Malaysia, a Southeast Asiatic state made up of a population of 27 million people. Like many state in the West, prolonged inflow of immigrants into Malaya since centuries ago resulted in a diverse and pluralistic society ( Amin & A ; Alam, 2008 ) . Bing a diverse society, the bing societal formation is a direct consequence of imperialism and colonialism ( Brennan, 1982 ) . With Malays and 40 other natives community ( Fontaine, Richardson & A ; Yeap, 2002 ) comprised of 65 % of its population, 26 % Chinese and 7 % Indian ( Mohamad, 2002 ) . While four universe ‘s chief faiths, Islam, Buddhism, Hinduism and Christianity coexisting in Malaysia ( Lee & A ; Ackerman, 1997 ) , the Malays, as stated by the Malayan Federal Constitution are Muslims ( Mohamad, 2002 ; Means, 1978 ) , while Chinese is preponderantly Buddhists, the Indians preponderantly Hindus ( Edman & A ; Teh, 2000 ) and a important figure of Chinese and Indian following Christianity. While the Constitution provides a particular place of Islam being the national faith, it is done so without curtailing the freedom of faith ( limitations subject to the proviso of jurisprudence ) of other races in Malaysia ( Means, 1978 ) . As a consequence, it is non unusual to happen governmental policies proactively back up the pattern of religion ( in this instance, Islam ) at private and public sectors by supplying sensible adjustment to those who need to execute spiritual responsibilities and patterns. Although it is non a legal demand, organisations normally acknowledged the sensitiveness of Malays Muslim where they were permitted to take some clip to pray in the supplication suites or to take longer tiffin hours on Fridays to enable them to execute their Friday supplication which is required by their faith ( Zawawi, 2008 ) . A cultural study indicates that Malays rank being spiritual as 5th most of import values, follow by 14th and 39th by the Indian and Chinese severally ( Fontaine et al, 2002 ) . Since faith and ethnicity is extremely correlated in Malaysia ( Amin & A ; Alam, 2008 ) hence, it can be said that accent of faith is communities specific in modern Malaysia.
Historically, the function of faith is to a great extent imbued in the Malayan authorities ‘s policies doing covering about all facets of the society, including workplaces. This is can be partially reflected in a national vision coined as Vision 2020 which consists of a series of long term, governmental marks taking to accomplish first universe criterion by the twelvemonth 2020 ( Asma, 2001 ) . One of the purposes of the Vision is to set up a morally, ethically and sacredly strong concern community imbued with highest ethical criterions while keeping balance between philistinism and spiritualty ( Asma, 2001 ) . The Vision reiterates Tayeb ‘s ( 1997 ) findings that faiths exert important influences in the features of a state and its establishment. It is besides particularly true for Malayans than their opposite number Chinese and Indians ( Sarachek, Hamid & A ; Ismail, 1984 ; Fontaine et Al, 2002 ) . However, unlike in the US ( in term of organizational degree ) there is deficiency of formal appraisal on the private and public administrations ‘ existent degree of spiritual patterns ‘ adjustment and the grade of proactive in promoting the look of one ‘s religion.
As reported by Kosmin et Al. ( 2001 ) , although research does non bespeak more Americans are going spiritual, a recent study found that there is an increasing tendency of spiritual American favor the integrating of faith in their mundane lives ( including work life ) ( Gibson, 2005 ) . Although similar studies are non found in Malayan context ( which can be partially explained by the differences in overall Malayan governmental policies, cultural and demographical backgrounds with the US ) , several surveies have suggested that faith is an of import concept in Malayan workplace ( Asma, 2001 ; Asma & A ; Lim, 2001 ) . Although there are legion grounds of positive effects accompany religionism and patterns ( Kutcher, Bragger, Rodriguez-Srednicki & A ; Masco, 2010 ) , this important relationship between religionism and positive effects ( e.g. physical wellness, psychological good being ) is by and large ignored ( Fontaine & A ; Richardson, 2003 ) . Study conducted by Cash and Gray ( 2000 ) repeat the findings in which about half of the administration representatives believe that spiritual values are cardinal facets of their civilization. And likewise in Malaysia, Malay dominated civil service studies a strong favor to faith and spiritual individuality, in line with their cultural background ( Puthucheary, 1978 ) .
