Standing in Two Worlds with Doctor Sam Juni

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  • Standing in Two Worlds with Doctor Sam Juni
    Avramel Kivelevitz
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Episodios
  • The Hostage's Permanent Psychological Damage Explained

    The Hostage's Permanent Psychological Damage Explained
    May 24 2024
    Please click on this link to contribute whateveryou can to keep this podcast on the air: https://thechesedfund.com/yeshivaofnewarkpodcast/keeping-the-ark-afloat With downloads approaching the million mark-andan archival library numbering in the thousands, the Yeshiva of Newark Podcast has been striving to continuously upgrade our content, and professionalize our audio sound, along with altering approaches in light of much appreciated listener feedback. A niche has been carved out that resonates with many on the wide spectrum of Observant Jews. This explains why we continually rank high in independent on-line lists of top Yeshiva podcasts. This proud edifice is in real danger of toppling and disappearing. We need the help of our listeners to continue to record and edit, and to promote a product that has been a balm and instructive to somany. Just 36 dollars, a minimum donation, from a thousand of you out there will keep us afloat as a New Ark of straight, intelligent,and humorous discussion, lectures, debate and inquiry - while thedestructive waters of ignorance and politics crash around us. Rehabilitation Challenges of Gaza Hostages and Traumatized Battle Veterans Trauma shakes up the personality and,sometimes, the very essence of its victims. Interpersonal trauma, moreover,often harms the capacity for healthy social and personal relationships which persists long after the traumatic episode. Prof. Juni explains the dynamics of these lasting effects of trauma by noting that the life of an infant is usually construed by the growing child as a very threatening existence fraught with colossal danger, interspersed by facets of ultimate pleasure and safety/security. This fixes the infant into a chronic state of anxiety where the stakes are most extreme. The concomitant behavioral stance of the child devolves into a fight vs. flight modality, as the other is perceived dichotomously as devoted friends vs. ferocious foe, demon vs. and saint vs.devil/angel. As the child develops, behaviors,stances, and attitudes moderate. Gray usurps black vs. white polarities, and extremist percepts are defensively repressed as they recede into the unconscious -- to find expression only in the dreams of older children and adults. Alas, subsequent trauma has the capacity to disrupt the mature defensive ego structure and often results in regression into the original terror-filled world of danger and extreme dichotomy. Juni likens the rehabilitated traumatized soldier or hostage to a recovered alcoholic who might slip right back to full-blown alcoholism – even many years later -- if his/her defensive wall is breached when forced to have “just one drink.” Hostages who experience threat and abuse in close quarters with perpetrators have been noted to exhibit the Stockholm Syndrome. Dr. Juni delineates the hallmarks of this syndrome which prompt somevictims to “side with their captors.” Such dynamics may include identification with the aggressor and acceptance of abuse as justified. Juni agrees with Rabbi Kivelevitz that such a stance may sometimes be psychologically rooted in an effort to minimize the perceived threat one experiences. It is clear that this syndrome will make it difficult for a hostage to adjust functionally to social and family functioning. Rabbi Kivelevitz points out a number of parallels between the reactions of soldiers and hostages to those of holocaust victims (who went on to be prominent political leaders, clergy, and visionaries), arguing that such observed resilience should be expected among traumatized soldiers and hostages. Dr. Juni, while agreeing with the parallel, nonetheless insists that despite the potential for adequate functioning among these groups, there is an underlying intrinsic damage to personality and egostructure which remains as a weak link which may unravel in stressful contexts. Drawing from his clinical work with spousal abuse, Juni shares an additional dynamic specifically relevant to hostages who were forced into sexual intimacy with their captors. In situations of conflation between extreme threat and sexuality, there is apparently abreakdown of specificity in interpersonal relationship functioning whichresults in a positive attachment to the perpetrator. This accounts for the marked difficulty of abused domestic partners to leave their abusers, just as it results in positive affinity of abused hostages toward their traumatizers.Rabbi Kivelevitz points to the Biblical story of Dinah, whom the Midrash describes as adamantly professing her “love” of her abuser, Shechem. Juni mentions a cultural parallel in contemporary Arab culture, citing a recent court case in an Afghani court where an abuse victim sued that her rapist be forced to marry her. Juni discusses a novel manifestation of the Stockholm syndrome he has observed, where family members of killed hostages have become proponents of the perspective of the Hamas perpetrators.Dynamically,...
