Qualitative Research in Marriage and Family Therapy: Who is in the Interview?

Qualitative interviews are a rich means of gathering information from families. The qualitative interviewer has a choice of interviewing individual family members, multiple family members at the same time, or a combination. The configuration of interviewees is a choice guided by the epistemology of the researcher, research aims, and questions. This article reviews the literature on interviewing different configurations of family members. A content analysis was conducted on articles in the marriage and family therapy literature from 1990 to 2005. Over half of the articles were conducted with individual family members separate from their families. This finding is discussed in the context of the decision regarding whom to interview.     

Nostalgia, inspiration, ambivalence: Eastern Europe, immigration, and the construction of collective memory in contemporary American Haredi historiography

Viewing itself as the spiritual heir of Eastern European Orthodoxy, contemporary Haredi Orthodoxy in the United States is much invested in its representation of the transition of Jews and Judaism from Eastern Europe to the United States. The story of this transition is contemporary American Haredi Jewry’s “founding myth,” shaped into a narrative that aids the Haredi community to define itself with respect to the American culture in which it is perforce embedded. Contemporary English language Haredi historical writing offers a nostalgic image of Eastern European Jewry, as well as a vision of the destructive effects of immigration to America. It paints an inspirational portrait of a handful of immigrant rabbis who managed to recreate on American shores a (purportedly) ideal Judaism of Eastern Europe, despite American culture’s imputed destructive nature. At the same time, this narrative also conveys a sense that Americanization is not all bad, that it is even a necessary aspect of contemporary Haredi Judaism. This article is an expanded version of a paper presented at Ben Gurion University’s Hurst Seminar on Jewish Immigration in the 20^th Century, May 24, 2006. The research was partially funded by a grant from the Memorial Foundation for Jewish Culture, and by the Moshe Davis Memorial Fellowship from the Institute of Contemporary Jewry at the Hebrew University. My thanks to Nava Finkelman, Eliezer and Marilyn Finkelman, Kimmy Caplan, Menachem Kellner, Marc Shapiro, Moshe Shoshan, Kenneth Stow, and two anonymous referees for their comments on previous drafts of this paper.     

Revisiting the Relationship Between Marriage and Wellbeing: Does Marriage Quality Matter?

This paper revisits the marriage and wellbeing relationship using variables reflecting marriage quality and data from the US, the UK and Germany. People in self-assessed poor marriages are fairly miserable and much less happy than unmarried people, even in the first year of marriages. However, people in self-assessed good marriages are even happier than the literature suggests. Women show greater range of responses to marriage quality than men. The effect of employment status and subjective health on happiness and the marriage effects on interpersonal trust and mental health change dramatically when marriage quality is controlled for. A strong link from happiness to marriage does not exist. However, happier people are more likely to stay single instead of being unhappily married, but less likely to stay single compared to being very happily married and happiness cannot predict staying single versus being pretty happily married.     

State,religion and the legal framework in Estonia ∗

Abstract

Estonia has a reputation as one of the most liberal countries as far as religion is concerned. At the same time Estonian society is also highly secularised. In the postcommunist period the principles of freedom of religion were laid down in the constitution adopted by referendum in 1992, and the first law on religious associations as legal entities was passed by parliament in 1993. This law reflected the ‘free market’ atmosphere of the early 1990s: all religious associations registered according to the law were treated equally. There are areas where state and religious institutions have found common interests. The main partners for the state have been the Estonian Evangelical Lutheran Church and the ecumenical association the Estonian Council of Churches. Could this be considered discriminatory when approximately 98 per cent of the adherents of any religion in Estonia claim to be Christians? There are different answers to this question. In 2002 a new law on religious associations replaced the previous law, but followed the principles established in 1993. There are also other laws and regulations on different aspects of religion, from the role of religion in public institutions like the army to religious traditions such as the slaughtering of animals. It could be argued that the successful establishing and maintaining of a liberal legislative framework for religion in Estonia is at least partly the outcome of the high secularisation level of Estonian society.     

Deliberate self-harm in 14-year-old adolescents: how frequent is it, and how is it associated with psychopathology, relationship variables, and styles of emotional regulation?

Deliberate self-harm was studied in 14-year-old adolescents from four schools in southern Sweden with a test-retest design, using a nine-item version of the Deliberate Self-Harm Inventory. At Time 1, 40.2% of the adolescents indicated deliberate self-harm on at least one occasion compared with 36.5% at Time 2. Test-retest data showed high stability over periods of up to 2 months in duration. Cross-validation of the results from Time 1 to Time 2 showed robust correlations between deliberate self-harm and general psychopathology, a relative absence of positive feelings toward parents, and a ruminative style of emotional regulation. Further, rumination/negative thinking and a relative absence of positive feelings toward parents were predictors of self-harm independently of general psychopathology. In addition, deliberate self-harm correlated with symptoms of eating disorder and negative body esteem in girls.     

Problem-solving variability in older spouses: how is it linked to problem-, person-, and couple-characteristics?

Problem-solving does not take place in isolation and often involves social others such as spouses. Using repeated daily life assessments from 98 older spouses (M age = 72 years; M marriage length = 42 years), the present study examined theoretical notions from social-contextual models of coping regarding (a) the origins of problem-solving variability and (b) associations between problem-solving and specific problem-, person-, and couple- characteristics. Multilevel models indicate that the lion's share of variability in everyday problem-solving is located at the level of the problem situation. Importantly, participants reported more proactive emotion regulation and collaborative problem-solving for social than nonsocial problems. We also found person-specific consistencies in problem-solving. That is, older spouses high in Neuroticism reported more problems across the study period as well as less instrumental problem-solving and more passive emotion regulation than older spouses low in Neuroticism. Contrary to expectations, relationship satisfaction was unrelated to problem-solving in the present sample. Results are in line with the stress and coping literature in demonstrating that everyday problem-solving is a dynamic process that has to be viewed in the broader context in which it occurs. Our findings also complement previous laboratory-based work on everyday problem-solving by underscoring the benefits of examining everyday problem-solving as it unfolds in spouses' own environment.     

