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In a world teeming with concurrent processes and associated chaos, organizational working procedures have adapted to new trends; employees must keep up with everything while maintaining their mental health. Spirituality lends a person's life significance. Spirituality in the workplace can both physically and psychologically engage employees. Spirituality in the workplace is reflected in the organizational culture, which is founded on fundamental values such as trust, honesty, appreciation, innovation, care, respect, and loyalty. Workplace spirituality encompasses the pursuit of one's ultimate purpose in life, the development of a solid connection to colleagues and other people associated with work, and the consistency or alignment between one's fundamental beliefs and the organization's values. To have a competitive advantage and attract the best personnel, an organization's working environment must be based on strong ethical and spiritual values such as compassion, integrity, respect, harmony, trust, teamwork, and forgiveness, among others.

This study aimed to investigate the relationship between spirituality, including religious spirituality (i.e. supernatural beliefs) and secular spirituality (i.e. social beliefs), and mental health among police trainees.

Participants in this study were police trainees of a police academy. An online survey was conducted to measure spirituality and mental health among these police trainees. The association between spirituality and mental health was analyzed using hierarchical linear regression and hierarchical logistic regression with demographic variables (i.e. gender and age) controlled for.

The results revealed that the police trainees with stronger secular spirituality tended to have better general mental health. Higher levels of secular spirituality were significantly associated with lower levels of mental illness risk and suicidal ideation. By contrast, religious spirituality was not significantly related to police trainees' mental health.

The present study is the first to empirically investigate the relationship between spirituality and mental health among police trainees. The findings may be enlightening for future research on the mental health of police officers and trainees, and provide novel perspectives and pragmatic implications for the development of spirituality-based prevention strategies and intervention programs for enhancing the mental health and well-being of the police.

In this chapter, the author critically examines the deeply entrenched practices and theories within counselor education, revealing their roots in historically dominant, Eurocentric, and often racially oppressive assumptions. This study brings to light the pervasive impact of these traditional approaches, illuminating their role in perpetuating racial oppression and disparities in mental health care. The author presents a compelling argument for adopting Critical Race Theory (CRT) as an effective pedagogical and clinical practice framework in the counseling profession, a step toward its much-needed liberation. CRT's tenets are examined as a robust alternative, promoting socially just outcomes in counseling and psychotherapy. The article highlights CRT's capacity to address the well-established relationship between racism, white supremacy, and minority mental health. It proposes a groundbreaking model for praxis, predicated on CRT, which holds potential not only to challenge and disrupt oppressive structures but also to pave the way for the liberation of both the oppressed and the oppressor. This seminal work prompts a re-envisioning of counselor education, asserting a call for a transformative shift toward a liberation-based, social justice pedagogy.

This paper aims to investigate the local perspectives, based on culture and beliefs about peer stigma, consequences and strategies to reduce mental health stigma among adolescents in Indonesia.

This study included 30 participants, including students, teachers, health professionals and lecturers. Two sessions of focus group discussions and 14 sessions of in-depth interviews were performed to collect the data. A qualitative content analysis was carried out, and some related themes and sub-themes were explored.

This study found that peer stigma was prevalent and negatively impacted the psychological, social and intellectual development of adolescents with mental disorders (MD) in Indonesian society. Five strategies to tackle peer stigma were proposed, including increasing mental health literacy (MHL), reducing the harmful effects of stigma, fostering a supportive social environment, expanding access to and improving the quality of mental health care and advocating for public health policies.

More qualitative research on the experiences and perspectives of victims, perpetrators and society concerning mental health stigma in adolescents is required to fully understand why stigma arises, what causative factors and repercussions it has, as well as how to deal with it.

Peer stigma still exists among adolescents. It has negative impacts on their mental and psychological well-being. MHL, social environment, the harmful effects of stigma, as well as mental health access and policy were concerns of this study. A school is a place where adolescents spend most of their social time. Schools play a vital part in the stigma-reduction program.

Mental health stigma among adolescents with MD is an issue that has potentially hindered mental health recovery. Anti-stigma intervention based on local perspectives is valuable in increasing the effectiveness and acceptance of interventions.

This study investigates the observed resurgence in religious beliefs seen across many societies during the COVID-19 pandemic. Using the economic theory of religious clubs, the author models religious participation during the pandemic as a mechanism for alleviating the financial distress associated with the health distress from the pandemic.

Using data from the COVID-19 National Longitudinal Phone Survey (NLPS) in Nigeria, the author investigates the economic motivation for religious intensity during the COVID-19 pandemic. To address endogeneity concerns, the author exploits geographic variables of temperature and longitudes as sources of COVID-19 risk.

Overall, health distress stimulates religious intensity. Consistent with the economic theory of religious clubs, adverse health shocks stimulate financial distress, and the effect is stronger among religious participants. Similarly, people see God and not the government as a source of protection against COVID-19.

The study’s model sees religious organizations as public goods providers, especially when governments and markets are inefficient.

The study’s recommendations support an expanded role for religious networks in healthcare delivery and more public funding to attenuate the post-pandemic resurgence of social violence in economically distressed regions.

