Resolution of an impasse at a network meeting: Dialogical sequence analysis of the use of a shared formulation

The study describes the resolution of an impasse at a network meeting during clinical child neurological assessment procedure, analysed by dialogical sequence analysis (DSA) a micro-analytic method for analysing utterances. The two earlier studies of the project describe how a DSA-based case conceptualisation can be used to assess change in the dyadic interaction between neuropsychologist and parent. This study applies the same formulation to analyse group level interaction at the network meeting. The case of a four-year-old girl was selected from a database of videotaped and transcribed child neurological team assessment processes. A repetitive problematic pattern was clearly manifested between parents and the child. At an early stage of the assessment, the neuropsychologist formulated and shared with the parents a clinical formulation of the pattern, summarised as the controlling/coercive parents to the rebellious child. In the earlier studies, microanalysis using DSA confirmed the accuracy of the neuropsychologist’s initial formulation, which she had used in the encounters with the parents. This study traces how she made use of it to address a re-enactment of the problematic pattern, now between the parents and professionals at the network meeting. The analysis of the phases of the conflict resolution by using DSA suggests that the impasse represented a re-enactment of the role positions of coercion and rebelliousness. The use of the original formulation at the meeting helped the conflicting parties to reach an observing stance to the pattern and a more empathic attitude to each other. The micro-analytic methodology by DSA used in this study allows to show the therapeutic potential of the network meeting and also how the development of an empathic stance is manifested in the discourse content.     

Jungian dialogism and the problem of depth

Notions of dialogical inquiry and of the dialogical self have become increasingly influential in contemporary psychology in response to the limitations of the traditional view of monologically encapsulated and radically disengaged consciousness. Conceptions of self and inquiry as intrinsically embedded in and constituted by our shared life with others seem to do better justice to the richly interconnected character of contemporary life. At the same time, our highly interconnected global world has also tended to foster a flattening of cultural and inter‐cultural horizons that undermines dialogical engagement in any deeply meaningful sense. What is needed is to enrich current conceptions of dialogue with an understanding of experiential and cultural depth. This paper seeks an understanding of the depth dimensions of dialogue through an engagement of dialogical self theory with Jungian dialogical thought. Critical to this engagement is to appreciate the expressive potential of Jungian dialogism beyond Jung's theoretical claims about dialogue.     

对话学习与道德教育论

C .O .Schrag的哲学解释学和K .J.Gergen的社会结构主义等理论对我们阐明以学生活动为中心的对话学习理论具有启发性。对话学习是我们能够开创美好未来的最佳教育理论。人类是通过对话创造未来可能的生活。人类的未来充满各种不确定性 ,惟有对话才能把这种不确定性转化为确定性和可能性 ,并且把未来的可能性转化为学生的创造性活动。学生是在进行对话的过程中表现自己并得到成长。对话是通过语言的相互交流、相互解释和相互理解来达到共识的过程。另外 ,对话既是学生实现自我潜能的过程 ,同时也是创造文化的过程。学生在面对面的相互理解、相互交流、相互切磋的对话过程中能够创造出新的理念。通过这种对话过程 ,学生将创造出更有价值的人生 ,也将创造出道德的和美学的文化共同体。活生生的对话使你和我成为“亲近的我们” ,使共同体的生活更具有道德性和创造性。总之 ,以学生活动为中心的对话学习教育理论的实施将有力地推进学校、国家和人类的充满道德和创造力的文化共同体。我们社会和教育现状也要求 ,必须要从以老师为中心的教育体制转向以学生对话为中心的新的教育体制。     

‘It’s Not Just about Faith’: Narratives of Transformation When Moving Out of Islam in the Netherlands and Britain

ABSTRACT

This article investigates the narratives of people with Islamic backgrounds in the Netherlands and Britain who have moved out of Islam. Rather than focusing primarily on ‘leaving faith’ (i.e. a predominantly negative and religiously centred approach), it will present four types of thematic trajectories that consider the broader life-worlds and experiences of the interlocutors. These themes will illustrate the relative weight of the religious voice in trajectories, rather than presupposing the centrality of religion in one’s (former) identity or trajectory. It will thereby display a broader understanding of the interlocutors’ experiences as being in a negative relation to religion alone: not only religious, but also political, social, ethnic and gender boundaries provided the contexts in which people moved out of Islam. The themes (‘religious break’, ‘social break-away’, ‘the entrance’ and ‘unconscious secularization’) will be illustrated by four case studies. A fifth case will be presented to illustrate the potency of the intertwinement of the themes.