Three Native American Women Speak About the Significance of Ceremony

In greater numbers, Native health care givers are caring for Native American people. This article explores the significance of ceremony from the perspective of three Native women elders. Choctaw shop proprietor Phyllis Hogan explains how she was able to accept her aging when at 40 years old she performed a menstruation ceremony. Lorena Lomatuwayma is head of the sacred Mazua (Women's Society) in Hoteville, Arizona. She reflects upon the spiritual significance of ceremony in a Hopi's life. Medicine Woman Mary K. Boone is a well-known Navajo herbalist and healer. She describes her role as elder and advisor in her culture and speaks about the Navajo view of death.     

Living in with Normal Families

Connie Hansen participated in my project, “Methodology for Studying Family Interaction,” in the mid 1960s. One of the purposes of that project was to compare several groups of families, including “normals.” Connie suggested that it might provide a rich source of data if she were to “live in” with a few of the “normal” families and observe them day to day on their own territory. (A year or so before, Dr. Jules Henry had given a talk to the MRI staff about living-in with “schizogenic” families, and I believe that Connie had discussed her idea with him.) Connie was an experienced family therapist — she was one of Virginia Satir's first students — and a most perceptive observer. She lived with three “normal” families for a week each during 1966–67; she was excited by the wealth of material and exhausted by the experience. She tried to develop a group of central themes from her data and gave me a preliminary draft of a paper in 1969. It clearly contained a number of important observations about the complexities and subtleties of family systems and some beginning attempts at conceptualization. She struggled for years to clarify and elaborate on her material. Several times she sent me portions and fragments of new drafts, each with additional insights, but she was never satisfied with her efforts. It seems a fitting tribute to Connie — she died early in 1979 — to attempt to put together her various drafts. We wanted to publish this very important material in a readable form and yet still preserve the immediateness, enthusiasm, and vividness of her observations. I hope, that if she were to read it, she would not be overly critical of this final draft. JULES RISKIN, M.D. It is a special privilege for me to participate in this posthumous publication of Connie Hansen's unique contribution to the further knowledge of family interaction. She died before the material could be published. I feel particular gratitude to the young woman who entered my first training program in 1961 at the Mental Research Institute. This was a time when such training seemed “far out” and was regarded as “probably only a fad.” She was willing to face the risks inherent to her professional standing by choosing to do this training. It was this same courage together with her imagination and curiosity and her willingness to document her experience without judging it that resulted in the article now being published. Farewell, Connie, and thank you for your presence in my life. VIRGINIA M.SATIR     

Abracadabra Tongue: Poetry Magic

The author has known that poetry is magic since she was a child. However when she sat down to write about it she went blank, confronted by the taboo against magic in our rationalistic culture. In the way of Jungian magic she is helped by dream figures. The Muslim Solomon takes her on a flying carpet journey which reveals the magic of poetic influence: how Hafiz influenced Goethe influenced Lorca influenced her, which is how Persian mysticism found its way into her poetry. She tells the story of her development as a poet, how she learned fermentation magic—the difficult and often painful process required by poetic vision and revision in which grapes must be crushed, favorite phrases and metaphors must be ruthlessly smashed. The Queen of Sheba, another dream figure, shows up to tell her version of the story of her relationship with Solomon. She reveals the dark, fierce, and lusty lineage of her “old black magic” and how it has made its way into the author's poetry.     

My Home Is Over Jordan

The great African American tenor Roland Hayes, as well known in his day as Paul Robeson and Marian Anderson, both of whom he mentored, introduced the beauty and joy of spirituals to concert audiences in Europe and America. Sadly, he's been forgotten.

This article remembers his story and his charisma. Roland Hayes touched the author's life when she was a very young child, when her parents were faculty at Black Mountain College and her father invited Hayes to sing there. In the mid 1940s, in North Carolina, an integrated audience heard this son of freed slaves sing both the European repertoire of Schubert and Bach and the African-American folk tradition of spirituals.

Spirituals offer a religious attitude that intertwines African, Jewish, and Christian roots with the practical function of conveying secret messages about the way to freedom—a peculiarly American blend of soul that has much in it to sustain us in difficult times.

Roland Hayes made a profound impression on the author. She invokes his spirit in this article and learns much about herself and about him.     

