Therapeutic factors in interactional inpatient groups: Results from a Turkish sample

Therapeutic factors in an inpatient group from Turkey are presented. A total of 40 patients were seen over a period of 2 years and each patient was given Yalom's (1983) 60-item therapeutic factor list on discharge. The first four most valued therapeutic factor groups were Catharsis, Existential Factors, Cohesiveness and Hope. There were significant differences in the highly valued factors in different diagnostic groups. Patients with diagnoses of anxiety/somatization and borderline/identity problem preferred factors resembling those in many out-patient studies. The results are discussed in the light of relevant literature.     

A cross-cultural investigation of the communication of suicidal intent in Swedish and Turkish adolescents

A recent study found that Swedish adolescents were more disapproving of a suicidal disclosure by a fictional friend than their Turkish counterparts. Given this finding, the present study investigated whether or not more adolescents in Turkey than in Sweden disclose their own suicidal thoughts to someone, to whom adolescents disclose their suicidal thoughts, what reactions such disclosures produce, and reasons for not disclosing suicidal feelings among 966 Swedish and 956 Turkish high school students. A questionnaire was used to collect information about different aspects of suicidal disclosures. More Turkish than Swedish adolescent suicide ideators disclosed their thoughts. More Turkish than Swedish students believed also that young people thinking about and planning suicide tell others of their plans and thereby ask for help. An overwhelming majority of adolescents in both groups revealed their thoughts to peers. The social reactions to suicidal disclosures in both samples were mainly positive. The two most common reasons for not disclosing in both groups involved interpersonal hopelessness. Adolescents who disclosed their past suicidal thoughts to someone reported having lower current suicidal ideation than those who had not. In line with favorable social attitudes towards suicidal disclosures and lower suicidal mortality rates in Turkey compared with Sweden, more Turkish than Swedish adolescents reported having disclosed their own suicidal thoughts to someone in their social milieu.     

Interventionist Secularism: A Comparative Analysis of the Turkish Grand National Assembly (1923–1928) and the Indian Constituent Assembly (1946–1949) Debates

The debates in the Turkish Grand National Assembly (1923–1928) and the Indian Constituent Assembly (1946–1949) inscribed the secular infrastructures of these states into law. A close examination of these debates shows that while the separation of religion and state was an important aspect of Turkish and Indian secularisms, both allowed the state to intervene in the religious sphere. In both, state intervention in religion sought to transform the majority religion into a secularized and modernized form that would complement national identity. However, whereas Turkish secularism adopted “restrictive intervention,” which sanctions state interference to construct a monolithic national identity, the Indian nationalist leaders adopted “emancipative intervention,” which seeks to create an overarching national identity while preserving the cultural and religious diversity of society. While the former type of secularist intervention limits religion's public visibility and places it under state control, the latter seeks to eliminate and reform religious practices that hinder social justice and equality. Based on this analysis, I argue that secularism may be seen as a tool state authorities utilize in the service of the political project of creating a modern nation.     

Emotional responses to honour situations in Turkey and the northern USA

The main goal of the current research is to investigate emotional reactions to situations that implicate honour in Turkish and northern American cultural groups. In Studies 1A and 1B, participants rated the degree to which a variety of events fit their prototypes for honour-related situations. Both Turkish and American participants evaluated situations generated by their co-nationals as most central to their prototypes of honour-related situations. Study 2 examined emotional responses to Turkish or US-generated situations that varied in centrality to the prototype. Highly central situations and Turkish-generated situations elicited stronger emotions than less central situations and US-generated situations. Americans reported higher levels of positive emotions in response to honour-enhancing situations than did Turkish participants. These findings demonstrate that the prototypes of honour relevant situations differ for Turkish and northern American people, and that Turkish honour relevant situations are more emotion-laden than are northern American honour relevant situations.     

The role of cultural factors and attitudes for pedestrian behaviour in an urban Turkish sample

There is a limited number of studies that examine the role of cultural factors and attitudes related to pedestrian behaviour. The aim of this study was to explore the role of cultural variables (i.e. vertical and horizontal collectivism, and individualism, as well as uncertainty avoidance) and attitudes towards pedestrian safety for reported risk-taking pedestrian behaviour in a sample of urban Turkish road users. An additional aim was to test whether the cultural factors had mediated relations to pedestrian behaviour through attitudes towards pedestrian safety. The results are based on an urban Turkish sample (n = 289, response rate = 64%) established in Izmir and Istanbul. The sample consisted of 169 females and 120 males. Their age ranged from 15 to 78 years (M = 32.00, SD = 13.89). A regression analysis showed that the cultural factors added to the explained variance of risky pedestrian behaviour above demographic and exposure-relevant control variables as well as attitudes towards pedestrian safety. Structural Equation Modeling showed that a mediated model had good fit and explained about 60% of the variance in attitudes towards pedestrian safety and 24% in pedestrian behaviour. Within this model, vertical collectivism related to lower levels of pedestrian risk-taking behaviour, while horizontal collectivism was related to higher levels of risk-taking behaviour. As expected, safe attitudes were related to lower levels of risk-taking pedestrian behaviour. The results are discussed in relation to hierarchy and authority orientations facilitated by the specific cultural factors and how such tendencies may relate to pedestrian risk-taking behaviour.     

