Exploring Existentially-Based Interventions For Career Transitions in Sport

From Introduction: Career transition issues have become of increasing interest in the field of sport psychology. Confronting the end of an athletic career is an inevitable reality that every athlete will confront in his or her lifetime (Baillie, 1993), regardless of level of competition (Kerr & Dacyshyn, 2000) or the amount of free choice related to the transition. Many athletes are able to cope with the effects of the transition process effectively, and see retirement as an opportunity to pursue new ventures and identity roles in life. However, retirement from sport can be an event that often results in various adjustment difficulties for an athlete involving emotional, social, financial, and vocational conflicts. Some athletes have reported experiencing effects such as depression, eating disorders, decreased self-esteem, increased suicidality, and substance abuse (Kerr and Dacyshyn, 2000). These types of distress can be exacerbated by the fact that many athletes fail to adequately anticipate and prepare for their impending transition (Baillie, 1993), and often embark on the retirement process without any formalized support (Stier, 2007).Typically, the role of a sport psychologist has been to assist in maximizing an athlete's competitive performance during the course of their career. However, as a sport psychologist's primary responsibility is to serve active competitors and athletic organizations, this tends to come at the expense of failing to provide follow-up care for the athlete as he or she retires from sport (Taylor, Ogilvie, and Lavallee, 2006). Since the 1970's, when the efforts of professionals in European sports organizations first received attention, there has been growing interest in academic circles about career transition

Secularism, Sharia, and the Turkish Financial Markets

The financial markets in Turkey provide a laboratory to help resolve these competing views. Islamic law or Sharia contains a number of proscriptions that directly affect financial practices. The payment and receipt of interest is prohibited; so are most kinds of commercial insurance. These interpretations provided the impetus in the Islamic world for the creation of a class of banks that sought to offer Sharia compliant services. The first Islamic Banks in Turkey began operations in the 1980s. Their entry was initially tepid, in no small part because of secularist principles. Islamic financial institutions could not overtly advertise their religious orientation. The country had no “Islamic” banks, only finance houses. They were not Sharia compliant but “interest-free.” Moreover, the government left them in an uncertain regulatory status and subjected them to restrictions on growth. In this environment, the Islamic banks remained a peripheral part of the financial system. With the election of the AKP in 2002, however, the environment for Islamic banks in Turkey changed. Limitations on branch networks and capital raising were lifted. The government removed restrictions on the issuance of Sharia compliant bonds. Officials from the Islamic banks were appointed to the highest levels of government. This Article does several things. First, it examines principles of Islam that affect banking practices, with a particular emphasis on deposit insurance and credit cards. Second, the Article discusses the emergence of secularism in Turkey and the introduction of Islamic banks into the Turkish financial markets. The Article then examine their evolution, with particular emphasis on the changes implemented by the AKP. Finally, the Article examines the impact of these reforms, and what that impact says about Islamic influence in Turkey.