The Problem of Appropriate Psychology of Religion Measures for Non-Western Christian Samples with Respect to the Turkish-Islamic Religious Landscape

Abstract

Despite the fact that Islam is the second largest religion in the world, empirical studies on Muslim religiosity have been very rare. The reason for this is seen in the lack of measurements applicable to Muslim samples. Nonetheless, the few empirical studies about Muslims, the role of Islam in terms of physical and psychological well-being, and comparative studies give rise to hope. The problems of application, adaptation and translation of religiosity and spirituality scales developed for Christian traditions is an issue that the psychology of religion in Turkey is facing but has not yet solved. This article shall provide an overview of the religious landscape in Turkey that has to be considered when applying Turkish or Western measures of religiosity to Turkish samples. Further problems in cross-cultural/religious studies due to inappropriate measures are illustrated. Finally religiosity scales developed and/or applied within the psychology of religion research in Turkey are listed.

Muslims and Mental Health Services: A Concept Map and a Theoretical Framework

“…Researchers reported that Muslims in the US and other Western cultures tend to hold negative attitudes toward seeking mental health services due to cultural beliefs, lack of knowledge, and perceived stigma (Alhomaizi et al, 2018;Tanhan & Francisco, 2019;Tummala-Narra & Claudius, 2013;Youssef & Deane, 2006). These researchers and some others (Agilkaya, 2012;Besiroglu et al, 2014;Tanhan, 2019;Tanhan & Strack, 2020) specifically stressed developing spiritually, culturally, and contextually sensitive mental health services and collaboration with Muslims (e.g., imams, spiritual leaders, community centers). Tanhan and Francisco (2019) specifically highlighted collaborating with Muslim communities at different events and addressing mental health issues and services from contextually sensitive perspectives.…”

Spiritual capital (Adhyatmik Shompatti) – a key driver of community well-being and sustainable tourism in Cox’s Bazar, Bangladesh

“…Predominantly, Cox's Bazar's spiritual landscape consists of traditional, conservative, Muslim segments of population, for whom prayer, fasts, and visits to shrines are a part of the daily routine and determine their spiritual orientation. Following other authors (see Agilkaya, 2012;Rehman, 2016) and based on our analysis of the participants' accounts, the community of Cox's Bazar can be divided into four categories: modern-liberal, intellectual or semi intellectual individuals who are tolerant of other sections and whose religiosity represents both a spiritual and a pragmatic response to materialistic world views and is marked by their emphasis on parahita; traditionalist -who are represented by large swathes of the population in the rural and coastal areas; opportunist -who use their religious competencies (i.e., a mastery of specific practices and knowledge) and community goodwill as an opportunity to gain social status; and the militant -who demonstrate animosity towards other religious and ethnic groups and are characterised by extremist tendencies (Clévenot 1987). Table 4 illustrates how each faction either contributes to or jolts community well-being and the development of sustainable tourism.…”