Brief encounters and available places to land

In this paper the author addresses the process of ending in brief therapy. While recognizing the importance of attending to the symbolic meaning of the ending itself and the need to interpret this as it manifests in the transference, he points out the limitations of such an approach. He highlights the significance of the environment of interpersonal relationships and family systems and the wider communities in which the client lives. He suggests that the therapist needs to assess the extent to which these can provide an environment that facilitates the client's development and working through as the therapy ends. The therapist needs to establish whether the patient will have an available place to land, and one that provides sufficient security and safety for the client's onward journeying and exploration without the therapist. The author's conceptualization of 'landing at the end of brief therapy' links together Malan's triangles of insight with Sullivan's concept of the ordinary solution and selective inattention and Gustafson's concept of dilemmas to add depth to the therapeutic effectiveness with which the practitioner can approach brief therapy in general, and the ending in particular. The article concludes with a case example that illustrates these themes.     

The identity of Guanyin: Religion,convention and subversion

This paper explores the visual representation of Guanyin (Avalokiteshvara) and argues that this, understood in relation to the traditions and devotion to him/her, allows her to be read as a figure of subversive religiosity. Indeed, it is argued that, rather than being a symbol of tradition and convention, a subversive reading of her is not only more potent, but also inherent within her portrayals. To begin, the transformation of him/her from a figure of mainstream Mahayana tradition, in the Pure Land School and texts such as the Lotus Sutra, to the ‘Chinese Goddess of Compassion’ is explored, paying particular attention to the legends of Miaoshan. This is then extended to consider both why he/she may be considered a conventional figure, but also how and why he/she offers the potential for subversive readings centred around ideas of gender, identity, patriarchy and morality.     

The Jerusalem of Jesus: space and Pentecostal-evangelical branding in Orlando’s Holy Land Experience and Eureka Spring’s Holy Land Tour

Jerusalem, Israel, holds a special place as a holy pilgrimage destination for devotees of Christianity and other religions, although travel to the holy sites of Jerusalem is costly and can be difficult for many. For evangelical Protestants (and especially Pentecostals), the significance of Jerusalem – as the place where Christ the Messiah lived and accomplished his works – can be mobilised and channelled (decentralised) by creating sites which participate in the spiritual ‘power’ of Jesus Christ. Spiritual ‘power’ in this sense is not dependent on recorded miracles or canonisation by a central religious authority, but in the creation of spaces which through various strategies effectively evoke for their Protestant consumers the ‘authenticity’ of Jesus’ Jerusalem, and thus the ‘power’ and ‘reality’ of Christ. This paper examines the spatial strategies and branding of two such sites, the Holy Land Experience (Orland, Florida) and the Holy Land Tour (Eureka Springs, Arkansas).     

Trouble in Eden

In response to the Wild-Anderson Report, Little Children are Sacred (June 2007) that outlined a pattern of widespread sexual abuse of small children and chronic alcoholism among aboriginals in the Australians' N.T. (Northern Territory), the federal government launched a major Intervention there sending in teams of doctors and health workers to examine all aboriginal children for abuse and special police and army units to stabilise the situation in remote communities. Moving beyond the recommendations contained in the Report the Howard government announced it would use compulsory acquisition powers and appoint administrators over aboriginal townships and centres (about 73 of them) for five years. These officials would be charged with building up local infrastructures and could assign individuals to work for their welfare payments at jobs assigned to them. More disturbing to aboriginal leaders and communities was a government plan to allow individual aboriginals to lease small plots of land on traditional community owned reserves for the purpose, it was said, of owning their home and/or to start a small business. Furthermore, traditional owners would be allowed to enter into long term leases (for 99 years) on their lands in order to attract outside investment and capitol. There was considerable fear among aboriginals that these unilateral moves by the government would undermine the basis of aboriginal culture and lead inevitably to the loss by aboriginal people of real control over their traditional land.     

The spatial metaphor of Utopia in Russian culture and in analysis

The spatial metaphor of Utopia is considered from a Jungian perspective along with its role in Russian culture and in analysis. Such post‐Jungian concepts as the cultural complex and the archetypal story pattern of a victim are used in considering the desperate longing for a rescuer in patients' narratives and in Russian society. A clinical vignette is provided to illustrate these ideas.