Vzpostavljanje varne navezanosti kot temelj dela s posamezniki, pari in družino

Theory of attachment has radically changed the way we understand human relationships and work with people today. Understanding relationships as processes of mutual affect regulation has opened the door to a new generation of approaches to clinical work, prevention and education. Therapeutic research and practical work with clients show that providing relational safety, or a secure base, is a necessary precondition for working with vulnerable populations. In the article three fundamental shifts in our understanding of therapeutic and preventive work are presented and described with the help of examples of good practice. First, a child is dependent on adult caregivers for her/his emotional and physical well-being; second, parenting starts from the inside out, and third, family relationships are an intergenerational attachment-driven system. Designing effective interventions in cases of shame- and fear-based family systems requires paying special attention to this aspect of insecure attachment.Teorija navezanosti je eden od mejnikov v raziskovanju in razumevanju dela z ljudmi. Razumevanje odnosov kot vzajemnih, torej dvostranskih, in kot razmerij, v katerih gre za regulacijo afektov, odpira povsem nov pogled na različne oblike dela z ljudmi, tako klinične kot preventivne in izobraževalne. Raziskave in dolgoletna terapevtska praksa kažejo, da je ustrezna oblika pomoči oziroma okvir za kakovostno delo z ljudmi samo tista, ki zagotavlja varnost. Torej varno zavetje, kadar posamezniki prihajajo iz nevarnih okolij in razmer ter izkušenj, in trdno izhodišče za posameznike, ki želijo razširiti, preoblikovati in na novo vzpostaviti nekatere vidike svojega življenja in odnosov. V našem prispevku bomo predstavili tri temeljne premike v pojmovanju tega dela in opisali primere konkretnih praks oziroma novih oblik dela, ki iz teh premikov izhajajo. Ti trije mejniki so: drugačno pojmovanje otroka (otrok kot odvisen od odraslih), drugačno pojmovanje starševstva oziroma na otroka usmerjeno starševstvo ali notranje starševstvo in drugačno delo z družino kot sistemom, ki ga zaznamujejo globoke vezi navezanosti, od katerih je v veliki meri odvisno, kako se bosta sistem in posameznik znotraj sistema razvijala ter kako morajo biti oblikovane intervence, kadar gre za sisteme, ki temeljijo na sramu, strahu in nevarnih obli kah navezanosti

Stories of transmission and gradual resolution of trauma-related shame in three generations of Slovenian families

 In this paper, we will present a study into the dynamics of the transmission of emotional traumatic in three families of victims of World War II and post-war communist oppression. This study is taken from a broader research project in which we investigated the experiences of nonclinical families that managed to survive through three generation, and in which post-traumatic growth is present, i. e. the ability to integrate traumatic experiences and provide greater security for future generations. The main focus will be on how emotional content is transmitted and transformed through generations and how to recognise it in various forms of behaviour, thinking and emotions, that appear in each of the generations. As we follow the transformation of traumatic content, we will also follow the the signs that show how traumatic content has integrated and begun to bring new, deeper emotional and mental insights. The emotional depth of the traumatic experience is what burdens the victim the most and slows down the dynamics of trauma processing. It appears in the form of symptoms of post-traumatic stress syndrome, insecurity and mistrust. This is found even in victims who have articulated the trauma sufficiently to rise above intimidation, managed to develop emotionally strong and connecting interpersonal relationships, maintain faith in the future, and form a coherent narrative of their traumatic past. The most interesting result of the research was that all three families, regardless of their diversity, are similar in term of processing the trauma. They were all able to speak openly about their traumatic experiences. In all three families there there was a great deal of discussion and searching for the social framework and personal truth of historical events, and the desire to present and describe the events that left such deep wounds in such a way that they would be clear, reworked and accessible to future generations as a document of the reality of some tragic and difficult times. Another source of trauma processing was religious faith, which allowed all the participants in this study to look at trauma and life more deeply, through relationships and connections between people and through a deeper understanding of human history embedded in a broader and deeper spiritual flow. Faith helped these families to find the courage to make decisions, to face life’s challenges, and to endure even the most severe of life's trials. A third source that facilitates the processing and integration of a traumatic experience is secure interpersonal relationships and compassionate parenting. Despite the fact that the whole question of parenting was demanding and full of challenges for our interviewees, the quality of parenting has been improved from generation to generation, and sincere affection for children and gratitude for children were present everywhere. The ability to follow the new generation and its initiatives while maintaining a connection to its roots is a dynamic that characterises all three families. There is also a lot of thinking and conscious effort in establishing and maintaining good marital relationships in these families. For the recovery from trauma this study shows the importance of talking about it and also talking about it in a safe relationship until it takes a form that is genuine and at the same time clear, coherent and thus suitable for the general public. That’s when the traumatic story ceases to be traumatizing and becomes a story of courage, perseverance, and truth. &nbsp

Nekaj opomb k članku Élisabeth Roudinesco: mesto nekega teksta: qu`est que la psychologie? (kaj je psihologija?)

