Healing as Constitutive of Jesus’ Mission Handed to the Church

After a basic statement of the Catholic doctrine on healing ministry, this article adopts the understanding of the World Council of Churches’ document Healing and Wholeness: The Churches’ Role in Health, adopted in 1990 by the central committee. The document views health, healing, and wholeness not just as medical issues, but as embracing the political, social, economic, cultural, and spiritual dimensions. Building on the above, this article proposes an integral approach to sacramental healing for the African Catholic Church, arguing that alongside healing of physical ailments and deliverance from evil and malignant forces, healing must include working for social justice and peace for the people.     

Bearing Witness in Israel/Palestine: Finding My Voice

This article traces my evolution as a political activist in relation to the Israeli–Palestinian conflict over the past decade, and describes the ways my activism has become integrated into my professional life. I discuss my journeys in Israel/Palestine with delegations of the Compassionate Listening Project, highlighting disturbing stories of injustice and abuse and inspiring stories of interfaith cooperation and nonviolent peace work. My focus is on the emotional impact of becoming the bearer of stories of unbearable human experience that I felt compelled to bring back and share. I reveal my struggles with continuing to speak and write publically about the injustice that I witnessed. In the course of standing up to both internal and external attacks on bearing witness, I have discovered a stronger therapeutic voice with my patients as well.     

A Theology of the Cross for South Africa

This article seeks to investigate in what ways the Lutheran theologia crucis - when brought into dialogue with the South African historical-political context - can be of epistemological as well as pastoral significance for the people of South Africa. South Africa is a nation in the process of coming to terms with a traumatic past of violence, oppression, suffering and injustice. In order for healing and reconciliation to occur, people must find some kind of meaning in the story of the past, and indeed must find the seeds of hope and new beginnings in this story. This article argues that the story of South Africa can be likened to a story of the cross, and that the God of South Africans can be identified as the God of the cross, the Deus absconditus who is mysteriously and paradoxically revealed in suffering and injustice. In identifying the God of the cross as their God, and seeing their story as a story of the cross, South Africans may also anticipate theirs to be(come) a story of the resurrection and of new life.     

Credo

If I were asked to reduce my “Credo” to two sentences they might be the following: I believe that what we call the therapeutic action of psychoanalysis is a self/other negotiation that takes place between and within analyst and patient at the interface of dissociation and the capacity to hold internal conflict. It is a nonlinear process that endows both their relationship and their individual self-states with an ever-evolving experience of wholeness that is the primary source of healing and growth.     

Healing relationships and the existential philosophy of Martin Buber

The dominant unspoken philosophical basis of medical care in the United States is a form of Cartesian reductionism that views the body as a machine and medical professionals as technicians whose job is to repair that machine. The purpose of this paper is to advocate for an alternative philosophy of medicine based on the concept of healing relationships between clinicians and patients. This is accomplished first by exploring the ethical and philosophical work of Pellegrino and Thomasma and then by connecting Martin Buber's philosophical work on the nature of relationships to an empirically derived model of the medical healing relationship. The Healing Relationship Model was developed by the authors through qualitative analysis of interviews of physicians and patients. Clinician-patient healing relationships are a special form of what Buber calls I-Thou relationships, characterized by dialog and mutuality, but a mutuality limited by the inherent asymmetry of the clinician-patient relationship. The Healing Relationship Model identifies three processes necessary for such relationships to develop and be sustained: Valuing, Appreciating Power and Abiding. We explore in detail how these processes, as well as other components of the model resonate with Buber's concepts of I-Thou and I-It relationships. The resulting combined conceptual model illuminates the wholeness underlying the dual roles of clinicians as healers and providers of technical biomedicine. On the basis of our analysis, we argue that health care should be focused on healing, with I-Thou relationships at its core.     

Towards a new way of healing: experienced counsellors’ perceived influences of ch’i-related experiences on counselling practice in Taiwan

This narrative study explored how the experienced counsellors utilised the idea and practice of ch’i during counselling sessions. The data were co-constructed between the researcher and 12 senior counsellors with substantial ch’i-related experiences using a semi-structured in-depth interview method and were analysed employing a narrative analysis approach. The core themes emerging from the study were (a) an embodiment, which included two sub-themes: ch’i as a way of expressing health and illness and ch’i-related exercise lived out as an embodiment, and (b) ch’i as a way of understanding. The findings pointed to ‘a new way of healing’, which involves perceiving, containing and conveying ch’i and requires counsellors to empty themselves, and remain in a state of non-action and wholeness.     

Being undone by research: an ethical obligation to togethering

I interviewed 24 women who participated in self-defense and handgun training classes who revealed lives that had been intentionally hidden, sharing the unspeakable experiences of incest, rape, child abuse, and domestic violence through stories of survival and resistance. In a poem to my participants, I reflect on my role as researcher and my desire to fulfill a commitment to my participants.

