Relational Cultural Theory ( Rct )

In understanding the importance of cultural continuance is it necessary to understand its connection and direct relationship to Canada’s long history of colonialization. Although western art places Indigenous history within in a complete pre-contact lens, Indigenous art and histories are connected and shaped by both pre-contact and post-contact worldviews which have influence and shaped various works and understandings. Yet, one significant separation between settler and Aboriginal world views that is important to notes in the role of cultural continuation is the difference to the linear event based view of history that western society is predicated on. As opposed to many Indigenous nations view of history as always within motion, not static

Furthermore, our gender expectations are exemplified by our physiological attributes that are ascribed. For example, women possess ovaries, a vagina, and breasts each function to procreate and nurture a child. Males have testes, sperm, and greater muscle mass, each of these attributes serve as an aid to provide the female with a child and furthermore fulfill an occupation where he can utilize his strength in providing for the family. This perspective on gender has furthered my understanding of how society’s social construction of gender goes far beyond our social entities it bleeds through to the foundation of our disciplines. For instance, as a psychology major, I have acquired that men and women deal with psychological and emotional distress differently based on their gender norms.

Murray Bowens family systems theory focuses on ordering and defining relationships and conceptualizes the potential for growth within humans (Metcalf, 2011, p. 39). With this is mind this report aims to explore the history, concepts and principles of Murray Bowen’s family systems theory as well as apply these concepts to a case study regarding the Aleppo family. Firstly this report will explore the historical origins of Bowen’s theory followed by a description of the 8 main concepts and the key principles of the approach of this method. Secondly the report will link the applications of Bowen’s theory to the Aleppo case study and explore how a therapist would interact with this family when utilizing Bowen’s approach. Lastly an evaluation of the strengths and limitations of this approach will be explored.

As Audre Lorde discusses in her paper “Age, Race, Class and Sex: Women Redefining Difference,” racial and cultural experiences should not be other from gendered experiences. We must “recognize differences among women who are our equals...and use each others’ difference to enrich our visions and our joint struggles” (Lorde). My specific experiences of gender hierarchy in the household and parental controlled sexuality are unique to my racial, cultural, sexual, and socioeconomic background. However, they are still universal to many groups of women in that they lend to our society’s construction of gender roles and expectations. The aggregate personal experiences of women from all backgrounds collectively reinforce overarching gender roles. In recognizing that these experiences are universal, we can learn to break down gender boundaries and give women the control to define their own

The heavy white door of the brightly illuminated log cabin opened up. A man stood in the doorway. He was old, with a grey beard.

The identities that each person possesses is influenced according to their attitudes, values and beliefs embedded in their culture. When people hear the word cult, the images of satan worshipping, animal sacrifices and evil, pagan rituals automatically come to mind. However, in reality, the majority of cults do not involve these things and are in fact simply a religious system with alternate beliefs. The word though refers to an unorthodox sect whose members distort the original doctrines of the religion. Heaven’s Gate is a cult that is centred in California, founded by Marshall Herff Applewhite and Bonnie Nettles in 1993. They are a UFO based ‘destructive doomsday’ cult who believed that evil space aliens called ‘Luciferians’ had kept

From an early age, our society begins to construct gender identities. Males are pressed to learn “suitable” gender roles in accordance to the masculine expectations our society has created. This means from a very early age boys are taught what it means to be a man. Porter’s way to explain masculine socialization is through what is known as the “man box.” Inside the box is a list of socially valued expectations that compose what manhood is about. The box includes expectations/guidelines such as, “don’t cry or openly express emotions (with the exception of anger), do not show weakness or fear, demonstrate power control especially over women (aggression dominance), be a protector, do not be “like a woman,” be heterosexual, do not be “like a gay man,” be tough, athletic, and strong, do not need help, and view women as property/objects.” This idea of manhood is instilled in young boys head and continues to stay with them for the rest of their lives. A fear

In “True Women and Real Men: Myth of Gender” by Colombo he goes over the “culture myths of gender and the influence they wield over human development and personal identity”(467). Cultural myths do shape the roles of men and women play in our public and private relationships. Colombo then goes over how these roles are taught and enforced as well as the effects it has on men 's and women 's health. Gender roles are cultural

Criticisms of American funeral practices have been made publicly aware since the 1920’s, and actually go back to ancient times in the scope of human’s ceremonies for the dead. Since the first published argument against modern funerals various authors joined the movement publishing their disparagements of customs for the deceased; that in essence contend the grandiosity and lavish displays are merely a social and psychological representation of the monetary opportunity of funerals (DeSpelder & Strickland, 2015, p. 306-307). Even further, regarding the encompassing funeral industry as exploiting grieving loved ones for their financial gains, while disregarding the actual needs of modern society (DeSpelder & Strickland, 2015, p. 307).

Carl Rogers’s belief was that the clients have the ability to see their own growth potential and can get there with only guidance from a therapist (Person-Centered Therapy (Rogerian Therapy), 2015). His thought was if therapist helped clients with empathy

Cultural relativism is one of the core concepts of anthropology. Are there any limits to this concept? If so, what are they? Is there a place in anthropology for the idea of universal human rights?

In the Greek literature that I read, I have identified the informing symbol for this culture is “finding the meaning of life.” The Atwood theory, discussed in class, is that at the heart of any country or culture is “a single unifying and informing symbol.” Atwood’s theory gives the country or culture its identity and strength. The literature of the country or culture probably is what shows this symbol the best. The stories that I read are “and dreams are dreams”, “stories of taxi drivers”, and “the white bear” from the book “….and dreams are dreams” by Vassilis Vassilikos. I also read Zorba the Greek, a novel by Nikos Kazantzakis. They were a useful source for finding the Greek symbol of life.

She is especially upset by the field of sociobiology.  Gender as Social Structure By assigning people to one or two categoriesmale or female- society has created difference between them. Risman feels that genders strongest influence is found at the interactional level, and therein lies the deepest liability for the continuation of inequality in American family life

Interpersonal Theories of Gender are described as factors that influence the development of masculinity and femininity. Our text states, “Psychodynamics theory emphasizes

Kroeber and Kluckhohn (1962) identify over 150 scientific definitions of the concept of culture. Indeed, many authors have tried to define culture and this is why there are so many definitions and that a unique one is hard to find. First of all, Kroeber and Kluckholn (1952) assume that culture is a suite of patterns, implicit and explicit, “of and for behaviour acquired and transmitted by symbols, constituting the distinctive achievements of human groups, including their embodiments in artefacts” (p.47). Later, Hofstede adds that culture is “the collective programming of the mind which distinguishes the members of one category of people from another” (Hofstede, 1991, p.51). This definition is the most widely accepted one amongst practitioners. For Winthrop (1991), culture is the distinctive models of thoughts, actions and values that composed members of a society or a social group. In other words,