Five-Factor Model Personality Traits and Self-Classified Religiousness and Spirituality

Personality, Religiosity and Satisfaction with Life in Young Muslim and Christian Women in Pakistan

This study investigated the relationship between personality traits, religiosity and satisfaction with life in young Muslim and Christian women. The current research involved a convenience sample (N = 200; Mage = 21.26) that was drawn from Kinnaird College for Women University Lahore, and Youhanabad Town Lahore, Pakistan. The Big Five Inventory, Centrality of Religiosity Scale, and the Satisfaction with Life Scale were administered. Results of correlation analysis demonstrated a significant positive relationship between 'conscientiousness' and 'religious ideology' among Muslim women, whereas 'openness' and 'agreeableness' were strongly associated with all the dimensions of religiosity in Christian women. Findings of hierarchical linear regression analyses indicated that extraversion and agreeableness significantly predicted life satisfaction among Muslim and Christian participants respectively. Religiosity did not contribute to life satisfaction among both groups. Results of independent sample t-test showed that Christian women reported significantly higher degrees of extraversion and life satisfaction as compared to Muslim women who in contrast reported significantly higher level of agreeableness, neuroticism, and public religious practice. The findings are discussed in the context of gender, religion, culture and mental health.

The associations between religiosity and the Big-Five personality traits in college students from Sudan

Research on the association between religiosity and personality with Arab participants is rare. The aim of the present study was to explore this association using a sample (N = 623) of college students from Sudan. They responded to the Arabic Scale of Intrinsic Religiosity and the Arabic Big-Five Personality Inventory. The results indicated that men obtained a significantly higher mean score than did women for extraversion, whereas women obtained higher mean total scores for religiosity and neuroticism than did men. For both genders, religiosity was significantly and positively associated with agreeableness and conscientiousness. In college men only, religiosity was significantly correlated with extraversion. A principal components analysis of the combined sample of men and women retained two components and labeled "Positive traits" and "Neuroticism and Introversion". Predictors of religiosity were Agreeableness and Conscientiousness. The model explains 42% of the variance. It was concluded that the associations observed in the Sudanese sample reflect the general pattern observed in other international samples.

Factors affecting spiritual care competency of mental health nurses: a questionnaire-based cross-sectional study

BACKGROUND

Although providing spiritual care is an important part of holistic nursing care for psychiatric patients, factors associated with spiritual care competency in mental health nurses remain unclear. The aim of our study was to explore a possible association of personal and external factors with spiritual care competency in mental health nurses.

METHODS

This prospective questionnaire-based cross-sectional study was conducted by inviting mental health nurses from mental health hospitals and tertiary referral centers. Personality traits and spiritual care competency were assessed by using [1] "big-five Mini-Markers" questionnaire, and [2] spiritual care competency scale, respectively. From the 250 mental health nurses being invited, 239 valid questionnaires were valid for final analysis. Statistical analyses including descriptive statistics, ANOVAs, t-tests, and hierarchical multiple regression models were used to investigate the associations between personal/external factors and their spiritual care competency in mental health nurses.

RESULTS

The mean age of the 239 participants was 35.96 ± 8.11 and the mean years of working experience was 9.41 ± 7.06. Over 90% of them had no experience of providing spiritual care. There were significant positive correlations of spiritual care competency with the experience of delivering spiritual care (p < 0.001), previous participation in spiritual care education programs (p = 0.045), a longer working experience (p = 0.014), and a higher education level (postgraduate vs. college, p = 0.006), as well as the personality components of "Conscientiousness" (p < 0.001), "Agreeableness" (p < 0.001), "Extraversion" (p = 0.03), and "Openness/Intellect" (p < 0.001).

CONCLUSIONS

Both personal and external factors may be related to the self-perception of spiritual care competency among mental health nurses. These findings may help mental health nurses understand the possible positive and negative associations of their personality components with their spiritual care abilities. Moreover, our identification of the positive impacts of educational programs and previous experience of spiritual care on spiritual care competency may underscore the importance of tailoring appropriate training programs to cater for the individual needs of mental health nurses.

