Silent voices: Notes from a young Muslim woman on acculturation in the United States

This paper examines the gap between a researcher's positionality and theory building; seeing research through the lens of women of color in academia. Drawing on the autobiographical approach in feminist geography, I argue how a researcher's background and life events influence how we produce knowledge in the field by sharing my personal journey. Specifically, I share what it means to be a Middle Eastern Muslim academic conducting research on female immigrants' cultural adaptation process in the U.S. I urge readers to uncover the power of self-reflection, embodied subjectivity and emotions in expanding geographic research and conclude how the future research will benefit from the motives behind each study, as well as giving a reflexive researcher a platform to be heard.     

MAKING SENSE OF GOD: HOW I GOT TO THE BRAIN

Abstract. I describe the development of my work in relating brain research and religion from my personal roots in my family of origin through my professional responsibilities as a pastor, a clinician, and a theological educator to my developing what I call “a neurotheological approach” to faith and ministry. My early correlations gave simplistic attention to bimodal consciousness as an interpretive tool for understanding religion. Subsequently came a more sophisticated exploration of whole-brain functioning and suggested cultural correlates. Currently, I am explicating tae humanizing brain as reflective of our living in an open system, a universe that is unfolding and evolving, a universe in the hands of the whole-making, integrating, emerging God whose reality far exceeds the insights of cultural construction. As we humans relate to this God, attachment and aspiration are reciprocal.     

Family Traditions,Cultural Values,and the Clinician's Countertransference: Therapeutic Assessment of a Young Sicilian Woman

Despite recent advances in models and instruments to understand the role of a client's cultural background, clinical psychologists are not immune to implicit cultural biases that are potentially damaging to the therapeutic alliance. In this article, I present a Therapeutic Assessment with a young Sicilian woman conducted in a university-based student clinic in Italy. During the assessment, I assumed that because we were both Italians, my client shared my perspective (northern Italian) about family and individual values, which resulted in a therapeutic impasse when I responded on the basis of my individual and culturally shaped view of interpersonal and family relationships without appreciating important differences between my own and my client's microcultures. To overcome the impasse, I had to openly acknowledge such differences and reorient myself to my client's goals. I discuss the core processes involved in such a repair in the context of a cross-cultural psychological assessment.     

White Daughter of Empire

As a white British woman, drawing on a Pilgrim Team Visit to Bangladesh in 2019, I reflect on racism, Empire, and white privilege and on how my eyes have been opened to the history that has shaped me, the wider world, and the Christian faith I have inherited. Through personal memoir, critical reflection on experience, and academic reading, I confront how racism, as a combination of power and prejudice, provides the lens through which I see the world, as a white British woman, and how experience and faith must both challenge and redeem.     

Emergence of the bipolar cultural complex in Walt Whitman

My main hypothesis in this paper(1) is that America's seminal poet, Walt Whitman, was trapped--like so many of his contemporaries--in 'cultural complexes' (Singer & Kimbles 2004) that he internalized, but that he found a way to transcend the splits inherent in these 'bipolar' (Perry 1970) organizations through his art. One way he accomplished this was through his aesthetic method of 'holding the opposites' between two poles of a slavery is wrong/white supremacy is justified cultural complex. In my paper, I provide evidence for some of the contradictions inherent in Whitman's character by examining the political splits of his times and explore how various Self symbols he produced through his poetry, particularly the figures he called 'Black Lucifer' and the Deus Quadriune--a quaternity symbol--facilitated his personal and cultural transformation. Finally, I demonstrate the relevance of my hypothesis to contemporary racism during the pre-Civil Rights period in the South through a clinical example, and I show how the Jungian method of 'holding the opposites' can be effectively practised in the transference/countertransference field of psychotherapy in general.     