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    43 m
  • Treating Types of War Induced Trauma

    Treating Types of War Induced Trauma
    Nov 12 2023
    The Psychiatric Trauma Effects of War ; Coping Styles of Different Israeli Cohorts Prof. Juni delineates the internal defensive coping approaches available to Israeli Jews. Confronted by profound threat to their safety – especially as it may contrast with the safety of Jews in other countries – they basically have three options: 1) To convince themselves thatJews in other countries are not any safer, pointing to antisemitism, reported events threatening protests and/or theorizing about imminent catastrophes in the diaspora; 2) To convince themselves that they are actually safe, relying on various spins about the situation; 3) Resorting to identification with the greater Israeli Jewish population, nationalism, and Zionism,arguing that Jews are safest in our own country where we can defend ourselves – often coupled with religious conviction that G-d has our back. Dr. Juni explains how prolonged tension and repeated trauma can lead to total personality breakdown. Painting the entire world black and dangerous can have debilitating consequences on the ego, well-being, and relationship capacity. In terms of theological effects,Juni adds that people under prolonged stress will start doubting their basic beliefs and commitments – a reaction which makes them feel guilty and disoriented. He points out,however, that such reactions are a very normal part of a positive adjustment which usually passes and often results in a commitment to values which is stronger that it was before the crisis. Juni presents three distinct groups who show different anxiety reaction patterns to the current war and traumatic events: Native Israelis, Dual citizens, and 2 nd -generation Holocaust survivors. Native Israelis are not here by choice and have no escape options – and are forced to“face the music.” Dual citizens – especially those who chose to stay – are apt to start second-guessing their decisions and their resolve, and might feel guilty for endangering their loved ones for an ideal as they second-guess their beliefs and resolve. Second generation Holocaust Survivors may well become convinced that their “never Again” mantra was a sham as they identify with their parents and feel they are re-living the Holocaust they thought they had left behind in past history. More poignantly, these survivors may vilify themselves for betraying their children whom they raised in Israel with the implicit promise that they will be protected from a repetition of anything resembling the Holocaust. For each cluster, Juni outlines the phenomenology of their reactions, the logic and pseudo-logic they engage in, their attitudes,and the stances that help them cope, as well as the effects of their beliefs, their self-image, their fears, and their harrowing anticipations. In terms of intervention, Juni stresses that the main first-line option for these anxiety reactions is psychotropic medication – specifically anxiolytics. What we are dealing with is a chemical/physiological reaction to trauma (anxiety). There is no feasibility of using psychological therapies for people who are in panic mode. Behavioral therapies and talk therapies are often helpful as well, but only after the acute reactions are first brought under control medically. In conclusion, Rabbi Kivelevitz relates his recent experiences in Israel. Having met a number of terror victims’ families, he saw firsthand the amazing bravery of spirit and national identification among various sectors of the population which brought out the best in Israelis. Prof. Juni is one of the foremost research psychologists in the world today. He has published ground-breaking original research in seventy different peer reviewed journals and is cited continuously with respect by colleagues and experts in the field who have built on his theories and observations. He studied in Yeshivas Chaim Berlin under Rav Yitzchak Hutner, and in Yeshiva University as a Talmid of Rav Joseph Dov Soloveitchik. Dr. Juni is a board member of the Association of Orthodox Jewish Scientists and has regularly presented addresses to captivated audiences. Associated with NYU since 1979, Juni has served as Director of PhD programs, all the while heading teams engaged in cutting-edge research. Professor Juni's scholarship on aberrant behavior across the cultural, ethnic, and religious spectrum is founded on psychometric methodology and based on a psychodynamic psychopathology perspective. He is arguably the preeminent expert in Differential Diagnostics, with each of his myriad studies entailing parallel efforts in theory construction and empirical data collection from normative and clinical populations. Professor Juni created and directed the NYU Graduate Program in Tel Aviv titled Cross-Cultural Group Dynamics in Stressful Environments. Based in Yerushalayim, he collaborates with Israeli academic and mental health specialists in the study of dissonant factors and tensions in the Arab-Israeli conflict and those ...
