Do you know about - A divulge of The house Crucible
Therapist Schooling! Again, for I know. Ready to share new things that are useful. You and your friends.The house Crucible, by Napier and Whitaker (1978), reads like a novel while at the same time laying down some of the fundamental concepts of house systems therapy. It is a case study of one family's palpate in house therapy. While the therapy shifts from daughter to son and then to parent interaction to daughters and son, it is ultimately the couple's marriage that must be treated if issues are to be resolved. Even the grandparents are brought into therapy to get at the house of origin issues.
What I said. It is not outcome that the real about Therapist Schooling. You read this article for facts about that wish to know is Therapist Schooling.How is A divulge of The house Crucible
The book opens with a quote from James Agee and Walker Evans: "The house must take care of itself; it has no mother or father; there is no shelter, nor resource, nor any love, interest, sustaining strength or comfort, so near, nor can anything happy or sorrowful that comes to anything in this house perhaps mean to those surface it what it means to those within it; but it is, as I have told, inconceivably lonely, drawn upon itself as tramps are drawn round a fire in the cruelest weather; and thus and in such loneliness it exists among other families, each of which is no less lonely, nor any less without help or comfort, and is likewise drawn in upon itself."
Through the telling of the Brice family's story, Napier and Whitaker elaborate fundamental dynamics such as structural imbalances in the principles and how child focus is a typical recipe used by unhappy couples to avoid dealing with their own marital and house of origin issues. Fusion, triangles, personel and house life cycle stages, family-of-origin themes, polarization, reciprocity, blaming, and the hierarchy and characteristics of living systems are among the concepts that are explained and visible through this family's therapy experience. David and Carolyn, an unhappily married couple, are the parents of Claudia (the Ip), Laura, and Don. The book is well written and hard to put down once you start reading it.
Whitaker has been criticized in the field, because many people believe that he does not unmistakably have a theory. It is believed that it is only his charismatic personality that drives his treatment. I disagree. I believe that one has only to read his lesson in The Handbook of house Therapy (1981) and see these concepts visible in The house Crucible to comprehend the depth and breadth of his theory.
In the aid of reviewing the book, it is useful to consider Whitaker's background and key theoretical concepts. He began as an Ob/Gyn and had no formal psychiatric training. He became complex in treating schizophrenics after World War Ii. Whitaker was curious in comprehension disturbed relationships in a familial context and in determining either serious symptoms such as those in psychotics might be reinforced by dysfunctional house patterns and beliefs.
From 1946 to 1955, Whitaker (1981) became complex in treating schizophrenia with a type of aggressive play therapy. In fact, Whitaker's most formative training was in a child advice clinic where he learned play therapy (Whitaker, 1981). Whitaker used some outrageous methods, together with studying to talk "crazy," arm wrestling, use of a baby bottle, and rocking, all of which were rooted in his training experience.
At the same time that he developed these techniques, he developed a kind of pyknolepsy, wherein he would fall asleep in the middle of a session. He would dream about his connection with the sick person being treated, and then make his associations to the dream a part of the therapy session (Whitaker, 1981). In justifying his unique techniques, Whitaker emphasized that "Each technique is a process whereby the therapist is developing himself and using the sick person as an intermediary, that is the therapist is interacting in a former process model" (p. 188).
In 1946, Whitaker (1981) moved to Emory, where he became chair of the branch of Psychiatry. It was here that he developed dual co-therapy with Dr. Thomas Malone. In 1964, Whitaker worked with David Keith to manufacture a postgraduate specialty in Mft at the University of Wisconsin School of Medicine. The improvement of symbolic-experiential methodology required students to ". . . Take all things said by the sick person as symbolically foremost as well as realistically factual" (Whitaker, 1981, p. 189).
