Introduction

Migration is a multifaceted phenomenon with profound implications for individual and collective well-being. It reshapes identities, challenges established cultural norms, and demands significant psychological adaptation. This study investigates the subjective well-being (SWB) of Argentine Jewish immigrants in Israel, focusing on how various factors—including religion, spirituality, event centrality, and fear of death—intersect to shape their experiences in a new socio-cultural environment.

Israel has served as a destination for over 92,000 Jewish immigrants from Latin America since its establishment in 1948, with Argentina contributing the majority (58%), followed by Brazil (11%), Uruguay (9%), and Chile (6%) (Babis, 2016). For Argentine Jewish immigrants, the decision to relocate to Israel often reflects a confluence of cultural, spiritual, and existential motivations. Yet, migration entails navigating an array of challenges, from cultural integration to emotional and psychological stressors. These transitions can significantly influence SWB, defined as individuals' evaluations of their life satisfaction and emotional health (Diener et al., 1985).

Understanding the factors that shape SWB among this population is crucial for several reasons. Firstly, religion and spirituality frequently emerge as vital resources for coping during migration. Research demonstrates that religious involvement offers social support, a sense of purpose, and resilience in the face of adversity (VanderWeele, 2017; Koenig, 2012). However, as noted in subsequent sections, these influences are not uniformly positive. While religion and spirituality can buffer against stress and enhance emotional stability, rigid beliefs or maladaptive religious coping strategies may exacerbate psychological distress (Pargament et al., 2011; Dein, 2013). In the Israeli context, where political conflict and cultural diversity converge, exploring these dynamics provides critical insights into the adaptive potential of religious practices and spiritual frameworks.

In addition to religion and spirituality, the centrality of migration-related events—how deeply these experiences integrate into personal identity—plays a pivotal role in determining SWB (Simkin, 2020). High event centrality can foster resilience, personal growth, and a sense of achievement. Conversely, negative or traumatic migration experiences can heighten stress and alienation, especially in a context as politically and culturally complex as Israel (Berntsen & Rubin, 2006; Schick et al., 2023). Effective coping mechanisms, such as community engagement and the preservation of cultural heritage, are essential for mitigating these challenges.

Finally, the study explores the relationship between fear of death (FOD) and SWB, a subject of particular relevance to immigrants grappling with the existential uncertainties of a new environment. While heightened FOD can detract from life satisfaction by amplifying anxiety, adaptive strategies such as benefit-finding and meaning-making can transform this fear into an opportunity for personal growth and resilience (Cox et al., 2021; Mikulincer et al., 2002). This complex interplay underscores the need for a nuanced understanding of how existential concerns influence mental health outcomes in migration contexts.

By addressing these interconnected dimensions—religion, spirituality, event centrality, and FOD—this study not only highlights the unique challenges faced by Argentine Jewish immigrants in Israel but also contributes to broader discussions on migration and mental health. This introduction provides a global framework for the detailed analyses in subsequent sections, where each of these factors is examined in depth to illuminate their impact on SWB.

Religion and Subjective Well Being

Religion plays a central role in shaping subjective well-being (SWB), understood as individuals’ evaluations of their quality of life and happiness. Religious involvement promotes SWB through pathways such as meaning-making, social support, and coping strategies (VanderWeele, 2017). For many, religion provides a framework to interpret life’s challenges and emotional support during adversity, which becomes particularly salient in contexts of stress and instability, such as immigration (Koenig, 2012; Dein, 2013; Rosmarin et al., 2021).

Empirical evidence consistently shows that religious beliefs and practices are associated with greater life satisfaction and lower psychological distress. This effect is often attributed to the supportive networks and shared values that religious communities foster, which buffer against adverse life events (Pargament et al, 2011). Practices such as prayer and meditation serve as coping strategies that enhance resilience by fostering mindfulness, reducing stress, and promoting acceptance in uncertain circumstances (Koenig, 2012; Rosmarin et al., 2021).

