Meaning-Based Coping and Spirituality During the COVID-19 Pandemic: Mediating Effects on Subjective Well-Being

Abstract

The coronavirus pandemic has significantly affected the Turkish population. During the pandemic, people with high coronavirus stress are at risk of experiencing poor subjective well-being. There is no research investigating the role of meaning-based coping and spirituality in explaining the link between coronavirus stress and subjective well-being. This study examined the mediating roles of meaning-based coping and spiritual well-being in the link between coronavirus stress and subjective well-being in young adults during the COVID-19 pandemic. The sample included 427 young adults (71% female), ranging in age between 18 and 48 years (M = 21.06; SD = 2.62). Turkish young adults completed an online survey, including measures of coronavirus stress, subjective well-being, meaning-based coping, and spiritual well-being. The results indicate that greater meaning-based coping and spiritual well-being mediated decreases in the adverse impacts of coronavirus stress on subjective well-being. These results suggest that the importance of a combination of meaning-based coping and spirituality processes mitigate the adverse effects of stress on well-being during the coronavirus pandemic. Interventions focusing on meaning-based coping and spirituality in those experiencing high coronavirus stress are urgently needed to improve the mental health and well-being of young adults.

The Relationship of COVID-19 Student Stress with School Burnout, Depression and Subjective Well-Being: Adaptation of the COVID-19 Student Stress Scale into Turkish

“…Similarly previous studies in the literature stated that negative mental states such as depression, anxiety, fear and stress experienced by individuals in the COVID-19 pandemic also negatively affect their subjective well-being (Droit-Volet et al, 2020 ; Paredes et al, 2021 ). In addition, in previous studies, it has been concluded that the stress during the COVID-19 pandemic negatively affects the subjective well-being of individuals (Arslan & Allen, 2021 ; Arslan & Yıldırım, 2021 ; Krok et al, 2021 ). Thus, it can be stated that the finding in this study is consistent with the previous findings.…”

“…The stress experienced by students due to the COVID-19 pandemic has led to a restless and unhappy mood (Droit-Volet et al, 2020 ). In previous studies, it was concluded that the stress experienced by students during the pandemic process negatively affects their subjective well-being and life satisfaction (Arslan & Allen, 2021 ; Arslan & Yıldırım, 2021 ; Krok et al, 2021 ). Therefore, the second hypothesis is as follows: COVID-19 student stress is a negative predictor of subjective well-being (Hypothesis-2).…”

Life history strategy and overeating during COVID-19 pandemic: a moderated mediation model of sense of control and coronavirus stress

“…Two English majors’ postgraduates back-translated and revised the Chinese Coronavirus Stress scale. Researches indicate that the scale is psychometrically adequate and has good reliability [ 114 , 115 ]. In this study, the Cronbach alpha coefficient was 0.93.…”

Building Emotional Resilience: Japanese Women’s Religious and Spiritual Coping Strategies in the Time of COVID-19

“…Drawing upon phenomenological elements to evaluate the emotional mechanisms of rituals (performed in a group) and practices (performed individually), recent research has generated a number of insights, especially in terms of health and well-being-in addition to other social, emotional, and cognitive dynamics-that both rituals and practices generate, which do not necessarily require a commitment to belief (Bryce Yaden 2019; Newberg 2019). A growing body of literature focuses on the role that religion plays during the pandemic, focusing on how beliefs, virtual communities, and social capital offer means to minimise social isolation and stress (Lucchetti et al 2020;Boguszewski et al 2020;Shechter et al 2020;Arslan and Yildrim 2021;Prazeres et al 2021). In Japan, where the large majority of people describe themselves as mush ūkyō, non-religious, the resilient capacity of religious institutions to enable social and emotional dynamics to overcome the pandemic-induced adverse situations affecting people's well-being has not diminished (Cavaliere 2021a).…”