Abstract

This article addresses issues related to international adoption, with China as an illustrative case. It describes the context of international adoption and how China has come to be a leading source of transnational adoption especially for the West. Policy, theory, and research related to transnational and transracial adoption are examined in relation to Chinese adoptees and their adoptive families. Based on the theoretical and research literature as well as clinical experience, a framework for psychoeducation is presented together with resources that can serve adoptive families and professionals who work with mental health, child development, and family issues related to adoption. Further implications for counseling training and practice as well as systemic issues of policy, social justice, and cultural pluralism are discussed.

摘要

本文探討國際領養問題，並以中國兒童被領養到國外的個案為例。文章描述國際領養的背景，並討論中國兒童成為其他國家──特別是西方社會──的主要領養對象的原因。文章亦詳細研究了在跨國界、跨種族領養的政策、理論和文獻中，與被領養的中國兒童和領養家庭有關的內容。作者根據過往的學說、研究及個人的臨床經驗，提出了一套心理教育模型及其不同的運用方法，讓領養家庭和從事有關心理健康、幼兒發展、領養家庭服務的專家應用。最後，作者討論了輔導訓練和應用、公共政策、社會公義，以及多元文化對國際領養的影響。

Abstract

Building upon the review article by Hoshmand, Gere, and Wong (2006, this issue), this discussion article addresses the unique historical and racial experiences of Chinese children adopted internationally into predominantly White families in the United States. Using a diaspora framework and an Asian Americanist perspective, a few developmental and clinical issues are highlighted in the ways in which Chinese adoptees and families negotiate the racial and ethnic realities of transracial and transnational adoption.

摘要

基於Hoshmand, Gere, & Wong（2006，本刊）的評論文章，本文探討在美國主要受白人家庭領養的中國籍兒童的獨特歷史及種族經驗。本文根據離散框架及亞裔美國人的觀點，指出了領養家庭與中國籍受領養者在面對跨種族、跨國藉的領養時，所遇到有關種族與族群現實的衝擊。

Abstract

In recent decades, Sri Lanka has recorded one of the highest rates of suicide in the world. Its rate of female suicide is second only to China. Suicides and acts of self-harm are concentrated in rural areas and among economically disadvantaged groups. Many occur in the context of family disputes and other conflicts with intimates. They are largely unpremeditated and driven by feelings of anger, humiliation, frustration, and desire to strike back against wrongful treatment. This article describes the social ecology of young women’s suicide in Sri Lanka, its cultural meanings, and the relational dynamics involved. Implications of the cultural, ecological, and psychological factors are discussed, with recommendations for counselors and human service workers.

摘要

近數十年，斯里蘭卡的自殺率位居世界首位，而其女性的自殺率亦位居第二，僅次於中國。自殺及自殘行為集中在鄉郊地區，以及經濟條件不利的社群，起因大都與家庭糾紛有關，或與親人發生衝突所致。這些自殺及自殘行為大都沒有計劃，而是由憤怒、受辱、挫敗等情緒，或對不公平對待作出反擊的欲望所驅使。本文描述斯里蘭卡年輕婦女自殺的社會生態，其文化意涵，以及當中所涉及的互動關係。本文亦會討論文化、生態、生理因素的影響，並會向輔導人員及社會服務工作者作出處理這些問題的建議。

Abstract

Ongoing internal strife and displacement, the social disruption of migrant work, unfair labor practices, gender disparities in health care and social reform have all contributed to the diminishing status of women in Sri Lanka, a country that has a high literacy rate, free health care, and universal suffrage. This commentary addresses the work of Jeanne Marecek (2006, this issue) and expands it to include the impact of gendered violence and globalization on women’s lives in Sri Lanka and other rural parts of South Asia.

摘要

斯里蘭卡境內頻繁的內鬥及人民流徙，外地工作引致的社會解體，不公平的勞工措施，醫療制度及社會改革中的性別不平等，這些因素都令斯里蘭卡這個人民識字率高、提供免費醫療服務及全民投票的國家，其婦女的地位不斷下跌。本文以Marecek（2006，本刊）的文章為基礎，把討論焦點擴及性別暴力及全球化對斯里蘭卡及其他南亞地區農材婦女生活的衝擊。

Abstract

Understanding how cultures create social psychological mechanisms to assist victims of natural and human-induced traumatic events requires knowledge of cultural systems and the nature of traumatic experiences. The purpose of this article is to present a holistic cultural view of trauma and posttraumatic syndromes in the light of theoretical assumptions and operating principles in Western psychology and trauma interventions currently applied in the global context. It reviews the literature pertaining to culture, trauma, and posttraumatic syndromes, including concepts of trauma archetype and trauma complex, and presents ten hypotheses about posttraumatic interventions in culturally diverse populations. A cross-cultural analysis of posttraumatic interventions revolves around the question of “What works for whom under what conditions?” It is suggested that healing and recovery is person-specific within culturally sanctioned modalities of counseling and interventions that include traditional practices, rituals, communal ceremonies, and conventional medical treatments. A set of core questions are proposed to guide future research and the development of culture-sensitive trauma theory and practice.

摘要

要了解文化如何塑造出協助天災人禍受害者的社會和心理機制，就必須掌握文化系統的知識及心理創傷經驗的性質。本文基於西方心理學的理論假設及運作原則，以及現時世界各地的心理創傷介入方法，旨在整全地展示心理創傷及心理創傷後症候群的文化觀點。文章首先檢閱有關文化、心理創傷及心理創傷後症候群（包括創傷原型及創傷情意結）的文獻，繼而展示在不同文化中心理創傷後介入的十項假設。對心理創傷後介入的跨文化分析圍繞一個問題：「在甚麼條件下哪些方法對誰人有效？」本文建議，在文化認許的輔導和介入形態（包括傳統方法、儀式、宗教典禮、醫藥習俗）下，治療和康復方法仍是因人而異。本文提出一套關鍵問題，期望能為切合不同文化的心理創傷理論及實踐的未來研究及發展作出一點指引。

Abstract

Wilson's article (2006, this issue) on culture and trauma in a global context provides a rich set of ideas for developing a framework for culture-informed trauma work by theorists, researchers, and practitioners. This discussion paper further addresses the complexities of dealing with trauma in international settings. The issues involved in crossing cultural borders are presented in epistemic, moral, and sociopolitical terms. An attempt is made to explore future conceptual work, research, and program development with an action emphasis. Suggestions are made regarding trauma training in Asian and other non-Western contexts.

摘要

Wilson（2006，本刊）從全球視野討論文化與心理創傷的文章提供了一套豐富的概念，有助理論專家、研究人員和實踐工作者建立體認文化的心理創傷後工作的架構。本文進一步探討在國際環境下處理心理創傷的複雜性。文章從知識、道德及社會政治的角度展示與跨越文化界限相關的議題，亦嘗試探討未來以行動為重心的工作、研究及發展計劃。此外，針對亞洲及其他非西方地區，文章提出了心理創傷後訓練工作的建議。