Voice phenomenology as a mirror of the past

Background Post-traumatic mechanisms are theorised to contribute to voice-hearing in people with psychosis and a history of trauma. Phenomenological links between trauma and voices support this hypothesis, as they suggest post-traumatic processes contribute to the content of, and relationships with, voices. However, research has included small samples and lacked theory-based comprehensive assessments. Method In people with distressing voices (n = 73) who experienced trauma prior to voice-hearing, trauma–voice links were assessed both independently and dependently (descriptions were presented and rated separately and together, respectively) by both participants and researchers. A structured coding frame assessed four types of independent links (i.e. victimisation type, physiological-behavioural, emotional, and cognitive response themes including negative self-beliefs) and three types of dependent links: relational (similar interaction with/response to, voice and trauma); content (voice and trauma content are exactly the same); and identity (voice identity is the same as perpetrator). Results Independent links were prevalent in participants (51–58%) and low to moderately present in researcher ratings (8–41%) for significant themes. Identification of negative self-beliefs in trauma was associated with a significantly higher likelihood of negative self-beliefs in voices [participants odds ratio (OR) 9.8; researchers OR 4.9]. Participants and researchers also reported many dependent links (80%, 66%, respectively), most frequently relational links (75%, 64%), followed by content (60%, 25%) and identity links (51%, 22%). Conclusion Trauma appears to be a strong shaping force for voice content and its psychological impact. The most common trauma–voice links involved the experience of cognitive-affective psychological threat, embodied in relational experiences. Trauma-induced mechanisms may be important intervention targets.

Psychedelic Science of Spirituality and Religion: An Attachment-Informed Agenda Proposal

In this paper, we set an agenda for a psychedelic science of spirituality and religion, based on a synthesis of attachment theory with the Relaxed Beliefs Under pSychedelics (REBUS) model. Attachment theory proposes that people develop internal working models (IWMs) of interactions with others from their relational experiences with caregivers. Such IWMs then function as high-level priors enabling people, for better and for worse, to predict and organize their interpersonal and religious/spiritual relationships. One mechanism by which efficacious psychedelic interventions may work is by relaxing the grip of rigid, defensive priors (e.g., insecure IWMs with regard to others and God), further amplified by corrective relational experiences with the therapist, God, or others. We outline three key proposals to steer future research. First, individual differences in attachment security predict the phenomenology and integration of psychedelic experiences. Second, efficacious psychedelic therapy facilitates increased attachment security as a clinically relevant outcome. Third, attachment-related dynamics (e.g., a sense of connection to others and God, alleviation of attachment-related worries and defenses) are process-level mechanisms involved in the clinical utility of psychedelic treatment. Finally, we discuss the role of religion and spirituality in psychedelic experiences from an attachment perspective.

Psychedelic Science of Spirituality and Religion: An Attachment-Informed Agenda Proposal

In this paper, we set an agenda for a psychedelic science of spirituality and religion, based on a synthesis of attachment theory with the Relaxed Beliefs Under pSychedelics (REBUS) model. Attachment theory proposes that people develop internal working models (IWMs) of interactions with others from their relational experiences with caregivers. Such IWMs then function as high-level priors enabling people, for better and for worse, to predict and organize their interpersonal and religious/spiritual relationships. One mechanism by which efficacious psychedelic interventions may work is by relaxing the grip of rigid, defensive priors (e.g., insecure IWMs with regard to others and God), further amplified by corrective relational experiences with the therapist, God, or others. We outline three key proposals to steer future research. First, individual differences in attachment security predict the phenomenology and integration of psychedelic experiences. Second, efficacious psychedelic therapy facilitates increased attachment security as a clinically relevant outcome. Third, attachment-related dynamics (e.g., a sense of connection to others and God, alleviation of attachment-related worries and defenses) are process-level mechanisms involved in the clinical utility of psychedelic treatment. Finally, we discuss the role of religion and spirituality in psychedelic experiences from an attachment perspective.

