Validation and Utilisation of the Spiritual Well-Being Questionnaire: SHALOM

Fisher, John W.

doi:10.1007/s10943-021-01401-8

Cited by 23 publications

(11 citation statements)

References 60 publications

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“…In contrast, in mothers of sick children from Catholic Lithuania, their spiritual needs were moderately to strongly positively related to the transcendental and the communal aspects of spiritual wellbeing (Büssing & Riklikine, 2021), and this would again be contra-intuitively. In that study, the SHALOM questionnaire was used to asses spiritual wellbeing (Fisher, 2021). While the negative associations between spiritual wellbeing and spiritual needs are sound from a theoretical point of view (because that what is lacking will trigger the respective needs), the positive association between spiritual wellbeing and Religious needs requires an explanation.…”

Section: Spiritual Needs and Spiritual Wellbeingmentioning

confidence: 99%

The Spiritual Needs Questionnaire in Research and Clinical Application: a Summary of Findings

Büssing

2021

J Relig Health

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To provide spiritual care, an assessment and documentation of patients´ spiritual struggles and/or their spiritual needs is required to initiate appropriate support planning processes. For that purpose, the Spiritual Needs Questionnaire (SpNQ) was developed in 2009 as an easy to apply standardized measure. The tool has so far been translated into numerous languages and is widely used as a valid and reliable instrument to assess a wide range of spiritual needs of patients with chronic diseases, elderly, adolescents, and healthy persons. Its four main factors address Religious needs, Existential needs, Inner Peace needs, and Giving/Generativity needs. Here, the main findings are summarized and discussed.

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Section: Spiritual Needs and Spiritual Wellbeingmentioning

confidence: 99%

The Spiritual Needs Questionnaire in Research and Clinical Application: a Summary of Findings

Büssing

2021

J Relig Health

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“…Spirituality's interconnectedness encompasses various facets that can play a role ineffective. Transpersonal (relationship with God and the supernatural), Interpersonal (relationship with others and nature), and Intrapersonal (relationship with oneself) are the three levels of connection [20]. The transpersonal level delves into the quest for a deeper understanding of higher powers and the mysteries of existence, while the interpersonal level emphasizes social bonds and interconnectedness with the natural world.…”

Section: Domain Of Spiritual Valuementioning

confidence: 99%

“…This study will use the two theoretical elements outlined in the code to identify the Muslim community's spiritual and cultural standards and values in Belitung depicted in the Sang Pemimpi film. The analysis will utilize four of the seven cultural standards domains [22] and the four domains of spiritual value [20] listed in Table 1.…”

Section: Domain Of Cultural Standardsmentioning

confidence: 99%

“…Those who feel spiritually supported by God have a variety of positive mental health characteristics, including less depression, lower levels of psychological stress, a lack of feelings of loneliness, and high self-esteem. This support can also inspire highly spiritual people to promote health and a positive outlook on life [20]. Ironically, an island's inhabitants' standard of living is inversely proportional to its natural beauty and natural resources [45].…”

Section: Multimodal Discourse Analysismentioning

confidence: 99%

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The discursive construction of spiritual values and cultural standards in Sang Pemimpi Film

Yulisinta¹,

Marta²,

Panggabean³

et al. 2023

Int. J. Vis. Perform. Arts

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Spirituality is a contentious human phenomenon that encompasses personal, sociocultural, and transcendent interconnection. In Indonesian society, spiritual experiences are often associated with religion. They are also part of the cultural standard, the way of thinking, feeling, and behaving shared by most of a culture's members. This research aims to examine the spiritual and cultural values of Belitung's Muslim society through the Sang Pemimpi film. The research method in this study was critical discourse analysis, a qualitative approach based on a critical paradigm. This study combines Theo van Leeuwen's critical and multimodality discourse analysis techniques. Spiritual values and cultural standards are used as theoretical elements. The character in the film's text with the background of the Muslim society and the Belitung people's culture is the focus of this study. According to the film analysis, spirituality is formed by socio-cultural interactions in people's daily lives. The Malay Muslim community in Belitung adapts well to religious and cultural differences in their social relationships with other ethnic groups, including the Chinese ethnic groups. According to the findings of this study, religiosity and communal domains are the aspects that appear the most in the film.

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“…Overall, therefore, the SWBQ is well suited for research studies on spiritual well-being, including its relations with health, psychological, emotional, and general well-being. Indeed, a recent comprehensive review of the validation and utilization of the SHALOM concluded that it is a substantial measure of spiritual well-being (Fisher, 2021 ).…”

Section: Introductionmentioning

confidence: 99%

A Reevaluation of the Factor Structure, Reliability, and Validity of the Spiritual Well-Being Questionnaire (SWBQ)

Gomez

Watson

2022

J Relig Health

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The 20-item Gomez and Fisher (Personal Individ Differ 35:1975–1991, 2003) Spiritual Well-Being Questionnaire (SWBQ) is a widely used measure of spiritual well-being. Its theoretical model is a higher-order model with primary factors for personal, communal, environmental, and transcendental well-being, and a secondary global spiritual well-being factor. The current study, conducted in Australia, reevaluated the factor structure of the SWBQ. Unlike previous studies, the current study also used exploratory structural equation modeling (ESEM) to examine the factor structure of the SWBQ and selected the preferred model using not only global model fit values, but also the clarity, reliabilities, and validities of the factors in the models. A total of 227 adults (males = 63; females = 164; M age = 26.1 years; SD = 5.2 years) completed the SWBQ. Based on the model selection criteria applied in the study, the ESEM model with four group factors was selected as the preferred model. However, there was also adequate support for the proposed theoretical higher-order model and the first-order oblique model with the four well-being factors. Concerning our preferred model, its factors showed reasonable clarity for factor loadings and (omega) reliabilities. However, only the communal domain scale was supported empirically for external validity. The implications of the findings for the theoretical model, the use of the SWBQ, and future studies are discussed. In this respect, there are three potential models (theorized higher-order model, 4-factor first-order oblique model, and the ESEM model proposed in this study) that warrant further detailed investigation with a larger, more representative population and additional validation measures.

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Validation and Utilisation of the Spiritual Well-Being Questionnaire: SHALOM

Cited by 23 publications

References 60 publications

The Spiritual Needs Questionnaire in Research and Clinical Application: a Summary of Findings

The Spiritual Needs Questionnaire in Research and Clinical Application: a Summary of Findings

The discursive construction of spiritual values and cultural standards in Sang Pemimpi Film

A Reevaluation of the Factor Structure, Reliability, and Validity of the Spiritual Well-Being Questionnaire (SWBQ)

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