7P's of life-satisfaction: a social constructionist model for the life satisfaction of religious minority groups in Kohat, Khyber Pakhtunkhwa (Pakistan)

Religious minorities in Pakistan face social, economic, political, and psychological vulnerabilities (including threats, violence, terrorism, and discrimination) that contribute to anxiety, depression, and life dissatisfaction. Life satisfaction is a subjective, dynamic evaluation of one’s conditions and attainment of desired goals, influenced by economic and social well-being, education, opportunities, and services. Despite the founding vision of religious freedom, subsequent constitutional and socio-political developments intensified marginalization of non-Muslims, diminishing minority populations. This study seeks to identify factors that can contribute to life satisfaction of religious minorities living in a majority-dominated context. Research questions: (1) How do religious minorities construct the factors of their life satisfaction? (2) What are their needs and priorities for life satisfaction? (3) What gaps exist in recent literature about religious minorities’ life satisfaction? The study adopts a constructivist epistemology, assuming reality is socially constructed and best explored through participants’ perspectives via an emic, field-based qualitative inquiry.

Conceptual framework: Post-independence constitutional and educational changes (e.g., blasphemy and Sharia-related laws; curricula emphasizing distinct Islamic identity) reduced space for pluralism and increased discrimination and violence against non-Muslims, contributing to out-migration and declining proportions of Hindus and Christians. Persistent hatred, violence, poverty, forced conversions/marriages, and false blasphemy accusations undermine minorities’ security and life chances. The framework posits that discrimination, violence, terrorism, marginalization, poverty, illiteracy, and poor housing disrupt life satisfaction for minority groups. Broader literature conceptualizes life satisfaction as subjective well-being, happiness, and global self-evaluation influenced by personal, familial, and community factors (Andrews & Robinson; Pavot & Diener; Sirgy et al.; Rice; Brown; Rosenberg). Inequalities restrict access to key life domains (family life, housing, employment, education, health), driving dissatisfaction, especially among minorities (Hargreaves; Salway et al.; Das et al.). Veenhoven’s four categories link life satisfaction to (1) livelihood opportunities (resources for economic, social, cultural, and political membership), (2) daily events and social experiences (threat/safeguarding, inclusion/exclusion), (3) learning experiences (assurance/anxiety, involvement/isolation, success/failure), and (4) subjective estimation of life. Seligman’s PERMA model highlights Positive emotion, Engagement, Relationships, Meaning, and Accomplishment as elements supporting well-being. Prior research emphasizes the need for protection and inclusion of minorities due to vulnerabilities based on race, language, culture, and faith (Capotorti; Komac; Hargrieves). The present study extends these insights to a social constructionist model specific to religious minorities’ life satisfaction: the 7P’s.

Design and setting: Qualitative study grounded in constructivist epistemology, conducted in District Kohat, Khyber Pakhtunkhwa, Pakistan, to explore factors shaping life satisfaction among religious minorities. Sampling: Purposive sampling across 32 Union Councils; 27 participants: 14 Christians, 7 Hindus, 6 Sikhs. Participants included social activists, religious scholars, church staff, employees, and political representatives—selected for active community involvement and knowledge of day-to-day community life. Data collection: Semi-structured, face-to-face interviews following Creswell (2014). Interviews conducted in temples, churches, participants’ residences, and workplaces. Open-ended questions explored current life conditions, satisfaction with socio-economic conditions, primary needs and priorities, progress in education/economics/politics, freedom of religious practice, state responsibilities and actions for protection, and the role of peace in happiness. Field notes and memos were maintained. Interviews were conducted in Urdu and Pashto; ethical procedures included informed consent, confidentiality (pseudonyms), rapport-building, adherence to socio-cultural norms, and an interview protocol. Data collection spanned approximately one year. Data analysis: Thematic analysis (Braun & Clarke, 2006). Steps: organize, translate, transcribe; iterative listening; line-by-line and paragraph coding; grouping similar codes into categories; developing thematic maps; coding until saturation; integrating field notes and memos. Outcome: 23 codes grouped into seven categories—peace, protection, progress, prospects, prerogatives, positivity, and pleasure—under the overarching thematic code: 7P’s of life satisfaction.