Hearing women’s stories of sexual and other violent assault, I not only experienced secondary trauma, but I have been charged with a mission of developing research products that will change policy. I wrote this poem as a way to communicate the complicated ethical issues that arise when conducting research with participants who reveal traumatic stories.     

Does ordinary injustice make extraordinary injustice possible? Gender,structural injustice,and the ethics of refugee determination

Our understanding of the impact of gender on refugee determination has evolved greatly over the last 60 years. Though many people initially believed that women could not be persecuted qua women, it is now frequently recognized that certain forms of gender-related persecution are sufficient to warrant asylum. Yet despite this conceptual progress, many states are still reluctant to consider certain forms of gender-related persecution to be sufficient to warrant asylum or refugee status. One reason for this continued bias is the lack of a framework with which to understand gender-related persecution. I argue that we ought to understand gender-related persecution as resulting from the intersection of individual or state persecution and structural injustice. Structural injustice can be understood as the kind of everyday injustice, harm, and violence that women experience that makes possible the more extraordinary kinds of violence that women are likely to claim as the basis of asylum. Understanding gender-related persecution within the context of structural injustice will, I argue, help us to see it as a legitimate form of persecution and thus allow more just outcomes for women refugees.     

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.     

Gender and projective imagination of threat in achievement and affiliation situations

In a study by Pollak and Gilligan (1982) where fantasies of violence were seen as indicative of perception of danger, women responded with more violent imagery to situations of achievement, whereas men responded with more violent imagery to affiliation situations. This indicates gender differences in motivational needs, which corresponds to modern gender development theories (e.g., Chodorow, 1978). In the present studies, the hypotheses that women fear achievement situations whereas men fear situations of affiliation were tested on Swedish samples totaling 44 men and 47 women. In Study 1, the hypothesis that violent imagery correlates with affiliation themes in the stories written by men was partly supported, whereas the hypothesis that violent imagery would be highly correlated with achievement themes in the stories written by women was not confirmed. In Study 2, no support was obtained for the hypotheses. In sum, contrary to previous studies, no substantial support was obtained for the hypothesis that women connect violent imagery with achievement situations, whereas some evidence was found for the hypothesis that men construe danger as arising from affiliation situations. The greater incidence of violence in men’s fantasy reported in previous studies was not supported in either of the two studies. The results are discussed in the context of cross-cultural differences.     

艾滋病揭示的性别不公正

贫困妇女人群中HIV新发感染不成比例上升的现象揭示了社会中的性别不公正,通过美国和肯尼亚的案例说明,预防艾滋病需要认可和促进妇女的人权,减少针对妇女的暴力,并保障妇女的教育,普及艾滋病相关知识.对女性主义进行了重新阐释,并以南非"和平与和解"运动为例指明了新的前进方向.     

Dreaming for the World: A Jungian Study of Dreams During the COVID-19 Pandemic1

This project explores what dreams might reveal about the collective psyche’s response to the COVID-19 pandemic in its first year, before the development of vaccines. A brief survey, distributed to Jungian colleagues and organizations, and to various social media sites, invited people to submit online a dream related to the COVID-19 pandemic. Four hundred and thirty-six dreams were submitted. Forty additional Russian dreams were collected and submitted by Russian colleagues. Using qualitative research methods based on phenomenological hermeneutics, the researchers categorized and counted the range of COVID imagery. In addition, the researchers describe a range of psychic responses to the pandemic, including horror, grief, sickness, social discord, and violence, but also images of healing and transformation, increased sense of community, and spiritual renewal. Several healing nightmares are presented. Healing alchemical and anima/animus imagery is described. Twelve dreams are introduced and presented. It is concluded that the collective psyche, rooted in the Self, is a healing resource for social and cultural trauma. This project supports Beradt’s (1968) inspirational study of dreaming in Nazi Germany, as well as recent studies of COVID-related dreams and recent publications on the social nature of dreaming.     

Divestment of pastoral authority: A model for healing

Traditionally the pastor has come to be responsible for the pastoral care needs of a congregation. This model suggests that by sharing this authority a pastor can empower the faith community and its members to bring about healing in a dynamic way. Healing is defined not in terms of physical rehabilitation but as the movement toward growth, wholeness, and maturity. The role of the pastor is redefined as one who leads the faith community to a new awareness of the mission of the church as a healing community.Reverend Lydic is Pastor of the Dixon Church of the Brethren, 215 N. Court Street, Dixon, Illinois 61201.     

