Search Results (96)

Background: Spiritual wellbeing is increasingly recognised as a key area of complex oncology and palliative care, but evidence from Eastern Europe is still limited. Understanding how spiritual well-being and religiosity are related to psychological distress and quality of life can inform holistic support interventions in cancer patients. Objective: To describe spiritual well-being, religiosity, anxiety, depression, and quality of life in a Romanian cancer cohort, and to examine associations between spiritual well-being and psychological distress. Methods: A cross-sectional study was carried out in 124 cancer-stricken adults at a regional cancer centre in Romania. Participants completed FACIT-Sp-12 (spiritual well-being), RCI-10 (religious belief), HADS (depression), and EQT QLQ-C30 (QoL). Multivariable linear regression was used to determine independent predictors of outcomes in patients. Results: Participants had a median age of 65 years (53–71) and 70 (56%) patients had metastatic disease. Religious involvement was high and spirituality related to disease was commonly reinforced, with 66 (53%). There were twice as many cases of clinical depression symptoms (28%) as anxiety symptoms (14%). A median QoL score of 51 (IQR: 37–64 points) was revealed by descriptive analysis of the EORTC QLQ-C30. In adjusted multivariable models, spiritual well-being was significantly and independently associated with lower anxiety (β = −0.25, p = 0.030) and depression (β = −0.29, p = 0.013), with models accounting for 11.5% and 10.8% of variance, respectively. Global quality of life was best explained by the model (R² = 26.4%), with independent contributions from impaired ECOG performance status (β = −0.27, p = 0.006) and depressive symptoms (β = −0.22, p = 0.014), whereas religious commitment showed no independent association with any primary outcome. Conclusions: In this Romanian cohort, spiritual well-being, not religious adherence, remained independently associated with lower anxiety and depression, suggesting that spiritual well-being is associated with better psychological health among cancer patients. Religious affiliation has not been shown to be independent of any outcome, a difference with direct implications for the screening of spiritual care. Global quality of life, on the other hand, was independently associated with both physical functional status (ECOG) and depressive symptom burden, rather than with spiritual or religious factors, underlining that both functional decline and psychological distress remain central to cancer-related quality of life. Full article

Identity development is a central developmental task during emerging adulthood, and religiosity has been proposed as an important factor associated with this process. However, empirical evidence from the Indian context remains limited. This cross-sectional study examined the association between religiosity and positive self-identity among 2137 university students recruited from multiple institutions across India. Data were collected using a self-administered electronic questionnaire completed during scheduled classroom sessions. Pearson’s correlation and multiple linear regression analyses were performed, with the latter adjusted for socio-demographic characteristics. Religiosity showed a significant positive correlation with positive self-identity (r = 0.390, p < 0.001). Regression analysis revealed that after adjusting for covariates (age, gender, religion, family income, and place of birth), religiosity remained a significant independent predictor of positive self-identity (β = 0.348, p < 0.001). These findings indicate that higher religiosity is independently associated with greater positive self-identity, encompassing higher self-confidence, self-esteem, self-satisfaction, ease of self-definition, and inner peace, among Indian university students. The study contributes context-specific evidence on the role of religiosity in positive identity development within the Indian socio-cultural setting. Full article

Background: Sexuality remains an important dimension of well-being in later life, yet it is often surrounded by misconceptions and ageist stereotypes. Understanding sociodemographic, cognitive, attitudinal, motivational, and behavioral aspects of sexuality among older adults may contribute to a more comprehensive view of sexual well-being in aging. Objectives: This study aimed (1) to describe older adults’ knowledge, attitudes, sexual motivation, behaviors, and satisfaction; (2) to examine differences between individuals who reported engaging in partnered eroto-genital activity during the previous six months and those who did not; and (3) to identify sociodemographic (age, gender, religiosity and health condition), cognitive, attitudinal, and motivational factors associated with engagement in partnered eroto-genital activity. Methods: A cross-sectional study was conducted with 186 adults aged 65–88 years (M = 73.29). Participants completed the Aging Sexual Knowledge and Attitudes Scale (ASKAS) and a Sexual Behavior Questionnaire assessing sexual motivation, sexual behaviors, and sexual satisfaction. Descriptive analyses, group comparisons, and hierarchical logistic regression analyses were performed. Results: Participants showed relatively adequate knowledge and generally favorable attitudes, although several misconceptions persisted. Affective behaviors were more frequent than eroto-genital practices. Individuals reporting partnered eroto-genital activity showed higher knowledge, more positive attitudes, greater perceived importance of sexuality, and higher sexual satisfaction. Regression analyses indicated that age, gender, attitudes toward sexuality, and perceived importance of sex were significant predictors of partnered eroto-genital activity, with perceived importance of sex showing the strongest association. Conclusions: Sexuality in later life reflects diverse patterns shaped by cognitive, attitudinal, and especially motivational dimensions. These findings highlight the central role of subjective importance and attitudes in sexual engagement, suggesting that interventions may benefit from moving beyond information provision to also address motivational and relational aspects of sexuality in aging populations. Full article

