Trainee perspectives on their family therapy training

Although research into family therapy training is increasing it has so far mostly focused on the process of the teaching and acquisition of certain concepts and skills. In contrast, the experience of training as family therapists has rarely been investigated. This paper reports on the impact of family therapy training at one training institution in the UK on the personal, relational and professional identities of trainees. Six family therapy trainees were interviewed using semi‐structured interviews at regular intervals over a period of approximately twenty months. Interpretive phenomenological analysis (IPA) was employed to analyse the interviews. The results suggest that participants often found the experience of training as a family therapist overwhelming and de‐skilling, but that it nevertheless provoked a re‐evaluation of some of their established personal, relational and professional identities. In many cases these re‐evaluations seemed to have preceded a process of individuation, of assuming a different or more complex identity.     

Individual and Family Decisions About Organ Donation

abstract This paper examines, from a philosophical point of view, the ethics of the role of the family and the deceased in decisions about organ retrieval. The paper asks: Who, out of the individual and the family, should have the ultimate power to donate or withhold organs? On the side of respecting the wishes of the deceased individual, the paper considers and rejects arguments by analogy with bequest and from posthumous bodily integrity. It develops an argument for posthumous autonomy based on the liberal idea of self‐development and argues that this establishes a right of veto over donation. It claims, however, that whether the family's power to veto would conflict with posthumous autonomy rights depends on how it comes about. On the side of respecting the family's wishes, the paper first considers an argument from family distress. This supports a contingent, non‐rights‐based reason for the family's power that is trumped by the deceased's rights. It then outlines and criticises an argument based on family autonomy. The conclusion is that the individual has the right to veto the family's wish to donate and that, while the family has no right to veto the individual's wishes to donate, it can legitimately acquire this power and has done so in practice.     

Back to the Future: Marriage as Friendship in the Thought of Mary Wollstonecraft

If liberal theory is to move forward, it must take the political nature of family relations seriously. The beginnings of such a liberalism appear in Mary Wollstonecraft's work. Wollstonecraft's depiction of the family as a fundamentally political institution extends liberal values into the private sphere by promoting the ideal of marriage as friendship. However, while her model of marriage diminishes arbitrary power in family relations, she seems unable to incorporate enduring sexual relations between married partners.     

Is the victim Max (Planck) or Moritz? How victim type and social value orientation affect dishonest behavior

Does the potential victim of dishonest behavior—a family or a bank, a pensioner or an insurance firm—affect the propensity to engage in such behavior? We investigate the effect of victim type—an individual person or an impersonal institution—on dishonest behavior and test whether it interacts with potential perpetrators' social value orientation (prosocial or proself). In a between‐subjects design, we allowed experimental participants (N = 368) to misreport private information in order to increase (decrease) their profit (loss) at the expense of either another participant or the experimenter's budget. Both prosocials and proselfs engaged in dishonesty, but proselfs did so much more. Furthermore, prosocials reduced their dishonesty when the victim was another person, rather than an institution, but proselfs did not. A direct implication is that the dishonesty of prosocials may be curbed by increasing the salience of the adverse effect their dishonesty has on other individual people but that such interventions will not be effective for proselfs. In contrast with recent results, we did not find a general effect of increased dishonesty under a loss (vs. gain) frame.     

The church's ministry to singles: A family model

The authors provide a theoretical introduction for the church's ministry to singles by reviewing the family therapy literature as it pertains to familial disengagement or enmeshment and interpersonal mutuality or isolation. Belongingness based on consanguinity must eventually be replaced by belongingness rooted in consensuality or commitment. The single person must seek such commitment outside the institution of marriage. The church can offer belongingness through establishing parity, de-emphasizing segregation, promoting inclusion, and practicing community.     

A multi‐level perspective on the synergies between work and family

In this paper we lay the conceptual foundation for work‐family facilitation. Work‐family facilitation is a process representing the synergies between the domains of work and family. We formally define facilitation as the extent to which an individual's engagement in one social system, such as work or family, contributes to growth in another social system. We develop the process through which facilitation occurs, provide a model and case studies of this process, and delineate additional theoretical and empirical research necessary to understand work‐family facilitation so that it can be managed and cultivated within organizations.     

