The Christian Faith Is Intrinsically Missionary Religion Essay

The Christian Faith Is Intrinsically Missionary Religion Essay David Bosch in his book Transforming Mission makes the point that The Christian faith, I submit, is intrinsically missionaryà ¢Ã¢â€š ¬Ã‚ ¦ this dimension of the Christian faith is not an optional task: Christianity is missionary by its very nature or it denies its very raison detre  [1]  . The author makes us understand as Christian Youth workers it is a fundamental requirement of our belief for us to engage in the mission of God by been a witness to the world. Gods mission which he gave to us in Matthew 28 known as the great commission must be the key and driving force behind the work we do with our young people. As youth workers we need to be aware that in order to fulfil the great commission we need to develop ourselves biblically and have a passion to evangelise every young people in our local community as well as the whole world. Bosch stated that There is church because there is mission and not vice versa.  [2]  Through its nature and vocation, the church is a missionary community; hence mission is intrinsic to the very life and calling of the church. Moltmann also argues in support of Bosch that Mission does not come from the church; it is from mission that the church has to be understood.  [3]  Hence our youth club or group exist due to Gods wider mission. Our youth group needs to understand that we are called to be the agent of Gods missionary task in whatever community we find ourselves and as quoted by Bosch God is a miss ionary God, Gods people are a missionary people.  [4]  Folmsbee also argues in support of Bosch that Mission is an attribute of God thats best understood from Gods narrative. God is a missionary God, and therefore mission must be seen as Gods movement into the world. Thats the exact opposite of how its often viewed, which is that mission is the primary activity of the church.  [5]  In order to sustain their faith in the mission and in Gods work, those in the ministry believe that the mission work belongs to God and that they are simply his instruments working in the world. In order to discuss how the evangelistic task directed at young people fits into Gods wider mission, we need to have a clear understanding of what mission is using Bosch as the main reference point by unpacking his quote The Christian faith is intrinsically missionary. This essay will be looking at a variety of sources drawn from the Bible and Christian literature to establish what is Gods wider mission, how we can tailor our assignment toward the young people using Christ ministry as the model for our outreach programme in the Christian youth work. What is Mission? Bosch stated the term mission assumes a sender, a person or persons sent by the sender, those to whom one is sent, and an assignment.  [6]  In the book of John 20: 21, we see the missionary mandate of Jesus which he passed to his own disciple As the Father has sent me, I am sending you.  [7]  Christianity has always been an evangelical religion, where believer go out into the wider world and spread the message of the Gospel in order to bring all of humanity into the kingdom of Heaven. Ever since the fall, Gods mission on earth is to return a fallen mankind to his presence, fully redeemed. Thus, He sent Jesus to earth to minister to the people before being sacrificed for the sins of the world. In the word of Bosch while citing the work of Herings, mission is, quite simply, the participation of Christians in the liberating mission of Jesus, wagering on a future that verifiable experience seems to belie. It is the good news of Gods love, incarnated in the witnes s of a community, for the sake of the world.  [8]  Frost Hirsch supported Boschs argument by stating we will see the church differently no longer as a religious institution but as a community of Jesus followers devoted to participating in his mission.  [9]  As youth worker we need to begin to see our work with the young people as us participating in the mission of God by fulfilling the work of reconciliation and restoration of all creation back to Him and also bringing hope to the world. Any aim different from this thus means that God is not at the centre of our mission but us trying to do our own agenda. It is okay for youth workers to have an agenda but the sole purpose must be for our young people to encounter the good news, Booker writes we need à ¢Ã¢â€š ¬Ã‚ ¦to try to connect our missions with Gods agenda and activity in mission  [10]  . It is very vital that as youth workers that we are very clear about what the mission of God is all about before we engage the yo ung people in it. Bosch referring to Aagaard writes Mission was understood as being derived from the very nature of God. It was thus put in the context of the doctrine of the Trinity, not ecclesiology or soteriology. The classical doctrine on the mission Dei as God the Father sending the Son, and God the Father and the Son sending the Spirit was expanded to include yet another movement: Father, Son, and Holy Spirit sending the church into the world.  [11]  Hirsch Frost argues that we need to à ¢Ã¢â€š ¬Ã‚ ¦through the paradigm of the mission Dei to find the sent and sending God.  [12]  As part of the evangelistic task, youth workers need to beginning to help the young people find God through Jesus in the work that they do with them, through the teaching, worship, prayer and all our activities. A classic example that the youth worker can use will be the Lords prayer in Matthew 6 vs 9 -13, Jesus taught his disciple how to see the father through the model of prayer. In the pluralistic society there is a need to get the young people to believe in the word of God. However, in an age of rising secularism, the current focus of the youth worker is to reach out to the young people before they completely form a secular/humanist belief system or get taken in by other faiths in their search for meaning. Youth worker need to help the young person to know how to belong in order to get a taster of the relationship with Jesus because in belonging they encounter God which is the whole purpose of the mission Dei.  [13]   The Christian mission is about incarnation and crucifixion, and they both go hand in hand. Incarnation is about meeting people were they are with the gospel of the cross. God showed us the example to follow when he sent his Son into the world to pay the price for our sin. The gospel of John chapter 1:14 states The Word became flesh and made his dwelling among us. the one and only Son, who came from the Father, full of grace and truth  [14]  Hirsch stated if Gods central way of reaching his world was to incarnate himself in Jesus, then our way of reaching the world should likewise be incarnational  [15]  As youth workers, we need to begin to identify with the young people we are working with or trying to reach by moving into their world so that we are able to clearly see their challenges and struggles in order to know how to effectively direct our missional task of reaching them for God. Frost argues that we must take seriously the call to live incarnationally-right up close, near to those whom God desires to redeem.  [16]  This was further argued by Hirsch(s) that as youth worker we need to move out of our normal religious zones into our local community and be part of it, this may mean going into the school or anywhere were the young people gathers and guide them to find the redeeming grace of God.  [17]  As stated by Dave Newton, we need to get alongside young people and their needs in order to demonstrate Gods love.  [18]  The youth workers will work with them rather than work for them in their journey of making a decision regarding faith. According to Bosch, The churches, by and large have an underdeveloped theology of the incarnation [while] the churches of the east have always taken the incarnation more seriously  [19]  mission Dei has now been submerged under the liberation theology. The liberation theology is about the people to the structure while incarnation theology is for both the unique message of Christ and the messenger to be incarnated within the culture being reached. Paul summarise the incarnational message in 1 Corinthian 9: 19-23 that for the sake of the gospel he will become all things to every tribe, people or culture as long as he is able to win as many as possible. Graham Cray writes Youth ministry has become a matter of cross-cultural mission. It involves entering into the young peoples world and honouring them by taking it as seriously as they do.  [20]  As youth workers, we need to be creative and imaginative in our missionary work amongst the young people, in the way we present the message of the cross to them; we need to help them to find Christ [were they are] and equip them to be agents of his kingdom.  [21]  The whole message of the New Testament is Christ making an effect on humanity through the redemptive power of redemption. John 3:16 show us how the ever giving God through incarnation brought Christ out to the whole world. In summary, Incarnational ministry essentially mea ns taking the church to the people, rather than bringing people to the church.  [22]  We dont have to do church the way we have always done it  [23]  , youth workers needs to take the gospel to the place where our young people are based in our local community [most especially in the current changing trend in youth culture] that is church needs to be done inside out as the previous trend of let them come to us will not work with the current culture. Mission as Evangelism is essential for creating communities of believers. Bosch gives a good definition of evangelism when he writes Mission includes evangelism as one of its essential dimensions. Evangelism is the proclamation of salvation in Christ to those who do not believe in him, calling them to repentance and conversion, announcing forgiveness of sin, and inviting them to become living members of Christs earthly community and to begin a life of service to others in the power of the Holy Spirit  [24]  25Paul, in his ministry, ensured that the new Christian community would have a solid ethical and moral framework for making decisions. In a world where religious competition was extremely high (with the large number of pagan cults), a theological framework was absolutely necessary to spread the Christian faith that way, parents could be the first to evangelize their young people and pass a complete model of faith downward through the generations. It is possible that such a com plete framework led to the eventual dominance of Christianity in Europe and its endurance in modern times when there was no longer any threat of convert or be killed and pagans are no longer burned at the stake. The thoroughness of Pauls mission practice is that he was not content merely with evangelism and church planting but was concerned to build mature communities of believers who could think biblically through the ethical issues they faced in the ambient culture.  [26]  Bosch was very clear when he said that Evangelism is only possible when the community that evangelizes is a radiant manifestation of the Christian faith and exhibits an attractive lifestyle.  [27]  Our youth people do not just want to hear words from us but wants to see us live out our lifestyle in a way that attracts them to the faith we are proclaiming. James 2 verse 18 But someone will say, You have faith; I have deeds. Show me your faith without deeds, and I will show you my faith by what I do.  [2 8]   Youth workers need to understand that for their missionary task towards the young people to have impact, relationships must be developed amongst the young people. Jesus our role model kept reminding us of the relationship he had with his own Father, the whole of his ministry on earth flowed from this relationship with the people he encounter (Christians and non Christians alike) as well as his disciples. The whole of the New Testament shows us that relationship is very important in our mission to impact the life of our neighbours and to reconcile the broken relationship with the Father. Sudworth et al citing Mike Breen writes, Relationships are the only means we have of enabling and encouraging young people to reach maturity in their physical, emotional, social and spiritual lives.  [29]  Youth workers need create an environment or community where they could practice the presence right under the young peoples noses; we need to look for ways to make God present for the young peopl e we are serving. Hirsh made us understand presence highlights the role of relationships in mission. If relationship is the key means in the transfer of the gospel, then it simply means we are going to have to be directly present to the people in our circle. Our very lives are our message and we cannot take ourselves out of the equation of mission.  [30]   The kingdom of God was central to Christ wider mission. Word Count: 5438

Hildegard of Bingen Life and Music Essay

Hildegard was born in 1098 to a noble German family at Bermersheim, south of Mainz. According to Hildegard’s biography, her parents offered her as the youngest often children to God as a tithe. Hildegard of Bingen was born in 1098 on her parent’s estate near Alzey in Rhenish Hesse. She was the tenth and last child of the noble couple Hildebert and Mechtild of Bermersheim. Seven of her brothers and sisters are known by name. In 1106, when she was eight years old, her parents consecrated her to God, entrusting her to Jutta of Spanheim, who was living as a hermit at the Benedictine monastery at Disibodenbeg. The monk Volmar, who became Hildegard’s personal friend and amanuensis, saw to her later education. Between 1112 and 1115, Hildegard professed her vows as a Benedictine nun. â€Å"As Jutta’s spiritual flume grew, a religious community for women led by the recluse was established; upon Jutta’s death in 1136, Hildegard was elected head of the community† . In 1141, at the age of forty-two years and seven months, Hildegard heard a voice from heaven that