Stories and metaphors as interventions with headache sufferers

Stories and metaphors can serve as an effective intervention with chronic headache sufferers. Stories and metaphors can serve as an effective intervention with chronic headache sufferers. The aim of the intervention is to promote sufferers' self confidence, increased resiliency, improved communication with others in the family, and the identification of previous promises, pledges, or commitments made to others in their family system.     

Storytelling: An enjoyable and effective therapeutic tool

Storytelling has great potential for stimulating insight and behavior change, particularly when client and clinician seem to have reached an impasse, as is frequently the case with adolescent clients. The storytelling process provides a viable alternative to the traditional therapeutic communication style in which the client is the only storyteller. It provides a means to circumvent client resistance and present new concepts and paradigms for healthy behavior. This paper provides a practical guide for the use of therapeutic metaphors and storytelling as an intervention technique, provides examples of successful interventions made through the storytelling process with both adolescent and adult clients, and outlines suggestions for the effective use of storytelling as a therapeutic tool.Joyce Divinyi, MS, a licensed professional counselor, is a consultant with The Wellness Connection, Peachtree City, Georgia, providing wellness education and mental health training programs and individual and family counseling services. She was formerly the executive director of a residential treatment program for adolescent girls. Reprint requests should be sent to the author at The Wellness Connection, 125 Highgreen Ridge, Peachtree City, GA 30269.     

Personality characteristics of highly generative adults as assessed in Q-sort ratings of life stories

The present study compared the personality characteristics assessed in life stories of 40 highly generative adults to those in the life stories of a contrasting sample of 30 less generative adults. Life-story interviews of all 70 subjects were rated with the California Adult Q-Sort (CAQ; Block, 1961). The results were compared to the “expert” generativity CAQ profile compiled by Peterson and Klohnen (1995). The results indicated that highly generative adults were more likely to construct life stories indicative of such positive generativity characteristics as “behaves in a giving way toward others” and “is turned to for advice and reassurance” compared to adults low in generativity. Furthermore, the highly generative adults related life-story accounts in which negative generativity qualities such as “has hostility toward others” and “is self-indulgent” were more uncharacteristic than those expressed in the low-generativity adults' stories. The study adds to a growing empirical literature on the meaning and manifestations of generativity in adult lives and suggests that the CAQ is a useful tool for uncovering personality characteristics expressed in the life-story accounts generated by adults.     

COGNITIVE THEISM: SOURCES OF ACCOMMODATION BETWEEN SECULARISM AND RELIGION

Abstract. Religion persists, even within enlightened secular society, because it has adaptive functions. In particular, Ralph Wendell Burhoe's theory holds that religion is the repository of cultural wisdom that most encourages mutual altruism among nonkin, long-term social survival, and human progress. This article suggests a variant of Burhoe's rationalized naturalistic view. Cognitive theism is a proposal that secularists sometimes take religion on its own terms by suspending disbelief about God. If we consider particular human capacities and limitations in memory, perception, personality, and motivation, the regulated “mind expansion” of cognitive theism may help us to evaluate, coordinate, and invigorate things in a modern environment. In this environment, communicative and travel technologies have led to a high loading of consciousness with a historically unusual diverse range of experiences and responsibilities, a high rate of cultural change relative to biological evolution, and a tendency to factionalize. Burhoe's extension of the concept of symbiosis to the coevolution of culture and genes is modified here in recognition of individual differences and of individuals' potential for choosing strategies, recombining in groups, and learning. In human biocultural symbiont pools, cultural phenomena can evolve while changing partners in a dance with genetic substrates, a dance that broadly supports these substrates. In the context of diversity and incessant change in a large predominantly secular community, Judeo-Christian monotheism can have a valuable advisory unifying function.