نوجوانان پسر

The aim of the present study was to discover the components of irreligiousness among boy adolescents. This qualitative research was based on the social constructionist theory of Charmaz (2005). For sampling, a targeted method of homogeneous type was used. The criterion of the number of participants was based on theoretical saturation. For this purpose, after visiting seven religious boys' schools in Isfahan, the number of 10 students according to the entry criteria of interest in cooperation, permission to record and implement interviews and the age range of 15 to 18 years and the exit criteria of not having physical and psychological problems acute and not having religious aversion tendencies, was chosen. In order to collect data, a semi-structured focal type interview was used. The analysis of the contextual theory by the method of Charmaz (2014) revealed three components: a) The nature of atheism contained three core codes, which were: 1) the desire to make decisions based on individual diagnosis, 2) choosing religion as one from the types of life values, 3) acting based on individual diagnoses; b) the class of reasons for atheism with axial codes; 1) individual-oriented causes (with open codes of awakening instincts, curiosity and avoiding advice, inability to manage instincts) and 2) other-oriented causes (with open codes of friends and family, the role of society and the media, and social interactions) and c) the category of how to avoid religion With the main codes: 1) matching with the congregation (with open codes of matching with friend and matching with family), 2) finding contrary evidence for religiosity (inference in favor of atheism from social events, overgeneralization in favor of atheism) and 3) Finding supporting evidence for atheism (finding fault with religious people and positive perceptions of religion). According to the results, it can be said that to correct irreligiousness, strategies must be designed to cover all four dimensions of irreligiousness, otherwise, the correction strategies may not have the necessary results.

The purpose of this research was to investigate The effect of ntegrated Monotheistic Treatment Approach on the difficulty of emotion regulation and self-control of male students exposed to social harm.

This study is of semi-experimental type and with practical objectives, which was carried out in the framework of the pre-test-post-test design with the control group. The statistical population of the research consisted of adolescent male students exposed to social harms in Meybod city, using the available sampling method, 30 people were selected as a sample and randomly replaced in two groups of 15 people (experiment and control). The participants answered the questionnaires of the difficulty of emotion regulation by Gertz and Roemer (2004) and Tanji's self-control (2004) in the pre-test and post-test stages. The experimental group received monotheistic integrated therapy intervention in 10 sessions of 1.5 hours and two sessions per week, while the control group did not receive any intervention during the experiment. The data were tested and analyzed using the multivariate covariance analysis method using the SPSS26 software package at the level of 0.05.

The results of the research showed that ntegrated Monotheistic Treatment Approach was effective on difficulty in regulating emotions and self-control in male students exposed to social harm (P<0.05).

Considering the closeness with Iranian-Islamic culture and its focus on different aspects of life, ntegrated monotheistic treatment approach can be used as an effective educational method in counseling centers, schools and medical centers

The difficulty of regulating emotions and the lack of self-control is one of the problems of some teenagers, which can lead to many social harms if there is no intervention. The present study was conducted with the aim of determining the effect of integrated monotheistic treatment approach on the difficulty of emotion regulation and self-control of male students exposed to social harm.

This study is practical in terms of purpose and semi-experimental in terms of execution method with a pre-test-post-test design with a control group. The statistical population of the research was adolescent male students exposed to social harms in Meybod in the academic year 1400-1401. Using stata14 software and based on 95% confidence level and 90% power, 30 people were selected as a sample using available sampling method and randomly replaced in two groups of 15 people. The experimental group received 10 sessions of 1.5 hours and (two sessions per week) Tawhidi Sharifinia's integrated treatment intervention (2017), while the control group did not receive any intervention during this period. The participants responded to Gratz and Roemer's (2004) emotion regulation difficulty and Tanji's (2004) self-control questionnaires. The data were analyzed with chi-square tests and multivariate covariance analysis using spss26 software package and at the level of 0.05.

The results of the chi-square test showed that there was no significant difference between the participants in terms of the demographic variables of father's education and mother's education (P<0.05). The results of the covariance analysis test also showed that monotheistic integrated treatment decreased the mean scores of emotion regulation difficulty (P< 0.001, f=42.52) and increased self-control (P< 0.017, f=6.44) of adolescent male students. It has been tested in the post-test phase (P<0.05).

Considering the effectiveness of monotheistic integrated therapy in improving the difficulty of emotion regulation and self-control of students exposed to social harms, this approach can be used as an effective approach in the field of reducing social harms.

The present study aims to investigate the relationship between religiosity and cigarette smoking in male adolescents. The statistical population of this study includes male senior high school students in Tehran. Multi-stage cluster sampling was used to select 290 students who filled out Golak and Stark Religiosity Questionnaire (1965) and Firoozabadi Nicotine addiction questionnaire (2016) to collect information. Data was analyzed with Pearson’s correlation coefficient and multiple regression analysis. Findings revealed a significant correlation between religiosity and cigarette addiction. The correlation between total score of religiosity and cigarette addiction is inverse (-0.360) such that the more religious an individual is, the lower their cigarette addiction rate is. The results of multiple regression analysis indicate that religiosity dimensions, except for experience dimension, can predict cigarette addiction.

