Shifting shadows: shaping dynamics in the cultural unconscious

Jung has suggested that wars, social upheavals and religions are 'but the superficial symptoms of a secret psychic attitude unknown even to the individual himself, and transmitted by no historian ...' (Jung 1964, para. 315; emphasis author's). With a focus on South Africa and some dream material, I explore this idea with particular emphasis on the cultural unconscious and the emerging theory of cultural complexes. Different cultures demand the repression of different aspects of the self and have different ways of actualizing a moral code. These repressions are part of what make up a dynamic and shifting cultural complex which inevitably plays a part in historical change. In turn, historical change plays its part in shifting these dynamics. In the analytic setting via the transference and countertransference, we are familiar with what is being repressed in relation to shadow dynamics, complexes and obsolete defences. Such dynamics relate to themes of boundary, identity and otherness which, in turn, reach back to early infantile strivings as well as forward in the service of unfolding. Central to this dynamic is the absorption of cultural attitudes--including that which must be repressed, allowed in or defended against. Major political shifts--historical change--inevitably affect cultural dynamics, 'secret psychic attitude(s)' and shifting shadows.     

National Attachment and Patriotism in a European Nation: A British Study

This study explores identification with one's national group using two distinct but interrelated concepts: identity content and relational orientation. Theoretical distinctions were drawn between two forms of identity content: traditional-cultural and civic, and between two forms of relational orientation: blind and constructive. The multidimensionality of both identity content and relational orientation and the relationships amongst these components were examined in a British sample: positive relationships were hypothesized between blind orientation and traditional-cultural content and between constructive orientation and civic content. Principal components analyses confirmed the hypothesized factor structures, and the resulting scales were highly reliable. Relationships amongst the resulting factors were explored using regression analyses. The overall results indicate support for the orthogonality of both the two orientation dimensions and the two content dimensions. Moreover, the hypothesized relationships between forms of orientation and content were largely supported. In conclusion, this study highlights the importance of looking at the relationship between identity content and relational orientation. The implications of these observations for theory and research are discussed with reference to using categories to "group" participants in research, citizenship education, and more general attitudes towards social change.     

The English public space: developing spirituality in English Muslim schools

Developing a language and a context for a spirituality that can speak to children and young people in a post‐modern, secular English society is a challenge for anyone, parent or teacher, who wishes to raise the vision beyond the purely material and the everyday. The challenge is both epistemological and pedagogical. How young people see, know and describe the world in which they find themselves is central to any school curriculum. For English Muslim schools the epistemological and pedagogical interfaces with the cultural and theological in a search for a language and spirituality that is a reflection of a contemporary English Islam.     

Using reflective practice to explore the origins and consequences of cultural and faith perspectives

The intention of the symposium is to allow individual voices to speak for themselves and to display their unmediated autobiographical narratives, albeit within a theoretical framework suggested by Part 2 of the Editorial. However, this snowball sample has thrown up some commonalties. So, the third and final part of the Editorial will attempt to point out some of these similarities. From a variety of viewpoints and positions and expressed in different styles of autobiographical narratives, the voices record a sophisticated awareness of the religious traditions discussed; a questioning of substance and loyalty that in one case resulted in a moving from one faith to another; and a display of religious and social values that travel with the individual to be tried and tested in a number of demanding contexts. Impotantly, it would seem that the individuals themselves selected what they would use in the formation of their own personal and professional identities.     

FIRST PERSON PLURAL: SELF‐UNITY AND SELF‐MULTIPLICITY IN THEOLOGY'S DIALOGUE WITH PSYCHOLOGY

In contradistinction to the contemporary human sciences, recent theological accounts of the individual‐in‐relation continue to defend the concept of the singular continuous self. Consequently, theological anthropology and the human sciences seem to offer widely divergent accounts of the sense of self‐fragmentation that many believe pervades the modern world. There has been little constructive interdisciplinary conversation in this area. In this essay I address the damaging implications of this oversight and establish the necessary conditions for future dialogue. I have three primary objectives. First, I show how the notion of personal continuity acquires philosophical theological significance through its close association with the concept of personal particularity. Second, through a discussion of contemporary accounts of self‐multiplicity, I clarify the extent of theological anthropology's disagreement with the human sciences. Third, I draw upon narrative accounts of identity to suggest an alternative means of understanding the experiential continuity of personhood that maintains the tension between self‐plurality, unity, and particularity and thereby reconnects philosophical theological concerns with human‐scientific analyses of the human condition. Narrative approaches to personhood are ideally suited to this purpose, and, I suggest, offer an intriguing solution to understanding and resolving the problem of self‐fragmentation that has caused recent theological anthropology so much consternation.     