The association between religion and SWB is, however, complex. While global data show a modest positive link between religious involvement and well-being (Cowden et al., 2024), negative outcomes also occur. Excessive devotion or rigid beliefs may deter individuals from seeking mental health care, exacerbating problems such as depression (Birhan & Eristu, 2023; Fanai et al., 2024). Negative religious coping has been linked to moral injury among healthcare workers during the COVID-19 pandemic (D’Alessandro-Lowe et al., 2023), illustrating how spirituality can also heighten distress. A nuanced understanding of these dynamics, including religious crises and maladaptive coping, is therefore essential (Fry, 2023).

For immigrants, including Argentine Jews in Israel, religion is a key factor in well-being, given the challenges of cultural integration and exposure to political conflict. Beyond its spiritual role, religion offers stability, community belonging, and tangible support through structures such as communal worship and mutual aid networks. These mechanisms are particularly relevant under stress, underscoring the significance of religion for psychological health and resilience in migration contexts (Silberman, 2005; Levitt, 2003; Belete et al., 2023).

Spirituality and Subjective Well Being

Spirituality has increasingly been recognized as a key determinant of subjective well-being (SWB), defined as individuals’ evaluations of their life satisfaction, positive affect, and low levels of negative affect (Wills, 2009). Empirical evidence suggests that spirituality can enhance SWB by fostering meaning, purpose, and a sense of connection to a larger existence, which serve as psychological buffers against stress and life challenges (Khursheed & Shahnawaz, 2020; Hashemi et al., 2019). Spiritual practices such as meditation, prayer, and communal rituals have been shown to provide emotional support and resilience, particularly among marginalized groups such as migrants (Khursheed & Shahnawaz, 2020).

Nonetheless, spirituality may also exert negative effects on SWB. When beliefs become rigid or conflict with surrounding cultural values, they can generate psychological distress, social isolation, and elevated stress (Kim et al., 2020; Pirutinsky et al., 2019). This dual potential underscores spirituality as a double-edged construct in the migration context: while it may promote coping and belonging, it can also intensify alienation when values clash with those of the host culture (Hashemi et al., 2019).

Thus, spirituality represents both a protective factor and a potential risk for the SWB of immigrants. In this study, we explore how these dynamics unfold among Argentine Jewish immigrants in Israel, considering the sociocultural conditions that shape spiritual experiences in the migration process.⁠

Centrality of Events and Subjective Well Being

The centrality of events (CET) refers to the extent to which specific life experiences become integral to an individual’s identity and personal narrative, thereby influencing subjective well-being (SWB). For Argentine immigrants in Israel, migration-related experiences—such as the decision to emigrate, the migration journey, and cultural adaptation—often acquire high centrality, shaping both life satisfaction and emotional health. When these events are framed positively, they can enhance SWB by fostering resilience, self-efficacy, and personal growth, contributing to greater happiness and purpose (Berry, 2005; Berntsen & Rubin, 2006).

In contrast, when migration-related events are experienced as negative or traumatic, their high centrality may reduce SWB, increasing stress, anxiety, and alienation (Schick et al., 2023). Experiences of discrimination, cultural dissonance, and socio-economic hardship can lead migrants to view their trajectories primarily through struggle and loss, adversely affecting mental health. Such negative effects are often intensified in contexts marked by political conflict or instability, as in Israel, where immigrants must continuously integrate past experiences into complex present realities (Bhugra, 2005; Steger et al., 2008).

Coping strategies play a key role in moderating these outcomes. Argentine immigrants who engage in adaptive mechanisms—such as maintaining cultural ties, participating in religious or community groups, and seeking social support—are more likely to integrate migration events into their life narratives in a constructive manner. These strategies help buffer the potential negative consequences of high event centrality. Understanding the role of CoE in migration is therefore critical for designing interventions and support services that promote positive identity construction and facilitate cultural integration, ultimately enhancing SWB (Burke & Stets, 2009; Taylor et al., 2000).

Fear of Death and Subjective Well Being

Fear of death (FOD) refers to the anxiety and existential distress associated with dying or the process of dying. Rather than a single emotion, it constitutes a complex set of fears shaped by the personal meanings individuals attach to death (Cicirelli, 1998). These meanings can strongly influence emotional reactions and amplify existential anxiety. For immigrants, FOD may be heightened by the uncertainty of adapting to a new life, where cultural differences, instability, and migration-related trauma increase vulnerability (Abdel-Khalek, 2005; Tomer & Eliason, 1996). The absence of established social support systems further exacerbates these fears (Mikulincer et al., 2002).

