Nonlinearity of healing: Healing narratives of Filipino therapists-in-training who self-identify as wounded healers

Due to the stigma therapists-in-training face within the field owing to their woundedness, and the dearth of psychological literature on the healing of wounded healers (WHs), this study examined the healing journeys of nine Filipino therapists-in-training who self-identify as WHs. Narrative Identity framework was utilized to analyse the healing narratives gathered from nine semi-structured interviews with therapists-in-training. Results focussed on the healing narratives and how these shaped the identity and development of these future practitioners. The healing narratives of therapists-in-training were generally composed of four chapters: (a) identifying the wounded-client identity and its wounds, (b) entering the counselling field brings the emergence of the healer-therapist identity, (c) nonlinearity of healing transforms into a fluid WH, and (d) continuing the healing journey. These never-ending and nonlinear journeys shaped how therapists-in-training perceived and constructed or deconstructed their identification, with their dual identities influencing their practice. Additionally, their healing journeys contributed to their development as therapists who continue to heal from their woundedness. This study contributes to the literature regarding therapists-in-training who self-identify as WHs through the emphasised healing process. Moreover, this study may both lessen the stigma surrounding therapists-in-training's woundedness and help colleagues, educators, mentors and supervisors within the counselling field to better help trainees through the creation of open spaces, classes and training programmes that may help in enhancing their well-being and utilising their woundedness to increase, rather than impair, their therapeutic ability.     

The Web and the Quilt: Alternatives to the Heroic Journey Toward Spiritual Development

This paper poses a feminist challenge to stage models of spiritual development and suggests alternative metaphors to the common image of a heroic journey. Women's spirituality is typically more intuitive and relational than rational and individualistic and to express this, we employ metaphors of the web and the quilt. Support for the relevance of these metaphors comes from the spiritual autobiography of Jane Goodall, an anthology of African American women's writings about spirituality, and two qualitative research investigations of older women's spirituality. We conclude with an autobiographical account of our own spiritual development and engage in a dialogue-on-the-page in which we respond to each other's narratives.     

时间距离对记叙文倒叙信息表征的影响

采用移动窗口技术和探测——再认范式探讨了时间距离对记叙文倒叙信息表征的影响。本研究分为两个实验：实验1考察了在近时间距离条件下读者如何表征倒叙信息,结果发现读者会根据时间顺序,把倒叙信息整合到他们的表征中去,支持时间顺序假设;实验2考察了在远时间距离条件下读者如何表征倒叙信息,结果发现读者会根据文本叙述顺序,将倒叙信息作为背景信息整合到该事件中去,支持背景假设。上述结果表明,时间距离是影响读者如何对倒叙信息进行表征的重要因素。     

The body as narrator: Body movement memory and the life stories of holocaust survivors

The present study explores the interaction between two narrative worlds of substance: verbal life stories and body movement expressions among Holocaust survivors. A narrative phenomenology approach was used to investigate the way in which people organize their lives, granting them meaning through their life stories and narratives. Sixteen Holocaust survivors participated in this study: men and women aged 73–93. Qualitative open and unstructured interviews were conducted and videotaped. Six major clusters were found. Each cluster presents unique characteristics of verbal and movement expressions: activity, passivity, arousal, self-reassurance, deadlock, and suffocation. These findings shed new light on the survivors’ traumatic life stories.     

The Ferenczi cult: its historical and political roots

I examine how Sándor Ferenczi has survived in the cultural memory of psychoanalysis, and why myths and legends have been created around his life and work. It seems that he could not escape the fate of the founding fathers of psychoanalysis, most notably, that of Freud and Jung: their life and work have become an object of cultic respect for the followers, diabolic figures for the enemies. Quasi-religious cultivation of the “great man” is an often observable phenomenon in literature, politics, history and in science, and it has several political and ideological functions. These functions may help to increase the inner cohesion and the group identity of the cultic community, to defend the group against external threats. Psychoanalysis has always been vulnerable to myth formation; first, for obvious sociological reasons, and, secondly, for reasons originating in the nature of therapy. The cultic functions can be realized in several ways, such as, for example, the ritualization of the transmission of knowledge, and the “biography as passion” that is, attempts to create a biographical narrative in which all life history moments crystallize around the great man's central theme. Most of the biographies on the life of great psychoanalysts are of this kind – and Ferenczi is no exception. A historiography of psychoanalysis must follow the path of modern historiography in general, which attempts at deconstructing both myths and counter-myths about persons, events and processes, in political, as well as in cultural and intellectual history. By examining the structure of myth formation about psychoanalysts we can learn a lot about how ideas are operating in changing social contexts.     

Women’s spiritually mediated stories about recovery from Alcohol Use Disorder: A brief report

This study explored women’s lived recovery experiences from alcohol use disorder (AUD) facilitated by Alcoholics Anonymous (AA). The women (n?=?10; age range 30–62 years; married?=?6) completed life story interviews regarding their recovery from AUD with AA participation. Discourse analysis of the interview data yielded themes to suggest the women characterise their recovery as spiritual growth, a healing process with reliance of a higher authority, renewed purpose of life, and actively engaging rehabilitation. Spirituality appears a key resource in women’s AUD recovery.     

Children's Moral Emotions,Narratives, and Aggression: Relations With Maternal Discipline and Support

ABSTRACT. Children who attribute more positive emotions to hypothetical moral victimizers are typically more aggressive and have more behavior problems. Little is known, however, about when individual differences in these moral emotion attributions first emerge or about maternal correlates of these differences. In this study, 63 4–6-year-olds judged how they would feel after victimizing peers for gain and enacted event conclusions using narrative methods adapted from the MacArthur Story Stem Battery. In addition, children's mothers completed assessments of their disciplinary styles and social support, and children's aggressive tendencies were assessed based on ratings from mothers and a second familiar adult. Results revealed that most preschoolers expected to feel happy after their victimizing acts, but variations in happy victimization were unrelated to children's aggression. Several of children's narrative themes, including making amends (e.g., apologizing, reparations), aggressive acts, and mentions of death/killing, however, were related to children's aggression. Moreover, two maternal disciplinary dimensions, higher warmth and reasoning, as well as greater social support were also related to lower child aggression. Children's emotion attributions and moral narratives, however, were unrelated to maternal disciplinary practices or social support.