Although the Chinese and Indian topographic point less accent on faith than their Malay opposite number, Puthucheary ‘s ( 1978 ) happening caducous small visible radiation on how the look of one ‘s religion in workplace might impact the workplace kineticss and the relationship with one ‘s co-workers. This leads us to a series of inquiries like does the freedom of self-expression represent a comfort to be oneself with colleagues ( Kutcher et al. , 2010 ) . Might it negatively affect the workplace relationship and kineticss? Additionally, there is a common belief that a spiritually minded work force has better work attitude, work ethic and stress header patterns ( Kutcher et al, 2010 ) , but is this belief similar and stable across different ethnicity and cultural background? Will at that place be struggle when the value systems of some employees conflict with those of others? A big figure of surveies have identified many positive effects correlate with one ‘s religionism with occupation satisfaction and organizational committedness ( Sikorska-Simmons, 2005 ) , psychological well being ( Noor, 2008 ; Schnittker, 2001 ; Ellison, Boardman, Williams & A ; Jackson, 2001 ) , and support ( McAdoo, 1995 ) . These challenging inquiries open up a mostly undiscovered country in organizational surveies.
Up to day of the month, there is no similar survey done on Asiatic context. Therefore whether the bing findings on the function of religionism in work emphasis and occupation attitudes can be applied in a non Western sample is questionable. In this current research, we aim to retroflex the bing surveies sing religionism and work emphasis and to research the relationships among one ‘s spiritual beliefs and patterns, emphasis and burnout, occupation satisfaction and organizational committedness. Finally, we seek to widen the extant research by mensurating and comparing employees ‘ degree of comfort in showing their spiritual individuality as an influence on work attitudes and behaviors between cultural groups.
Religion and Stress/burnout
Tolman and Rose ( 1985 ) defined emphasis as a “ conjectural province that is induced by environmental force or stressor and is manifested by reactions at assorted physiological, psychological and societal degrees ” . Stress can besides be viewed as an person ‘s reaction to external features that appear endangering ( Jamal, 1984 ) . Specifically to work context, emphasis is defined as work demands that exceed the employees ‘ ability to get by ( Karasek & A ; Theorell, 1992 ) . Stressors take a assortment of signifiers, which can be related to ethnicity ( Pittman, 2010 ; French & A ; Chavez, 2010 ) , work ( Jamal, 1984 ; Rozanski, Blumenthal, Davidson, Saab & A ; Kubzansky, 2005 ) and so away. If the header resources depleted, effects of inordinate emphasis could attest in legion signifiers which could be summarized into three classs, viz. physiological or medical, psychological and behavioral ( Nelson & A ; Quick, 2005 ) .
As to day of the month, there are extended theoretical and empirical surveies conducted look intoing the relationship of emphasis and wellness. For case, a cohort survey of industrial employees by Kivimaki, LeinoAArjas, Luukkonen, Riihimaki, Vahtera and Kirjonen ( 2002 ) on work emphasis and hazard of cardiovascular mortality found that employees describing high occupation strain and high attempt wages instability have two crease higher hazard of decease from cardiovascular diseases than those who hiting low in these dimensions. In add-on, a paper by Rozanski et Al. ( 2005 ) revealed that inauspicious life fortunes that promote chronic emphasis are known to hold inauspicious consequence on cardiac events. Rozanski et Al. ( 2005 ) reiterated findings from Kivimaki et Al. ( 2002 ) survey that persons who reported higher emphasis are at greater hazard of developing cardiovascular diseases than those who report less. In amount, common physiological effects of prolong exposure to emphasize included but non limited to activation of specific encephalon circuits and neuroendocrine systems, addition hazard of cardiovascular diseases, high blood pressure, dyspepsia, insomnia, weariness, megrim and sicknesss ( Vazquez, 1998 ; Anisman & A ; Merali, 1999 ; Gray, 1999 ; Gray, 2000 ; Harrell, 2000 ) .