The Question of a Jungian Community

The author describes her relationship with the reality of Parkinson's disease—how she twists and turns and pivots and falls with this rapacious intrusion, and how a new, hitherto unknown space opens between Parkinson's and herself. This new space claims its own dynamic, objective reality. In attempts to consciously access the reality of this third space, the author faces paradox, “plays” with metaphor, and tries to recognize the right “reality.” She considers Freud's reality and pleasure principles, Winnicott's iconoclastic declaration of “health being the ability to play with psychosis,” and Jung's transcendent function. She also calls on Hermes with his wings to fly through otherwise impenetrable borders. As an incantation, an evocation or a pathway, she implores Hermes to breathe in flight. In the midst of this inner work, the dragonfly literally appears, emanating transformation.     

Impediments to the development of attachment

The function of the mother's reverie, as described by Bion, is viewed as a psychological parallel, following birth, to the physical function of the placenta.

Clinical material from psychotherapy with a 3 1/2-year-old girl illustrates that, as long as she maintained the delusion of being attached to her mother's body by a physical placenta, she was hindered from learning to experience herself as a separate individual and from developing normal feelings of attachment and grief over loss.

She was referred soon after her parents' separation when she showed a lack of reaction to the loss of her father. The material suggests that at the time of separation from her father she regressed to an earlier stage where there had already been a failure to work through infantile separation and individuation from her mother

The material reveals stages of her emergence from an illusory state of union, into one in which she could increasingly tolerate her separate existence. There followed an enrichment of her psychological means of communication through the use of imagination and symbolic play. She also became more receptive to her therapist's communications and could increasingly use psychological support to share and face inner pain.     

Encounters with raven

I have been visited by Eurydice. She first came to me, unbidden, unexpected, in the way things usually first come to me–in a poem. But there was something different about how this poem happened. On one of my Fridays devoted to writing, I was suddenly hijacked by Eurydice's point of view, her voice, her demand that I speak for her. She was shrill. She was insistent. She gave me no choice but to work on the poem till I had gotten it how she wanted it. She feels she has been much neglected and misunderstood, and she let me know a poem was not enough. It was just the beginning. She wants prose. She wants essays. She wants public presentations. She wants me to tell her version of the story.     

The Wounded Counselor: Battle for the Soul at an Elite Private School

A Jungian analyst describes her experiences as a counselor in an independent school. Inspired to work in a nontherapeutic setting by James Hillman's call for “a depth psychology of extraversion,” she initially finds the school tolerant of human vulnerability and shadow and receptive to her efforts to engage with psyche on the individual and group levels. However, under new leadership the school goes through a radical change and certain forces ascendant in the larger collective—technology, globalization, rationalism, and stepped-up demand for measurable outcomes—come to dominate the school's values and culture. The author explores the impact of these changes on her own role as well as on the social, emotional, and psychological lives of the students. Although tempted to despair over the marginalization of psyche in an increasingly dehumanized world, she also finds cause for optimism in the upcoming generation of young people, which she sees as possessing remarkable psychological and relational intelligence. She ventures some observations about the unique struggles and gifts of the millennial generation, coming of age in the hyperconnected era of the Internet and largely outside the purview of the adults in their lives. Given the culture's failure to provide the psychological eldering these young people crave, she suggests that Jungians are uniquely qualified to fill this role and urges depth psychologists to consider the possibilities that exist in schools for fostering individuation, initiation, and other forms of soul-making. Finally, she explores some ideas for “emotional intelligence” programs grounded not in the standard cognitive-behavioral approaches but in imaginal, archetypal, and psychodynamic perspectives.     

Who,What, When,Where, How,and Mostly Why?

SUMMARY

The death of a client by suicide was very emotionally destabilizing to this therapist. She worked hard to distance herself personally from the pain at first and at the same time she found herself overfocused on the “psychological autopsy.” She had difficulty accepting new clients and wanted to withdraw from a meaningful appointment to a state advisory committee. Only when she was able to identify with the client's pain and realize how that pain touched her own history of loss was she able to grieve productively. She realized that gender was relevant in her identification with the victim and in sorting out each of their histories of loss.     