Spirituality and religiosity (S/R) are significant dimensions in mental health care and provide an important foundation for spiritual care, particularly in sociocultural contexts where religious beliefs are deeply embedded in personal and collective life. This study investigates the role of S/R in the treatment of psychiatric patients hospitalized in a private mental health clinic in southern Brazil. Using validated instruments—the Centrality of Religiosity Scale (CRS-10BR), the Brief-RCOPE-14, and the Inventory of Attachment to God (IAD-Br)—the study assessed religious centrality, coping strategies, and attachment styles to God among 100 participants. Based on CRS parameters, the sample was classified as predominantly “religious.” The findings revealed that most patients identified with some form of religion or belief in God, reported moderate to high levels of positive religious coping, and predominantly exhibited secure attachment patterns. Statistically significant correlations were observed between higher religiosity, greater use of positive coping strategies, and lower avoidance in the relationship with God. Despite these findings, spiritual and religious aspects were rarely addressed in clinical interactions. The findings are discussed through the lens of clinical bioethics, emphasizing the ethical relevance of spirituality and religiosity in psychiatric care and highlighting the relevance of developing practical approaches to spiritual care within a whole-person, patient-centered model. Full article

Background: Contemporary pediatric oncology confronts medical staff with challenges that are not only clinical but also ethical and existential in nature. The aim of this study was to identify the cognitive and affective factors associated with medical professionals’ attitudes toward fertility preservation procedures (oncofertility) in pediatric patients. In particular, the association of “existential vacuum” (lack of life goals, sense of meaninglessness), value systems, and religiosity on the level of competence and emotional acceptance of these procedures was examined. Methods: A cross-sectional observational study was conducted between January and September 2024 in pediatric oncology centers in Poland (Gdańsk, Lublin, Łódź, and Poznań). The study group consisted of 62 medical professionals (62.9% physicians and 37.1% nurses) selected using purposive sampling. The research protocol included an Author-Designed Questionnaire, the Scheler Value Scale (SVS), the Life Attitude Profile—Revised (LAP-R), and the Centrality of Religiosity Scale (CRS-15). Statistical analyses comprised Pearson’s r correlations, multiple regression analysis, and cluster analysis using the k-means method. Results: Participants demonstrated a moderate level of substantive competence in oncofertility (M = 2.31 on a 5-point scale). Regression analysis revealed that “existential vacuum” was the strongest negative predictor of competence (B = −0.34; p = 0.001), which was found to be a significant negative correlate of professional development in this area. In the affective domain, a pronounced normative conflict was observed: religiosity was negatively correlated with emotional acceptance of the procedures (r = −0.42; p < 0.001), indicating tension between medical imperatives and worldview-based beliefs. At the same time, the regression model showed that internalized religiosity and moral values might theoretically function as an “axiological buffer”; however, due to the severe psychometric limitations of the emotional acceptance measure (α = 0.268), these affective associations are highly tentative and unstable. Alternative measurement strategies are required to validate this hypothesis. Exploratory cluster analysis suggested the potential existence of two professional profiles: “Axiologically Integrated” staff members and a larger group of “Existential Skeptics”, who exhibited higher “existential vacuum” and lower psychosocial resources. Conclusions: Viewed through a dual-process interpretative lens, a theoretical phenomenon of cognitive–affective dissociation was explored. The highly tentative data suggest that “existential vacuum” might represent a hypothesized barrier to competence acquisition. Furthermore, findings regarding the affective domain—limited by the low reliability of the emotional measure—suggest religiosity could act as a potential source of normative tension. These exploratory profiles serve as hypotheses for future intervention designs rather than definitive clinical mechanisms. Full article

