Blowing in the Wind: ‘70s Questions for Millennial Therapists

ABSTRACT

Psychotherapy came in for a drubbing by the Women’s Liberation Movement of the 1960s. Indeed, some movement members declared that Feminist Therapy was an oxymoron. Despite the antipathy, feminists in the mental health professions borrowed practices, ethical ideals, principles, and goals from the Women’s Liberation Movement to create innovative models of therapy. This progressive impetus came to an abrupt halt with the sweeping re-medicalization of psychiatry in 1980s and the corporatization of medicine that followed thereafter. As the landscape of psychotherapy changed, so too did the founders’ vision of Feminist Therapy. Drawing on interviews with feminist therapists, I examine some of these changes. I close by asking about the conditions of possibility for feminism in therapy today.     

From parent education to collective action: ‘Childrearing with love’ in post‐war Guatemala

The paper discusses the implementation and effect of group‐based parenting workshops oriented by the principles of liberation psychology in a low‐income, hispanicized community in Guatemala City. The objective of this initiative was not only to improve outcomes in the parent–child relationship, but to galvanize the formation of community‐based support groups that could have multiple ends. The theoretical foundations of the project are introduced, before illustrating their practical application. Sixteen months post‐intervention, largely positive effects were being sustained in parent child relations. The project was also successful in generating social action through the formation of grass‐roots women's organizations. Copyright © 2008 John Wiley & Sons, Ltd.     

THE SCIENTIST AS STATESMAN: BIOLOGISTS AND THIRD WORLD HEALTH

One of the most threatening problems the world faces is the growing poverty crisis and the related human rights inequalities and the spread of diseases in underprivileged areas. Human rights and relief organizations try hard to contain the devastation of these interconnected difficulties. What is the role of the biomedical scientist in this endeavor? The challenges that biomedical scientists face in their research lead us to question whether scientists can go beyond the time‐consuming realm of experimental investigation and engage the issues of society in a more public way. I suggest how the scientist's role can be expanded in our complex and precarious world, introducing the idea of the modern biomedical researcher as scientist, scholar‐philosopher, and statesman for the scientific community and the larger human rights community. I provide examples of where the scientist can interface with human rights organizations, medical doctors, political and civic leaders, and the science‐religion dialogue. My argument reveals the emerging role of the biomedical scientist as one of public service in addition to and beyond the realm of the experimental investigator. This role, however, is formidable, and I list some of the obstacles it entails.     

Liberating the classroom: Ethnographic elements in liberation theologies curricula

A lively conversation has arisen in recent years among theologians concerning ethnographic theology. While liberation theologians have scarcely participated in it, an emphasis on lived experience – which ethnography aims to understand – lies at the heart of theologies of liberation. This article addresses the question of employing ethnographic elements in teaching liberation theologies by bringing higher education scholarship into conversation with the liberation theological discourse. It is argued that ethnographic methods, if framed within the liberationist discourse, provide effective tools for liberation theologies curricula, because such methods are in line with the liberationist threshold concept of interlocution. In a secular university, ethnographic methods can, furthermore, provide the student with epistemological distance from the truths of liberation theologies, while the inclusion of ethnography in theologies curricula can be conceptualized as an aspect of decolonizing education. Although the article focuses on teaching liberation theologies, the general principles can also be applied to teaching theology and religion more broadly.     

Mission for/as Reconciliatory Emancipation

Since Christian mission in the way of Jesus Christ is best understood and experienced in the fringes of the society, it is imperative that we listen to and learn from marginalized voices. Keeping this in mind, this article looks at the relevance of the theology of mission of the Dalit theologian and activist Masilamani Azariah, who served as a Bishop of the Church of South India in the 1990s. It seeks to highlight his pioneering work, which was discomforting for some dominant caste Indian Christians, in challenging the Indian church as well as the global ecumenical movement to speak up and act against untouchability and caste discrimination. Using Azariah's radical perspectives of mission as a lens, and employing the framework of reconciliatory emancipation, a theological concept explicated by the American political theologian Mark Taylor, this essay proposes that the mission of the church that endeavours to be holistic and Christ-centred would and should be committed to the empowerment and healing of the oppressed, driven by a burning prophetic rage against injustice, even while retaining the space for forgiveness and repentance, with the ultimate goal of building the kingdom of God that transcends divisive and discriminating boundaries.     

