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Spirituality-Based Analysis of Satir Family Therapy

Year 2017, Volume: 2 Issue: 2, 121 - 142, 15.08.2017

Abstract

Spirituality is used in family therapy as well as in individual therapy. Satir’s family therapy, which is included under experiential family therapy, began integrating spirituality after the 1980s by using spirituality to enhance congruence, which is the therapeutic aim of Satir’s model. While studies on the therapeutic use of spirituality in Turkey have only recently begun, studies on the use of spirituality in family therapy have yet to be encountered. Because spirituality strongly influences all family functions and individuals’ mental health, studies need to be performed on this subject. The purpose of this study is to examine the literature on the spiritual orientation of Satir’s family therapy. For this purpose, Satir’s spiritual approach is first explained, then the relationship between spiritual orientation and Satir family therapy is emphasized. This is followed by an explanation of the orientation using the iceberg metaphor and the self-mandala, finishing with examples of techniques used in therapy that have spiritual content.

References

  • Banmen, A., & Banmen, J. (Eds.). (1991). Meditations of Virginia Satir. Palo Alto: Science and Behavior Books. Bentheim, S. (2005). Couple congruence and spirituality: Expanding Satir’s model through seven couple narratives. (Doctoral dissertation, University of Victoria, Canada). Bentheim, S. (2009). Integrating Wilber: A therapist’s reflections on the integral theories of Ken Wilber. Tehe Satir Journal, 3(2), 101-112. Breen, G. V. (1996). The family system grief process as a communicated process: understanding grief through Virginia Satir' s growth model. (Master dissertation, University of Toronto, Toronto). Carlock, C. J. (2008) Building healthy self identity in gays and lesbians: A Satir approach. The Satir Journal, 2(3), 20-75. Carslon, J., Sperry, L., & Lewis, J. (1997). Family therapy. California: Brooks/Cole Pub. Com. Caston, C. (2009). Using the satir family tools to reduce burnout in family caregivers. The Satir Journal, 3(2), 39-72. Cook, E. P. & Kelly, V. A. (1998). Spirituality and counseling. Counseling and Human Development, 30(6), 1-16. Dawson, J. S (2008). A spiritual resource of hope and healing for parents of seriously ill children. (Doctoral dissertation, Drew University, New Jersey). Daum, T. L. & Wiebe, G. P. (2003). Locus of control, personal meaning and self-concept before and after an academic critical incident. (Master dissertation, Trinity Western University, Canada). Duba, J. D. & Watts, R. E. (2009). Therapy with religious couples. Journal of Clinical Psychology, 65(2), 210-223. Gladding, S. T. (2002). Family therapy: History, theory and practice (30. edition). New Jersey: Merrill Prentice Hall. Griffith, B. A. & Rotter, J. C. (1999) Families and spirituality: Therapists as facilitators. The Family Journal: Counseling and Therapy for Couples and Families, 7(2), 161-164. Haber, R. (2002). Virgina Satir: An integrated, humanistic approach. Contemporary Family Therapy: An International Journal. 24, 23-34. Helmeke, K. B. & Bischof, G. H. (2007) Couple therapy and spirituality and religion. Journal of Couple & Relationship Therapy, 6(1), 2, 167-179. Hyde, J. A. (1988). Story theology and family systems theory: Contributions to pastoral counseling with families. (Doctoral dissertation, The Southern Baptist Theological Seminary, Southern Baptist). Ko, M. J. & Kim, B. W. (2010). Development and validity of the congruence scale based on Satir's growth model. The Satir Journal, 4(1), 53-83. Lee, B. K. (2001). The religious significance of the Satir Model: Philosophical, ritual, and empirical perspectives. (Doctoral dissertation, University of