Social and cultural atoms – Interact

The pattern of role relations around an individual as their focus is called his cultural atom. Every individual, just as he has a set of friends and a set of enemies, – a social atom – also has a range of roles facing a range of counter-roles.

Psychodrama v. 1 p. 84

~

I am reflecting on how  the “imago match” relates to role theory.

The interpsyche occurs then when the role cluster of a couple is particularly intertwined. Love. Upon investigation I imagine there would be a particular quality to the role relationships. The tele would be strong at least in some areas. In the interpsyche the roles in a current relationship are likely to match the roles and social atom of the family of origin. The tele with the roles matched to the original social atom of each party would be strong. The mutual and positive/negative matches would outweigh the neutral?

This is a psychodramatic look at what Harville Hendrix calls the “Imago”. Sociometrically it can be explored in great depth.  In couple therapy we are looking at role relationships. The assessment is a sociometric role analysis.

It would be good to explore this on the stage as part of the role assessment, working with a couple or in a sociodrama or in supervision of couple therapy.

~

More moreno quotes follow on the cultural atom

Continue reading “Social and cultural atoms – Interact”

Entangled

When does the interpsyche kick in?

Who can explain it?
Who can tell you why?
Fools give you reasons,
Wise men never try.

I’ll be foolish enough to try. In group work the underlying dynamics do not take long to surface, and they can even be predicted, for example if a new person joins we can expect inclusion/exclusion dynamics. The interpsyche is co-created yet has a life of its own that the participants don’t have a lot os say in, the members participate but they bring their history with them, their baggage, their culture and there specific family cultures & dynamics.

When does the interpsyche kick in? It does not take much!

Interpsyches are complex varied and each different from the other. If it were a landscape how would it look?

How does this relate to the social and cultural atom?

You can see some of my cultural bagage below:

Continue reading “Entangled”

The sociometric matrix.

These words: roles, the social and cultural atom, the sociometric matrix and interpsyche, surplus reality, co-unconscious, co-conscious are all words JL Moreno used to describe various aspects of the psyche. While the psyche is such that any metaphor will work, consistent metaphors and language will help to explore the psyche, produce psychodramas.

I’m trying to relate this to the role dynamics in couples, who as Moreno states, have an interpsyche.

A quote below relate to sociometric matrix, which I’d like to get a better grasp of.

It is heuristic value to differentiate the social universe into three tendencies or dimensions, the external society, the sociometric matrix and the social reality. By external society I mean all tangible and visible groupings, large or small, formal or informal, of which human society consists. By the sociometric matrix I mean all sociometric structures invisible to the macroscopic eye but which become visible through the sociometric process of analysis. By social reality I mean the dynamic synthesis and interpretation of the two. It is obvious that neither the matrix nor the external are real or can exist by themselves, one is a function of the other. As dialectic opposites they must merge in some fashion in order to produce the actual process of social living.

Who Shall Survive? p. 79

The structure of the sociometric matrix is more difficult to recognize. Special techniques called sociometric are necessary to unearth it; as the matrix is in continuous dynamic change the techniques have to be applied at regular intervals so as to determine the newly emerging social constellations. The sociometric matrix consists of various constellations, tele, the atom, the super-atom or molecule (several atoms linked together), the “socioid” which may be defined as a cluster of atoms linked together with other clusters of atoms via inter- personal chains or networks; the socioid is the sociometric counterpart of the external structure of a social group; it is rarely identical with what a social group externally shows because parts or its social atoms and chains may extend into another socioid. On the other hand, some of the external structure of a particular social group may not make sense configuratively as a part of a particular socioid but may belong to a socioid hidden within a different social group. Other constellations which can be traced within a sociometric matrix are psycho-social networks. There are in addition large sociodynamics categories which are frequently mobilized in political and revolutionary activities; they consist of the interpenetration of numerous socioids and represent the sociometric counterpart of “social class” as bourgeoisie or proletariat; they can be defined as sociometric structure of social classes or as “classoids”.

Who Shall Survive? pp. 80-81

The sociometric concept of social change has four chief references: a) the spontaneity-creativity potential of the group, b) the parts of the universal sociometric matrix relevant to its dynamics, c) the system of values it tries to overcome and abandon and d) the system of values it aspires to bring to fulfillment.

