Intersections of personal vs. collective trauma during the COVID-19 pandemic: the hijacking of the human imagination

This paper explores how the deadly shadow of COVID-19 passing over the Earth constitutes a collective trauma that frequently opens up or ‘triggers’ un-remembered personal trauma, and it provides clinical examples of these intersections. The paper further explores how the human imagination, which we normally utilize to make meaning out of traumatic experience, can be hijacked by fear – leading to avoidance of suffering and to illusory formulations and alternative realities such as conspiracy theories. Alternatively, the imagination can be employed in more realistic and creative ways – leading through conscious suffering to healing and wholeness. Which path the imagination takes is shown to depend on the capacity of individuals to feel the full reality of the human condition in general and the exquisite vulnerability of our existence as fragile human beings at this moment in history. Ernest Becker’s analysis of our ‘denial of death’ and his urgency to embrace our common human vulnerability is explored in relation to Jung’s early tendency to deny the body. The author proposes that the more creative uses of the imagination, connected to a more humble and realistic apprehension of our common destiny, may be seen in the ‘Black Lives Matter’ movement that swept the world in the aftermath of the COVID-19 outbreak.     

2020 New World Order

This paper proposes that as the nation move toward the 2020 election, civil harmony might be possible with an ideological shift. Using the words of writer Sylvia Wynter in her work, “ 1492: New World View” who suggest that although this country was structured with domination and subjugation from its inception, this nation could be reimagined to embrace diverse people co-existing. Understanding too that reconciliation must be defined by those who are marginalized, the author using an Afro-futuristic ideology for a 2020 New World Order suggest that the Black Lives Matter movement could carry the torch.     

Together We Rise: How Social Movements Succeed

Social movements, such as Black Lives Matter, surge when support grows for their social justice goals. At their core, social movements advance when people act collectively by rising in solidarity with a shared purpose to address injustice and inequality. Drawing on insights from consumer psychology, this review investigates how social movements succeed in creating social change. We build on an established 21^st‐century framework for how social movements succeed to outline the promising practices of successful social movements. For each of these practices, we identify the consumer psychology mechanisms that motivate collective action and encourage people to transform from bystanders to upstanders, those who provide the grassroots momentum for successful social movements. We illustrate this framework with examples from the growth of the Black Lives Matter movement. Finally, we highlight insights from consumer psychology that promote an understanding of social movements, and we raise research questions to encourage more consumer psychologists to investigate how social movements succeed.     

Is this a good time? Political activism and other in the temenos

This paper discusses raciality and Africanist culture as elements of the analytical clinical experience. The history of American Jungian psychology, and its relationship with the African diaspora, is reviewed with a perspective that seeks to deepen understanding of racism as an aspect of psychoanalytical institutional life. An attempt to separate political activism from the clinical setting is explored with consideration of the necessary intertwining relationship between socialization, racial identity and racism. Diversity and inclusion are becoming cultural signature markers of clinical work with individuals who have oftentimes, within the psychoanalytical clinical setting, been described due to ethnicity, as other. Political activism such as the Black Lives Matter movement stretches consciousness towards an insistence that blackness matters, skin colour matters and the lives of Africanist individuals matter. This paper reflects on cultural racial identity, the influence of politics on the individual, and the effects of these on the analytical relationship.     

A fundamental change in vision: where black lives matter

Using the lens of clinical work, the author, a white supervisor, plots her concerns about unconscious racism in the training of a black supervisee. Years later this supervisee brings a distressed black trainee nurse to supervision who is struggling with relational difficulties while suffering from unconscious racism in her hospital. Supervisor and supervisee grapple to offer the patient treatment on both fronts. The author explores the underlying presence of ‘white privilege’ and ‘unconscious racism’ which finds a global audience as a result of the killing of George Floyd – an event which also had implications for the long-term supervisory partnership. Links to Jessica Benjamin’s concept of ‘doer and done to’ are made, as well as discussion of a gradual change of vision in the supervisor herself. The author also makes use of insights gained from consultancy work in a multi-racial company and two Channel 4 UK television programmes that feature workshops on unconscious racism in a mixed secondary school in the London Borough of Sutton.     

