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Uyum konusu gerek sosyal psikolojinin gerekse sosyolojinin önemli konularından biridir. Göç, yerleşik kültürlerde birçok faktörün etkili olduğu psiko-sosyal uyum olgusunu derinden etkileyen faktörlerdendir. Literatürde az da olsa uyum konusunda işlevsel ölçek bulunmakla birlikte göçmenler üzerinde kullanılabilecek ölçekler yok denecek kadar az sayıdadır. Göçmenlere ulaşmanın güçlüğü, dil yeterliliği ve göçmenlerin tecrübi araştırmalara katılmaya kolay ikna olmaması gibi nedenler; göç deneyimi yaşayan bireylerle yapılacak çalışmalarda kullanılabilecek ölçeklerin az sayıda olmasının başlıca nedenlerindendir. Çalışmada görece uzun bir zaman dilimi farklı bir kültürde yaşayan göçmenlerin yaşadıkları yeni ortamlarına uyum düzeylerini ölçmek amacıyla geliştirilen ölçeğin psikometrik özellikleri sunulmuştur. Ölçek geliştirme sürecinde 40 madde halinde hazırlanan taslak formuyla Türkiye’nin farklı illerinde yaşayan 600 Afgan (Özbek) göçmenle yüz yüze görüşmeler sonucunda veriler elde edilmiştir. Katılımcılar en az beş yıldan beri Türkiye’de yaşayan 15 yaş üstü Afgan (Özbek) göçmenlerden seçilmiştir. Ölçeğin yapı geçerliliğini tespit etmek amacıyla 320 katılımcıyla açımlayıcı faktör analizi gerçekleştirilmiş, bu analiz sonucunda 25 maddeden oluşan beş boyutlu bir yapı elde edilmiştir. Boyutlar sırasıyla “davranış-alt kültürü koruma”, “aidiyet”, “yerel halkla kaynaşma”, “duygusal tatmin” ve “otoriteyle ilişkiler” şeklinde isimlendirilmiştir. Açımlayıcı faktör analizi sonucunda oluşan yapıyı doğrulamak amacıyla 250 katılımcılı ikinci bir göçmen grubuyla uygulama gerçekleştirilmiş ve elde edilen verilere uygulanan doğrulayıcı faktör analizi sonuçları ölçeğin beş faktörlü yapısını büyük ölçüde desteklediği görülmüştür. Ölçeğin güvenirliliğini gösteren Cronbach alpha katsayısı α=.76 olarak hesaplanmıştır. Ölçekle ilgili üretilen psikometrik veriler topluca değerlendirildiğinde geliştirilen ölçeğin göç deneyimi yaşayan göçmenlerle yapılacak çalışmalarda kullanılabilecek geçerli ve güvenilir bir ölçüm aracı olduğu sonucuna varılmıştır.

Son yıllarda ülkemizde din psikolojisi alanında veriye dayalı dindarlık araştırmaları artmıştır. Dindarlığın pek çok bağımlı ve bağımsız değişkenle birlikte araştırıldığı görülmektedir. Dindarlığı konu edinen çalışmalardaki artış, bu konuda meta-analitik çalışmaların yapılması gerekliliğini göstermektedir. Ancak yerli alanyazında özellikle cinsiyet değişkenini ele alan birkaç meta-analitik çalışma dışında diğer demografik değişkenlerle dindarlık ilişkisini inceleyen meta-analiz çalışması bulunmamaktadır. Bu çalışmada dindarlık üzerinde medeni durum değişkeninin etkisini anlamak için meta-analiz araştırması yapılmıştır. Çalışmamızın Türkiye’de medeni durum-dindarlık ilişkisini ele alan ilk meta-analiz araştırması olması, çalışmanın önemini artırmaktadır. Bu meta-analiz araştırması için öncelikle anahtar kelimeler ile birlikte dâhil edilme kriterleri belirlenmiş ve Ulusal Tez Merkezi veri tabanında bu kriterlere göre arama yapılmıştır. 11 doktora, 59 yüksek lisans ve 1 tıpta uzmanlık tezi olmak üzere toplamda 71 tezin dâhil edilme kriterlerine uyduğu ve metaanaliz için uygun veriler içerdiği görülmüştür. Bu tezlerden 4’ü iki farklı veri içerdiği için her bir veri seti ayrı bir çalışma olarak araştırmaya dâhil edilmiştir. Böylece meta-analize dâhil edilen çalışma sayısı 75’e yükselmiştir. Araştırma örneklemi 19346’sı evli (%55,8), 15307’si bekâr (%44,2) olmak üzere toplam 34653 kişiden oluşmaktadır. Çalışmada genel dindarlık puanları esas alınmış olup, etki büyüklüğü (Hedges’s g), yayın yanlılığı ve heterojenlik testi CMA v.4 analiz programı aracılığıyla hesaplanmıştır. Araştırma bulgularına göre meta-analiz, genel dindarlık boyutunda heterojen bir dağılımla anlamlı istatistiksel değerler ortaya çıkarmıştır (p

The aim of the research is to investigate the problems young people face in Turkey and to examine the religious coping mechanisms they use to cope with these problems. A total of 353 students from Turkey participated, including 190 high school and 163 university students. The research, conducted in April 2024, employed two different methods for data collection: Written data were gathered directly from high school students through interviews, while questionnaires were distributed to university students and collected by the researcher. We used semi-structured interviews based on a specific framework, asking participants three comprehensive, open-ended questions. After conducting a content analysis on the data, the researcher categorized the data thematically according to the content. According to the findings of the research based on the available data, the problems faced by young people are classified under three main headings: individual, social and existential issues. Individual problems included gender roles, sexuality, religious doubts, stress, addiction, and loneliness. Social problems consist of local and popular culture, violence, concerns about the future, difficulties in finding a profession, the education process, marriage, and family communication. Existential problems include such issues as the meaning of life, death, and belief in God. The study revealed that young people often resort to religious coping strategies to handle these challenges. Among these strategies, such practices as trusting and believing in Allah, prayer (salat) and supplication (dua), expressing gratitude, repentance, ablution, going to the mosque, reading the Qur'an, participating in religious conversations and volunteering services become prominent. As a result, it was determined that religious coping strategies are an important part of the daily lives of young people in Turkey and that these strategies play an important role in coping with individual, social, and existential challenges. Unlike studies that generally address psychological or social elements, this research highlights the role of religious practices as a coping mechanism.

