SavedAdd your journal

Journals / Spiritual Psychology and Counseling / 2019 / Cilt: 4 - Sayı: 2

Solution-Focused Brief Therapy and Spirituality

Çözüm Odaklı Kısa Süreli Terapi ve Maneviyat

Yakup İME
Pages
143–162
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

In the present study, the emergence and philosophy of solution-focused therapy is briefly described and multiculturalism, spirituality and religion in solution-focused therapy and compatibility of solution-focused therapy with Islamic perspective are addressed with case examples and analyses.

📌 3 Key Takeaways

🎯
Objective & Hypothesis:Solution-focused therapy began to gain widespread attention in our country and around the world in the last quarter of the 20th century suggesting that clients possess the power, resources and problem-solving skills needed to solve their problems.
📊
Key Findings & Data:Due to the client’s limited self-disclosure and the focus on solution rather than problem, it is considered that this approach can be used by clients from different cultures.Studies demonstrate that this therapy method can be benefited by Muslim clients, in particular, due to its emphasis on solution and future-focused and hope-oriented nature.
💡
Conclusion & Impact:In the present study, the emergence and philosophy of solution-focused therapy is briefly described and multiculturalism, spirituality and religion in solution-focused therapy and compatibility of solution-focused therapy with Islamic perspective are addressed with case examples and analyses.
🔬Design:Research Article
📍Scope:Comprehensive Sample
⚙️Variables:Maneviyat · çok kültürlülük · çözüm odaklı terapi ve İslami ilkeler

Abstract

Solution-focused therapy began to gain widespread attention in our country and around the world in the last quarter of the 20th century suggesting that clients possess the power, resources and problem-solving skills needed to solve their problems. During therapy, the counselor focuses on clients’ strengths in life rather than their problems. Clients’ strengths include their values, beliefs, experiences and spirituality. Since these strengths can be a part of the solution, it is possible to use them during therapy in accordance with the philosophy of solutionfocused therapy. Due to the client’s limited self-disclosure and the focus on solution rather than problem, it is considered that this approach can be used by clients from different cultures.Studies demonstrate that this therapy method can be benefited by Muslim clients, in particular, due to its emphasis on solution and future-focused and hope-oriented nature. In the present study, the emergence and philosophy of solution-focused therapy is briefly described and multiculturalism, spirituality and religion in solution-focused therapy and compatibility of solution-focused therapy with Islamic perspective are addressed with case examples and analyses.

Özet

Çözüm odaklı terapi 20. Yüzyılın son çeyreğinde danışanın getirmiş olduğu problemi çözebilecek gücü, kaynağı ve problem çözme becerilerinin kendisinde olduğunu varsayarak ülkemizde ve dünyada yaygınlaşmaya başlamıştır. Terapi sürecinde odak noktası olarak danışanın problemleri yerine yaşamındaki güçlü noktaları seçer. Danışanın sahip olduğu değerleri, inançları, tecrübeleri ve manevi yönü de danışanın güçlü yanlarını oluşturmaktadır. Bu güçlü yönler çözümün bir parçası olabileceğinden terapi sürecinde çözüm odaklı terapinin felsefesine uygun bir şekilde kullanılabilir. Çözüm odaklı terapide danışanın kendini açmasının sınırlı olması, sorun yerine çözüme odaklanması nedeniyle farklı kültürlerden gelen danışanlar için de uygun olabileceği düşünülmektedir. Müslüman danışanlar için de manevi yönelimli çözüm odaklı terapinin birçok açıdan etkili olduğunu gösteren çeşitli araştırmalar mevcuttur. Bu çalışmada çözüm odaklı terapinin ortaya çıkışı ve felsefesi hakkında kısaca bilgi verilerek çözüm odaklı terapide çok kültürlülük, maneviyat, din ve çözüm odaklı terapinin İslami bakış açısı ile uyumu vaka örnekleri, analizleri ile birlikte ele alınmıştır.

🔖

Cite This Article

İME, Y. (2019). Solution-Focused Brief Therapy and Spirituality. Spiritual Psychology and Counseling, Cilt: 4 - Sayı: 2, 143–162. https://ajindex.com/articles/313655

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (12)

  1. Abdullah, S. (2007). Islam and counseling: Models of practice in Muslim communal life. Journal of Pastoral Counseling, 42, 42-55.
  2. Abu Raiya, H., and Pargament, K.(2010).Religiously integrated psychotherapy with Muslim clieents: From research to practice. Professional Psychology: Research and Practice,41(2), 181-188.
  3. Ağılkaya-Şahin, Z.(2015). 2015 Uluslararası Din Psikolojisi Derneği Kongresi {2015 International Psychology of Religion Congress]. Mizanü’l Hak İslami İlimler Dergisi,1,115-124.
  4. Ali, S.R., Liu, W. M., and Humedian, M. (2004). Islam 101:Understanding the religion and therapy implications. Professional Psychology, Research and Practice,35(6),635-642
  5. Berg, I.K., and Miller, S. (1992). Working with the problem drinker: A solution focused approach. New York: W.W. Norton. Bidwell, D. R. (1999). Hope and possibility: The teology of culture inherent to solution focused brief therapy. American Journal of Pastoral Counseling,3(1),3-21.
  6. Bischof, H. G., and Helmeke, B.K. (2006). The Therapist’s Notebook for Integrating Spirituality in Counseling. In H.G. Bischof and B.K. Helmeke (Eds.), Including religion or spirituality on the menu in solution-oriented brief therapy (pp.3-10). NY: Haworth Press.
  7. Bray, P. (2011). Naming spirituality in counselor education. New Zealand Journal ofCounseling, 76-97.
  8. Brooke, D., and Omeri, A. (1999). Beliefs about childhood immunization among Lebanase Muslim immigrants in Australia. Journal of Transcultural Nursing,10(3),229. Carter, D.J., and Rashidi, A. (2003). Theoretical model of psychotherapy: Eastern Asian-Islamic women with mental illness. Health Care for Women International, 24, 399-413.
  9. Chaudhry, S., and Li, C. (2011). Is Solution Focused Brief Therapy Culturally Appropriate For Muslim American Counselees? Journal of Contemporary Psychotherapy,41, 109-113.
  10. Connie, E. (2009). Overview of solution focused therapy. In E., Connie and L., Metcalf (Eds.), The art of solution focused therapy(pp.1-18). NY: Springer Publishing Company. Crockett, A.S., and Prozek, A.E. (2013).
  11. Promoting Cognitive, Emotional, and Spiritual Client Change: The Infusion of Solution-Focused Counseling and Ritual Therapy.Counseling and Values,58,237-253.
  12. De Shazer, S. (1985). Keys to solution in brief therapy. New York: Norton. De Shazer, S. (1988). Clues: Investigating solutions in brief therapy. New York: Norton. De Shazer, S. (1989). Resistance revisited. Contemporary family therapy,11(4),227-233. De Shazer,S., Dolan,Y.,Korman,H.,Trepper,T.,McColl