Light and shadow in the life and work of Louise Nevelson

The life and work of the artist Louise Nevelson are examined through the lens of her ideas about light and shadow. Nevelson developed several ways of dealing with a basic fault established in childhood. Some ideas of Christopher Bollas are used in understanding the artist's relationships with art dealers who served her as transformational objects. The artist became the grandmother of environmental sculpture in America and saw her work as a bridge between the third and the fourth dimension--an idealized realm and a popular concept in twentieth-century art that she related directly to light and shadow. Colette Roberts, a dealer with whom she worked, allowed Nevelson to arrive at a signature style. Arne Glimcher, who represented her for twenty-four years, provided the material and psychological comfort that allowed Nevelson to explore new materials and new styles and to arrive at aesthetic solutions of remarkable power and sophistication through her eighty-ninth year. From the time she met Roberts in 1953 until the end of her life thirty-five years later, Nevelson's ideas about light and shadow expressed not only her thoughts about visual perception but her experience of her mother as her original transformational object and unthought known.     

Infant psychiatry clinic grand rounds. Unresolved grief: A two-year-old brings her mother for treatment

Rebecca was a 2 ¹/₂ -year-old Caucasian female who was brought to the Infant Psychiatry Clinic by her 28-year-old widowed mother. Her mother's chief concern was around parenting issues as well as how to explain to Rebecca the death of her father. This loss occurred when Rebecca was 6 months old and was a source of great pain and unresolved grief to her mother. Central to this case was the chaotic history of Rebecca's mother, who was a victim of incest from the time she was 13 until she was 23 years old. Both of her parents struggled with chronic alcoholism during much of her childhood. It appeared that a factor precipitating the mother's request for help was her struggle to move out of her own mother's home. This outpatient Infant Clinic case involved two primary goals: (1) the assessment of the parent-child relationship and (2) the development of confidence in this “good enough” mother. Vitally important to the process of treatment was the mother's modulation of timing and frequency of sessions. The issue of pacing was carefully monitored as this mother could have been overwhelmed by delving precipitously into her incestuous history. The use of a structured videotape interview to address mother-child interaction and parenting issues was particularly helpful. Referral to an AlAnon group provided the mother with social support as she separated herself from her alcoholic mother and moved toward autonomy in her own parenting role.     

Unplanned pregnancies and abortion counselling. Some thoughts on unconscious motivations

In a climate where the numbers of abortions and repeat abortions are increasing, it is necessary to improve our understanding of the dynamics that motivate the behavior of abortion seekers. While genuine contraceptive failures do exist, many unwanted pregnancies result from unresolved conflicts carried over from the woman's early relationship with her mother. The management of any pregnancy is often accompanied by feelings of ambivalence, and abortion itself is an expression of ambivalence reflecting a previously unconscious wish for a baby and a conscious wish to end the pregnancy. How these issues are handled also reflects the position the woman occupies in her life cycle. Examination of the early mother-child relationship may shed light on what unconscious needs are being expressed through the "acting out" mechanism of repeat abortion. If the mother-child relationship failed to establish an internal representation of a caretaking function, the child will lack the capacity for self-care and may seek abortion as a deliberate mechanism of self harm. Until such conflicts are resolved, abortions may be repeated. The abortion experience may also reflect a desire for a woman to individuate from her mother. Abortion counseling offers women an opportunity to understand and work through the damage resulting from their relationship with their own mothers. One case study, of a 25-year-old undergoing her fifth abortion, provides an example of acting out psychic pain resulting from a damaging maternal relationship. This woman lacked the capacity for self-care and could only tolerate counseling sessions until she overcame the acute vulnerability imposed by her most recent abortion. Another case study, of a 27-year-old seeking counseling after experiencing overwhelming feelings of guilt, shame, and inadequacy, provides an example of a woman seeking individuation and unconditional love. This woman used counseling successfully to develop a better understanding of herself and a certainty that she could be loved despite her flaws. Such dynamics do not always inform the abortion experience, but abortion is always a distressing experience, and counseling should always be available. Abortion counselors must come to terms with their own ambivalent feelings and unconscious conflicts in order to serve their clients.     