Çocuklar ölümü düşünürler, ölümle ilgili duyguları ve tasavvurları vardır. Hayallerinde, oyunlarında ve çizimlerinde ölüme yer verirler. Çocukların ölümü nasıl tasavvur ettikleri onların yaşamla bağlarını belirler. Aynı şekilde birbirinin zıddı gibi görünen ölüm ve yaşam olgularını birlikte düşünmeleri bütünleyici bir kavrayışa ulaşmalarına da yardım edebilir. Bu nedenle çocukların dünyasında ölüm ve yaşam olgusunun bilimsel olarak incelenmesi önemlidir. Benmerkezcilik, animizm ve antropomorfizm gibi çocukluk dönemine ait bazı zihinsel özellikleri onların olayları anlama ve hayal etme becerilerinde etkilidir. Ayrıca yaş ve cinsiyet de farklılıklar yaratmaktadır. Bu çalışmada çocukların ölümü ve yaşamı nasıl anladıkları ve tasavvur ettikleri araştırılmıştır. Nitel araştırma yaklaşımlarından durum çalışması deseninin kullanıldığı araştırmada verilerin analizi için projektif bir yöntem olan resim analizi tekniği uygulanmıştır. 2019’da Türkiye’de Müslüman ailelerin çocukları üzerinde gerçekleştirilen araştırma için ebeveynlerinden onam alınan yaşları 9 ile 13 yaş arasında değişen 57 çocuktan ölüm ve yaşam hakkında resim yapmaları istenmiştir. Resimler çocukların cinsiyet, yaş ve bilişsel gelişim dönemleri göz önünde bulundurularak tematik olarak analiz edilmiştir. Çözümlemeler için MAXQDA 2022 nitel veri analizi yazılım programı kullanılmıştır. Araştırmada çocukların ölüm ve hayat hakkında çizdikleri resimlerde cinsiyetlerine, yaşlarına, bilişsel gelişim dönemlerine, bireysel tecrübelerine, dinî ve kültürel alt yapılarına göre farklı kompozisyonlar ve figürler kullandıkları görülmektedir. Literatür eşliğinde çözümlenen resimlerdeki somut ve soyut temalar kodlanmış ve hiyerarşik kod modelleri, kod bulutları, cinsiyet ve gelişim dönemi farklılıklarına göre çapraz analizler sunulmuştur. Bireysel farklılıklara göre resimlerden örnekler sunularak bulgular eşliğinde yorumlanmıştır.

Dini bir kavram olan tevekkül, aynı zamanda son yıllarda psikoloji araştırmalarına da konu olmaktadır. Bu çalışmanın amacı din bilimleri araştırmalarında kullanmak amacıyla Pakistan Müslümanları üzerinde geliştirilen Tevekkül Ölçeği’ni Türk kültürüne uyarlamaktır. Bu amaçla toplamda 595 kişiden oluşan iki farklı çalışma grubundan elde edilen veriler üzerinde geçerlik ve güvenirlik analizleri yürütülmüştür. İlk çalışma grubundan elde edilen verilere uygulanan Açımlayıcı Faktör Analizi sonuçlarına göre maddelerin orijinal ölçekte olduğu gibi 4 faktörde toplandığı, faktörlerin toplam varyansın %60,21’ini açıkladığı görülmüştür. Elde edilen faktörlere ikinci çalışma grubundan elde edilen veriler kullanılarak Doğrulayıcı Faktör Analizi uygulanmış ve elde edilen model kabul edilebilir uyum düzeyinde bulunmuştur. Ölçüt bağıntılı geçerlik bulguları da ölçeğin uyum sağladığını göstermiş, tevekkül ile bilişsel kontrol ve esneklik arasında istatistiksel olarak anlamlı pozitif yönlü ilişkiler bulunmuştur. Ölçeğin iç tutarlılık güvenirlik katsayısı ilk örneklemde ,899; ikinci örneklemde ,923’tür. Ölçeğin düzeltilmiş madde toplam korelasyon katsayılarının birinci çalışma grubunda ,39 ile ,72; ikinci çalışma grubunda ,43 ile ,72 arasında sıralandığı görülmüştür. 23 madde ve dört alt boyuttan oluşan ölçeğin geçerlik ve güvenirlik kriterlerini karşıladığı görülmektedir. Uyarlanan Tevekkül Ölçeği Türk kültüründe yürütülecek araştırmalarda kullanılmak için geçerli ve güvenilir bir ölçme aracıdır.

Tradition and religion are two important sources that affect the construction and continuity of social relations throughout history. Before the modern period, when the secular social structure was widely accepted, these two sources served as the primary determinant resource of social ties, sometimes alone and frequently together. This study aims to develop a scale to determine the effect of the level of clerics (imams and muezzins) working under the Presidency of Religious Affairs, the institution authorized to serve religious services in Turkey, on social life. In this context, a survey was conducted with 1208 people in 12 provinces and 42 districts, based on a face-to-face interview method. Exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) were used to test the reliability and validity of the scale made for this study, in which the universe is taken as a whole. The scale, whose reliability and validity were tested, can be used to assess the impact of religious officials on family, kinship, neighborliness, and work life as well as the impact of religion on state-society relationships.

Ölüm kaygısı varoluşsal bir kaygı olup başlangıçtan itibaren insanlığın temel problemlerinden biri olmuştur. İnsan, hayatı boyunca mücadele etmek zorunda olduğu bu problemle başa çıkarken çoğunlukla ölümle en çok ilişkilendirilen dine müracaat etmiştir. Dinler de bu kaygıyı yatıştıracak öneriler sunmuşlardır. Araştırmaların önemli bir kısmı dinlerin ölüm kaygısı ile başa çıkmada yatıştırıcı bir etkisinin olduğunu ortaya koysa da dindarlığın ölüm kaygısını artıran bir faktör olduğu sonucuna ulaşılan araştırmalar yok değildir. Dinin içselleştirilerek özüne uygun yaşanmasını hedefleyen tasavvufun ölüme, insanın özüne kavuşması, ruhun beden kafesinden kurtulması ve Allah’a kavuşması biçiminde pozitif anlamlar yüklediği bilinmektedir. Bu bağlamda araştırmada öncelikle dinî tutum ile ölüm kaygısı arasındaki ilişkilerin incelenmesi, ardından tasavvufa intisabı olan bireylerle olmayanların dinî tutum ve ölüm kaygısı düzeylerinin karşılaştırılması amaçlanmıştır. Nicel yöntemle gerçekleştirilen araştırmada betimsel analiz ve ilişkisel tarama yöntemi kullanılmıştır. Araştırmanın evrenini 18 yaş üstü bireyler oluşturmaktadır. Araştırmanın örneklemi seçilirken tasavvufa intisabı olan 214 birey amaçlı örnekleme, tasavvufa intisabı olmayan 214 birey tesadüfi örnekleme yoluyla belirlenmiştir. Verilerin toplanmasında “Kişisel Bilgi Formu”nun yanı sıra “Ok-Dinî Tutum Ölçeği” ve “Thorson-Powell Ölüm Kaygısı Ölçeği” kullanılmıştır. Yapılan analizlerin sonucunda katılımcıların tamamının dinî tutum puanları ile ölüm kaygısı puanları arasında negatif yönlü anlamlı ilişkilerin olduğu tespit edilmiştir. Araştırmada tasavvufa intisabı olan bireylerle olmayanların dinî tutum ve ölüm kaygısı puanları karşılaştırılmıştır. Buna göre tasavvufa intisabı olanların dinî tutum puanları, olmayanlara göre anlamlı derecede daha yüksek iken ölüm kaygısı puanları anlamlı derecede daha düşük bulunmuştur. Buradan dini yaşamak için tasavvuf metodunu benimsemenin dindarlıkta artışı sağlayabileceği; bu yolla dindarlık düzeyinin yükselmesinin de ölüm kaygısını düşüren bir faktör olabileceği sonucuna ulaşılabilir. Diğer taraftan araştırmada tasavvufa intisabı olan bireylerin arasında tarikat ritüeli gereği ölüm rabıtası yapanlar ile yapmayanların ölüm kaygısı puanları karşılaştırılmış, ölüm rabıtası yapanların ölüm kaygısı düzeylerinin yapmayanlara göre anlamlı derecede daha yüksek olduğu bulgusu elde edilmiştir. Bulgudan hareketle her ne kadar literatürde ölüm üzerinde düşünmenin ölüm olgusunu kabullenmeyi kolaylaştırıcı etki yapabileceği, böylece ölüm kaygısını hafifletebileceği yönünde görüşler olsa da ölümü düşünme biçiminin burada etkili olabileceği söylenebilir. Kendi ölüm anını hayal etmek suretiyle ölüm anında acı çektiğini, kabirde azapla karşılaştığını hayal etmek gibi korkuyu çağrıştıran uygulamaların ve ölüme negatif anlamlar yüklemenin istenmeyen bazı sonuçları ortaya çıkarabileceğinden söz edilebilir.