The relationship between FOD and subjective well-being (SWB) is multifaceted. On the one hand, FOD may undermine SWB by intensifying anxiety and diminishing feelings of control and purpose (Ryff & Keyes, 1995). On the other, coping strategies can mitigate its impact. Positive religious coping and meaning-making, for example, have been shown to reduce distress and enhance life satisfaction (Abu-Raiya et al., 2020). Benefit-finding practices, such as cultivating gratitude and valuing relationships, can also reframe mortality awareness into opportunities for resilience and growth (Cox et al., 2021). In contrast, avoidance and denial are associated with lower SWB.

Philosophical perspectives further illuminate this dynamic. Bradley (2009) argued that the anticipation of death threatens well-being by emphasizing the future deprivation of life’s pleasures, thereby reinforcing distress. Yet empirical findings suggest that reframing this awareness through positive coping can transform existential concerns into personal growth (Cox et al., 2021)

In the migration context, FOD and SWB are closely interconnected. While mortality awareness may heighten distress among immigrants, it can also foster adaptation when managed through constructive coping and benefit-finding strategies. Understanding this interplay is critical for supporting the psychological adjustment of Argentine Jewish immigrants in Israel.

Method

Participants

The sample consisted of 26 Argentine Jewish immigrants currently living in Israel. Recruitment was carried out through online networks and community organizations. Eligibility criteria required participants to be at least 18 years old and to have resided in Israel for a minimum of one year. The group had an average age of 55.8 years (SD = 17.9), with 57.7% identifying as men and 42.3% as women.

Instruments

Brief Centrality of Event Scale

The Brief Centrality of Event Scale (CES; Berntsen & Rubin, 2006) was used to assess the extent to which migration to Israel has become central to participants' identity. The version used was adapted and validated for the Argentine context by Simkin et al. (2017).

Affect Balance Scale

The Affect Balance Scale (ABS; Warr et al., 1983) was employed to measure both positive and negative affect. The adapted version for Argentina was used, developed by Simkin et al. (2021).

Satisfaction with Life Scale

The Satisfaction with Life Scale (SWLS; Diener et al., 1985) was used to assess overall life satisfaction. The Argentine version of the scale, validated by Moyano et al. (2013), was used.

Assessment of Spirituality and Religious Sentiments Scale

The ASPIRES (ASPIRES; Piedmont, 2010) was used to evaluate religious sentiments and spiritual transcendence. The version adapted for the Argentine context by Simkin (2017) was employed in this study.

Fear of Death Scale

The Fear of Death Scale (FODS; Collett-Lester, 1969) was used to assess participants' fear and anxiety related to death. The adapted Argentine version by Quintero & Simkin (2020) was used.

Procedure

The data were collected through an online survey, in which participants first provided informed consent. The survey, which took approximately 30 minutes to complete, included the aforementioned scales. The study was conducted following ethical guidelines and received approval from the appropriate ethics board.

Data Analysis

Descriptive statistics were calculated for all study variables. To examine the relationships among spirituality, religious involvement, event centrality, fear of death, and subjective well-being, we conducted Pearson correlation analyses. All analyses were carried out using SPSS (version X).

Given the limited sample size (N = 26), we complemented these procedures with non-parametric resampling to strengthen the accuracy of the results. Specifically, a bootstrap procedure with 1,000 iterations was applied to generate confidence intervals and to test the consistency of the correlation coefficients. This approach offers a more reliable approximation of the sampling distribution in small samples, thereby increasing the robustness of the inferences

Results

As shown in Table 1, positive affect was negatively associated with fear of one’s own death (r = –.579, p < .01). Negative affect was positively related to fear of death both for oneself (r = .396, p < .05) and for others (r = .418, p < .05). Life satisfaction was positively correlated with spiritual transcendence (r = .439, p < .05). In addition, religious involvement was positively associated with spiritual transcendence (r = .462, p < .05) and with religious coping (r = .540, p < .01). These results suggest that religious and spiritual variables are linked to both affective experiences and death-related attitudes among Argentine Jewish immigrants in Israel.