What is the relationship between ideas in the human mind and ideas in the mind of God for Spinoza?

The relation between ideas in the human mind and ideas in the mind of God in Spinoza is problematic because it is often expressed in obscure language and because Spinoza seems to be making puzzling and contradictory statements about it. I try to eliminate the problem by going from the idea that God has of himself to his idea of the essence and existence of the human mind and the human body. I then go from the idea of the essence of the human mind to the idea of the essence of other things, including God.     

Imitation, pretend play, and childhood: essential elements in the evolution of human culture?

There is much controversy over what is needed for culture to flourish and what has led human culture to be different from "cultural" characteristics of other animals. Here I argue that the emergence of childhood as a step in the life cycle was critical to the evolution of the human cultural mind. My line of reasoning is built around two complementary features of childhood: imitation and play. When children imitate adults they routinely copy unnecessary and arbitrary actions. They will persistently replicate how an object is used, even when doing so interferes with their ability to produce the very outcome those actions are intended to bring about. Though seemingly maladaptive, this behavior provides for the faithful transmission of cultural ideas across generations. When children play together they commonly construct rules and meanings that exist purely because the players agree they "exist." Play thus provides the building blocks with which children rehearse the kinds of institutional realities that typify cultural practices. I argue that these forms of imitation and play represent a foundation upon which human culture flourished and that neither are prevalent in nonhuman animals. In light of these arguments evidence will be assessed suggesting that childhood emerged relatively late in human evolution.     

Easy to remember?: genocide and the philosophy of religion

Philosophers of religion have written a great deal about “the problem of evil.” Their reflections, however, have not concentrated, at least not extensively or sufficiently, on the particularities of evil that manifest themselves in genocide. Concentrating on some of those particularities, this essay reflects on genocide, which has sometimes been called the crime of crimes, to raise questions such as: how should genocide affect the philosophy of religion and what might philosophers of religion contribute to help check that crime against humanity?     

Measuring the quality of life: Why,how and what?

In this paper three questions concerning quality of life in medicine and health care are analysed and discussed: the motives for measuring the quality of life, the methods used in assessing it, and the definition of the concept. The purposes of the study are to find an ethically acceptable motive for measuring the quality of life; to identify the methodological advantages and disadvantages of the most prevalent current methods of measurement; and to present an approach towards measuring and defining the quality of life which evades the difficulties encountered and discussed. The analysis comprises measurements both in the clinical situation concerning individual patients and in research concerning whole populations. Three motives are found for evaluating the quality of human life: allocation of scarce medical resources, facilitating clinical decision making, and assisting patients towards autonomous decision making. It is argued that the third alternative is the only one which does not evoke ethical problems. As for the methods of evaluation, several prevalent alternatives are presented, ranging from scales of physical performance to more subtle psychological questionnaires. Clinical questionnaires are found to fail to provide a scientific foundation for universally measuring the quality of life. Finally, the question of definition is tackled. The classical distinction between need-based and want-based theories of human happiness is presented and discussed. The view is introduced and defended that neither of these approaches can be universally preferred to the other. The difficulty with the need approach is that it denies the subjective aspects of human life; whereas the problem of the want approach is that it tends to ignore some of the objective realities of the human existence. In conclusion, it is argued that the choice of methods as well as definitions should be left to the competent patients themselves — who are entitled, if they so wish, to surrender the judgement to the medical personnel. Technical factors as well as the requirements of respect for autonomy and informed consent support this conclusion.     

Unconscious perception and the classic dissociation paradigm: a new angle?

Reingold and Merikle's (1988, 1990) critique of the classic dissociation paradigm identified the exhaustiveness, exclusiveness, null sensitivity, and task comparability issues as inherent problems that severely undermine the utility of this paradigm. Snodgrass, Bernat, and Shevrin (2004) attempt to provide solutions to these problems and claim to propose a novel conceptual and methodological framework for the study of unconscious perception. Unfortunately, the present analysis indicates that the approach proposed by Snodgrass et al. involves the same problems as do previous implementations of the classic dissociation paradigm.     

Synaesthesia,creativity and art: What is the link?

It has been suggested that individuals with synaesthesia may show heightened creativity as a result of being able to form meaningful associations between disparate stimuli (e.g. colour, sound). In this study, a large sample (N=82) of people with various kinds of synaesthesia were given two psychometric tests of creativity (Remote Associates Test, Alternate Uses Test) and were also asked about the amount of time engaged in creative arts (visual art, music). There was a significant tendency for synaesthetes to spend more time engaged in creative arts and this was, at least in part, dependent upon the type of synaesthesia experienced. For example, synaesthetes experiencing vision from music were far more likely to play an instrument than their other synaesthetic counterparts. There was no relationship between this tendency and the psychometric measures of creativity, but synaesthetes did outperform controls on one of the two psychometric measures (Remote Associates). We conclude that the tendency for synaesthetes to be more engaged in art is likely to have a different mechanism to psychometric measures of creativity, and that there is no direct link between them. Although synaesthetes may well perform better on some measures of creativity, we suggest that synaesthetes have better bottom‐up access to certain associations, but are not necessarily better able to use them flexibly (in divergent thinking).