Identity salience moderates processing of group-relevant information

When an individual is categorized as a member of a group, the individual’s social identity becomes his or her frame for perceiving the world. This research investigates how information can be perceived and processed differently when relevant social identities are salient. In two studies, participants’ individual, student, or American identities were made salient before they read strong or weak arguments in favor of the institution of comprehensive exams at their university in 10 years time. In both studies, student-salient participants analytically processed the message whereas self-salient (Study 1) and American-salient (Study 2) participants failed to agree differentially with strong and weak messages. These data suggest that social-identity salience changes the information that individuals consider relevant, providing clear support for the contention that social identities have a profound impact on the way individuals perceive and interact with the world around them.     

Be Prestige-Resilient! A Contextual Ethics of Cultural Identity

This article proposes a new social- and moral-psychological understanding of cultural identity, tailored to the mixed multicultural contexts of every major city today. Seeking to protect vulnerable cultural groups, theories of multiculturalism have insufficiently assessed the psychological significance of intercultural social comparison, in identity-formation. While plays of prestige are a fact of life for immigrant and gay minorities, not everyone is equally able to cope with ascribed negative prestige. This is shown in an analysis of reactive attitudes towards negative prestige under contrasting conditions (of rough cultural equality, and in underclass-culture). The idea of prestige-resilience is proposed both as an explanatory concept in the debate on underclass-culture and as a normative concept from which basic moral and ethical thresholds for cultural identity-formation might be deduced. Outcomes are considered relevant for psychological analysis of underclass-formation and for multicultural policy-making, specifically in immigrant states.     

Children’s social cognition about proactive aggression

In this study, 6- and 9-year-old children (N = 258) observed two instances of proactive aggression (one relational and the other direct aggression) that were committed by members of a group toward out-group members. Participants were either members of the group or independent observers. Analyses of participants’ social cognition about the aggressor and the aggression (cause of aggression, moral judgment of aggression, attitudes toward the aggressor, and exclusion of the aggressor) indicated that, overall, group members were more positive toward aggressors than were independent observers. Although intergroup competition was perceived to be the cause of the aggression, participants disapproved of both types of aggression (especially direct aggression), disapproval increased with age, and girls disapproved of relational aggression more than did boys. Group members’ social cognition about the aggressor and the aggression comprised a coherent cognitive process for both types of aggression, but the observers’ process was simpler and differed by aggression type.     

Personal resources at the juncture of culture and life satisfaction

This study investigates cultural group differences (Israeli Arab vs. Jewish) in personal resources and life satisfaction. Arab students evidenced lower levels of life satisfaction, as well as perceived personal resources, when compared to their Jewish counterparts. Furthermore, personal resources mediated the effects of culture on life satisfaction. The role of personal resources at the juncture of culture and life satisfaction was discussed.     

Social Justice at the Microlevel: Working With Clients' Prejudices

Social justice is considered the 5th force in counseling and has largely been aimed toward advocating for oppressed individuals and groups by creating change in the societal structures that maintain oppression. However, there is a lack of information for counselors who work with clients who oppress others. This article addresses assessment, conceptualization, and ethical considerations when White clients express racial prejudices in counseling and how it aligns with the goals of social justice. La justicia social está considerada como la 5ª fuerza en la consejería y ha sido dirigida hacia la defensoría de individuos y grupos oprimidos, creando cambios en las estructuras sociales que mantienen la opresión. Sin embargo, hay una carencia de información para consejeros que trabajan con clientes que oprimen a otros. Este artículo trata de la evaluación, conceptualización y consideraciones éticas cuando clientes de raza blanca expresan prejuicios raciales durante la consejería y cómo esto se alinea con los objetivos de la justicia social.