A recent survey of a group of 200 undergraduates by Stead, Shanahan and Neufeld ( 2010 ) on cunctation, emphasis and mental wellness found that emphasis is correlated with poorer psychological well being. Stead et Al. ( 2010 ) proposed that mental unwellnesss may look to be the helter-skelter and hit-or-miss psychological response to what is perceived as an impossible state of affairs when external demands ( stressors ) exceed the person ‘s resources or ability to get by. Additionally, a survey look intoing patients ‘ psychological responses to breast malignant neoplastic disease revealed four psychological responses, viz. denial, contending spirit, stoic credence and feeling of helplessness/hopelessness ( Greer, Morris & A ; Pettingale, 1979 ) . Greer et Al. ( 1979 ) described denial as ‘active rejection of any grounds about their diagnosing ‘ . Stoic credence is described as ‘acknowledgement of the diagnosing without enquiry for farther information unless new symptoms developed ‘ . Greer et Al. ( 1979 ) further reveal that such patients ignored the unwellness and symptoms every bit far as possible and carried on a normal life. Besides, some patients reported a complete engulfment by cognition of the diagnosing. They regarded themselves as soberly sick and sometimes really deceasing ( Greer et al. , 1979 ) . Although it may sound all gloomy, nevertheless there are still patients reported a extremely optimistic attitude and set to suppress malignant neoplastic disease ( Greer et al. , 1979 ) . Extensive theoretical and empirical surveies have been demonstrated that beginning of emphasis and emphasis responses are extremely finding by single differences. As argued by Sapolsky ( 1994 ) , although the relentless exposure to emphasis is by and large associated with negative results such as maladaptation, disfunction and abnormal psychology, non all of those who exposed to nerve-racking experiences are affected by similar manner. However, due to the huge nature of the subject, it is non of our involvement and beyond our ability to discourse farther in this research. Given these consequences, some psychological effects of emphasis included but non limited to adaptative header, fright, choler, deficiency of confident, depression, anxiousness, desperation and helplessness/hopelessness ( Cicchetti & A ; Walker, 2001 ; Thompson, 2002 ; Utsey & A ; Ponterotto, 1996 ; Anisman & A ; Merali, 1999 ; Greer et al. , 1979 ; Hoel, Sparks & A ; Cooper, 2005 ) .
A reappraisal done in Greece looking at the occupational and public wellness and safety in a changing environment revealed that emphasiss caused by alterations in working clip and employment relationship may be responsible for behavioral upsets such as inordinate intoxicant usage and smoke ( Papadopoulos, Georgiadou, Papazoglou & A ; Michaliou, 2009 ) . In a separate survey conducted in the US sing race related emphasis and life satisfaction among aged African Americans found that chronic exposure to racism ( stressor ) among aged African Americans is linked to lowered life satisfaction, lowered self regard and substance maltreatment ( Utsey, Payne, Jackson & A ; Jones, 2002 ) . To summarize, although non thoroughly, the behavioral, societal and attitudinal effects of emphasis can include substance maltreatment, crossness, loss of temper, melancholy, deficiency of involvement in societal events/people, hapless concentration, lowered self-esteem, lowered life satisfaction, lowered occupation satisfaction, lowered organizational committedness ( Gray, 1999 ; Gray, 2000 ; Anisman & A ; Merali, 1999 ; Utsey et al. , 2002 ; Thompson, 2002 ; Hoel et al. , 2005 ) .
