Prayer and Mental Well-Being in the United States: An Overview of Original and Comprehensive Prayer Data

The Baylor Religion Survey (Wave 6; 2021) contains the most comprehensive set of prayer questions of any national survey of the USA; it also contains multiple indicators of mental health and well-being, specifically measures of happiness, depression, anxiety, sense of control, mattering, and dignity. This paper provides a complete overview of how various dimensions of prayer correlate with these different aspects of well-being. While many of these relationships will require more intensive investigation, our synopsis provides confirmation of past expectations using new data. Overall, we find that prayer is related to mental well-being in both positive and negative ways. Specifically, we find that praying with others and positive emotions felt during prayer are correlated with greater overall mental health and more positive self-concepts. However, we also find that petitionary prayer topics, belief that God is impersonal, and negative emotions felt during prayer coincide with higher levels of depression, anxiety, and a lack of control. Generally, these conclusions hold after controlling for basic demographics, religious tradition, and church attendance, which confirms that mental well-being is related to the practice of prayer in both beneficial and detrimental ways.

Religious Involvement and Allostatic Resilience: Findings from a Community Study of Black and White Americans

Wide inequities in stress and health have been documented between Black and White women and men in the United States. This study asks: How does religion factor into these inequities? We approach this open question from a biopsychosocial perspective, developing three hypotheses for the stress-coping effects of religiosity between groups. We then test our hypotheses with survey and biomarker data from the Nashville Stress and Health Study (2011-2014), a probability sample of Black and White women and men from Davidson County, Tennessee. We find that Black women score the highest on all indicators of religiosity, followed by Black men, White women, and White men. We also find that increased divine control and religious coping predict higher levels of resiliency biomarkers for Black women only and lower levels for White respondents, especially White men. We discuss how our findings inform broader population health inequities and outline several avenues for future research.

Is Irreligion a Risk Factor for Suicidality? Findings from the Nashville Stress and Health Study

Suicide is a public health problem and one of the leading causes of death in the United States. Research exploring the linkages between religion and spirituality has received intermittent attention. Data was derived from the Nashville Stress and Health Study (2011-2014), a cross-sectional probability survey of black and white adults from Davidson County, Tennessee (n = 1252). Results indicate that those with no perceived belief in divine control had a higher likelihood of suicidality. This study provides a fresh perspective on the links between religious factors and suicidality by (a) considering multiple religious and spiritual domains and (b) focusing on the association between irreligion and suicidality.

Volunteering, religiosity, and quality of life in later life: evidence from Singapore

OBJECTIVES

We examine the association of the frequency of formal and informal volunteering with quality of life (QoL) among older adults in Singapore. We also assess if private (private prayer) or public (religious service attendance) aspects of personal religiosity moderate this association. In examining the moderating role of religiosity, we adjudicate between two competing theoretical views-the value-congruence and resource-compensation perspectives.

METHODS

Ordinary least squares regression models were estimated using cross-sectional data from a national survey of older Singaporeans, aged 60 and above, in 2016.

RESULTS

The frequency of both informal and formal volunteering was associated with better QoL. While private prayer did not moderate this association, religious attendance did-the positive association was stronger among those attending religious services less frequently.

CONCLUSION

Volunteering is beneficial for well-being in later life, especially so for older adults with less religious service attendance. These observations dovetail with the resource-compensation perspective, underscoring that the benefits of volunteering are amplified for older adults who are less integrated into their religious congregations. Hence, targeting those with lower levels of religious attendance might be useful in maximizing the benefits experienced by older volunteers.

Perceived Neighborhood Disorder, Self-Esteem, and the Moderating Role of Religion

A growing body of work links neighborhood conditions -and particularly perceived neighborhood disorder-with diverse aspects of psychosocial functioning, including self-esteem or the global moral self-worth of the individual. Our work augments this literature by investigating the possible roles of (a) organizational religiosity (i.e., religious attendance, religious support), (b) non-organizational religiosity (i.e., prayer and religious coping practices), and (c) the sense of divine control as potential stress in mitigating the deleterious effects of neighborhood disorder on self-esteem. Data from the Nashville Stress and Health Study (NSAHS, 2011-2014) are used to test a series of hypotheses regarding the possible stress-buffering effects of multiple religious domains. Findings from multivariable regression models indicate that: (a) perceived neighborhood disorder is inversely associated with self-esteem; (b) non-organizational religiosity and the sense of divine control each mitigate this pattern; and, interestingly, (c) organizational religiosity does not buffer the association between neighborhood disorder and self-esteem. Several study limitations, as well as a number of promising directions for future research, are identified.

