The Suffering Stranger

Memoryscapes, Spatial Legacies of Conflict, and the Culture of Historical Reconciliation in ‘Post-Conflict’ Belfast

“…So the shift we make when we come into the arena of the third is not only that we may have different perceptions, a different idea of how to treat an enemy or opponent but in terms of the pattern of interaction-from the reactive position that is typical of hyperaroused states associated with trauma where the perception narrows to pure self-defense and flight-fight response to a wider pattern of social engagement (Ogden, 2006). In empathic witnessing (Orange, 2011) such as we practice in psychotherapy, our identifications rely not merely on narrative understanding but on the attunement and responsiveness of the rhythmic third (Aron, 2006;) and serve to modulate the distance and differentiation that conflict introduces.…”

A Hermeneutics of Love for Community-Based, Participatory Action Research

“…To willingly suffer for and with others, to allow one’s protective apathy to wane, is the beginning of a suffering practice; namely, to suffer for the insufferable (cf. Orange, 2011). “The malignancy of suffering,” Burggraeve (2002) explains, “manifests itself in a sigh, a cry, or a lamentation, that is to say in an openness outwards .…”

“…In fact, to thrive, it seems one must be steeped in the pathos of the people, where we are challenged by others. To thrive in a community means to welcome those we find intolerable (see Kearney, 1993; Orange, 2011)!…”

The Quest for (Higher) Professional Status: Second Thoughts

“…Techne, technique, technology-systematic practice built on an empirical, scientific, Positivist foundation (Barrett, 1978). One ideal here is medicine (Groopman & Prichard, 2007), another is certain conceptions of nursing (Bishop & Scudder, 1990), and even psychoanalysis (Orange, 2011).…”