directed her to record the visions she had experienced since early childhood. At first reluctant, Hildegard finally acquiesced to the bidding of the Living Light . â€Å"As her writings became well known, Hildegard developed a reputation as a prophetess and healer. However, her prophetic ability did not manifest itself in predictions of the future but rather in an understanding and interpretation of contemporary events† . Five years later, in 1141, through an especially brilliant vision, she received the divine command to write down her visions. Just as on previous occasions. she resisted, became ill, and recovered only when she began to record her visions. Her hesitation was rooted in her strong critical views of charlatans. Pope Eugenius III. aware of the written account and on the recommendation of Bernard of Claivaux, read the first part of her Scivias before the Synod of Trier (1147—49). At the same time, he sent a papal commission to Disibodenberg to study the authenticity of Hildegard’s visions. When he became certain of her genuineness, the Pope gave the Church’s approval in a letter and encouraged Hildegard to continue her writing. In addition to her spiritual duties, Hildegard was engaged in the secular events of her day. She corresponded with temporal and religious Ieaders, providing advice and urging reform. Although Frederick I Barbarossa had invited her to his imperial palace at Ingeiheim, Hildegard later admonished the emperor because of his support of three anti-popes. Nonetheless, she obtained letters of protection from Frederick that saved the Rupertsberg community when fighting broke out between imperial troops and those loyal to the Pope. Hildegard undertook three preaching tours between 1158 and 1163 and a final one in 1170—1171; her travels took her to cathedral cries and monastic communities along the Upper and Lower Rhine as well as to more distant venues like Wikrzburg and Bamberg. The purpose of the tours was to promote monastic and clerical reform and to combat heretical sects, in particular the Cathars. As the Benedictine abbess’s reputation grew, the Rupertsberg communitv flourished. With the increased number of residents, a second community to accommodate young women of a less noble background was established in 1165 across the Rhine River near Eibingen. Because Hildegard intervened to bury a man who purportedly had died excommunicated, the Eibingen and Ruperrsberg communities were placed under interdict in 1178, unable to hear Mass, receive the Eucharist, or sing the Divine Office. The matter was resolved and the interdict lifted just six months before the abbess’s death on September 17, 1179 . From 1112 to 1182, Hildegard went through a life of nunnery and composers. At first, her piece has been directed towards the religious angles of Benedictines, mainly sung, and utilized in churches to which she had served. However, by 1182, the trigger of her success in the field of music has soared massively through her several compositions that proved of value. The fame of her scores had eventually reached and influence the current time; however, questions lie, such as how did her fame started? How and what are the influences provided by her compositions? Lastly, how was this look upon during her times as well as the present musical field?

A Brief Note On Diabetes And Non Hispanic Blacks - 861 Words

Diabetes, which is also known as diabetes mellitus, is described as a group of metabolic diseases where a person has high blood glucose. This is caused by insulin production becoming inadequate (MacGill, 2015). In the United States alone almost 30 million adults and children have diabetes with around 86 million having prediabetes. This leading it to be one of the primary causes of death for 69,071 Americans each year. Studies show that Hispanics and Non Hispanic Blacks are at a higher risk of becoming diabetic compared to other races such as Asian Americans, Central and Southern Americans, and Cubans. Although you may not know if you are among the millions Americans that have diabetes there are signs you can look out for that may help you find out. Some of the symptoms of diabetes consist of blurry vision, feeling tired, weight loss, frequent urination and increased thirst and hunger. Also you may need to look out for scrapes and bruises healing slowly and tingling or numbness in lim bs, or you may have no symptoms at all. If any of these signs are detected then its best if the doctor is contacted immediately as to avoid any serious threats caused by this disease. Diabetes can be easily tested by a sample of blood and a little bit of lab work monitoring a change in glucose levels. There are two different types of diabetes. 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Media Representation in Lgbt - 1343 Words

Media and its representation of Lesbian, Gay, Bisexual, Transsexual (LGBT) themes has been prevalent throughout time. According to the collections of studies and stories by Meem, Mitchell and Jonathan (2010) concerning LGBT individuals, it is important to represent such themes because it is able to enlighten people on how our society as a whole, has become dynamic. The Media can be seen as a â€Å"central source† where negative perceptions can be created. As a result, stereotypes can be either created or perpetuated about this group, negative or otherwise. Media as a medium, therefore, is an extremely powerful tool in our society, and can be used to change or create people s perceptions about this particular segment of our world (LGBT).†¦show more content†¦For example, a gay male may not be welcomed in a party due to his sexual orientation. It is only a question of ethics. Homosexuals are also put as either victims or villains in movies. They are depicted as belong ing to a weird or foreign culture that cannot be tolerated. It is rare to have a movie that has the main character being gay or lesbian. If a girl begins to demonstrate some signs of male characteristics, she is referred to as a ‘tom-boy’. It is like a taboo to show such kinds of signs in a girl. On the other hand, if a male does not have masculine features, he is seen as an outcast. All of these perceptions are obtained from the media, and especially televisions and movies. According to Mehta and Hay (2005), media houses have for a long time helped to construct and reinforce stereotypical ideas about masculinity and men. From what is portrayed in the media, it is possible for people to dismiss others on the basis of whether they have masculinity or are feminine (Ferrey, 2008). Televisions and movies through their visual effects help define ‘a real man’. During advertisements, there are some particular aspects of man that are portrayed. 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Individuals have felt that the Postal Service sometimes judge applic ants or workers by their lifestyle or ethnicity. This in turn shows bad representation of personnel management. One case that shows proof of this is the United States Postal Service v. Aikens. Harold Aikens, who was a black employee of the USPS, opened a case against his job being that he felt he was not receiving promotions because

