The Guijin Therapist and the Nature of Therapeutic Truth: A Relational Perspective

The professional literature is replete with examples of the benefits of the client–clinician dyad being of the same ethnic group. Noted advantages include a perceived implicit understanding of the clients subjective experience and a furthering of the therapists personal and professional growth as a result of the therapeutic interaction. This paper suggests that there are also benefits to the clinician being considered a guijin or outsider to the clients culture of origin. Utilizing a relational perspective with an emphasis on multiple self-state theory, this paper will discuss the advantages of being perceived as an outsider when working with an Asian bicultural client.An earlier version of this paper was presented at the Annual International Conference for the Advancement of Private Practice in Clinical Social Work in Lisbon, Portugal on June 8, 2002.     

Privacy and privilege: Patients', professionals', and the public's rights

Conflict between the individual's right to privacy and the public's right to know is increasing as insurance companies and other third parties are demanding more information about patients and clients and data banks are storing it for retrieval and later use. Social workers are ethically bound to protect the privacy of their relationships with patients and clients and the confidentiality of their communications. But there are situations in which the obligation to society is deemed greater than the individual's right to privacy, and even in states in which their patients' and clients' communications are granted privilege by law, the social worker can be required by law to divulge confidential information or risk being held in contempt of court. This paper will discuss the individual's right to privacy, privilege and its exceptions, and present examples of court decisions related to these issues.     

A quantitative theory of preferences: Some results on transition functions

We investigate a general theory of combining individual preferences into collective choice. The preferences are treated quantitatively, by means of preference functions (a,b), where 0(a,b) expresses the degree of preference of a to b. A transition function is a function (x,y) which computes (a,c) from (a,b) and (b,c), namely (a,c)=((a,b),(b,c)). We prove that given certain (reasonable) conditions on how individual preferences are aggregated, there is only one transition function that satisfies these conditions, namely the function (x,y)=x·y (multiplication of odds). We also formulate a property of transition functions called invariance, and prove that there is no invariant transition function; this impossibility theorem shows limitations of the quantitative method.Research supported in part by the National Science Foundation.     

Predatory,developmental, and other apparatuses: A comparative political economy perspective on the Third World state

Disappointment over the contributions of Third World state apparatuses to industrial transformation and the increasing intellectual dominance of neoutiliarian paradigms in the social science has made if fashionable to castigate the Third World state as predatory and rent seeking. This paper argues for a more differentiated view, one that connects differences in performance to differences in state structure. The incoherent absolutist domination of the klepto-patrimonial Zairian state are contrasted to the embedded autonomy of the East Asian developmental state. Then the internal structure and external ties of an intermediate state — Brazil — are analyzed in relation to both polar types. The comparative evidence suggests that the efficacy of the developmental state depends on a meritocratic bureaucracy with a strong sense of corporate identity and a dense set of institutionalized links to private elites.     

Queering Identities: The Roles of Integrity and Belonging in Becoming Ourselves

This article presents a picture of the complexities and contradictions in the daily lives of people in the Seacoast area of New Hampshire who identify as, or are identified as, lesbian, gay, bisexual, transgender queer, questioning, and allied people (LGBTQQA). In this study, the author uses a grounded theory approach to focus on the Create Our Destiny conference. Clear patterns emerged, such as the importance of coming out, labels, and gender identity. A common theme underlying these areas was the tension people experienced between seeking a sense of belonging and maintaining their personal sense of integrity. This study shows that people in the Seacoast want to be fully and wholly themselves, or as the author represents their interests, to strive toward singularity. The author argues that striving towards singularity requires people to grapple with their unexamined codes and principles, such as those pertaining to compulsory heterosexuality and gender duality, by increasing and valuing self-awareness and reflexivity.     

New dimensions of social movements: The high-level waste-siting controversy

This paper argues that the widespread, irreversible, and catastrophic potentials associated with some contemporary genres of grievances make derivative social movements novel in respects different from those emphasized by French, Italian, and German analysts using the concept new social movements. This European concept distinguishes between new and old protests to emphasize significant changes in the nature of the contemporary state or the value systems of its citizens, a distinction that has not been accentuated in the United States. The argument here is that only certain contemporary technology movements are really novel—and for reasons other than those alleged by advocates of the new social movements.     

