Accountability,Collaboration, and Social Change: Ethical Tensions in an Action Research Project to Address Untested Sexual Assault Kits (SAKs)

We conducted a collaborative action research project with stakeholders in Detroit, Michigan, to develop long‐term policy strategies to resolve ~11,000 untested rape kits that were discovered in a police storage facility in August 2009. In our research, we uncovered overwhelming evidence of victim‐blaming behaviors and fundamental disrespect of rape survivors by the police, which directly contributed to their decisions not to submit kits for forensic testing. We had an ethical responsibility to report these negative findings accurately and completely, and in doing so, we were concerned that police stakeholders might disengage from the action research project and hamper our other ethical responsibilities to promote general and public welfare. In this article, we examine the ethical challenges of balancing accountability, collaboration, and social change.     

HANSEL AND GRETEL: A TALE OF TERROR

In the analysis of a woman with multiple childhood traumas, the fairy tale “Hansel and Gretel” figured prominently. The author discusses the use of the fairy tale in this case at various levels. He suggests an interplay between a national myth, the fairy tale, and a personal myth—the patient's psychodynamics. The fairy tale can be used to illuminate personal meanings derived from it. In the experience of childhood trauma, the repeated reading of a fairy tale can help organize and defend against terrifying anxiety.     

Contributors to this issue

Frances Bower
Pauline Everest
Donald E. Kalsched
Jean Knox
Joseph Redfearn
Joy Schaverien
Robert A. Segal
Sonu Shamdasani
Anthony Storr     

Jung, the trickster writer, or what literary research can do for the clinician

This paper aims to show how literary scholarship can contribute to clinical debates by offering different methods of reading and interpreting works by Jung. Firstly, as texts form much of the means by which Jungian ideas are transmitted and worked upon, literary research offers methods of examining the way we read for authority and orthodoxy. Secondly, it is invaluable to look at the way in which Jung actually wrote. Jung portrays a dynamic psyche in action in his writings. His works are not only about a creative archetypal psyche, they enact and perform this creativity in the way in which he uses words. The rich playfulness demonstrated in The Collected Works is an example of a writer as a mythmaker of the psyche, one who absorbs unconscious creative energies into his writing in ways that dissolve modernity's cultural boundaries of science and art. In addition, the aesthetic component in Jung's writing is not a decoration of his ideas. Rather, his 'literary' qualities are themselves forms of argument about the fragile state of modern subjectivity. Using his essays on 'Synchronicity', and the 'Trickster', the paper will show these works to be responses to three related crises that still face clinicians and scholars today: the problematic role of the hero myth as an individuation narrative, the nature of 'science', and the crisis of western modernity itself in desperate need of psychic healing. The paper will show that where writing on synchronicity aims to individuate science by adding a 'feminine' Eros to its Logos biases, the Trickster essay is designed to ameliorate modernity by providing frameworks to make visible marginal or excluded material. In these works Jung tries to rejuvenate the modern world by re-connecting traditional symbolic systems with the psyche through myth as a language of psychic relating.     

Oedipus and Cain: Brothers in arms

Abstract

It is widely known that Freud gives Oedipus a central place in both his psychoanalytic theory and praxis. Freud introduces the Oedipus myth as the crucial key for understanding the tragedy of human life. One of the most problematic issues innate to the human condition is aggression. This paper argues: (1) that Freud's insights into human aggression can at the very least be viewed as one-sided and problematic; and (2) that the heuristic potential of the Oedipus myth is, correspondingly, limited. It considers how the Hungarian psychiatrist and analyst, Lipót Szondi, tries to bridge this gap using the myth of Cain and Abel. The aim of this paper is to explore how Szondi's interpretation of this myth offers a much more subtle approach to human aggression. Szondi's alternative and distinctive look at aggressive phenomena offers an exciting and fruitful addition to Freud's interpretation as exclusively referring to sadism and/or the death instinct. This contribution wants to highlight Szondi's amendment to Freud's Oedipus and aims to show that psychoanalysis can benefit from taking into account the mythical figures of Cain and Abel.     

Remarks on Myth, Interpretation, and Violence

This essay discloses a personal reaction to the events of September 11th filtered through the experience of teaching a class on film that explores the heroic quest. American myths and the archetypes they contain can be turned upside down by an event such as the attack on the World Trade Center. By acknowledging that acts of interpretation in which we all engage are powerful tools, and more particularly by understanding the variety of interpretations surrounding the Prophet Muhammad's Night Journey and Ascension, we could increase our own capacity to achieve a healthier interpretation of Islam in all of its multiplicity.     

The Ojibwa Vision Quest

Like other Algonkian-speaking groups, the Ojibwa traditionally sought personal relations with guardian spirits whom they encountered in visions, as a rite of passage into status as adults. Visions were sometimes sought as early as age three or four, and were generally accomplished no later than puberty. The procedures for cultivating visions blended practical and ritual elements. The procedures were both explained informally and portrayed in myths and belief-legends. Roheim interpreted vision quests in keeping with Freud's general theory of religion, as evidence of fixated Oedipus complexes; but a pathologizing interpretation is inappropriate. Detailed analyses of both boys' and girls' self-reports readily support diagnoses of healthy genitality, rather than Oedipal fixation. Vision quests are better regarded as manifestations of ego ideals, leading in most cases to improved ego–superego integration.     

Myths and Small Groups: Development, Managed Care, and the Year 2000

In this article, the author defines myth and shows that disguised myths of archaic and primitive peoples can be found in the modern world. He discusses the myths that guide the development of small groups. He sketches out mythic aspects of the encounter between group therapy and managed care. Finally, he suggests the mythic significance of the year 2000 for the future of group development and of group therapy.     

Imagining solidarity in the twenty-first century: towards a performative postsecularism

Imagining solidarity in the twenty-first century is particularly difficult in light of three factors: religious diversity, a religious/secular binary and uncertainty as to the political future. This article employs myth as a lens for exploring and developing responses to these difficulties coalescing around the term postsecular. It suggests that these difficulties are reproduced rather than overcome in Jürgen Habermas’ work. It then distinguishes between the postsecular, postsecularity and postsecularism to demonstrate how recent work offers new possibilities. Finally, it draws on original ethnography to develop this work. It claims that myth is central to how both religious and nonreligious people imagine solidarity. It suggests that myth is primarily performed rather than rationally argued, and calls for myths to be judged on the basis of the performances they produce. Finally, it suggests that the content of myths is less important than how and by whom they are constructed. Together, these insights constitute performative postsecularism.