Personal Experience Reflection Paper - 1417 Words

Minecraft Username: Joiined Age: 14 in September Previous Experience: This is going to be my weakest point, but I believe that I have to get more experience somewhere, so here it goes! (Keep in mind, I don’t have any proof for any of these, but I hope you can trust me!) FearPvP - Moderator (My name was ClickRaids back then) [2 years ago]- Player base was around 100-300 players before the new owners when I was staff - This was a factions server. It had a decent player base and gave me most of the experience I have today. I started as a helper, so my role was to help players in chat, and get trusted within the community. When I got promoted to moderator, this is where all my experience came to life. I learned to screen share and I†¦show more content†¦It was a challenge to communicate with them properly, but I still overcame it and became more professional with this experience. Small Servers - Unknown [Span of 3 years to 1 year ago] - I staffed on a few small servers here and then. These player bases varied from 5 players to 10 players. I didn’t want to bring specifics because this isn’t really too important. Small servers are where my experience began to mold for me to moderate on more bulky sized servers. Twitch Channel - Chat Mod - Viewers Via Stream was about 50 - This taught me some things about moderating any type of chat. I was moderating my friend s channel and the chat was quite toxic. The things I did there plugged in a few things that I can use while moderating a chat. Timezone and Country: EST (Eastern Standard Time) United States of America Estimated Schedule: I am currently on summer break so this is my current schedule Monday-Friday 12:00 P.M - 11:00 P.M Saturday-Sunday 12:00 P.M - 1:00 A.M Out of Summer Break Monday-Friday 4:30 P.M - 12:30 A.M Saturday-Sunday 12:00 P.M - 12:00 AM Skills and Reasons: I have multifarious skills and reasons to offer to the server. Languages I feel like I can help out with screen sharing with a greater extent because if there is an individual that is hacking and needs a screen share and doesn’t speak English, but Spanish, I can help with that! I speak both English and Spanish fluently. Although I speak SpanishShow MoreRelatedSample Reflection Assignments1243 Words   |  5 Pages195/295) INSTRUCTOR: Richard Schramm Written assignments are of two types: Reflections and Project Reports. Reflections: An essential element for student learning in service-learning courses is written and oral reflections on the field study experience, as well as on other elements of the course. To have an experience isn’t enough to ensure learning; you need to intentionally and thoughtfully reflect upon the experience and what you learned from it to ensure that learning occurs. As T.S. EliotRead MoreReflective Writing1241 Words   |  5 PagesHow do I . . . Write a Reflection? Why reflective writing? Reflection offers you the opportunity to consider how your personal experiences and observations shape your thinking and your acceptance of new ideas. Professors often ask students to write reading reflections. They do this to encourage you to explore your own ideas about a text, to express your opinion rather than summarise the opinions of others. Reflective writing can help you to improve your analytical skills because it requiresRead MoreThe Performance Of Blood Glucose Level Essay1315 Words   |  6 Pages This paper will look at the performance of blood glucose level (BGL) tests which was carried out during the clinical intensive workshops. This paper will firstly explore and discuss the value and importance of personal reflection in nursing in a health care setting and how personal reflection is a key component in the learning processes of an individual and how it improves skills. 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Objective Relations Theory Free Essays

Projective Identification copyright 1996 Hannah Fox, CSW, BCD All rights reserved – may not be reproduced without permission of Hannah Fox (hfox@object-relations. com) This document can be found at: http://www. object-relations. We will write a custom essay sample on Objective Relations Theory or any similar topic only for you Order Now com This presentation will explore several concepts and techniques within the Object Relations theory of family therapy which, if understood, provides a framework for looking at couples and families. Before talking about this approach to family therapy, I would like to explain what object relations theory is all about. Object Relations Theory was originated in England by a group of British psychoanalysts, including Klein, Balint, Fairburn, Winnicott, and Guntrip. Object relations theory was a break from Freud’s drive model, and differs from it as follows: Freud’s model held that a newborn infant is driven by animal instincts, such as hunger, thirst, and pleasure, but cannot relate to others. Relationships with others only develop later in the course of satisfying those needs. In this sense, Freud’s model considers relationships to be secondary. In contrast, object relations theory maintains that the infant can relate to others at a very early age and that relationships with others are, therefore, primary. The drive to attach oneself to an object is considered to be the major motivating force. Since we are talking about object relations theory, this is a good time to ask what an object is. In object relations theory, the word object is used with a very specific meaning. It’s not literally a physical person, but an internal mental structure that is formed throughout early development. This mental structure is built through a series of experiences with significant others through a psychic process called introjection. Because an infant’s earliest experiences are usually with its mother, she is usually the first internal object formed by the infant. Eventually, the father and other significant people also become internalized objects. Introjection, the process of creating internal mental objects, leads to another process called splitting. Splitting occurs because the infant cannot tolerate certain feelings such as rage and longing, which occur in all normal development. As a result, the infant has to split off parts of itself and repress them. What happens to those repressed split-off parts? They are dealt with through another important process, called projective identification. Projective identification itself is a very specific part of object relations theory. It is a defense mechanism which was conceptualized by Melanie Klein in 1946, having evolved from her extensive study and work with children. According to Klein, projective identification consists of splitting off parts of the self, projecting them into another person, and then identifying with them in the other person. For example, the earliest relationship the infant has with its mother is feeding and