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Somatoform pain poses major challenges in medicine. There is a lack of quantitative instruments that systematically assess psychosocial aspects of somatoform pain. A better knowledge of such aspects could contribute (1) to gaining further insight into the relationship between psychodynamic and psychosocial components of pain, and (2) to facilitating the development and monitoring of improved interventions targeting psychodynamic and psychosocial mechanisms of pain. An item pool on biopsychosocial aspects of pain was developed and completed by 200 patients with somatoform pain disorder. In addition, anxiety (STAI), depression (BDI II), somatization (SOMS-2), and quality of life (SF-36) were assessed. As compared to norm data, patients reported higher scores for anxiety (STAI), depression (BDI-II) somatization (SMOS-2), and lower quality of life (SF-36). Applying item and factor analyses, a new questionnaire (QSP-31) was developed to identify psychodynamic and psychosocial aspects of pain. There was evidence for the construct validity of the six scales through confirmatory factor analysis: Relationships between pain and negative emotions, Negative attitudes towards help-seeking, Negative pain-related childhood experiences, Negative attitudes towards own body, Negative aspects of the doctor-patient relationship, and Perceived pain control. Cronbach's alpha coefficients for these scales lay within the range of .81-.92. Regarding criterion validity, moderate correlations in expected directions were found between all scales and anxiety, depression, somatic symptom severity, and quality of life, except for the scale Perceived pain control. The QSP-31 appears promising for the identification of relevant psychosocial aspects associated with the experience of pain and might be a useful instrument. [ABSTRACT FROM AUTHOR]

This qualitative study addresses the question of how a background of migration, nationalization, and globalization influences young Muslim women residing in Germany who form their identity and position themselves successfully in modern society. It includes 25 interviews with young Muslim women in the age group 18–25 years whose parents or grandparents migrated to Germany from Turkey. In terms of how their identity has evolved, the participants recount a mostly positive integration into German society, especially on a professional level, contrary to the negativity and devaluation often experienced within their Turkish family. This is a symptom of how Turkish and German society place different expectations on women, with an effect on the development of their identity as well as causing conflicting emotions, especially, for example, when it comes to religious matters such as deciding whether to wear a headscarf. The different personal and subjective motivations behind this are the result of Turkish-Islamic ideas clashing with Western secular thinking. These findings are psychoanalytically explained by suras on veiling in the Quran and the Lacanian dialectic of the symbolic and imaginary phallus. [ABSTRACT FROM AUTHOR]

This paper aims to investigate the relationship between contending objectalisation, reactive disobjectalisation and radicalization tendencies during the integration of 50 young Muslims in Germany. The largest group of people who have a history of migration in Germany are people of Turkish and Kurdish origin. During the summer and autumn of 2018, we interviewed 50 individuals from both genders aged from 18 to 25 years old. We saw that negative or contending objectalisation could lead to a reactive disobjectalisation of the German world. This reactively results in an increased occupation of Turkish culture, especially religion and radicalization, which focuses the intensification of religious views. As a result of this process, religious behavior intensifies, which is shaped by going to religious groups, mosques and activities in Islamic organizations. There also appears to be some kind of "new national feeling" where objectalisation of both cultures results in a third identity in the form of its own psychic integration. In this way a new migratory identity would be formed which inherits the "best of both cultures." [ABSTRACT FROM AUTHOR]

The purpose of this paper is to investigate the relationship between subjectivity and the other during the course of integration among 50 young Muslims of dual national heritage in Germany. The largest group of migrants within Germany are people of Turkish and Kurdish origin. During the summer and autumn of 2018, we interviewed 50 individuals of both genders aged between 18 and 25. The interviews were carried out and evaluated in North Germany. We saw that the 'feeling of being held', 'being‐able‐to‐process‐(negative)‐experiences' and 'to take responsibility for oneself and other' are characteristics of well‐educated young Muslims. Those who feel at home in their Turkish family or in the Islamic religion are able to process positive and negative experiences and present more (mature) super‐ego structures. This allows them to be able to deal with the challenges of migration and integration. Based on the data, we developed the 'Triadic Model of Integration' within the Lacanian L‐Scheme of Subjectivity. [ABSTRACT FROM AUTHOR]