Indigenous Psychotherapies and Religion: Moral Vision and Embodied Communities
Over the past century, the dominant model for addressing mental illness has been the treatment of individuals, largely by individual therapists who assume the availability of individual psychological resources. That form of therapy is a scarce commodity in capitalist societies, and social models of...
| Auteurs: | ; ; |
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| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Springer Science Business Media B. V.
[2018]
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| Dans: |
Pastoral psychology
Année: 2018, Volume: 67, Numéro: 3, Pages: 235-265 |
| RelBib Classification: | AD Sociologie des religions AE Psychologie de la religion AG Vie religieuse CD Christianisme et culture |
| Sujets non-standardisés: | B
Community resources
B Cultural psychotherapy B Indigenous psychology of religion |
| Accès en ligne: |
Volltext (Verlag) |
| Résumé: | Over the past century, the dominant model for addressing mental illness has been the treatment of individuals, largely by individual therapists who assume the availability of individual psychological resources. That form of therapy is a scarce commodity in capitalist societies, and social models of healing have been largely marginalized and forgotten. From the point of view of an indigenous psychology of religion, this essay (1) reports on local cultural and community models of healing that honor the common good, draw on local, communal narratives, and involve a given community in the process of healing. However, because it is not simply community in itself that is therapeutic, the authors argue (2) that healing cultures have communities that are guided by their moral vision and are committed to justice, moral integrity, and the sharing of resources. They draw on intergenerational studies that detail the effects in Inuit communities where a moral vision and a sense of community was present but then was eroded. Therapists whose interventions draw on the moral resources of the community may facilitate healing, as demonstrated by the use of allocentric imaging in more communal traditions. Finally, it is not simply communities with moral ideals that are therapeutic but (3) indigenous communities whose structures and whose role models embody their ethic that is critical for healing. The authors examine ecological communities in China committed to Confucian values and protection of the earth. The L'Arche communities begun in France by Jean Vanier and Alcoholics Anonymous groups around the world serve as examples of embodied moral communities. |
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| ISSN: | 1573-6679 |
| Contient: | Enthalten in: Pastoral psychology
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| Persistent identifiers: | DOI: 10.1007/s11089-018-0802-8 |