In add-on, drawn-out exposure to emphasize and the inability to cover with the beginning of emphasis efficaciously can take to depletion of one ‘s coping resources and the manifestation of physical, emotional and psychological strain ( Friedman, 2002 ) . In some utmost instances, one may see a terrible signifier of emphasis, or burnout ( Thompson & A ; Page, 1992 ) . Although there is no criterion accepted definition of burnout, Maslach, Schaufeli and Leiter ( 2001 ) revealed that all occupation burnout can be conceptualised as ‘a psychological syndrome in response to chronic interpersonal stressors on the occupation ‘ . More specifically, burnout can be conceptualised into three distinguishable dimensions, viz. emotional exhaustion, depersonalization and diminished personal achievement ( Maslach & A ; Jackson, 1986 ) . Emotional exhaustion refers to a province in which employees feel emotionally “ exhausted ” or “ drained ” ( Brotheridge & A ; Grandey, 2002 ; Maslach & A ; Jackson, 1986 ) . It is besides normally agreed as the nucleus of burnout and the most obvious manifestation of this complex syndrome ( Brotheridge & A ; Grandey, 2002 ; Maslach et al. , 2001 ) . Depersonalization is when people distancing oneself from those he/she serves by show a degage attitude towards them ( Maslach & A ; Jackson, 1986 ) . As a header mechanism, it is argued that by handling the service receiver as impersonal object their demands are perceived to be more manageable. Outside of human services, Maslach et al. , ( 2001 ) described people use cognitive distancing by developing a misanthropic attitude when they are exhausted. Distancing is said to be an immediate reaction to emotional exhaustion and legion empirical surveies found a strong nexus of the emotional exhaustion to depersonalization relationship ( Maslach et al. , 2001 ) . The 3rd dimension diminished personal achievement is manifested in term of low sense of work efficaciousness ( Maslach & A ; Jackson, 1986 ) . People experience diminished personal achievement reported a decreased in belief that he/she can make the occupation good. A consecutive development of burnout was found in a Northern Californian survey on the impact of interpersonal environment on burnout and organisational committedness ( Leiter & A ; Maslach, 1988 ) . Consistent findings show that emotional exhaustion leads to greater depersonalization which later leads to decrease personal achievement ( Leiter & A ; Maslach, 1988 ) . However, it is subsequently argued by Leiter ( 1993 ) that diminished personal achievement appears to develop in parallel with emotional exhaustion and depersonalization instead than consecutive as antecedently found. However, in this current research, it is beyond our ability to look into farther of this complex interaction among the three burnout facets.
As described above, together, emphasis and burnout have been found to associate to negative work results such as lowered occupation public presentation, lowered occupation satisfaction, lowered organizational committedness, harm relationship, turnover and organizational citizenship behavior ( OCB ) ( Hallbesleben & A ; Buckley, 2004 ; Borg & A ; Riding, 1991 ; Jamal & A ; Badawi ; 1995 ; Cropanzano et al. , 2003 ; Leiter & A ; Maslach, 1988 ; Utsey et al. , 2002 ; Wright & A ; Cropanzano, 1998 ) . Given these groundss proposing that unhealthy signifier of emphasis and burnout can take to negative effects in workplace, there are efforts by research workers to undertake this job and to advance overall good being ( Kutcher et al, 2010 ) . Some of the common recommendations for cut downing stress include keeping a work life balance, concentrating on the intent in one ‘s life/work and keeping a strong societal support web ( Kutcher et al, 2010 ) . For many, this can be achieved through spiritual patterns as faith is reported to be able to supply a signifier of support through supplication ( McAdoo, 1995 ) . In add-on to that, many believe that their spiritual beliefs and patterns serve as a beginning of societal and religious support, sense of significance, hope, counsel in their behavior and look of beliefs ( Taylors et al. , 2004 ) .
In the past decennary, extended surveies were conducted on religionism, wellness and work related results ( Ellison et al, 2001 ; O’Connor, Cobb & A ; O’Connor, 2002 ; Green & A ; Elliott, 2009 ; Sikorska-Simmons, 2005 ) . These surveies found that religionism moderates one ‘s well being in the nowadays of a belief dimension ( e.g. belief in ageless life ) ( Ellison et al, 2001 ) . For illustration, a survey of 325 incarcerated juvenile in Brazil conducted by Huculak and McLennan ( 2010 ) supply some grounds how specific dimensions of religionism could “ shock absorber ” the consequence of possible life endangering stressor ( e.g. force exposure ) and certain mental wellness job. Past research besides found that the grade of one ‘s designation as being spiritual is related to one ‘s overall universe position. Specifically, those who identify themselves as spiritual are likely to hold a more optimistic universe position and better emphasis get bying mechanism ( Green & A ; Elliott, 2009 ) . Green and Elliott ( 2009 ) show this grounds through their survey on faith, wellness and psychological well being. They found that matrimonial felicity, occupation satisfaction, physical wellness and optimism are related to spiritual beliefs and spiritual individuality. Repeating Green and Elliott ( 2009 ) happening on occupation satisfaction, research workers like Sikorska-Simmons, ( 2005 ) and Puthucheary, ( 1973 ) found a similar consequences where spiritual single study high occupation satisfaction ( and besides high organizational committedness ) . The good effects have been found for bosom disease, high blood pressure, immune system working ( Levin & A ; Schiller, 1987 ; Levin et al. , 1996 ; Woods et al. , 1999 ) and fewer depressive symptoms than non-religious persons ( Green & A ; Elliott, 2009 ; Smith et Al, 2003 ) .