touching, but the mother is not always able to respond quickly enough to the infant’s need. Since the natural rage and longing the infant feels at such times are intolerable, to survive these feelings the infant â€Å"splits them off† and represses them from its consciousness. The â€Å"split off†feelings can be thought of as other parts of the self (ego). When such splitting takes place, the infant is free of the rage but has placed that part of itself inside the mother. To make itself whole again it must identify with the mother. The mother may or may not allow herself to become the cntainer for the infant’s negative feelings. Even if she doesn’t, the projective identification still occurs. The above process begins in the first half year of life, known as the paranoid-schizoid position. It is characterized by an ability to distinguish good feelings from bad, but an inability to distinguish the mother from the self. Depending on how consistent the mothering is, the infant may or may not progress to a higher level of development known as the depressive position. In the depressive position, which starts at about eight months of age, the child takes back its bad feelings from the mother and separates from her. The mother is now seen as a separate object, with both good and bad feelings of her own. The infant is aware of its own good and bad feelings. For a child to reach this level of development, the earlier mothering must be consistent. The mother must have accepted most of the child’s projected feelings. A child who reaches the depressive position will, in adulthood, be capable of experiencing, at best, such feelings as empathy, or will at least become neurotic. In contrast, if the mothering is not consistent, the child can’t take back its projected feelings and splitting continues both inside and outside the child. It remains in the paranoid-schizoid position or, at best, a precarious form of the depressive position. This type of development is associated with borderline personalities. In the above infant-mother example, the repressed parts of the self, if unresolved, will remain repressed into adulthood. Those parts will govern the choice of marital partner and the nature of marital relationships, and by extension the nature of relationships with children. By the time the couple or family come to therapy the projective identification process has likely progressed to the point of being obvious to the therapist, and will be seen in the members’ behavior toward each other. This is usually not so in individual therapy because it often takes time to build the transference relationship with the therapist. So what does this mean for the therapist? What does a therapist have to know in order to work with a family, using the object relations approach? The therapist needs to be trained in individual developmental heory from infancy to aging and to understand that the internal object world is built up in a child, modified in an adult and re-enacted in the family. The family has a developmental life cycle of its own, and as it goes through its series of tasks from early nurturing of its new members, to emancipation of its adolescents, to taking care of its aging members, the family’s adaptation is challenged at every stage by unresol ved issues in the adult members’ early life cycle. Conflicts within any of its individual family members may threaten to disrupt the adaption previously achieved. If any member is unable to adapt to new development, pathology, like projective identification, becomes a stumbling block to future healthy development. The clinical approach is to develop, with the family, an understanding of the nature and origins of their current interactional difficulties, starting from their experience in the here- and-now of the therapeutic sessions, and exploring the unconscious intrapsychic and interpersonal conflicts that are preventing further healthy development. Interpretation and insight are thus the agents of family change. By uncovering the projective identifications that take place among family members, and having individuals take back their split-off parts, members can be freed to continue healthy development. If further therapy is indicated, individual therapy would be a recommendation. Symptom reduction in individuals is not necessarily a goal here. In fact, individual family members may become more symptomatic as projective identificationsare taken back and the members become more anxious. To do this, the therapist needs the following four capabilities: . The ability to provide a â€Å"holding environment†for the family – a place which is consistent – so that eventually the family comes to feel comfortable enough to be themselves in the presence of the therapist. 2. An ability to understand the â€Å"theme†of each session, so that a broad theme can be identified over the course of treatment. 3. An ability to interpret the latent content of patients’ manifest stat ements. 4. An understanding of unconscious processes like transference and countertransference. Given those tools, it is the therapist’s job to uncover the projective identifications in the family that prevent the children from having a healthy development. Once these projections are uncovered, and the split-off parts given back to the family members they belong to, children are freer to continue healthy development. Having introduced projective identification, I’d like to show how this process operates later in life-in couples and families-and is a framework for doing couple and family therapy. I’m going to present two cases-one of a couple and one of a family-to show how projective identification works. A male patient of mine with little ambition fell in love with a woman who subsequently pushed him to be ambitious. As it turned out, the woman had been repressing her own ambition under pressure from a father who didn’t believe women should work. This woman was quite intelligent and obtained a professional degree, yet she chose to stifle her ambition in order to please her father. She remained dependent on her father, both emotionally and financially. The husband, my patient, was a professional but quite unambitious. His family’s philosophy was that one is lucky to have a job and pay the bills. His father had held the same low paying job for twenty years although he, too, had a professional degree. So why did these two people get married? Since it was unacceptable for her to be ambitious, the wife needed someone to contain those feelings for her. My patient was the ideal object because, although he had an inner ambition, he had no parental support for these strivings. Therefore, he was predisposed to accept and collude in his wife’s projection. What is the effect of projective identification when a couple has children? The following example shows how parents use their children as objects. Fern was a woman in her second marriage with two adolescent children. When Fern was a child, her mother favored her brother. The message she received from her mother was that men were important and