The Proclamation of Charles H. Long in the Time of Black Lives Matter,Standing Rock,and COVID-19

Revisiting Charles H. Long's 1991 proclamation of a modern crisis of materiality, this essay examines Long's theorization of the fetish-commodity legacies, that recreated African persons into objects and commodities, as a means of understanding our present tripartite pandemic of systemic racism, environmental destruction, and COVID-19. Examining the period of, what Long elsewhere terms, the “second creation,” I interrogate what this crisis means for the study of religion and for our society today. Building on Long's conception of “soul stuff” and yet moving beyond notions of human exceptionalism, I argue that to move beyond fetish and colonial legacies and realize a “third creation” (or, in other words, a (re-)re-creation), both scholars and the public must craft a new materialism that honors the ontological reality and value of all existence.     

Phenomenology of the trickster archetype,U.S. electoral politics and the Black Lives Matter movement

This paper examines the Black Lives Matter (BLM) movement in cultural, historical and relational contexts at the intersection of the U.S. Civil Rights movement, U.S. Civil Rights legislation, the Voting Rights Act of 1965 and reforms thereto in the recent U.S. Supreme Court decision of Shelby County v Holder, 570 U.S.529 (2013). The intergenerational relations between the BLM movement and these ongoing movements for civil and human rights is underscored. In the wake of protests about the sadistic murder of George Floyd, an unarmed African American man, by a Caucasian police officer, the BLM movement has been mischaracterized as an affront to law and order by the Trump-led U.S. administration. The mischaracterization was a re-election campaign effort designed to ignite ‘white fear’, ‘white rage’ and to defend police brutality and systemic racism. Analytical psychology and the phenomenology of the trickster archetype, as amplified from the African-centric perspective in the Yoruba deity Esu-Elegba, are employed to interrogate partisan obstructionist behaviours that assault multicultural democracy in both contemporary U.S. electoral politics and the political economy. The paper concludes with a brief note on the social activism of Fair Fight Georgia and the integration of its agenda into the BLM movement.     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.     

The Secularization of Confessional Protests: The Role of Religious Processes of Rationalization and Differentiation

In the 1830s, a series of single-issue protests mobilized hundreds of thousands of Americans across the nation. In these protests against social problems like slavery and drinking, men and women gathered together to bear witness against what they viewed as sins, and to demand that their fellow Americans join them in confession. These confessional protests launched and linked a national wave of social movements. The origins of these movements were religious and evangelical. However, for many activists, the outcome of these protests led to a repudiation of this religious source. The development of these confessional protests reveals keys to the processes of secularization. Drawing on the letters and diaries of six white leading anti-slavery activists, we demonstrate how religious processes of rationalization and differentiation led to secularization. We present this development as a reminder to social theorists that processes immanent to religion have been fateful forces driving secularization.     

Bodily Awareness, Imagination and the Self

Common wisdom tells us that we have five senses: sight, hearing, smell, taste and touch. These senses provide us with a means of gaining information concerning objects in the world around us, including our own bodies. But in addition to these five senses, each of us is aware of our own body in ways in which we are aware of no other thing. These ways include our awareness of the position, orientation, movement, and size of our limbs (proprioception and kinaesthesia), our sense of balance, and our awareness of bodily sensations such as pains, tickles, and sensations of pressure or temperature. We can group these together under the title ‘bodily awareness’. The legitimacy of grouping together these ways of gaining information is shown by the fact that they are unified phenomenologically; they provide the subject with an awareness of his or her body ‘from the inside’. Bodily awareness is an awareness of our own bodies from within. This perspective on our own bodies does not, cannot, vary. As Merleau‐Ponty writes, ‘my own body…is always presented to me from the same angle’ (1962: 90). It has recently been claimed by a number of philosophers that, in bodily awareness, one is not simply aware of one's body as one's body, but one is aware of one's body as oneself. That is, when I attend to the object of bodily awareness I am presented not just with my body, but with my ‘bodily self’. The contention of the present paper is that such a view is misguided. In the first section I clarify just what is at issue here. In the remainder of the paper I present an argument, based on two claims about the nature of the imagination, against the view that the bodily self is presented in bodily awareness. Section two defends the dependency thesis; a claim about the relation between perception and sensory imagination. Section three defends a certain view about our capacity to imagine being other people. Section four presents the main argument against the bodily self awareness view and section five addresses some objections.     