Despite the research interest in the COVID-19 pandemic, the long-term implications, many of which relate to social behavior adjustments that cause individuals to identify more closely with their social group, need greater understanding. Suppose religious intensity is linked to economic distress. In that case, this is a major source of worry for countries whose economies are subject to higher fluctuations and where the governments and markets are inefficiently organized. These regions may be more susceptible to a resurgence in religious fundamentalism associated with the economic shocks from the pandemic. Consequently, these regions would require more public funding to attenuate the potential for costly activities like organized violence, suicide attacks and terrorist activities in the aftermath of the pandemic.

Prompted by the observation of the increase in religious identity through religious intensity during the pandemic, the author contributes by developing theoretically-based hypotheses that are incentive-compatible to provide a rational justification for the observation. The author empirically validates the hypothesis by taking advantage of the COVID-19 National Survey in Nigeria by specifically using survey rounds 4 and 7 which have more comprehensive religious items included.

The peer review history for this article is available at: https://publons.com/publon/10.1108/IJSE-11-2022-0719

Informed by the concept of well-being in Islam and the eudaimonic view of psychological well-being (PWB), and drawing on resilience theory, this study aims to understand (1) the implications of residing in conflict areas for entrepreneurs’ PWB, (2) the barriers facing entrepreneurs in these areas and (3) the implications of their religiosity for their PWB.

Utilizing an interpretative qualitative method, this study employed 22 entrepreneurs residing in conflict areas (Palestine and Libya). Thematic analysis was used to explore the participants’ experiences and insights.

The findings show that living in conflict areas enhances certain components of entrepreneurs’ PWB, such as self-acceptance and having a purpose in life and diminishes other components of their PWB, including environmental mastery, personal growth, the presence of autonomy and positive relations with others. Additionally, the findings suggest that religiosity, viewed through an Islamic lens, positively contributes to entrepreneurs’ PWB and identify societal (macro level) barriers faced by entrepreneurs in these areas.

The study is theoretically and contextually relevant and offers novel insights into the interplay between religion and well-being in conflict areas. It presents a reinvigorated awareness, opens specific research directions and permits the contextual applicability and possible extension of resilience theory.

In light of the role of religious coping as an alleviation mechanism, the COVID-19 pandemic presents a potential opportunity to build on the literature related to religious coping in a new context. Hence, the study aims to examine the potential role of religious coping in enhancing consumer well-being (CWB) during the pandemic.

A quantitative approach has been employed, with the use of web surveys, to investigate the relationship between CWB and religiosity among a global sample.

Results showed that religiosity has a significant positive impact on satisfaction with life among females only. On comparing between Arabs and non-Arabs, there was a significant positive relationship between religiosity and satisfaction with life among Arabs.

The main contribution of this paper is extending the religiosity and spirituality literature by studying the potential role of religiosity in improving individual well-being during a novel contextual pandemic situation, an area that is still underresearched in the literature.

The purpose of this paper is to analyse the relationship between the motivation and satisfaction of visitors, both tourists and residents, of a sacred urban complex located in Santa Catarina, Brazil.

This descriptive research uses quantitative and survey methods to collect the data. The sample of this study consists of 400 visitors, comprising tourists and residents who were in Vale das Graças, Santa Catarina, Brazil, between August and September 2019. Descriptive statistics and linear regression analysis were used to analyse the data.

The results of this study showed people who visit the site for reasons of religious belief, cultural pleasure and mental relaxation feel satisfied and emotionally touched by the religious atmosphere. It was also perceived that all dimensions of satisfaction significantly influenced the motivation to visit the Vale da Graça; that is, tourists and residents tend to feel more motivated to visit the Sacred Complex when they are satisfied with the contact with faith provoked by the visit.

This research provides theoretical and managerial contributions. Initially, this study contributes to research related to urban religious tourism and the perception of residents and tourists (visitors) in relation to a sacred complex. In general, this research on the subject investigated only the tourist's perspective. In addition, this study also brings management contributions for the destination administrators by understanding the behaviour of visitors to religious tourist sites located in the urban area of municipalities and giving their opinions on the satisfaction and motivation of aspects related to religious contact to visit such sites, thus helping in the management process of the attraction and surroundings.

This paper aims to examine the effects of taqwa (God-consciousness) and syukr (gratitude to God) on emotional intelligence (EI) in a Muslim population in Malaysia.

Structural equation modelling tool AMOS was used to test the study’s hypotheses. In total, data were sourced from 302 Muslim employees working in Malaysia's public and private sectors.

Taqwa and syukr positively influence EI, and people with taqwa and syukr demonstrate greater levels of self-emotional appraisal compared with other emotional appraisals. This study also shows that people with taqwa and syukr give increased priority to understanding and distinguishing positive and negative emotions because of their understanding of Islamic teachings. They also exhibit concern with knowing their emotions well before advising or responding to the emotions of others. This may increase their sense of empathy, thereby improving their emotional competency and EI.

The findings indicate that taqwa and syukr predispose Muslims to EI. This study applied the Qur’anic model of self-development, which connects the origin of emotion with the soul, thereby further enriching the literature on the subject. It also highlights the importance of taqwa and syukr to Muslim employees for achieving EI that is useful in creating a harmonious atmosphere in the workplace and prosperous relationships in society.