Mechanism of Religion-Stress Relationship
As cited from Kutcher et Al. ( 2010 ) , Ellison and Levin ( 1998 ) proposed several mechanisms through which religionism may assist to pull off emphasis and later lead to positive wellness result.
First, religionism may assist pull off emphasis through ego regulation of single life style and healthy behavior ( e.g. detering imbibing, promoting a healthy diet ) , which limit the stressors ( e.g. illicit drugs ) from act uponing their organic structure ( Kutcher et al. , 2010 ) . The grounds back uping this statement is demonstrated in a reappraisal of past researches on faith, self ordinance and ego control. McCullough and Willoughby ( 2009 ) later came out with six propositions that ( a ) faith can advance self-denial ; ( B ) influences how ends are selected, pursued, and organized ; ( degree Celsius ) facilitates self-monitoring ; ( vitamin D ) fosters the development of self-regulatory strength ; ( vitamin E ) prescribes and Fosters proficiency in a suite of self-regulatory behaviors ; and ( degree Fahrenheit ) that some of faiths influences on wellness, wellbeing, and societal behavior may ensue from faith influences on self-denial and self-regulation. These propositions come in visible radiation after claims that links found between religionism and wellness, good being and societal behavior may due to faith ‘s influence on ego ordinance or self control ( McCullough & A ; Willoughby, 2009 ) . From the reappraisal, the sum-up of the surveies between the nexus of devoutness and self control provide support of the first proposition that the nexus of devoutness and ego control is causal and faith is positively self control every bit good as to traits such as Agreeableness and Conscientiousness ( McCullough & A ; Willoughby, 2009 ) . They revealed five surveies evaluated the associations of religionism with delinquency, striplings ‘ substance maltreatment and striplings ‘ sexual behavior and found four out of these five surveies indicated self control appeared to be partly interceding religionism with these results. A possible account of these findings could be extremely spiritual persons have comparatively high egos control hence doing them less likely to indulge in these antisocial behavior ( substance maltreatment, delinquency ) ( McCullough & A ; Willoughby, 2009 ) . On the other manus, in the face of enticement ( e.g. illicit drugs, pre-marital sex ) , the activation of spiritual mental content in extremely spiritual persons are able to cut down handiness of temptation/sin relevant content ( e.g. illicit drugs – stressor ) ( McCullough & A ; Willoughby, 2009 ) . This mental activation may trip a series of physical ego control, restricting the interaction of possible stressors with the person before the stressors can go baleful. As Ellison and Levin ( 1998 ) argued, spiritual person may internalize strong religio-ethical norms/values that the chance of go againsting these internalised spiritual norms may arouse guilt, shame or possible fright of godly penalty. On the other manus, spiritual person may change their life styles to do them consistent with the members of the same spiritual communities ( e.g. fellow church members ) .
Second, religionism may assist pull off emphasis through societal integrating and support. Religious activities and administrations have ever represent ways where people frequently find societal support and sense of belonging ( Ferrero & A ; Koch, 1994 ) . A societal networking is constructed by persons within the same spiritual community taking to supply a formal or informal support. Religious communities are frequently active in many sorts of societal support, supplying AIDSs in the signifier of goods or services and socioemotional aid in the signifier of company ( Ellison & A ; Levin, 1998 ) . A survey done by Koning and Dahles ( 2009 ) look intoing the spiritualty of cultural Chinese in Southeast Asia supported the statement. It is found that it is a norm for converted Chinese Christians to prosecute in Christian concern group and other charity organizational ( Koning & A ; Dahles, 2009 ) . In add-on, a survey on the consequence of faith and societal support on ego regard and depression among the sudden bereaved conducted by Sherkat and Reed ( 1992 ) found religionism is positively related to good being among the sudden bereaved. Their findings suggest religionism can hold negative consequence on depressive symptoms, in status if lone church attending enhances the societal integrating, the use of societal support, and the quality of expressive societal support. In another word, societal integrating and societal support resulted from spiritual institutionalisation can ‘cushion ‘ the consequence of depressive symptoms. In add-on, frequence of church attending is found to be negatively related to depression with frequent church departers reported half as likely to be depressed as non church departers ( Koenig, Hays, George & A ; Blazer, 1997 ) . In term of formal support, spiritual establishments, notably the Christians base folds are said to be actively disseminate information and services ( e.g. pastoral service, poorness programme, HIV related pattern ) . Although groundss shown that spiritual groups may supply nice degree of societal support to its congregators, findings indicated that societal webs and engagement outside spiritual administrations yielded similar positive influences on wellness and good being ( Ferraro & A ; Koch, 1994 ) . Therefore proposing, faith is merely another gateway to a supportive relationship. In add-on, spiritual engagement may look to heighten the quality and measure of the societal resources available to the persons, which may supply an account for their better wellness result than others.
