This study aims to develop, implement, and test the effectiveness of a model prepared with a crossdisciplinary approach, which includes religious and spiritual elements that could be applied in the treatment of alcohol and substance addiction, especially in the rehabilitation process. The study adopts a mixed method research design. In the qualitative part, phenomenological analysis was used. In the quantitative section, scales were used to measure the participants’ dependence. The study group included alcohol and substance addicts who were in the rehabilitation process at the Green Crescent Consultancy Center (YEDAM) and aged between 24 and 56. Initially, the participants were given Addiction Profile Index (BAPI) to determine their demographic information, addiction level, and clinical chart, which is followed by Addiction Outcome Assessment Index (AOAI) during the interview process. Within the scope of the Spirituality-Based Addiction Counseling (MTBD) model, eight different interview sessions were held with each participant for an average of 45 minutes. Then, the data were discussed and evaluated in the light of the relevant literature. Quantitative findings indicated a slow but steady improvement in the participants, with slight fluctuations, from the pre-interview to the final interview (altruism) in MTBD Model. With regard to qualitative findings, the data showed that during the first steps of the model, the participants developed an awareness of how addiction affected them psycho-socially and spiritually, and during the following steps, this awareness was significantly effective in transforming their lives. It could be claimed that the model is a motivational element that reinforces the basic treatment and rehabilitation processes in the struggle to get rid of addiction and adds religious and spiritual meaning to this process.
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This study aims to adapt the Existential Gratitude Scale (Jens-Beken & Wong, 2019) to Turkish culture and to examine the scale’s psychometric properties in this respect. The study uses the convenience sampling method, and the sample consists of 286 participants between the ages of 18 to 53, of whom 212 (74.1%) are female and 74 (25.9%) are male. The structural validity of the scale has been examined using confirmatory factor analysis (CFA). The CFA results confirm the original EGS’ one-dimensional structure over a Turkish sample, and the scale has good fit indices (χ2=94.655, df=34, χ2/df =2.784, GFI=0.936, NFI=0.930, CFI=0.954, SRMR=0.0420, and RMSEA=0.079). The factor loadings range from .46 to .77. For the criterion validity, Pearson correlations were calculated for the EGS with the Short Gratitude, Resentment, and Appreciation Scale and Transpersonal Gratitude Scales, which resulted in significant positive correlations (respectively r=0.476 and r=0.579 at p= 05). The item-total correlation and comparison of the upper 27% and lower 27% groups were examined for the item analysis of the scale; these have revealed the EGS to possess satisfactory discriminating power. As a result of the reliability analysis, Cronbach’s alpha of internal consistency was calculated as .893. This study shows the EGS to be a valid and reliable tool useable in the context of Turkey for measuring individuals’ existential gratitude levels. The EGS can be a valuable tool for practitioners in mental health settings in developing appropriate interventions for individuals’ coping skills in celebrating adversity.
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The aim of this research is to determine the relationship between the spiritual well-being levels of individuals with chronic diseases and their fear levels of COVID-19 during the COVID-19 pandemic. The study was designed and conducted as cross-sectional and correlational research. The research was conducted with 323 individuals with chronic diseases living in Iğdır city located in the Eastern Anatolia Region of Turkey between the dates 05th of June of 22nd of June of 2020. Data were collected using a personal information form, Spiritual Well-Being Scale (FACIT-Sp), and Coronavirus Fear Scale (C19P-S). Mean, percentile distributions, and Pearson Correlation Analysis were used to analyze the data. It was determined that total score average of the participants on the FACIT-Sp was 28.94±5.61, and it was 59.43±16.71 for the C19P-S. It was determined that individuals’ spiritual well-being and fear of COVID-19 mean scores were moderate, while meaning, peace, and faith sub-dimension domains were above the moderate level. In addition, it was indicated that the psychological and social fear levels of were above the average, and their somatic and economic fear levels were below the average. A negative significant relationship was found between the levels of meaning, faith and peace in the spirituality sub-dimensions of individuals with chronic diseases and the fear of coronavirus. It was observed that as individuals’ spirituality increased, their fear of coronavirus decreased. It was recommended to provide telephone consultation service to individuals with chronic diseases during the pandemic to reduce their fear levels and inform them using mass communication methods.