The butterfly dream as ‘creative dream:’ dreaming and subjectivity in Zhuangzi and María Zambrano

The ‘dream of the butterfly,’ which seals the second chapter of the Zhuangzi, is often interpreted as undergirded by the bipolarity of dreaming and awakening or by the elusive interchange of identities between Zhuangzi and the butterfly, dreamer and dreamed. In this paper I argue that the underlying structure of the story may be better interpreted as exhibiting not two, but three stages of development, consistently echoing other tripartite parables in the Zhuangzi. In my reinterpretation I rely on the phenomenology of dreams proposed by the Spanish philosopher María Zambrano, which distinguishes among three states: the primal dream, characterized by atemporality and wholeness; wakefulness, characterized by temporality and analytic thinking; and the creative dream, in which reality discloses itself as a meaningful, holistic unity. I suggest that Zhuangzi’s parable describes a similar self-transformative threefold process culminating in the joyous freedom of a shifting multifaceted subjectivity centered in the timeless pivot of the Dao.     

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.     

Bulletin Board

Abstract

When psychotherapy is viewed as shared reconstruction, there are implications for both clients and therapists. My clients become sources of expectations, myths, thought, and feelings about themselves and their therapists. I, as therapist, become a source of intentions and reflections, with capacities for self-awareness and abilities to construe my clients and their constructs, languages, and metaphors. Both participants in psychotherapy can then be seen as involved in reconstruction through the sharing and rebuilding of narratives. It is the life stories of clients that are likely to be more changed in therapy, but my life stories and my stories about the therapeutic process are also open to change     

Beloved of the Beloved: When the Male Muse Appears

Serious illness puts us in touch with an acute sense of our own vulnerability and mortality. Loss of ego identity creates an urgent longing to find meaning within the experience of illness or impending death. Inspired by his own near-death experiences in later life, Jung wrote about the goal of the second half of life: “to be ready to die with life.” This article reflects upon three individuals’ stories illustrating how palliative care embraces the needs of the whole person and prepares individuals to participate consciously in their final journey in life. This interprofessional model of care can help individuals and their loved ones experience the highest quality of life possible and bring completion to life's relationships. These stories demonstrate a synergy between Jung's beliefs regarding the goal of the second half of life and the soul work necessary for healing, wholeness, and individuation.     

The scholar as activist: Postcolonial feminist film practice as a tool for social development,empowerment and resistance

This article explores the concept of the “scholar as activist” in the context of postcolonial feminist film practice, and the successes and shortcomings of a research design conceptualised to explore the potential that self-reflexive filmmaking offers to articulate the narratives of South African Hindu women (and other suppressed groups). My point of departure was a strong sense of the misrecognition of my own identity as a South African Hindu woman of Indian descent, in stereotypical representations of Hindu women in mainstream film. South African Hindu women, and suppressed groups by extension, have stories that need to be told. The question emerged of how such stories could be told through the medium of film. Could the interface between the medium of self-reflexive film, the academic filmmaker and the narratives of South African Hindu women translate into meaningful social action that would offer a platform for resistance to mainstream (mis)representations? A critical reflection on my initial filmmaking process, and an analysis of the film text itself, illustrated that as an academic with various platforms of expression at my disposal, I had assumed a superficial similarity to and yet privileged position over those whose story I attempted to tell. How then could women use self-reflexive filmmaking to tell their own stories that resist limited mainstream gendered representations and reclaim their own identities? In a play between an academic register and an overtly self-reflexive narrative style, I thus explicate the organic process of developing a revised methodological approach for the postcolonial “scholar as activist”.     

Dialogue in a learning process: problematization of gender and gender equality in higher education

The overall aim with the study was to describe the knowledge building that was developed in a group of students who were trained nurses enrolled in a Swedish higher education programme. With a point of departure in an interactive research approach, the authors applied the dialogue seminar as method and pedagogical model. When the students in close to practice talks, shared their thoughts about how gender and gender equality could be experienced and understood, the dialogue seminar became useable. At the analysis of the stories which the students shared at the dialogue seminars, it became clear that most of the students had an ambivalent approach to gender equality. When they reflected on gender relations, they brought out the hierarchical and separate gender relations which they experienced as existing within healthcare. Furthermore, their professional lives seemed to be embedded in gender-related practices. An important conclusion is that the students’ reflections oscillated between critical reflection on conditions and critical reflection on processes within their own practice in healthcare. Another finding was that the students’ reflections in dialogue form became important in a learning process, not least in the light of that gender relations and gender equality only to a limited degree had been included in their nurse’s education at the basic level.     

Healing from the loss of a loved one to suicide

Healing from the Loss of a Loved One to Suicide is a personal journey to creatively process emotions and memories associated with losing my brother in 2012. This auto-ethnography is a patchwork that flows from present to past events in unforeseeable directions. The process of writing transported me back to the moment. I found out about my brother’s death up to present day. It engages the topics of depression, guilt, blame and trauma that survivor’s feel and offers an approach to finding inner peace.