Spiritual and religious perspectives in persons with visual impairment due to age-related macular degeneration

Introduction

Age-related macular degeneration (AMD) is one of the global leading causes of severe vision loss. Patients suffering from AMD face complex spiritual and mental challenges that have an impact on the course of their disease, their quality of life, and their relationship with their surroundings.

Methods

A survey was carried out using a 21-item questionnaire between August 2020 and June 2021 among 117 patients from different countries to investigate how spirituality, religion, and their way of practicing them affected the experiences and daily lives of patients suffering from AMD, and whether it helped them cope with the disease.

Results

Our study concluded that spirituality and religion are important factors that facilitate patients' ability to cope with a progressive degenerative disease such as AMD. Patients who are religious are more at peace with having AMD. Practices that contribute to patients being at peace in accepting the disease are regular prayers or meditation. Spirituality and religion are important components that promote a healthier and happier emotional state and mental wellbeing. In particular, by believing that death is not the end, patients feel more hopeful, which helps in their adjustment to a seemingly hopeless health condition. A significant number of AMD patients desire to talk about God with the medical staff. The profile of such patients could be those believing in a higher power, praying often, participating in religious services, being worried about the loss of vision, and needing assistance in daily life.

Discussion

An interdisciplinary and multidimensional team of medical health professionals including mental health workers and chaplains can be of great value in managing persons with AMD.

Matters of the Heart: Childhood Maltreatment, Religious Transitions, and Cardiovascular-Related Problems over the Life Course

Objectives:

Childhood maltreatment is associated with a higher risk of cardiovascular-related problems, the leading cause of death in the United States. Drawing from cumulative inequality theory, this study considers whether transitions in religious attendance moderate the deleterious impact of childhood maltreatment on long-term cardiovascular risk.

Methods:

We utilize over 35 years of prospective panel data from the National Longitudinal Study of Youth from the United States (1979–2015).

Results:

Our findings suggest that decreases in religious attendance between adolescence and adulthood (from high to low, and high to moderate attendance) were associated with elevated cardiovascular-related risk for those abused as children. Neither stable high attendance nor increases in attendance buffered against the impact of childhood abuse on cardiovascular-related problems.

Discussion:

We illustrate the importance of incorporating the role of stability and change in religious attendance across the life course and suggest directions for future research.

The Associations of Experiencing the COVID-19 Pandemic With Religiosity and Spirituality: A Cross-Sectional Study in Czech Adults

Objectives: We investigated the associations between religiosity/spirituality and respondents’ changes in their relationships, feelings, thinking, and behaviour during the first wave of the COVID-19 pandemic in the Czech Republic.

Methods: A sample of Czech adults (n = 1,434; 48.3 ± 16.4 years; 49.65% women) participated in the online survey. We measured spirituality, religiosity, self-reported changes in relationships, disrupted feelings, and changes in behaviour during the pandemic.

Results: Spiritual respondents were more likely to report increased physical activity, sex, reading and self-education, with odds ratios (ORs) ranging from 1.26 (95% confidence interval 1.09–1.46) to 1.56 (1.31–1.86). The combination of spirituality and religiosity led to an increase in the range of ORs to 1.57–2.69. Spiritual and religious participants were less likely to feel the decrease of hope by 70%, while mere spirituality significantly reduced the decrease of hope by only 30%. Religiosity itself led to a lower risk of reporting a disrupted day structure with an OR = 0.74 (0.58–0.95).

Conclusion: Religiosity and spirituality separately help people during a pandemic in some areas. Especially their combination has a more positive impact on relationships, feelings, and behaviour.

