Countertransference and Ethnicity: the Analyst's Psychic Changes

Lijtmaer, Ruth M.

doi:10.1521/jaap.29.1.73.17194

Cited by 9 publications

(8 citation statements)

References 8 publications

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“…The encounter with the "other" may awaken in the practitioner aspects of the inner world that have been disclaimed in order to protect the self: weakness, vulnerability, or feelings of "otherness" (Lijtmaer, 2001). The psychic pain of clients, which they experience in the encounter with the majority culture, may evoke intense identification, guilt, or aggression in the practitioner.…”

Section: Resultsmentioning

confidence: 99%

Working Through Countertransference Blocks in Cultural-Competence Training

Mirsky

2011

Psychoanalytic Social Work

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The encounter with clients from diverse cultural backgrounds may stir in the practitioners intense counter-transferencial reactions, which if unexplored may obstruct the helping relationships and interventions. This article presents and demonstrates a cultural competence training where such countertransference can be worked through. The training applies a combination of narrative analysis that emphasizes the active participation of the listener in the sensemaking process and of the exploration of group processes from a psychoanalytically oriented point of view. Presented are four vignettes that demonstrate different types of countertransference and of the group process.

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Section: Resultsmentioning

confidence: 99%

Working Through Countertransference Blocks in Cultural-Competence Training

Mirsky

2011

Psychoanalytic Social Work

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“…Maintenance of self-esteem may take precedence over the truth in what may be seen as a contextual conscience. The supervisor may be seen as a family elder, a mentor, or a teacher who is expected to give advice and is hard to criticize directly [24]- [28].…”

Section: Discussionmentioning

confidence: 99%

Training Needs of International Medical Graduates [IMGs] in Psychiatry

Kramer¹

2014

OJPsych

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The potential shortage of psychiatrists over the next 5 -10 years has focused attention on the need to recruit more IMGs to fill the needs rather than use nurse practitioners or physician assistants. IMGs make up about 1/3 of first year psychiatry residents. These individuals have been found to provide services to the poor, the elderly and the psychotic. The quality of their medical work has been found to be satisfactory. The training needs of these physicians require an understanding on the part of their teachers that they come from cultures with different values that we have. The extended families of these primarily Asian residents clash with our strong commitment to individualism. It leads to a We-self rather than our I-Self. This difference coupled with the stress of leaving to come to a new culture is a great stress. Their exposure to psychiatry has been limited. They request and need more interview demonstration and practice, ore feedback and examinations. They should have help in accent reduction. They should be exposed to the working of the hospital by sitting on departmental and hospital committees. The faculty should extend their social opportunities and work as mentors on joint projects. Courses on the history of American culture should be taught. Psychotherapy for them should be encouraged as well as teaching medical ethics. They must become the major educational concern for the department that they are in.

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“…Difficulty in differentiating unfamiliar cultural and spiritual experiences from psychiatric symptoms Bullis, 1996;Fukuyama & Sevig, 1999;Grof & Grof, 1986;Scotton, Chinen, & Battista, 1996 5. Difficulty with accepting different forms of spiritual belief systems, such as polytheism and pantheism Lijtmaer, 2001 6. Lack of understanding of acculturation process during which new creations of transitional objects occur Akhtar, 1994 7.…”

Section: Reasons Sourcesmentioning

confidence: 99%

“…other psychiatric disorders (Bullis, 1996;Fukuyama & Sevig, 1999;Grof & Grof, 1986;Scotton, Chinen, & Battista, 1996); (5) a difficulty with accepting different forms of belief systems, such as polytheism and pantheism, which influence cultural values in relations to self and others (Lijtmaer, 2001); (6) a lack of understanding of acculturation processes during which new creations of culturally and spiritually relevant transitional objects may occur (Akhtar, 1994); (7) a universal concept of the unconsciousness that neglects culturally as well as spiritually influenced unconsciousness (Adams, 1996;Herron, 1995;Javier & Rendon, 1995); (8) a universal concept of professional use of self as a therapeutic tool that neglects the use of the cultural-self (e.g., individual-self in the individualistic culture and familial-self in the collectivistic culture) and the spiritual-self (e.g., spiritual awareness and development: Roland, 1996;Rown & Jacob, 2002); and (9) a lack of understanding on culturally and spiritually different maturational goals, such as achieving emptiness, the egolessness state, and successful interdependency rather than developing full knowledge, strong ego, and independency (Doi, 1973;Epstein, 1995;Irwin, 2006;Welwood, 2000). Beside the reasons addressed above, there is limited literature to guide clinicians.…”

Section: Reasons Sourcesmentioning

confidence: 99%

Responding to culturally based spiritual experiences in clinical practice from East Asian perspectives

Nagai

2013

Mental Health, Religion & Culture

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Spirituality is one of the most important aspects of diversity; however, it is often neglected in clinical practice and even in multicultural training. In order for clinicians and trainers to deepen their understandings of how to incorporate culturally based spiritual experiences effectively into their practices, this study explored how East Asian clinicians respond to spiritual beliefs expressed and spiritual practices utilised by their East Asian clients. Three focus groups were formed consisting of nine clinicians from Chinese, Korean, and Japanese communities in the Northwest region of the United States. Each group was interviewed based on the semi-structured question guideline and the data were analysed to identify core themes of culturally based spiritual experiences and delineate effective ways to understand and respond to them. This article included various case examples as well as clinical recommendations suggested by research participants.

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Countertransference and Ethnicity: the Analyst's Psychic Changes

Cited by 9 publications

References 8 publications

Working Through Countertransference Blocks in Cultural-Competence Training

Working Through Countertransference Blocks in Cultural-Competence Training

Training Needs of International Medical Graduates [IMGs] in Psychiatry

Responding to culturally based spiritual experiences in clinical practice from East Asian perspectives

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