The Global Coherence Initiative: A global psychological paradigm for health promotion

This review proposes the value of a global psychology-oriented initiative to promote health and wellbeing. It discusses the concept of collective consciousness, especially heart-based, moral consciousness and related actions as resources for health promotion. The review draws on a collaborative South African Global Coherence Initiative to support communal coherence and interconnectedness in an indigenous community setting.     

The therapeutic community in the local community: Social networks between therapeutic community and supported housing

In this paper, the authors present a model for therapeutic community programmes for those with severe and enduring mental ill health, based on social networks. These programmes have given birth to a range of therapeutic community which are, in fact, an innovative form of group psychotherapy. These new model do not depend on communal living. Some are groupings of apartments, others day units. Work schemes also feature here. And yet, as the authors outline, various components need to be present if these are to be considered genuine therapeutic communities and not just supported housing schemes. Additionally, a certain kind of training and clinical supervision is needed for the staff.     

Counseling in the República Bolivariana de Venezuela (Bolivarian Republic of Venezuela)

Counseling is an emerging profession in Latin America that offers people an opportunity to voice pain, exercise power, authentically connect with others, and experience healing within the community. Counseling reflects collaborative efforts between consultant and consultee who come together to reach mutual healing and growth through the use of indigenous and integrated approaches. Counseling in Venezuela includes using holistic assessment models and emancipating healing modalities centered on people's resilience, sense of hope, and community resources.     

Indigenous Theology: Sources and Resources Perspectives from the Philippines

This article proposes an approach to doing theology with and for the indigenous communities in the Philippines, specifically the Ygollotes/Igorots of the Cordillera region, in their struggle for identity and self‐determination. It proceeds from a protest ritual that is representative and celebrative of the culture and identity; the religious and spiritual resources; the emancipatory stories; the vision, hopes and struggles of these northern Philippines indigenous communities. The article focuses on rereading the land‐centred culture, spirituality, and life of indigenous communities in the context of their struggles for fullness of life, with the perspective of identifying several sources and resources for a liberative, ecumenical, and indigenous peoples' theology of struggle.     

Paying for medical care: a Jewish view

According to Jewish law, there is a clear obligation to try to heal, and this duty devolves upon both the physician and the society. Jewish sources make it clear that health care is not only an individual and familial responsibility, but also a communal one. This social aspect of health care manifests itself in Jewish law in two ways: first, no community is complete until it has the personnel (and, one assumes, the facilities) to provide health care; second, the community must pay for the health care of those who cannot afford it as part of its provision for the poor. The community, in turn, must use its resources wisely, which is the moral basis within the Jewish tradition for some system of managed care. The community must balance its commitment to provide health care with the provision of other services.     

Exploring Indigenous Mental Health Practices: The Roles of Healers and Helpers in Promoting Well‐Being in People of Color

The authors present an extensive literature review and discuss the cultural relevance of indigenous healing practices in promoting psychological, physical, and spiritual well‐being in people of color. Suggestions are also presented for ways counselors might work with indigenous healing resources to promote the well‐being of people of color.     

Integral approach to South African psychology with special reference to indigenous knowledge

In order to redress imbalances in South African psychological service provision, honor indigenous, transpersonal, community based perspectives, and introduce fresh insights and direction, this article presents an integral approach to psychology in South Africa. Areas highlighted for future research and praxis include integral and transpersonal psychology; spirituality; consciousness; especially moral consciousness, ancestral consciousness and reverence; indigenous knowledge systems, particularly indigenous healing; harmonisation of old and new, African, Eastern and Western forms of psychology; well-being and community development through health promotion practices and multicultural counselling.     

Mental health and North American Indian/Native communities: Cultural transactions,education, and regulation

Critical issues in the delivery of mental health services to North American Indians/Natives residing in rural areas are discussed by describing Indian populations/communities; briefly summarizing available literature concerning the nature of mental health problems within Indian communities; examining Indian belief systems relevant to participation in mental health service delivery processes; exploring community expectations for structuring participatory interactions which may inhibit utilization of mental health services; and describing transactions between Indian consumers and non-Indian professionals which have become typical over time. The rural context was examined as it interacts with individual and community characteristics to affect Indian mental health. Relations between geography and culture, important in understanding the mental health problems of Indian people, are discussed in regard to expanding community healing resources through empowerment, and viewing "education as transformation" as a key concept in enhancing community healing processes.     

