Embracing the other: Revisiting the epistemological foundations of family systems therapy

Family systems therapy originated in the 1960s, 1970s, and 1980s through the work of innovative thinkers and clinicians. However, despite the creative contributions of the mentioned colleagues and of later innovations in family therapy theory and practice, it seems as though the dominant culture of establishment psychiatry in the United States (and in most Western countries) to this day has not seriously incorporated relationships, social context, or community connectedness into the treatment of individuals with psychiatric diagnoses. For the “psychiatric” patients diagnosed according to the DSM-5, the dominant underlying epistemological perspective is the medical “scientific” paradigm. Within this approach there is a dearth of reflections about the truthfulness of so-called “empirical facts” and a lack of skepticism about the techniques of “measurement” of the psychiatric illness. The alternative, relationship-oriented, context-sensitive, and community-connected thinking paradigm is highlighted here in contrast to the “psychiatric” foundation. This paradigm consists of (a) the awareness that all human Subjects (including “psychiatric” clients) are constituted as such by their relational connection to others; (b) the awareness of our sensitivity to and embeddedness in a socio-economic, cultural, and racial context; and (c) the awareness of our involvement in and connectedness with many kinds of communities.     

Engaged Against the Machine: Institutional and Cultural Racial Discrimination and Racial Identity as Predictors of Activism Orientation among Black Youth

The current study examines how experiences of institutional and cultural racial discrimination relate to orientations toward activism in the Black community among Black adolescents and emerging adults. Furthermore, we investigate the role of racial identity (centrality, public regard, nationalism) as moderators of those relations. In a national sample of 888 Black adolescents and emerging adults, we found that experiences of cultural racial discrimination, racial centrality, and nationalism ideology were related to a greater orientation toward low‐risk Black community activism. For high‐risk activism, nationalism was associated with a greater likelihood to participate in future social action in the Black community. The relation between experiences of institutional racial discrimination and high‐risk activism orientation was moderated by public regard. For Black adolescents and emerging adults who believe others view Black people negatively, more experiences of institutional racial discrimination were related to a greater high‐risk activism orientation. Findings highlight the importance of investigating racial discrimination as a multidimensional construct that extends beyond individual interactions and microaggressions. Furthermore, these findings underscore how phenomenological variation in experiences of racial discrimination and racial identity differentially influence adolescent and emerging adult orientations toward social action in and for the Black community.     

Religious ecology,floaters, and crime: the links between social capital,institutionally disengaged youth,and homicide

We consider two distinct research streams in macro-criminology. The first is how religious ecology, articulated as bridging and bonding capital, is linked to the rates of violence. The second concerns how institutionally disconnected youth, known as “floaters,” are highly vulnerable to violence because they fall outside their community’s umbrella of social control. Using county-level data on religious ecology, institutional engagement, and violence, we connect the two ideas with the following theoretical story line. When a community’s religious ecology is characterized by more bonding capital (versus bridging capital), such places provided fewer institutional entry points for crime-prone youth, thus increasing the proportion of floaters in the area. Because these floaters lack institutional social control, we should observe higher rates of violence as a result. Our analysis offers a social control mechanism by which social capital influences the rates of violence at the macro-level. We discuss the implications of our findings.     

We: Commentary on Papers by Trevarthen,Ammaniti & Trentini,and Gallese

In my discussion of papers by Trevarthen, Ammaniti & Trentini, and Gallese, I situate their work within an emerging paradigm of intersubjectivity. This new model finds philosophic grounding in the work of the phenomenologists (Husserl, Merleau-Ponty, Nancy) as it draws from the multiple sources that come together to comprise the new field of cognitive and affective neurosciences. These papers hold the potential to make relational psychoanalysis more relational by providing new foundations for rethinking the biological, developmental and clinical. What emerges is an intersubjective theory based in motor action and perception that serves as the embodied basis for human culture and community, a shared “we” space of basic human affinity. I extend this conception into the analytic setting with a brief introduction to enactive participation in clinical process.     

