به سوی روان‌شناسی مثبت‌گرای اسلام و مسلمانان: معنویت، مبارزه و عدالت اجتماعی [کتاب انگلیسی] | کتابخانه مجازی الفبا

Table of contents :
Acknowledgments
Disclaimer
Contents
About the Editor
Chapter 1: Introduction to the Psychology of Islam and Muslims: A Positive Psychology JIHAD
1.1 Introduction
1.2 Islamic Psychology and Muslim Psychology
1.3 The Importance of Struggle in Positive Psychology
1.3.1 Jihad al Nafs
1.3.2 Character Strengths and Virtues in Muslim Populations
1.3.3 Meaning, Resilience, and Growth through Struggle
1.4 JIHAD in This Book
1.4.1 Journeys Toward Justice
1.4.2 Intersectional Identities
1.4.3 Health and Healing
1.4.4 Acceptance and Allyship
1.4.5 Disrupting Dogma
1.5 Conclusion
References
Part I: Journeys Toward Justice
Chapter 2: Socially Engaged Islam: Applying Social Psychological Principles to Social Justice, Faith-Based Activism and Altrui...
2.1 Introduction
2.2 Religious Edicts Supporting Socially Engaged Spirituality
2.3 Contemporary Social and Political Activism
2.4 Concepts of Social Justice in Islam
2.5 Islamic Social Justice Movements
2.6 Altruism
2.7 Extreme Altruism Among Muslims
2.8 Conclusion
References
Chapter 3: Research with Minoritized Muslim Communities
3.1 Introduction
3.2 Traditional vs. Positive Psychology
3.3 WEIRD Populations as the Continuing Norm
3.4 Culturally Responsive Research
3.5 Mindful Research and Cultural Humility
3.6 Resiliency Theory: Strengths-Based Research
3.7 Recommendations for Conducting Research with Muslim American Populations
3.8 Conclusion
References
Chapter 4: Afghan Refugees in Greece: Overcoming Traumatic Events and Post-Traumatic Growth
4.1 Introduction
4.1.1 Seeking Asylum in Greece
4.1.2 A Brief Note on Methods
4.2 Background on the Interlocutors
4.2.1 Jawad
4.2.2 Ali
4.2.3 Hamid
4.3 Refugees and Trauma
4.4 Positive Transformation of Suffering
4.4.1 Coping with Trauma
4.4.2 Post-Traumatic Growth
4.5 Reimagining Subjectivities
4.5.1 Social Networks
4.5.2 Advocacy and Refugee Support
4.5.3 Remaking the Image of the Refugee
4.6 Conclusion
References
Chapter 5: Muslim Media Psychology and Its Effects on Society: The Role of Pakistani TV Serials in Promoting Women´s Rights
5.1 Introduction
5.2 Positive Media Psychology
5.3 Media and Gender
5.4 Islamic Feminism, Strengths, and Virtues
5.5 Feminism in Pakistan
5.6 Positive Female Role Models in Pakistani Dramas
5.6.1 Dhoop Kinare (1987)
5.6.2 Nijaat (1993)
5.6.3 Marvi (1993)
5.6.4 Zindagi Gulzar Hai (2012)
5.6.5 Ehd-e-Wafa (2019)
5.7 Conclusion
References
Part II: Intersectional Identities
Chapter 6: Redefining the Uyghur Identity While Living Under the Chinese State
6.1 Introduction
6.2 China´s Interest in Retaining Xinjiang as a Part of the Nation
6.3 Applying Identity Development Models to the Xinjiang Situation
6.4 Ethnic Identity Formation in the Historical Context of Xinjiang
6.4.1 1950s to 1980s: Standardizing State-Sanctioned Markers of Ethnic Identity
6.4.2 1980s to 2000s: Ethnic Consciousness-How Uyghurs and Han Identify Themselves in Xinjiang
6.4.3 Late 2000s: When Inequality Becomes Clear Along Ethnic Lines
6.5 The 2017 Reveal of Mass Concentration Camps: State ``Re-Education´´ and Redefining Uyghur Identity
6.6 Local Response and Resilience: Retaining Uyghur Identity Through Subverted Means
6.6.1 Creating and Listening to Ethnic Music as a Form of Resistance and Expression
6.6.2 Finding Strength and Meaning in Storytelling and Friendship
6.6.3 Religion in as Oblique a Way as Possible
6.7 Looking Forward
References
Chapter 7: Working Towards a Positive Islamic Identity for Muslim American Women
7.1 Introduction
7.2 Methodology
7.3 Aaliyah: Individual Autonomy Versus Parental Choice
7.4 Islamic Identity and Gender
7.5 Islamic Values and Gender
7.6 Zahra: When Islamic Social Support Dissipates
7.7 Parental and Community Support
7.8 Farida: Effects of Harmonious Meaning-Making Within Parent-Daughter Relationships
7.9 Islamic Cultures and Gender Roles
7.10 Soraiyah: Conflicting Selves Created by Conflicting Values
7.11 Developing a 2GW PII
7.12 Alternative Spaces for Muslim Women and LGBTQIA Muslims
7.13 Conclusion
References
Chapter 8: Sexually Diverse Muslim Women Converts: Where Do They Stand?
