Istanbul Foundation for Research and Education

BackgroundThe increasing digitization of society necessitates that persons engage with technology to maintain health, access care, and participate in social activities. Technological innovations that aim to support persons living with dementia and their care partners are increasingly integrating artificial intelligence (AI), such as smart homes, assistive robots, and intelligent wheelchairs – three examples of “AI AgeTech”. Ethical discussions related to AI‐enabled technologies have addressed individual‐level issues (e.g., privacy, informed consent) and society‐level issues (e.g., bias, equity). The dynamic and relational natures of dementia care, however, necessitate a nuanced understanding that addresses how these innovations may influence, and be influenced by, evolving care needs, relationships, and arrangements within dynamic care ecosystems.MethodA working group of 13 experientially‐diverse researchers and knowledge users (i.e., persons living with dementia, family care partners, health care professionals, and AI/technology entrepreneurs) engaged in three co‐creation workshops to explore how AI AgeTech may shape, and be shaped by, evolving dementia care ecosystems (i.e., care actors, inter‐actor relationships, care practices and arrangements). Workshop activities employed visual experience probes – including personas, care maps, scenarios of different care ecosystems, and videos demonstrating the different examples of AI AgeTech – to stimulate and guide discussion and collaborative knowledge synthesis.ResultA preliminary guiding model for designing AI AgeTech innovation was synthesized. Integrating conceptualizations of ‘humanism’ from geriatrics, social robotics, and AI ethics, this model delineates specific attributes, values, and design orientations to guide innovation design for and with dementia care ecosystems. Uniquely, AI‐enabled systems are not merely tools but, rather, semi‐autonomous care actors that are likely to reshape the care relationships and practices within the ecosystems in which they are deployed.ConclusionDesigning AI‐enabled technologies to support dementia care ecosystems requires a humanistic, relational understanding beyond the current discourses of AI and technology ethics. This model provides actionable guidance for researchers and technology and service innovators seeking to enhance dementia care in a future increasingly shaped by AI.

BackgroundAfter earthquakes, disaster survivors frequently experience acute psychological distress and require time- and resource-efficient, accessible, and culturally sensitive interventions. Integrating religious values into psychological interventions may enhance acceptability and effectiveness in such contexts.MethodsThis case series aimed to develop a brief religiously-adapted cognitive behavioral therapy (CBT) intervention program sensitive to religious values for individuals experiencing acute stress symptoms. Seven earthquake survivors with acute stress symptoms participated. The DSM-5 Acute Stress Symptoms Severity Scale was used for initial screening, and the Stress Symptoms Subscale of the Posttraumatic Diagnostic Scale (PDS) was used to assess symptom severity at pre-intervention, post-intervention, and at 1-week, 1-month, and 1-year follow-up. Participants received a 5-session, 2.5-week intervention designed in consultation with religious authorities and trauma experts. The study was conducted in March 2023.ResultsThe intervention appeared to contribute to a notable reduction in posttraumatic stress symptoms. On average, participants exhibited a 46% decrease in scores on the PDS Stress Symptoms Subscale following the intervention. These improvements were sustained across all follow-up periods.ConclusionsThe brief religiously-adapted cognitive behavioral therapy intervention for ASD appears to be a feasible and practical short-term approach for reducing acute stress symptoms and potentially preventing the development of PTSD in post-earthquake populations seeking religious-sensitive psychological care.

Background: This study examines whether transparent boxing ring ropes increase referees' visual access and improve scoring accuracy and consistency. Purpose: In total, 25 certified international referees, (20 scoring judges and 5 supervisory officials) who were judging matches between the same athletes in both traditional and transparent roped rings, participated in the study. Research Design: Scoring was conducted according to five predefined zones (A-E) of the boxing ring using a counterbalanced experimental design. Study Sample: A one-way ANOVA revealed a statistically significant scoring discrepancy in Zone D under the traditional-rope condition (F(5, 90) = 2.442, p = .040). Dunnett's post-hoc test showed that one referee's scores significantly diverged from the video-based reference scores established via multi-angle review (p = 0.007), while no such discrepancies were observed in the transparent rope setting. Data Collection and/or Analysis: Independent samples t-tests indicated that there were significantly higher, more consistent scores across all zones when transparent ropes were used (all p < .05; Cohen's d = 0.36-0.50). Results: On average, referees awarded between 1.2 and 1.5 more points per scoring zone when using transparent ropes compared to traditional ropes, indicating a meaningful practical improvement. Conclusions: These results suggest that by increasing visual access, transparent boxing ring ropes reduce scoring inconsistency and increase decision accuracy. Transparent boxing ring ropes may represent a cost-effective and easily implemented design innovation to improve the quality of boxing refereeing. Future studies should evaluate the long-term effects of transparent boxing ring ropes and include referees with varying levels of experience in real-time competition environments.

