Introduction

In this section, the text establishes the historical and contextual basis for the study. It begins by describing the events of October 7, 2023, when armed forces affiliated with Hamas launched a series of attacks named “Aksa Tufanı Operasyonu” against Israel. In response, Israel is said to have bombed Gaza indiscriminately, leading to large-scale casualties and displacement. The text highlights that various international bodies have denounced these actions as genocide. This background underscores the gravity of the conflict and its wide-reaching humanitarian implications.

The introduction proceeds by clarifying the research’s principal objective: to investigate the psychosocial effects of the Israeli attacks on Gaza among individuals living in Turkey and to explore the role of religious coping mechanisms in dealing with these effects. A rationale is provided, noting the destructive psychosocial impact that war has on individuals and societies, and the importance of religious belief in coping with trauma. Previous studies are referenced to emphasise that the trauma of war, visible across all demographics from children to older adults, has led to significant psychosocial responses in various communities worldwide. In particular, the text cites research findings that document the war’s detrimental effects on mental health—including anxiety, depression, and concentration difficulties—and addresses how the media’s coverage of such conflicts can provoke additional stress or even secondary trauma in observers. The  introduction concludes by highlighting a gap in current scholarship: although there is research on war’s psychological and social ramifications, there is a scarcity of studies on how religious coping strategies intersect with war-related psychosocial distress in Turkey.

Methodology

In this section, the text describes the methodological approach employed in the study, which uses a qualitative, interpretative phenomenological design. The rationale for choosing phenomenology is to gain in-depth insights into the participants’ lived experiences. Phenomenology is particularly suited for examining the complexity of subjective states such as fear, anger, anxiety, and sadness. By focusing on personal narratives, the study aims to determine how individuals indirectly experiencing the Gaza conflict—those living in Turkey—interpret these events and integrate them into their psychological and social realities.

The section further clarifies the selection of participants using a purposive sampling strategy that sought diverse backgrounds. A total of 37 individuals from different cities in Turkey participated. Through this design, the researchers intended to capture a broad range of perspectives, ensuring that various ages, genders, marital statuses, educational backgrounds, and economic situations were included. This variety allowed for a more nuanced understanding of the phenomenological impact of the Gaza conflict on people’s psyches, emotional well-being, and coping mechanisms.

This section identifies the tools and procedures used to gather and interpret the research data. The researchers employed a semi-structured interview protocol containing questions designed to elicit participants’ sociodemographic information and open-ended responses about their experiences related to the Gaza conflict. The interviews thus captured personal feelings, beliefs, coping strategies, and other relevant psychosocial dynamics.

Data were analysed using thematic analysis, a qualitative method that systematically organises, codes, and interprets textual material. The text explains how the researchers initially became familiar with the raw data, then identified codes that were grouped into themes, and ultimately refined and named these themes. The method accommodates both inductive and deductive coding, making it suitable for an exploratory study. It provides a clear, flexible structure to uncover patterns, relationships, and recurring concepts in participants’ narratives.

Results

This lengthy section summarises the responses to a set of targeted interview questions, illustrating the study’s core empirical results:

Frequency and Platforms of Media Use: Many participants frequently monitored updates about Gaza via social media (Instagram, Twitter/X, WhatsApp, YouTube) and online news outlets, citing a preference for these sources due to the perception of less censorship and faster information flow. Others limited their media exposure to avoid psychological distress or due to limited time.

Emotional Reactions to News: Participants reported intense emotional responses including sadness, anger, helplessness, and empathy. They expressed frustration at both the international and Muslim communities for what they perceived as insufficient action, revealing a sense of collective guilt or moral responsibility.

Responses to Graphic Images: Participants who encountered disturbing images of casualties described shock, grief, and in some cases, a desire to turn away to avoid overwhelming distress. Many managed these strong reactions through prayer and by refocusing on spiritual or familial responsibilities.

Empathy Towards Gaza: Overall, participants expressed a strong desire to empathise with the victims, although they acknowledged the limits of their ability to truly comprehend the severity of the suffering. They employed personal and familial frames of reference to approximate the ordeal, especially for the children directly affected.

Effects on Daily Life: The conflict notably shaped participants’ routines and priorities. Some changed their consumption patterns by boycotting certain goods, engaged in volunteer or charity activities, and reassessed their worldview to place greater importance on communal responsibility.

Changes in Worldview: Many participants reported feeling an erosion of trust in global institutions they once believed would uphold justice. This also motivated a renewed focus on religious and ethical principles, emphasising the transience of earthly life and the moral imperative to act responsibly.

Evolving Levels of Emotional Impact: While some participants indicated a gradual desensitisation over time, others said that each new event rekindled or amplified their anguish, sparking ongoing anger or deeper religious commitment.

Elements of News That Were Most Disturbing: Children’s suffering and the traumatic separation of families evoked the strongest emotional reactions. The perceived silence or ineffectiveness of the international community, including the Muslim-majority countries, further heightened participants’ disillusionment.

Coping With Psychotrauma: The primary coping strategies centred on religious practices such as prayer, reliance on divine will, and communal support. Participants also mentioned avoiding distressing content and trying to maintain hope in eventual justice or positive outcomes.  

Religious Motivations for Helping: Many participants described providing assistance through prayer, financial donations, volunteering, and boycotts. Faith-based obligations like giving alms (sadaqa, zakat) or reciting prayers were seen as a direct means of offering succour to the victims.

The discussion also addresses the socio-political dynamics at play. It critiques the insufficient international response to alleged human rights violations in Gaza and underscores how these omissions intensify feelings of powerlessness and cynicism. The tension between global media portrayals and local interpretations—whether in Turkey or elsewhere—points to the conflict’s complexity and the difficulty of arriving at a consensus about the war’s causes and resolutions. Ultimately, this section calls for an interdisciplinary approach that recognises psychological, spiritual, and sociopolitical dimensions in addressing war’s devastating effects.

Conclusion

In conclusion, the text contends that the Gaza conflict exerted substantial psychological and spiritual influence on individuals living outside the immediate war zone. It highlights the critical roles played by media consumption, social support, civic activism, and religious practices in either worsening or alleviating war-related distress. While some participants experienced sustained anger or numbness, others reported heightened empathy and moral motivation to engage in prosocial actions.

From an academic standpoint, these results imply that more comprehensive support— psychological, social, and religious—should be available to populations exposed to war through the news media. The conclusions also point to the need for further empirical examination of faith-based coping. The complexity and unpredictability of global conflicts reinforce the importance of developing holistic coping frameworks that address both immediate emotional reactions and longer-term moral and existential questions.