Individuals' Use of Religion in Response to the COVID-19 Pandemic as Complementary to Their Use of Medically Recommended Responses

Many individuals have engaged in behaviors to cope with and mitigate the COVID-19 pandemic, including mask wearing and physical distancing. This study considers the extent to which individuals have also engaged in religious behaviors in response to the pandemic and how those responses are associated with behaviors like mask wearing. Using data from a probability survey of U.S. adults, our analysis finds that over half of the respondents have engaged in pandemic-related prayer and about one-fifth have taken other religious steps in response to the pandemic, such as reading religious texts or carrying religious items for protection. All else being equal, Republicans are significantly less likely to have undertaken religious steps in response to the pandemic relative to Democrats, suggesting that the politicized nature of the pandemic influences religious responses as well. The analysis also finds that religious responses to the pandemic-especially prayer-are positively associated with mask wearing and physical distancing. These findings suggest that religious responses to the pandemic are not inherently opposed to undertaking responses recommended by scientific and medical authorities.

Development and Validation of an Inventory for Stressful Situations in University Students Involving Coping Mechanisms: An Interesting Cultural Mix in Ghana

Cognitive and behavioural coping strategies are relevant approaches for individuals such as university students as they attempt to manage stressful situations such as the COVID-19 pandemic and other academic-related pursuits within their social milieu. Although several instruments have been developed to measure the coping situations of such individuals, few studies have developed students’ specific coping inventories, with none in the African context. Of the few that exist, a culturally dominant code such as religion has been ignored by many scholars in the development of coping measures. In this study, a cultural-mix coping inventory was developed and validated using university students in Ghana. Two distinct interrelated objectives were addressed. First, the structure of the coping inventory was identified through principal component analysis. Further confirmatory factor as well as reliability analyses were then performed to provide evidence of construct validity of the scale. The outcome of the study revealed a sixteen-item psychometrically sound coping inventory with a four-dimensional structure, namely, active coping, religious coping, behaviour disengagement, and emotional support. The implications of the results are further discussed in detail.

Investigating Pre-Competition-Related Discrete Emotions and Unaccustomed Religious Coping among Elite Student-Athletes: Implications for Reflexive Practice

Given that elite athletes experience a wide range of different emotions (e.g., anxiety, anger, dejection, excitement) toward upcoming sporting environments, it is surprising that researchers have given limited attention to the linkages between varied emotional experiences and diverse coping (unaccustomed) among athletes from diverse backgrounds. This study investigated the impact of religious coping, as opposed to conventional psychological skills, to ascertain whether these coping options influence elite student-athletes’ emotional reactions across gender, competitive status, and religion. Using a descriptive cross-sectional survey design, self-reported discrete emotions and religious coping were measured with the Sport Emotion Questionnaire (SEQ) and Brief-Religious Coping Scale (Brief RCOPE) after 300 selected athletes were conveniently chosen. A factorial multivariate analysis of covariance (MANCOVA) after controlling for age revealed no significant interactions for between-subject factors (gender, status, religion) across all the discrete emotions and religious coping dimensions. However, significant main effects were realized for competitive status and religion on only anger, anxiety, dejection, and negative religious coping. A follow-up multiple regression analysis identified religion as the most significant predictor of anger, anxiety, and dejection, whereas competitive status was the most associated variable for negative religious coping. Current findings suggest that athletes’ unpleasant or negative emotions were linked to negative religious coping, a maladaptive coping mechanism that may hinder attaining optimal emotional state prior to competition. Therefore, these athletes need purposeful strategies (e.g., positive religious coping, motivational strategies) that may improve weakened beliefs based on their struggles before competition. The development of appropriate psychological intervention framework that maintains respect for athletes’ religious identities for improved psychological well-being is also warranted.

Discovering Grace at the Table? Prayers at Mealtime, Marital Status, and Life Satisfaction in Later Life

This study examines the effects of prayers at mealtime on change in life satisfaction among older U.S. adults. In addition, it assesses the ways that marital status conditions these psychological effects of prayers at mealtime. Using two waves of longitudinal data from the Religion, Aging, and Health Survey (2001-2004), a representative sampling of adults aged 65 and older, the analyses reveal that the frequency of prayers at mealtime is associated with an increase in life satisfaction over time. Further, the positive effects of prayers at mealtime on change in life satisfaction are greater for nonmarried older adults than their married counterparts. The findings in the study reinforce claims of the beneficial effects of religion on mental well-being in later life. Moreover, they elaborate on the resource substitution thesis by showing that religion provides greater psychological benefits for older adults who do not have alternative resources for well-being-a marital partner.