The effects of individualistic‐collectivistic value orientations on non‐fatal suicidal behavior and attitudes in Turkish adolescents and young adults

This study aimed at investigating the effects of individualistic‐collectivistic value orientations on non‐fatal suicidal behavior and attitudes in Turkish adolescents and young adults. A questionnaire containing measures of individualism, collectivism (INDCOL), non‐fatal suicidal behaviors and suicidal attitudes was used to collect the data. The results showed that both suicidal ideation and attempts were significantly more frequent in participants classified as individualist than those who were classified as collectivist on the basis of INDCOL scale scores. Participants with individualistic tendencies displayed more permissive attitudes toward suicide than those with collectivistic tendencies but collectivists believed to a greater extent than the individualists that people should communicate suicidal problems to others. Participants with collectivistic tendencies showed more accepting and helping reactions to an imagined suicidal friend than those with individualistic tendencies. Suicidal ideation and attempts were more common among adolescents than young adults. The findings suggest that individualistic and collectivistic value orientations and developmental status specific stressors play a role in the distribution of nonfatal suicidal behavior and the nature of suicidal attitudes.     

The Return Of The Religious

Recents discussions of expansion in the European Union and the possibility of envisioning a Muslim country in it has exacerbated the deep-seated anxiety about Islam among the liberal and extreme right in Europe. This paper suggests that there are recurring elements in the discourse of European cultural identity and one of these elements is the representation of Islam in its alterity to European identity and civilization. Questioning the thesis of a radical break with the Christian past, this paper questions whether the European cultural identity which is being formed today signifies a break with a religious form of identification. The liberal and extreme right opposes Turkish membership on the grounds that the differences between ‘European values’ and ‘European culture and lifestyle’ and Turkey's culture are what makes the latter essentially and fundamentally external to the essence of Europe. Tracing the remnants of Christian discourse in the contemporary fashioning of European identity, this paper discusses how Christianity, with its secularized versions, which are now displaced to culture and lifestyle, still holds a privileged position as a unifying theme in Europe. It suggests that one of the tests that awaits Europe is whether it will be capable of articulating a new but democratic identity for Europe, one that is responsive to the differences of the other or whether it wants to continue to be European by way of its old methods of exclusion.     

Contemporary New Age transformation in Taiwan: A sociological study of a new religious movement

This article explores commentary in UK newspapers which, while sympathetic to the notion of Turkish EU membership, still deploys a discourse that remains exclusionary where assumptions of Turkey's intrinsic cultural and civilisational ‘Europeanness’ are concerned. Turkish membership is advocated as a sort of strategic supplement to a historical ontology of ‘Europe’ proceeding from a grand narrative of Latin Christendom – Reformation – Enlightenment – Modernity (adorned with the selective appropriation of Classical antiquity), superimposed upon a wider historico-cultural and religious milieu. Membership is supported on the basis that Turkey is an exceptional case, considered on the instrumental grounds of guaranteeing Turkish secular democracy within the context of EU institutions while presenting an ‘example’ to the wider Islamic ‘world’. Support for membership does not proceed from assumptions that Turkey may possess an existing, intrinsic, historically locatable European ‘right’, implied by the extension of the EU into Ottoman successor states in south-eastern Europe as well as Cyprus. The potential for the deployment of this latter discourse to support Turkish membership from an assumed a priori cultural and historical European belonging is explored.     

The Legal Status of Transsexuals in Turkey

ABSTRACT

The development of the legal regulations concerning transsexuals in Turkey can be analysed in three phases. The first phase was prior to 1988 when there were no legal parameters at all. The second phase started in 1988 when certain changes made in the Turkish Civil Code (TCC) for the first time gave people who had already undergone sex reassignment surgery (SRS) the possibility to enter this change into the birth register. The third phase commenced in 2002 when the new Turkish Civil Code came into force.¹ Art.40 of the Code now regulates the pre-conditions for a surgery and the procedure for getting a court authorisation in order to be operated as well as the procedure for entering the sex change into the birth register after the operation. Following remarks aim at briefly explaining these historical developments in Turkish law and presenting the current legal situation in Turkey with respect to transsexuals. The deficiencies in the existing regulation and possible ways of surmounting these will also be examined.