JUST WAR THEORY,HUMANITARIAN INTERVENTION,AND THE NEED FOR A DEMOCRATIC FEDERATION

The primary purpose of government is to secure public goods that cannot be achieved by free markets. The Coordination Principle tells us to consolidate sovereign power in a single institution to overcome collective action problems that otherwise prevent secure provision of the relevant public goods. There are several public goods that require such coordination at the global level, chief among them being basic human rights. The claim that human rights require global coordination is supported in three main steps. First, I consider Pogge's and Habermas's analyses as alternatives to Hobbesian conceptions of justice. Second, I consider the core conventions of international law, which are in tension with the primacy of state sovereignty in the UN system. Third, I argue that the just war tradition does not limit just causes for war to self‐defense; it supports saving innocent third parties from crimes against humanity as a just reason for war. While classical authors focused less on this issue, the point is especially clear in twentieth‐century just war theories, such as those offered by the American Catholic bishops, Jean Elshtain, Brian Orend, and Michael Walzer. Against Walzer, I argue that we add intractable military tyranny to the list of horrors meriting intervention if other ad bellum conditions are met. But these results require us to reexamine the “just authority” of first resort to govern such interventions. The Coordination Principle implies that we should create a transnational federation with consolidated powers in place of a treaty organization requiring near‐unanimity. But to be legitimate, such a global institution must also be directly answerable to the citizens of its member states. While the UN Security Council is inadequate on both counts, a federation of democracies with a directly elected executive and legislature could meet both conditions.     

The Effects of Social Power on Goal Content and Goal Striving: A Situated Perspective

In this article, we integrate recent findings on the ways power affects goal pursuit. We review literature suggesting that power has two unique effects on goal pursuit: it affects the goals individuals choose to pursue, and the ways they pursue them. In short, we maintain that power‐holders prefer goals that suit their privileged positions – reward oriented and hierarchy‐maintenance goals – as well as goals that come easily to mind because they are chronically accessible or afforded in the situation. We go on to show that powerful individuals exhibit better self‐regulation during goal striving than powerless individuals, independently of goal content. Finally, we review conditions that reverse the effects of power on goal pursuit.     

Chronic Eating Disorders in Therapy: Clinical Stories Using Family Systems and Psychoanalytic Approaches

This paper presents three pieces of work, all focused around a person presenting with a long history of disordered eating patterns. One treatment was a couple therapy, one a family plus individual therapy and the third a purely individual therapy. The three different psychotherapies demonstrate an approach which uses psychoanalytic as well as family therapy thinking and techniques. The material is offered to show examples of the clinical practice within which individual and couple or family therapy constitute a range of psychotherapeutic responses to people and, in particular, to people with eating disorders. The context of the therapy is described in some detail as it accounts for many features of the treatments, for example, that they are justified within the institution by having been subject to empirical investigation. A metaphor, that of the medieval castle, is offered as an evocation of the experience of the person that is relevant in the practice of both individual and family therapy.     

TO INTERPRET,OR TO BE OMNISCIENT

Abstract

Susan Moller Okin has criticized Michael Sandel's view that the family is an example of an institution that is sometimes ‘above’ or ‘beyond’ justice, and for which justice is not, under the best conditions, a virtue. She argues that he both misses the point of justice as a virtue of social institutions and that he idealizes the family, and after undertaking this ‘ground-clearing’, goes on to argue that families should be just. This paper offers a qualified defense of Sandel. I argue, first, that Sandel has not missed the point of justice as a virtue of social institutions. But I go on to argue, more centrally, that if we distinguish between what I call ‘internal’ and ‘social’ justice of the family, and look carefully at the conclusions of Okin's own arguments, we see that she has really argued for the social justice of the family, and that this can be maintained alongside Sandel's vision of the family as an institution within which considerations of justice are neither central, nor necessarily appropriate. I try to carve out space both for Sandel's vision of the family, and for Okin's substantive feminist conclusions about family-based gender injustice.     

Islam and Christianity between tolerance and acceptance

Basic to the understanding of Christianity and Islam as faith‐identities are their principles of ultimate power or authority. For both, ultimate power belongs to God alone, and human authority must reflect this divine power. In both a tension exists between these two powers which determined the course of their respective histories and interaction with one another. While in both religions tolerance is a fundamental principle based on the imperative of love and respect for human life and dignity, the Qur'an clearly advocates mutual acceptance and cooperation among the people of the Book: Jews, Christians and Muslims. This is evidenced in the term ahl al‐kitab, the family of the Book, which includes all the children of Abraham.     