Who Shall Survive? p. 115

The greater the contrast between official society and the sociometric matrix the more intensive is the social conflict and tension between them. Social conflict and tension increases in direct proportion to the sociodynamic difference between official society and sociometric matrix.

Who Shall Survive? p. 710

Social atom, operational definition: plot all the individuals a person chooses and those who choose him, all the individuals a person rejects and those who reject him; all the individuals who do not reciprocate either choices or rejections. This is the “raw” material of a person’s social atom.
Conceptual definition: the smallest unit of the sociometric matrix.
Who Shall Survive? p. 721

Fully alive without withdrawing or fusing

A dialogue is a lot like a therapeutic relationship. Perhaps it is ok that a marriage is therapeutic, but there is something strange about having your partner as a therapist. The Imago method has also been criticized for creating dependency. “People are responsible for themselves, for their own healing.” A common idea in our western culture.

The questioning I’m doing above is interesting as it leads me to see clearly that it is based on flawed thinking that is prevalent.

The relationship though healing and nurturing is nothing like counselling or therapy. One reason is that each party does all the relational tasks, there is no functional difference. Another is that the main thing a couple do is live life together, the working on the relationship is a small part of that.

The more troublesome flaw is the one about individual responsibility. It sounds good but it does not make sense. People need other people. Need. Typically to become fully individual, differentiated people enter therapeutic relationships to do that!

The sort of couple work I do with people has as its aim to be fully present and authentic, “differentiated”, fully alive without withdrawing or fusing. Without fight or flight or freezing. Interdependent collaborative work. It can take quite a bit of living to get there! Perhaps when you can do that it is enlightenment.

The Stage as Alchemical Crucible

Looking for ideas on this notion I came across posts from Don Reekie. Not exactly a crucible but a space that is more than a physical construction. A space for truth.

http://www.donreekie.com/2010/04/stage-a-wonderful-and-particular-place-in-reality/

http://www.donreekie.com/2010/04/staging-and-reality/

What happens when we step out of ordinary reality onto the psychodrama stage is that the metaxy comes alive, the medial world lives, the soul can live.

This happens as many principles come into play. One is containment. Restraint. The container of the stage is like the alchemical crucible. It must not break. For the work to be done the vessel must hold even when it boils and shakes.

It is a therapeutic relationship, a marriage, a church. Temenos.

This is on my mind as I think of a dialogue as a way of creating a crucible for truth about what is usually invisible… matters of mind and imagination. Dialogue goes beyond a good conversation.

wild and precious life

Mary Oliver (Wikipedia)

The Summer Day

Who made the world?
Who made the swan, and the black bear?
Who made the grasshopper?
This grasshopper, I mean-
the one who has flung herself out of the grass,
the one who is eating sugar out of my hand,
who is moving her jaws back and forth instead of up and down-
who is gazing around with her enormous and complicated eyes.
Now she lifts her pale forearms and thoroughly washes her face.
Now she snaps her wings open, and floats away.
I don’t know exactly what a prayer is.
I do know how to pay attention, how to fall down
into the grass, how to kneel in the grass,
how to be idle and blessed, how to stroll through the fields,
which is what I have been doing all day.
Tell me, what else should I have done?
Doesn’t everything die at last, and too soon?
Tell me, what is it you plan to do
With your one wild and precious life?

~

The Kingfisher
Mary Oliver

The kingfisher rises out of the black wave
like a blue flower, in his beak
he carries a silver leaf. I think this is
the prettiest world–so long as you don’t mind
a little dying, how could there be a day in your
whole life
that doesn’t have its splash of happiness?
There are more fish than there are leaves
on a thousand trees, and anyway the kingfisher
wasn’t born to think about it, or anything else.
When the wave snaps shut over his blue head, the
water
remains water–hunger is the only story
he has ever heard in his life that he could
believe.
I don’t say he’s right. Neither
do I say he’s wrong. Religiously he swallows the
silver leaf
with its broken red river, and with a rough and
easy cry
I couldn’t rouse out of my thoughtful body
if my life depended on it, he swings back
over the bright sea to do the same thing, to do it
(as I long to do something, anything) perfectly.

Jesus the man, Jobs the man

To make sense of this post you may need to read my last entry.