Immigration as a Vessel for Transformation

French cultural complexes revolve around competitively affirming superiority of culture, including language, competing with American complexes of supremacy and heroism. Immigration often resonates with personal histories of separation. Through the lens of my personal experiences as a French immigrant and my clinical experiences working with immigrants, I explore the interplay of personal and cultural complexes in the analytic field through transference and countertransference, and the meaning of immigration and distance for the development of the personality. Leaving enables the immigrant to safely explore relationships. As a self-imposed rite of passage, immigration prunes branches for growth. Idealization of the transference and the risks of the polarization of cultures and of the feeling of “us and them” are the main ethnocultural elements coloring transference and countertransference reactions with this population. Immigration, a symbol of separation and often a striving for wholeness, has the power to shape one's cultural and personal identity and ferment individuation, with personal and cultural histories cross-fertilizing each other.     

When family and research clash: The role of autobiographical emotion in the production of stories of the Italian civil war, 1943–1945

This paper engages the emotional side of Second World War storytelling practices and research. Specifically, it explores how a politics of trust and togetherness animates communities of remembrance concerning the anti-Fascist Resistance experience in northern Italy. I reflect on my encounter with memories of wartime violence through the lens of autobiographical emotion. In a region torn asunder by conflicting stories of loss and violence during the anti-Nazi resistance and civil war, I possess a dual identity of researcher and Partisan's grandchild. This carries a powerful emotional bond of ethical obligations that cannot be ignored in the research process. Drawing on affect theory, I contextualize my oral history fieldwork experience in relation to that emotional bond.     

Embodied female experience through the lens of imagination

Abstract: In 1971, I made a film entitled Self Portrait of a Nude Model Turned Cinematographer in which I explore the objectifying ‘male’ gaze on my body in contrast to the subjective lived experience of my body. The film was a radical challenge to the gaze that objectifies woman – and thus imprisons her – which had hitherto dominated narrative cinema. Since the objectification of women has largely excluded us from the privileged phallogocentric discourses, in this paper I hope to bring into the psychoanalytic dialogue a woman's lived experience. I will approach this by exploring how remembering this film has become a personally transformative experience as I look back on it through the lens of postmodern and feminist discourses that have emerged since it was made. In addition, I will explore how this process of imaginatively looking back on an artistic creation to generate new discourses in the present is similar to the transformative process of analysis. Lastly, I will present a clinical example, where my embodied countertransference response to a patient's subjection to the objectifying male gaze opens space for a new discourse about her body to emerge.     

Considering Community Psychology Competencies: A Love Letter to Budding Scholar-Activists Who Wonder if They Have What It Takes

Recently, community psychologists have re‐vamped a set of 18 competencies considered important for how we practice community psychology. Three competencies are: (1) ethical, reflexive practice, (2) community inclusion and partnership, and (3) community education, information dissemination, and building public awareness. This paper will outline lessons I—a white working class woman academic—learned about my competency development through my research collaborations, using the lens of affective politics. I describe three lessons, from school‐based research sites (elementary schools serving working class students of color and one elite liberal arts school serving wealthy white students). The first lesson, from an elementary school, concerns ethical, reflective practice. I discuss understanding my affect as a barometer of my ability to conduct research from a place of solidarity. The second lesson, which centers community inclusion and partnership, illustrates how I learned about the importance of “before the beginning” conversations concerning social justice and conflict when working in elementary schools. The third lesson concerns community education, information dissemination, and building public awareness. This lesson, from a college, taught me that I could stand up and speak out against classism in the face of my career trajectory being threatened. With these lessons, I flesh out key aspects of community practice competencies.     

My Long Journey Home: How the Acadian Exile Shaped My Life as a Therapist

Although attachment patterns and early relational interactions are very important in creating implicit and procedural memories, I contend, along with many authors (Gentile, 2010; Sucharov, 2012), that the historical, cultural, political, and social contexts give them meanings. Grounding myself in a relational systems theory of trauma and therapeutic healing (Brothers, 2008), I attempt to capture how a historic traumatic event in my ancestors’ lives, the Acadian Deportation, has shaped and affected my life and work as a therapist. Different themes and meanings—for example, submission and surrender (Ghent, 1990), autonomy and liberation, and restorative efforts in the aftermath of trauma that involve the reduction of complexity (Brothers, 2008)—will be revealed as part of the legacy of the historical traumatic exile and return of my Acadian ancestors. After briefly describing the tragic history of the Acadian people, I retrace my own initiatory, and never completed, journey back home as an Acadian woman therapist, through traumatic submission and its active counterpart, the impulse to dominate. A brief vignette from my work with a patient serves to illustrate how my Acadian heritage is still an active and conflictual process for me.     