Whitaker (1981) defined health as ". . . A process of perpetual becoming" (p. 190). He emphasized that what is most foremost in a wholesome house is ". . . The sense of an integrated whole. . . The wholesome house is not a fragmented group nor a congealed group. . . The wholesome house will utilize constructive input and handle negative feedback with power and comfort. The group is also therapist to the individuals" (p. 190). Whitaker also defines the wholesome house as ". . . A three to four generational whole that is longitudinally integrated. . . Maintaining a divorce of the generations. mother and father are not children and the children are not parents" (p. 190). Whitaker also looked at the degree of volitional access parents and children have to surface retain and interests. The families of origin in wholesome families are on amiable terms.
Importantly, Whitaker looked to spontaneity as a ticket of wholesome communication in families. The wholesome house allows each member to admit to problems and to identify competencies. Thus, it is emphasized that wholesome families allow great freedom for the personel to be himself. Whitaker (1981) states that ". . . General families do no reify stress" (p. 190).
Whitaker (1981) emphasized that a basic characteristic of all wholesome families is the availability of an "as if" structure, which permits dissimilar house members to take on dissimilar roles at dissimilar times. Roles corollary from interaction instead of being rigidly defined. They are defined by assorted conditions, together with the past, present, future, culture, and demands of the house at a given time. On the other hand, Whitaker defined the dysfunctional house as ". . . Characterized by a very dinky sense of the whole" (p. 194). Lack of flexibility at times of change, covert communication, intolerance of conflict, lack of spontaneity, lack of empathy, blaming and scapegoating, a lack of playfulness, and dinky sense of humor are all markers of unhealthy families from Whitaker's perspective.
Whitaker located heavy emphasis on the technique of co-therapy. In The house Crucible, for example, the reader constantly witnesses Whitaker and Napier turn up the power. Whitaker and Napier's process techniques visible in the book are designed to disorganize rigid patterns of behavior directly in session. The exposure of covert behaviors is considered to be the family's misguided effort to stay in tact by submerging real feelings. There is a decisive here-and-now quality to symbolic-experiential interventions used in The house Crucible, with a focus upon creating and then addressing en vivo emotional dynamics in therapy session.
Napier and Whitaker insisted that the entire Brice house be present in therapy. Indeed, Whitaker's symbolic-experiential treatment model considered it crucial to begin the treatment process with the entire house (Napier and Whitaker, 1978). Whitaker (1981) has emphasized that "Our interrogate to have the whole house in is the beginning of our 'battle for structure.' It begins with the first phone call" (p. 204). He asserts that it is ". . . Difficult to do process-focused house therapy without the children" and the ". . . Experiential quality of house therapy requires the children's presence" (p. 205). In the book, Napier and Whitaker (1978) frequently effort turn through playing and teasing, especially with Laura, Don, and Claudia. Members from David and Carolyn's families of origin are invited to session. Whitaker (1981) states that in arranging for four generations to come to interviews as consultants that he is ". . . Helping to evolve a large principles anxiety" (p. 204). palpate is privileged over cognitive engagement throughout the treatment with the Brice family, as it is conceptualized that palpate trumps cognitive growth in this theory.
Napier and Whitaker (1978) divulge their co-therapy as symbolic of a pro marriage. Early treatment of the Brice house complex the co-therapists manufacture decisions. Symbolically, they viewed the house as a baby taking its first steps. As such, the house required structure, so it follows that the therapists made unilateral decisions. Once Napier and Whitaker had won the battle for control, the therapists, like parents raising children, soften considerably. In the middle phase of the Brice family's treatment, decisions about treatment were made more collaboratively. Again, the model for this process is increasing differentiation of the family. As therapy proceeded, the therapists took increasingly smaller roles, watching like proud parents as the Brice house became more integrated into changing themselves independent of the therapists. Whitaker (1981) clarifies that the therapy process ". . . Begins with infancy and goes to late adolescence, where the initiative is with the kids, who then bear accountability for their own living" (p. 107).