The lives of Mary Foote: painter and Jungian

Mary Foote (1872‐1968) was a successful early twentieth century American artist who suddenly closed her New York studio in 1926 to go to Zurich to study with Jung. There she joined his ‘Interpretation of Visions’ seminars (1930‐1934), which she recorded and edited. This work won Jung's praise and his friendship, but all too often Foote was seen merely as a secretary or background figure. Deirdre Bair's biography of Jung suggested that Foote's life and work deserved fuller study, if only to rebalance our view of Jung's early women followers. This paper takes up that work to ask how Foote's early life and career led to her important work in preserving and describing Jung's earliest attempts to apply his theories to clinical practice.     

The Impact of Insecure Attachment on Mothering: A New Mother’s Story

This article describes the treatment of a first-time mother and her daughter. The mother’s impoverished primary relationships and the fragility of her early attachments contribute to her challenges with motherhood. Through parent-infant treatment she is gradually developing the capacity to reflect upon her experience and beginning to make discoveries about her attitudes toward herself and others. My work with Leslie has deepened my appreciation for Daniel Stern’s notion of “the motherhood constellation” and for the power of insecure attachment to destabilize the parent and consequently the parent-child relationship. During the treatment, I used the Newborn Behavioral Observations system as an adjunct to therapy to help demonstrate to this distressed new mother her infant’s competencies. Later, I also used the Adult Attachment Interview to enhance her curiosity about her own childhood, and in particular her relationship to her mother and the impact of that relationship on her own mothering.     

Mother Mary Ann Wright

The role of African-American women in community service and social activism is well known. In this paper, the researcher provides a case study of a present-day African-American social activist and makes comparisons with the community service experiences of other African-American women in the past. Mother Mary Ann Wright describes herself as a servant of God. As with other African-American women, it is God who provides her identity and sense of purpose. Likewise, because she serves God, she has status in her community. Mother Wright is an exceptional woman-born in abject poverty, having pulled herself up by her bootstraps-all the while listening to the voice of God, she has founded missions throughout the world and is best known for her work in feeding the hungry in the parks of Oakland, California. She gives all credit for her accomplishments to God. However unique and outstanding, Mother Wright also epitomizes a long tradition of African-American women whose spirituality directed their service to their fellow human beings. The list is long and the variety of these women is great-the well educated leaders as well as the ordinary-Pauli Murray, Mary McLeod Bethune, Sojourner Truth, Harriet Tubman, and thousands of other African-American women have dedicated their lives to uplifting the race and improving the human condition. The story of Mother Wright, a special and exceptional women in her own right, nevertheless confirms the continuation of the tradition of spirituality and public service among African-American women.     

Examining the Assumption

Many believe that at the end of her life Mary was assumed bodily 'into heaven' where she remains exalted by her divine son. This claim, magisterially entitled The Doctrine of the Assumption of the Blessed Virgin Mary , strikes some as absurd. Even many traditional Christians are opposed to, or have doubts about this aspect of Catholic doctrine (as they do of its non–defined equivalent among the Eastern Orthodox marked by the feast of the koimesis (dormition) of the Theotokos [the one who 'gave birth to' God]).
Typically critics regard the doctrine as being at best a sentimental piety and at worst a neo–Pagan accretion entirely lacking in support from any appropriate quarter. Others go further, however; suggesting that it is not simply without biblical or other evidential warrant but is in some way incoherent. Here I explore some of the sources of difficulties that confront any attempt to present and defend the doctrine.
Ancient and mediaeval accounts often relate narratives of Mary's final days. Significantly, however, they also reason that given Mary's unique status the Assumption must have happened because it should have done. I consider this style of deductive theology before examining certain historical presentations, in which I argue that there may be material evidence of the tradition as far back as the end of the persecution of Diocletian around the time of the Edict of Milan.
Thereafter I take up the philosophical problems, exploring various possibilities and suggesting that acknowledging Aquinas's insistence on the impoverished nature of disembodied human souls, and their need of resurrected embodiment is consistent with Mary's unique role that the mode of her present existence is of a different order to that of other separated subjects.     

People are not cabbages: reflections on patient and analyst change

The author describes how her own internal change was a vital part of transformation between herself and two patients. She draws on Loewald's work as she discusses how change in her own internal relationship with her father was part of a lifelong emotional reorganization of Oedipal relations. She describes a process of mutual change whereby her and her patients' unconscious growth each stimulated the other. She suggests that the analyst's own emotional growth is a vital, not an incidental, part of psychoanalysis, as it brings new life to the work for patients as well as analysts themselves.     