In recent years, young people have often been portrayed as increasingly detached from traditional forms of religious belonging. Nevertheless, religious affiliation continues to shape how individuals interpret the world—that is, the cultural frameworks and value systems through which, in Weberian terms, they ascribe meaning to an otherwise indeterminate reality. Drawing on a survey conducted among a sample of young Italians in Rome, this study examines the relationship between youth and values by comparing believers and non-believers. The data are weighted to reflect the demographic structure of a comparable population in the European Social Survey. The article explores the intersections between religiosity, spirituality, value orientations, and forms of social participation among young Romans. It relies on a wide range of indicators capturing attitudes toward religion and society, religious and spiritual practices, and the perceived importance of various social issues. The analysis focuses on differences between spiritual and non-spiritual believers, practicing and non-practicing believers, and non-believers. The central questions guiding the study are: What distinguishes young believers from their non-believing peers in these domains? And how do these groups differ in their orientations when classified in this way? Full article

Background: Eco-anxiety is increasingly viewed as a multidimensional response to the climate crisis, but its links with religiosity and sustainable nutrition behaviors in highly religious settings are unclear. We identified eco-anxiety profiles in Turkish adults; compared religiosity, sustainable nutrition behaviors, and body mass index (BMI) across profiles; and examined the multivariate network connecting these domains. Methods: This cross-sectional online survey in Türkiye included 1105 adults (69.3% women; age 25.8 ± 8.4 years; BMI 23.5 ± 4.5 kg/m²). Participants completed the Eco-anxiety Scale, Duke University Religion Index, and Behaviors Scale Toward Sustainable Nutrition. Latent profile analysis used four eco-anxiety subscales. Between-profile differences were tested using canonical discriminant analysis and Kruskal–Wallis tests. A Gaussian graphical model estimated with EBICglasso assessed network connectivity. Results: Four profiles emerged: High (11.9%), Moderate (54.8%), Affective-dominant (8.3%), and Low (24.9%). Compared with the Low profile, the High profile showed higher sustainable nutrition scores for food preference, seasonal/local nutrition, and food purchasing (all p < 0.05); however, effect sizes were small (η²_H = 0.008–0.014), indicating modest practical differences. BMI did not differ across profiles (p = 0.211). In the network, seasonal/local nutrition had the highest strength centrality, whereas BMI was peripheral and weakly connected to other nodes. Conclusions: Eco-anxiety was heterogeneous and showed modest associations with sustainable nutrition behaviors at the group level, without differences in BMI. These preliminary findings suggest that eco-anxiety may co-occur with more sustainable food-related choices, generating hypotheses for future replication. Full article

This article examines the trajectory of secularization and desecularization in Turkey through the lens of Imam Hatip high schools, focusing on how religion has been reintroduced into the public sphere and reshaped educational exposure. While secularism in Turkey historically emerged as a state-driven project imposed from above, recent decades have witnessed a marked process of desecularization under the Justice and Development Party, facilitated by institutional reforms in law, education, and bureaucracy. The study draws on qualitative interviews with experts, analyzed through grounded theory, to capture their perceptions of religious schooling and its impact. The analysis is organized into three themes: the persistence of top-down secularism, the institutionalized reintroduction of religion, and the intersection of religionized politics with educational practices. Findings indicate that while family socialization remains a primary source of religious identity, Imam Hatip schools function as a symbolic site of religiosity and political contestation. The study concludes that Turkey’s current desecularization is not merely a grassroots revival but a state-mediated restructuring of the secular–religious balance, with education serving as a central arena for negotiating visibility, autonomy, and identity. At the same time, the legacy of top-down secularism has paradoxically contributed to alienating younger generations from religion, shaping ambivalent attitudes toward faith and schooling. Full article