had to be taken care of, while women were stupid and born to serve men. Both of Fern’s husbands agreed with her mother’s philosophy, so Fern spent most of her married life serving them. When the family came to see me, both children were having emotional problems. The son was a heavy user of pot and cocaine. His sister had emotional and learning problems in school. Fern had projected into her son that males were special and needed to be taken care of. It’s not hard to see why the son colluded with his mother. The rewards of accepting her projected feelings were too hard to resist, so when he reached adolescence he satisfied his excessive dependency needs with drugs. The message Fern’s daughter received was that she was unimportant and stupid. Why did Fern project these feelings onto her daughter? Fern grew up unable to develop her own career goals because her other ignored her wishes to go to college. For Fern to feel sufficiently competent and achieve some career success, she had to get rid of feelings that she was stupid and unimportant. So she projected those feelings on to her daughter and was then able to start a small business. To avoid being totally rejected by her mother, the daughter colluded by remaining stupid and unimportant to herself. Fern’s reenactment with her daughter of her mother’s relationship with her is a form of projective identification called â€Å"identification with the aggressor,†because Fern is acting as if she is her own mother and her daughter is her (when she was a child). Fern’s relationship to her son is also similar to the relationship Fern’s mother had to Fern’s brother. Because Fern is treating her children so differently, when they grow up they will have very different views of this family. This explains why, in therapy, siblings often talk about the same family very differently. Notice how unresolved feelings from childhood, which Fern split off and repressed, greatly affected her relationship with both children. What do you think is going on in her second marriage? Now I will present an actual transcript of part of a session I recently had with this family. As you will see, it illustrates the process of projective identification and will serve as a basis for further discussion. T: Fern, I wonder, when Donald was talking about being like Roberta and John asked him a question how did you feel? F: What do you mean how did I feel? T: When John asked Donald when he figured out that he was like Roberta and Donald said just now. J: How do you feel about him saying just now. T: And you changed the subject and I wondered what you were feeling. F: I don’t know. I T: Donald owned up to some feelings that he was like his father and that part of what he saw in Roberta was like himself. F: Donald is definitely part of D: No but what she’s saying is that you changed the subject. That is why she’s wondering if you have some feelings about that. T: Exactly. You seemed to have moved away from what was going on here. John was talking to Donald R: She doesn’t want us to be like our father. T: Maybe that was upsetting to you? R: He wasn’t good to her. D: Subconsciously maybe. It’s deep but it’s there. F: Well, I don’t like Martin, naturally. It’s true. I don’t like him – I don’t think he’s a nice person. R: You don’t like him at all? D: She loves him but doesn’t like him F: I loved him but I never liked him as a person. I never thought he was a good person; that he really cared about me, that he took care of me, that he was ever concerned with me. I remember a couple of things that – I remember having a bloody nose one night when I was pregnant and he went out to play racketball and left me alone. Things like that – He was mean to me – he had no compassion for me. D: That’s one thing, I’m not like my father. F: I’m not saying – I’m trying to say I see certain characteristics of their father in them. T: How does that make you feel? F: How does that make me feel? I don’t know. I guess part of it, not too good because I would rather them be above that, that is, above that anger, why can’t they rise above that anger. I don’t want them to be like that because it didn’t get Martin anyplace in life. J: I have a very deep question. F: I don’t know if I want to answer it. J: You may not but how can you find that with Roberta and Donald being so much alike in prsonality, like Martin, how do you separate Donald’s being like Martin and accepting it from Roberta and saying Roberta is just like her father and not accepting it? F: Because Donald never directed his anger at me as a person, as a human being. In other words he never – he might have been angry but he never said to me – he never was mean to me, whereas Roberta has been mean to me, attacked me as a person, Donald never attacked me as a person. T: Donald attacked himself as a person. D: Hmm. T: By taking drugs. F: But he never attacked me as a person. D: Never, I’m not a mean person. I don’t have that mean streak in me. T: You sure? F: You may have it in you D: I don’t have a mean streak. F: Sure, everyone T: Who did you direct that meanness to? Roberta directs it out to her mother and who did you direct it to? D: I direct it to her. T: No R: No you directed it at yourself. D: Myself, yeah – I’m mean to myself. F: You were destructive to yourself. T: So what D: But that’s different from being destructive to other human beings. F: No, maybe you would have been better off being mean to me or somebody else. Or to your father. R: Let’s get back to Uncle John’s question. J: No this is part of the answer. D: Yeah – I’m mean to myself. I still am. But I don’t destroy myself with anything – with any kind of substances, but I still am. R: What do you mean, you still are? D: I’m hard on myself, critical of myself. R: See, you would never think that of Donald because he walks around like he’s above the world. He does. T: But why would somebody walk – D: But I’ve been working on that very heavily now T: But why would someone D: That’s the way I am; it’s the way I am. T: Why would someone walk around like that. D: It’s very basic – when I was on drugs and everything like that and I’m fully aware of it, aware that I’m conceited and like I have that air about me – I’m fully aware of it. When I was on drugs I had that part to me but it wasn’t as strong as it is now. T: You weren’t aware of it then? D: I wasn’t really in control of the fact that I control my conceitedness now – I choose to put that on because I have nothing, I have nothing else now. T: Right D: It seems it’s like my only defense, to be arrogant and to be conceited because I don’t have anything else to back me up so I figure that wall. R: Why do you need – I don’t need anything. D: Roberta – because when I was on the drugs and everything like that, it was a great wall for me to keep everybody out. Now I want everybody to think big things. Discussion Now let’s look at the latent content of this session and identify the projective identifications. Fern was angry at Roberta and not at Donald — why? As John pointed out with his question, Fern