8.1 Introduction
8.2 The Power of Narratives
8.2.1 Jenn´s Story
8.2.2 Chinara´s Story
8.2.3 Alexis´ Story
8.3 Decolonizing Knowledge of Islam and Muslims
8.4 Building a Positive Personal Relationship with the Creator and Sacred Texts
8.5 Building Communities of Sexually and Gender Diverse Muslims
8.6 Conclusion
References
Part III: Health and Healing
Chapter 9: Health and Wellbeing: Bridging Secular and Islamic Worldviews
9.1 Introduction
9.2 Psychological Approaches to Wellbeing
9.3 Religion/Spirituality and Wellbeing
9.4 Islam and Wellbeing
9.4.1 Wellbeing and Profession of Faith
9.4.2 Wellbeing and Prayer
9.4.3 Wellbeing and Charity
9.4.4 Wellbeing and Fasting
9.4.5 Wellbeing and the Hajj
9.5 Conclusion
References
Chapter 10: Gratitude and Wellbeing: Cultivating Islamically-Integrated Pathways to Health and Wellness
10.1 Introduction
10.2 Positive Psychology Interventions and Wellbeing
10.3 Gratitude as a Positive Psychology Intervention
10.4 Cultural and Religious Considerations in Gratitude and Wellbeing
10.5 Islamic Approach to Gratitude
10.5.1 Shukr as an Islamic PPI
10.6 Ways of Cultivating Shukr
10.6.1 Personal and Interpersonal Gratitude Interventions
10.6.2 Shukr Through Islamic Language and Prayer
10.6.3 Shukr Through Supplemental Forms of Worship
10.6.4 Shukr Through Appreciation and Service to Nature
10.7 Additional Considerations
10.8 Conclusion
References
Chapter 11: Incorporating Islamic Principles into Therapy with Muslim American Clients
11.1 Introduction
11.2 What Brings Muslims to Therapy?
11.3 Western Therapies and Muslim Clients
11.4 The Three Waves of Therapy
11.5 Mindfulness, Meditation, and Visualization
11.6 Dialectical Behavior Therapy (DBT)
11.7 Acceptance and Commitment Therapy (ACT)
11.8 Sample Case of a Muslim American Woman in Therapy
11.9 Final Thoughts
References
Part IV: Acceptance and Allyship
Chapter 12: Decolonizing Muslim Same-Sex Relations: Reframing Queerness as Gender Flexibility to Build Positive Relationships ...