Stresin etkilerini azaltmak için yapılan girişimler “Başa Çıkma” olarak isimlendirilmektedir. Farmakoterapi ve psikoterapiden öte kişinin kendi potansiyelini kullanarak stresten kurtulması riski olmayan bir çözüm yoludur. Bireyin stresten kurtulma mücadelesini dinî inancına göre şekillendirmesi Kenneth Pargament tarafından “Dinî Başa Çıkma” olarak adlandırılmıştır. Dinî başa çıkma kişinin dinî ve manevi yönünden güç almasını içeren “Olumlu Dinî Başa Çıkma”, dinî ve manevi ögeleri olumsuz kullanmayı içeren “Olumsuz Dinî Başa Çıkma” olarak ikiye ayrılmaktadır. Bu çalışmanın amacı ise literatürde eksikliği fark edilen, bireyin stres ile başa çıkabileceğine dair kendine olan inancını belirten özgüven düzeyi ile kişinin sevgi yönelimli ya da korku yönelimli Tanrı algısına sahip oluşunun dinî başa çıkma tarzlarına etkisini incelemektir. Hitit Üniversitesi merkez yerleşkesinde eğitim gören 363 son sınıf öğrenci üzerinde anket uygulaması yapılmıştır. Ölçme aracı olarak Akın (2007) tarafından uyarlaması yapılan “Öz-Güven Ölçeği”, Güler (1997) tarafından geliştirilen “Tanrı Algısı Ölçeği” ile Ekşi ve Sayın (2016) tarafından Türkçeye uyarlanan “Dinî Başa Çıkma Ölçeği” kullanılmıştır. İstatistik analizlerden ise “Yapısal Eşitlik Modellemesi” ve “Yol Analizi” uygulanmıştır. Sonuç olarak genel Tanrı algısı olumlu dinî başa çıkma üzerinde pozitif yönde etki ederken olumsuz dinî başa çıkma üzerinde negatif yönde etkili olmuştur. Özgüvenin olumlu dinî başa çıkma üzerinde pozitif etkisi bulunurken olumsuz dinî başa çıkma üzerinde anlamlı bir etkisi olmamıştır. Sevgi yönelimli Tanrı algısı; olumlu dinî başa çıkmaya anlamlı düzeyde güçlü ve pozitif etkide bulunurken olumsuz dinî başa çıkmaya anlamlı etkide bulunmamaktadır. Korku yönelimli Tanrı algısı; olumlu dinî başa çıkmaya orta düzey pozitif etkide bulunurken olumsuz dinî başa çıkmaya da orta düzey negatif etkide bulunmaktadır. Bu sonuçlar ise cezalandıran, korku kaynağı Tanrı algısına sahip bireylerin olumsuz dinî başa çıkma stratejilerinden uzaklaştıklarını ve daha fazla din ve maneviyattan güç aldıklarını göstermektedir.

PK filmi üzerinden din psikolojisi perspektifiyle din, dindarlık ve Tanrı tahayyülü temalarının analiz edildiği bu çalışmada nitel araştırma yöntemlerinden doküman incelemesi ve içerik analizi teknikleri kullanılmıştır. Filmde Hindistan’ın çok dinli yapısının betimlenebilmesi için Hinduizm, Budizm, Sihizm, Caynizm, Hristiyanlık ve İslam dinlerine yer verilmektedir. Fakat filmin konusu ağırlıklı olarak Hinduizm, Hristiyanlık ve İslam dini örnekleriyle işlenmiştir. PK filminin genel üslubunda hiciv tarzı görülmektedir. Bununla birlikte filmde kullanılan “Bizi yaratan Tanrı’ya inanın. O’na güvenin. Kendi yarattığınız sahte Tanrıları ise yok edin.” repliğiyle filmin dini inanç konusunda doğrudan mesaj verdiği de görülmüştür. PK filminde yer alan eleştiri konuları dini lider (günümüz toplumundaki temsilcileri) ve din adamları, inanç esasları, bazı dini yönelimli halk inanışları, inanç sömürüsü, misyonerlik, din ve terör ilişkisi ve dış güdümlü dindarlık şeklinde kategorize edilmiştir. Yapılan analiz sonucunda filmde herhangi bir dine yönelik tebliğ ya da misyonerlik faaliyeti görülmemiştir. Ele alınan her bir dinin Tanrı tahayyülünün kendi düşünceleri etrafında objektif olmaya çalışılarak yansıtıldığı söylenebilir. PK karakterinin düşüncelerinin ve Tanrı tahayyülünün şekillenmesinde insanın gelişim ve dini gelişim evrelerine benzer bir sürecin izlendiği de söylenebilir.

Dinsel değişim, din psikolojisinin kurulduğu dönemden itibaren güncelliğini koruyan konular arasında yer almaktadır. Tarihsel süreçten bugüne kadar olumlu veya olumsuz biçimde neredeyse tüm insanların muhtelif boyutlarda dinsel unsurlar ile temas ediyor oluşu, dinsel değişim konusunu akademik alanda önemli ve güncel tutan hususlardandır. Bu çalışma; inançlı olduğu hâlde dine karşı ilgisiz bir hayat sürdüren Yaşar Alptekin’in neden ve nasıl dindarlaştığı sorusuna cevap aramaktadır. Nitel araştırma tekniklerinden olan durum çalışması desenine bağlı olarak yürütülen bu araştırmada veriler doküman incelemesi ile elde edilmiştir. Bu doğrultuda Yaşar Alptekin’in bizzat kendisinin kaleme aldığı kitaplar ve onunla çeşitli sosyal medya platformlarında yapılan röportajlar, birinci elden kaynaklar olarak kullanılmıştır. Bu anlamda mevcut çalışma, psikobiyografik araştırma geleneği içinde değerlendirilebilir. Toplanan bilgi ve malumatlar, betimsel analiz tekniği ile çözümlenmiştir. Alptekin’in özel yaşamı, siyasi görüşü ve sanatçı yönü gibi konular, çalışmanın kapsamı dışında tutulmuştur. Ayrıca bu çalışmada yer alan bilgi ve malumatlar, araştırmanın yapılmış olduğu tarihe kadarki dokümanlar ile sınırlıdır. Araştırmanın temel sorusuna cevap ararken dinsel değişimin aşamaları, güdüleri, motifleri, çeşitleri, gerçekleşme biçimi ve sonuçları hakkında din psikolojisi literatüründe yer alan kuramsal yaklaşımlardan destek alınmıştır. Bu bağlamda psikanalitik ve varoluşçu yaklaşımlarla birlikte sosyal kimlik kuramından da faydalanılmıştır. Bu noktada öncelikle Alptekin’in çocukluk, gençlik ve yetişkinlik döneminde yaşadığı önemli olaylar ve hayatını etkileyen hadiseler, dinsel değişimi harekete geçiren nedenler kapsamında analize çalışılmıştır. Alptekin’in değişim öncesi ve sonrası kişilik ve kimlik bakımından nasıl bir değişim yaşadığı, bunun kendisiyle ve sosyal çevresi ile ilişkilere nasıl yansıdığı sorusuna odaklanılmıştır. Ulaşılan bulgulara göre Alptekin’in dinsel değişim sürecini harekete geçiren nedenler; “çocukluk dönemini mutsuz geçirmesi”, bu anlamda “sevgisiz ve ilgisiz büyümesi”, “yetişkinlik döneminde yaşadığı anlamsızlık duygusu”, “samimiyet arayışı”, “içerisinde bulunduğu gelişim döneminin etkileri”, “zihinsel tatminsizlik”, “aile içi sorunlar” ve “değişime eşlik eden dinî tecrübeler” şeklinde sıralanabilir. Meydana gelmiş olan dinsel değişim sonucunda Yaşar Alptekin’in kimlik ve dünya görüşü başta olmak üzere giyim tarzından arkadaş çevresine, ilişkilerine yön veren temel belirleyicilerden insanlara bakışına kadar bireysel ve sosyal hayatında köklü değişimler yaşandığı izlenmektedir. Ancak onun, temel kişilik yapısında fark edilebilir bir değişime rastlanmamıştır. Mevcut kişiliği, değişim sonrası kimliği ile bütünleşmiştir.

