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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.

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 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.

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.

The purpose of this paper is to focus on the role of stress and work from home and their influence on the frequency of praying (spirituality) and attending ritual services (religiosity).

Drawing from a data set from Understanding Society (COVID-19 study) in the UK from 5,357 participants, this study specifies a two-level mixed-effects ordered-probit regression to test the main hypotheses and chi-square (x²) analysis, gamma (γ) and tau-b (τ_b) for checking the robustness of this study results.

The findings of this study exhort with statistical confidence that spirituality is positively related to religiosity. Working from home positively influences individuals’ spiritual and religious needs, while attending religious services in person is associated with less stress. Females have been found to be more likely to pray rather than attend religious services.

This study investigates the role of work from home and stress on spirituality and religiosity, two key elements often forgotten in personal life and copying. This paper considers spirituality as the frequency of praying, while religiosity is the frequency of attending rituals, which religion has institutionalised.

This study analyzes the impacts of trust in the confessional institution of primary education on a students’ spirituality and performance and the moderating effect of the families' religion on the relationship between trust in the school and the student's spirituality as perceived by parents and guardians.

This study takes the form of a survey with 346 parents and guardians from a Brazilian Adventist education network. The authors used partial least squares structural equation modeling by SmarPLS 4 to analyze the data.

The results reveal that parents' and guardians' trust in the confessional institution of primary education positively influences their perception of students' spirituality, which, in turn, has a positive impact on their performance. In addition, the families’ religion does not strengthen the relationship between school trust and students’ spirituality. It does not matter to which religious group the family belongs – as their overall spiritual development that favors the students’ academic performance.

The research contributes to the literature on school management, individual spirituality and relationship marketing – particularly customer relationship management in schools, involving parents, guardians and students.

The purpose of the study is to develop a valid measure of stereotype threat.

A convenience sample of 2,900 respondents from different occupational sectors, including managers, engineers and health-care professionals, was used for the present study. The data were collected from various government and private organizations in North India. The questionnaire survey was administered in three phases. During the first phase, 800 questionnaires were circulated, followed by 1,200 questionnaires in the second phase, and the third phase involves 900 questionnaires. The data were analysed using exploratory factor analysis, confirmatory factor analysis and structural equation modelling.

The results indicate nine dimensions, namely, occupational identification, occupational stigma consciousness, gender identification, gender stigma consciousness, religion identification, religion stigma consciousness, caste identification, caste stigma consciousness and negative effect of stereotype threat. The study ensures the reliability and validity of the stereotype threat scale. The measure also fulfils the assumptions of nomological validity.

To the best of the authors’ knowledge, the study is the first of its kind to develop and validate the stereotype threat scale adhering to scale development procedures.

Israel ratified the United Nations Convention on the Rights of Persons with Disabilities and has subsequently worked towards putting disability-empowering policies and facilities in place. This study explores the experiences of Palestinian Arab citizens of Israel with disabilities in everyday life including education, employment and accessing disability facilities and services.

This study explores the challenges and experiences of Palestinian Arab citizens of Israel through in-depth, semi-structured interviews with a disparate group of Arab men and women with various forms of disabilities.

This research indicates that Arabs with disabilities are either unable to access them or do so with great difficulty relative to their Jewish counterparts. The findings suggest that this is due to one of two reasons: first is institutional discrimination by Jewish and Arab staff, and second is structural discrimination as facilities and services are specifically designed for the Jewish majority and their areas of residence as opposed to Arab residential areas.

Guided by intersectional theory, this article explores how the multiple identities of Arabs with disabilities living in Israel are co-constituted and ordered by different social and political structures which inform their daily lived experiences. This research illustrates that in Jewish politics and institutions, Arabs with disabilities in Israel are “otherised” by being flatly identified as Palestinians; yet, within their Arab communities, they are “otherised” by being reduced solely to their disability. This article examines how this variation in ordering and reduction can lead to specific experiences and forms of discrimination that requires multi-dimensional approaches and ways forward.

Previous studies have shown how the nature of businesses and the strategies pursued by their owners are affected by the personality traits of their owners. These personality traits can be formed in the early stages of life due to experiences and the surrounding context, where religion is a particularly important aspect of this context. This study aims to explore how religion affects entrepreneurial activities through the personality traits created.

This study uses interviews with 43 Muslim entrepreneurs in Scotland to examine the role played by religion. This ensures that the national institutional context is kept consistent but also allows an in-depth examination of relationships, which are likely to be interlinked and recursive.

The traits created influence the nature of the entrepreneurial activities undertaken with the potential to harm and support the entrepreneurial endeavours. It is the combination of personality traits that are formed which have the greatest effect. As such, it is found that Muslim entrepreneurs display less openness and creativity associated with new ideas, but this does not reflect risk aversion rather hard work in itself is valued, and patience combined with an external locus of control mean entrepreneurial behaviours are not altered to boost poorly performing business activities.

For Muslim entrepreneurs in Scotland, their traits explain why growth may not be a foremost consideration of these entrepreneurs rather they may value hard work and meeting the ideals of formal and informal institutions associated with religion. For those seeking to support minority groups through the promotion of entrepreneurship, either they must seek to overcome these ingrained traits or alter support to complement the different objectives held by Muslim entrepreneurs.