saw Roberta and Donald very differently, because of her projective identifications into them. Fern saw Roberta as bad and stupid, just as her mother viewed her when she was a child. She put all her badness and negative feelings into Roberta. Roberta then acted out Fern’s feelings by being emotionally disturbed and acting stupid. Her emotional problems exacerbated what had been a genuine perceptual impairment. Because of her projective identification, Fern saw Donald as the good son who needed special attention and care, which was what Fern had seen between her own mother and her brother. Because Donald was not fully accepted by his mother, especially for those qualities that were like his natural father, he acted out his mother’s feelings. He was good to her but repressed the rejected parts, turning them against himself by secretly taking drugs. Yet, his mother continued to hold him in high regard, even after his habit had been found out. What Fern did was re-create the family constellation in which she had grown up. Because both children were carrying out their mother’s inner life, they were unable to grow and develop their own healthy structures. The next step in therapy was to get Fern to take back the split-off parts of herself: the devaluing of her daughter and the overvaluing of her son. This should help the children take back the part of themselves which they split off and repressed. In subsequent sessions, Fern and I explored what it was like growing up with her mother. She explained that her mother told her that she was stupid and that her brother was special. Fern’s daughter told Fern that she was doing the same thing as her mother and that the daughter felt stupid. Fern responded that she had never meant to treat her daughter as stupid. She also realized that her son had many problems and was not so special. In doing so, Fern reclaimed her split-off parts, freeing her daughter to continue a healthier development. Her son was able to leave home and become more independent. How to cite Objective Relations Theory, Essay examples

Chicano Migration Essay Example For Students

Chicano Migration Essay Who is in charge of the past? The Spanish language is the second most spoken language here in the United States. Jose just replaced Michael as the most popular name last year in two southwestern states. According to Mireya Navarro, America is home to 31 million people of Latin ancestry, a number that is rapidly growing. In fact, â€Å"In the next five years the number is expected to surpass African-Americans as the largest minority group and will most likely make up a fourth of the nation’s population in 50 years†(Navarro, â€Å"Latinos Gain Visibility in Cultural Life of U.S.,†Race, Class, and Gender in the United States, 1998, p. 364). The question that arises from all of this is, why don’t we hear as much form the Latin American public as we do the African Americans? When we think of minorities we immediately assume the group being spoke of is of African descent. In the society where my partner Jennifer grew up, there is only one Latino (Puerto Rican) f amily and they are by no means on the low end of the social class. They are a very well-respected family. On the other hand, the city in which I grew up, it is crawling with Latinos. They live above and below the shops and restaurants in town, everywhere you turn you can see someone of Latino descent. But still, a minority member in society to us is a Black person. We have this stereotypical view of minority groups because that is what has been hammered at us through grade school, and even into high school. We learn time and time again of Martin Luther King, Jr. and Rosa Parks. We are taught about discrimination and segregation of the Black people, but who or what can we think of related to the Mexican population off the top of our heads? Nothing. Jennifer, I would hardly know anything of the Latin American population of the United States if she did not choose to study Spanish as my second language in high school, and from watching the television show â€Å"Cops.† Before we s tarted this critique, neither one of us knew that the word Chicano referred to a rural Mexican Immigrant. We assumed it was the name of someone who was of Asian descent-boy were we wrong! â€Å"Chicano came to denote those who fought for the rights of Mexican Americans and fought against Anglo American racism† (Garc?a, Ignacio M, Chicanismo, 1997, p. 8). Even today we still have very mixed emotions for the Latino minority group. Do we feel sorry for them, or do we feel threatened, and why? The immigration of Latin Americans is not much of a different history compared to the other minority groups trying to survive in this melting pot called the United States of America. The difference that exists between the Latin American minority group and the others is their way of immigrating into this country. As everyone knows, Mexico is adjacent to the United States. All the Chicanos had to do was pack up a few things and walk over the border. They didn’t even need passports; the y could enter and exit whenever they wished. Perhaps this may be a piece to the puzzle as to why we don’t feel as sorry for the Latinos as we do the other immigrant population. Many of the other minority groups of the time, the Chinese, Irish, Japanese, Jews, had packed up their whole families and some of their belongings, that could be carried by hand, jumped on a boat sailed for days to this promise land and were stuck here. It was too easy for the Mexicans; they could go back if they didn’t think the grass was as green as expected on this side of the river. Some did go back but many didn’t, they stayed in the southern states working on plantation farms, in the fields, and as servants around and within the plantation house. They were not making nearly enough money to survive, and they complained every step of the way. A stereotypical view of their population is that we â€Å"†¦Saw Mexican Americans as passive, unmotivated, and responsible for accepting m uch of their own suffering† (Garc?a, p.47). The Blacks were brought here by the Whites and forced into slavery; the Mexicans seemed to come and endure the pain by choice. They could have gone back if they wanted. The Chicanos came into the United States at the same time as the Japanese. But when we think of the Japanese we envision a well-dressed man, electronic equipment and expensive cars. On the other side, when the word Mexican is mentioned we envision a dirty old man with a bottle of Tequila. The Japanese worked in the fields right next to the Mexicans, what then is the difference between the two minorities? The only answer to the aforementioned questions is that the Japanese population Americanized themselves where the Mexicans had elected not to. Latin Americans avoided behaviors and attitudes that associate with the dominant group. â€Å"This oppositional identity appears to interfere with achievement. If doing well means you have to ‘act white,’ which fe els like a betrayal of yourself and your people, then you are not going to try to excel.