The 3rd mechanism proposed by Ellison and Levin ( 1998 ) is that faith may act upon one ‘s ego regard and ego efficaciousness in a positive manner and as a consequence it could act upon one ‘s wellness results ( Kutcher et al, . 2010 ) . Kutcher et Al. ( 2010 ) proposed this can be done through daily spiritual patterns such as praying, and by seting control of result in the manus of the Higher Being. This proposition is based on some interesting hypotheses that through spiritual activities ( e.g. supplication, Bible reading ) , persons may build a personal meaningful relationship with the ‘divine other ‘ in much the same manner they develop relationship with other socially. As a consequence, persons may derive a sense of ego worth and control from developing this personal meaningful relationship with the Godhead other who can besides prosecute interactively in pursuit for counsel ( Ellison & A ; Levin, 1998 ) . McAdoo ( 1995 ) suggested that the power of devotional activities could work as a signifier of support ( although it may non necessary work out the immediate job ) . As revealed by Koole, McCullough, Kuhl and Roelofsma ( 2010 ) , both common sense and spiritual learning suggest that supplication might assist persons in covering with emotional hurt. A series of experimental surveies by Koole ( 2009b ) reiterated this statement and found that supplication systematically facilitated decrease in negative temper. In add-on to that, a survey of religionism, affectional and immune position in HIV positive homosexual adult male found that participants who used spiritual header ( e.g. supplication, surrender control to ‘Higher Being ‘ ) more often reported fewer depressive symptoms ( Woods, Antoni, Ironson & A ; Kling, 1999 ) .
The 4th propose mechanism is the handiness of get bying resources and behaviors. These may be gained through private spiritual patterns ( e.g. supplication ) or spiritual engagement ( e.g. spiritual treatment group, reding, sharing ) ( Kutcher et al. , 2010 ) . As cited in Ellison and Levin ( 1998 ) , Lazarus and Launier define get bying as “ attempts, both action-oriented and intra psychic, to pull off ( that is, maestro, tolerate, cut down, minimize ) environmental and internal demands, and struggles among them, which revenue enhancement or transcend a individual ‘s resources ” . Ellison and Levin ( 1998 ) revealed that research workers interested in get bying overlooked the function of faith for old ages despite the obvious grounds that spiritual knowledges and behaviors can offer effectual resources in the face of nerve-racking events. Religious knowledges and behaviors centred on supplication, speculation and other signifier of spiritual chase are said to be effectual in covering with serious wellness job and mourning ( Idler, 1995 ) . Religious knowledge and behaviors are said to be helping get bying in several ways. For case, supplication and other spiritual get bying attempts may change primary assessments, taking spiritual persons to reevaluate the significance of potentially debatable conditions as chances for religious growing or acquisition, or as portion of a broader Godhead program, instead than as challenges to cardinal facets of personal individuality ( Foley, 1988 ) . In add-on, along with the comfort and support obtained via private spiritual activities, persons besides receive aid in pull offing emotions ( and work outing jobs ) through pastoral guidance, every bit good as through formal church plans and church-sponsored little groups, as outlined above.