Ottawa, Canada). Lee, B. K. (2002). Develeopment of a congruence scale based on the Satir model. Contemporary Family Therapy 24(1), 217-239. Li, Y., & Vivian, L. (2013). Applying the Satir model of counseling in mainland China Illustrated with 20 case sessions. Satir Journal of Counselling and Family Therapy, 1, 18-39. Lum, W., Smith, J. & Ferris, J. (2002). Youth suicide intervention using the Satir model. Contemporary Family Therapy 24(1), 139-159. Lum, W. (2008). Therapists’ experience using Satir’s personal iceberg metaphor. The Satir Journal, 2(2), 45-88. Mook, S. L. (1997) The Pastoral counseling relationship as a means of transformation: A theological, psychological, and methodological study of transformation. (Doctoral dissertation, Luther Theological Seminary, Minnesota). Nazlı, S. (2011). Aile danışmanlığı (6. baskı). Ankara: Anı. Nesbitt, C. (2010). A Series of meditations from Virginia Satir: Self-esteem maintenance kit. The Satir Journal, 4(1), 156-162. Nestlerode, G. C. (1989). Relatedness in pastoral counseling and its distortions through power authority, and obedience. (Doctoral dissertation, The Faculty of the School of Theology at Claremont, California). Nichols, M. P. (2013). Aile terapisi: Kavramlar ve yöntemler (1. basım). (O. Gündüz, Çev.). İstanbul: Kaknüs. Nystul, M. S. (1993). The art and science of counselling and psychotherapy. New York: McMillan Publishing Company. Piddocke, S. (2010). The self: Reflections on its nature and structure according to the Satir model. The Satir Journal, 4,1, 109-154. Ruhl, M. R. (2013). Clients’ experiences of family constellations in psychological healing. (Doctoral dissertation, Michigan School of Professional Psychology, Michigan). Satir. V. (1988). The new peoplemaking. Palo Allo. CA: Science and Behavior Books. Satir, V., Banmen, J., Gerber, J., & Gomori, M. (1991). The Satir model: Family therapy and beyond. Palo Alto, CA: Science and Behavior Books. Satir, V. (2001). İnsan yaratmak: Aile terapisinin başyapıtı (1. basım). (S. Yeniçeri, Çev.). İstanbul: Beyaz Yayınları. (Orijinal çalışma basım tarihi 1988). Satir, V. (2008). A partial portrait of a family therapist in process. In Banmen, J. (Ed.), In Her Own Words: Selected Papers 1963-1983. Phoenix, AZ: Zeig, Tucker, and Thiessen, Inc. Srikosai, S. (2008). Effects of ındividual psychotherapy using the Satir model on an alcoholdependent and depressed patient. The Satir Journal 2(3), 5-19. Srikosai, S., Thapinta, D., Kittirattanapaiboon, P. & Piyavhatkul, N. (2014). Effectiveness of an alcohol relapse prevention program based on the Satir model in alcohol-dependent women. CMU J. Nat. Sci., 13(2), 227-239. Tam, E. P. C. (2006). Satir model of family therapy and spiritual direction. Pastoral Psychology, 54, 3, 275-287. Thickens, T. Q. (2012) Best practices in couple and family therapy spiritual diversity education: Experts' beliefs, experiences, and recommendations. (Doctoral dissertation, California School of Professional Psychology Alliant International University, California). Yang, P. (2000). From caterpillar to butterfly: An action research of educational program based on the Satir model for women in Taiwan. (Doctoral dissertation, University of Tennessee, Knoxville). Wong, S. S. & Ng, V. (2008). A qualitative and quantitative study of psychotherapists’ congruence in Singapore. Psychotherapy Research, 18(1), 58-76. Woods, M. D. & Martin, D. (1984). The work of Virginia Satir: Understanding her theory and technique. The American Journal of Family Therapy, 12(4), 3-11. Worthington, E. L., & Aten, J. D. (2009). Psychotherapy with religious and spiritual clients: An introduction. Journal of Clinical Psychology, 65(2), 123–130. Wretman, C. J. (2016). Saving Satir: Contemporary perspectives on the change on the change process model. National Association of Social Workers, (61)1, 61-68.