Essential anxiety: COVID-19 in analytic practice

This paper explores the impact of the COVID-19 pandemic on my relationship with analysands and my inner world. I reflect on the role of the archetypal Self during times of existential anxiety that may lead to an experience of ‘essential anxiety’. This term refers to a meeting by a fearful ego with an inward recognition of the Self, when faced with threat. The efforts to curb the spread of the pandemic changed our ways of life, while the virus itself threatened our existence in debilitating or outright destructive ways. But what also came into view, in sessions of analysis and supervision, was the creative instinct, and a celebration of life. The soul-to-soul relationship, and the connection with images of the archetypal Self, made the experience of existential anxiety at times an essential experience that facilitated psychological growth. I discuss some advantages of on-line Jungian analysis where, despite distance and partial view, the body still serves as container to hold important psychological material, conferring a sense of wholeness for analyst and analysand. The COVID-19 crisis is terrible and terrifying but it also provides an opportunity for self-regulation and individuation.     

Evolution of sciences and education

We have to fight against scientism if we are to escape from the clutches of an omni‐present techno‐science. But we must also answer the yearning for meaning. A solid general culture, an ability to discern and to resist, a return to epistemology are all ways of putting science back in its real place.     

Blurred boundaries

Since 1990 it has been illegal in Britain to create human/animal hybrids. But what is the objection to hybrids? A proposal based on a fear of blurring conceptual boundaries is offered; this fear also seems to underlie several other of our deep‐seated taboos, such as incest and bestiality, which are often explained in other, quite inappropriate, ways. The new law shows that the boundary between the human and the animal is still thought of as crucial and untransgressable in modern Britain, yet it is not clear why; the world‐views that in the past justified protecting this particular boundary are usually thought of as having been abandoned centuries ago. Thus it would seem that within our culture there are firmly entrenched taboos that are not readily justifiable from within that culture; the taboo against blurring the human/animal boundary is one such. This raises the question whether this human/animal boundary is one we should still want to protect in this way.     

The Psychopath: What's Love Got to Do with It?

The archetypal figure of the psychopath has always been fascinating, even numinous, and terrifying. We know him as the headline-making serial killer, shameless fraud, or charming con artist, but we are not as well aware of him as an inner aspect of the psyche, a cold, implacable figure that can do horrific deeds but also act as a protection against them. We each have a natural and strong resistance to recognizing such a figure in our own psyches, but the old adage is true: It takes one to know one, and such knowledge is our best defense against its destructiveness.

The psychopath as an individual has been called by many names since the syndrome was first identified more than 200 years ago, each new appellation reflecting the attitude of the culture toward it. But following Manfred Bleuler's and then Adolf Guggenbühl-Craig's work on the psychopathic personality, the argument for understanding the psychopath as congenital and incurable seems as convincing as when it was put forward decades ago.

But now the characteristics of the psychopathic attitude are visible everywhere in collective American culture, even epidemic: in politics, commerce, technology, and in psychology itself. Eros is conspicuous by his absence in more and more areas of public life and discourse.

The future of our species is endangered by a psychopathic lack of reflection on the ways in which psychopathic institutions and technologies work insidiously to erode our capacity for Eros and thus our capacity for relatedness, deep emotion, and human love.     

What Do the AMCD Multicultural and Social Justice Counseling Competencies Mean in the Context of Black Lives Matter?

In this article, the authors discuss how the legacy of hypersurveillance and egregious anti‐Black vigilante violence and police brutality helped foment the Black Lives Matter movement. The authors consider how the Multicultural and Social Justice Counseling Competencies (Ratts, Singh, Nassar‐McMillan, Butler, & McCullough, 2015) can operate as an ethical professional framework counselor educators can use with counselors‐in‐training to increase their awareness, knowledge, and skills in relation to the state‐sanctioned violence Black people routinely experience. En este artículo, los autores discuten cómo el legado de hipervigilancia y la violencia brutal ejercida contra personas negras por parte de la policía y patrullas urbanas ayudaron a fomentar el movimiento Black Lives Matter. Los autores consideran cómo las Competencias en Consejería Multicultural y Justicia Social (Singh, Nassar‐McMillan, Butler & McCullough, 2015) pueden funcionar como un marco ético profesional que los educadores de consejeros pueden usar con sus consejeros en formación para aumentar su conciencia, conocimientos, y habilidades en relación con la violencia autorizada por el Estado que sufren con frecuencia las personas negras.     