This study examines the determinants of tolerance among higher education students in Montenegro and their implications for educational and societal sustainability. Guided by the framework of Education for Sustainable Development (ESD), it investigates how socio-demographic factors, economic insecurity, political orientations, and digital media use shape attitudes toward ethnic, religious, and cultural diversity. Cross-sectional survey data were collected from 469 students in 2021 and analysed using binary logistic regression. Results show that education is the strongest predictor of tolerant attitudes (p < 0.01), highlighting the transformative role of higher education in fostering inclusive and sustainability-relevant competencies. Economic insecurity, particularly unemployment, was associated with more exclusionary views, linking social equity to sustainability outcomes. Gender (p < 0.001), age (p = 0.07), and engagement with human-rights content online (p < 0.01) also emerged as significant predictors. Religiosity showed a modest negative association with tolerance (p = 0.01). The final model explained 37% of the variance in tolerant attitudes (Nagelkerke R² = 0.37). Digital media played an ambivalent role: while it increased exposure to diverse perspectives, it also contributed to polarization, underscoring the need for critical digital literacy within ESD-aligned curricula. Overall, the findings demonstrate that inclusive education, digital competence, and participatory learning environments are central to building tolerant, cohesive, and sustainability-oriented societies. The study contributes to ESD scholarship by linking social inclusion, sustainability competencies, and the role of higher education in post-transition contexts. Full article

This paper investigates the complex interrelation between national identity and religion in Central and Eastern Europe (CEE), moving beyond binary conceptualizations by integrating multiple forms of national belonging, religiosity, and spirituality. Drawing on data from the Pew Research Center’s Religious Belief and National Belonging in Central and Eastern Europe survey across 16 post-communist countries, we performed a k-means cluster analysis that identifies a robust threefold typology of national identity—nationalist, ethnic, and patriotic—arranged along a continuum from exclusivist to inclusive orientations. The nationalist type combines patriotic pride and respect for the country’s laws and institutions with an emphasis on ethnic origin and cultural superiority, and represents the most exclusionary form of national identification. The ethnic type remains exclusivist through its emphasis on ancestry, but lacks chauvinistic elements. The patriotic type, by contrast, embodies an open, non-exclusivist orientation that links national pride to respect for the country’s laws and institutions, while rejecting ethnic criteria of belonging and chauvinistic positions. Overall, exclusivist understandings of national identity predominate across the region, though their prevalence varies systematically according to confessional context, with nationalist identities particularly widespread in countries with an Orthodox majority. The findings also show that religious dogmatism and institutional religiosity reinforce exclusivist orientations, whereas non-religious, individualistic spirituality aligns rather with inclusive patriotism. The study thus provides an empirically grounded typology and highlights the heterogeneous, non-monolithic character of the religion-nation nexus in CEE. Full article

This study investigates different types of self-identification in terms of religiosity and/or spirituality and some psychosocial correlates of these categorizations. An Italian adult sample (N = 594) was divided into four groups: Religious and Spiritual (RS), Spiritual but not Religious (SnR), Religious but not Spiritual (RnS), and neither Religious nor Spiritual (nRnS). Participants completed measures assessing centrality of religion, spiritual orientation, religious orientations, and main motives in life. Statistical analyses (ANOVAs, t-tests) showed that RS individuals scored highest across all religiosity and spirituality dimensions, with a predominantly intrinsic orientation and strong focus on all life motives, especially self-realization. SnR individuals reported low religiosity but high spirituality, especially concerning meaning and sacredness of life, along with attributing importance to different life motives, particularly to self-realization and meaning. RnS participants showed limited engagement in both religiosity and spirituality, valuing primarily ideological and meaning-related aspects, while nRnS reported minimal scores in religiosity and spirituality, though the pursuit of meaning remained salient. Overall, meaning emerged as a central dimension across all groups, suggesting its role as a universal human motivation. Findings underscore the non-overlapping yet interrelated nature of spiritual and religious identities and their different implications in individual experiences and motives in life. Full article