This current survey intends to retroflex bing research in Malayan context. As Kutcher et Al. ( 2010 ) pointed out that many old surveies fail to give a justifiable decision as they merely focus on the existent spiritual behaviors and patterns without taking one ‘s existent degree of religionism into history. In this survey the research worker will concentrate beyond the existent spiritual behaviors and patterns such as church attending and supplication but besides by integrating measuring of belief system of which faith may impact wellness ( Ellison et al. , 2001 ) . This is partly due to findings from Green and Elliott ( 2009 ) indicated that battle in spiritual activities without a psychological committedness may impute more to a everyday action instead than a meaningful activity, which consequentially diminish any wellness benefits that the activity might hold. Therefore the research worker believes by utilizing self study questionnaires which measure one ‘s overall degree of religionism ( e.g. spiritual patterns, belief system, religious good being and comfort in showing one ‘s spiritual individuality ) will better guarantee an agreeable and justifiable determination. Last, because person ‘s self appraisal of his or her degree of religionism may differ from his or her self study of spiritual beliefs and behaviors, the research worker besides incorporated a self study questionnaire about one ‘s overall degree of religionism.
Expression of Religion at Work
This is a comparatively of import but uncontrived country ( Kutcher et al, 2010 ) . Kutcher et al. , ( 2010 ) noted that if faith is cardinal of person ‘s ego construct, the freedom of showing one ‘s religion and faith is likely to impact his/her satisfaction and good being. Similarly, people who have no peculiar belief system may hold better work attitude and committedness if they are given the same freedom and regard to show who they are.
As cited from Kutcher et Al. ( 2010 ) , Kolodinsky et Al ‘s ( 2008 ) survey found that employees ‘ perceptual experience on organizational civilization sing spiritually is better predictive of employees ‘ organizational and single results than individual-level spiritualty and devoutness. Kutcher et Al. ( 2010 ) noted that perceived freedom of showing one ‘s religion and faith is seen as an organizational credence and grasp to employees. This in bend can work as societal support for employees leting them to better header with stressor and keep occupation and life satisfaction ( Kutcher et al, 2010 ) .
Religion and Job Attitudes
There are researches investigated how spiritual patterns and beliefs and behaviors might associate to of import workplace attitudes ( Kutcher et al, 2010 ) . These of import workplace attitudes include occupation satisfaction, organizational committedness, organizational citizenship behavior and turnover purpose. Lok and Crawford ( 2001 ) refer occupation satisfaction as an affectional response to a occupation or its specific facets ( e.g. relationship with colleagues ) whereas organizational committedness is defined as the strength of designation and trueness to the administration. Survey by Sikorska-Simmons ( 2005 ) found a positive relationship between religionism and occupation satisfaction and between religionism and organizational committedness. Another survey by Barry and Nelson ( 2008 ) found a relationship between spiritual beliefs and patterns with perceive competences and between perceived importance evaluations. Jamal and Badawi ( 1993 ) found that religionism moderates the consequence of occupation satisfaction, turnover purpose, occupation motive and organizational committedness. Harpaz ( 1998 ) found spiritual persons scored extremely on work centrality, bespeaking work held a more cardinal function in spiritual persons than not spiritual persons. Research assessed religionism in footings of the importance of faith reveals that religionism may positively impact work behavior ( Weaver & A ; Agle, 2002 ) . It is said that greater religionism has been linked to high degree of occupation engagement, occupation satisfaction, a inclination to see work as a “ naming ” and a greater attending to ethical determination devising in the workplace ( Saal, 1978 ; Davidson & A ; Caddell, 1994 ; Weaver & A ; Agle, 2002 ) .
Relevant to this research, the Malays would normally place faith as a cardinal portion of their mundane life. Although there are cultural studies ( Puthucheary, 1978 ) done in Malaysia looking at the accent of nucleus values ( e.g. spiritual belief ) in relation to ethnicity, there are limited known empirical surveies done in Malayan context measuring the relationship between one ‘s religionism and occupation attitudes.
However, non all surveies found a positive relationship between religionism and occupation attitude. Knotts ( 2003 ) for illustration found that per se motivated persons have lower occupation satisfaction so extrinsically motivated persons. Kutcher et Al, ( 2010 ) argued this may due to the facts that the organizational values do non congruent with one ‘s values. Since most administrations are net income driven, they tend to keep net income to be above of everything. Working in an administration with contradictory values to one ‘s belief system is potentially viewed as a viing force with faith. Decrease in occupation satisfaction and overall work public presentations are among the possible negative effects ( Kutcher et al. , 2010 ) . Similarly, a reappraisal by Ford and Richardson ( 1994 ) on ethical determination doing found religionism has limited consequence on work related attitudes. Sikorska-Simmons ( 2005 ) suggests that these incompatibilities may due to differences in measuring and conceptualization of religionism.