C.M. Schuhmann

Counseling in a Complex World: Advancing Relational Well-Being

In a globalized world, peoples attempts at living a good life interfere with one another in complex ways. In particular, tension and conflict are inevitable. This confronts counselors/therapists with the ethical question of how to take into account (global) interdependence and relational complexity. In this article, I explore what moral visions—assumptions of what a person is and should be—help counselors shift their focus from individual to relational well-being. First, I examine the moral vision of narrative therapy, as an alternative to more traditional, individualistic moral visions. Then, I construct a moral vision of relational being, based on the relational being perspective of Kenneth Gergen. This vision represents an ethical stance that may, using work by philosopher Judith Butler, be understood as an ethic of recognition and nonviolence. Finally, implications of the moral vision of relational being for counseling/therapeutic practice are explored.

Stories of crime, stories of suffering: A narrative perspective on ethical issues in criminal justice counseling

Counsellors working with prisoners often listen to stories that are both stories of crime and stories of suffering. From a criminal justice perspective, the suffering of offenders is deliberately inflicted as punishment. From a counselling perspective, however, responding to the suffering of a client and even trying to relieve it is a basic ethical concern. So counsellors, working with offenders, may face the ethical question of how to integrate a response to the suffering of offenders with a response to crime, especially when confronted with stories of cruel, violent crimes. In this paper, it is argued that a narrative perspective on counselling offers a framework in which these responses may be integrated. Here, the principle of recognizing privileged authorship of persons is crucial. The concepts of ‘double listening for implicit others’ and ‘relationally rich stories’ are developed, which are based on concepts and ideas from narrative therapy. These serve as a first step of translating the narrative ethical framework to counselling practice.

Theorizing the Narrative Dimension of Psychotherapy and Counseling: A Big and Small Story Approach

In this article, we develop a theoretically substantiated narrative framework for assessing psychotherapy practices, based on a big and small story approach. This approach stretches the narrative scope of these practices by making explicit and advancing small story counseling. We demonstrate how this framework can be a reflection tool by systematically applying six story dimensions to an example from army counseling. Small story dimensions one (multiple storytellers) and three (ways of ordering experience) draw attention to which persons and stories we do not engage with in counseling practices. Small story dimension two (future and on-going temporal orientation) marks a shift towards language of (future) potential, rather than a language of deficit. Small story dimensions four (low tellability) and five (fluent moral stance), reinstate the art of listening to client words, and remind us to resist the inclination to interpret these too easily in terms of a specific counseling theory or moral framework. Finally, small story dimension six (embeddedness) encourages counseling-on-the-move. Finally, we discuss the implications of widening the narrative scope of psychotherapy and counseling, such as the need to develop small story competence and to assess the therapeutic quality of everyday talk.

Representing the Good: Pastoral Care in a Secular Age

In ‘a secular age’ (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term ‘pastoral care’ is often replaced by the term ‘spiritual care.’ Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldview—religious or nonreligious—of either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people’s attempts to orient in ‘moral space’ and the distinctive quality of pastoral care as ‘representing the Good.’ Murdoch associates ‘the Good’ with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who ‘represent the Good’ have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large.

“Purely for You”: Inmates’ Perceptions of Prison Visitation by Volunteers in the Netherlands:

Research suggests that prison visitation by volunteers may significantly reduce the risk of recidivism. Community volunteers offer sustained, prosocial support to inmates which may account for these beneficial effects. However, the question of how inmates themselves evaluate volunteer visitation has hardly been studied. This study explores how inmates of Dutch prisons who receive one-on-one volunteer visits experience and value these visits. To that end, semistructured interviews were conducted with 21 inmates across six penitentiaries. These show that the value of volunteer visitation for inmates has to be understood in terms of a human-to-human encounter. Visits by volunteers provide inmates with rare opportunities to have a confidential conversation, away from the harshness of the usual prison life. Furthermore, inmates perceive volunteer visitation as beneficial beyond the actual visits. Inmates draw hope, strength, or self-respect from the conversations; they see volunteers as role models and develop a more positive view of the future. Two potential obstacles to beneficial volunteer visitation were detected: lack of chemistry between volunteer and inmate and imposition of worldview beliefs by volunteers.

Grief in a biography of losses: Meaning-making in hard drug users’ grief narratives on drug-related death

Abstract The focus in grief theories has been increasingly shifting toward questions of meaning. In this study, we draw on the meaning-reconstruction model of grief for studying the unique case of hard drug users who have experienced a drug-related death. The social context of hard drug use, as well as the death and grief circumstances, is problematic and stigmatized. Grief narratives of 10 respondents were analyzed according to the principles of grounded theory. We identified four main themes: (1) the inhibition of emotion by drugs leading to fragmented grief reactions, (2) social exclusion and notions of disenfranchized grief, (3) the acceptance of death, and (4) meaningfulness in a “biography of losses.” Connecting these results with the literature on meaning, we find that meaning-making is a multidimensional and layered process, where some layers result in meanings made while others do not. Finally, this study emphasizes the importance of social and emotional aspects of grieving, as well as the ambiguity of the notion of successful meaning-making in relation to grief.