Exploring the “Social” in Social Media: Adolescent Relatedness—Thwarted and Supported

The pervasiveness of social media in adolescents’ lives has important implications for their relationships. Considering today’s adolescents have grown up with social media, research capturing their unique perspectives of how social media impacts their relationships is needed to increase understanding and help guide behaviors that nurture social-connectedness. Utilizing multiple qualitative methods, this study explores adolescents’ perspectives of how their social media use impacts their relationships. The sample comprised 36, Year 9 students aged 15 years from four metropolitan schools in Melbourne, Australia. All participants completed a rich picture mapping activity and focus group discussions. To gain deeper understandings, a sub-sample of 11 adolescents participated in subsequent one-on-one interviews. Reflexive thematic analysis generated two overarching themes (1) developing and strengthening relationships and (2) diminishing relationships. Sub-themes included; making new friends, maintaining relationships, deepening connections, enhancing belonging, rifts and strains, and anti-social behavior. Findings revealed nuanced insights into “how” and “why” adolescents believe social media impacts relationships. Adolescents explained that social media transforms interactions through amplifying and intensifying relational experiences resulting in both beneficial and detrimental outcomes for their relationships. Cultivating the positive aspects of adolescents’ social media use whilst mitigating the negative is important toward supporting relatedness and fostering wellbeing.

What is left of the studio, in the absence of a room to share?

This article builds on previous work exploring the essential relational experiences of risk, rupture and change that are possible for students and teachers who learn in an open studio setting. In response to the isolation that accompanied the COVID-19 pandemic this article considers how the relational dynamics of the studio are translated into an online environment. The authors use artmaking to explore their experience of working alongside each other in this way, engaging their material knowing in an online learning environment. The findings reveal that just as the constructed physical space of an art studio is a dynamic container for social interaction and expression, an online space can act as a container for these transformative experiences. The article considers what elements of the studio remain in the absence of a room to share and in doing so is pertinent for art therapists and educators working across face-to-face and online environments.

Re-Thinking Protection for LGBTI Refugees in Kampala, Uganda: A Relational, Trust-Based Approach

This article problematises protection for lesbian, gay, bisexual, transgender, and intersex (LGBTI) refugees in contexts of state-condoned persecution against this group. Based on ethnographic evidence from Kampala, Uganda, we draw attention to the homogenising tendencies of centralised protection systems in cities in the global south, which are primarily centred on nationality-based communities. We examine the processes of social exclusion that limit the involvement of LGBTI refugees from the Great Lakes Region in such communities, de facto placing them outside the parameters of institutional refugee protection. We then focus on their relational experiences of protection and safety within the office of an LGBTI support group in Kampala and argue for a micro-level approach that considers how LGBTI refugee protection is grounded in the geopolitics of the everyday. Our findings underscore the limitations of institutional policy and practice, which continues to overlook the protection gap that exists for LGBTI persons within the refugee population in Uganda. In order to remedy this protection gap, we suggest that a critical reconsideration is needed of the participatory spaces and cooperation between LGBTI refugee-led advocates and refugee serving institutions and decision-makers.

Rejection Sensitivity in Intimate Relationships

The goal of the study was to investigate whether and how perceptions of rejection are predictive of perceptions of the partner’s responsiveness, and the intimacy felt with a romantic partner, daily. Moreover, we examined whether people who are more anxious and sensitive to rejection perceived more rejection in daily life and whether this foreshadowed perception of the partner to be less responsive. Analyses of daily data from a sample of 75 couples ( N = 150) who reported on their daily relational experiences suggest that rejection sensitivity and rejection experiences play a significant role in couples’ felt intimacy in daily life, and specifically for perceptions of responsiveness. Results also indicate that for women, rejection sensitivity is associated with more rejection experiences. We discuss the current results from a clinical and from a social psychological perspective, and we highlight how anxious apprehension and experience of rejection, and its interpersonal consequences, can be further considered in clinical practice.