Erteleme davranışı ve yetersizlik duygusu, bireyin yaşam kalitesini olumsuz etkileyen iki önemli faktördür. Öte yandan, maneviyat bireylere güç, moral ve anlam kazandırarak, zorluklarla başa çıkmada ve olumsuz duygularla mücadelede önemli bir içsel kaynak sunar. Bu çalışma, yetişkin bireylerde erteleme davranışı ile yetersizlik duygusu arasındaki ilişkiyi incelemek ve bu ilişkinin üzerinde maneviyatın oynadığı rolü araştırmak amacıyla hazırlanmıştır. Çalışma nicel desenli ve ilişkisel tarama yöntemi ile tasarlanmıştır. Araştırmanın örneklemi, yaşları 18 ile 60 arası değişen 600 gönüllü kadın ve erkek katılımcıdan oluşmaktadır. Veriler, katılımcıların demografik özelliklerine ilişkin kişisel bilgi formu, Maneviyat Ölçeği, Genel Erteleme Davranışı Ölçeği ve Yetersizlik Duygusu Ölçeği ile Google forms anket yöntemi vasıtasıyla online olarak toplanmıştır. Araştırma sonucunda yetişkin bireylerde genel erteleme davranışı ile maneviyat arasında negatif yönde anlamlı ilişki tespit edilmiştir. Katılımcıların maneviyat düzeyi arttıkça erteleme davranışı azalmaktadır. Yetersizlik duygusu ile maneviyat arasında negatif yönde anlamlı ilişki tespit edilmiştir. Bununla birlikte maneviyat, erteleme davranışını anlamlı düzeyde yordamakta ve erteleme davranışını %5,3 açıklamaktadır. Katılımcıların maneviyat düzeyi arttıkça yetersizlik duygusu azalmaktadır. Bununla birlikte maneviyat, yetersizlik duygusunu anlamlı düzeyde yordamakta ve yetersizlik duygusunu %6,1 açıklamaktadır. Yetersizlik duygusu ile genel erteleme davranışı arasında pozitif yönde anlamlı ilişki tespit edilmiştir. Katılımcıların erteleme davranışı arttıkça yetersizlik duygusu da artmaktadır. Maneviyat ile erteleme davranışı arasındaki ilişkide yetersizliğin aracılık rolü anlamlı olup kısmen aracılık ettiği bulunmuştur. Buna bağlı olarak maneviyat ve yetersizlik duygusunun birlikteliği, erteleme davranışını %15,8 açıklamaktadır. Sosyodemografik özellikler ile Maneviyat Ölçeği, Genel Erteleme Davranışı Ölçeği ve Yetersizlik Duygusu Ölçeği arasında anlamlı düzeyde farklılıkların olduğu görülmekle birlikte bazı bağımsız değişkenler ile anlamlı düzeyde farklılıkların olmadığı sonucuna ulaşılmıştır.

This study examines the relationships between family belonging, happiness, and religiosity levels among adults. A quantitative research method was employed, and the study included 510 participants. The findings indicate significant differences in family belonging, self-belonging, family belonging sub-dimensions, and the sense of religiosity based on participants' gender. Significant differences were also identified in family belonging, self-belonging, family belonging subdimensions, sense of religiosity, and happiness scores according to participants' age. Marital status significantly affected family belonging, self-belonging, family belonging sub-dimensions, sense of religiosity, and happiness scores. Additionally, participants' education levels showed significant differences in family belonging, self-belonging, and family belonging sub-dimensions. Significant differences were found between the presence of children and family belonging, self-belonging, family belonging sub-dimensions, sense of religiosity, and happiness scores. The number of children was significantly associated with family belonging, self-belonging, religiosity, and happiness levels. Moreover, the duration of marriage significantly influenced family belonging, self-belonging, and a sense of religiosity. Family belonging explained 14.0% of the variance in the sense of religiosity, indicating a significant positive effect. Family belonging accounted for 28,5% of the variance in happiness, positively affecting happiness. Family belonging and the sense of religiosity together explained 29,6% of the variance in happiness, with the sense of religiosity partially mediating the direct relationship between family belonging and happiness. This partial mediation suggests that religiosity plays a role in moderating the relationship between family belonging and happiness, reducing the direct effect. [ABSTRACT FROM AUTHOR]

This study aims to investigate the relationship between the religious orientation styles of religious officials and their personality traits. Using a quantitative research approach and a correlational survey design, data was collected from 524 religious officials serving in Hatay Province through purposive sampling. The "Revised Muslim Religious Orientation Scale" and the "Mini-Five Personality Inventory" were used to collect data, which was then analyzed using the Pearson correlation statistical technique. The findings revealed that "intrinsic religious orientation" was significantly positively correlated with agreeableness, conscientiousness, and openness to experience personality traits. "Strict conventional religious orientation" was significantly positively correlated with agreeableness. "Questioning religious orientation" was found to have a significant negative correlation with agreeableness and neuroticism. While intrinsic and strict conventional religious orientations were associated with positive personality traits, questioning religious orientation was linked to some negative personality traits. The results indicate that religious orientation and personality traits have a complex relationship and that individual differences are significant. However, the significant relationships obtained are at a low level. This may be interpreted as indicating a partial relationship between religiosity and personality, and furthermore, that it does not seem very feasible to speak of a religious personality structure based on the current findings. [ABSTRACT FROM AUTHOR]