Latino/a Theology: Doing Theology Latinamente

Latino/a Theology is rising among theologians of Latin American descent in the United States. This article describes five characteristics: 1) it is specific to the cultural context of marginalized Hispanic history; 2) it focuses on the theme of mestizaje/mulatez, the biological and cultural mixing of European Spanish with Africans and indigenous Americans; 3) it derives from popular religion; 4) it deals with everyday life, lo cotidiano; 5) like liberation theology, it emphasizes praxis.     

Women as wives and rulers in Martin Luther's theology

This article offers a theological analysis of Martin Luther's complex view on women and their role in society, focusing on his exposition of the narratives of creation and fall in the Lectures on Genesis. Luther's understanding of women is defined by an ostensible paradox. On the one hand, Luther claims that all women are equal to men in relation to God and hold the power to rule over the earth, which they execute as leaders of the household. On the other hand, Luther passes on a traditional view of women being of a weaker nature and argues that wives have to subordinate to their husbands. I interpret this understanding of women as an outcome of Luther's theological anthropology based on his doctrine of justification. Men and women are equal as priests and kings in relation to God and authorized to manage their relationship with him, to teach and pray for others, and to disobey authority that interferes with this faith relation. As sinners, though, they must submit to authority to suppress sin. Both men and women exercise authority through their gender-specific callings in the earthly hierarchies, which constitute God's created order. However, women have to subordinate to their husbands in order to suppress sin. The article discusses whether this complex view on women promoted patriarchal social structures or whether the freedom and equality of the spiritual realm over time filtered through to the role of women in society, paving the way for their liberation.     

Philosophical virtues

It has been suggested that philosophers should adopt a methodology largely inspired by mathematics and that the “mathematical” virtues of rigor, clarity, and precision are also fundamental philosophical virtues. In reply, this paper argues that some excellent philosophy lacks these virtues and that too much emphasis on the mathematical virtues excludes potentially valuable forms of philosophical discourse and makes the profession less diverse than it should be. Unduly restrictive conceptions of philosophical argumentation should be avoided. On a contributory conception, philosophy should try to make a positive contribution to human emancipation where possible. The paper argues that it is possible and desirable for epistemology to contribute in this way and that the mathematical virtues are less significant in this context than the emancipatory virtues of what one might call “liberation philosophy.” These include irony, reflectiveness, imagination, contrarianism, and worldliness.     

The skillful means and meanings of philosophy: Attention and immersion in the philosophical art of writing

This response to Richard Shusterman's Philosophy and the Art of Writing focuses on his concern that philosophy is, first and foremost, a way of life, illustrated in the West by the Socratic ideal of the philosopher and in the East by the example of the scholar-artist-gentleman. This paper examines the process of Buddhist meditation and the process of creating novels, supplementing the authors Shusterman carefully examines with examples from Black American literature, the author's own teacher John Gardner, and artistic colleagues the author has known. The basic thrust of the response is that the skillful means used in writing can indeed be a form of self-creation, but it can also be a means of liberation from the self.     

Lutheran Preaching and the Quest for Humanization and Planetary Justice: A Perspective from Brazil

Abstract :  Since economic globalization hides the roots of injustice and internationalizes its consequences, any attempt to preach (which necessarily means to preach justice) must address the local church and at the same time the wider global context, hence the term "planetary justice." This article describes the current approach to Lutheran preaching in Latin America and specifically the Evangelical Lutheran Church in Brazil (IECLB). The article offers the following suggestions for Lutheran preaching throughout the world: hold form and content in creative tension; present justification as liberation; strive for a biocentric, gender conscious, and planetary symbiotic homiletic.