Agency and social adaptation

This review examines the relevance of agency to the citizen's participation in modern society. Recently, a number of authors have proposed that the development of a more communal rather than individualistic-oriented person would remedy the social alienation found in modern society. In this paper I propose that in modern, complex, and technology-oriented societies, agency, or an instrumental orientation, is necessary for citizens to be able to adapt to their cultural environment. Findings from research in peace, community, and organizational psychology are reviewed in terms of the relevance of agency to social action and community participation. Components of agency, such as self-protection concerns, efficacy beliefs, and moral responsibility values, were found to facilitate social action in modern Western societies. Social action, in turn, enables citizens to acquire rights and resources that allow their participation in work and the community. Accordingly, agency as well as communion, are necessary for citizens to establish the requirements for participation in modern and technologically-advanced societies. Implications for social intervention and policy are indicated.     

Under the Mountain: Basic Training, Individuality, and Comradeship

This paper addresses questions of friendship and political community by investigating a particular complex case, comradeship in the life of the soldier. Close attention to soldiers’ accounts of their own lives, successes and failures shows that the relationship of friendship to comradeship, and of both to the success of the soldier’s individual and communal life, is complex and tense. I focus on autobiographical accounts of basic training in order to describe, and to explore the tensions between, two positions: (1) Becoming a soldier is a corrupting loss of individuality and moral sensitivity, and friendship is resistance to it. (2) Becoming a soldier is one form of flourishing, and comradeship—the soldier’s distinctive form of friendship—is one of its constitutive virtues. I draw particularly on George Orwell’s account of basic training and fighting in the Spanish Civil War, and on Tim O’Brien’s account of basic training and fighting in Vietnam.     

Counting on Whiteness: Religion,race, ethnicity,and the politics of Jewish demography

American Jews have long been an anomaly for scholars concerned with understanding how they fit into extant social scientific or historical categories. Sometimes they seem best described as an ethnic group, other times as a religious one. This ambiguity has also vexed Jewish communal leaders whose desire to comprehend their communities has largely been underwritten by their intention to protect it. This intersection of sociological methods and schema and Jewish communal concerns has resulted in decisive omissions regarding how best to account for the racial and ethnic diversity of American Jews. An analysis of survey instruments used in 175 American Jewish population studies and community portraits conducted since 1970 reveals a focus on questions of religious practice and an avoidance of those about race and ethnicity, resulting in a “religio-racial formation” of American Jews as White. This approach to studying American Jewish life has marginalized or excluded non-White Jews while ensuring ongoing Jewish communal access to Whiteness without having to claim it explicitly.     

Increases in Tolerance Within Naturalistic, Intentional Communities: A Randomized, Longitudinal Examination

The authors examine differential changes in values of tolerance among 150 participants discharged from inpatient treatment centers, and randomly assigned to either a self-help-based, communal living setting (i.e., Oxford House), or usual aftercare. Participants were interviewed every 6 months for a 24-month period. Hierarchical linear modeling (HLM) was used to examine the effect of condition (therapeutic communal living versus usual aftercare) on wave trajectories of tolerance (i.e., universality/diversity scores). Over time, residents of the communal living model demonstrated significantly greater values of tolerance than usual aftercare participants. Communal living participants who resided in the house for over 6 months showed the most substantial increases in tolerance. Results support the notion that communal living residents may develop more tolerant attitudes by striving toward superordinate community goals (objectives held by (a) the whole group and (b) which individual members could not achieve alone).     

IPSEITY,ALTERITY, AND COMMUNITY: THE TRI‐UNITY OF MAYA THERAPEUTIC HEALING

Taking K'iche’ Maya therapeutic consultations in Guatemala as its focus, this essay explores some astonishing indigenous accounts of “healing‐at‐a‐distance” and “pain passing” between healers and wellness‐seekers. Rather than exoticizing or dismissing such reports, we attempt to understand what it means to conceive of the bodily boundaries of healers and wellness‐seekers (self and other) as sympathetically defiable and transgressable in healing. Within the moral space of K'iche’ healing, when one cares to feel, if one dares to feel with another or others, the experiential space between healer and wellness‐seeker is transformed as the alterity (otherness) of what is felt and who feels becomes (through a sympathy in ipseity) but one thing. I argue that Maya therapeutic healing may be seen as a tri‐unity, involving a movement from an enfolded illness experience (alterity) to an unfolding sickness experience (ipseity), passing through empathy until participants together arrive at sympathy (community) to experience healing.     