The aim of this study is to examine the relationship between spirituality and distress tolerance levels among young adults between the ages of 18-35. Ethical approval for the conduct of the research was obtained from the Atatürk University Social and Human Sciences Ethics Committee (dated 27.11.2023 and numbered E-88656144-000-2300378465). Relational survey and descriptive survey methods from quantitative research methods were used in the study. The sample consisted of 427 participants, including 247 women (57.8%) and 180 men (42.2%), who were selected using a random sampling technique. Data were collected using the Spirituality and Distress Tolerance Scale. The data collected were analyzed using IBM SPSS Statistics 27 program. According to the result of the T-Test, ANOVA, and Kruskal Wallis analysis, spirituality differed in terms of sociodemographic variables of gender and marital status; while distress tolerance differed significantly only in terms of education level variable. The correlation analysis indicated a positive relationship between spirituality and distress tolerance. A review of the local literature revealed that spirituality has not been addressed in the context of distress tolerance, suggesting that this study may contribute to the existing body of knowledge. At the same time, this research is important in terms of providing data for other possible studies to be conducted with young adults. In light of the findings of the research, it has been suggested to develop a spiritually focused intervention program to help young adults better manage challenging life situations by increasing their spirituality levels. [ABSTRACT FROM AUTHOR]

This study examines the behavioural modification model of Abū Isḥāq Ibrāhīm ibn ‛Alī al-Shīrāzī. The model is explained in his book titled: “Al-Ṭib Al-Rrūḥānī” (The Spiritual Medicine). The proposed framework is developed by adopting treatment methodologies in organic medicine to behaviour modification. Thus, the model was developed to have four phases: identification of the disease, symptom, cause, and treatment. The researchers targeted two objectives; first, to investigate the theoretical basis of al-Shīrāzī’s model, and secondly, to find ways to enrich the scientific domain by introducing al-Shīrāzī’s contributions to the field of psychology and behavioural modification. In summary, this review study adopted the Inductive Content Analysis, which is based on the description and interpretation of textual data and the interpretation process aimed at developing knowledge and understanding of the phenomenon under study. Some notable behavioural theories were selected based on their change and modification paradigms, which were compared with those of al-Shirazi. This is intended to extrapolate the intellectual legacy of Abū Isḥāq al-Shīrāzī, may God Almighty have mercy on him. [ABSTRACT FROM AUTHOR]

This study examines the role of religious attitude on the relationship between personality and music preferences. A quantitative research design is chosen, and the correlational model is applied. The sample consists of 317 people between the ages of 18 and 57. The Five Factor Personality Scale, which was validated by Horzum et al., and the Religious Attitude Scale developed by Üzeyir Ok, demographic form and music preference form are used in this study. Regression and mediation analysis are done via SPSS 25. It was found that religious attitudes played a mediating role in the relationship between personality types and music preferences. It has been observed that pop music preference has a positive and significant relationship with self-control, neuroticism, openness to experience, extraversion, and agreeableness, especially when the relationship with God dimension of religious attitude is the mediator. The positive correlation between Western classical music and jazz music preferences and between extraversion and openness to experience was turned into a negative correlation at a significant level when all dimensions of religious attitude are mediators. It was found that a significant positive correlation between Sufi music preference and openness to experience and agreeableness when the emotional and behavioral dimensions of religious attitude mediated. The mediating role of religious attitude in the relationship between personality and music preference is related to both a perception of religion intertwined with music education and the aspect of music that offers religious experience. [ABSTRACT FROM AUTHOR]

The fact that religion actively encourages altruistic attitudes and behaviors and that altruistic people are more inclined to engage in prosocial behaviors gives rise to the thought that there is a cyclical relationship between volunteering and religion. Based on this idea, the research aimed to reveal the religious motivations of volunteering helping behavior. Since religion also presents help-based voluntary action as a form of worship in the context of infak and righteous deeds, it naturally raises the question of whether individuals with religious sensitivities are volunteers. Therefore, in the empirical dimension of the research, an answer to this question, which is considered as the main problem, will be pursued. The research has a qualitative design and was handled through the phenomenological method. The data obtained through the interview technique was subjected to content analysis and interpreted. The study group of the research consists of 53 student club representatives studying at Karabük University in the 2023-2024 academic year. The study group, whose average was about 23.5, answered the structured interview questions via the internet-based Google survey form. Based on the explanations regarding the motivations of volunteer helping behaviors, it can be said that there is a complex structure behind the participation of volunteer individuals in volunteering activities. In this process, in which different variables are effective in a wide range from micro to macro, it is generally seen that a classification method is used within the framework of alturistic and egoistic purposes. Religious teachings are seen to be an important source of motivation that supports voluntary helping behavior with the importance they give to social solidarity and cooperation, their criticism of selfish tendencies, and their emphasis on universal moral values. Along with the participants who largely disagreed with the necessity of being in a religious group or congregation in order to perform voluntary aid behavior, there were also participants who emphasized the motivating and emotionally enthusiastic effect of conducting such activities within a religious group or congregation. According to the research findings, all of the participants think that voluntary helping behavior will benefit society. In this context, the participants think that voluntary helping behavior will both contribute to the unity and solidarity of society and serve the construction of a peaceful world by building trust and justice. When looked at the main motivations that are effective in the participants’ sensitivity towards people in need and voluntary helping behavior, it was found that the scores given to individual-based motivation sentences were relatively less than the scores given to communitybased religious motivation sentences. Considering these findings, it can be said that the participant group is more motivated to voluntary helping behavior by religious motives that encourage community-based altruistic behavior at every opportunity. It is thought that people with religious sensitivity will be more likely to engage in this behavior with religious motivations due to the fact that religious teaching supports sensitive behavior towards the other and explicitly encourages help-based voluntary behavior. Considering the findings of the domestic and foreign literature and the theoretical framework, it is thought that people with religious sensitivity will be more likely to engage in this behavior with religious motivations as religious teaching supports sensitive behavior towards the other and explicitly encourages helpbased voluntary behavior. Therefore, emphasizing this issue in the curriculum of religious education institutions will make it easier for more desirable results to emerge. [ABSTRACT FROM AUTHOR]

