The refugee journey is the defining feature of the exilic process: it is a profoundly formative and transformative experience and a 'lens' on the newcomers' social condition. Yet it remains a significantly under-researched theme in refugee and forced migration studies. This exploratory article maps what exists, what is missing, and what might be researched regarding these journeys. Commencing with a review of the fragmented nature of the research and its limited analytical scope, the article then reviews BenEzer's definitive work. The core of the article explores the potential value and contribution of the study of journeys in terms of: better understanding the profoundly formative experience of the journey; giving voice to the refugees' unique experiences; and better informing policy from a fuller understanding of the journey experience. The article presents four conceptual challenges in studying the refugee journey and the final section proceeds to discuss some of the methodological questions related to research of journeys.
This paper centers on problems that arise between the integration authorities and Ethiopian immigrantsdue to misunderstanding of the latter's cultural codes. It was observed that Ethiopian immigrants, upon their arrival in Israel, perceive Israeli absorbers as figures of authority. Hence, an Ethiopian behavioural code is applied, which dictates specific behaviors as well as certain expectations from the absorbers. These are misinterpreted by the absorption authorities, who bring to the encounter their own values, expectations of the Ethiopian immigrants, and norms of Israeli society. Failures in communication are explained on the basis of a) the absorbers' lack of specific knowledge of Ethiopian cognitive maps and construction of reality, and b) the psychological processes the absorbers undergo while facing the Ethiopian immigrant. Specific measures are suggested to remedy these cross-cultural misunderstandings.
This paper suggests that elaborating Winnicott's idea of "potential space" can provide a conceptual approach to psychotherapy across the cultural divide. The first part of the paper discusses the general problematic of intercultural psychotherapy. This is illustrated with an account of therapeutic work with Ethiopian Jews who have migrated to Israel. There is a significant gap between the Ethiopian cultural codes relevant to psychotherapy and those of the Israeli therapist, who is usually trained in the Western psychotherapeutic tradition. A meaningful and effective therapeutic process can take place if psychotherapist and client cocreate a "mutual creative space."
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