How Therapy Helps When the Culture Hurts

SUMMARY

The purpose of psychotherapy is movement toward relational healing. However, the practice itself is embedded in a culture where relational disconnection and power-over arrangements are normative. The purpose of this article is to examine the impact of cultural disconnections on the therapy relationship. Because they embody multiple social identities within a power-over paradigm, both client and therapist are “carriers” of cultural disconnections. The article examines the shifting vulnerabilities associated with those identities that may lead to impasse and violation or contribute to possibilities for growth. Scenarios from clinical practice illustrate how conflict becomes a pathway to deeper connection when embraced with such processes as empathic attunement, authentic responsiveness, and mutuality.     

Is this America? Unfinished business with the U.S. national imaginary,religion and violence

This article first proposes definitions and raises questions about what it means to be a nation. I then analyze the national imaginary of the United States, and suggest that at its deepest core we find “substitute ultimates” regarding America's sacrificial war‐culture. This cultural violence perpetuates destructive consequences, including the phenomena of “U.S. war‐culture,” and “moral injury” among military servicemembers and veterans. But widespread legitimation of the imaginary largely inhibits citizens from awareness about their own reality. Lastly, I inquire about the role of prophetic public theology to address nationalism, and engage in a thought experiment with an imagined community of diverse partners.     

No Matter How Hard You Try,Your Feet Still Get Wet: Insider and Outsider Perspectives on Bridging Diversity

Mental health practitioners have offered relatively little in response to the pervasive community violence faced by many children living in impoverished neighborhoods. The “neighborhood club” is a school‐based, short‐term, support group designed to assist children with the psychological impact of exposure to community violence. Ten “neighborhood clubs” were conducted in two public elementary schools in Detroit, Michigan. This paper reviews the implementation of a bilingual “neighborhood club,” undertaken to better serve the Spanish‐speaking Latino students in a school community. We discuss many of the rewards and challenges of conducting a bilingual, multicultural support group for children and conclude that a bilingual support group provides all children with a model that validates ethnic and cultural diversity while also building empathic bonds based on mutually‐reinforcing, common experiences.     

Indigenous Peoples of Indo-Myanmar

Drawing from the Indigenous Christian communities of the Indo-Myanmar region of India, this article discusses the theme of reconciliation as a mission paradigm. Sketching some cultural contours of communities to illustrate the role of the historical encounter and experience of Christian mission in consolidating modern ethnic identity, the paper points out some vestiges of the culture. Despite the embrace of Christianity and the immense changes to the communities initiated, observation reveals practices of contradictions, latent tensions, resistance to the “other,” and sporadic conflicts. The paper therefore argues that the historical experience of reconciliation among the different Indigenous groups needs to continue in constructing an inclusive society of Indigenous Christians. The article discusses including women and other excluded members, overcoming cultural practices, and transforming resistance to the “other” as markers of inclusive community. In developing the argument from a local context, it reiterates the centrality of reconciliation and inclusive community in the experience of Christian mission. To be disciples of Christ is to belong together, and belonging together requires “mutual enfolding” to a new social kinship – the kingdom of God. In conclusion, some recommendations for a mission of reconciliation from Indigenous Christian communities are listed in the hope that reconciliation as mission is sustained by a vision of a healed and just world.     

Racial Enactments in Dynamic Treatment

The aim of this paper is to discuss racial enactments for what they might contribute to our understanding of the intersubjectivity of race and racial experience. “Racial enactments” designate interactive sequences embodying the actualization in the clinical situation of cultural attitudes toward race and racial difference. I present examples of racial enactments in several social contexts, as well as in an extended clinical vignette. I consider racial enactments in the light of contemporary psychoanalytic theory and suggest that collaborative methods facilitate the effective analysis of racial material.     

