Later stages in Experiential Marital Therapy

This is the second of two papers dealing with symbolic-experiential treatment of marital issues. The first—Early Stages in Experiential Marital Therapy — discussed three early stages. This paper discusses regressive work with couples, including engagement with the family of origin.     

“Marital trap analysis”—incompetence,complementarity, and success traps: Identifying potential future dysfunctions based on a couple's current collusive agreements

This paper describes three types of traps or collusive marital agreements-incompetence traps, complementarity traps, and success traps-in which the mates renounce or forgo competent functioning in vital areas of marital roles and experience. It is suggested that responsible clinical work with the couple should include a careful evaluation of such traps and the potential breakdown or dysfunction inherent in each one, and a decision as to whether or not to attempt therapeutic penetration into such collusive agreements even before the couple complain directly about their arrangement.     

Adjustment to hemodialysis treatment through behavioral controls

The present study was conducted to examine the hypothesis that compliant chronically ill patients, typically described as adjusted, reinforce more positive social environments using behavioral controls than noncompliant patients, typically described as maladjusted. Specifically, it is hypothesized that diet-compliant chronic hemodialysis patients emit significnatly more active involvement-in-treatment behaviors and more social behaviors than diet-noncompliant chronic hemodialysis patients. Subjects, who ranged in age from 30 to 77 years, were outpatients at a kidney center. Behavioral observations were conducted to assess the occurrence or frequency of (1) four involvement-in-treatment behaviors that are routinely taught to all patients and (2) two social behaviors, which were patient verbalizations and smiles. The results showed that compliant patients emitted significantly more involvement-in-treatment behaviors and smiles than noncompliant patients. Results support the proposed control framework that compliant, in contrast to non-compliant, chronically ill patients have recourse through positive behavioral controls when adjusting to the stresses of illness. It was proposed that through these controls, compliant patients reinforce positive environments rather than simply respond to life circumstances as given.     

Love preferences and ideals: A comparison of homosexual,bisexual, and heterosexual groups

Homosexuals, bisexuals, and heterosexuals were compared on self-reported love preferences and ideals. In general, the three groups tended to agree on ideal characteristics of love objects, love relationships, and love related beliefs. Nevertheless, the groups differed significantly on preferences and beliefs related to love-object sex, residential proximity, ethnic background, physical intimacy, freedom from feelings of jealousy, sexual fidelity, emotional intimacy, and the importance of religious or legal acknowledgment.An early version of this paper was presented at the Annual Meeting of the National Council on Family Relations, in San Francisco, October 1984, Journal Series No. 2973 of the Hawaii Institute of Tropical Agriculture and Human Resources.     

Variables differentiating affective interaction in a family therapy and a control group: Father-child welfare and mother-child emergency affect

In this study of 37 pre-therapy and 23 matched control families who never sought family therapy, father-child welfare affect and mother-child emergency affect were significantly higher in the control families. Control families were found generally to express more Welfare and Emergency emotion. Affective expression between parents did not significantly differentiate the groups.This study has been supported by Grant No. MA-4510 of the Medical Research Council of Canada and was presented at the annual meeting of the Canadian Psychiatric Association, Ottawa, Ontario, Canada, September 1983. The authors wish to express their thanks to Toby Schwartz, Harriet Gold-Kaats, and Terry Tannenbaum-Dascal, who acted as coders and research assistants; Joseph Beltempo, BSc, who helped in the statistical analysis; and James Robbins, PhD, who gave much valuable advice.     

Perspectives on individual-family-social network interrelations

The author focuses on the trend in the family therapy field toward an expanded view of families in the context of their social environments. Within this broader eco-system perspective attention is given to individual-family-social network interrelations with implications for the family therapist.An earlier version of this paper was presented at the American Association for Marriage and Family Therapy, Dallas, Texas, October 29, 1982. Appreciation is expressed to Alice Lynn for her comments and suggestions on an earlier draft of this paper. The author has also benefitted from discussions with Douglas Sprenkle on paradigms and contexts.     

A Mimetic Reading of the Passover

The use of sacrificial animal blood in the Hebrew Bible has generated much discussion. While various scholars have attempted to explain the significance of these blood rites, each of these attempts has proved problematic. The current paper employs mimetic theory to develop a more robust and plausible model for exploring biblical animal sacrifice. Using the Passover ritual as a model, I develop a model of sacrificial blood rites as pantomimes of mimetic violence. These pantomimes re-create a violent yet transformative crisis from the community's collective memory. Such rituals allow the community to enter into and re-experience the cleansing violence of a mimetic crisis, albeit in a more controlled manner. Through these pantomimes, the community attempts to appease the primitive sacred's blood lust and re-discover the divine blessing secured through the original crisis. This model may prove helpful when applied to more opaque examples of biblical blood manipulation.     

Becoming No-Thing: Eckhart and Hegel on Identity and Difference

Abstract: My goal in this paper is to draw productively on Meister Eckhart's concept of the ‘no-thing’ in order to illuminate Hegel's ontotheological account of both human and divine kenosis. I advance the view that just as divine kenosis is understood as the outpouring of the divine which includes the death of Christ in its economic activity, human kenosis also requires an engagement with death, namely, a spiritual death to the finite. It is via this species of death which is a becoming ‘no-thing’ that the reconciliation between the human and the divine is disclosed as a unity that relies on the shared identity of the divine and the human while simultaneously respecting the integrity of both. Indeed, it is in and through their parallel activity of kenosis that finite and infinite being achieve their respective transcendence by necessarily engaging with the being of the other. Hence, Hegel's ontotheological work is not reducible to sheer immanentism as some scholars suggest, but instead upholds the genuine transcendence of the divine.     

Centering culture in the treatment of opioid use disorder with American Indian and Alaska Native Communities: Contributions from a National Collaborative Board

American Indian/Alaska Native (AI/AN) communities are disproportionally impacted by the opioid overdose epidemic. There remains a dearth of research evaluating methods for effectively implementing treatments for opioid use disorder (OUD) within these communities. We describe proceedings from a 2-day Collaborative Board (CB) meeting tasked with developing an implementation intervention for AI/AN clinical programs to improve the delivery of medications to treat OUD (MOUD). The CB was comprised of Elders, cultural leaders, providers, individuals with lived experience with OUD, and researchers from over 25 communities, organizations, and academic institutions. Conversations were audio-recorded, transcribed, and coded by two academic researchers with interpretation oversight provided by the CB. These proceedings provided a foundation for ongoing CB work and a frame for developing the program-level implementation intervention using a strength-based and holistic model of OUD recovery and wellbeing. Topics of discussion posed to the CB included engagement and recovery strategies, integration of extended family traditions, and addressing stigma and building trust with providers and clients. Integration of traditional healing practices, ceremonies, and other cultural practices was recommended. The importance of centering AI/AN culture and involving family were highlighted as priorities for the intervention.     

Eco-restrictive experiences forming extraordinary consumer experiences

This article contributes to different research traditions when proposes to reflect on theoretical fields, such as consumer culture and contemporary marketing. The study in a tourist and ecological conservation project revealed eco-restricted extraordinary experiences. We found a group of volunteers that build meanings and practices connected with new actions and habits that offer, not only ecological and sustainable benefits, but new value consumption relations. In contextualizing our findings, we highlight experiences and curiosities that are glossed over in academic and practical accounts that celebrate the extraordinary experience. It was observed, by analyzing data from various qualitative techniques, that the findings cross borders of mundane ingrained practices and bring an emerging domain, where both, consumption and anti-consumption experiences, offer insights into to a diversity of areas of knowledge.