Satir Aile Terapisi’nin Manevi Temelli İncelemesi

Year 2017, Volume: 2 Issue: 2, 121 - 142, 15.08.2017

Abstract

Maneviyat, bireysel terapilerde kullanıldığı gibi aile terapilerinde de yer almaya başlamıştır. Yaşantısal Aile Terapisi içerisinde yer alan Satir Aile Terapisi de 1980’lerden sonra maneviyatı terapiye entegre etmeye başlamıştır. Bu entegrasyon, maneviyatın, terapide Satir modelinin amacı olan ‘uyum’u arttırmak için kullanılması ile gerçekleşmiştir. Ülkemizde maneviyatın terapide kullanımı ile ilgili çalışmaların çok yakın bir zamanda başladığı görülürken maneviyatın aile terapisinde kullanımı ile ilgili çalışmalara ise hiç rastlanmamıştır. Maneviyat, ailelerin tüm fonksiyonlarını ve bireylerin zihinsel sağlığını güçlü bir biçimde etkilediğinden konuyla ilgili yapılacak çalışmalara ihtiyaç vardır. Bu çalışmanın amacı, Satir Aile Terapisi’ndeki manevi yönelim hakkındaki literatürü incelemektir. Bu amaçla, öncelikle Satir’in maneviyat yaklaşımı anlatılmış, ardından manevi yönelim ve Satir Aile Terapisi arasındaki bağlantı üzerinde durulmuş ve bu yönelim ‘buzdağı metaforu’ ve ‘benlik mandalası’ üzerinden açıklanmış ve en sonunda terapide kullanılan manevi içerikli teknikler de konuyla ilgili araştırma ve uygulama örnekleri ile beraber incelenmiştir.