The splitting between separate and symbiotic stätes of the self in the psychodynamic of schizophrenia

Abstract

We explore the problematic dynamics in the relationship between societal systems of care and the chronically excluded, with particular reference to severe personality disorder and the “difficult-to-reach” patient. The individual who “refuses” is often met with a violent response: yet his violence must be understood as related to an experience of being violently excluded. We reformulate personality disorder as a disturbance of “groupishness” and suggest, as a paradigm for the problem of refusal, the story of Diogenes the Cynic, who “holed himself up” in a barrel; and of his legendary encounter with Alexander the Great, who tried unsuccessfully to persuade him to “come in from the cold.” We suggest it may be as important to focus on Alexander's violence as on that of Diogenes, and we examine modes of violence deployed by society against the excluded outsider, with particular reference to the hostile attribution of intentionality to the personality disordered individual's acts of violence and self-harm. We conclude by considering both the merits of the democratic therapeutic community model as a response to severe personality disorder and the dangers, inherent in this model among others, in an unconscious identification with Diogenes in his barrel.     

Resist This

The concept of resistance has fallen out of favor, particularly in relational psychoanalysis. We’ve associated “resistance” with traditional analytic models—with the idea that therapeutic action lies in overcoming a patient’s defensiveness via interpretation. I invite resistance back into relational thinking by relocating the concept dyadically—in the realm of enactment—and by considering the potential presence of individual resistance within a relational paradigm.     

Beloved Women: Nurturing the Sacred Fire of Leadership From an American Indian Perspective

Counseling professionals are taught to rely heavily on theories and interventions steeped in a Western, masculinized worldview. This article explores a paradigm shift by providing a contrasting cultural view of leadership among women. The “crosswalk” between the American Indian perspective of nurturing leadership in women and the theoretical basis of relational‐cultural theory is explored as a way of adding critical, ancient knowledge about leadership to the counseling profession. Implications for mentoring female leaders are presented.     

Elements of a counter‐exhibition: Excavating and countering a Canadian history and legacy of eugenics

Into the Light, a recently mounted collectively curated museum exhibition, exposed and countered histories and legacies of 20th‐century “race betterment” pedagogies taught in Ontario's postsecondary institutions that targeted some groups of people, including Anishinaabe, Black, and other racialized populations, and disabled and poor people, with dehumanizing ideas and practices. This article advances understandings of the transformative potential of centralizing marginalized stories in accessible and creative ways to disrupt, counter, and draw critical attention to the brutal impacts of oppressive knowledge. The “counter‐exhibition” prioritized stories of groups unevenly targeted by such oppression to contest and defy singular narratives circulating in institutional knowledge systems of what it means to be human. The authors draw on feminist, decolonial and disability scholarship to analyze the exhibition's curation for the ways it collectively and creatively: (1) brought the past to the present through materializing history and memory in ways that challenged archival silences; and (2) engaged community collaboration using accessible, multisensory, multimedia storytelling to “speak the hard truths of colonialism” (Lonetree) while constructing a new methodology for curating disability and access (Cachia). The authors show how the exhibition used several elements, including counter‐stories, to end legacies of colonial eugenic violence and to proliferate accounts that build solidarity across differences implicated in and impacted by uneven power (Gaztambide‐Fernández).     

Differential Effects of Racial Socialization Messages for African American Adolescents: Personal Versus Institutional Racial Discrimination

Racial socialization is one factor known to attenuate the negative consequences of racial discrimination on adolescents’ anger and depressive symptoms. However, little is known about whether racial socialization messages addressing cultural and racial pride and messages preparing youth for racial discrimination and racial barriers function differently depending upon whether adolescents perceive personal versus institutional racial discrimination. Thus, the present study examined whether racial socialization messages emphasizing racial pride and racial barriers protected against anger and depressive symptoms for African American adolescents’ experience of personal and institutional racial discrimination. Participants were a community sample of 106 urban African American adolescents (57 % girls; mean age = 15.41) residing in a large metropolitan area. Regression analyses revealed that personal racial discrimination was positively associated with anger for youth reporting low cultural pride reinforcement, and positively associated with depressive symptoms for youth reporting low cultural alertness to discrimination; there were no associations between personal racial discrimination and anger or depressive symptoms for youth reporting high racial socialization messages. Neither cultural pride nor racial barrier racial socialization message protected against institutional racial discrimination. Findings suggest that the protective effects of racial socialization messages vary based on the type of racial discrimination adolescents experience.     