Freedom of Speech and the Public Platform

ABSTRACT The paper has to do with Peter Singer's statement 'A German Attack on Applied Ethics', and particularly with the claim that those who protested against his speaking at conferences in Europe in 1989 failed to recognise his right to freedom of expression.
I argue that the right to free expression does not mean that we may say anything at all, to anyone at all, anywhere at all. Visitors to foreign countries, for example, have some obligation to be sensitive to local concerns.
I also argue that there is an important difference between free expression, which is a basic right, and regular access to public platforms, which is a special right or privilege. This special right or privilege goes with certain jobs and professions, and could not be made universal. The German and Austrian protests against Singer temporarily deprived him of the privilege of access to a platform but were not attacks on the basic right of free speech as such. In fact the protests themselves could be regarded as a legitimate exercise of the right of free expression.     

Black Males Living in an Antithetical Police Culture: Keys for Their Survival

Police killings of unarmed Black males is an all too often occurrence. Just how many have succumbed in this manner is unknown due to a lack of a comprehensive reporting method. However, an undeniable fact and reality is that the Black community, and society as a whole, suffers as a result of the loss of these individuals. The authors of this article suggest that police shootings of unarmed Black males may never cease. The authors propose simple but thoughtful ways in which Black males should be educated by the Black community (family, church, and other institutions) regarding general survival skills and more specifically survival skills in regards to police encounters. Implications for further research are also presented.     

Navigating Moral Struggle: Toward a Social Model of Exemplarity

Exemplars have the power to help people navigate various levels of moral struggle, from the relatively straightforward problem of lacking motivation to the much deeper problem of failing to see the moral realities that surround us. But there are also serious moral risks in the appeal to exemplars: we romanticize them, we make use of them in authoritarian ways, and we tend to forget how our choice of exemplars is conditioned by oppressive cultural formations. I argue that we need to develop a social model of exemplarity, attuned to social contexts of our exemplars themselves as well as the social processes of constructing and appealing to exemplars. More particularly, I argue that we need to develop space for thinking about exemplary groups, not just exemplary individuals, in order to develop the strengths and avoid the weaknesses in exemplarist moral theories.     

Treatment for anxiety disorders: Efficacy to effectiveness to implementation

Anxiety disorders are common, costly and debilitating, and yet often unrecognized or inadequately treated in real world, primary care settings. Our group has been researching ways of delivering evidence-based treatment for anxiety in primary care settings, with special interest to preserving the fidelity of the treatment while at the same time promoting its sustainability once the research is over. In this paper, we describe the programs we have developed and our directions for future research. Our first study evaluated the efficacy of CBT and expert pharmacotherapy recommendations for panic disorder in primary care, using a collaborative care model of service delivery (CCAP). Symptom, disability and mental health functioning measures were superior for the intervention group compared to treatment as usual both in the short term and the long term, although also more costly. In our ongoing CALM study, we have extended our population to include panic disorder, social anxiety disorder, generalized anxiety disorder and posttraumatic disorder, while at the same time utilizing clinicians with limited mental health care experience. In addition to pharmacotherapy management, we developed a computer-assisted CBT that guides both novice clinician and patient, thereby contributing to sustainability once the research is over. We have also incorporated a measurement based approach to treatment planning, using a web-based tracking system of patient status. To date, the computer-assisted CBT program has been shown to be acceptable to clinicians and patients. Clinicians rated the program highly, and patients engaged in the program. Future directions for our research include dissemination and implementation of the CALM program, testing potential alternations to the CALM program, and distance delivery of CALM.     

Black Lives Matter: We are in the Same Storm but we are not in the Same Boat

Black Lives Matter is a clarion call for racial equality and racial justice. With the arrival of Africans as slaves in 1619, a racial hierarchy was formed in the United States. However, slavery is commonly dismissed as that less than noble aspect of the United States’ history without really confronting the legacies of racial inequality and racial injustice left in its wake. White supremacy, based on the myths of white superiority and Black inferiority, have obscured racial inequality and racial injustice, resulting in blaming the victims. Using Black Lives Matter as a platform, we focus on some key considerations for theory, research, education, training, and practice in clinical, community, and larger systems contexts. Broadly, we focus on Black Lives Matter, literally; Black dehumanization; historical oppression; healing; and implications for the field of family therapy. More specifically, we draw attention to health disparities, mass incarceration and aggressive policing, intergenerational racial trauma, restorative justice, and antiracist work.