White is a colour too: engaging actively with the risks,challenges and rewards of cross‐cultural family therapy training and practice

Due to increased global mobility and displacement there is a growing cultural diversity within therapeutic encounters between therapists and clients. Literature on cross‐cultural therapy traditionally focuses on the culture of clients. However, due to recent theoretical shifts in the family therapy field, the importance of including the culture of therapists in the discourse about cross‐cultural therapy has been highlighted. Drawing on the experience of the author, as therapist, trainee and trainer, as well as recent developments in the literature, this paper reflects on cross‐cultural training and practice within family therapy in Britain. The author argues that white is a colour too, thus challenging ‘white’ therapists not to leave thinking about and addressing cross‐cultural issues in family therapy to their colleagues ‘of colour’, but to actively engage with the risks and uncertainties of cross‐cultural learning and practice. Ways to facilitate this process are suggested. In particular a multi‐dimensional approach that allows for complexity and contradiction is promoted and the potential of using the personal life experiences of therapists as a safe, non‐pathologizing training tool is discussed.     

Erotiek,religie en geweld: die eksessiewe in Peter Shaffer se Equus

Abstract

Die artikel voer aan dat die eroties-oordadige wat vir George Bataille 'n religieuse aangeleentheid was maar ook setel in die domein van geweld, 'n gepaste teoretiese agtergrond verskaf waarteen Peter Shaffer se Equus (1977) gelees kan word, 'n drama wat onmiddellik opval vanweë die vermenging van die erotiese, passievolle aanbidding en geweldadige vernietiging. Daar sal aangetoon word dat die oordadige, die nuttelose en die oortollige eienskappe is van Bataille se religio-erotiese aangeleentheid waarmee hy deurentyd poog om die dubbele negatief van Hegel te ontkom deur die grense van sinteses te verbreek. Of die grense van sinteses wel suksesvol verbreek word, is dit noodsaaklik om Bataille se begrip van die diskontinue en die kontinue, die profane en die heilige, die orgie en offering te ondersoek. Deur hierdie konsepte toe te pas op Equus kom die karakters Dysart, Frank, en Dora voor as diskontinue wesens van die profane wêreld en Alan as die kontinue wese wat eksessief en geweldadig leef. Mikhail Bakhtin se analise van François Rabelais se wêreld van die populêre Middeleeuse karnaval waar oordaad, feesviering, gelag en omkering van orde prominent figureer, word ter aansluiting gebruik met Bataille se teorie en dien as ondersteuning met die lees van Equus.     

Perceptions of mental healthcare consumers regarding their conditions

Distress is experienced, understood and communicated differently across various cultures. The aim of the study was to investigate the role of culture, religion and spirituality in patients’ understanding of and coping with mental problems. A quantitative survey was done at a psychiatric institution. A questionnaire was designed to explore patients’ cultural and religious beliefs about mental illness, and how these beliefs and perceptions influenced their actions in search for recovery. Questionnaires were completed by 94 patients. The majority of participants were Christian (79.8%), followed by African traditionalists (17.0%). Seventy-two per cent believed that faith in God, and 34.4% that help from religious leaders, could contribute to mental wellness. Approximately a third (29.0%) believed that by keeping their ancestors happy, they would be protected from sickness and bad luck. Mental healthcare providers’ sensitivity to cultural and religious beliefs will translate into a more comprehensive management plan, ensuring a satisfying therapeutic relationship.     

Embodied self-awareness among South African social services therapist-practitioners: An exploratory study

We explored South African social service therapist-practitioners’ experiences of their own lived body in the context of practice. The participants consisted of a convenience sample of 13 therapist-practitioners registered with the Health Professions Council of South Africa and the South African Council for Social Service Professions, in private practice (n?=?9) or government departments (n?=?4) in the Western Cape and Gauteng Provinces of South Africa. They provided data on their embodied self-awareness by means of naïve sketches and/or drawings, experiential body awareness activities, and in-depth one-on-one semi-structured interviews. Findings from the thematic analysis of the data indicated bodily self-awareness; including experiences of bodily felt sensations while doing therapy, intuitive knowing, a sense of warning/ danger, and a sense of the body-schema-in-relation. Most of the therapist-practitioners reported a tendency to deny, suppress, or control their sensory cues or to rationalise them. Embodied self-awareness appears to be a true phenomenon among South African therapist-practitioners.     

The divine dreams of a sample of South African children: the gateway to their spirituality

As part of a research project on religion, spirituality and education, the authors attended to the role that children's divine dreams could play in religious education (RE). They contend that such dreams can indeed be used by RE teachers as the gateway to understanding the spirituality of their learners. They defend their claim by firstly developing a conceptual‐theoretical framework with respect to religion, spirituality and children's divine dreams, and then presenting the results of an explorative quantitative‐qualitative investigation in three schools. They find their claim to have been vindicated, and suggest that although RE teachers should not necessarily teach divine dreams per se, they should, nevertheless, explore the possibility that (at least some of) the contents of children's divine dreams may be useful for the purpose of teaching them RE from religion itself, rather than teaching them only about religion.     

A Comparison of Behavioral Parent Training Programs for Fathers of Children With Attention-Deficit/Hyperactivity Disorder

Few behavioral parent training (BPT) treatment studies for attention-deficit/hyperactivity disorder (ADHD) have included and measured outcomes with fathers. In this study, fathers were randomly assigned to attend a standard BPT program or the Coaching Our Acting-Out Children: Heightening Essential Skills (COACHES) program. The COACHES program included BPT plus sports skills training for the children and parent-child interactions in the context of a soccer game. Groups did not differ at baseline, and father ratings of treatment outcome indicated improvement at posttreatment for both groups on measures of child behavior. There was no significant difference between groups on ADHD-related measures of child outcome. However, at posttreatment, fathers who participated in the COACHES program rated children as more improved, and they were significantly more engaged in the treatment process (e.g., greater attendance and arrival on time at sessions, more homework completion, greater consumer satisfaction). The implications for these findings and father-related treatment efforts are discussed.     

Gender and developmental patterns of affect, belief, and behavior in simulated injury events

This study examined the hypothesis drawn from epidemiological data that beliefs and affective reactions of male second, fifth, and eighth graders, undergraduates, and adults in response to a series of four simulated bicycle collisions would show decreased expectation and avoidance of injury in comparison to females. This study also contrasted two additional hypotheses, one suggesting an invincibility belief in teenagers, producing a curvilinear age trend, with risky cognitions increasing from second grade, peaking at eighth grade, and then decreasing in adulthood. The other hypothesis suggested that with exposure, risky beliefs increased linearly, due to desensitization to cues of risk. As predicted, female participants did expect more fear and pain, and less exhilaration, and braked sooner after seeing the hazard than male participants. Linear rather than curvilinear age patterns emerged across films, revealing that the youngest participants anticipated more fear and less exhilaration than older participants. These results parallel developmental trends in which females and younger participants who anticipate more serious consequences are at lower risk for bicycle injury than are males, older children, and adolescents. Limitations of this analogue study and potential questions for both future research and the application of injury prevention techniques are explored.