Abstract:Studies exploring the experiences of recovering from mental health difficulties show the significance of social and relational aspects. Dialogical practices operate within the realm of social relations; individual perspectives are not the primary focus of attention. The present study is part of a series of qualitative studies from southern Norway, exploring dialogical practices and change from the perspective of lived experience and in relationship with network meetings. Two co-researchers, who themselves had … Show more
“…The adolescents, members of their networks, and the therapists all voluntarily participated in this research. Another study followed the same adolescents and explored their experiences of change related to both the network therapy and their lives in other social arenas important to them (Bøe et al., , , ).…”
As part of a larger research project, this qualitative study explores sequences from six network therapy sessions. We focused on these sequences because only the therapists found them to be meaningful; the other participants did not think they were significant. The aim of this study was to explore the therapists’ inner dialogues, the degree to which these inner dialogues consist of professional and personal voices, and what this means for the dialogical process. We used a multi‐perspective methodology that combines video recordings of network therapy sessions, participants’ interviews, and text analysis. We found that the outer dialogue and the therapists’ inner dialogues are strongly related to each other and that both personal experiences and professional knowledge are present in an implicit way, which helps the therapist to be present in the dialogical process both as a person and as a professional. We also found that when the outer dialogue is very emotional, the therapist moves away from the outer dialogue and becomes more present in their inner dialogues.
“…The adolescents, members of their networks, and the therapists all voluntarily participated in this research. Another study followed the same adolescents and explored their experiences of change related to both the network therapy and their lives in other social arenas important to them (Bøe et al., , , ).…”
As part of a larger research project, this qualitative study explores sequences from six network therapy sessions. We focused on these sequences because only the therapists found them to be meaningful; the other participants did not think they were significant. The aim of this study was to explore the therapists’ inner dialogues, the degree to which these inner dialogues consist of professional and personal voices, and what this means for the dialogical process. We used a multi‐perspective methodology that combines video recordings of network therapy sessions, participants’ interviews, and text analysis. We found that the outer dialogue and the therapists’ inner dialogues are strongly related to each other and that both personal experiences and professional knowledge are present in an implicit way, which helps the therapist to be present in the dialogical process both as a person and as a professional. We also found that when the outer dialogue is very emotional, the therapist moves away from the outer dialogue and becomes more present in their inner dialogues.
“…The ways in which the interlocutors are given space to talk are as much a bodily, emotional and expressive event as a meaning-making event. Dialogue and communication should not be reduced to a matter of hermeneutics; dialogue is as much a matter of the ethics, expressivity and vitality of human living (Bøe et al, 2013(Bøe et al, , 2014(Bøe et al, , 2015Rober, 2005;Seikkula & Trimble, 2005).…”
Purpose: The aim of this study is to explore the ways in which “small things” may be of importance for people with mental health difficulties.Method: Empirical material from three different studies was reanalysed through a phenomenological, dialogical, approach.Results: We discovered some paradoxical aspects of small things: i.e., they could be about “something” that was difficult or even impossible to identify. The unidentifiable could be about bodily, sensual experiences that are superficial (i.e., belonging to the surface). The interaction with others highlighted as significant could be about doing something fun, talking nonsense or kidding around, and hence not at all about making sense of something—a kind of important nonsense. We summarize these aspects in three themes: the importance of the unidentifiable, the superficial and nonsense. These aspects can be regarded as small things—even “nothings”—that make it possible “to stay in the world”.Conclusion: We elaborate on the findings in relation to the following: Gumbrecht’s critique of the prevailing hermeneutic world-view with its idea that “interpretation is humankind’s exclusive way of relating to the world”, Ingold’s idea that social life is lived in relations of “interfacility” and hence a turn to surfaces is needed for a “restoration of social life”, and Biesta’s idea of existence as “coming into the world in the presence of others”.
“…One of the authors has recently led a study seeking knowledge about good mental health care, through interviewing youths presently participating in network‐oriented, dialogical practices facilitated by a mental health service, about their experiences of the help offered (Bøe et al., , , ; Lidbom et al., , ). The sequence below is taken from an interview with ‘John,’ a 17‐year‐old boy who together with his family has participated in several conversations facilitated by a particular practitioner (Bøe et al., , p. 180):…”
Section: Quirkiness As a Professional Virtue?mentioning
confidence: 99%
“…Bøe et al. () propose that the aspects relating to time and space in dialogues between mental health practitioners and people seeking help can be understood along three dimensions. An ethical dimension is seen as primordial and necessary for an expressive dimension to be evoked which, then, paves the way for understanding, in a hermeneutical dimension .…”
In this article, we challenge the concept of the therapeutic relationship as an operationalisable entity. In contrast to this idea, we introduce Alphonso Lingis' concept of community, and his distinction between the rational community and the community of those who have nothing in common. This is done through speculative analysis of a transcribed sequence from a research interview with a boy who speaks about his experiences of receiving mental health care. This boy and his family were helped through a network-oriented, dialogical approach. In the sequence highlighted here, the boy speaks of the significance of a particular mental health practitioner. The boy expresses appreciation for the help he has received, yet it is difficult to translate the boy's utterances into meaningful professional jargon. Although the paper makes use of an actual sequence from a research interview, the argument is not empirical in nature. The purpose of the paper is to elaborate on theory, and to examine some possible consequences for future practice.
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