Max Weber's ethics and the peace movement today

Conclusion The decisive change since Weber spoke of our responsibility before history has not been the demise of the German nation state after only seventy-five years but the sudden dawn of the nuclear age. Now the survival of populations, not of nation-states is at stake - a situation not anticipated by Weber and his contemporaries. It is quite possible that many millions, perhaps hundreds of millions, will die because of rational strategic decisions by political and military leaders, but it is no longer possible to legitimate a great war as a matter of honor, as Churchill and Weber did, or as an enterprise to make the world safe for democracy, as Wilson and Roosevelt did. If there can be no more victors, it also becomes impossible to load the responsibility before history on their shoulders, as Weber did in Politics as a Vocation.Today a new concept of responsibility is appropriate, which has a general and a specifically German aspect. The latter involves the German responsibility for the World Wars. Weber had vehemently rejected the Allied charge that Imperial Germany was primarily responsible for the war, even though he was very worried about what might be buried in the German archives. Today it can no longer be denied that Imperial Germany was largely guilty as charged. After the second war, it was impossible to deny the German responsibility. During his tenure as chancellor Helmut Schmidt pointed time and again to the Federal Republic's moral obligation to assure the Soviet Union that it would never again be attacked. Since the German nation does no longer exist, the foreign minister under Schmidt and Kohl, Hans-Dietrich Genscher, now speaks of a German-German community of responsibility (Verantwortungsgemeinschaft), in contrast to the community of fate shared with the Western allies. At the same time the peace movement has used the German responsibility for the Second World War and for organized genocide as a moral argument for a special German duty to help prevent another war.Before the First World War pacifism was propagated by only a handful of intellectuals. Afterwards the Nie wieder Krieg (Never again war) movement was supported by masses of people who had experienced the horrors of the Great War. Today the peace movement is no longer what it was for Weber, a cause for a few pacifist Utopians or of a generation that suffered through a world war. The danger of a nuclear holocaust has given the movement a novel historical significance. If the new kind of pacifism is not merely a matter of humanitarian commitment, which aims at a world without war, but a movement that struggles to help humanity survive, then it is equally a matter of good intentions and of responsibility - and Weber's distinction collapses.Weber could take it for granted that there would be generational succession and hence history in the future. We cannot do so any more. This has created a special kind of responsibility not before our descendants but for the very possibility that new generations will be able to live - a totally new ethical situation. Saving whole populations and even having to ensure the continuance of life has become a new ultimate value, transcending the salvation concerns of religious virtuosi and the political Utopias of revolutionaries as well as the traditional interests of the leaders of nation-states. Before this situation Weber's distinction between the two ethics loses its political applicability. Finally, the new ethical situation forces us to look beyond politics as a vocation as a matter merely of political leadership. Today the peace movement is an endeavor to make politics everybody's vocation in the face of perplexed governments who surrender the people to the rationality of military technology. During the Second World War the atom bomb was constructed in total secrecy. For many years afterwards its further development lay in the hands of a tiny number of political leaders and scientists, who withheld as much information as possible from the public. The tendency toward secrecy has remained strong, but a large part of the public is now fighting for disclosure. If Clemenceau believed that war was too important to be left to generals, the new wisdom has it that the dangers of a nuclear war are too great to leave the armaments race and military strategy to elected politicians without effective public participation.In contrast to Weber's polar concepts, his battle-cry our responsibility before history has not remained part of public memory. Perhaps it should be resurrected today with a changed emphasis as a peaceable call to take responsibility for history. This might help both sides in the current struggles over nuclear defense policies in western Europe and the United States to remember their human commonality in spite of highly emotional confrontations.

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“Queer's” Near Absence in Academic and Student Service Websites

This essay studies several Websites that deal with mainly U.S. universities' LGBT/Queer student services and/or LGBT/Queer academic programs, and it considers the terminology such programs apply to name themselves. Notably, the term queer is almost absent on many of these sites, especially sites that are non-academic and provide student services. Drawing on Annamarie Jagose's Queer Theory, the author suggests that the term queer may be too threatening, too ambiguous, and too masculine to be useful in naming these programs and services. While numerous specific university sites have been explored, the essay focuses on the listings of services and programs found on two sites: University of Illinois-Chicago's site College/University Lesbian Gay Bisexual Transgender Centers/Programs at http://www.uic.edu/org/lgbt and John Younger's Website University LGBT Programs: Lesbian, Gay, Bisexual, Transgender, and Queer Studies in the USA and Canada at http://www.duke.edu/web/jyounger/lbgtprogrs.html.     