You were always on my mind: The importance of “significant others” in the attenuation of retrieval‐induced forgetting in Japan

Research on memory has demonstrated that remembering material can cause forgetting of related information, which is known as retrieval‐induced forgetting (RIF). Macrae and Roseveare identified “self” as one of the boundary conditions of this effect in the Western cultural context, showing that RIF was eliminated when material was encoded to be related to the self (known as self‐referential effect), but not to significant others. In this study, we predicted and found that significant others could be another boundary condition in Japanese cultural contexts in which self and agency are more interdependent or conjoint; RIF was observed neither under best‐friend‐related encoding nor under family‐related encoding in Japan. The effect of significant others is found uniquely in Japanese cultural contexts, suggesting that the cultural model of self has significant power in the spontaneous system of memory.     

Is domestic violence a gender issue? Views from a British city1

Domestic violence involves the abuse, whether emotional, physical, sexual and/or economic, of one or more family (or ex‐family) members by another family member within the home or wider domestic context. It is typically associated with increasing entrapment, injury, medical complaints, psycho‐social problems and (sometimes) unsuccessful help‐seeking. Research evidence demonstrates that domestic abuse is prolific, prolonged, impacts physically, emotionally and economically upon women and children in particular, over the long‐term including well after they are ‘safe’ from the perpetrator. Furthermore, such abuse is widespread and happens all over the world. The findings reported here are from an observational population survey conducted in one British city to assess awareness of domestic violence. While there appears to be a broadly held and well‐informed definition of what actions constitute domestic violence and why it occurs, there are striking differences in perspective concerning public awareness of the frequency of domestic violence and knowledge of its importance as a safety issue indicating that it is still not seen generally as a serious social problem. Copyright © 2004 John Wiley & Sons, Ltd.     

A Conceptual Model and Clinical Framework for Integrating Mindfulness into Family Therapy with Adolescents

Individual and group‐based psychotherapeutic interventions increasingly incorporate mindfulness‐based principles and practices. These practices include a versatile set of skills such as labeling and attending to present‐moment experiences, acting with awareness, and avoiding automatic reactivity. A primary motivation for integrating mindfulness into these therapies is compelling evidence that it enhances emotion regulation. Research also demonstrates that family relationships have a profound influence on emotion regulation capacities, which are central to family functioning and prosocial behavior more broadly. Despite this evidence, no framework exists to describe how mindfulness might integrate into family therapy. This paper describes the benefits of mindfulness‐based interventions, highlighting how and why informal mindfulness practices might enhance emotion regulation when integrated with family therapy. We provide a clinical framework for integrating mindfulness into family therapy, particularly as it applies to families with adolescents. A brief case example details sample methods showing how incorporating mindfulness practices into family therapy may enhance treatment outcomes. A range of assessment modalities from biological to behavioral demonstrates the breadth with which the benefits of a family‐based mindfulness intervention might be evaluated.     

Efficacy and social support as predictors of parenting stress among families in poverty

Using a sample of low‐income mothers enrolled in Early Head Start (n = 65), this study tested the hypothesis that parenting stress is affected by social support and self‐efficacy, in addition to family risk status and family income. Specifically, it was proposed that social support and self‐efficacy are psychological resources that are associated with lower parenting stress levels, and would moderate the impact of family income on parenting stress. A significant proportion of variance in parenting stress was explained by self‐efficacy, family risk, and the interaction of self‐efficacy and family income; family income alone was not a significant predictor of parenting stress levels. Mothers higher in self‐efficacy had lower levels of parenting stress, and income was less associated with parenting stress levels for mothers high in self‐efficacy. Social support was not associated with lower parenting stress levels, nor did social support moderate the effect of income on parenting stress. Family risk was also a strong and reliable predictor of parenting stress, suggesting that family circumstances are perhaps better predictors of parenting stress levels than income alone. These findings suggest that parenting stress among low‐income parents should be viewed as a function of psychological, as well as financial, resources.     

