Using Popular Film to Teach Multicultural Counseling: A Constructivist Approach

The use of popular film as an experiential teaching tool in multicultural counselor education has been well documented. However, existing research has been limited. The purpose of this study is to implement a unique pedagogic intervention using popular films and to study how counseling students experience the activity as part of their multicultural counseling training. The researchers utilized the popular films Crash and Precious to stimulate student dialogue and reflection on topics pertaining to race, culture, privilege, and social justice. The findings indicate that popular films, when implemented in conjunction with reflective learning activities, are effective in promoting students’ multicultural and social justice counseling competencies. Participants reported that the pedagogic activity was effective in bringing to life the multicultural course concepts and stimulating difficult but necessary conversations about race, ethnicity, privilege, and power. Finally, implications of this study could further inform the field of multicultural counselor education.     

Cultural Studies Methodologies and Narrative Family Therapy: Therapeutic Conversations About Pop Culture

Therapists recognize that popular media culture is an influential force that shapes identities and relationships in contemporary society. Indeed, people have serious relationships with the commodities and practices that emerge from pop culture. However, they often lack the conceptual and conversational resources to engage meaningfully with clients about pop culture's influence in their lives. Cultural studies is introduced as an interdisciplinary approach that provides frameworks for both theory and practice that position therapists and clients to critically examine the role of pop culture in their lives. Cultural studies and narrative therapy are discussed as praxis allies that share a populist political intention and counter‐hegemonic discursive practices. The integration of cultural studies methodologies into narrative therapy practice with a parent and her teenage daughter is illustrated through a case vignette.     

Paul Wachtel was ahead of his time

We enthusiastically endorse Wachtel's prescience in sounding the alarm about his three concerns. We argue that although he detected these trends nearly 30 years ago, they were just beginning to take hold in 1980 and it is only recently that they have become the norms in our field. We describe several manifestations of these trends that could not have been anticipated.     

Living in a Digital Culture

Today our lives are filled with technology through which we communicate, work, play, and even engage with for making meaning. This implies the pervasive presence of digital media as an integral part of our everyday life. Although studies on media are mostly done by sociology and communication students, living in a digital age has significant implications for theological reflections. Despite this being the case, there is a gap in terms of a religious response to technology. In response to this, the aim of this article is to stimulate theological reflections with regard to living in a digital culture. This is achieved by raising theological questions in the hope that theology could take a proactive role in these discussions. The implications of living in a digital culture are quite vast; therefore, the focus will be limited to how a community is formed and sustained, and the possible implications for the church as community.     

论大众道德

大众道德是指既满足个人自身的基本心理需求、价值需要和个人正当利益诉求,同时主观上没有损害他人、社会的故意,客观上没有造成他人、社会的损害后果的行为方式,在某种程度上该行为方式也常常是对他人和集体有利的。大众道德是时代的需要,也是道德榜样的基础。它非常重视道德义务与道德权利有效整合,并将其融汇在个体的工作和生活之中。     

心理科普教育与自我教育结合初探

本文对中国心理科普教育进行了回顾与反思,指出了忽视自育、心育特殊性等问题;根据十六年的教育实验,总结了心理科普教育与自育结合的多种有效途径。     

The Lutheran Confessions and Popular Religiosity in Latin America

Abstract: The early history of European missions in Latin America led to a close identity between Confessional Lutheranism and German culture. Following World War II that connection has been all but broken, and Lutherans now swim in the sea of Latin American pluralism, including popular religiosity or the people's religion. Constitutive of the latter is devotion to the saints; and the emphasis on “remembering the saints” in Martin Luther and Philip Melanchthon may become valuable resources in contextualization.     

God,Yoga, and Karate

We investigate the location patterns of organizations that embody key religious‐spiritual traditions and that have grown to prominence in the latter 20th and early 21st centuries: evangelical churches, yoga, and martial arts. The distribution of key cultural organizations depends on the degree to which they are able to frame themselves in relation to one another and to core American traditions. Organizations associated with the American religious divide are more polarized in their social appeal and spatial distributions, and those framed as broadly neutral elements of popular culture are more widely distributed. Using a national database of local amenities, we find that theologically conservative churches are popular in many neighborhoods but concentrated in less‐educated and nonwhite areas. Yoga studios are less geographically dispersed and more spatially concentrated in college‐educated and white areas. Compared to these, martial arts schools, sports clubs, and other pop‐culture amenities are more widely distributed across different types of areas.     

Indigenous Women’s Ways of Knowing and Healing in Mexico

ABSTRACT

This article focuses on examples of Indigenous ways of knowing in three communities of northern and southern Mexico. It centers on dialogue conducted with Indigenous women from Northern Baja California (Arcelia, the cultural healer from the Kumiai community of San Jose de la Zorra), Oaxaca (Maria Sabina through textual analysis of the only book that houses her healing wisdom), and Chiapas (the Lacandon community of Lacanja Chansayab). It then highlights ways in which the author—an academic woman—brought the wisdom of Indigenous cultures to the center of academic discourse, and how Indigenous women apply their knowledge and wisdom to heal their communities. Lastly, the article concludes with lessons learned from the dialogues with Indigenous women, how they have applied innovative research and healing strategies that depart from Euro-American paradigms, and how they creatively contribute to the development of Indigenous psychologies that are anchored in feminist, popular power.