The Atonement of the Alleged Perpetrator's Daughter: Understanding of Model Scenes and Space Attachment in Analytical Dance Therapy

In this rich paper the analysand Annabelle is sent by her analyst to the dance therapist who reports in great detail how Annabelle manages to throw off and—to a certain extent—integrate not only her own life-long misunderstanding but also those of her parents. The reason for Annabelle's referral was straightforward: the analysis had ground to a halt. Words no longer reached her. The reader is reminded of the emotive-relational-motor clusters described in Chazan's and Shahar-Levy's papers. Body image distortions and space misperceptions curtailed this patient's ability to function. When she began to bring her distress to her analytic dance therapy sessions, she could not associate verbally but made use of props her therapist had in store. As she slowly progressed toward true symbolization and expression, her therapist found herself embroiled countertransferentially. The patient's long-suffering mother was remembered as someone who would, or could, only give partial information about the family's history. The father had been a Nazi and was now blamed for all the suffering the family had lo endure. This fact resonated both with Annabelle's analyst and the dance therapist who managed to take a long look at their own family's records during that troubled time.     

Change,Vulnerability, Fear,and Taking Risks–An Interview with Virginia Satir

SUMMARY

The author addresses the mythic characters of Ulysses and Penelope as archetypes for herself. She reviews divergent attitudes, beliefs and aspirations of her life by detailing an internal conflict between her identification with Ulysses1 adventuresomeness and her reluctant realization that Penelope can also represent her, however much she rejected her for seeming dull and repetitve

In this process the author notes how she constricted her own creativity when she took on uncritically the patriarchal beliefs about the roles of wives and mothers. Nevertheless she wonders whether present-day women's liberation from archaic notions about women inadvertently sacrifices the optimal development of children because of the rigid demands of the work-place.

Finally she experiences the symbolic reunion of Penelope's and Ulysses' different images within herself, and considers how what each represents can have renewed meaning for her as she moves towards the end of her life.     

Frieda fromm-reichmann,loneliness and deafness

Abstract

This paper explores the rôle that Fromm-Reichmann's parents' adult-onset severe familial deafness may have played in the development of Fromm-Reichmann's career choice and of her charismatic style. She, too, became deaf. Her final paper, “Loneliness” is perhaps her most emotionally evocative work. Perhaps her own increasingly severe experience of loneliness motivated her writing on this theme. Just as she expected self-honesty from her Chestnut Lodge colleagues, this paper demonstrates that she held herself to this same standard. The author urges the deaf community to seek out the newly deaf and to encourage their learning to sign, thus ameliorating the newly deaf individual's loneliness.     

Dignity in Context,and Out: Discussion of Lynne Jacobs’ “On Dignity,a Sense of Dignity,and Inspirational Shame”

ABSTRACT

Dr. Lynne Jacobs’ “On Dignity, a Sense of Dignity, and Inspirational Shame” is an interdisciplinary integration of a priori ethics and a phenomenology of dignity. She contends that the human person’s engagement with other people—writ large in the therapeutic encounter—is inherently ethically situated. Moreover, she avers an inherent content to this ethics, namely, mutual respect for distinctively human value—dignity—between and among people. Her ethics of dignity informs her psychoanalytic exploration of experiences of dignity, indignity, and her notion of inspirational shame, among others. I join in Jacobs’ advocacy for therapeutic facilitation of a person’s sense of inherent worth, as well as her opposition to relational contexts of devaluation and degradation. However, the primordiality Jacobs grants to her ethics of dignity often obscures the constitutively cultural, familial, and personal contextuality of, first, her—and in my view, any—ethical conviction; second, what she describes as the experience of being human; third, the alleged indignity of human vulnerability; and finally, the claim that shame is the natural reaction to one’s failure to live up to personal ideals. In the end, and subject to certain clinical concerns, Jacobs’ article integrates into psychoanalysis primordial ethical duties that she and others claim inhere in us as human beings.     