Cancer is a significant crisis that goes beyond being a global health issue marked by increasing incidence and mortality rates; it also encompasses psychosocial and spiritual dimensions. The existential and spiritual crises experienced by cancer patients are reflected in questions such as “Why me?”, “Why did I get cancer?”, and “Why did God give this to me?”. These inquiries reflect patients’ attempts to find meaning in their cancer journey. The search for meaning involves understanding the reasons behind a crisis and its impact on their lives. One way to address meaning is through causal attributions. In the context of cancer, various known causal factors can be identified, including environmental influences, bad luck, stress, heredity, diet, or specific carcinogens. On the other hand, in both life-threatening diseases such as cancer and daily life, people often go beyond secular explanations, such as lifestyle and bad luck. Many people turn to religious attributions, including “Allah’s will,” “destiny,” or “divine wisdom” to make sense of traumatic and overwhelming events in their lives. The search for meaning intensifies during distressing events such as disasters, death, and serious illnesses. Religion, as a comprehensive system of meaning, guides individuals in finding the answers they seek. Causal attributions affect the psychosocial well-being of cancer patients by shaping their sense of personal control. Referring to religious factors, such as “Allah’s will”, can enhance hope and a sense of control when facing cancer. Interpreting a traumatic event as having a divine purpose and seeking wisdom in it can increase psychosocial adjustment. In contrast, negative spiritual evaluations, such as spiritual conflict and perceiving God as punishing, can hinder adjustment. Therefore, understanding the causal attributions related to cancer is crucial for managing the disease and treatment approaches. The aim of this research is to examine causal explanations, including religious attributions that have significant connections with various aspects and dimensions of cancer in Muslim Turkish cancer patients. A phenomenological approach, one of the qualitative research designs, was adopted to understand the experiences and meanings patients attribute to the phenomenon of cancer. Data were collected through interviews with 11 female patients diagnosed with breast cancer who were receiving outpatient treatment at Bursa Ali Osman Sönmez Oncology Hospital. The data were analyzed subjected to content analysis using the MAXQDA 20 program. The findings categorized causal explanations for cancer into “non-religious attributions” and “religious attributions.” Non-religious attributions were coded as “stress and distress,” “heredity,” “smoking,” and “unhealthy diet.” Among these, “stress and distress” was the most frequent code, while “unhealthy diet” was the least frequent. Religious attributions were coded as “test”, “love”, “discipline”, and “destiny.” Among these, “test” was the most frequent religious attribution, while “destiny” was the least frequent. The study found that patients tended to make more religious attributions for cancer compared to nonreligious ones, while also simultaneously referring to multiple factors (such as test and stress). This finding suggests that patients acknowledge both their own agency and Allah’s authority in the causes of cancer. Another significant result was that religious attributions played a crucial role not only in making sense of and explaining cancer but also as a source of coping and spiritual growth. Patients who perceived cancer as a test from Allah or a result of being loved by Allah felt more valued and accepted the illness more readily. This result shows that positive religious attributions increase self-esteem in cancer patients. The findings obtained within the limitations of this research indicate that religious attributions are a significant subject requiring further investigation in broader sample groups including different types and stages of cancer. Furthermore, to effectively plan support interventions and models for oncology spiritual counseling, which is still in its early stages in our country, it is suggested to conduct research on the relationship and meditating role of religious attributions with various variables, such as psychosocial adjustment, coping, depression, and anxiety. [ABSTRACT FROM AUTHOR]

As a fundamental concept of religious tradition and culture, tawakkul is an expression of deep faith and trust in Allah. In tawakkul, there is a powerful and effective Creator at the center of everything. It is accepted that He has control and authority over all beings. Therefore, the literature highlights the close relationship between tawakkul, faith, and tawhid. On the other hand, while it is accepted that Allah is the sole determinant in the act of tawakkul, this does not imply an attitude that excludes or postpones individual’s efforts. There is a framework in which the individual assumes functional roles, engaging both mental and practical processes. Tawakkul provides a privileged area for strong positive emotions that enrich the individual’s spiritual world. By fostering various emotional experiences, it serves as a protective factor, reducing negative internal experiences by providing an optimum level of well-being. Since it includes being content with Allah’s distribution, decree and will, it also facilitates psycho-social adaptation. From this aspect tawakkul is seen as one of the factors that most strongly affects the individual’s emotional and motivational dynamics. It makes a constructive and constructive contribution to the human-human and human-Allah relationship. Therefore, understanding the nature of the effect of tawakkul is very important for every age group. In the relevant literature, there are both theoretical and empirical studies on the concept of tawakkul; however, no study has been found that examines the concept of tawakkul through metaphors. Therefore, this study is expected to contribute to the gap in the literature and guide other studies on the topic. This main purpose of the research is to reveal the perceptions of adults regarding the concept of tawakkul through metaphors. The study group consists of a total of 237 participants aged 20-70, residing in different cities of Turkey and Bosnia and Herzegovina. 116 (%49) of the participants in the study are female and 121 (%51) are male. The metaphor technique, grounded in the phenomenological design, one of the qualitative research methods, was used in the study. A semi-structured survey form was preferred as the data collection method. Data were collected through online and face-to-face surveys conducted via Google Form. The survey form used in the study has two parts. The first section contains a 4-item personal information form aimed at revealing the demographic characteristics of the participants. The second part includes a question prompting the adult participants to produce metaphors to reveal their perceptions of the concept of tawakkul. In the second part, the participants were asked the question, “If you were to compare tawakkul to an image, what would it be like?” and were asked to complete the gaps in the sentence, “Tawakkul is similar to….(metaphor), because....(metaphor reason)...”. MAXQDA 24 program was used in the analysis of the obtained data and the content analysis technique was used. At the end of the research, it was found that 119 different metaphors were produced by 237 participants. Three themes were created based on the metaphors related to the concept of tawakkul: These themes are “religious dimension of tawakkul”, “psychological dimension of tawakkul” and “relational dimension of tawakkul”. Two codes were created for the theme of religious dimension of tawakkul (%38): Divine power and personal liability. The metaphors collected under this code emphasized Allah’s guiding, controlling and determining position in all matters. In addition, passive behavior patterns were negated in the process of tawakkul; reference was made to variables such as perseverance, effort and determination that give an active role to the individual. Three codes were created for the theme of psychological dimension of tawakkul (%58.2). These codes are psychological relief, positive expectation and acceptance and adaptation. With these metaphors, it has been expressed that tawakkul helps reduce psychological tension, increases feelings of hope and optimism, and allows for healthy reflexes and reactions to unexpected negative developments. A single code called divine love and fear (%3,8) was created for the theme of the relational dimension of tawakkul. In these metaphors, tawakkul is considered an experience that reflects the balance between divine love and fear. In the study, it was determined that participants in both countries attributed a positive value to tawakkul, pointed out its cognitive and psychological background, and emphasized its constructive and dynamic aspect. It was found that the participants from both countries had a largely similar perception of tawakkul. However, it was also discovered that Bosnian participants developed unique metaphors related to the relational dimension of tawakkul. [ABSTRACT FROM AUTHOR]

