The aim of this study was to adapt and validate Mindful Self-Care Scale (MSCS) with a normative Turkish sample. Participants of the study were 330 university students (232 females and 97 males) along with the age mean of 20.22 (SD=1.32). In order to validate the six factor structure of Mindful Self-care Scale, a confirmatory factor analysis was conducted. For providing evidence over convergent validity, Mindful Attention Awareness Scale-Adolescent version (Brown, West, Loverich & Biegel, 2011) was concurrently used. The results of the confirmatory factor analysis  displayed satisfactory evidence for the six factor Mindful Self-Care Scale (χ2 / df = 1.7; GFI = 0.87, CFI = 0.92; TLI = .91; RMSEA = 0.05). The scale was also found to be significantly correlated to Mindful Attention Awareness Scale-Adolescent (r=.27, p<.001). Also, the Cronbach Alpha value for the whole scale was found .89 yielding satisfactory evidence for the internal consistency of the instrument. The results of the study tentatively yielded that the Mindful Self-Care Scale is a valid and reliable assessment tool of self-care in Turkish culture. As well, further studies examining the psychometric properties of Mindful Self-Care Scale are still needed with larger and diverse samples.

The purpose of this study is to develop an Interpersonal Mindfulness Scale-TR (IMS-TR) for Turkish culture. For the data collection process, four different sample groups participated in the study. To test the construct validity of the scale an exploratory factor analysis was performed. Results suggested a 13-item, two-factor solution as (1) awareness and (2) being in the moment. Two-factor structure explains 50.65% of the variance. A confirmatory factor analysis results showed good fit for two-factor solution. The Mindfulness in Parenting Questionnaire and the Mindfulness in Marriage Scale were used to examine a convergent validity and positive significant relationships were found between the scales. To test the reliability of the scale Cronbach's Alpha reliability coefficient of the overall scale was determined to be .826. To determine the stability coefficient of the IMS-TR, test-retest method was used and according to result there is a positive relationship between the scales. According to all of these results, it can be said that the IMS-TR has a validity and reliability.

The school counselor’s role is increasingly challenging with various demands of students’ problems and the issue of Coronavirus disease (COVID-19) pandemic also affect students’ psychosocial and mental well-being. Therefore, school counselors need to equip themselves with high psychological well-being as a self-care factor to deal with burnout, instability, and work stress. This study aims to develop Psychological Well-Being Model among school counsellors. A total of 330 secondary school counsellors from four districts in Selangor were selected as the respondents using the group random sampling method. Data were collected through translated questionnaire instruments, namely Self Compassion Scale, Counselling Self Estimate Inventory, The Assessing Emotions Scale, Spiritual Involvement and Beliefs Scale Revised, and Psychological Well Being-Ryff. Confirmation Factor Analysis (CFA) and Structural Equation Modeling (SEM) show that there is a significant positive relationship between self-compassion, counselling self-efficacy, emotional intelligence, spiritual intelligence, and the school counsellor’s psychological well-being. The findings also showed that self-compassion, counselling self-efficacy, emotional and spiritual intelligence affected 76.5% (R2 = 0.765) of variance in psychological well-being. This study is one of the earliest in presenting the school counsellor’s psychological well-being model who can contribute to Malaysian education. The implications of this study suggest that the elements of self-compassion, counselling self-efficacy, emotional and spiritual intelligence, and psychological well-being should be applied in the curriculum at the counsellor training level in university so that counsellors have adequate preparation in providing effective services in schools. The Ministry of Education Malaysia, on the other hand, needs to cultivate psychological well-being interventions regularly so that counsellors can always manage various students’ issues in schools as well as maintaining psychological well-being in terms of personnel and professionals.

Emotional empathy, mindfulness, and subjective well-being are essential to understanding human behavior and mental health among students. However, more research is needed to investigate how these constructs interplay within academic contexts. This study explored the hierarchical relationships between emotional empathy, mindfulness, and subjective well-being. The Multidimensional Emotional Empathy Scale (MDEES), The Kentucky Inventory of Mindfulness Skills (KIMS), and the Subjective Well-Being Scale (WeBs) were administered with a sample of postgraduate professional diplomas in teaching students attending Al Ain University in Abu Dhabi campus and Al Ain campus (n = 1545). The results showed that emotional empathy (positive sharing, suffering, feeling for others, and emotional contagion) positively affects physical and eudaimonic well-being. A negative correlation was found between financial and social well-being and other components of emotional empathy, such as emotional attention and responsive crying. Mindfulness significantly improves emotional empathy in components like describing, accepting without judgment, and observing. This study revealed that some components of mindfulness, such as observing and acting with awareness, decrease emotional empathy, such as suffering and feeling for others. Acting with the awareness component in mindfulness decreases positive sharing, responsive crying, and emotional contagion. Future research could explore these relationships further and examine potential cultural differences.

Mindfulness, recognized as a protective factor against learning burnout in higher education, has garnered considerable attention, yet its underlying mechanisms remain underexplored. This study examined the relationship between mindfulness, regulatory emotional self-efficacy, and learning burnout. Data from 461 Chinese university students were collected using a correlational design and cluster sampling method, employing the Five Facet Mindfulness Questionnaire, University Student Learning Burnout Scale, and Regulatory Emotional Self-Efficacy Scale. Hypotheses were tested using partial least squares structural equation modeling. Results showed that Participants exhibited above-average mindfulness (M=3.090), learning burnout (M=3.278), and regulatory emotional self-efficacy (M=3.417). Results revealed that mindfulness is directly and negatively related to learning burnout (β=-0.679, t = 28.657, p < .001). Regulatory emotional self-efficacy (β = -0.357, t = 8.592, p < .001) was significantly and negatively related to learning burnout. Mindfulness was significantly and positively related to regulatory emotional self-efficacy (β = 0.638, t = 24.306, p < .001), and regulatory emotional self-efficacy (R2: from .461 to .537) partially mediated the relationship between mindfulness and learning burnout. Besides, the Importance-Performance Matrix Analysis revealed that managing negative emotions significantly contributes to learning burnout but performs poorly, whereas non-reacting demonstrates both the lowest contribution and performance. Findings suggest that mindfulness indirectly alleviates learning burnout through regulatory emotional self-efficacy, providing evidence-based insights for targeted mindfulness interventions in higher education.

This study examined the effect of workplace spirituality and person-organization fit on faculty turnover intention in Indonesian universities, with employee engagement as a potential mediating variable. The research involved 1026 faculty members from both public and private universities in Indonesia, with at least one year of teaching experience. A quantitative survey design was employed. Data were collected through questionnaires administered directly to respondents or via online communication channels. The findings revealed that both workplace spirituality and person-organization fit significantly reduced faculty turnover intention. Furthermore, it has been proven that employee engagement acts as a mediator in this relationship. Universities that foster workplace spirituality and ensure a good person-organization fit can enhance faculty engagement, ultimately leading to lower turnover intentions. To increase engagement and reduce turnover, this research highlights the importance of fostering workplace spirituality within universities and ensuring that faculty members are well-suited. It contributes to knowledge of faculty retention strategies in higher education. The study acknowledges its limitations, including a cross-sectional design and reliance on self-reported information. Future research using longitudinal designs is recommended.