Scientific and lay communities: earning epistemic trust through knowledge sharing

Feminist philosophers of science have been prominent amongst social epistemologists who draw attention to communal aspects of knowing. As part of this work, I focus on the need to examine the relations between scientific communities and lay communities, particularly marginalized communities, for understanding the epistemic merit of scientific practices. I draw on Naomi Scheman’s argument (2001) that science earns epistemic merit by rationally grounding trust across social locations. Following this view, more turns out to be relevant to epistemic assessment than simply following the standards of “normal science”. On such an account, philosophers of science need to attend to the relations between scientific communities and various lay communities, especially marginalized communities, to understand how scientific practices can rationally ground trust and thus earn their status as “good ways of knowing”. Trust turns out to involve a wide set of expectations on behalf of lay communities. In this paper I focus on expectations of knowledge sharing, using examples of “knowledge-sharing whistleblowers” to illustrate how failures in knowledge sharing with lay communities can erode epistemic trust in scientific communities, particularly in the case of marginalized communities.     

A Psychology of Indigenous Healing in Southern Africa

Converging lines of evidence from various scientific disciplines consistently point to humanity's African roots. In this context, the term “indigenous healing” is used to refer to universal forms of healing that began in Africa and were developed further both locally and internationally. This article examines the notion of a psychology of indigenous healing and suggests that investigations continually reveal essential structures and practices of a perennial psychology underlying modern scientific, academic and professional forms of this discipline. Examination of such structures and practices illuminates an original psychological theme in Southern African indigenous healing involving recognition of Spirit as Source of Self that extends into transpersonal realms. Related themes include ancestral consciousness, familial and communal spirituality, healers and specializations, illness prevention, health promotion and various forms of empathy. The need for future in depth research into such psychological themes and issues is identified and explicated.     

Should Communitarians be Nationalists?

ABSTRACT It is widely supposed by both its proponents and critics that communitarianism is committed to the defence of lies of nationhood: the nation forms a surviving communal attachment in a world in which the individual is otherwise denuded of ties of community. I argue in this paper that this assumption is mistaken. It depends on a romantic image of the nation which was constructed in the eighteenth and nineteenth centuries. That image hides the recent historical origins of the nation and its foundation in the suppression of older allegiances or their later privatisation; it continues to disguise the illusory nature of the national community. The nation is not a surviving pre-modern community to which individuals are attached as a bulwark against the impersonality of public life in modern society. Rather the nation is one of the main vehicles for the construction of the modern unencumbered self. Communitarians need not be committed to the defence of the specifically modem forms of public irrationality and immorality that nationalism embodies.     

社群、精神性传统和中国社会中的灾难(英文)

本文假定深切的处境观念和社群疗法是受害者"家庭"观念重建的最好途径。本文作者认真响应中国心理学会主席张侃的号召,重视中国的本土资源和精神遗产对于中国人在心理治疗中作用。本文沿袭了沃尔什将重建社群作为缓解创伤和灾难效果的四种方式:分享对创伤事件的认知,分享丧失和存活的经验,社群的重新组织和关系的重新建立。有人认为在灾难之后,精神性也可以在意义和社群的复原中扮演着积极的作用,前提是尊重信仰,鼓励信仰者使用自己的信仰语言,而不是把信仰当作工具来寻求心理健康。文中引用的例子包括俄罗斯乌克兰人中的门诺派教徒在社群/宗教重建中的努力,还有中国人对2008年5月12日汶川大地震中对灾难的回应方式。     

Liberation Psychology as the Path Toward Healing Cultural Soul Wounds

Oppression resulting in soul wounding has afflicted indigenous communities and the counseling profession. Internalized oppression has become part of oppressive practices inflicted on communities served. The authors delineate a liberation psychology that leads toward the psychological and spiritual emancipation of individual clients, communities, and the counseling profession.     

Social and Spiritual Reconstruction of Self Within a Feminist Jewish Community

In recent decades, there has been an enormous burst of spiritual energy and creativity among Jewish women. Women have been gathering in a variety of communal forms, some spontaneously generated circles and other more committed long term groups, to create Jewish-feminist ritual, liturgy and theology. The activism, vision, writings, music, poetry and dance of these women has begun to transform contemporary Judaism. Based on the author's experience in a group that has been meeting for 12 years called B'not Esh, she reflects on how the self can be sanctified, enlarged and at the same time increasingly differentiated over time, through participation in Jewish feminist ritual and community.