Neglect and abuse in childhood can have many destructive effects, not only in the period in which they occur, but also in the adult life of the individual. Early traumatic experiences damage the child's psychology and quality of life and cause significant social and psychological problems. Psychological problems such as phobias, fears, sleep disorders, depression, attachment problems, anxiety, aggression and low self-esteem may occur in children who encounter such negative experiences. One of the negative conditions caused by childhood neglect and abuse experiences is cognitive distortions. Such traumas may cause individuals to develop negative cognitive styles or schemas about themselves, other people and the world in which they live. In addition to cognitive distortions, the literature has reported that childhood experiences of neglect and abuse may also have negative effects on religious life in adulthood. These studies has suggested that negative internal models (schema/basic beliefs) formed in the individual may be reflected back to God over time, and various negative religious attitudes and behaviors may emerge. Looking at the studies that examine the effects of childhood experiences of neglect and abuse on the concept of God, it is noticeable that the number of studies dealing with different dimensions of religious life in Turkey is almost non-existent. Moreoever, in most of these studies, there is no study that examines the sub-dimensions of cognitive distortions as a mediating role. In addition, it has been observed that Muslim individuals are underrepresented in the sample. In this respect, the study is expected to make a significant contribution to the literature. Moreover, the results of the study may contribute to raising awareness within the family and society, identifying appropriate therapeutic techniques and developing protective measures. The research model regulates the necessary conditions for collecting and analysing the data economically and appropriately. In this direction, the cross-sectional quantitative research method was used in the study, adopting the relational survey model. This model aims to determine the existence and extent of the relationship between two or more variables. This study examined whether cognitive distortions play a mediating role in the effect of childhood neglect and abuse experiences on the concept of God. The sample of the study consists of 681 participants from 7 universities in 7 different regions of Turkey. 435 of the participants were female, 236 were male, and the age range was 18-55 years. Data were collected using the Personal Information Form, Childhood Neglect and Abuse Scale (CINAS), God Conception Scale (CTS) and Cognitive Distortion Scale (CDS). The online survey technique was used in the study due to its advantages of reaching large numbers of people quickly and at no cost, the low likelihood of incomplete responses, and design advantages that enhance data quality. After data collection, a total of 690 people participated in the study. The data were carefully screened before analysis; participants who systematically repeated the same option or gave inconsistent answers were excluded. This resulted in a data set of 681 participants. This dataset was analysed using IBM SPSS and AMOS. Correlational analyses conducted as a result of the study showed that there was a significant negative correlation between experiences of neglect and abuse and positive God concepts, and a significant positive correlation between negative God concepts. It was observed that as participants’ experiences of neglect and abuse increased, their positive God concept scores decreased and their negative God concept scores increased. Significant negative and positive relationships were found between all sub-dimensions of cognitive distortions and positive and negative God concepts, respectively. Positive significant correlations were found between all sub-dimensions of childhood neglect and abuse experiences and all sub-dimensions of cognitive distortions. These findings indicate that experiences of neglect and abuse increase the levels of cognitive distortions. Confirmatory factor analyses confirmed the validity of the measures used. According to the results of the analysis, cognitive distortions were found to have a partial mediating role between childhood experiences of neglect and abuse and negative conceptions of God. Similarly, a partial mediating role of cognitive distortions was found between experiences of neglect and abuse and positive conceptions of God. [ABSTRACT FROM AUTHOR]

When the concept of trauma was accepted for psychological and emotional injuries in addition to physical injuries, studies were initially conducted on post-traumatic depression, anxiety and stress. However, Tedechi and Calhoun determined in their studies that there were positive changes in individuals after trauma. This phenomenon, conceptualized as post-traumatic growth (PTG) in the literature, was addressed in the dimension of thought and behavior in cognitive behavioral therapies, while the emotional dimension was emphasized with the “Emotional-Cognitive Processing Model”. Spiritual intelligence was defined in the theory of multiple intelligences and by adding intuitions to emotions, the individual was enabled to make sense of himself and his experiences after the trauma from a broader perspective. The perception of God is one of the mechanisms that allows the belief system shaken after the traumatic event to re-adjust. Studies have noted that individuals who approach God with love and perceive Him in a loving manner exhibit higher PTG. Although PTG has become an important research topic in the field of psychology in recent years, studies on its relationship with spiritual intelligence and perceptions of God, which are concepts of religious psychology, are limited. In this context, the aim of the research is to determine whether there is a relationship between God representations, spiritual intelligence and PTG in order to support PTG within the framework of existential needs of individuals; to draw attention to the importance of spiritual intelligence and God representations that may be related to PTG. Another aim of the research is to determine the relationship of the variables in question with various demographic variables. The research was designed with a quantitative relational screening model. A personal information form was created to collect information on socio-demographic variables related to gender, age and marital status of the participants. The spiritual intelligence scale, which consists of four sub-dimensions including self-understanding, compassion, human values and conscientiousness and which was adapted into Turkish by Tekin and Ekşi, and the God perception scale, which consists of the loving, loving-frightening, indifferent and frightening God perception sub-dimensions, developed by Hacıkeleşoğlu and Karaca, were used. The PTG scale, which measures the growth of the participants after traumatic events and was developed by Tedeschi and Calhoun, was used for the PTG scores. The data collected from 395 participants with the decision numbered 2023-09 of the Bursa Uludağ University Social and Human Sciences Research and Ethics Board were analyzed using the SPSS 28 program and the findings were obtained. According to the research findings, it was determined that the level of spiritual intelligence and God perceptions were related to PTG. In line with the literature, it was noted that women showed more PTG. It was determined that spiritual intelligence scores and God representations did not show a significant difference according to gender. When examined in terms of the marital status variable, it was found that married people showed higher PTG. It was noted that marital status did not create a significant difference in spiritual intelligence and God representations. In terms of age variable, similar to the literature, it was noted that young adults between the ages of 24-35 showed more PTG and that spiritual intelligence and God representaions did not differ in terms of age variable. It was found that there was a statistically significant positive relationship between the level of spiritual intelligence and PTG. A positive relationship was found between the sub-dimensions of spiritual intelligence, self-understanding and compassion, and PTG, and a negative relationship was found between human values and PTG. No significant relationship was found between conscientiousness and PTG. It was found that there was a positive relationship between having a love-oriented and balanced God image and PTG, and a negative relationship between individuals with an indifferent God representations and PTG. No significant relationship was found between fear- and punishment-oriented God representations and PTG. As a result, it was found in the article that spiritual intelligence and God perceptions are variables related to PTG. It was determined that individuals who understand themselves, have compassionate and love-oriented God representations show positive changes after traumatic events. [ABSTRACT FROM AUTHOR]

The purpose of this study is to examine the relationship between the level of openness of apology strategies and the level of religiousness of individuals. Apologizing is an important part of social life in terms of restoring interpersonal relationships. However, individuals' apology styles and strategies vary according to demographic and psychological factors. Religion, in particular, is believed to influence individuals' tendency to apologize because it is associated with moral values and social norms. Religion can influence how individuals view themselves, how they communicate with others, and how they respond to mistakes. This study investigates the link between the level of directness in the strategies used in various apology situations and individuals' level of religiosity. It also examines the interaction between demographic factors such as gender and educational level and apologizing behavior. The study was conducted using a literature review with a documentation method and a quantitative correlational survey strategy. The study group consisted of 351 participants aged between 18 and 70 years from different cities in Turkey. 61.3% of the participants were between the ages of18 and 25, 67.8% were female and 32.2% were male. The educational level of the participants was 10.3% high school and below, 76.6% bachelor's degree, and 13.1% master's degree/ doctorate. To collect the data, the Apology Discourse Test, a written role-play test that identifies the most appropriate apology strategies in different contexts, and the Religiosity Scale, which measures the participants' level of religiosity, were used. The data obtained in the study were analyzed using SPSS (Statistical Package for Social Sciences) for the Windows 25.0 program. Descriptive statistical methods (number, percentage, min-max values, mean, and standard deviation) were used to evaluate the data. Reliability Analysis was conducted to test the reliability of the scales. The compatibility of the data used with normal distribution was tested with the Kolmogorov-Smirnov test. In the comparison of quantitative data for non-normally distributed data, Mann Whitney U test was used for the difference between two independent groups, the Kruskal Wallis H test was applied for the comparison of more than two independent groups, and Bonferroni corrected to find the group that made a difference was used. Chi-square analysis was used to test the relationship between categorical variables. The findings of the study revealed that the apologizing strategies of the participants showed significant differences according to their religiosity, gender, and education level. While female participants exhibited a profile more prone to emotional reactions and emotional expressions, male participants adopted a more conciliatory and constructive attitude. For example, female participants were more likely to blame the other party in the bus scenario than male participants (p<0.05). Education level also makes a difference in apologizing strategies. Participants with higher levels of education accepted more responsibility in apologizing processes and displayed a restorative approach. For example, it was found that participants with master's or doctoral level education used strategies such as accepting responsibility and expressing sorrow more (p<0.05). Participants with lower levels of education used more indirect strategies. The fact that demographic variables such as gender and educational level create differences in apologizing strategies provides important clues about how gender roles in society and social skills developed through education affect apologizing behaviors. There was a significant relationship between the level of religiosity and apologizing strategies. It was observed that participants with high levels of religiosity tended to respond to apology scenarios with the strategy of direct apology and used indirect strategies such as forgiveness and keeping silent less (p<0.05). It was observed that belief effect, one of the dimensions of religiosity, also affected apology strategies and participants with high belief effect tended to use the direct apology strategy more. On the other hand, participants with low levels of religiosity tended to use indirect strategies such as blaming the other party and keeping silent more (p<0.05). This finding supports how religion shapes individuals' moral attitudes and behaviors. It can be said that religious beliefs and practices strengthen individuals' social responsibilities and their tendency to accept their mistakes. In conclusion, this study reveals that apologizing behaviors are not limited to individual factors and that religious and demographic variables also play an important role in this process. It is understood that apologizing strategies are a complex process shaped by individuals' religious beliefs, gender, and education levels. This study makes a partial contribution to the literature on this complex process and shows that more research is needed in the context of the psychology of religion. [ABSTRACT FROM AUTHOR]