Drug abuse among adolescents is currently one of the health, social and economic issues across the world, which directly affects their health (Delavari Heravi et al., 2005). Drug abuse starts in many people at high school, therefore, one of the most important ways to reduce drug abuse in adulthood is to control it in adolescence. Studies show that most adolescents start using drugs around the age of 12 or 13. Researchers argue that adolescents start using legal substances such as tobacco and then turn to illegal substances such as alcohol, inhalants and marijuana (Pumariega et al., 2005). Many researchers believe that faith and religiosity can help individuals deal with emotions and social conditions. Besides, religiosity is correlated with several mental health indicators; for example, religious people turn to delinquency, drug and alcohol abuse, divorce and suicide less frequently than non-religious people (Diener et al., 2002: 82). Some factors affect drug abuse as protective factors and others as risk factors. One of the protective factors is religiosity, reported in some studies (Wills et al., 2003: 24) as a shield against drug dependence. Recent studies on the relationship between religiosity and the tendency to smoke in adolescents in Iran have been conducted mostly with study populations of university students and adults, and most studies have focused on religiosity with other issues (identity crisis, lifestyle, etc.). Therefore, given the importance of this subject and its potential impact on committing high-risk behaviors such as the tendency to smoke, this study was conducted to investigate the role of religiosity in the tendency to smoke among male adolescents in Tehran.

The research method in this descriptive study was correlational, which is classified as applied research. The study population consisted of all male students aged 15 to 18 in Tehran (n = 364,118 according to the statistics of the General Directorate of Education of Tehran province). The sample size was considered to be 290 given the study population and using Cochran's Formula. After determining the sample size, cluster-random sampling method was used to select the participants. In the current study, first one district was randomly selected from among different districts in Tehran using multi-stage cluster method, and then three schools were randomly selected in each district to administer the questionnaire, and then the Religiosity Questionnaire (Glock and Stark, 1965) and the Nicotine Addiction Questionnaire were randomly distributed among the students of selected schools. Finally, after exclusion of 12 incomplete questionnaires, 278 questionnaires entered data analysis. Religiosity Scale (Glock and Stark, 1965) has 26 items and is used to measure the level of religiosity in four dimensions: belief, practice, experience and consequences. The alpha coefficient of the whole questionnaire has been reported to be 0.83 (Ahankoobnejad, 2010: 4). The alpha coefficient has been reported as 0.81 for belief dimension, 0.75 for experience dimension, 0.72 for consequences dimension and 0.83 for practice dimension (Serajzadeh, 1995). The Nicotine Addiction Questionnaire (Firouzabadi et al., 2015) consists of five items and is aimed to investigate nicotine dependence. The internal validity of the whole scale was reported as 0.84 and its Cronbach's alpha as 0.84.

Out of the 290 participants, 38 (13.1%) were 15 years, 65 (22.4%) 16 years, 113 (39%) 17 years, and 61 (21%) 18 years and 12 individuals (4.5%) did not answer the item on age.In Table 1, based on the obtained correlation coefficients, the correlation between the overall score of religiosity and nicotine addiction is inverse (-0.360), and therefore it can be argued that people with higher religiosity have lower nicotine addiction (p<0.01).  Also, the correlation of nicotine addiction with belief, consequences and practice dimensions as well as with the total score of religiosity was significant and inverse (p<0.01). The correlation between nicotine addiction and the experience dimension of religiosity was also not significant (p<0.05).Table 2 shows the results of multiple regression analysis for predicting nicotine addiction through religiosity dimensions.Given that the value of the tolerance statistic is greater than the cut-off value of 0.1 and the variance inflation factor (VIF) which is less than the cut-off value of 10, it is concluded that the assumption of collinearity has not been violated. The value of the standardized regression coefficient (Beta) was obtained -0.172 for belief dimension, 0.146 for experience dimension,-0.268 for consequences dimension and -0.182 for practice dimension, showing that the consequences dimension had the greatest impact and the experience dimension had the least impact in predicting the tendency to smoke among male students aged 15 to 18. With regard to the significance level of the obtained t-statistic, the hypothesis of the research is confirmed and we conclude that the dimensions of religiosity can predict the tendency to smoke.

The tendency to smoke is a social problem and a destructive phenomenon that, as with other social deviations, destroys the most valuable assets of the country, i.e. adolescents and young people. The results of data analysis revealed a relationship between religiosity and nicotine addiction among adolescents. These results also showed that adolescents with high levels of religiosity had a comparably lower level of nicotine addiction. This finding can be explained in that, in general, people who have strong religious tendencies have more mental strength in adverse situations, and they evaluate problems as positive and meaningful in most cases, and consequently, they will feel better; as a result, they have higher mental health and are less vulnerable to the stress due to problems.

The purpose of this study was to investigate the causal model of the relationships among parenting styles، socio-cultural status، computer games addiction، and academic achievements of boys in the Guidance schools of Isfahan city. 254 boy students of the second year of Guidance schools were selected by using cluster multi- stage random sampling method. Data collection instruments were included Anuthawarn’s questionnaire for measuring computer games addiction (CGA)، parenting styles inventory (PSI) and self made questionnaire about demographic information. Data analysis was done by using confirmatory and exploratory factor analysis، cronbach alpha coefficient and path analysis method. Results indicated that there was significant direct effect between students'' age، socio economical status and addiction to computer games and their prior knowledge (t>2، β=0. 25، β=0. 58، β=0. 27). Also، there was significant direct effect on authoritative parenting styles، prior knowledge and computer games addiction (t>2، β=0. 14، β=0. 12. There was significant direct effect on computer games addiction and students'' neglecting parenting styles (t>2، β=0. 27). Students’ prior knowledge had intermediate role in the relationship of beginning age for playing، socio-cultural status، authoritative parenting style and academic achievement (β=0. 81، t=19. 37). According to the results، we can conclude that parents with the authoritative styles with developing the self control skills and time management in their children decrease the probability of their children''s'' dependence to computer games.