Promoting child protection, welfare and healing: the case for developing best practice

This paper presents a 'best practice perspective' on child and family work. This involves moving beyond the 'deficit perspective' which dominates how the literature examines practice negatively in terms of what is not being done well to one which sets out best practice positively as a model for learning and developing systems and practice competencies. The paper focuses specifically on the meanings and development of best practice in family support in the context of child protection work. This involves work that is not only sensitive to achieving child protection and empowering practice in the context of power differences, but which meets the challenges of engaging therapeutically with and ultimately helping (often resistant) service users. The paper argues that issues of trauma and healing, and self-actualization more broadly, need to move to the centre of how family support and child protection are theorized and done. The aim should be to promote child protec-tion, welfare and healing through the development of egalitarian relationships in what Giddens calls the 'democratic family'.     

温泉疗养院康复性景观规划设计分析

随着社会的不断发展,温泉疗养院康复性景观作为辅助治疗手段越来越受到人们的关注.温泉疗养院康复性景观具有定位多样化、服务特殊性和环境高感知性等特点,也具有康复疗养、休闲娱乐、文化教育和社会经济等功能,因此,疗养院景观规划设计应遵循可持续发展、以人为本设计理念,遵循整体性、生态性、多样性、特色性和经济性等设计原则,更多地关注使用者的生理与心理需求,利用自然景观来改善和维护人们的身心健康,把人与自然紧密联系起来,创造出生态和谐和人性化的温泉疗养空间.     

The Sweat Lodge Ceremony for Spiritual Healing

Abstract

Of the many Indigenous ceremonies that have a spiritual component, few are as immediate and powerful in restoring a balance of spiritual, emotional, mental and physical well-being as the sweat lodge. Sweat lodges are often incorporated into healing programs that serve Aboriginal people, and are also available to non-Indigenous people. Their appeal across cultural and religious traditions stems from a nondoctrinal view of spirituality. A preliminary study of effect of the sweat lodge ceremony indicated measurable changes in spirituality. Additional analysis of the data suggests that existential coherence among participants increases as a result of the ceremony. The sweat lodge ceremony may help participants to increase their sense of spirituality and connection to each other.     

Child Abuse Detection

No abstract available for this article.     

浮躁之源及其救治之道

浮躁是当今人类文明机体上的一颗“毒瘤”,它根源于现代人欲望的快速膨胀与能力的缓慢提升之间的冲突.生活节奏加快、工作量激增、竞争加剧、风险社会来临等催生浮躁的社会因素,都直接或间接地源于现代技术的快速扩张.然而,由于技术在社会生活中的基础支持作用,人们不可能通过放弃技术开发及其推广应用的方式根治浮躁.现代人应当通过技术的人性化、分工协作、构建休闲文化、重建精神家园等途径,从根本上逐步消除浮躁之风,进而走上健康发展之路.     

‘I Will Not Leave My Baby Behind’: A Cook Island Māori Family's Experience of New Zealand Māori Traditional Healing

Traditional healers in many parts of the world have used family focused understandings and interventions well before the emergence of western family therapy theory and practice. This paper gives a detailed account of New Zealand Māori traditional healing work with a Cook Island Māori family in which the eldest daughter was in considerable distress as were her family, who believed that she had become maki tūpāpaku (possessed). This account is told from the perspectives of the child psychiatrist, the traditional healer and the mother of the family. While the intervention bears a superficial resemblance to western family therapy approaches, the theoretical foundation reflects the traditional healer's New Zealand Māori world views in which spiritual understandings are paramount, and concepts of mana, tapu and mauri ¹ guide him in the family healing process. The single session described here can be viewed as an indigenous family therapy intervention involving six generations of family members, both living and deceased, in the one room. Conclusions: Indigenous communities have called for traditional healers to be employed alongside child mental health workers and family therapists who work with their communities. Close and sincere collaboration between an indigenous traditional healer and a health professional can offer a family in distress healing possibilities that may not be available to them in conventional child mental health or other family therapy settings.     

“From that Moment on My Life Changed”: Turning Points in the Healing Process for Men Recovering from Child Sexual Abuse

Recent research indicates that child sexual abuse often undermines the health of boys and men across the lifespan. However, some male survivors experience a turning point marking a positive change in their health trajectories and healing process. Although frequently discussed in reference to physical health problems or addictions, very little is known about turning points with respect to child sexual abuse for men. The purpose of this secondary qualitative analysis was to describe the different types of turning points experienced by male survivors who completed the 2010 Health and Well-Being Survey (N = 250). Using conventional content analysis, researchers identified seven types of turning points that were classified into three broad categories: influential relationships (professional and group support, personal relationships), insights and new meanings (cognitive realizations, necessity to change, spiritual transformation), and action-oriented communication (disclosure of CSA, pursuit of justice). Implications for clinical practice and future research are discussed.     

当代欧美创伤回忆录的发生研究

创伤回忆录是20世纪80年代中后期以来西方文学界一个引人注目的现象,对当代社会、文化、生活产生了深刻影响。它的发生是三个因素的合力作用,即20世纪80年代人文领域的创伤转向,边缘群体见证其被压迫、被忽视生存状态的政治需求以及个体治愈创伤的内在驱动力。对创伤回忆录发生的研究,可以完整地揭示创伤回忆录的写作动机、写作范式及其发生的理论基础,为创伤回忆录的整体研究和具体文本研究提供范式,很有意义。     

American Indians’ Response to Physical Pain: Functional Limitations and Help-Seeking Behaviors

Seventy-five American Indians, ages 25 to 84, representing 14 tribal nations, participated in this study. The historical, cultural, and behavioral responses to physical pain were examined. Data were collected over a 7-month period with a survey instrument that included the Universal Pain Scale, activities of daily living, causes of pain, cultural beliefs, and self-help-seeking behaviors. Also, recommendations for Western biomedical health care professionals are offered to improve services for the American Indian population. Findings demonstrate that culture plays a crucial role in wellness and significantly affects help-seeking behaviors, treatment regimens, responses to pain, and pain management.     

At Yesenia’s House…

This paper explores the multiple expressions of Central American immigrant Pentecostalism in the Pico Union district of Los Angeles. Drawing on in-depth ethnographic fieldwork in three temples and informal conversations with over 30 active Pentecostals, this paper shows that Central American immigrant Pentecostals tend to congregate on the basis of “congregational homophily,” or shared social and cultural characteristics, especially in terms of age, marital status, presence of infirmities or ailments, and national/regional origin. This paper also explores the ways in which Central American immigrant Pentecostals tailor their religious practices to reflect their “congregational homophily” through the differential inclusion/exclusion of practices such as healing, “roommating,” and formal and informal discussions of shared histories. By focusing on “congregational homophily” and the active constructions and reconstructions of Central American immigrant Pentecostalism, we gain more insight into the ways some Central American immigrants negotiate their lives and experiences in the increasingly fettered social, cultural, and political topography of contemporary Los Angeles.