REVIEWS

The enduring legacy of Emma Goldman may be more of a factor in American Jewish politics and identity, especially among women, than is typically assumed. In order to gain a better sense of her positive resonance it may help to revisit Goldman's origins and intellectual development from under-exploited vantage points. An immense body of historiography is devoted to Goldman. Yet her birthplace, Kovno [Kaunas], Lithuania, and her initial United States residence, Rochester, New York, are unduly minimized. Kovno's Jews were famed for their revolutionary politics and ardent rationalism; Rochester was (supposedly) exemplary of a new industrial order. Goldman perceived, however, that the Jews' plight in Upstate New York was far from hopeful. She narrated, and even distorted, her autobiography to underscore Rochester as a crucible of her radicalism and the setting of a dramatic challenge to her loyalties, while her “Litvak” legacy and connections were vital throughout her life. Moreover, she was able to maintain a passionate commitment to her family while sustaining fierce adherence to universal principles.     

Dementia–A Spiritual Journey Towards the Divine: A Personal View of Dementia

SUMMARY

This chapter presents a moving account of one woman's journey into fronto-temporal dementia. Bryden grapples with the difficult issues of loss of self and relationship with God. She examines the significance of memory in the Christian journey, and finally, she proposes ways for relating to her as she moves further into dementia. The strategies suggested uphold her as a fellow member of the Body of Christ, where others may become her memory, and where she can still be nurtured through the love of others and feel God's love through them.     

Inclusivism and the spiritual journey of Marie de Souza Canavarro (1849–1933)

Every age has its share of religious seekers, but during some periods of spiritual crisis greater numbers of seekers seem to appear. Marie de Souza Canavarro, an American advocate and interpreter of Asian traditions, was a paradigmatic seeker in an age of religious wandering. Along the way, she embraced Catholicism, Theosophy, Buddhism, Bahá'í, and Hinduism. In this article I offer an interpretation of her life and work, drawing on her novels, poems, letters, lectures, articles, and autobiography. I argue that amidst the diversity of views she affirmed, there was some continuity. Canavarro longed for rest from her ceaseless wandering, and she hoped that religious and gender inclusivism might bring it. She, like others of her age, yearned for a tradition that elevated women and reconciled religions.     

Psyche,Soma, and Gene Expression

Abstract

Slim, elegant, insightful, and fragile, Aniela Jaffe at 85 is a veritable symbol of our eternal quest for meaning. Aniela has authored many books in Jungian Psychology; among them are The Myth of Meaning, Apparitions: An Archetypal Approach to Death, Dreams, and Ghosts, and lung's Last Years. In addition, she recorded and edited Jungs autobiographical volume, Memories, Dreams, Reflections, and contributed a chapter in Man and His Symbols. For a time she served as Jungs private secretary and edited his Collected Letters as well as the book, Jmg: Word and Image. Much of JafJb's writing published in German still remains to be translated. Some hints of these riches yet to come in English are currently being published by Daimon Press as a series of four essays entitled, C.G. Jung — A Mystic? She herein recalls some of the turning points in her personal analysis with Carl Jung. Robert Hinshaw, a Jungian analyst and her editor at Daimon, was present during this intewiew focilitating Jaffis English when she spontaneously broke into German toexpress her impassioned spirit.     

It's Not a Story

This writing presents a firsthand account of living with the certain knowledge that you can't rely on your brain the way you used to. Epilepsy, multiple sclerosis, brain tumor—what do these words really mean day by day, moment by moment? The author blends poetry and prose in her account of forging a new relationship with her own brain. Activities that were once routine are now difficult and even dangerous. No longer is her brain a silent partner as she navigates the debilitating, embarrassing, and occasionally humiliating symptoms of her disease. Can I really get through this shower? How much help do we need today, Brain? Mindfulness practice helps the author become more aware of her moment-by-moment experience. Her therapist prods her to dig into her own story, but the author resists. She resists and yet she shares her story that may not be a story.     

Edith Stein's Philosophy of Woman and of Women's Education

Edith Stein, Husserl's brilliant student and assistant, devoted ten years of her life to teaching in a girls’ secondary school, during which time she gave a series of lectures on educational reform and the appropriate education to be provided to girls. She grounds her answer to these questions in a philosophical account of the nature of woman. She argues that men and women share some universally human character’ istics, but that they have separate and distinct natures. Her awareness of the rich variety of different personality types and specific differences among individuals allows her to hold an essentialist view of the nature of woman without either stereotyping individual women or assuming that woman's nature is in any way inferior to man's.