An extended formulation of Arrow's theorem for k-social welfare functions

Past studies in social choice theory are generally based on the assumption that any two alternatives must be incompatible. We are concerned with the concept, k-social choice based on the assumption that just k alternatives out of p (1kp–1) are compatible. The purpose of this paper is to show an extended formulation of Arrow's theorem for k-social welfare functions.     

The American commune and the American mythology

While the symbolic value of community has long been recognized, most of the attention to date has focussed on the symbolic content of the American small town, taken as representing the most fundamental and lasting values and characteristics of the American Way of Life (Vidich and Bensman, 1968, Caplowet al., 1982).Here it is argued that communities existing not in the cultural center but rather on the periphery also contain symbolic potency and are so interpreted by the dominant society. As is demonstrated by the case of the Amana Colonies, such communities represent the Other within. They present both the possibility of cultural alternatives and the ultimate victory of mainstream values and structures. The tension between history and myth, community and society, is then related to interpretation of other communal societies and their relationship to the dominant American society.For helpful comments on an earlier version, I would like to thank David Bouchier and Maren Lockwood Carden.     

Social factors in facial display and communication: A reply to Chovil and others

This paper discusses the Chovil (1991) study, questioning the assumption that the notion of facial display as communication is incompatible with that of facial display as readout of motivational/emotional response. It is argued that (a) the Chovil paper oversimplifies the view of the competition; (b) social factors can facilitateor inhibit expression depending upon the nature of the emotion being expressed and the expressor's personal relationship with the other; and (c) social factors produce strong social emotions, so that any manipulation of sociality must also manipulate emotion.Preparation of this paper was supported in part by NIMH grant MH-40753 to Ross Buck, and by the University of Connecticut Research Foundation.     

Structure and process in interpersonal “distancing”

The present paper focuses on awho-why-where-when-how-what-whom structural model of interpersonal distancing. The term distancing denotes either approach or avoidance movement along an intimacy-immediacy dimension. This dimension itself is defined as an integration across proxemic, kinesic, paralinguistic, and linguistic interpersonal modalities. Parallels are drawn between the concepts of intimacy disequilibrium and cognitive dissonance; the latter deals with attitude-behavior discrepancies and the former with attraction-approach discrepancies. A compensatory model is expanded acrosswho's partners as well as across his sensory modalities, and the concept of intimacy overload is offered as a clarifying tool for the social refractoriness and information overload explanations appearing in various aspects of the literature.Paper presented at the Symposium on Some New Approaches for Studying and Measuring Interpersonal Communication, 82d Annual Meeting of the American Psychological Association, New Orleans, September 1974.The author gratefully acknowledges the assistance of Department 1229, Bell Laboratories, Murray Hill, New Jersey, in the writing of this paper. Much of the work was supported by NSF Grant 2852A at Wayne State University.     

The development of a capacity for concern in antisocial children: Winnicott's concept of human relatedness

Winnicott's refreshing view of clinical practice includes the unique notion that delinquency is a sign of hope. Several of Winnicott's interpersonal concepts fit together to develop this thought: holding environment, capacity for concern, the use of the object, and hate in the counter transference. In this paper these four concepts are described and the case of a ten-year-old antisocial youngster is used to illustrate Winnicott's thinking and tie some of his illusive ideas into a difficult but familiar kind of practice situation. The therapeutic approach used was a mixture of case management and play therapy. What is different however is the way in which the therapist interpreted the youngster's behavior and stimulated his rich fantasy life.     

Snarls,Quacks, and Quarrels: Culture and Structure in Political Process Theory

Political process theories of social movements have relied on a set of oppositions between culture and structure that has limited their capacity to capture the supraindividual, durable, and constraining dimensions of culture. The solution is not to abandon an emphasis on objective political structures in favor of potential insurgents' subjective perceptions of political opportunities, but rather to probe the (objective) resources and constraints generated by the cultural dimensions of political structures. Such a perspective would pay closer attention to the cultural traditions, ideological principles, institutional memories, and political taboos that create and limit political opportunities; and would link the master frames that animate protest to dominant political structures and processes.     