UN Convention on the Rights of the Child and Global Childhoods: Transdisciplinary Reflections from Nepal

Abstract

Globally, humans face innumerable socioeconomic, cultural, and environmental problems while being threatened by ever more interconnected and complex geopolitical concerns. In this planetary context, unidisciplinary research and related teaching approaches often work to constrain our ability to move beyond institutional and bureaucratic mind-sets to become agents of social change within local systems impacting children. During its 40-year evolution from a sub-discipline of psychology, the international field of child and youth studies has sought common ground for interpreting these pedagogical and professional issues. Many authors now argue for transdisciplinary approaches to address and overcome these tensions in the effort to re-integrate epistemologies of the global South within more dominant global North knowledge production systems. Such approaches have been posited to add new analytical and methodological tools to achieve praxis—the Greek word for translating theory into practice. Transdisciplinary research transcends the usual gap between academia and the broader public by acknowledging the value of knowledge obtained from diverse, nonacademic stakeholders in the community, government, and business. In addition, these approaches in child and youth studies offer us new possibilities for translating and understanding the local and global implications of implementing the 1989 United Nations Convention on the Rights of Child, and the vast differences in the experiences of childhood amongst and between various socioeconomic, cultural, and political contexts in recognizing their own rights in situ. Moving beyond adult-focused and Eurocentric understanding of the childhood literature (and of children’s human rights), this paper reflects our experiences working with young people affiliated with the Lalitpur Metropolitan City Child Clubs in Nepal, and observing their participatory planning processes for annual budgets. In response to increasing complexity throughout all regions of the world, we consider historical, political, and cultural experiences in Nepal through this transdisciplinary approach to child-centered research and activism. Our paper details key learning and transitions from being “academic researchers” and “observers” of a participatory, child- and youth-focused budgeting process to “collaborators” and “co-constructors of knowledge” with key stakeholders—the young people of Lalitpur, Nepal.     

Anarchism,Schooling, and Democratic Sensibility

This paper seeks to address the question of schooling for democracy by, first, identifying at least one form of social character, dependent, after Marcuse, on the historical emergence of a “new sensibility.” It then explores one pedagogical thread related to the emergence of this form of subjectivity over the course of the last two centuries in the west, and traces its influence in the educational counter-tradition associated with philosophical anarchism, which is based on principles of dialogue and social reconstruction as opposed to monologue and reproduction. The idea of a dialogical school has been made possible by a historical shift in adult views of child as interlocutor rather than “othered” object of adult formation—a shift that can be observed in an historical process of “closer approaches” between adult and child and a recognition of childhood and adulthood as forms of subjectivity that lie on a synchronous rather than a diachronic lifespan continuum. Finally the author identifies an archetype of “school” understood as a specific type of intentional community—an experimental zone in which participants are allowed and encouraged, through explicitly dialogical practice, to develop the personal and relational habits that make authentic democracy possible—a communal form that gives practical meaning to Dewey’s notion of school as “embryonic society”: a utopian space where natality is recognized as a fundamental cultural force, and where the evolutionary possibilities inherent in neoteny are taken as normative.     

