Ministering at the Margins in a Time of Pandemic

COVID-19 is having a devastating effect globally, especially among those who live at the margins of societies. Health and economic crises are impacting communities and countries, with particularly adverse effects on vulnerable populations. COVID-19’s impact is increased when we factor in racism, land displacement, and gender injustice. The marginalization and oppression experienced from racial injustice, displacement, and gender injustice increase vulnerability and intensify trauma from COVID-19 globally. Churches can respond effectively to the COVID-19 pandemic with particular focus on communities at the margins. Churches that respond to COVID-19 through ministries of evangelism, compassion, empowerment, and advocacy can demonstrate Christ’s love in the midst of the pandemic and contribute to reconciliation and solidarity with vulnerable communities forced to the margins. This article offers insights related to four themes identified by the reference group for the Pilgrimage of Justice and Peace that was initiated at the 10th Assembly of the World Council of Churches in Busan in 2013.     

COVID-19 Interconnectedness: Health Inequity,the Climate Crisis,and Collective Trauma

The COVID-19 pandemic brings to the forefront the complex interconnected dilemmas of globalization, health equity, economic security, environmental justice, and collective trauma, severely impacting the marginalized and people of color in the United States. This lack of access to and the quality of healthcare, affordable housing, and lack of financial resources also continue to have a more significant impact on documented and undocumented immigrants. This paper aims at examining these critical issues and developing a framework for family therapists to address these challenges by focusing on four interrelated dimensions: cultural values, social determinants of health, collective trauma, and the ethical and moral responsibility of family therapists. Given the fact that family therapists may unwittingly function as the best ally of an economic and political system that perpetuates institutionalized racism and class discrimination, we need to utilize a set of principles, values, and practices that are not just palliative or after the fact but bring forth into the psychotherapeutic and policy work a politics of care. Therefore, a strong call to promote and advocate for the broader continuum of health and critical thinking preparing professionals to meet the challenges of health equity, as well as economic and environmental justice, is needed. The issues discussed in this paper are specific to the United States despite their relevance to family therapy as a field. We are mindful not to generalize the United States' reality to the rest of the world, recognizing that issues discussed in this paper could potentially contribute to international discourse.     

From horror to ethical responsibility: Carl Gustav Jung and Stephen King encounter the dark half within us,between us and in the world

This paper explores the experience of horror. The term is usually understood collectively to refer to experiences of terrorism, racism and other conflicts; however, the paper explores the equal horror for the individual of facing deep and painful psychic contents and traumatic experiences. The paper explores the way that both C.G. Jung, through analysis of the psyche, and the author Stephen King, through his horror novels, have accepted and explored the experience of encountering ‘the dark half’ or ‘It’ that is the other within themselves, forming images and symbols capable of linking their personal experience to that of the collective. This encounter is transformed, as far as Jung is concerned by analytical psychology and for King by fiction, through an attitude of active imagination. This led both men to developing an ethical responsibility towards the images of the unconscious, as well as the personal and collective contents of human life. The paper depicts how encountering the ‘dark half’, through Jung and King can provide a Jungian analyst with a special attitude with which to deeply explore and ethically process the experience of horror in different fields, including therapeutic practice, analytical training and in the traumatic and conflictual facing of the other, with which, today as always, the world presents us.     

Noah’s Ark: technical and theoretical implications concerning the use of metaphor in the treatment of trauma1

In this paper, using my clinical work with a 3-year-old boy who lost his hearing when he was between 9 and 12 months old, and whose disability was only discovered when he was 22 months old, I will explore two issues of paramount technical importance when working with trauma. Firstly, it is crucial to create a boundary around the traumatic event, so that life before, during and after the trauma can be circumscribed and the traumatic event explored and hopefully understood and integrated. Secondly, it is of paramount importance to establish the level of developmental organization at the time of the trauma, especially in relation to the capacity to integrate bodily affects into mind. I will show how trauma and its vicissitudes are directly dependent on the person’s capacity to resolve the splitting that trauma creates in the mind, and also the key role played by the use of metaphors in the process whereby trauma becomes thinkable and can therefore be integrated into the self.     

Displacement as trauma and trauma as displacement in the experience of refugees

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees’ lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one’s mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections.     

Healing cultural trauma and its application to the Router programme

This paper explores the issue of cultural trauma, which is an area of concern in psychology generally and has emerged as one within the International Association for Analytical Psychology’s Router training programme. A summary of responses to the issues of cultural trauma and complexes (alongside cultural differences) within analytical psychology are presented, followed by an overview of findings from the IAAP’s evaluation of the Router training programme. These findings are then aligned with contemporary sociological research. The significant issues involved in healing cultural trauma seem to be ‘working through’, as well as the place of imagination, dreamwork, symbolism and metaphor. Research in Poland has specifically highlighted the importance of good governance, economic vitality, personal and social capital (as in education and social participation), a meaning system, certain external contingencies, channels of mobility and ritualism.     

Reflexive Communication and the Whole Self

After summarizing Kathleen Wallace’s cumulative network model of the self, this paper explores Wallace’s account of the whole self’s capacity for self-reflection in some detail. Supposing that constituents of the self are capable of interpreting and communicating with one another, how is it possible for the whole self to interpret and communicate with itself and to act on the basis of its self-understandings? The paper suggests that Wallace needs an account of the self’s ability to synthesize the information that interpretative communication furnishes and manage it to reach all-things-considered judgments and decide what to do. The paper sketches such an account and concludes by considering some implications for selfhood of different types of traumatic experience.     

咨询会谈中的人际互补及其与工作同盟、咨询效果的关系

Leary的人际理论将人际互动行为划分为“情感”和“控制”两个维度, 互动双方在情感维度的一致性和控制维度的互补性统称为人际互补。为探究心理咨询过程中人际互补的发展趋势及其与工作同盟、咨询效果的关系, 采用电脑操纵杆方法, 编制《咨询会谈人际互补行为评分手册》, 对16个个案的48个心理咨询会谈录像进行评估。结果表明：有经验的咨询师在咨询前期的情感轴一致性高于中期和后期, 在咨询后期的控制轴互补性高于前期和中期, 新手咨询师的情感轴一致性和控制轴互补性均无阶段性差异; 咨询中期的情感轴一致性负向预测工作同盟和会谈深度; 情感轴一致性呈高-低-高发展趋势的个案咨询效果更好。结论: 心理咨询的人际互补三阶段模型得到一定程度的支持, 其作用机制有待进一步验证。     

“Meeting Someone at the Edge”: Counselors’ Experiences of Interpersonal Stress

Using consensual qualitative research, the authors explored the factors that contribute to counselors’ experiences of interpersonal stress and how counselors respond to interpersonal stressors within therapeutic settings. Thirteen professional counselors representing a variety of counseling contexts and settings participated in semistructured interviews. Through consensus building, the authors identified 4 domains within the data: client characteristics, relationship dynamics, counselor response, and personal vs. professional self. The findings suggest that client characteristics and relationship dynamics are catalysts to counselor interpersonal stress responses, which shape their conscious awareness of the experience. Implications for clinical practice, clinical supervision, and counselor wellness are discussed.