Estimating the extent and degree of Gambling related problems in the Australian population: A national survey

A stratified random doorknock method was used to interview 2744 respondents in four state capitals in Australia. The interview was in 3 parts with the latter two only administered to regular, once per week or more often gamblers (N=290). The measures completed by this group included the South Oaks Gambling Screen and a range of psychological measures. A conservative interpretation of the results was that problem gamblers, defined in terms of a range of personal and interpersonal gambling-related costs, comprised 1.16% (±0.34%) of the Australian population. It was estimated that problem players losses may account for about one quarter of all expenditures on gambling.     

Mead,Contemporary Metatheory,and Twenty-First-Century Interdisciplinary Team Work

George Herbert Mead is reintroduced here as an exemplary practice-minded scholar. His work at Hull-House inspired practitioners to interpret and advocate for the poor and oppressed. Mead pioneered an approach to cross-cultural boundary work that was used to help clients interpret their experiences, to mediate between clients and social institutions, and to represent clients' needs to a nonsympathetic middle class. Contemporary sociological practice occurs in a fragmented, divisive society reminiscent of late nineteenth-century Chicago. Mead's notions of universe of discourse, international mindedness, and the democratic assumption are wedded to those of metatheorists and developed as a metatheory for use. Four metatheoretical tools—translation by membership focus, by metaphor, by map, and by model—are recommended to sociologists committed to interdisciplinary, multitheory service.     

What are opportunities and why should they be equal?

In order to clarify the concept of equal opportunities we need an accurate definition of opportunity. Opportunities can be defined in terms of qualifying actions through which an agent can achieve an advantageous position. It is concluded that equal opportunities is often used as a catchword in cases when opportunities are not really equal, and no one tries seriously to make them so. In many of these cases it would have been more accurate to speak of open opportunities and procedural justice. These are important enough aspects of social justice, that should be appreciated for what they are, rather than being falsely represented as equal opportunities.Received: 13 April 2001     

Gift Giving, Identity, and Transformation: The AIDS Memorial Quilt

Those who have originated the AIDS Memorial Quilt have often referred to it as a gift. In this essay, the author discusses theories related to gift giving to discuss the quilt and its constructed effects for those who experience it as a gift. In particular, Weiner's notion of inalienable possessions is highlighted to address how the quilt, as a gift that is kept inalienable from its original creators, maintains historical identity and immortality for its originators, many of whom are gay and bisexual men. Also, Hyde's notion of erotic gifts is presented to consider the quilt's ability to draw people together, create feeling-bonds among them, and affect their transformation.     

Paradigm Warriors: Regress and Progress in the Study of Contentious Politics

Paradigm warfare is a well-worn way of engaging in the polemics of research, but it frequently reduces paradigms to caricatures and turns complex reports of empirical research into cartoons. This is illustrated by two one-sided accounts of the Chiapas rebellion: one based on a simplistic political opportunity cartoon and the other on a foreshortened culturalist one. Reducing the many-sided (and in some ways ambiguous) approaches of the political process model to a supposedly hegemonic paradigm neglects many substantive contributions and cuts with too broad a stroke at social movements while ignoring the many-branched contributions of research and theory on contentious politics.     

Touristic authenticity,touristic angst,and modern reality

The tourist has become the symbol of a peculiarly modern type of inauthenticity. This paper explores the criticisms that have been directed at the reality experiences of the tourist. In so doing, the following inexhaustive typology of touristic realities is developed: 1) the first-order or true tourist, 2) the second-order or Angst-ridden tourist, 3( the third-order or anthropological tourist, and 4) the fourth-order or spiritual tourist. Each of these types represents a progressively more intense search for reality through travel. Each is, however, criticized for participating in its own form of inauthenticity.After exploring the reality experiences and criticisms of each of these travellers, the paper turns the tables on the cultured despisers of tourism to argue that perhaps the lowly first-order tourist is not so inauthentic after all. True, this traveller may not be having a real heroic adventure, but such is not the goal. Rather, the reality experienced by the first-order tourist is a pleasurable liberation from the normal concerns of everyday life which simultaneously reaffirms commitment to that reality. Quite frequently the first-order tourist is less concerned about having a real experience in the visited place than in experiencing family and friendship relationships-relationships completely ignored by the anti-touristic tourists in their search for authenticity in someone else's reality.The author would like to thank Peter L. Berger, Harry C. Bredemeier, Warren I. Susman, and M. Kathy Kenyon for their comments and suggestions on earlier versions of this paper. This research was supported in part by NIMH grant no. 5 T32 NH14660.