†(Arends, Richard I., Exploring Teaching, p.130). It was easier for the Japanese to conform to American society because their homeland was a half a world away. As for the Latino community, their homeland was right next-door. There was a constant flow of news and gossip across the border; perhaps that is why many of the Chicanos did not coincide with the American standards. They did not want to be looked down upon in their homeland. This is what confuses us about the Mexican population: they want to be rich and give their children the so-called â€Å"American Dream,† but at the same time they are not able to give it to them. Latin Americans are not making enough money to make ends meet, and sending their children to school means two, three, or even more, fewer hands to help out in the fields. Losing the help in the fields means losing money in their pockets and food on their tables. D on’t get us wrong, Mexicans do really want to send their children to schools to receive a better education than the one that they alone are able to give them. The Mexicans are not that bad after all. They want what every parent wants, to be able to better the lives of their children. You see it is not just the Mexicans holding their children back; it is the White Americans holding the Mexicans back from sending their children to school. Because the Chicanos have come into this country with such a driving force in such a relatively short time span, the Americans who are presently in charge are afraid of the Mexican population taking over. They may be considered a minority in the United States but their large population must account for something. On this aspect we feel pathos towards the Latin American population. Time and time again, Mexican Americans had attempted to reach out to the mainstream by developing patriotic organizations, serving in the armed forces in large numbe rs, adopting American ideals, and de-emphasizing their national origins. Yet they remained outside the mainstream and saw the gap widening between them and other Americans(Garc?a, p. 10). The situation then changes. It once again becomes confusing to us. If the Chicanos are allowed to send their children to the public schools, why then are the parents hesitant? They are afraid that the children are going to change and feel ashamed of their parents, their background and upbringing. The Mexican parents need to decide what they really want from the school system Why do the parents feel scared that their children are going to feel ashamed? Do the parents feel ashamed themselves? Many of the Mexican families do feel ashamed of their ways of life and even themselves. We guess we would too. This once again causes us to feel pity for the Mexican population. Over and over again our society hears the white population complain about the minority population, and how they should all return home where they came from. But, is this really a possible choice for the Mexicans? As mentioned before, it seems quite possible and easy. If this is the case, why haven’t they? If all of the Latin Americans returned home to Mexico and South America, who then would do all of the dirty work in the United States? Whites do not want to work endless backbreaking days out in the hot, sultry weather. The truth now comes out: whites have let the Chicano immigrate into the United States but they will not let them return home. If a family wants to return home then it should be able to. Our society obviously disagrees with this notion. Many ethnic groups have been forced to stay here in the United States no matter what the conditions. Historically, Americans have always been putting people behind walls. First there were the American Indians who were put on reservations, Africans in slavery, their lives on plantations, Chicanos doing migratory work, and the kinds of camps they lived in, and e ven too, the Chinese when they worked on the railroad camps where they were almost isolated, dispossessed people-disempowered. (Kochiyama, Yuri, Then Came the War, Race, Class, and Gender Issues in the United States, 1998, p. 350). In reality the Mexican population has in the past, many times tried to return home and they have tried to fight back against the powerful White members of society, however, to no avail. The White population, or the landowners, who make all of the decisions in the society choose for the Latinos to stay, and to stay miserable. So if this is the case then the tables are turned on to the white population. Why in the world have they always complained time and time again about the Mexicans if the choice of having them stay in the United States is that of the White members of society who are too lazy to do their own dirty work? Many times we have heard the Latino population referred to as dirty, lazy Mexicans, when indeed it is the white men who have been the la ziest of all. If we have come to the epiphany that it is not really the Latin Americans, or all minority groups who are the bad guys then why does the segregation and discrimination of all minority groups still persist? The answer lies in the truth of who the bad guys really are: us, the majority, the white population. The problem is that we don’t like that answer, we don’t want to realize that we have been the antagonists all along. One thing that is true, no matter what, the past is the past. Yes, we can dwell on the past but there really is no fixing it. We as a whole nation need to focus on the present and the future. Everyone is different in one way or another. In the United States we choose color of skin in order to separate one person from another. This teaching has served to perpetuate stereotypes and thus kept mainstream society unsympathetic and often hostile toward minorities. We as a group need to fight against these stereotypes. This though obviously is a very difficult task, even for minorities themselves. We think that it is funny, well, actually sad, in reality that minorities when given the chance will actually discriminate against themselves We still are not sure whether we feel sorrow for the Chicanos. If we feel shame in our actions towards the African Americans, then shouldn’t we also feel the same for the Latin Americans? We guess the answer should be yes, but for some reason we still do not feel as ashamed or sad. Maybe, as mentioned before, it is because the problems that exist among the Chicano race have not been beat at us for years and years like that of other minority groups. Due to the fact that the â€Å"Latinos make up the largest ethnic and linguistic group†(Navarro, p. 365) some attention needs to be paid. It seems to us that life is just a big rat race, where everyone is trying to get the largest piece of cheese and we will go to all means to get that cheese. Another way of looking at the situation is to imagine that we are all looking at life through a mirror. We each have our own mirrors. Many of our mirrors have become fogged by racist stereotypes. 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