The nine-item Interdependent Happiness Scale (IHS; Hitokoto & Uchida, 2015) is a self-report of interpersonal happiness that focuses on three dimensions: relationship-oriented happiness, quiescent happiness, and ordinary happiness. Few studies have evaluated the psychometric properties of the IHS in diverse cultural backgrounds and the findings are inconsistent. This study investigated whether the IHS has sound psychometric qualities in three Asian countries. University students from Malaysia (n = 263), Philippines (n = 239), and India (n = 310) answered the IHS and self-rated creativity scale. Confirmatory factor analysis on each sample supported the nine-item second-order model with error covariances. The overall IHS score showed good reliability in all samples. The subscales, however, had mixed results except for the Indian sample. Similarly, the convergent validity test showed mixed results while discriminant validity is supported in all samples except for the quiescent happiness subscale in the Indian sample. Concurrent validity was established across three samples by showing a positive relationship with creativity score. The results highlight that the higher-order structure of the IHS is consistently supported in different cultural contexts. However, some of the items are perceived differently and require further improvement in enhancing the cross-cultural usability of the IHS to measure socially-oriented happiness.

Bahay Pagbabago ni Apong Pilar is a community-based, church-initiated, and DDB (Dangerous Drugs Board) recognized and accredited formation shelter in San Simon, Pampanga. Using the sequential explanatory design, this study conducted surveys and focused-group discussions with 32 reformists to assess the shelter's formation program based on the reformists' standpoints. Quantitative results using Spearman's rank correlations showed that there seemed to be a significant relationship between attitude towards livelihood (ρ (2) = 6.589, sig. = 0.037*, p < 0.05) and spiritual activities (ρ (27) = 0.587**, p < 0.01), as formative components of the program, and perceived self-improvement (ρ (2) = 13.573, sig. = 0.001**, p < 0.01) during their stay in the formation shelter. It suggests that as the reformist develops a more positive attitude towards the livelihood, sports, and spiritual activities being offered at the formation center, it is also more likely that they may develop a higher sense of self-improvement.  Qualitative data yielded three general themes: (1) finding a higher purpose and deeper meaning in life through spiritually uplifting undertakings; (2) having family-oriented treatment, making them feel nothing less of their humanity; and (3) having holistic and dynamic activities, those that focus on the developmental facets. These are the elements deemed by the reformists as important, which constitute effective reintegration to their families, communities, and society.

This manuscript is an erudite documentation of the critical examinations of reflexive accounts from, and thought-provoking consciousness based on, the previously conducted gender-related studies with the aim of revisiting them “critically” to provide a broadened understanding of the idiosyncratic and gendered lives of the Filipino LGBTs with a special emphasis in the context of the pandemic. Thus, through this analysis, this paper notably emphasizes that by critically examining the established facts about the common and unique experiences of people from a gender-diversified population invites us to a new, fresh, and higher perspectives that are equally useful in dealing toward and forward the COVID-19 pandemic.