The cult of Queen Saint Elizabeth constitutes one of the most persistent manifestations of popular religiosity in central Portugal, especially in Coimbra. Following her death, popular veneration of this saint rapidly consolidated, later legitimized by her beatification in 1516 and canonization in 1625. This article aims to understand how Elizabethan devotion currently constructs an identity in Coimbra, Portugal. To characterize the pilgrimage and expressions of faith, I observe the biennial festivities, the processional routes, sacrifices, adherence, and generational beliefs in this feminine cult, relating them to the pursuit of health. The article studies the main institutions that regulate devotion in modern times (notably the Confraternity of Queen Saint Elizabeth) and explores some processes of its patrimonialization and touristification. Finally, I also analyze the performativity of rituals and the identity of pilgrims, highlighting how expressions of faith also constitute social, cultural and economic practices. The study is based on ethnographic fieldwork, interviews and documentary analysis. The ethnography (still ongoing) on this very Portuguese pilgrimage already reveals points of differentiation and of commonality with other more famous pilgrimages, such as Fátima and Lourdes, while remaining a significant and unique part of the character of popular religiosity and the local identity of Coimbra. Full article

This study examines how institutional signals shape Muslim tourists’ willingness to pay for conservation in the Rinjani–Lombok UNESCO Global Geopark, Indonesia. Drawing on justice theory, signaling theory, and Islamic stewardship principles, the model positions distributive and procedural justice as positive antecedents of trust in governance, while greenwashing functions as a negative signal. Trust is theorized as the proximal driver of willingness to pay, with perceived overtourism and Islamic religious centrality as contextual moderators. Data were collected through an on-site intercept survey of 235 Muslim tourists across major entry points and viewpoints in the geopark, with balanced coverage of weekdays, weekends, and time periods. Analysis was conducted using partial least squares structural equation modeling (PLS-SEM). Findings confirm that fairness strengthens trust, greenwashing undermines it, and trust significantly predicts willingness to contribute. The trust–payment link is weakened by overtourism but reinforced by religiosity, underscoring the role of credible and culturally resonant governance. Full article

Contemporary religiosity is undergoing profound transformation, shaped by postsecular and postmodern dynamics. Amid global declines in institutional affiliation, religious and spiritual tourism has emerged as a salient expression of evolving faith. Poland exemplifies this paradox: witnessing one of the world’s steepest declines in youth religiosity, even as Catholicism retains symbolic centrality. Drawing on survey data from 510 Polish young adults (Generation Z), this study examines how religiosity, faith-based travel, and social attitudes intersect within a postsecular framework. Findings reveal a dual trajectory: while religious tourism reinforces institutional belonging and traditional values, spiritual tourism aligns with individualized, fluid religiosity and looser ties to religious institutions. The study introduces a novel conceptual model mapping the interdependencies between religiosity, mobility, and identity among youth in postsecular societies. This framework demonstrates how faith-based travel actively mediates social attitudes and reconfigures religious engagement, positioning mobility as a generative force in shaping contemporary belief. Rather than following a linear path of secularization, Generation Z selectively blends inherited Catholic traditions with personalized, experience-driven spirituality. These findings advance sociological debates on secularization, postsecularism, and the transformation of religious identity through mobility. Full article

The integration of ethnoreligious minorities into labor markets, particularly among women, is a key contemporary issue. The present study examines the associations among labor market outcomes (employment status, job type—full-time/part-time, wages, and rank), level of religiosity and residential area (in or outside ethnic enclaves) among Arab Muslim and Christian women in Israel. Both groups reside in predominantly Jewish and Arab localities but differ in terms of religiosity, with Muslims being substantially more religious. Utilizing official data from the Social Survey of the Israeli Central Bureau of Statistics, covering a decade between 2013 and 2022, with a sample of 4112 participants, the study finds that both residential area and religiosity are associated with labor market outcomes, particularly among Muslim women. Religiosity is negatively associated with employment quality measures (job type, wages, and rank), while residing in predominantly Jewish localities is positively associated with labor market participation. An interaction effect is observed regarding wages and type of position (full/part time). This study contributes to theory by introducing residential area as a new factor explaining the negative association between religiosity and labor market outcomes, as well as advancing agent-based approaches to study ethnic enclaves. Full article