- Sample: 27 participants (14 Christians, 7 Hindus, 6 Sikhs) from Kohat; diverse roles (activists, religious scholars, employees, political representatives). - Analysis produced 23 codes and 7 categories (7P’s): 1) Peace: absence of violence; acceptance of others’ beliefs; unity. Peace depends on state enforcement of laws and society’s informal institutions (family, religious institutions, education). Participants linked peace to reduced fear, improved mental well-being, and ability to practice beliefs. 2) Protection: norms, values, laws, and policing that ensure legal and social security. Proper policing and societal acceptance mitigate fear from belief-based conflicts, enabling free participation in mainstream life. 3) Prerogatives: liberty from oppression; exemption from subordination; freedom to profess and practice religion openly. Participants reported constrained religious practice due to intolerance, with activities confined to religious buildings. 4) Prospects (new priorities/opportunities): freedom of choice; employment/business opportunities; education; housing; welfare. Participants prioritized respectable jobs, stable housing, quality education, and community welfare. 5) Progress: educational and economic advancement toward life goals (e.g., good jobs, children’s schooling, improved mobility and safety). Progress seen as central to changing group status-quo. 6) Pleasures: comfort and gratification through engagement in socio-cultural activities (picnics, parties, tours) that relieve stress, foster solidarity, and enhance happiness despite limited resources. 7) Positivity: positive thinking and emotions fostered by cooperation, participation, and pluralism; gratitude and brotherhood across beliefs. Positivity enhances energy and performance when life is free of threat and discrimination. - Alignment with established models: Elements of 7P’s connect with PERMA (Positive emotion, Engagement, Meaning, Accomplishments) and Veenhoven’s livelihood opportunities and experiential dimensions. - Contextual insight: Minorities are primarily striving to meet basic needs (jobs, housing, education) before broader aspirations, highlighting structural constraints and the centrality of peace and protection to life satisfaction.

The study addresses how religious minorities construct life satisfaction by eliciting their subjective meanings and priorities through an emic qualitative approach. Findings synthesize into the 7P’s model, demonstrating that life satisfaction is multi-dimensional and socially constructed around conditions that reduce fear and marginalization (Peace, Protection, Prerogatives), enable opportunities and advancement (Prospects, Progress), and bolster psychological well-being and social integration (Pleasures, Positivity). These dimensions directly answer the research questions by (1) specifying the factors minorities identify as essential to satisfaction; (2) clarifying their prioritized needs—respectable employment, education, housing, welfare, and religious freedom; and (3) extending existing literature by proposing a minority-specific, contextually grounded model that integrates social, legal, economic, and psychosocial determinants. The results emphasize the pivotal roles of state law enforcement and societal acceptance in facilitating minorities’ participation, mental health, and overall well-being. By linking with PERMA and Veenhoven, the study situates the 7P’s within broader well-being scholarship while highlighting unique stressors and requirements of religious minorities in Pakistan.

This study proposes the 7P’s of life satisfaction—Peace, Protection, Prerogatives, Prospects, Progress, Pleasures, and Positivity—as a social constructionist model grounded in the lived experiences of religious minorities in Kohat, Pakistan. The model integrates legal, social, economic, and psychological dimensions that collectively support minorities’ well-being and participation in mainstream society. Contributions include: (1) a minority-specific framework that extends general well-being models (e.g., PERMA) to contexts of marginalization; (2) empirical evidence on the centrality of peace, protection, and freedom to practice religion; and (3) a qualitative roadmap demonstrating how thematic analysis can generate theory from community voices. The study suggests future research could apply, refine, and test the 7P’s model across regions and minority communities, and examine policy interventions that enhance each “P” to improve life satisfaction.