Establishing the Validity of the Spirituality in Clinical Training Scale: Measuring the Level of Integration of Spirituality and Religion in Family Therapy Training

The existing literature suggests that family therapy training programs are not adequately preparing students to address spiritual and/or religious beliefs as a resource for change in therapy. Therefore, this study sought to validate the Spirituality in Clinical Training Scale (SCTS) as a measure of the level of integration of spirituality and/or religion in family therapy training. Additionally, this study examined the latent associations among the subscales of the SCTS and measures of personal importance of spirituality, spiritual clinical competence, and spiritual self-exploration. Finally, given that the type of educational institution (i.e., religious compared to non-religious schools) may influence the extent to which spirituality is addressed in training, this study examined whether attending a religious or non-religious institution moderated the associations among the SCTS and constructs used to assess validity. A sample of 341 master’s and doctoral family therapy students completed an on-line survey for this study. The results suggest that the SCTS is a reliable and valid measure for assessing integration of spirituality into family therapy training. The establishment of this measure is important given that no previous scale measuring the integration of spirituality into therapy training exists. The results also suggest that spiritual self-exploration is associated with increased use of interventions that integrate spirituality into therapy. Implications for clinical training are discussed.     

TOWARD A NEW FOCUS FOR CHURCHES' DEVELOPMENT PROJECTS?

“The Church must recognize that she is growing powerless to orient or produce development. The less efficient she is as a power, the more effective she can be as a celebrant of the mystery… The Church will have to renounce progressively the ‘power to do good’ she now has, and see this power pass into the hands of a new type of institution.”     

Motivation and Self‐Control: Implicit Motives Moderate the Exertion of Self‐Control in Motive‐Related Tasks

Using a dual‐task paradigm, two experiments tested whether aroused implicit motives would moderate the exertion of self‐control in motive‐related tasks. In Study 1, 67 participants first watched a power dialogue and were then asked to either enact the dialogue or simply reproduce it by writing it down. In Study 2, 74 participants performed either the frustrating or the simple version of an achievement‐related sensorimotor task. Participants who were high (compared to low) on the implicit power motive and had exerted power over another person subsequently showed more success at controlling their emotional responses (Study 1). Participants who were high (compared to low) on the implicit achievement motive and who had mastered a frustrating sensorimotor task scored better on a subsequent Stroop task (Study 2). Participants in the control conditions did not differ in self‐control performance regardless of their level of implicit motives. These studies provide evidence that aroused implicit motives regulate how much self‐control is exerted when performing motive‐related tasks that require self‐control.     

Implementing family‐friendly employment practices in banking industry: Evidences from some African and Asian countries

We examined the effects of family‐friendly policies (child‐care benefits and work flexibility benefits) on organizational commitment and work–family conflict in four developing countries: China, India, Kenya, and Thailand. We also explored the boundary condition (e.g., perceived importance of family‐friendly programmes) under which family‐friendly policies are more (or less) effective in influencing organizational commitment and reducing work–family conflict. Results revealed national similarities on the effect of flexibility benefits on organizational commitment and work–family conflict. Specifically, we found that across the four countries work flexibility‐related family‐friendly policy was positively related to organizational commitment and negatively to perceived work–family conflict among those who perceived this policy as more important than less important. Instead, national variations are found in the results regarding child‐care benefits. Among these four countries, Kenya and Thailand are two countries in which child‐care‐related family‐friendly policies showed a significant and positive relationship with organizational commitment and/or a significant and negative relationship with work–family conflict. We also found child‐care‐related family‐friendly policies had differential effect among people with various perception of policy importance in Kenya and Thailand, but not in China and India. Particularly, child‐care‐related family‐friendly policy results in greater organizational commitment and lower work–family conflict among those who perceived this policy as more important than less important in Kenya and Thailand. Implications for cross‐cultural research, theory and practice are discussed.     

Presidential Address: Religion and Power—A Return to the Roots of Social Scientific Scholarship

Early social scientists, including Karl Marx, Max Weber, and W. E. B. DuBois, recognized the importance of religion for power systems. Since the beginning of the 20th century, however, there has been a decline in scholars examining how religion matters for power. This address proposes that scholars bring religion back to the center of understanding the production, deconstruction, and distribution of power as religion is critical to the flows of power in the social world. I propose that furthering an agenda that interrogates the role of religion for power means we emphasize that (i) religion is an institution; (ii) religious ideas motivate action; (iii) our epistemology sources theories of power rather than those that invalidate the centrality of religion in societies; and (iv) ground‐breaking theoretical and empirical contributions to the social scientific study of religion and power demand that we broaden and diversify the standpoints from which this knowledge is produced.