The Sociology of Prayer: Dimensions and Mechanisms

The sociology of prayer has a long history and routinely stresses the centrality of prayer to religious belief and ritual solidarity. Still, we have struggled to clearly define the parameters of prayer and the various components of this ubiquitous practice. Drawing from a comprehensive literature review of prayer research, we propose that there are four conceptually distinct dimensions of the private prayer experience which vary across religious cultures and traditions; they are (1) the quantity of prayer, (2) the style of prayer, (3) the purpose of prayer, and (4) prayer targets. Our proposed measures of these dimensions offer researchers a framework to better theorize and investigate the social mechanisms which produce variation in prayer as well as the individual and social outcomes of prayer. In particular, we discuss how each prayer dimension fits within specific theoretical framings to better test the extent to which the emotional, rational, and behavioral elements matter to prayer outcomes.

Emotions and Medical Decision-Making

Sociologists have written surprisingly little about the role emotions play in medical decision-making, largely ceding this terrain to psychologists who conceptualize emotional influences on decision-making in primarily cognitive and individualistic terms. In this article, I use ethnographic data gathered from parents and physicians caring for children with life-threatening conditions to illustrate how emotions enter the medical decision-making process in fundamentally interactional ways. Because families and physicians alike often defined emotions as useful information to guide the decision-making process, both parties could leverage them in health care interactions by eliciting or demonstrating emotional investment, strategically deploying emotionally charged symbols, and using emotions as tiebreakers to help themselves and one another make choices in the midst of uncertainty. Constructing emotions as valuable in the decision-making process and effectively marshalling them in these ways offered a number of advantages. It could make decisions easier to arrive at, help people feel more confident in the decisions they made, and reduce interpersonal conflict. By connecting the dynamic role emotions can play in the interactive process through which medical decisions are made to the social advantages they can produce, I point to an underappreciated avenue through which inequalities in health care are perpetuated.

Prioritizing Patterns and Life Satisfaction among Ultra-Orthodox Jews: The Moderating Role of the Sense of Community

Recent research suggests that individuals differ in the extent to which they seek activities that promote hedonic or eudaimonic well-being. Prioritizing positivity describes a strategy of pursuing happiness by seeking pleasurable activities or circumstances that can lead to naturally occurring positive emotions, while prioritizing meaning describes a strategy of cultivating well-being by purposefully seeking activities that are conducive to experiencing meaning in life. While these notions have been examined among the general population, little is known about how these prioritizing patterns are linked with well-being in closed religious groups, who often promote the benefit of the collective group in lieu of the individual's personal choices and interests. Based on a sample of 407 Ultra-Orthodox Jewish individuals (mean age = 33.58, SD = 8.89), 55.5% of which were women, the results demonstrated that prioritizing meaning and sense of community were positively associated with life satisfaction. Moreover, a significant interaction of sense of community × prioritizing positivity was found, indicating a positive connection between prioritizing positivity and life satisfaction for individuals with a high sense of community, but a negative connection for those with a low sense of community. Our findings suggest that even in extremely close-knit community-oriented societies, a strong sense of belonging to a community enables individuals to prioritize more hedonic aspects of their lives in order to promote their life satisfaction.

Reframing health and illness: a collaborative autoethnography on the experience of health and illness transformations in the life course

In this collaborative autoethnography, we examine the processes whereby people may reframe their interpretations and understandings of health and illness as a result of new diagnostic information. In so doing, we utilise the first author's experience receiving a conclusive diagnosis of cystic fibrosis after years of misdiagnosis to outline some ways changes in diagnosis facilitate shifts in illness management, the nature of health and illness and the experience of the self in relation to health and medicine. Furthermore, we discuss the ways this case reveals the importance of examining and comparing the social construction and transformation of health and illness within and between different individual and collective lived experiences over time. In closing, we draw out theoretical and empirical implications for understanding transformations in the nature of health and illness over the life course as well as future directions for research investigating shifts in illness management and understanding over time (A virtual abstract of this paper is available to view at: https://www.youtube.com/channel/UC_979cmCmR9rLrKuD7z0ycA).

Religion, Combat Casualty Exposure, and Sleep Disturbance in the US Military

Does religious involvement (i.e., attendance and salience) mitigate the association between combat casualty exposure and sleep disturbance among US military veterans? To address this question, we analyze cross-sectional survey data from the public-use version of the 2011 Health Related Behaviors Survey of Active Military Personnel. Results from multivariate regression models indicate: (1) Combat casualty exposure was positively associated with sleep disturbance; (2) religious salience both offset and moderated (i.e., buffered) the above association; and (3) religious attendance offset but did not moderate the above association. We discuss study implications and limitations, as well as some avenues for future research.