Beden eğitimi derslerinde teknolojinin etkili bir şekilde nasıl kullanılabileceği ve kullanılan teknolojilerin beden eğitimi derslerine nasıl katkı sağlayacağı önemli bir konu olarak öne çıkmaktadır. Buradan yola çıkarak bu çalışma, lise beden eğitimi derslerinde GooseChase uygulamasının kullanımını uygulayıcı öğretmenin deneyimleri üzerine yaptığı yansımalar ışığında incelemektir. Çalışmanın uygulayıcısı, özel bir lisede görev yapan bir beden eğitimi öğretmenidir. Çalışmada, beden eğitimi öğretmeninin GooseChase uygulamasını derslerinde nasıl uyguladığına dair somut örnekler sunularak, öğretim deneyimleri vurgulanmıştır. Uygulayıcı öğretmenin yansımaları, GooseChase uygulamasının öğrenci etkileşimi, öğrenme deneyimi ve fiziksel aktiviteyi destekleme konusunda katkı sağladığını vurgulamaktadır. Beden eğitimi öğretiminde teknoloji kullanımını içeren yenilikçi yaklaşımların, öğrencilerin aktif katılımını ve motivasyonunu artırarak eğitim sürecini daha etkili hale getirebilecek özellikler taşıdığı görülmektedir.

As a result of the Mongol conquest movement that began in the 13th century, Mongolian was considered to be one of the “must-learn” languages of the time. As a result, Mongolian appeared in dictionaries from the period such as Mukaddimetü’l-Edeb, Kitâb Hilyetü’l-insân ve Helbetü’l-lisân (İbni Mühennâ ügati), Rasulid Hexaglot, Şâmilü’l-Luga ve Kitâb-ı Mecmû-ı Tercümân-ı Türkî ve Acemî ve Mugalî. This article identifies the military terminology included in the dictionaries in question’s Mongolian vocabulary and compares it to its Turkish equivalents to highlight similarities and contrasts between Western Central Mongolian and Turkish military terminology. In Mongolian dictionaries with Arabic letters, Mongolian war equipment names are mentioned as follows: bulau “mace, flail”, dūlγan “helmet”, hesi “sword pommel”, ildü “sword”, jida “bayonet”, kituγa “knife”, kögürge “drum”, moγodaq “blind sword; blind knife”, qalqan “shield”, qudqa “knife”, qui “scabbard”, ququ “knife”, quyaq “armor”, tuγ “tug, banner”. The words related to bows and archery, which are among the most significant war tools and equipment of the steppe peoples, are given in great detail in Mongolian dictionaries with Arabic letters. The words related to bows and archery, which are among the most significant war tools and equipment of the steppe peoples, are given in great detail in Mongolian dictionaries with Arabic letters. These words include: aqsau qurman “quiver belt”, bariūl “bow cover”, demiren “arrowhead”, erekebči “thumb ring”, kerčėsün “groove, notch”, kiriš “bowstring”, köbči “bowstring”, numun “bow”, ödün “empennage”, qodali “bone-tipped arrow”, qor “quiver”, qorumsaqa “quiver”, quldasun “bow dust”, sumun “arrow”. Among the words related to bow and archery, the words demiren “arrowhead” and kiriš “bowstring” are noteworthy in Turkish. Of these words, kiriš “bowsrting” is given together with the Mongolian synonym köbči “bowstring”. As a result, it is possible to say that Mongolian, which was particularly influential in the Mamluk-Ilkhanid areas, both affectedTurkish and was influenced by Turkish in the 13th-14th centuries, particularly in terms of military terminology.

The study of hatred that emerges as human nature can provide an analytical picture of how hatred arises, develops, and turns into humanitarian incidents. With an in-depth, systematic, and genealogical study, it can come up with a panacea for this hatred. The elixir can turn hatred into compassion, violence into nonviolence, and find creative ways to turn conflict into peace; thus, creating a new, better reality. This qualitative research uses a literature study from Risale-i Nur by Bediüzzaman Said Nursi (1877-1960). In this study, Nursi's religious and psychological explanations are compared with religious theories and studies of peace and conflict that are already popular in the Western world. The data in Risale-i Nur were analysed using the Mimesis theoretical framework of the philosophical approach. With this analysis there is the prefiguration stage (Mimesis I) about the background of Said Nursi's life, the configuration stage (Mimesis II) about the story of Said Nursi's traumatic experience, and the transfiguration stage about the emergence of the capacity to handle conflict independently with others using nonviolent ideas creatively, thus creating a new reality (Mimesis III). This new reality is "nonviolent Islam," which transforms conflict nonviolently, overcoming hatred with compassion and forgiveness. This statement is based on the argument that hatred is the root of violence, and Said Nursi can escape the trap of hatred through compassion and forgiveness. This study can contribute ideas to the study of moral philosophy and can also be used as a reference for training modules and sharing experiences to reduce conflict in society or between communities.