The Development of Reflective Functioning in a Mother Traumatized by Past and Present Events: Facilitating Change in the Parent-Infant Relationship

This article presents clinical work with a woman who experienced trauma in both her childhood and adult life and who demonstrated poor reflective functioning. Treatment began during the patient’s pregnancy and continued with dyadic work with mother and baby in an effort to help the patient address and reflect on past and current life stressors and to develop a healthy mother-child relationship. A review of reflective functioning precedes the case material.     

Establishing emotional mutuality not formed in infancy with Japanese families

Young mothers in Japan today are faced with a conflict between the traditional image of motherhood and a sometimes lonely life without physical and emotional support from their husbands, family, and community. As a consequence of this, more and more children are becoming emotionally disturbed as a result of poor mother-child interactions that arise as early as infancy. With several cases of poor interaction, hospital treatment was undertaken to establish emotional mutuality between mother and child through therapeutically induced regression into infancy. Each mother-child pair was hospitalized in the baby unit of the pediatric ward, and the mother provided consistent emotional availability to her child. The child then regressed into infantile states that involved the following four phases: (1) The child began to interact with her mother more actively; (2) she became demanding, like a toddler in the rapproachment crisis; (3) the mother's sustained acceptance won the trust of her child, who began to show a strong attachment to her; (4) the child began to progress to a stage appropriate to her age and used the mother as a secure home base. Each child lost previous symptoms and acquired a stable character. This approach, which utilized the Japanese affinity for intimacy and regression, proved effective in the management of psychopathologies rooted in infancy.     

Thinking about and working with depressed mothers in the early months of their infant's life

This paper illustrates how my work has developed over the years and informed my thinking about, and work with, depressed mothers. It also describes the work of the Parent Infant Foundation in Sydney where pregnant women and mothers with infants and toddlers are seen in groups and individually through home visits. The relevance of the support of a peer group when doing such difficult work is described. The paper draws on a central theme: the depressed mother, returning to her own infant beginnings through pregnancy and birth, confronts a dead mother-dead infant dyad. Trauma from the mother's own infancy is seen to have created an internal, autistic, deadened, psychic space. It is argued that behind this deadness lies the primeval pain of abandonment and loss. The associated rage, previously repressed but now awakened by her alive infant and his powerful primitive demands, invade the mother's psyche. The internal deadness freezes her alive processes as mother to her baby. Unbearable pain is awakened - and she may be in terror and unable to move, or she may experience herself as drowning in something catastrophic. SUMMARY This paper illustrates how my work has developed over the     

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.     

A Living Life, A Living Death: Bessie Head��s Writing as a Survival Strategy

This paper explores Bessie Head's writing as a survival strategy through which she transformed her lived experience into imaginative literature, giving meaning and purpose to a life under permanent threat from the dominant group first in South Africa and later in Botswana. This threat included the destructive effect of the many fixed labels imposed upon her including: a 'Coloured' woman, the daughter of a woman designated mad, an exile, a psychotic, a tragic black woman, and a Third World woman writer. Her endeavours to avoid and defeat such limited, static definitions produced work characterised by contradiction and paradox, through which she asserted her right to survive and determined, like Makhaya in When Rain Clouds Gather, to establish 'a living life' in place of the 'living death that a man could be born into' (Head 1989, 136). Through a combination of Head's personal letters and papers and her published work, it can be seen how her particular preoccupations and experiences including her life in exile, her beliefs about her origins, her relationship to her absent mother, her distress, her madness and her need for love and for work were transformed into writing which expresses not only the destructive circumstances of her life but also its life-affirming aspects. Her writing was also a means by which she could create identities to express the dangers she encountered from the all-pervasive power structures which influenced her life and her sense of self, as well as ways to transcend them, enabling her to say in the last years of her life 'I am no failure' (20.2.1986 KMM BHP).     

