Developing expertise in psychoanalytic couple and family therapy in China

2021 ◽  
Vol 4 (2) ◽  
pp. 240-246
Author(s):  
Janine Wanlass

The author traces the development of a collaborative psychoanalytic training programme for couple and family therapists in China, launched through the shared efforts of Drs David Scharff, Jill Savege Scharff, Janine Wanlass, Fang Xin and Gao Jun, enrolling more than 400 students over the past twelve years. The stressors of economic change, greater interaction with the West, legacies left by the Cultural Revolution, challenges associated with the one-child policy, and escalating divorce rates created a need for therapists to intervene with Chinese couples and families exhibiting distress (Scharff, 2020, 2021). A training programme was conceived, including didactic teaching from an object relations perspective, a live clinical demonstration of psychotherapy with a couple or family, and small process groups led by Chinese therapists to help trainees integrate affective, cognitive, and behavioural learning components. The author contends that the success of this programme was largely dependent on a collaboration of cultures and personnel, as American teachers learned about psychoanalytic thinking from a Chinese cultural lens and Chinese administrators, faculty, and students discovered effective ways to address the mental health struggles of Chinese couples and families.

Author(s):  
Linchun QUAN

LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上,維護人的發展。道家對待生死的態度是遵循自然本性,主張順其自然。從這一觀點出發,墮胎不是自然而然,而是通過人為的手段達到其他的目的。道教除了順其自然的思想外,還強調陰陽平衡、尊道積德。道教認為,胎兒具有靈性,因此是有生命的,殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策,富有一定的啟示意義。雖然,道家和道教沒有使用“權利”這樣的倫理語言,但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.


2019 ◽  
Vol 71 (283) ◽  
pp. 629
Author(s):  
José Comblin

Para o A., o Vaticano II chegou tarde. Não houve tempo suficiente para implementar seu espírito, porque, logo após seu encerramento, aconteceu a maior revolução cultural do Ocidente e os desafetos do Concílio acusaram-no dos problemas surgidos dessa revolução e foram ouvidos. Por isso, a Igreja não só continuaria tendo dificuldade de adequar sua linguagem segundo os novos tempos, mas, fixando-se em esquemas mentais do passado, até faria o movimento contrário. Assim, por um lado, o Vaticano II ficará conhecido na história como uma tentativa de reformar a Igreja, e, por outro, como um sinal profético, uma voz evangélica, uma chamada para olhar para o futuro – como Medellín, em relação à AL, também contestado, é um farol que mostra o caminho.Abstract: For the Author, the Vatican II arrived too late. There wasn’t sufficient time to implement its spirit because, soon after its closing, the greatest cultural revolution in the West happened and the enemies of the Council blamed it for the problems resulting from this revolution and were heard. For this reason the Church would not only find it difficult to adapt its language to the new times, but, focusing on mental schemes of the past, would even make the opposite move. Thus, on the one hand, Vatican II will be known in history as an attempt to reform the Church and on the other, as a prophetic sign, an Evangelical voice, a summons to look towards the future – just like Medellin, in relation to AL, also contested, is a lighthouse that shows the way.


Significance This year it increased the limit to three. The one-child policy has served more to exacerbate than to alleviate demographic problems, leaving China with an ageing population and shrinking workforce much sooner than other countries at this stage of economic development. Impacts Rising infertility will play a part in depressing birth rates. Vested interests and the government's proclivity for social control will prevent the wholesale abolition of family planning. National and local authorities will introduce policies to promote reproduction; not all of them will necessarily be socially liberal.


Author(s):  
Di Tang ◽  
Xiangdong Gao ◽  
Jiaoli Cai ◽  
Peter. C. Coyte

Objective: The bias towards males at birth has resulted in a major imbalance in the Chinese sex ratio that is often attributed to China’s one-child policy. Relaxation of the one-child policy has the potential to reduce the imbalance in the sex ratio away from males. In this study, we assessed whether the bias towards males in the child sex ratio was reduced as a result of the two-child policy in China. Medical records data from one large municipal-level obstetrics hospital in Shanghai, East China. Design: Matching and difference-in-differences (MDID) techniques were used to investigate the effect of the two-child policy on the imbalance in the sex ratio at birth after matching for pregnancy status and socioeconomic factors. Results: Analyzing 133,358 live births suggest that the relaxation of the one-child policy had a small, but statistically significant effect in reducing the imbalance in the male to female sex ratio at birth. Conclusion: The results demonstrate that relaxation of the one-child policy reduced the imbalance in the male to female sex ratio at birth from 1.10 to 1.05 over the study period at one of the major obstetrics and gynecology hospitals in China.


