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Background: Religious and spiritual struggles are psychological conflicts associated with a relationship with divinity or religious organizations' particular practices and teachings. These struggles can affect health and well-being, causing emotional distress and pain. Objective: The purpose of this study was to develop and validate a brief measure that examines religious and spiritual struggles (R/E) from the theoretical framework of Exline. Method: This research had an instrumental design. An availability sampling composed of 312 participants residing in Puerto Rico was used. Results: The psychometric analysis confirmed that the scale has a four-dimensional structure (divine struggles, interpersonal struggles, evil struggles, intrapersonal struggles), solid reliability, construct validity, and convergent validity. The 14 items met good discrimination values. Conclusions: These results suggest that the instrument can measure four types of R/E struggles in Puerto Rican adults. Furthermore, this new instrument will allow the advancement of new research on R/E struggles in Puerto Rico and Latin America.

Introduction: Religious and spiritual struggles (RSS) are psychological conflicts related to an individuals relationship with the divine, supernatural entities, or religious beliefs and communities. These struggles can cause emotional distress and negatively impact mental health. Objective: This study aimed to examine the relationship between different dimensions of RSS and mental health indicators among adults residing in Puerto Rico. Method: A correlational design was used with a convenience sample of 250 adult participants. Validated instruments were administered to assess religious and spiritual struggles, depression, anxiety, and flourishing. Results: Regression analyses showed that divine and demonic struggles significantly predicted levels of depression and anxiety, while RSS did not significantly relate to flourishing. Divine struggles emerged as the strongest predictor in both models. Conclusions: RSS, particularly those involving supernatural dimensions, are significantly associated with affective symptoms. These findings highlight the importance of addressing the spiritual dimension in clinical assessment and intervention, especially in culturally religious contexts such as Puerto Rico.

This article examines upper secondary vocational education students who have failed the exit examination ( Matura ) at least twice. Repeated failure leaves such students with only a basic education certification, restricting their access to higher education and limiting their labour market prospects. Although most of these young people wish to make another attempt to pass the Matura , they have lost their formal student status, along with its associated benefits, and most are compelled to seek employment. Academic failure, particularly at these critical transition points, can have profound implications on students’ educational and professional trajectories and their identities. The research question we posed here, therefore, is: How do the identities of upper secondary vocational education Matura examinees evolve during the two years after they fail the final examination? The data corpus for this study consists of biographical interviews with 46 informants who failed the Matura . The data analysis reveals that they struggled to anchor their identities through study, work, or family, with some exploiting non‐systemic permeability mechanisms.

Purpose: The purpose of this study is to analyze the contribution of religious attitudes to harmony, and the contribution of Javanese culture to harmony in the context of a multireligious society in Ngandong, Girikerto. As well as finding the most influential social capital in building harmony for a multireligious community in Ngandong Hamlet, Girikerto.   Methods: This research is qualitative, presenting field data descriptively. Data collection was used in this study through in-depth interviews, observations, and literature studies. The data analysis carried out, first carried out at the time of recording field data, and the second was carried out after data collection was completed. Then conclude from the results of the data analysis. The data analysis process used follows the model developed by Creswell.    Results and Conclusion: Based on the results of research conducted in Ngandong Hamlet, Girikerto the Javanese cultural heritage is firmly held by its citizens as the strongest social capital. This is evidenced by the involvement of citizens from various religious backgrounds to succeed in every cultural event in Girikerto. Cultural activities become a unifier of people of different religions. As a result, the Ngandong people can continue to preserve Javanese cultural values that prioritize harmony: harmony, togetherness, and oneness.   Research implications: The impact of this research has proven that there is harmony in Ngandong, which can be seen directly in the form of social activities, starting from daily activities. Harmony in Ngandong emerged as a combination of religious expression with cultural expression (Javanese tradition) which has become Javanese cultural heritage and can be firmly held by its citizens as a strong social capital of harmony.   Originality/value: The originality of this research lies in the concept of religion, culture, and harmony in Ngandong Girikerto Village, Yogyakarta, Indonesia. RESUMO Objectivo: El propósito de este estudio es analizar la contribución de las actitudes religiosas a la armonía, y la contribución de la cultura javanesa a la armonía en el contexto de una sociedad multirreligiosa en la aldea de Ngandong, Girikerto. Además de encontrar el capital social más influyente en la construcción de la armonía de una comunidad multirreligiosa en la aldea de Ngandong, Girikerto. Métodos: Esta investigación es cualitativa, presentando los datos de campo de manera descriptiva. La recolección de datos se utilizó en este estudio a través de entrevistas en profundidad, observaciones y estudios bibliográficos. El análisis de los datos realizados, primero se realizó en el momento del registro de los datos de campo, y el segundo se llevó a cabo después de que se completó la recolección de datos. A continuación, saque conclusiones de los resultados del análisis de datos. El proceso de análisis de datos utilizado sigue el modelo desarrollado por Creswell.  Resultados e Conclusão: Sobre la base de los resultados de la investigación realizada en la aldea de Ngandong, Girikerto afirma que el patrimonio cultural javanés es firmemente sostenido por sus ciudadanos como el capital social más fuerte. Prueba de ello es la implicación de ciudadanos de diferentes orígenes religiosos para dar lugar a cada evento cultural de Girikerto. De hecho, las actividades culturales se convierten en un unificador de personas de diferentes religiones. Como resultado, el pueblo de Ngandong puede continuar preservando los valores culturales javaneses que priorizan la armonía: armonía, unión y unidad. Implicações da investigação: O impacto deste estudo comprova que há harmonia em Ngandong, que pode ser vista diretamente na forma de atividades sociais, a partir de atividades diárias. A harmonia em Ngandong surgiu como uma combinação de expressão religiosa com expressão cultural (tradição javanesa) que se tornou herança cultural javanesa e pode ser firmemente mantida por seus cidadãos como um forte capital social de harmonia. Originalidade/valor: A originalidade desta pesquisa está nos conceitos de religião, cultura e harmonia na aldeia de Ngandong Girikerto, Yogyakarta, Indonésia.

Banditry has deep roots in Nigeria's precolonial and colonial history, which became evident in the Fourth Republic. This study used published data to trace the history of banditry in Nigeria and examine its manifestation under various administrations in the Fourth Republic, from 1999 to 2023. The findings showed that economic marginalisation by the privileged few and political struggles among the elites were key factors in the historical origins of banditry in Nigeria’s precolonial and colonial periods. These historical factors continued to influence banditry during the Fourth Republic, as seen in patterns under different administrations, such as the Niger Delta militant activities during Obasanjo’s era over the marginalisation of oil-producing communities, Boko Haram insurgency during Yar' Adua’s tenure due to the poor socioeconomic conditions in the north-east, herder-farmer conflicts under Goodluck’s government over resource disputes related to scarce arable land for cattle grazing and  farming, and secessionist armed groups during Buhari’s administration over political marginalisation of the south-eastern region from the national mainstream.

Moral injury (MI), originally discussed in relationship to transgressing moral beliefs and values during wartime among military personnel, has expanded beyond this context to include similar emotions experienced by healthcare professionals, first responders, and others experiencing moral emotions resulting from actions taken or observations made during traumatic events or circumstances. In this article, we review the history, definition, measurement, prevalence, distinctiveness, psychological consequences, manifestations (in and outside of military settings), and correlates of MI in different settings. We also review secular psychological treatments, spiritually integrated therapies, and pastoral care approaches (specific for clergy and chaplains) used to treat MI and the evidence documenting their efficacy. Finally, we examine directions for future research needed to fill the many gaps in our knowledge about MI, how it develops, and how to help those suffering from it.