ON MAKING A CULTURAL TURN IN RELIGIOUS ETHICS

This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to “otherness,” asymmetries of power, the end of value‐neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of culture as a topic of normative analysis through a discussion of the emotions as cultural artifacts. To illustrate how cultural analysis can inform religious ethics, I turn to works by Wayne Meeks, Margaret Trawick, and Charles Taylor. I conclude by sketching some implications of a “cultural turn” for future work in religious ethics.     

Retrospective reflexivity: The residual and subliminal repercussions of researching war

Stories of the war have been a known part of my story as granddaughter of Polish post-war migrants. Yet venturing into these stories as researcher has been troubling; I found their closeness and their raw emotion difficult to process. Significant sections of my interview schedules entailed participants recounting their own, their parents' or their grandparents' stories of war and migration, with traumatic episodes frequently intersecting into their stories. As a researcher, these traumatic narratives have had a residual quality, lasting in my subconscious long after the interviews themselves and doctorate for which they were conducted had finished.In this paper, I focus on experiences of, and reactions to listening to, analysing and writing about these traumatic cultural memories. Collins (1998: 3.35) has observed that ‘the emotions experienced, whether by the interviewer or interviewee, are as real, as important and as interesting as any other product of the interview’; my powerfully felt experiences with traumatic content have validated this sentiment. With a retrospective reflexivity I now realise that these cultural memories were not the only ‘product’ of my research, but that how they were narrated and how I dealt with them were also a significant part of the research process, and indeed stories in themselves. Here I attempt to retell how these stories impacted me as the researcher; how in the case of particularly harrowing stories, I also needed time to absorb the narratives, to comprehend the participant's experiences and their ability to narrate such stories, and to recover from the experience of listening to such accounts.     

Making Space for a Dialogical Notion of Religious Subjects: A Critical Discussion From the Perspective of Postsecularity and Religious Change in the West

In this article I address some topical themes from the ongoing discussion on contemporary religious change in the West and how it poses conceptual challenges to the study of religion. The academic discussion on religious change is vast and my observations are, of course, by necessity limited to my particular interest and argument in this article. On the one hand, I draw on some of the literature that has evolved within and around the concept of postsecularity and, on the other, on more general literature on contemporary religious change. Based on some selected observations, I underline the need to critically rethink how we conceptualize both religion and religious subjects. In my view, current research fosters a greater attentiveness of complexity with regard to religion, but simultaneously it requires us to take seriously a dialogical notion of religious subjects that provides a conceptual account of a subject constituted by being located within and emerging through ongoing social process. This dialogical notion provides a better tool for how current social and cultural reconfigurations of religion are simultaneously played out as a diversity of identities that challenge received categories, such as the religious and the secular.     

A Dream: “Coyote Kills the Giant”

“Coyote Kills the Giant” is an American Indian tale of the Flathead or Salish-Kootenai tribe of the northwest plateau areas of Montana, Idaho, and Western Washington. This story functions as a teaching tale, and it caught my imagination as a lens through which we can view our dreaming selves. I use this tale as an analogue to a dream, applying Jung's four stages of individuation to investigate a dream as a way to introduce how complexes hijack us.     

Silence and Memories of War: An Autoethnographic Exploration of Family Secrecy

A personal journey and a scientific challenge, this is an autoethnographic study about my own family's secrecy. I knew my grandfather had been a German prisoner of war during World War II. We all knew. But nobody talked about it. Then one day I decided I wanted to do systematic research on the issue of family secrecy around my grandfather's war experiences. Researching one's own family can be called autoethnography. It could be said that autoethnography is an approach to research that aims to describe and systemically analyze (graphy) personal experience (auto) to understand social and cultural phenomena (ethno). This scientific approach is quite new in the field of family therapy. This study has been an important personal quest, but it also led to important reflections on silences in families, on my own professional development, and on methodological issues concerning autoethnographical research. For one thing, it highlights some of the positive aspects of family secrecy and silences, and invites us—when confronted with family secrecy in clinical practice—to carefully consider the potential destructive and life‐giving aspects of the silence.     

