From Psycho-Analysis to Culture-Analysis: A Within-Culture Psychotherapy

183 Pages·2015·2.256 MB·English

by  Marwan Dwairy (auth.)

From Psycho-Analysis to Culture-Analysis
AlsobyMarwanDwairy
COUNSELINGANDPSYCHOTHERAPYWITHARABSANDMUSLIMS:
ACulturallySensitiveApproach
CROSS-CULTURALCOUNSELLING:TheArabPalestinianCase
From Psycho-Analysis to
Culture-Analysis
A Within-Culture Psychotherapy
Marwan Dwairy
OranimAcademicCollege,Israel
palgrave
macmillan
©MarwanDwairy2015
Softcover reprint of the hardcover 1st edition 2015 978-1-137-40792-4
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Dwairy,MarwanAdeeb.
Frompsycho-analysistoculture-analysis:awithin-culture
psychotherapy/MarwanDwairy.
pages cm
1. Psychoanalysis. 2. Cross-culturalcounseling. 3. Cultural
psychiatry. I. Title.
BF173.D932015
150.19(cid:2)5—dc23 2015012362
Contents
ListofTables,Figures,andBoxes viii
Introduction 1
1 CultureandPsychology 4
Collectivisticculture 7
Psychologicaldevelopment 10
Personalitytheories 11
Psychopathology 14
Conclusion 16
2 FitnessofPsychoanalysisandPsychotherapyAcross
Cultures 18
Psychotherapymissesthemainsocialdomain
andbecomesentrenchedintheintra-psychicone 19
Theobjectivesofpsychotherapymay
becounter-productive 19
Transferenceandresistanceintherapy 20
Non-directivetherapy 21
Disputationofirrationalthoughts 22
Conclusion 24
3 ContradictionsandInconsistenciesinaCulture 26
Diversityandpersonalselectionwithinindividualistic
andcollectivisticcultures 28
ContradictionsandinconsistencyintheBible 29
ContradictionsandinconsistencyintheQura’an 32
Contradictionsandinconsistencyinproverbs 35
Howdopeopledealwithcontradictions? 38
Conclusion 40
4 CultureAnalysis 42
Resistance 42
Externalresistance 43
Caseexample 44
v
vi Contents
Cultureanalysis 47
Stagesofcultureanalysis 50
Acomparisonofcultureanalysisandpsychoanalysis 52
Wheniscultureanalysisconsidered? 53
CultureanalysiswithAhmadandhisfather 55
Conclusion 60
5 UsingMetaphorsinCultureAnalysis 62
Metaphorsincultures 62
Metaphorsincultureanalysis 64
Metaphortherapy 64
Acaseofmetaphortherapy:“Swimmingagainst
thestream” 66
Howdoesmetaphortherapywork? 69
Metaphorsandimagesareatruereality 70
Atwo-layerbio-psycho-socialmodel 71
Howdothesetwolayersinteract? 72
Psychotherapyandthebio-psycho-socialsystem 74
Metaphoricpsychotherapies 74
Treatmentviadreams 75
Arttherapy 76
Symptomsasmetaphors 77
Conclusion 79
6 CultureAnalysisandMemories 81
Memoriesinpsychotherapy 82
Memoriesasaresourcefordetectinginconsistencies 83
Adler’searlyrecollection 85
Dana’scase 87
Personalitytypesbasedonmemories 91
Affectbridgetosignificantmemories 96
Lafi’scase 97
Lamia’scase 101
Conclusion 105
7 PhysicalEnvironmentandCultureAnalysis 107
Talkingaboutasignificantobject(TASO) 109
Yaser’scase 110
Conclusion 114
Contents vii
8 Cases 116
Integrativecase1:Samer:Goddoesnotloveme 116
Integrativecase2:Badera:Turningtheothercheek 132
Integrativecase3:Kamel:Alifeofcharity 142
Therapeuticvignette1:ModeratingextremeIslamic
valuestotreatanxietyandnervousness 153
Therapeuticvignette2:Cultureanalysiswithin
afriendshiptotreatanxietyandnightmares 159
Therapeuticvignette3:Employing“TrustinGod”
intreatmentofanxietydisorders 163
References 167
Index 172
Tables, Figures, and Boxes
Tables
1.1 Characteristicsofindividualisticversuscollectivistic
cultures 8
4.1 Comparisonofpsychoanalysisandcultureanalysis 53
Figures
1.1 Acontinuumofindividualism(circles)and
collectivism(squares) 6
3.1 Culturaldirectivesof“Yes”and“No”towardcertain
topicsindicatedbynumbers 27
3.2 Twopeopleselectdirectivesfromthesamecultureto
whichtheyaffiliatethemselves 38
3.3 Aperson’schangeinvaluesintwodifferentcontexts 40
4.1 Twopersonsfromthesamecultureselectdifferent
valuesandtheyeachaltertheirvaluesaccordingtothe
context 48
5.1 Atwo-layerbio-psycho-socialmodel 72
Boxes
1.1 Dependentpersonalitydisorder301.6 16
viii
Introduction
After finishing my studies in psychology in 1978, I opened the
first psychological services center to be situated among the Arab-
Palestinian population in Israel. It was located in Nazareth, and
IworkedwithMuslimandChristianclients.Itdidnottakemelong
to realize that the tools, techniques, and theories I had learned at
university were not effective. The reasons for this were many: talk
therapy disappointed most of the clients, who wanted something
concrete,suchasmedication;addressingpersonalorintimateissues
was embarrassing and was resisted; clients were not able to express
or talk about their feelings; many issues that were discussed were
determined by the clients’ unconditional acceptance of norms and
customs, which also limited these discussions; clients always pro-
jectedtheresponsibilityforwhatwashappeningontootherswithout
taking personal responsibility; and many terms related to the self,
such as self-fulfillment, self-awareness, or self-responsibility, were
foreigntothem.
At that time, I felt that the theories I had learned did not fit the
people of Nazareth. I was convinced that psychotherapy could not
succeedaslongasthesepeoplestillheldtraditionalnormsandatti-
tudes that dismissed the individual’s rights, needs, and freedom of
choice. I invested a lot of energy and became active in many social
organizations in the community in order to bring about social and
cultural change. Only in 1994, after I had moved to live and work
in the US, could I gain a new perspective on my culture and I then
realizedthatthetheoriesIhadlearnedandadoptedarenotuniversal,
but rather need to be revised or changed in order to fit people who
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