Discussion

This study examined how religion, spirituality, event centrality, and fear of death relate to subjective well-being (SWB) among Argentine Jewish immigrants in Israel. Several patterns emerged. First, spirituality showed a positive association with life satisfaction (SWLS), and religious involvement correlated with both spirituality and religious coping. Second, fear of one’s own death related negatively to positive affect and positively to negative affect; fear of others’ death was also positively associated with negative affect. By contrast, centrality of events did not display significant correlations with SWB indicators in this sample. Taken together, these findings suggest that religious and spiritual resources are linked to facets of well-being and coping, whereas death-related fears track affective disturbance; the role of event centrality appears more nuanced and may depend on additional boundary conditions.

The positive link between spirituality and life satisfaction aligns with accounts that emphasize meaning-making and transcendence as pathways to well-being in stressful contexts. The clustering of religious involvement with spirituality and religious coping suggests that communal and practice-based aspects of religiosity may scaffold the personal, meaning-oriented dimension of spirituality, which in turn is proximally related to SWB. Notably, religious involvement did not correlate directly with SWB indicators here, which is consistent with the idea that its effects may be indirect—operating through enhanced spiritual resources or through specific coping strategies rather than through participation per se. From an applied perspective, this pattern points to interventions that cultivate constructive religious coping and meaning-focused practices rather than emphasizing frequency of involvement alone.

As expected, fear of death showed a maladaptive profile: higher fear of one’s own death co-occurred with lower positive affect and higher negative affect, and fear of others’ death related to greater negative affect. These associations fit models in which mortality concerns heighten vigilance and distress, narrowing affective experience. At the same time, prior work suggests that benefit-finding and meaning-making can buffer these effects; the present results are compatible with that view insofar as spiritual resources—rather than mere involvement—were the aspect most closely tied to life satisfaction. Clinically and community-wise, this underscores the value of pairing death-related psychoeducation (e.g., meaning-centered approaches) with the promotion of adaptive religious coping.

Contrary to expectations, event centrality (how strongly migration becomes part of identity) did not correlate significantly with affect or life satisfaction. Several explanations are plausible. Conceptually, centrality is valence-ambiguous: events can be central because they are growth-enhancing or because they are burdensome. In small samples, opposing influences can cancel out, obscuring linear associations. Methodologically, timing may matter: centrality might relate to SWB non-linearly across the migration trajectory (e.g., early disruption followed by later integration). Finally, contextual stressors (e.g., periods of heightened conflict) could moderate links between centrality and well-being. Future designs that model valence, time since migration, and contextual stress (and test interactions) may detect associations that a simple bivariate approach cannot.

Implications

For community programs and practitioners working with Argentine immigrants in Israel, three implications follow. (a) Prioritize meaning-focused and spiritually oriented interventions to bolster life satisfaction (e.g., structured reflection, gratitude, and communal rituals). (b) Address death-related concerns explicitly, coupling psychoeducation with skills that transform mortality salience into benefit-finding and connection. (c) Treat event centrality as a signal rather than a target: explore why migration is central (growth vs. loss) and tailor supports accordingly.

Limitations and future directions

Findings should be interpreted as exploratory due to the small, convenience sample (N = 26). We used bootstrap resampling (1,000 iterations) to obtain more stable confidence intervals for correlations, which strengthens estimation under small-sample conditions, but it does not eliminate constraints on statistical power or generalizability. The cross-sectional, self-report design also limits causal inference. Future research should recruit larger, more diverse samples; incorporate longitudinal assessments spanning different phases of settlement; disaggregate religious involvement, spiritual experiences, and coping subtypes; and test mediational (e.g., spirituality → coping → SWB) and moderational (e.g., context, time in Israel) models.

Conclusion

In sum, spirituality—but not religious involvement per se—was positively tied to life satisfaction, while fear of death tracked a more adverse affective profile. Event centrality showed no simple association with SWB, hinting at context- and valence-dependent effects. These results reinforce the importance of meaning-centered, spiritually informed supports and targeted approaches to mortality concerns in immigrant mental health, while highlighting avenues for richer, better-powered studies to clarify mechanisms.

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Información adicional

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