The recollective qualities of adolescents’ and adults’ narratives about a long-ago tornado

The recollective qualities of autobiographical memory are thought to develop over the course of the first two decades of life. We used a 9-year follow-up test of recall of a devastating tornado and of non-tornado-related events from before and after the storm, to compare the recollective qualities of adolescents’ (n?=?20, ages 11 years, 11 months to 20 years, 8 months) and adults’ (n?=?14) autobiographical memories. At the time of the tornado, half of the adolescents had been younger than age 6. Nine years after the event, all participants provided evidence that they recall the event of the tornado. Adults also had high levels of recall of the non-tornado-related events. Adolescents recalled proportionally fewer non-tornado-related events; adolescents younger than 6 at the time of the events recalled the fewest non-tornado-related events. Relative to adolescents, adults produced longer narratives. With narrative length controlled, there were few differences in the recollective qualities of adolescents’ and adults’ narrative reports, especially in the case of the tornado; the recollective qualities were stronger among adolescents older at the time of the events. Overall, participants in both age groups provided evidence of the qualities of recollection that are characteristic of autobiographical memory.     

The art of imitation: Wilhelm Stekel's Lehrjahre

In the early history of psychoanalysis, the work of Wilhelm Stekel (1868-1940) was by and large neglected, even though he wrote a considerable number of psychoanalytic studies, some of which should be considered to have had a major influence on Freud's early thought. Freud, in turn, had much greater influence on Stekel than is commonly believed. In this article, the authors aim to uncover some of these mutual influences, in particular in the field of practice, by focusing on the elements of autobiography and self-analysis. The authors have identified a number of covert autobiographical passages in the work of Stekel, and attempt to link one of these 'revelations' to an equally covert response to it by Freud. In the closing section of this article, the authors argue that Stekel's attempt to imitate Freud's self-analysis contributed to the fracture between the two of them.     

Dangerous love in mythical narratives and formula tales

The theme of love has long been neglected in studies on African myths. The often-heard explanation is that African myths and folktales do not tell stories about love because they primarily express social interests and obligations while love – intended as both emotional imperative and biological drive – is an individual need and feeling. This latter definition relies on a very specific understanding of ‘love’: the Romantic love of 19th century European novels. This paper argues that when love means attraction, affection, passion, and necessity, it turns up as liaisons dangereuses in many African narratives. Love becomes a driving force that generates gender constructions by reinforcing the unity of the couple or by fuelling the struggle between partners.In the case of Kabyle narratives (Algeria),¹ conceptualisations of love as well as the relationships between myths and folktales are explored by analyzing formula tales² and the only known collection of Kabyle Berber myths: those collected by Leo Frobenius, ethnologist and historian of religion, at the beginning of the 20th century and published in the first volume of his Volksmärchen der Kabylen in 1921.The discussion of the relationship between Kabyle myths and folktales touches upon a well-known interpretative problem in the study of religion: the articulation of myth and ritual with history as communities respond to sweeping social, political, and religious changes, such as the coming of Islam, colonization, decolonization, and globalization.     

Stories of Relative Privilege: Power and Social Change in Feminist Community Psychology

Stories about community work in New Zealand and Scotland are presented to describe and reflect on issues central to feminist community psychology. Organizing a lesbian festival, Ingrid Huygens describes feminist processes used to equalize resources across Maori (indigenous) and Pakeha (white) groups. Heather Hamerton presents her experiences as a researcher using collective memory work to reflect on adolescent experiences related to gender, ethnicity, and class. Sharon Cahill chronicles dilemmas and insights from focus groups about anger with women living in public housing in Scotland. Each story chronicles experiences related to oppression and privilege, and describes the author's emotions and reflections. Individually and collectively, the stories illustrate the potential offered by narrative methods and participatory processes for challenging inequalities and encouraging social justice.     

What is Pragmatism in Brazil Today?

This paper analyses the relations between Pragmatism and Brazilian culture, nowadays defined as a plural culture. It shows that the introduction of Pragmatism into Brazilian educational movements in the past actually made such culture much more receptive to pragmatist ideas. After discussing the concepts of truth and minimalism on Richard Rorty’s Philosophical Papers, the authors conclude that Brazilian education today is receptive to the conception in which new narratives can be used as a powerful instrument to change the world.     

The (HI)Stories We Live by: Power/Knowledge and Family Therapy in Africa

There is a need to Africanise family therapy so as to serve the interest of local communities. Western approaches to family therapy have been accused of being irrelevant to African contexts. They are seen as forming part of a dominant scientific knowledge which invalidates local folk and cultural psychologies and thereby continuing a historical tradition of oppressive colonial power relations. This paper aims at archaeologising and evaluating such criticism by situating family therapy within different fields of knowledge that have emerged historically and are currently co-existing in Africa. The advantages and disadvantages of dominant family therapy approaches in African contexts are explored by focussing on power relations between different knowledges in Africa. It is argued that many global narratives of family therapy offer congenial companionship to many local African narratives, but that family therapists should pay more attention to local spiritual and political narratives so as to attain more legitimacy and validation by local communities.     

Formal Characteristics of Narratives as Predictors of Maladaptive Parenting

We examined the relationship between several characteristics of parents' narrative productions and two measures of maladaptive parenting. The two maladaptive parenting variables, indiscriminate responding to children's behavior and parent compliance with child disobedience, were derived from in-home observation of parent-child interactions. These were investigated in relationship to several structural aspects of mother Thematic Apperception Test narratives. Results showed that expressions of personal inadequacy and difficulty remaining task-focused during storytelling were related to mothers' failure to remain firm in the face of child disobedience.     

Vicarious life stories: Examining relations to personal life stories and well-being

We examined relationships between vicarious life stories for mothers and distant others, personal life stories, and well-being. Participants described chapters in their mothers’ and personal life stories, self-rated chapters on emotional tone and meaning, and completed well-being measures. In Studies 3 and 4, participants described chapters for distant others. In Study 4, mothers’ personal life stories were collected. In Studies 2–4, chapters were coded for redemption, agency, and communion. Qualities of vicarious and personal life stories were positively related, except for ex-boy/girlfriends (Study 4). Vicarious life stories were less positive and were less consistently related to well-being than personal life stories. Vicarious life stories for mothers were positively related to both participants’ personal life stories and mothers’ personal life stories.