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Duygusal Özgürleşme Tekniği (EFT/Emotional Freedom Technique), son yıllarda psikolojik destek sağlamak amaçlı yaygınlaşmış bir uygulamadır. 1980’li yıllarda Çin tıbbından hareketle keşfedilmiş olan bu uygulama, kişinin zihin ve beden yapısını bir bütün olarak kabul etmektedir. EFT, Türkiye’de yakın dönemde uygulanmaya başlamıştır. Bu araştırma, EFT’nin insanlar üzerindeki etkisini incelemek amacıyla yapılmıştır. Araştırmanın temel sorusu, “EFT uygulamasının kişinin bireysel, sosyal ve manevi boyutları üzerindeki etkisi nedir?” şeklindedir. Bu çalışmada 21 kadınla EFT öncesi ve sonrası mülakatlar yapılmış ve gözlemler kaydedilmiştir. Nitel veriye içerik analizi uygulanmıştır. Sonuç olarak, EFT ile kişilerin kendileri ve çevreleri hakkında farkındalık kazandıkları ve kendilerini Allah’a daha yakın hissettikleri bulgulanmıştır.

“Meaning” and “religion” appear as deeply interlinked concepts in modern thought. Theology has often discovered religious faith as a “source of meaning” against a background of “meaninglessness”, as the XX century existentialist philosophies would remark. Beyond such an apologetic stance, some philosophies of religion have tried to better describe such a link: hermeneutics, phenomenology and even systems theory, may be accounted as main attempts to tackle this very complex framework, and to show how religion provides meaning, or is built trough structures of meaning, or is a form of “meaning-construction”. Cognitive approach may add new perspectives to better explain this implication. Recent attempts combine scientific methods and philosophical analysis to show how meaning is built and works, and how religion provides a specific sort of meaning, distinct from other forms in which meaning displays itself: moral, aesthetic, or affective. Describing religion in terms of “meaning management” helps to better understand its specific role and function in the human mind, beyond the most reductivist programs, and offers a more balanced view on its cognitive dimensions. Different attempts to connect religion and meaning are reviewed in this paper in order to offer an alternative model to the new scientific study of religion.

Résumé: La détresse de la mort constituerait l'un des problèmes les plus importants de la population âgée et serait encore plus prononcée dans certaines populations âgées spécifiques vulnérables, notamment les personnes vivant en institution. Notre objectif était d'évaluer l'obsession de la mort dans un groupe de personnes âgées non démentes vivant en milieu institutionnel, et d'étudier l'association entre l'obsession de la mort et la religiosité dans cette population. La « Death obsession scale », la « Brief religious coping scale » et la « Arabic religiosity scale » ont été utilisées. Nous avons objectivé des scores de l'obsession de la mort relativement élevés, sans différence selon le genre (score moyen = 33,1 ± 18,1). La régression multiple hiérarchique a trouvé que les variables religieuses (religiosité globale et coping religieux) n'ont pas contribué de manière significative à la variance de l'obsession de la mort. Les personnes âgées vivant dans des maisons de retraite ont des besoins psychosociaux et spirituels spécifiques, que les personnels soignants devraient reconnaître, évaluer et prendre en charge de manière précoce et adéquate. Background: The death distress would be one of the most important problems in the older population and would be more pronounced in some vulnerable older subjects, including those living in nursing homes facilities. We aimed to assess death obsession (DO) in elderly without dementia living in nursing homes, and to examine the association between DO and religiosity. Methods: We carried out a cross-sectional survey involving 42 old subjects living in Manouba nursing home. The "Mini-Mental State Examination", the "Geriatric Depression Scale", the "Activity of Daily Living", the "Cumulative Illness Rating Scale-Geriatric", the "Death Obsession Scale", the "Brief religious coping scale" and the "Arabic Religiosity Scale" were used to assess cognitive functions, depression, level of dependency, comorbidities, death obsession, religious coping and religiosity, respectively. Results: We found relatively high death obsession scores, with no gender differencies (mean scores = 33.1 ± 18.1). The death obsession was significantly and positively associated with comorbidity scores (p = 0.04). No significant correlation was found between death obsession scores and religiosity and religious coping scores in the bivariate analysis. Similarly, multiple hierarchical regression found that religious variables (global religiosity and religious coping) did not significantly contribute to the variance of the death obsession. Conclusion: Older people living in nursing homes have specific psychosocial and spiritual needs, that health care providors should recognize, assess and care for, early and adequately. [ABSTRACT FROM AUTHOR]

This article addresses the research question: “How do Islamic women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament, Koenig & Perez, regarding religious coping.1 The empirical part of the study consists of a quantitative and a qualitative part. This article presents the results of the quantitative part. For the quantitative part of our research 177 questionnaires were collected by use of snowball sampling. We questioned their praying practices and their ways of religious coping using the Brief RCOPE. The connection and communication with a loving, caring, benevolent God through prayer, is the main religious way these Islamic women of Moroccan descent cope with their problems. This use of prayer as a way of coping can be clarified by the psychological functions of religiosity and prayer that are suggested by Pargament et al.2 Prayer can help: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God and (5) transforming their way of life. We did not find any negative religious coping strategies such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya & Pargament.3 As Islam implies surrender to God, it is difficult for Muslims to admit their religious distress, doubts and struggles.

American evangelicalism has a markedly therapeutic orientation; it responds to uncertainties confronting the modern self and has developed a religious therapy offering coping mechanisms and techniques to handle them. The author argues that this therapeutic orientation is equally characteristic of the neo-evangelical movement popular among Christian young people in the Netherlands. Neo-evangelicalism is popular with youth because it helps them to face the uncertainties attending identity building. It not only presents alternative model trajectories of the self through which young people can build their own identities; it also offers a basic (religious) acceptance of one's own identity. [ABSTRACT FROM AUTHOR]

Background: The death distress would be one of the most important problems in the older population and would be more pronounced in some vulnerable older subjects, including those living in nursing homes facilities. We aimed to assess death obsession (DO) in elderly without dementia living in nursing homes, and to examine the association between DO and religiosity., Methods: We carried out a cross-sectional survey involving 42 old subjects living in Manouba nursing home. The "Mini-Mental State Examination", the "Geriatric Depression Scale", the "Activity of Daily Living", the "Cumulative Illness Rating Scale-Geriatric", the "Death Obsession Scale", the "Brief religious coping scale" and the "Arabic Religiosity Scale" were used to assess cognitive functions, depression, level of dependency, comorbidities, death obsession, religious coping and religiosity, respectively., Results: We found relatively high death obsession scores, with no gender differencies (mean scores = 33.1 ± 18.1). The death obsession was significantly and positively associated with comorbidity scores (p = 0.04). No significant correlation was found between death obsession scores and religiosity and religious coping scores in the bivariate analysis. Similarly, multiple hierarchical regression found that religious variables (global religiosity and religious coping) did not significantly contribute to the variance of the death obsession., Conclusion: Older people living in nursing homes have specific psychosocial and spiritual needs, that health care providors should recognize, assess and care for, early and adequately.

The influence of religious practice on sick people's adaptation processes has been demonstrated in many studies. It is important for the clinical reasoning implemented by caregivers to integrate this aspect in a context defined by the principle of "laïcité" as understood in France., (Copyright © 2015. Published by Elsevier Masson SAS.)