The massacre mentality and school rampage shootings in the United States: Separating culture from psychopathology

School rampage shootings in the United States are becoming a common occurrence. The purpose of this article is place school rampage shooting in a broader cultural context. Specifically, in this article, I introduce the concept of the “massacre mentality” as a cultural manifestation of western and southern U.S. values. The massacre mentality is a state of mind in which the individual feels justified in committing indiscriminate killings in defence of honour, protection of property, assurance of absolute personal safety, or the elimination of challenges to the “natural order” from the perspective of the offender. A review of the social psychological literature will contrast the massacre mentality with related concepts of “culture of honour” and “sanctioned massacre.” The relationship between street violence, another major form of violence, and the massacre mentality is also addressed. A cultural analysis suggests that interactions between individual psychology in the form of U.S. regional values and sociocultural context of schools contribute to school rampage shootings more often than mental illness. The prevention of school rampage shootings will require the identification of students predisposed to adopt the values contributing to the massacre mentality and challenging social hierarchies by restructuring the context of schools, as well as changing cultural norms in the broader society. The ultimate goal is to create a U.S. culture where the massacre mentality is obsolete.     

The New Politics of Afrikaans

The “new politics of Afrikaans” is primarily concerned with defending Afrikaans language and culture in the new South Africa. In contrast to Afrikaner nationalism, it seeks to ensure a vital and viable future for Afrikaans, which does not depend on white racial domination or Afrikaner political power. At the same time, it seeks to prevent Afrikaners from disowning their language or cultural identity, or abandoning the sphere of the political in the new South Africa. It seeks instead to defend cultural diversity and local forms of community against the homogenizing pressures of capitalist globalization. This article examines the evolution of moral, political and philosophical ideas and arguments in this process, and in particular their ambiguous relationship to capitalism in the new South Africa. It examines the logic of reconciliation under Mandela and Mbeki; the ways in which Afrikaner critics of apartheid conceived of the role of Afrikaners; how postmodernism has reconfigured the philosophy of history on which they relied; and the arguments of Breyten Breytenbach—perhaps the most celebrated figure in the new politics of Afrikaans. In conclusion, it puts forward a brief account of the class dynamics which are deciding the future of language and culture in the new South Africa.     

Southern Culture and Homicide: Examining the Cracker Culture/Black Rednecks Thesis

Recent scholarship traces the roots of southern violence to the Scots-Irish, who brought a relatively violent “cracker culture” with them to the United States in the eighteenth century. The tolerance for violence inherent in cracker culture was believed to be transmitted throughout the south to other whites and was maintained, in part, through evangelical Christian doctrine. Moreover, Thomas Sowell (2005) recently argued that some southern blacks were also influenced by “cracker culture,” leading to the emergence of a “black redneck” phenomenon influencing homicide among blacks. Using county-level data circa 2000, this study empirically evaluates the merit of the cracker culture/black redneck thesis. Negative binomial regression analyses for a full sample of counties suggest that a measure of southern cracker/black redneck culture is an important factor affecting contemporary rates of argument homicide among both whites and blacks. When counties are divided into south and non-south sub-samples, the results are also consistent: a cracker/black redneck culture effect is evident for both racial groups in the south, and is also apparent outside of the southern region. We interpret these latter findings as possible support for the thesis that southern cracker/black redneck culture has been transported through migration to non-southern localities.     

Macrointervention processes and strategies for leaders,changemakers, advocates,allies, and targets: A new framework to address macroaggressions in systems

The presence of macroaggressions, or obvious, overt, system-wide racial offensives and abusive acts evidenced in organizational systems and structures (e.g., confederate flags; signs in public places that read: “we only speak English”), have continued to penetrate American society at an unparalleled rate. The onslaught of violence toward racial, ethnic, and cultural minority citizens—in particular Black Americans and the disproportionate death rates of Black, Indigenous, and People of Color linked with the coronavirus disease 2019 (COVID-19) underscores an urgent need for broad-based systemic action. While microaggressions are well-documented in the psychological literature, less attention has been directed toward macroaggressions and how to address the ever-present forms of racism that propagate inequity within all aspects of organizations and larger systems (e.g., health care, legal, education). We propose a six-step conceptual framework to address macroaggressions evinced in these systems. Additionally, we introduce macrointervention strategies and illustrative examples that can be deployed and tested in diverse ecologies by institutional leaders, changemakers, advocates, allies, and targets of bias. We recommend well-designed empirical investigations to evaluate the proposed conceptual framework and to what extent it can affect changes at the macro-level.