Mother‐Stepfather Coparenting in Stepfamilies as Predictor of Child Adjustment

Coparenting between biological parents is a strong predictor of child adjustment. To date, however, little is known about the coparenting dynamics between parent and stepparent in stepfamilies. This study aimed at exploring the links between coparenting in the mother–stepfather dyad and child behavior in stepfamilies compared with the links between mother–father coparenting and child behavior in first‐marriage families. Two modes of coparenting were assessed: overt coparenting, that is, coparental behaviors in the presence of the child, and covert coparenting, that is, the way each parent speaks of the other parent to the child. The sample (N = 80) comprised 48 stepfamilies and 32 first‐marriage families with a child between 7 and 13 years old. Overt coparenting was assessed through direct observation in the standardized situation of the PicNic Game. Covert coparenting and child behavior were assessed through mother‐reported questionnaires. Results showed (a) more covert coparenting behaviors in first‐marriage families, (b) no differences in overt coparenting, (c) more child difficulties reported in stepfamilies, (d) less optimal overt coparenting being linked with more difficulties in children in both family structures, and (e) an interaction effect between family structure and coparenting, showing that overt coparenting is linked with child behavior mainly in stepfamilies.     

The Added Value of Studying Embodied Responses in Couple Therapy Research: A Case Study

This article reports on the added value of embodied responses identified through sympathetic nervous system (SNS) activity in couple therapy research. It focuses on moments of change and the timing of therapeutic interventions or therapeutic moves in a couple therapy session. The data for this single‐case study comprise couple therapy process videotapes recorded in a multi‐camera setting, and measurements of participants’ SNS activity. The voluntary participants were a marital couple in their late thirties and two middle‐aged male psychotherapists. The division into topic segments showed how the key issue of seeking help, which was found to comprise three separate components, was repeatedly dealt with in the session. SNS activity showed different degrees of synchronization between the couple, between the therapists, and between the couple and therapists during the dialogue pertaining to these three components. The issue of timing emerged as a complex, even ambivalent, phenomenon. Arousal in the therapists was in line with their therapeutic activity, whereas in the clients it was more anticipatory. The approach used here rendered visible some of the intensity that therapeutic dialogue can generate when dealing with issues of relationship change in the couple context and showed how this intensity can be dialogically regulated in the therapeutic system.     

Cultural identity in Siberia and in analytical practice

This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia – shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients’ dreams. Following an in‐depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people’s psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client’s awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors.     

Comments on the 2018 IAAP Conference on Archetype Theory: defending a non‐reductive biological approach

During the course of the 2018 IAAP conference, a criticism of Jung’s idea of the archetype as inherited predisposition was raised that involved examining a number of dreams and visions and assessing them through developments in genetics and neuroscience. From this comparison it was argued that archetypes cannot be inherited and could more reasonably be argued to derive from early experiences. In this essay, the author responds by showing how this conclusion is flawed due to being based on reductive errors. An alternative, non‐reductive but inherited and biological position on the archetype is defended.     

The controversy around the concept of archetypes and the place for an emergent/developmental model

This paper addresses two key controversial questions to do with the concept of archetypes – do they operate autonomously without connection to an individual's personal life experience? Does their biological base mean they are genetically determined, innate and thus a priori inherited psychic structures? These questions are addressed through the case of a person who began life as an unwanted pregnancy, was adopted at birth and as an adult, experienced profound waking visions. An emergent/developmental model of archetype is outlined which stresses developmental start‐points through this infant's engagement via response and reaction to the affective and material world of the infant/birth mother matrix and from which emergence later occurs by way of participation in a socio‐cultural and material context. The emergentism aspect of this model rescues it from being reductionist since it allows for cultural and socialisation inputs. The model's explanatory power is vastly enlarged by combining this with the developmental component. Critically, once developmentally produced mind/brain (image schema) structures are in place, they have the capacity to generate psychological life. Imagery can then appear as if it is innately derived when that is not the case. The contemporary neuroscience which supports this model is both outlined and related back to the case example.     

Beyond the logic of Lemma: the oneness of life and its environment,the oneness of within and without

In this paper the ‘analyst as a citizen in the world’ is understood as the analyst interconnecting and harmonising with his or her environment, including not only society, but also nature and the universe. In this sense, Buddhism teaches the Oneness of Life and its Environment, and links are made between Mahayana Buddhism and Jung's understanding of the Self and individuation. The Logic of Lemma in the Flower Ornament Sutra indicates that all phenomena in the world can merge with each other without losing individuality; ten stages are described from the Lotus Sutra and links are made with the development in respect to the ego; Kenji Miyazawa and his work are given as examples to illustrate this. Causality and synchronicity are explored in terms of the interaction between the individual and the environment, and three examples are given where sometimes individual, egoic, causality is more of a feature and sometimes synchronicity has a greater prominence. The paper ends with an examination of tree drawings, made over a period of 50 years by junior high school students, which indicates the way that these individuals have portrayed themselves and their relation to their environment.     

The mirror and the hammer: the politics of resacralization

The paper consists of the opening chapter of Andrew Samuels’ book The Political Psyche, published in 1993, together with a retrospective introduction. In the chapter, the author discussed the possibilities and limitations of applying depth psychological thinking to social and political problematics. He situates the attempt to make such applications within a wider movement to refresh and reform Western political endeavours. He terms this wider project ‘resacralization’. The author cautions against psychological reductionism and a simplistic approach to market‐based capitalism, calling for a transformation of the latter to the degree possible. He links sociopolitical criticism and psychological writings on numinous experience, thereby connecting the worlds of politics and depth psychology without losing their separate and unique qualities.     

With respect to prejudice

The basic assumptions of psychotherapy must necessarily reflect the cultural orientations and dilemmas of the western societies, and historical periods, in which these originated. This paper considers how the racialised biases of that period, namely, the era of European domination built upon the conquest, colonisation and enslavement of non‐European peoples, may linger in psychotherapeutic training and practice today. This not only limits the potential usefulness of the discipline in the multicultural populations of the west, but also risks it being read as covert neo‐colonialism in the ‘non‐west’. In a world that ever more clearly demonstrates the human costs of prejudice psychotherapists in general, and Jungians in particular, might wish to consider how, wittingly or otherwise, they maintain prejudiced ways of thinking. This paper examines material from the author's professional and personal experience, using literature that lies outside the specifically Jungian canon, to expose how such bias might work.