Michelu Pecheuxu v spomin / prevedla Katarina Kompa

Jezik, psihologija in epistemološki problem opazljivega in neopazljivega

Znanosti o jeziku so po svoji naravi na meji med znanostjo in filozofijo. Kako se v to polje umešča psihologija? Članek želi opozoritina na temeljne epistemološke zanke tega polja in opisati pristope k jeziku z vidika relativistične epistemologije. Ukvarja se z nevropsihološkim pristopom in pristope k jeziku presoja glede na to, kako v svojih hipotezah prestopajo prag opazljivega. Ta razmejitev omogoča nov pogled na nekdaj vodilne tokove v psihologiji in odpira nove možnosti raziskovanju.Due to the nature of its object different types of linguistic knowledge seem to range from natural sciences to philosophy. And how does psychology enter this picture? In the article we bring into focus some basic epistemological loops of the linguistic field and try to describe traditional approaches to language from the perspective of epistemological relativism. In detail we deal with the neuropsychological approach, since it represents the newest off spring of scientific methods in psychology. The general idea of thearticle is that approaches to language should exceed the horizon of reasoning and hypothesising imposed by the visible phenomena. It is argued that this distinction sheds new lights on once leading methods in psychology like behaviourism, and open new ways of psychological research in this field

"I remember checking on my mother to see if she was still breathing." How a relationship maintains, regulates, and helps resolve traumatic experiences: relational family integration

Traumatic experience is one of the most devastating experiences the family can endure. In order to understand why an experience maintains its traumatic nature we must take into account that trauma could be used as a powerful regulative mechanism in the family system precisely because of its organic component. For the first time in the history of psychology, this enables us to connect interpersonal relations with a person's organic nature and to establish that this nature is subordinated to the relationship or space between "I" and "you," which opens an extensive area and continually makes new discoveries possible. In the following vignette we will see that family systems, marked by trauma, develop very specific affective dynamics for affect regulation, which maintains the trauma. Trauma is transferred into interpersonal relations through basic affect and through the development of attachment; traumatic experiences remain present and powerful through multiple generations. The discovery of a new perspective on trauma lies in the fact that a trauma, for which no one takes responsibility, remains unmanageable

Shame-proneness and its correlates in couples

The study assessed the relationships between three TOSCA-3 (Test of Self-Conscious Affect; Tangney, 1990) subscales (shame-proneness, guilt-proneness, and externalization), and the following variables: stress, anxiety, depression, fear of intimacy, and attachment style in a sample of 68 heterosexual couples in committed relationships. Within-subject and within-dyad correlations were computed. Results confirmed a low to moderate connection for depression, anxiety, fear of intimacy and secure attachment. Shame-proneness, externalization, and guilt-proneness were not correlated within couples. The findings also provided further evidence for a differential understanding for some of the variables in each gender

Stories of transmission and gradual resolution of trauma-related shame in three generations of Slovenian families

In this paper, we will present a study into the dynamics of the transmission of emotional traumatic in three families of victims of World War II and post-war communist oppression. This study is taken from a broader research project in which we investigated the experiences of nonclinical families that managed to survive through three generation, and in which post-traumatic growth is present, i. e. the ability to integrate traumatic experiences and provide greater security for future generations. The main focus will be on how emotional content is transmitted and transformed through generations and how to recognise it in various forms of behaviour, thinking and emotions, that appear in each of the generations. As we follow the transformation of traumatic content, we will also follow the the signs that show how traumatic content has integrated and begun to bring new, deeper emotional and mental insights. The emotional depth of the traumatic experience is what burdens the victim the most and slows down the dynamics of trauma processing. It appears in the form of symptoms of post-traumatic stress syndrome, insecurity and mistrust. This is found even in victims who have articulated the trauma sufficiently to rise above intimidation, managed to develop emotionally strong and connecting interpersonal relationships, maintain faith in the future, and form a coherent narrative of their traumatic past. The most interesting result of the research was that all three families, regardless of their diversity, are similar in term of processing the trauma. They were all able to speak openly about their traumatic experiences. In all three families there there was a great deal of discussion and searching for the social framework and personal truth of historical events, and the desire to present and describe the events that left such deep wounds in such a way that they would be clear, reworked and accessible to future generations as a document of the reality of some tragic and difficult times. Another source of trauma processing was religious faith, which allowed all the participants in this study to look at trauma and life more deeply, through relationships and connections between people and through a deeper understanding of human history embedded in a broader and deeper spiritual flow. Faith helped these families to find the courage to make decisions, to face life’s challenges, and to endure even the most severe of life's trials. A third source that facilitates the processing and integration of a traumatic experience is secure interpersonal relationships and compassionate parenting. Despite the fact that the whole question of parenting was demanding and full of challenges for our interviewees, the quality of parenting has been improved from generation to generation, and sincere affection for children and gratitude for children were present everywhere. The ability to follow the new generation and its initiatives while maintaining a connection to its roots is a dynamic that characterises all three families. There is also a lot of thinking and conscious effort in establishing and maintaining good marital relationships in these families. For the recovery from trauma this study shows the importance of talking about it and also talking about it in a safe relationship until it takes a form that is genuine and at the same time clear, coherent and thus suitable for the general public. That’s when the traumatic story ceases to be traumatizing and becomes a story of courage, perseverance, and truth.

Adaptation of the Specific Affect Coding System (SPAFF)

The article describes the Slovenian adaptation of the Specific Affect Coding System (SPAFF) which was developed by Gottman and colleagues (Gottman and Coan, 2007) for the purpose of examining emotional expression. We present a short history and problems of coding emotions, codes of the system, coding procedure, training of coders, and rules of accurate observing. Also presented are the experiences with the new system, arguments for adaptation of codes to therapeutic processes and suggestions for further improvements