Indigenous Psychologies: The Meaning of the Concept and its Assessment: Introduction

La signification des concepts de psychologie indigoène et d'indigoénisation, les processus par lesquels ils se réalisent, est exploré dans les quatres premiers articles de ce numéro spécial. Les concepts sont examinés tout d' abord à partir des perspectives plus larges de la psychologie sociale des sciences (Adair) et la psychologie interculturelle (Poortinga), ainsi que dans deux applications concrètes des approches de psychologie indignée au Mexique (Díaz-Loving) et en Corée (Kim, Park, et Park). Dans la seconde partie, trois articles rendent compte des recherches empiriques évaluant l'ampleur du développement indignée en Turquie, ex-URSS, au Venezuela, et Porto-Rico. Cette introduction au numéro spécial résume quelques uns des points communs et des différences dans les contributions.
The meaning of the concepts of indigenous psychologies and of indigenisation, the process by which they are achieved, are explored within the first four articles of this special issue. The concepts are examined initially in the abstract from the broader perspectives of the social psychology of science (Adair) and cross-cultural psychology (Poortinga), and in two concrete applications of indigenous psychology approaches in Mexico (Díaz-Loving) and Korea (Kim, Park, & Park). In the second part of this special issue, three articles report on empirical research assessing the extent of indigenous development that has occurred in Turkey, the former USSR, Venezuela, and Puerto Rico. This introduction summarises some of the commonalities and differences among the contributions.     

COMPETITION BETWEEN POSITIVE AND NEGATIVE REINFORCEMENT IN THE TREATMENT OF ESCAPE BEHAVIOR

We compared the effects of reinforcing compliance with either positive reinforcement (edible items) or negative reinforcement (a break) on 5 participants' escape-maintained problem behavior. Both procedures were assessed with or without extinction. Results showed that compliance was higher and problem behavior was lower for all participants when compliance produced an edible item rather than a break. Treatment gains were achieved without the use of extinction. Results are discussed regarding the use of positive reinforcement to treat escape behavior.     

Authority,Psychotherapy and the Authority of the Therapist in the Religious Haredi Community

This article considers the meaning and significance of authority, and its relevance to the transference process, within the framework of psychotherapy in the orthodox Jewish (Haredi) community in Israel. In this community, deeply-rooted habits of obedience to the commandments of the Torah and the authority of the Rabbi are integral to maintaining an orthodox way of life. Clinical vignettes with Haredi patients are presented to illustrate the complexities that arise when both patient and therapist belong to the orthodox community, and highlight the authority-related issues that are central to the therapy. This combination of factors requires a sensitive and finely-tuned approach which will enable the therapist to maintain the treatment framework while still accommodating the orthodox way of life.     

Melancholic Response to War Destruction and the Emergence of a Group Assumption of Post-Ness

What psychological response does war and forced displacement evoke in victims? How do survivors of war communicate their experiences to their children? Finally, what culture does the psychological response to loss shape? Using data collected through interviews, psychological consultations, and children’s drawings from two sources—the ongoing Syrian civil war and the Bosnian war of 1992–1995, this paper suggests that the experience of the war generation becomes the organizing axis of their identity and that of their children. It seeks to demonstrate that survivor parents communicate their experience of loss through gesture, act, and object rather than through a coherent narrative. Whereas survivor children use metaphoric and metonymic readings of their parents’ everyday performance in order to construct meaning and form their identities as descendants of a given family. This paper argues that such an identity is characterized by ambivalence towards the self and towards others, melancholic longing for an idealized pre-war past, and the impossibility of letting it go.     

The Psychic Life of Fragments: Splitting from Ferenczi to Klein*

The present paper starts from the reflection that there is a curious “phenomenological gap” in psychoanalysis when it comes to processes of splitting and to describing the “life” of psychic fragments resulting from processes of splitting. In simpler terms, we are often in a position to lack a precise understanding of what is being split and how the splitting occurs. I argue that although Melanie Klein’s work is often engaged when talking of splitting (particularly through discussions on identification, projection and projective identification), there are some important phenomenological opacities in her construction. I show that by orchestrating a dialogue between Melanie Klein and Sándor Ferenczi, we arrive at a fuller and more substantive conception of psychic splitting and of the psychic life of fragments which are the result of splitting. This is even more meaningful because there are some unacknowledged genealogical connections between Ferenczian concepts and Kleinian concepts, which I here explore. While with Klein we remain in the domain of “good” and “bad” objects—polarised objects which are constantly split and projected—with Ferenczi we are able to also give an account of complicated forms of imitation producing psychic fragments and with a “dark” side of identification, which he calls “identification with the aggressor”. While attempting to take steps toward imagining a dialogue between Klein and Ferenczi, I note a certain silent “Ferenczian turn” in a late text by Melanie Klein, “On the Development of Mental Functioning”, written in 1958. In particular, I reflect on her reference to some “terrifying figures” of the psyche, which cannot be accounted for simply as the persecutory parts of the super-ego but are instead more adequately read as more enigmatic and more primitive psychic fragments, resulting from processes of splitting.