Gray Matters: A Deployed Physician’s Perspective on Combat Medicine in Iraq

A female physician who was serving as a first-year medicine resident in Manhattan in September 2001 writes this paper. It details her experience of signing up for military service as a result of the September 11th attack on the United States. She lays out the surroundings, atmosphere, and reactions of those around her during the attack and details her own personal motivations for joining the military, her need to take control and help those in need heal while also trying to heal herself. Grateful, yet haunted by her experience, she provides an intimate glimpse into her time serving as a combat physician at a trauma hospital in Balad, Iraq during the 2007 military surge. A trained geriatrician and palliative care physician she recounts the stories of several patients that have forever shaped her life and explores the contradictions and ethical challenges she faced while caring for them ultimately struggling with the uncertainty of whether what she was truly doing was good for those she served or herself.     

Celebrating 50 Years of Service: A Conversation With Mary Thomas Burke

Mary Thomas Burke, known affectionately to many in Charlotte, North Carolina, and the surrounding communities as “Sister,” has devoted over 50 of the past years of her life to service. In this interview, she explores the paths that her service endeavors have followed, the influences and turning points in her life, and shares her insights on achieving balance in service and in life.     

Mens sana in corpore sano: Psychotherapy with a cerebral palsy child aged nine months

This paper is the acount of the psychoanalytic understanding and treatment of a nine-month-old cerebral-palsy infant and her mother. When first seen, Abigail hung over her mother's arm, and would scream unceasingly if moved from this position. The mother-child relationship seemed to involve their sticking to each other without looking or losing contact. The mother's hidden hate, anger and resentment were communicated non-verbally and Abigail showed signs of finding it difficult or impossible to integrate experiences, given the amount of trauma she had suffered from an attempted abortion and the lack of enough experience of being loved to enable her to grow internally.

The process of assessing the internal world of the infant and her mother, and the thinking and planning of the psychotherapy that followed, are described. In order to promote the secure attachment of the mother-child dyad, and the emotional growth of both, the helping process focused on understanding both the baby's and mother's states in order to make sense of the child's inner world to the mother. Because of the acute pain this process involved for the mother, she was treated individually too, by a different therapist.     

On mirroring in group psychotherapy

“A woman has two images. There is a magical person seen or remembered by those who love her, her finest qualities are flesh and spirit illuminated. She herself knows this ideal self; she projects it, if she is confident; or she daydreams her ideal self; or she recognizes it with gratitude in the admiring eye of others. There is at the same time a second image; the woman as seen by those who dislike or fear her. This cruel picture has an all too powerful mirror in her own negative idea of herself. She sees with fear her own ravaging impulses and most painful of all, a graceless, freakish, and unlovable physical self, this was the mirror her parents held before Edith. Her brothers saw her with love. She herself knew both images. Her life, and her poetry, constituted a flight from the second one.”     

The Mother-child Relationship as an Archetype for the Relationship between the Virgin Mary and Humanity in the Gospels and the Book of Revelation

Following the work of Stevens Rogers (2002), this article starts with the premise that humanity can be seen as a child growing in changing relationship with his or her mother. With Jesus representing humanity, the relationship between a mother and a child can be an archetype for understanding the changing relationship between the Virgin Mary and humanity as narrated in the Gospels and the Book of Revelation. With the Annunciation by the Angel, the Boy Jesus in the Temple, the wedding at Cana, and Mary at the foot of the cross as developmental stages, this article shows the changing relationship between humanity and the Virgin Mary. Pierre M. Balthazar is a student in the PsyD program in Clinical Psychology at the Illinois School of Professional Psychology.     

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.     

Mary Wollstonecraft's Feminist Critique of Property: On Becoming a Thief from Principle

The scholarship on Mary Wollstonecraft (1759–1797) is divided concerning her views on women's role in public life, property rights, and distribution of wealth. Her critique of inequality of wealth is undisputed, but is it a complaint only of inequality or does it strike more forcefully at the institution of property? The argument in this article is that Wollstonecraft's feminism is partly defined by a radical critique of property, intertwined with her conception of rights. Dissociating herself from the conceptualization of rights in terms of self‐ownership, she casts economic independence—a necessary political criterion for personal freedom—in terms of fair reward for work, not ownership. Her critique of property moves beyond issues of redistribution to a feminist appraisal of a property structure that turns people into either owners or owned, rights‐holders or things acquired. The main characters in Wollstonecraft's last novel—Maria, who is rich but has nothing, and Jemima, who steals as a matter of principle—illustrate the commodification of women in a society where even rights are regarded as possessions.