Throughout the book, it is implicitly and explicitly emphasized that the self-development of the therapists is the most foremost changeable in the success of therapy. Napier and Whitaker (1978) acted as coaches or surrogate grandparents to the Brice house as therapy progressed. They were active and considered themselves to be the military for change. Rather than a blank screen, they acted as allies of the house system. Especially in the beginning, Napier and Whitaker were directive. They used silence, confrontation and other anxiety-building techniques to unbalance the system. They acted as catalysts, who picked up on the unspoken and discovered the undercurrents represented by the family's symbolic communication patterns. The co-therapists privileged their subjective impressions.
More than anything else, Napier and Whitaker (1978) had the courage to be themselves. They knew how to meet the absurdities of life and how to bring out people's former impulses. They believed strongly in the medical power of the human being, and, even more, of the family. They insisted that the house be in palpate with its own craziness, play, and honor the spontaneous through their own modeling and directing.
The reader could scrutinize how this symbolic-experiential therapy team moved through any stages. In the early part of treatment, the co-therapists battle for structure and they are all-powerful. In the mid-phase, the parental team functioned as stress activators, growth expanders, and creativity stimulators. Late in treatment, the co-therapists sat back and watched, respecting the independent functioning of the family. Whitaker (1981) holds that the "The sequence of joining and distancing is important. It is a lot like being with children. A father can get furious with his kids one minute, then be loving the next. We take the same stance with families" (p. 205). Thus, the role of the co-therapists was dynamic over the policy of treatment with the Brice family.
Whether as a training therapist or a lay reader, it is inspirational to study the therapy offered by Napier and Whitaker (1978) in The house Crucible. Self-disclosure, creative play, teaching stories, spontaneous interpersonal messages, the use of metaphor, and the sharing of parts of the therapists' lives that reflect a working through in their own living are used generously. Process techniques intended to launch confusion around Claudia, the identified patient, unbalance the system, and open up authentic dialogue between marital partners and between the generations of extended families are used. It is emphasized, however, that it is not technique, but personal involvement that enabled Whitaker and Napier (1978) to do their best. It is continually visible how symbolic (emotional) experiences are fundamentally formative in the treatment of families, visible poignantly with the Brice family. Therefore, such palpate should be created in session. To expose the covert world under the surface world is the most medical factor for the Brice family, is it is for all families. By getting inside the Brice family's unique language and symbolic system, the therapists were able to move the family's awareness from the article level to the symbolic level.
In The house Crucible, Napier (1978) describes the medical process of Whitaker's house therapy from the perspective of the co-therapist. The courage to embrace life's absurdities involves the courage to be oneself, to the point of even sharing your free associations and thoughts with families. Daring to share in the lives of the families, or even absorbing them to share in your own life in order to get them in palpate with submerged associations, helps families to get to the former process level. In fact, the book underlines that the force of the therapist is central to treatment, so that the family's encounter with the therapists is the former medical agent. The goal of psychotherapy with the Brice family, as with all families, is to contribute therapeutic experiences, and questions should be fired off in ways to unbalance the family. When Whitaker asks Carolyn, "When did you divorce your husband and marry the children?" he acts as an agent of change. He does not care either the client likes him. And it is here that one realizes that the success of the psychotherapy depends on the emotional maturity of the therapist. The someone of the therapist is at the heart of what good psychotherapy is all about. Since Whitaker states that therapy for the therapist is crucial, experiential training is essential for the therapist who would contribute his/her clients with experiential treatment. In conclusion, this very readable, inspirational, and useful book deserves a central place on every therapist's bookshelf.
References
Whitaker, C. A. (1981). Symbolic-experiential house therapy. In A. S. Gurman & D. P.
Knistern (Eds.), Handbook of house therapy (pp. 187-225). New York: Brunner/Mazel.
Napier, A. Y., & Whitaker, C. (1978). The house crucible: The intense palpate of
therapy. New York: HarperCollins.
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