The relationships between perceived mental illness prevalence, mental illness stigma, and attitudes toward help-seeking

Previous research suggests that, despite the commonality of mental illness in the United States, the majority of U.S. individuals with mental illness do not seek treatment. One important factor that contributes to this lack of treatment utilization is mental illness stigma. Such stigma may result, in part, from many individuals in the U.S. underestimating the prevalence of mental illness. To test whether this is the case, 638 adults from across the U.S. completed measures related to perceived prevalence of mental illness, private stigma, perceived public stigma, and help-seeking. Findings indicated participants significantly underestimated the given-year prevalence rate of mental illness. The perceived given-year prevalence rate was significantly correlated with lower private stigma and more positive attitudes towards help-seeking. Personal stigma significantly predicted attitudes towards help-seeking. Findings also suggested that individuals who have received mental health services have a higher perceived prevalence rate of mental illness, as well as lower levels of personal stigma and more positive attitudes towards help-seeking. These findings support the notion that helping the general public recognize the true prevalence rate of mental illness could reduce personal mental illness stigma and facilitate help-seeking behaviors. However, future experimental studies are needed to test this hypothesis.

The Relationship Between Religiousness/Spirituality and Psychometric Intelligence in the United States

An inverse relationship between religiousness/spirituality (R/S) and psychometric intelligence (IQ) is well-documented in previous literature. However, the studies that have examined group differences on IQ regarding R/S have limited generalizability. The present study contributed to the literature by evaluating IQ among participants identifying as differentially religious/spiritual (i.e., religious only, spiritual only, both religious and spiritual, or neither religious nor spiritual) and among those classified as either Christian/Catholic, Atheist, or Agnostic. Four hundred and thirty-two participants (M age = 37.9; 36% men) participated online via Amazon's Mechanical Turk as part of a larger study and completed a brief measure of IQ, a scale of religiousness and spirituality, and a demographics questionnaire. Correlations between IQ and self-reported religiousness/spirituality were small and negative (Mean r = -0.17), consistent with previous literature. Multivariate analyses of covariance (MANCOVAs) controlling for age, gender, education, and socioeconomic status (operationalized by estimated annual household income) indicated that IQ scores tended to be lowest (p < 0.001) for "religious only" participants (estimated marginal mean [EMM] = 93.0) and highest for "neither religious nor spiritual" participants (EMM = 103.7). Furthermore, IQ scores were significantly lower (ps < 0.001) for Christian/Catholic participants (EMM = 96.7) compared to both Atheist (EMM = 104.9) and Agnostic participants (EMM = 107.5). Discussion of these findings, relationships to previous theoretical and empirical work, limitations of the present study, and directions for future inquiry are provided.

Spiritual Benefit from Cannabis

Like many mind-altering plants, cannabis has been part of spiritual practices for thousands of years. It has deep roots in Hinduism, Islam, Rastafarianism, and indigenous traditions in Asia, Africa, and elsewhere. Yet almost no attention has been given to how contemporary adults employ it spiritually. A sample of 1087 participants (mean age = 38.9) completed an online survey assessing their use of cannabis and other substances, as well as spiritual and psychological characteristics. Spiritual benefit from cannabis was reported by 66.1% of the sample, and 5.5% reported it had sometimes been a spiritual hindrance. A MANOVA showed that those who reported spiritual benefit differed significantly from those who did not on several outcome variables, and a post hoc descriptive discriminant analysis revealed that expansiveness motivation, non-theistic daily spiritual experience, meditation frequency, and two mindfulness facets contributed most to differentiating the two groups. The majority of the sample (63%) was free of cannabis use disorder. Compared to disordered groups, the non-disordered group was significantly older and scored lower on experiential avoidance, psychological distress, and several motives for use. Results suggest that spiritual motives for cannabis use may be widespread. Implications for future research on spiritual use of cannabis are discussed.