North America's Indigenous population is a vulnerable group, with specific psychological and healing needs that are not widely met in the mental health care system. Indigenous peoples face certain historical, cultural-linguistic and socioeconomic barriers to mental health care access that government, health care organizations and social agencies must work to overcome. This volume examines ways Indigenous healing practices can complement Western psychological service to meet the needs of Indigenous peoples through traditional cultural concepts. Bringing together leading experts in the fields of Aboriginal mental health and psychology, it provides data and models of Indigenous cultural practices in psychology that are successful with Indigenous peoples. It considers Indigenous epistemologies in applied psychology and research methodology, and informs government policy on mental health service for these populations.

North America's Indigenous population is a vulnerable group, with specific psychological and healing needs that are not widely met in the mental health care system. Indigenous peoples face certain historical, cultural-linguistic and socioeconomic barriers to mental health care access that government, health care organizations and social agencies must work to overcome. This volume examines ways Indigenous healing practices can complement Western psychological service to meet the needs of Indigenous peoples through traditional cultural concepts. Bringing together leading experts in the fields of Aboriginal mental health and psychology, it provides data and models of Indigenous cultural practices in psychology that are successful with Indigenous peoples. It considers Indigenous epistemologies in applied psychology and research methodology, and informs government policy on mental health service for these populations.

In Impious Fidelity, Suzanne Stewart-Steinberg investigates the legacy of Anna Freud at the intersection between psychoanalysis as a mode of thinking and theorizing and its existence as a political entity. Stewart-Steinberg argues that because Anna Freud inherited and guided her father's psychoanalytic project as an institution, analysis of her thought is critical to our understanding of the relationship between the psychoanalytic and the political. This is particularly the case given that many psychoanalysts and historians of psychiatry charge that Anna Freud's emphasis on defending the supremacy of the ego against unconscious drives betrayed her father's work.

Are the unconscious and the psychoanalytic project itself at odds with the stable ego deemed necessary to a democratic politics? Hannah Arendt famously (and influentially) argued that they are. But Stewart-Steinberg maintains that Anna Freud s critics (particularly disciples of Melanie Klein) have simplified her thought and misconstrued her legacy. Stewart-Steinberg looks at Anna Freud's work with wartime orphans, seeing that they developed subjectivity not by vertical (through the father) but by lateral, social ties. This led Anna Freud to revise her father's emphasis on Oedipal sexuality and to posit a revision of psychoanalysis that renders it compatible with democratic theory and practice. Stewart-Steinberg gives us an Anna Freud who "betrays" the father even as she protects his legacy and continues his work in a new key."

People go to festivals for different reasons... Rowan, a caring and courageous young woman from a complicated home background, wants to prove herself as a weaver to people from all over Britain. But why doesn't her mother want her to make friends with anyone from the powerful Hawk tribe - which includes attractive Kelvan, who wants to be a full-time harpist, and forget he's the High King's grandson - and his friend Sparrow, who's on a quest to find a husband, and a volcano? As the Autumn Solstice festival week goes by, Rowan, supported by her lynx friend Kezzie, ends up finding out more about life, love - and who really killed her father! The first of a trilogy, set 4,000 years ago, but with modern twists. This is a YA novel but it has been found to appeal to a whole range of ages as the Harry Potter series of the Chronicles of Narnia do!

A how-to book for those desiring to homeschool their children (ages 4 - 14) without the use of expensive textbooks and other curricula materials. Includes tips and ideas for teaching language arts, math, science, social studies, art and music.

Soon after the disparate states of the Italian peninsula unified in the 1860s to create a single nation, the nationalist Massimo D'Azeglio is said to have remarked, "We have made Italy, now we have to make Italians." "The Pinocchio Effect" draws on a remarkably broad array of sources to trace this making of a modern national identity in Italy, a subject that remains strikingly understudied in the English-speaking world of Italian studies.
Taking as her guiding metaphor the character of Pinocchio--a national icon made famous in 1881 by the eponymous children's book--Susan Stewart-Steinberg argues that just like the renowned puppet, modern Italians were caught in a complex interplay between freely chosen submission and submission demanded by an outside force. In doing so, she explores all the ways that identity was constructed through newly formed attachments, voluntary and otherwise, to the young nation. Featuring deft readings of the period's most important Italian cultural and social thinkers--including the theorist of mass psychology Scipio Sighele, the authors Matilde Serao and Edmondo De Amicis, the criminologist Cesare Lombroso, and the pedagogue Maria Montessori--Stewart-Steinberg's richly multidisciplinary book will set a new standard in Italian studies.

When Heinrich Heine left his sick bed in 1848 and stumbled to the Louvre to fall before a statue of the goddess of beauty and lie in the pitying, cold glance she seemed to cast on his prostrate body, he defined a recurring motif of the second half of the nineteenth century, according to Suzanne R. Stewart. Directing her attention to the voice of the shriveled male body at beauty's feet, she investigates the discourse by and about men that took hold in the German-speaking world between 1870 and 1940 and that articulated masculinity as and through its own marginalization. Male masochism, she suggests, was a rhetorical strategy through which men asserted their cultural and political authority paradoxically by embracing the notion that they were (and always had been) wounded and suffering. Stewart demonstrates and develops her contentions through close readings of the work of Leopold von Sacher-Masoch, Richard Wagner, and Sigmund Freud, in each case showing that the very act through which men sacrificed themselves to women comprised the essence of the new male subject "deeply penetrated by relations of political and sexual power." Masochistic scenarios, whether in literature, music, the visual arts, or medicalized diagnoses of the fin-de-siecle malaise, stage the male as one who submits, as Stewart explains, "to an aestheticized and eroticized gaze and voice."