Classical Freudian & Self-Psychology Case Study Analysis (original) (raw)
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Journal of Individual Psychology ♦ 2012 ♦ Individual psychology is alive and well in Israel
The authors discuss the Israeli Adler Institute. The Institute was established by Rudolph Dreikurs almost 50 years ago, and it is well integrated in Israeli society today. Its services encompass parent education, including parent training in prisons; training of parent education leaders; training of coaches; psychotherapy for individuals, couples, and families; training in Adierian psychotherapy; and Adierian training in establishing democratic preschools and schools. Several case studies are provided to demonstrate the various services discussed.
Individual Psychology in Israel
Journal of Individual Psychology, 2012
The authors discuss the Israeli Adler Institute. The Institute was established by Rudolph Dreikurs almost 50 years ago, and it is well integrated in Israeli society today. Its services encompass parent education, including parent training in prisons; training of parent education leaders; training of coaches; psychotherapy for individuals, couples, and families; training in Adierian psychotherapy; and Adierian training in establishing democratic preschools and schools. Several case studies are provided to demonstrate the various services discussed.
The Psychological Impact of 50 Years Occupation .pdf
The psychological impact of June 1967 occupation of East Jerusalem, the West Bank, and Gaza Strip started since the 1948 Palestinian Exodus (al-Nakba). Palestinian refugees fled from their homes in Mandatory Palestine to neighboring Arab countries like Jordan, Syria and Lebanon, while many others were displaced in the West Bank and Gaza Strip, whether in refugee camps created by the United Nations or in the cities and villages (Bisharat, 1997). Therefore the Palestinian population of the OPTs is a combination of the locals (original inhabitants) and the refugees, and they represent now around 42 percent of the total population .The refugees had lived the trauma of the war itself and its consequences such as the loss of land, homes and businesses, in addition to the feeling of being labeled as ‘strangers’ by the locals. The explanation of this phenomenon is that the Palestinian society has a clan-like familial structure, and that the place of origin had a territorial significant (Robinson, 2009). Hence, anyone who is not from the locals is defined as a “stranger”. The word “ghourba” (dispersion, estrangement) or “ghareeb” (the person himself, which mean stranger) is very much rooted in the social structure and refers to every person who is not from the locals; even if this person is from the second or third generation and was born in the OPTs. This term represents a two-sided issue between the receiving community (East Jerusalem, the West Bank and the Gaza Strip) and those from the sending community (that part of Historic Palestine known now as Israel). The refugee’s lack of feeling of belonging to the receiving community is not only because the locals always express superiority over them, but also because the refugees themselves do not want to lose their rooted original identity driven from the Palestinian nationalism in order to keep the Palestinian question alive. The new generations should not forget who do not know the place of origin; therefore the grandfather transferred the feeling of “ghourba” to his son who did the same with his children; this has an impact on the collective consciousness and influenced the political situation (Habashi, 2008).
Kovary - 2018 - Life History, Clinical Practice and the Training of Psychologists.pdf
International Journal of Psychology and Psychoanalysis, 2018
Psychobiography is a qualitative, idiographic research method; it is the explicit and systematic application of psychological theories and models in writing biographies and analyzing the life history, activity and personality of historically significant persons. This method has been used in the investigation of eminent creativity for more than a hundred years from now. It was originally created by Sigmund Freud; he and his followers made it popular among psychoanalysts in the first half of the 20th century, meanwhile American personality psychologists like GW Allport, HA Murray or Erik H Erikson also contributed to its development. Due to the hegemony of quantitative-positivist research in the 1960s and the 1970s this method was not favored, but-owing to the success of narrative psychology-from the 1990s we can perceive the renaissance of life history approach and psychobiography in personality psychology. In this article I will try to demonstrate that the application of psychobiography in the training of psychologists could have countless beneficial effects. The most important reason for it that using psychobiography in training could alleviate some major intellectual contradictions between university training and clinical practice, and it could also contribute to the development of psychology as a “rigorous science”. In order to understand the importance of this question first I have to analyze the scientific differences between clinical practice and academic research on ontological and epistemological levels. Keywords Psychobiography, Training of psychology students, Clinical practice, Epistemology
The International Self: Psychoanalysis and the Search for Israeli-Palestinian Peace (review)
Israel Studies, 2006
