Pastoral Care to the Joshua Generation-from Exile to Exodus
A special issue of Religions (ISSN 2077-1444).
Deadline for manuscript submissions: closed (31 December 2021) | Viewed by 332
Special Issue Editor
Special Issue Information
Dear Colleagues,
This volume identifies a new direction of Pastoral Care and Counseling as working with “the Joshua Generation: From Exile to Exodus.” The Joshua/Exodus narrative is about the movement from exile of all forms towards individual and communal health. Exile is more than forced migration but includes marginality, oppression, social and psychological uprootedness. Exodus is the personal and communal determination to be healthy, creative, and have this determination affirmed by institutional structures. What we have learned from Critical, Postcolonial, Africana Theory, and Gender Studies is that healing is a sociogenic process that supports and uncover this commitment to be well. Healing and meaningful social connections are sociogenic process and necessitate the continual dismantling of oppressive structures detrimental to individuals and communities. Institutional building and dismantling is a continual process since structures are created at a particular moment in a community's life and at later times may become toxic. An individual's health is always related to their ability to view their cognitive, emotional, and social life connected to their community's narrative and work. This text also argues that the health/wellness/ individual narrates their life story and the larger narrative of their community as it moves from exile to liberation and health.
There are two major movements of the Joshua Generation. The first is that for many therapists, in their clinical or lived experience in multiple contexts. Similar to the exodus narrative, the creolization of this embodied enriches their therapeutic and religious work. Many Asian, African, and Latinx counselors, thru training and worked experience, reflect on the meaning of diasporic life and its relevance for most human experience. The second movement is related to how the clinical and therapeutic process is related to dismantling and creating institutional structures depending on their relevance to the community's health. Third, and most importantly, therapists and pastoral counselors need to actively identify their diasporic journey with their clients' clinical and political work.
Prof. Arthur Pressley
Guest Editor
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