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With the growing Muslim population in the United States, Islamophobia and discriminatory acts toward Muslims have been increasing. Negative images in the media, which have strengthened stereotypes about Islam, have affected Muslim individuals, couples, and families. Although the impact of islamophobia has been addressed for individuals, not enough attention has been paid to Muslim couples who experience discrimination due to their religious beliefs. Experience of harassment and negativity is likely to profoundly affect individuals’ couple and family relationships. This lack of research may leave mental health professionals unprepared to sufficiently help Muslim couples that encounter discrimination. Thus, the present study discusses Muslims and their experiences in the U. S. before considering important concerns about couple relationships for mental health professionals working with this population. The purpose is to provide guidance and possible strategies to assist couple therapists for culturally competent practice with Muslim couples.
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The aim of this study is to adapt the Barriers to Seeking Mental Health Counseling Scale (BSMHCS) developed by Shea, Wong, Nguyen and Gonzalez (2019) to Turkish. Data were collected from 465 university students and 302 adults. The six-factor structure in the original form of the scale was tested with CFA in university students, and the six-factor model gave an acceptable fit. The factor loadings of the items in the scale varied between .45 and .91, and the item-total score correlation coefficients varied between .30 and .54. The Cronbach Alpha internal consistency coefficient was found as .870. Test-retest correlation coefficients for the total scale was calculated as .764. The Cronbach Alpha value was found as .843, and the item total correlations varied between .32 and .70 for the adult study group. As a result of CFA, it was found that the factor loadings varied between .31 and .93. The positive correlations between the BSMHS and the BSPHS revealed that the criterion-related validity of the scale was at an acceptable level. The results showed that the Turkish form of the BSMHCS is a valid and reliable measurement tool for both university students and adults and can be used in Turkish culture.
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This study aimed to present a critical approach to the concept of individuation in the analytical psychology. Content analysis was used. The obtained seven themes are about the verses of Ashab-ı Kehf and the two men in the Quran. It is understood that individuation does not occur spontaneously and means true path in the Quran, that it takes place in sleep, that it has dreams of transformation related to individuation, that it has some stages. Someone must firstly believe in Allah to individualize. The first stage of individuation is the individuation of the heart, that is, the metaphysical resurrection. The oppsosite of individuation of the heart is the sealing of the hearts may occur. It has been discovered in the Quran that the soul is the shadow, the mating soul is the anima/animus, that is, the heart. The shadow is represented by the soil, and the anima/animus is represented by the cave in the Quran. In the dream of Ashab-ı Kehf, it is concluded that the dog in the cave represents the shadow, and the young person who goes to the city represents the persona. The cave is not a psyche compartment that the self is matures in the individuation.
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During the last two decades, several studies have been carried out to examine the main predictors of life satisfaction and anxiety. This paper investigates the connection between spirituality, religiosity, religious coping, forgiveness, anxiety, and satisfaction with life in the case of a Turkish Muslim sample. In total 560 respondents were selected from different faculties of Bolu Abant İzzet Baysal University. 53.4% (N= 299) of the sample were females and 46.6% (N= 261) of them were males. Participants’ age changed to between 18 and 38 years. 28.4% (N=159) of students were from faculty of education, 25.9% (N=145) of students were from faculty of architecture and engineering, 23.8% (N=133) of students were from faculty of theology, and 22% (N=123) of students were from faculty of administrative sciences and economics. In the present researchers utilised the “Forgiveness Scale”, “Positive Religious Coping Scale”, “Religious Struggles”, “Scale for Satisfaction with Life” and “Generalised Anxiety Scale”to collect data. According to multiple regression findings, religiosity and forgiveness were significant predictors for life satisfaction. Moreover, forgiveness and religious coping (religious struggles and positive religious coping) were significant predictors of generalized anxiety.
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