Mira M. Sucharov's The International Self is both ambitious and limited. In 170 pages of text, the author attempts to create a "psychoanalytic" understanding of a postulated "Israeli Self." This entity, she proposes, underwent a change in "self-perception" which was expressed in "Israel's path to Oslo." In the first two chapters, the author argues for the plausibility of such collective "self" entities in international relations. In the third and longest chapter, the author defines the "Israeli Self." She claims that Israelis originally defined themselves as "defensive warriors". In chapters four, five and six, the author claims to demonstrate how such a self-definition could not withstand the experience of the non-defensive Lebanon war and the non-warrior policing role in the Intifada. In chapter seven she describes how cognitive dissonance expressed by army, media, cultural statements and the peace movement moved elites to a rightsizing response, giving expression to an unconscious counter-narrative: the Oslo accords. Chapter eight, entitled "Conclusion," recapitulates the central argument. The author appends thirty-five pages of notes and a fifteen-page bibliography. The attempt to elaborate a new argument that involves both an interdisciplinary methodological creation and an account of fifteen years of history is certainly ambitious. A central limitation of the work is the author's apparent unfamiliarity with a great deal of potentially relevant psychoanalytic material. I will limit my discussion here to three main approaches, the Intra-psychic, the Relational, and the Group Relations. The intra-psychic approach was first developed by Sigmund Freud and his followers in the last decades of the 19th century and the first four decades of the 20th. At first, Freud proposed a simple-simplistic to modern sensibilities-conflict between unconscious drives that seek
n 1978 I opened the first psychological services center among the Palestinian community in Nazareth, the largest Palestinian city in Israel. I had just graduated, having been trained according to Western approaches to psychology. The major experience I recall from that period is the feeling of frustration because the people of Nazareth did not respond properly to my interventions. They did not seem to fit the theories and tools I had learned and believed were universal. They did not open up and share their personal lives and feelings, especially toward their family members; they wanted miracle solutions or advice to halt their suffering; they considered the conversation, our major medium for therapy, as useless; and they were not ready to attend more than a few therapeutic sessions. For some years I insisted on applying psychodynamic therapy and tried to educate them to make them fit my theories. Here I present a case vignette from those culture-ignorant years that exemplifies the problem: Najwa, an Arab Muslim woman, 32 years old, came to my clinic with her husband because of daily vomiting. The medical examination did not reveal any explanation for it. They both said that everything in their lives was perfect but for the vomiting problem. They had seven healthy children, the husband earned good money, and their extended families were respected and considered honorable. Because of the patriarchal control over women in the Palestinian society, it was not easy to convince the husband to allow several personal therapeutic sessions with his wife. At the early meetings with her alone, she continued to describe how satisfied she was in her life and how supportive her husband and their families were. She merely described how she had daily meals with her parents and family who lived across the road. The only conflictual issue she brought up was that after her marriage she had decided to wear religious clothes with hijab, against the will of her husband and family, who were secular Muslims. Only after several sessions did she start to disclose some distressing experiences. She said that her marriage had been arranged by the two families without her consent, when she was 17 years old. For that reason, she had given up her plans for higher education, and at age 18 she had become a mother. She recalled that her father had hit her badly when she tried to oppose the marriage. For him it was considered as rebellion against the "word" he had already given to the other family. At later stages of therapy, she reported several physical and sexual abuses by her husband, especially during the first year of marriage, when she was not ready yet for pregnancy. At that stage of her marriage, she suffered from severe muscular tension during sexual intercourse, a somatic sign of rejection of the marriage.
International journal of psychology and psychoanalysis, 2018
Psychobiography is a qualitative, idiographic research method; it is the explicit and systematic application of psychological theories and models in writing biographies and analyzing the life history, activity and personality of historically significant persons. This method has been used in the investigation of eminent creativity for more than a hundred years from now. It was originally created by Sigmund Freud; he and his followers made it popular among psychoanalysts in the first half of the 20 th century, meanwhile American personality psychologists like GW Allport, HA Murray or Erik H Erikson also contributed to its development. Due to the hegemony of quantitative-positivist research in the 1960s and the 1970s this method was not favored, but-owing to the success of narrative psychology-from the 1990s we can perceive the renaissance of life history approach and psychobiography in personality psychology. In this article I will try to demonstrate that the application of psychobiography in the training of psychologists could have countless beneficial effects. The most important reason for it that using psychobiography in training could alleviate some major intellectual contradictions between university training and clinical practice, and it could also contribute to the development of psychology as a "rigorous science". In order to understand the importance of this question first I have to analyze the scientific differences between clinical practice and academic research on ontological and epistemological levels.