References

  • Banmen, A., & Banmen, J. (Eds.). (1991). Meditations of Virginia Satir. Palo Alto: Science and Behavior Books. Bentheim, S. (2005). Couple congruence and spirituality: Expanding Satir’s model through seven couple narratives. (Doctoral dissertation, University of Victoria, Canada). Bentheim, S. (2009). Integrating Wilber: A therapist’s reflections on the integral theories of Ken Wilber. Tehe Satir Journal, 3(2), 101-112. Breen, G. V. (1996). The family system grief process as a communicated process: understanding grief through Virginia Satir' s growth model. (Master dissertation, University of Toronto, Toronto). Carlock, C. J. (2008) Building healthy self identity in gays and lesbians: A Satir approach. The Satir Journal, 2(3), 20-75. Carslon, J., Sperry, L., & Lewis, J. (1997). Family therapy. California: Brooks/Cole Pub. Com. Caston, C. (2009). Using the satir family tools to reduce burnout in family caregivers. The Satir Journal, 3(2), 39-72. Cook, E. P. & Kelly, V. A. (1998). Spirituality and counseling. Counseling and Human Development, 30(6), 1-16. Dawson, J. S (2008). A spiritual resource of hope and healing for parents of seriously ill children. (Doctoral dissertation, Drew University, New Jersey). Daum, T. L. & Wiebe, G. P. (2003). Locus of control, personal meaning and self-concept before and after an academic critical incident. (Master dissertation, Trinity Western University, Canada). Duba, J. D. & Watts, R. E. (2009). Therapy with religious couples. Journal of Clinical Psychology, 65(2), 210-223. Gladding, S. T. (2002). Family therapy: History, theory and practice (30. edition). New Jersey: Merrill Prentice Hall. Griffith, B. A. & Rotter, J. C. (1999) Families and spirituality: Therapists as facilitators. The Family Journal: Counseling and Therapy for Couples and Families, 7(2), 161-164. Haber, R. (2002). Virgina Satir: An integrated, humanistic approach. Contemporary Family Therapy: An International Journal. 24, 23-34. Helmeke, K. B. & Bischof, G. H. (2007) Couple therapy and spirituality and religion. Journal of Couple & Relationship Therapy, 6(1), 2, 167-179. Hyde, J. A. (1988). Story theology and family systems theory: Contributions to pastoral counseling with families. (Doctoral dissertation, The Southern Baptist Theological Seminary, Southern Baptist). Ko, M. J. & Kim, B. W. (2010). Development and validity of the congruence scale based on Satir's growth model. The Satir Journal, 4(1), 53-83. Lee, B. K. (2001). The religious significance of the Satir Model: Philosophical, ritual, and empirical perspectives. (Doctoral dissertation, University of Ottawa, Canada). Lee, B. K. (2002). Develeopment of a congruence scale based on the Satir model. Contemporary Family Therapy 24(1), 217-239. Li, Y., & Vivian, L. (2013). Applying the Satir model of counseling in mainland China Illustrated with 20 case sessions. Satir Journal of Counselling and Family Therapy, 1, 18-39. Lum, W., Smith, J. & Ferris, J. (2002). Youth suicide intervention using the Satir model. Contemporary Family Therapy 24(1), 139-159. Lum, W. (2008). Therapists’ experience using Satir’s personal iceberg metaphor. The Satir Journal, 2(2), 45-88. Mook, S. L. (1997) The Pastoral counseling relationship as a means of transformation: A theological, psychological, and methodological study of transformation. (Doctoral dissertation, Luther Theological Seminary, Minnesota). Nazlı, S. (2011). Aile danışmanlığı (6. baskı). Ankara: Anı. Nesbitt, C. (2010). A Series of meditations from Virginia Satir: Self-esteem maintenance kit. The Satir Journal, 4(1), 156-162. Nestlerode, G. C. (1989). Relatedness in pastoral counseling and its distortions through power authority, and obedience. (Doctoral dissertation, The Faculty of the School of Theology at Claremont, California). Nichols, M. P. (2013). Aile terapisi: Kavramlar ve yöntemler (1. basım). (O. Gündüz, Çev.). İstanbul: Kaknüs. Nystul, M. S. (1993). The art and science of counselling and psychotherapy. New York: McMillan Publishing Company. Piddocke, S. (2010). The self: Reflections on its nature and structure according to the Satir model. The Satir Journal, 4,1, 109-154. Ruhl, M. R. (2013). Clients’ experiences of family constellations in psychological healing. (Doctoral dissertation, Michigan School of Professional Psychology, Michigan). Satir. V. (1988). The new peoplemaking. Palo Allo. CA: Science and Behavior Books. Satir, V., Banmen, J., Gerber, J., & Gomori, M. (1991). The Satir model: Family therapy and beyond. Palo Alto, CA: Science and Behavior Books. Satir, V. (2001). İnsan yaratmak: Aile terapisinin başyapıtı (1. basım). (S. Yeniçeri, Çev.). İstanbul: Beyaz Yayınları. (Orijinal çalışma basım tarihi 1988). Satir, V. (2008). A partial portrait of a family therapist in process. In Banmen, J. (Ed.), In Her Own Words: Selected Papers 1963-1983. Phoenix, AZ: Zeig, Tucker, and Thiessen, Inc. Srikosai, S. (2008). Effects of ındividual psychotherapy using the Satir model on an alcoholdependent and depressed patient. The Satir Journal 2(3), 5-19. Srikosai, S., Thapinta, D., Kittirattanapaiboon, P. & Piyavhatkul, N. (2014). Effectiveness of an alcohol relapse prevention program based on the Satir model in alcohol-dependent women. CMU J. Nat. Sci., 13(2), 227-239. Tam, E. P. C. (2006). Satir model of family therapy and spiritual direction. Pastoral Psychology, 54, 3, 275-287. Thickens, T. Q. (2012) Best practices in couple and family therapy spiritual diversity education: Experts' beliefs, experiences, and recommendations. (Doctoral dissertation, California School of Professional Psychology Alliant International University, California). Yang, P. (2000). From caterpillar to butterfly: An action research of educational program based on the Satir model for women in Taiwan. (Doctoral dissertation, University of Tennessee, Knoxville). Wong, S. S. & Ng, V. (2008). A qualitative and quantitative study of psychotherapists’ congruence in Singapore. Psychotherapy Research, 18(1), 58-76. Woods, M. D. & Martin, D. (1984). The work of Virginia Satir: Understanding her theory and technique. The American Journal of Family Therapy, 12(4), 3-11. Worthington, E. L., & Aten, J. D. (2009). Psychotherapy with religious and spiritual clients: An introduction. Journal of Clinical Psychology, 65(2), 123–130. Wretman, C. J. (2016). Saving Satir: Contemporary perspectives on the change on the change process model. National Association of Social Workers, (61)1, 61-68.
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Details

Subjects Psychology
Journal Section Articles
Authors

Dilek Akça Koca This is me

Publication Date August 15, 2017
Submission Date October 22, 2017
Published in Issue Year 2017 Volume: 2 Issue: 2

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APA Akça Koca, D. (2017). Spirituality-Based Analysis of Satir Family Therapy. Spiritual Psychology and Counseling, 2(2), 121-142.