Does Religious Involvement Mitigate the Effects of Major Discrimination on the Mental Health of African Americans? Findings from the Nashville Stress and Health Study

Several decades of scholarly research have revealed the significant toll of discrimination experiences on the well-being of African Americans. Given these findings, investigators have become increasingly interested in uncovering any potential resources made available to African Americans for mitigating the psychosocial strains of discrimination. The current study contributes to this literature by testing whether various indicators of religious involvement—e.g., church attendance, prayer, and religious social support—buffer the noxious effects of major discrimination experiences on the mental health outcomes (i.e., depression and life satisfaction) of African Americans. We analyze data from the African American subsample (n = 627) of Vanderbilt University’s Nashville Stress and Health Study, a cross-sectional probability sample of adults living in Davidson County, Tennessee between the years 2011 and 2014. Results from multivariate regression models indicated (1) experiences of major discrimination were positively associated with depression and negatively associated with life satisfaction, net of religious and sociodemographic controls; and (2) religious social support offset and buffered the adverse effects of major discrimination on both mental health outcomes, particularly for those respondents who reported seeking support the most often. We discuss the implications and limitations of our study, as well as avenues for future research.

The Experience of Intense Pain: Nursing Management and Interventions

Personal stories of illness give depth to otherwise clinical descriptions of diagnoses. This article offers an autobiographical narrative of complications after total knee replacement surgery. Diagnosis and nursing management of acute compartment syndrome, nociceptive and neuropathic origins of pain, pharmacologic and nursing interventions for pain, the use of prayer in illness, and compassionate caring from a Christian perspective are discussed.

Leaving my religion: Understanding the relationship between religious disaffiliation, health, and well-being

Religious disaffiliation-leaving the religious tradition in which one was raised for no religious affiliation in adulthood-has become more common in recent years, though few studies have examined its consequences for the health and well-being of individuals. We use an innovative approach, comparing the health and subjective well-being of religious disaffiliates to those who remain affiliated using pooled General Social Survey samples from 1973 through 2012. We find that religious disaffiliates experience poorer health and lower well-being than those consistently affiliated and those who are consistently unaffiliated. We also demonstrate that the disadvantage for those who leave religious traditions is completely mediated by the frequency of church attendance, as disaffiliates attend church less often. Our results point to the importance of the social processes surrounding religious disaffiliation and emphasize the role of dynamics in the relationship between religious affiliation and health.

Religious Affiliation, Religious Service Attendance, and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.

My Body is a Temple: Eating Disturbances, Religious Involvement, and Mental Health Among Young Adult Women

A growing body of the literature outlines the undesirable mental health consequences of eating disturbances. However, little attention has been given to the possible mitigating effects of cultural institutions, such as religion, in the lives of women suffering from such pathologies. Our work contributes to the literature by (a) outlining a series of arguments linking eating disturbances, religion, and mental health; (b) specifying two conceptual models of these relationships; and (c) testing relevant hypotheses using data on a large nationwide sample of young women. Results indicate that religious involvement-organizational, non-organizational, and subjective religiousness-moderates the effects of eating disturbances on mental health, particularly for self-esteem. Study limitations are identified and several promising directions for future research are discussed.

Do afterlife beliefs affect psychological adjustment to late-life spousal loss?

OBJECTIVES

We explore whether beliefs about the existence and nature of an afterlife affect 5 psychological symptoms (anxiety, anger, depression, intrusive thoughts, and yearning) among recently bereaved older spouses.

METHOD

We conduct multivariate regression analyses using data from the Changing Lives of Older Couples (CLOC), a prospective study of spousal loss. The CLOC obtained data from bereaved persons prior to loss and both 6 and 18 months postloss. All analyses are adjusted for health, sociodemographic characteristics, and preloss marital quality.

RESULTS

Bleak or uncertain views about the afterlife are associated with multiple aspects of distress postloss. Uncertainty about the existence of an afterlife is associated with elevated intrusive thoughts, a symptom similar to posttraumatic distress. Widowed persons who do not expect to be reunited with loved ones in the afterlife report significantly more depressive symptoms, anger, and intrusive thoughts at both 6 and 18 months postloss.