2016 ◽  
Vol 7 (2) ◽  
pp. 145
Author(s):  
Wabilia Husnah

In the Chinese tradition that is influenced by the Confusianism, women are seen to have lower positions than men. In such a social system, the One-Child policy initiated by Deng Xiaoping since 1979 as a program to control the population, underpin the inferiority perception upon Chinese women. This article aims analyze the effects of the China’s One Child Policy towards Chinese women’s lives. It is important to understand how Chinese Women live after their lives have been affected by this Policy, in a good or a bad way. The results show that One Child Policy has negative impacts on Chinese women’s lives. It does not only lead to discrimination views againts women, but also indirectly violate a Chinese woman’s social, cultural and economic rights. Criminal cases overshadow the Chinese women, ranging from torture, neglect of children, abortion, illegal adoption, human trafficking, kidnapping, and even prostitution. On the other hand, all criminal cases makes women become “rare “ and “special” objects in China. Ironically, the scarcity of women in China actually cause the higher bargaining power of women. Now in their lives, Chinese women can go to school, work, choosing a spouse, or even file for divorce. Women’s social status in Chinese society has increased now. It means that women also obtain the positive impact of One-Child Policy.Keywords: women, confucianism, the one child policyAbstrakDalam tradisi Tiongkok yang dipengaruhi oleh Konfusianisme, perempuan selalu memiliki posisi lebih rendah daripada laki-laki. Dalam sistem sosial seperti ini, Kebijakan Satu Anak yang diperkenalkan oleh Deng Xiaoping sejak 1979 sebagai program untuk mengontrol populasi, turut mendukung inferioritas wanita Tiongkok. Artikel ini mencoba menganalisis efek Kebijakan Satu Anak di Tiongkok kepada kehidupan perempuan. Sangat penting untuk memahami bagaimana perempuan Tiongkok menjalani hidupnya pascakehidupannya telah dipengaruhi oleh kebijakan ini, dengan cara yang baik maupun yang buruk. Artikel ini berkesimpulan bahwa Kebijakan Satu Anak memiliki dampak negatif dalam kehidupan perempuan. Kebijakan ini tidak hanya menyebabkan pandangan diskriminatif terhadap perempuan, namun juga secara tidak langsung melanggar hak asasi dalam kehidupan sosial, kultural, dan ekonomi perempuan Tiongkok. Kasus kriminal pun membayangi perempuan Tiongkok, mulai dari penyiksaan, pengabaian anak perempuan, aborsi, adopsi ilegal, penjualan manusia, penculikan, bahkan prostitusi.Di lain pihak, semua kasus kriminal ini telah membuat perempuan menjadi objek yang “langka” dan “spesial” di Tiongkok. Ironisnya, kelangkaan perempuan di Tiongkok menyebabkan nilai tawar perempuan menjadi lebih tinggi. Sekarang, dalam kehidupan mereka, perempuan Cina bisa pergi ke sekolah, bekerja, memilih pasangan hidup, bahkan menuntut cerai. Status sosial perempuan dalam masyarakat Tiongkok pun sudah meningkat sekarang. Ini berarti, perempuan Tiongkok juga telah mendapatkan efek positif dari Kebijakan Satu Anak.Kata kunci: perempuan, konfusianisme, kebijakan satu anak


Author(s):  
Xiaohua Liu ◽  
Ding Huang ◽  
Mark B. Landon ◽  
Weiwei Cheng ◽  
Yan Chen

Abstract Objective We aimed to describe changes in cesarean delivery (CD) rates after the change of the one-child policy in China by using the Robson classification in a large Chinese population. Study Design This retrospective cohort study included 91,015 women who delivered at ≥24 weeks of gestation at a large tertiary obstetric center in Shanghai, China from 2011 to 2016. We analyzed CD rate trend and CD contribution trend in each Robson group. Logistic regression was used to calculate the odds of CD while adjusting for confounding variables. Results The overall CD rate decreased from 49.0% in 2011 to 40.6% in 2016. In nulliparous women with singleton cephalic term pregnancy and planned CD, the CD contribution rate was reduced significantly from 29.3% in 2011 to 16.4% in 2016 (p < 0.001). In multiparous with a scarred uterus, the CD contribution rate began to increase from 3.8% in 2011 to 9.1% in 2016 (p < 0.001). Compared with delivery in 2011, delivery in 2016 was associated with a 37% (adjusted odds ratio [aOR]: 0.63; 95% confidence interval [CI]: 0.60–0.66) reduction in CD. This reduction was observed in both nulliparous women with singleton cephalic term pregnancy (aOR: 0.57; 95% CI: 0.54–0.60), and multiparous women with singleton cephalic term pregnancy without scar (aOR: 0.41; 95% CI: 0.30–0.55). Conclusion The rate of cesarean delivery in our Chinese population has declined significantly in the past few years.


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