12.1 Introduction
12.1.1 A Note on Using the Term ``Queer´´
12.2 Theoretical Framework: Boundaries and Orientalism
12.3 Constructions of Muslim Same-Sex Relations
12.3.1 Same-Sex Relations as Acceptable Gender Performance
12.3.2 From Gender Performance to Sexual Orientation
12.3.3 Same-Sexual Relations as Deviant Sexual Orientation
12.4 Thematic Reflections
12.4.1 Islamophobic and Xenophobic ``Othering´´ in Mainstream Queer Spaces
12.4.2 LGBTQ Muslim Family Relations and Support
12.4.3 Against Uniformity: Implications
12.5 Conclusion
References
Chapter 13: The Heart of Autism: Building a Positive Islamic Model of Cognitive Disability
13.1 Introduction
13.2 Disability and Mental Illness
13.3 Brain-Based Conditions and Stigma
13.3.1 Supernatural Attributions
13.4 A Strengths-Based Approach to Disability
13.5 A Positive Islamic Model of Cognitive Disability
13.6 Integrating Islam into ASD Therapy
13.6.1 Challenges of Incorporating Islamic Perspectives in Therapeutic Relationships
13.7 Conclusion
References
Chapter 14: Promoting Allyship Among South Asian and Arab Muslims Toward Black and Latino/a Muslims in American Islamic Centers
14.1 Introduction
14.2 Diversity of Muslims in the United States
14.3 Characteristics of Islamic Centers in the US
14.3.1 Leadership in American Mosques
14.4 Islamophobia in the US
14.4.1 Internalized Islamophobia
14.5 Intersection of Race, Ethnicity, and Religion
14.6 Unpacking Privilege and Marginalization in Muslim Spaces
14.7 A Social Justice Approach to Allyship in Islamic Centers
14.7.1 The Pros and Cons of Diversity and Inclusion Programs
14.7.2 Allyship as a Virtue
14.8 Benefits and Barriers of Allyship
14.9 Becoming a Better Ally to Black and Latino/a Muslims
14.9.1 Recommendations
14.10 Conclusion
References
Part V: Disrupting Dogma
Chapter 15: Spiritual Assessment: Building Positive Resources for the Distressed Souls
15.1 Spirituality and Psychology: From Thesis, Antithesis to Synthesis
15.2 The Western Perspective of Spirituality
15.3 Spirituality and Mental Health
15.4 Spiritual Assessment
15.5 Islamic Measures of Religion/Spirituality
15.5.1 Islamic Conceptualization of Spirituality
15.6 Operationalizing the Dimensions of Spirituality for the Multidimensional Measure of Islamic Spirituality (MMIS)
15.7 Insights in the Process of Developing the MMIS
15.7.1 Insight 1: Differences in Islamic and Western Conceptualizations
15.7.2 Insight 2: Employing Sensitivity in Drafting Questions
15.7.3 Insight 3: Multidimensionality of the Spiritual Construct
15.7.4 Insight 4: Self-Evaluation
15.8 The Challenges Implicit in the Process of Developing MMIS
15.8.1 Challenge 1: Operationalizing the Islamic Spirituality
15.8.2 Challenge 2: Distrust from Religious/Spiritual Scholars
15.8.3 Challenge 3: Apathy Expressed by Mental Health Experts
15.8.4 Challenge 4: Issues in the Field
15.9 Bridging the Gap Between the Past and the Future
References
Chapter 16: Thoughts on the GCC National Research Context: Challenges to Developing a Local Psychology
16.1 Introduction
16.2 The GCC Academic Setting
16.3 Challenges to Psychology Research in the GCC Nations
16.4 Orientations of Higher Education Institutes
16.5 Cultural Incompatibility of Academic Programs
16.6 The Underuse of Research by Policymakers
16.7 Shortcomings of Existing Research
16.8 Research Funding
16.9 Brain Drain
16.10 Lack of Cross-Collegiate Academic Discussion and Dissemination
16.11 Bias and Sensitivity to Topics and Data Dissemination
16.12 Data Collection and Participation Culture
16.13 Moving Forward
References
Chapter 17: The Contribution of Psychoanalysis to a Positive Islamic Psychology
17.1 Introduction
17.2 Objectivity Versus Subjectivity in Knowledge Production
17.3 Psychoanalysis as a Deconstruction and Reconstruction of Human Experience
17.4 Accentuating the Positives in Islamic Psychology
17.5 Sabr as a Positive Islamic Construct
17.6 Psychoanalysis of Sabr
17.7 Conclusion
References
Chapter 18: Sufism and Jungian Psychology: Ways of Knowing and Being
18.1 Introduction
18.1.1 A Note on Methods of Enquiry
18.2 Jung´s Model of the Psyche
18.3 The Nature of the Soul in Sufism
18.4 Comparing Sufi and Jungian Conceptualizations
18.4.1 Wahādat al Wujud and the Jungian Process of Individuation
18.4.2 Divine Reality and Psychic Reality: ``No God but God´´
18.4.3 Archetypes (A´yan Thabita)
18.4.4 The Archetypal Path
18.5 Conclusion
References