DISCUSSION

Beliefs in an afterlife may be maladaptive for coping with late-life spousal loss, particularly if one is uncertain about its existence or holds a pessimistic view of what the afterlife entails. Our findings are broadly consistent with recent work suggesting that "continuing bonds" with the decedent may not be adaptive for older bereaved spouses.

Making God real and making God good: some mechanisms through which prayer may contribute to healing

Many social scientists attribute the health-giving properties of religious practice to social support. This paper argues that another mechanism may be a positive relationship with the supernatural, a proposal that builds upon anthropological accounts of symbolic healing. Such a mechanism depends upon the learned cultivation of the imagination and the capacity to make what is imagined more real and more good. This paper offers a theory of the way that prayer enables this process and provides some evidence, drawn from experimental and ethnographic work, for the claim that a relationship with a loving God, cultivated through the imagination in prayer, may contribute to good health and may contribute to healing in trauma and psychosis.

Institutional and personal spirituality/religiosity and psychosocial adjustment in adolescence: concurrent and longitudinal associations

Spirituality/religiosity is hypothesized to promote positive adjustment among adolescents. The goals of this study were to assess the unique and joint associations between two dimensions of spirituality/religiosity--institutional and personal--and a range of domains of psychosocial adjustment (intrapersonal well-being, quality of parent-child relationship, substance use, and academic orientation) and to evaluate the direction of effects in these associations. Participants included 803 predominately Canadian-born adolescents (53 % female) from Ontario, Canada, who completed a survey in grade 11 and grade 12. At the concurrent level, higher personal spirituality/religiosity consistently and uniquely predicted more positive adjustment in terms of well-being, parental relationship, and academic orientation. Higher institutional spirituality/religiosity uniquely and consistently predicted lower substance use, particularly when personal spirituality/religiosity also was high. With regard to the direction of effects (i.e., longitudinal associations), institutional spirituality/religiosity predicted lower future substance use. The results imply that the personal and institutional dimensions of spirituality/religiosity may be associated differentially with psychosocial adjustment, and it may be only in the domain of substance use that spirituality/religiosity predicts change in behavior over time.

Prayer beliefs and change in life satisfaction over time

A considerable number of studies have focused on the relationship between prayer, health, and well-being. But the influence of some types of prayer (e.g., petitionary prayer) has received more attention than others. The purpose of this study is to examine an overlooked aspect of prayer: trust-based prayer beliefs. People with this orientation believe that God knows that best way to answer a prayer and He selects the best time to provide an answer. Three main findings emerge from data that were provided by a nationwide longitudinal survey of older people reveals. First, the results reveal that Conservative Protestants are more likely to endorse trust-based prayer beliefs. Second, the findings suggest that these prayer beliefs tend to be reinforced through prayer groups and informal support from fellow church members. Third, the data indicate that stronger trust-based prayer beliefs are associated with a greater sense of life satisfaction over time.

Why are religious people happy? The effect of the social norm of religiosity across countries

Drawing on social norms theories, we suggest that religiosity substantially increases subjective well-being if it is considered normative in a certain national context. In Study 1, we test this hypothesis using an indicator of a country's social norm of religiosity that includes both the national level of religiosity and the social desirability of religion. The results of a multilevel regression analysis suggest that religious individuals are on average happier and more satisfied with life than non-religious individuals. This effect is stronger in religious countries with dominant negative attitudes towards non-believers. In Study 2, we further examine whether the differences in social recognition of religious and non-religious individuals in countries where religiosity is normative account for this finding. The results of a moderated mediation analysis indicate that in religious countries, religious people report being treated with more respect, which partially explains their higher levels of happiness and life satisfaction.

Managing Emotional Manhood

Based on two years of fieldwork and over 100 interviews, we analyze mixed martial arts fighters’ fears, how they managed them, and how they adopted intimidating personas to evoke fear in opponents. We conceptualize this process as “managing emotional manhood,” which refers to emotion management that signifies, in the dramaturgical sense, masculine selves. Our study aims to deepen our understanding of how men’s emotion work is gendered and, more generally, to bring together two lines of research: studies of gendered emotion management and studies of emotional identity work. We further propose that managing emotional manhood is a dynamic and trans-situational process that can be explored in diverse settings.