Response to Layton: Considering the Sociopolitical Context of Dialectical Constructivism

What is commonly missing from psychoanalytic formulations, including my own, that Lynne Layton rightfully challenges us to correct is the locating of the possible dysfunctionality of the individual and the family within the context, not just of a brutally indifferent universe but also of an arguably brutally indifferent economic, political, and institutional environment. I differ with Layton in that I am more prepared to consider possible universals that bear on human experience and moral standards. For example, I would say that “reflection on the foundations of knowledge” trumps nonreflective fundamentalist thinking in capturing the best attitude to assume towards pursuit of truth. Also, the universality of the human tendency to deny death may underlie many diverse cultural belief systems. Nevertheless, Layton challenges us to reflect on how conventional psychoanalytic practices may collude with aspects of our own culture we would do well to try to combat, in ourselves and in our patients, through owning and proactively exercising our moral influence.     

Researching learning across cultures

The aim of this paper is to invite readers to share the uncertain beginnings of my PhD in which I am seeking to hold reflexive conversations about learning with a group of international postgraduates studying in the UK. As a higher education lecturer in counselling I want to be able to understand the learning stories of such students, how their stories are affected by the learning experiences they encounter in the UK and how my own story is changing as a result of my involvement with them. My struggle to develop an appropriate conceptual framework within which to conduct cross‐cultural research will be described, paying particular attention to the reflexivity of the research activity and how it relates to the counselling process.     

Missing

Wartime experience in Britain during World War Two left thousands of empty spaces where once buildings and streets had been. It simultaneously left gaps in families, often with far-reaching consequences. In this paper, I reflect on one such case in my own family. I examine how the devastating loss of a particular family member as a consequence of an unlucky combination of time and place played into a silent history of earlier losses connected to physical migration, experiences which had traumatic impact decades later. The interweaving of physical place, space, and gaps, with their emotional and unconscious counterparts is explored in a narrative which also traces their ripple effect through time. As part of this meditation on my family's history, I draw on research on the impact later in life of early childhood experience of maternal depression, and on studies concerning the emotional impact of migration.     

How Do You Get Where You Want to Be When You Don't Know Where You Want to Be?

I tell the story of my own development from the childhood of a psychiatrist's daughter in wartime Britain, through a brief career in family medicine, to the position of a member of the Independent tradition in British psychoanalysis. As well as having psychoanalysts from different theoretical orientations in my family, I became confused during my training by the different strands of thought and technique taught and promulgated in the British Psychoanalytical Society. For some time after qualification, I took the lonely path of listening mostly to my patients' material as the prime source of understanding mental suffering. It was only after a few years that I was satisfied at being able to connect psychoanalytic theory with what I heard in the consulting room, and following this was further able to explore different strands of psychoanalytic thinking to reach my own position.     

Illegality 1988

The author presents how the Holocaust appears symbolically in an obsessive-compulsive neurosis in 1988 in Budapest, through the therapy of a 16-year-old boy and his family. The behavior therapy that was first applied made the symptoms even more serious, supposedly because the index patient interpreted it as pursuit. The hypothesis supposed the appearance of the Holocaust in the third generation—as a family myth—and intervention based on this hypothesis brought an end to the neurotic symptoms. The knowledge of historical processes is very important in psychotherapeutic treatment.I would like to acknowledge my debt and my appreciation to Valeria Kiss, occupational therapist, Central National Institute, Budapest, who has had a major role in creating therapy, as co-therapist. I would like to thank Beata Susansky and Gareth Dewar for helping in translation and Andras Posman for helping with the figures of the genogram.