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    33 m
  • "Yesh מ׳ז׳ל׳ BiYisroel"-Speaking frankly about teenage male sexuality in the Frum World-Responses to Doctor Shloime Zimmerman's From Boys to Men-with Rabbi Shmuel Skaist LPC, CSAT-c

    "Yesh מ׳ז׳ל׳ BiYisroel"-Speaking frankly about teenage male sexuality in the Frum World-Responses to Doctor Shloime Zimmerman's From Boys to Men-with Rabbi Shmuel Skaist LPC, CSAT-c
    Aug 27 2023
    This episode has serious Adult Content Episode 75: The Sexual Miseducation of Religious Adolescents Spurred by Dr. Shloimie Zimmerman’s recent book titled “From Boys to Men,” Rabbi Kivelevitz chairs this panel discussion with Pro. Juni and Rabbi Shmuel Skaist who is a noted educator, mentor, and psychotherapist specializing in sexual addictions. Dr. Zimmerman’s underlying premise, which the panelists fully endorse, is that adolescents will persist in some sexual behaviors (especially masturbation) regardless of any educational efforts. R. Kivelevitz applauds the book as a valiant effort to deal with the “guilt spirals” which youngsters experience around masturbation, especially as the book could potentially result in a backlash from the organized religious educational establishment. Prof. Juni notes that such reactions have been commonplace toward researchers who broached sexual taboos even in academia (e.g., the Kinsey Reports). Juni’s main critique of the book highlights its narrowness of focus. His specific points are: 1) Masturbation should not be stressed to the exclusion of other challenges of adolescent sexuality (e.g., pornography); 2) The book should not be limited to boys while excluding girls; 3) The issue of homosexuality cannot be ignored; 4) The book should not have been addressed to parents / educators; rather it would best be addressed to adolescents; 5) Since the intent is to minimize tension and maladjustment of adolescents, the main focus should be on sexual development issues rather than Halachic challenges. Expanding on the latter point, Juni notes the emotional difficulties around sexual development among religious youth does NOT revolve around the violation of religious percepts. Rather, they are driven by erroneous assumptions by the young person that s/he is different from his/her peers and that there is something wrong with her/him – which is often verbalized as “I must be crazy.” These issues are identical to those of irreligious youth. Thus, claims Juni, all that is needed here is a very precise message which stresses statistical normality rather than Halachic percepts. That message – The behaviors you engage in related to sexual curiosity -- including masturbation, sexual exploration with others, and porn watching -- are behaviors which ALL of your peers (including your religious peers) engage in very frequently. That message would dispel the erroneous assumptions which drive the guilt spiral and emotional pathology among youngsters, even when they are taught that these behaviors violate Halacha. R. Skaist argues forcefully that what is needed to deal with the decompensatory results of miseducation is a concerted effort to teach what is normal, rather than being limited to teaching what behaviors are not desirable. Adolescents need to know that sexuality should be part of a general emotionally positive relationship with another individual which includes much more than physical interaction. R. Skaist also deplores the differential tracks in sex education of boys vs. girls, which then potentially portends relationship problem in marital couples. Juni amplifies this position by noting that members of each gender often end up with a negative perception of their spouses as they conflate their negative views of sexuality with their partners. R. Kivelevitz explores the Halachic stance toward masturbation with Dr. Juni and R. Skaist. Apparently, some authorities view the ban on masturbation as applying solely to cases where it is used as a method of birth prevention by a married couple. Knowing that some authorities are not categorically opposed to masturbation may suffice to minimize the overwhelming guilt which some religious adolescents experience. R. Kivelevitz raises the issue of pornography viewing. R. Skaist dispels some erroneous ideas of how explicit sexual material might be used in psychotherapy. He argues that the real danger of pornography is that it leaves viewers with false ideas and unrealistic perceptions of what sexuality entails, with the chief deficit being that it eschews the crucial interpersonal component in an emotional relationship. Taking this a step further, Prof. Juni argues that the accurate depiction of sexuality does NOT constitute pornography unless it enhances sexual depersonalization, one-sidedness, or abuse. Since both of the panel’s experts agree that misinformation is behind sexual maladjustment which occurs during adolescence, R. Kivelevitz raises the argument used by some that co-education minimizes distortions about the other gender and enhances cross-gender relationship capacity at this crucial developmental stage. While the panelists agreed that youngsters raised in co-ed environments have a better sense of the other gender at an earlier age, these youngsters are still described as subject to the vagaries of misinformation. As R. Skaist puts it, “they still have problems, although the problems may be different ...
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    48 m
Espiritualidad
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