/approach
A cross-sectional quantitative design was adopted using samples of 167 millennial employees from the education and service sectors. Results were analysed using Statistical Package of Social Science, Process macro extension and AMOS modelling software.
Findings
The findings indicated that millennials’ spirituality was positively linked to harmonious passion, while work-life integration was positively linked with obsessive and high mental health symptoms. Mediating effects were also discovered in which harmonious passion fully mediated the positive relationship between spirituality and mental health symptoms. While obsessive passion partially mediated work-life integration and mental health symptoms.
Originality/value
This paper highlights the mediating influence of millennials’ work passion for explaining their mental health symptoms. It also suggests the practicality and essential roles of spirituality and work-life integration in managing the mental health of existing and future millennials in the workforce.
... A healthy school culture fosters mental health and resilience in children (Jessiman et al., 2022). Studies have shown that spiritual well-being and resilience share a significant correlation and are ecologically bound (Smith et al., 2013) specifically in students (Hatami & Shekarchizadeh, 2022). Active involvement in spiritual activities and resilience improve interpersonal relations (leading to better socialization) and satisfaction with life (Caqueo-Urízar et al., 2022;Stoll et al., 2012;Wang et al., 2022). ...
... Another major explanation for this might be the quality of education in religious schools. Exposure to or relatedness with religious agencies (IEIs) are expected to foster better development of spiritual wellbeing and resilience leading to life satisfaction in students (Smith et al., 2013). ...
... Furthermore, regression analysis generated significant research results indicating that spiritual well-being and resilience are significant positive predictors of life satisfaction in students which fits with existing studies (Alorani & Alradaydeh, 2018;Smith et al., 2013). Ecology is again an important facet as theorists believe that demographic and ecological factors are specifically linked with individuals' satisfaction with life and what coping strategies they use to deal with challenges in life (Shahbaz & Shahbaz, 2015). ...
... 20 Smith ve ark., spiritüel iyilik halinin sağlıklı davranışları, olumlu duyguları, yaşam doyumunu, aile bağlarını ve sosyal desteği artırdığını; ve buna bağlı olarak psikolojik dayanıklılığı da arttırdığını bulmuştur. 21 Fombuena ve ark. 'nın ilerlemiş hastalığı olan palyatif bakım hastaları üzerinde yaptığı çalışmada spiritüel iyilik hali ile psikolojik dayanıklılık arasındaki ilişki vurgulanmıştır. ...
Bu çalışma kanserli hastaların, spiritüel iyilik hali ve psikolojik dayanıklılık düzeyi arasındaki ilişkinin incelenmesi amacı ile planlandı. Korelasyonel ve tanımlayıcı nitelikte olan bu çalışma, Eylül 2019-Aralık 2020 tarihleri arasında Haseki Eğitim ve Araştırma Hastanesi kemoterapi ünitesinde tedavi gören, 293 hasta ile yapılmıştır. Çalışmada; Anket formu, Spiritüel İyilik Ölçeği (FACIT SP12) ve Psikolojik Dayanıklılık Ölçeği (PDÖ) kullanılmıştır. Bu çalışma sonucunda spiritüel iyilik hali ile psikolojik dayanıklılık puan ortalamaları arasında pozitif yönde anlamlı ilişki olduğu bulunmuştur (r=0.867, p
... This may result from a self-evaluation of whether one is living a good existence (Villani et al., 2019). Studies have focused on the relationships and connectedness of young people who attend religious organizations as a means of enhancing their spiritual wellbeing, showing that spiritual wellbeing and resilience were found to be interrelated and ecologically bound (Smith et al., 2013). While the resiliency of an individual can be attributed to a belief in the existence of God or the Divine, the wellness indicators of security and satisfaction are directly related to one's religiosity (Edara et al., 2021). ...
During the pandemic years of 2020 and 2021, Melbourne in Australia endured one of the longest lockdowns in the world. Although the severe restrictions for faith communities in particular posed many setbacks, new opportunities for worship were experienced. This paper focuses on a research project that explored hope, grace, and resilience during COVID-19 in Melbourne. A total of 106 participants from a variety of Christian denominations in Melbourne completed an online survey in relation to the notion of grace. Thematic analysis of the qualitative data was employed to explore the lived experiences of the participants. Two overarching themes—God’s grace offers favour, and God’s grace provides strength and builds resilience—are discussed. The findings indicate that while grace is bountiful through faith, it can also be found in unexpected places within faith settings and the wider community. While generalizations from this study cannot be made to other faith communities, recommendations are offered in relation to ways in which ‘church’ may be experienced in 2022 and beyond. The study showed that “there is ‘plenty’ of grace”. Its transformational power offers hope and builds resilience as God’s grace “is not a limited commodity!”