Life, when evaluated in all its phases, could be defined as a multifaceted process filled with unique beauties as well as challenging conditions and painful situations. Individuals with psychological flexibility are able to cope more effectively with such challenging experiences and painful situations, while those with low flexibility may struggle to overcome these situations and develop appropriate behavioral patterns for the moment. Religion, through the mechanisms it contains, makes significant contributions to individuals' processes of coping with life difficulties. The main problem of this research is to determine the relationship between psychological flexibility and religious devotion. Additionally, the study focuses on the relationship between variables such as age, sex, marital status, occupation, educational status, and economic status and psychological flexibility and religious devotion. The sample of the research includes 615 individuals from different age groups and occupations. The "Psychological Flexibility Scale" and "Religious Attitude Scale" were used as measurement tools. As a result of the analysis of the obtained data, a significant positive relationship was found between psychological flexibility and religious attitude. Furthermore, the research found significant relationships between age and marital status and religious attitude and psychological flexibility. This research has revealed that religion could make important contributions to the development of psychological flexibility, which is a critical mechanism in coping with life difficulties. [ABSTRACT FROM AUTHOR]

Muhammet Enes Vural analyses the relation between the meaning of life, religion and mental health in the book named In Pursuit of Meaning. The book is derived from the author's doctoral thesis. The main claim of the book is that statistically there is a significant relationship between the meaning of life, mental health and devoutness. In this study, which was conducted with an explanatory sequential mixed design, the author administered a survey to 1164 participants within the scope of the cross-sectional survey method and then applied interview technique to 17 participants consisting of volunteers. The theoretical framework of the concepts of meaning, mental health and devoutness is given in the first three chapters of the book, which consists of six chapters in total. In the rest chapters of the book the obtained interview and survey findings are interpreted in detail. The findings were analyzed using SPSS data analysis software for the quantitative phase and MAXQDA software for the qualitative phase. As a result of the research the main hypothesis of the book has been determined and verified that there is a significant relationship and interaction between the variables. In addition, the mediating role of the sense of meaning of life in the effect of devoutness on mental health is an important finding of the study. Vural's study, which examines the relationship between meaning, mental health and devoutness with a mixed design for the first time in the Turkish psychology of religion literature, fills an important gap in the literature. [ABSTRACT FROM AUTHOR]

In this study, the religious perceptions, lives and behaviors of Afghan (Uzbek) immigrants who have migrated from Afghanistan to Turkey in the last forty-three years, as well as their sociocultural changes were investigated. The research has a qualitative design and interview technique was used in the research. Ten participants from different provinces were interviewed. The participants migrated to Turkey for reasons such as war, life anxiety and marriage. The reason why they chose Turkey is that they see themselves close to Turkey in terms of their Muslim identity and ethnicity. The participants were tried to obtain data on cultural change by asking questions about adaptation and satisfaction with Turkey, longing for the country, expectations for the future, standard of living, difficulties in the migration process, traditions and cultures, neighborhoods, social and spiritual support, polygamy and addiction; An attempt was made to obtain data on religious change by asking questions such as religious education, religious life and religious coping. In the study, it was found that migrants were satisfied with Turkey and did not think of returning to their country. However, even though they adapted to Turkey, it can be said that they created subcultures with their own ethnic groups and chose the integration strategy. [ABSTRACT FROM AUTHOR]

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Procrastination behavior and feelings of inadequacy are two significant factors that negatively impact the quality of life of individuals. On the other hand, spirituality provides individuals with strength, morale, and meaning, serving as an important internal resource for coping with difficulties and combating negative emotions. Therefore, spirituality can be an effective tool for coping with procrastination and feelings of inadequacy. This study aims to investigate the relationship between spirituality and procrastination behavior in adult individuals, as well as to explore the mediating role of feelings of inadequacy in this relationship. The study was designed using a quantitative approach and a correlational survey method. The sample of the study consists of 600 voluntary male and female participants aged between 18 and 60. Data were collected online through Google Forms using a personal information form related to participants' demographic characteristics, the Spirituality Scale, the General Procrastination Behavior Scale, and the Inadequacy Feeling Scale. SPSS v. 21 statistical software was used to analyze the obtained data. Independent sample t-tests, one-way analysis of variance (ANOVA), Kruskal-Wallis test, Mann-Whitney U test, Pearson correlation analysis, and simple and multiple regression analyses for mediation analysis were employed. Mediation analysis was conducted using Hayes’s Process macro SPSS extension. The findings revealed a statistically significant negative relationship between spirituality and general procrastination behavior in adults. As participants’ levels of spirituality increased, their procrastination behavior decreased. Similarly, a statistically significant negative relationship was identified between spirituality and feelings of inadequacy. Spirituality was found to be a statistically significant predictor of procrastination behavior (r² = .053), with higher levels of spirituality associated with reduced procrastination behavior. Additionally, spirituality accounted for a statistically significant portion of variance in feelings of inadequacy (r² = .061), with increased spirituality leading to decreased feelings of inadequacy. A statistically significant positive relationship was observed between feelings of inadequacy and procrastination behavior, indicating that as procrastination behavior increased, so did feelings of inadequacy. The mediating role of feelings of inadequacy in the relationship between spirituality and procrastination behavior was found to be statistically significant, indicating partial mediation. The combined influence of spirituality and feelings of inadequacy was shown to significantly explain procrastination behavior (r² = .158). Significant differences were observed between sociodemographic characteristics and the Spirituality Scale, General Procrastination Scale, and Feelings of Inadequacy Scale, although no significant differences were identified for certain independent variables. A statistically significant difference was found between spirituality and the variables of age, marital status, and educational level, while no such difference was detected for gender. Additionally, the mean scores for procrastination behavior showed statistically significant differences based on age, gender, marital status, and educational level. Similarly, statistically significant differences were observed in the mean scores for feelings of inadequacy across these variables. [ABSTRACT FROM AUTHOR]

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