Also you may need to know who Barnum was:

And read: http://www.nytimes.com/2011/10/02/theater/mike-daisey-discusses-the-agony-and-ecstasy-of-steve-jobs.html?src=dayp that my friend Amy just sent me.

Jobs may well be a Barnum, and like Barnum he creates a new medium for communication, but it is not just the man. It is as if humanity is ready for a jump and it finds a vehicle to make it happen. Unfortunately it has to make in the capitalist context, given the failure of the German revolution after World War one. While Jobs is a creative guy, no doubt, and while he is enough of a Barnum to pull it all off in the world as it is, the world was ripe for a new leap in communication, to go beyond printing presses and beyond tele type machines. It took someone to make the next leap actual. Zuckerberg is another such. These steps in the evolution of the psyche are all distorted by the fucked up relations of production. The agony is to live in a sick social system, the actual agony of children in chinese factories and the agony of collusion, alienation and powerlessness for many others of us.

The leap in relations of production that we were on the edge of in capitalist countries at the start of the last century did not happen, history missed its natural turning. If we were in an era of new social relations of production the miserable state of psychological developments would not be the context for these technical innovations leading to huge cultural global shifts sweeping the world. However Rosa Luxembourg was assassinated, the social democrats subverted the revolution, industrial revolutions happens in the name of socialism and distorted the history of possible new relations of production. But that is how it is.

So what of new developments? Everything we create or do is in a backward social system. Creativity is social and public, but ownership lags behind, it is private and coercive and seeks out Dickensian situations such as china to maximize profits and to avoid failure in the market. I don’t think Jobs sold out on his vision, I imagine there was agony in making it happen.

Should he not have made the mouse, the first personal pc? Should we not use the technology? It is tempting as every object contains the labour power of the poor and exploited. I don’t think it it’s the answer to smash the tools, unless there was a mass movement of boycott. Even then the much needed jump is nothing to do with the tools, but in the relations of production, and this not because “we” collude with Chinese fascism, as Mike Daisey implies in the NYT interview. It is more that capitalism went global, that it is alive and well as a system. Not so well actually, perhaps in its vicious death trows. Who will lead that transition we are now on the edge of? We are ripe for another leap.

The revolution, innovation, the next big thing will not be technological but social and political. People who lead this next leap forward won’t be just great writers like Marx or orators like Lenin and Trotsky but people able to lead using the new orality of the Internet, even though its built with an unjust system of production. The screens are not the same thing as the humans who communicate via those screens. Revolution won’t be be because of the the Internet, but it can’t happen if people throw away their telephones and everything made in China, we live in this world.

The reflection I’m making, if it is not obvious, is that there are mighty forces at work, and that no one man Jesus or Jobs is really the cause of them. There is always someone who gives expression most fully and effectively to a collective urge. The power of leaders is not only because of what they do or say, but because of the ripeness of the culture they speak to. The culture chooses leaders.

Making sense of myths

I finished the book by CK Stead “My name Was Judas” recently. I quite enjoyed it. For someone who was not bought up in a Christian church tradition it is amazing how much of the story of Jesus is in my bones. Ive absorbed it from the culture.

CK Stead presents Judas (who is alive 40 years after the crucifixion) as a modern humanist. He has good values, and thinks Jesus went a bit crazy to claim he was the son of god. It all makes good sense. Miracles are exaggerations developed by people with wishful thinking.

I’m not a humanist, and I’m not a Christian, so the book was not satisfying at a deeper level. I’d like to see a sequel where Judas begins to see that the literal story of Jesus was the foundation for a myth. An important myth where the divinity of humanity began to be grasped by humanity. That people co created the story of Jesus as devine and to see through the absurdity into the real meaning of the story.

It’s like that with 2012. To think next year will be somehow different because of the date is absurd. but there is power in the myth! We live in extraordinary times. The myths makes them even more extraordinary and might even have a self fulfilling aspect to them.

This last idea is pretty much what Jean Houston says in an interview by Tami Simon on www.mysteryof2012.com.

Validating Mirror and Evaluative Mirror

I have been reflecting on a while on what appears to be different uses of the term “mirroring’ in various psychotherapeutic modalities. It was useful to come across Peter Felix Kellermann’s distinction between two types of mirroring.

Validating Mirror

“When I look, iam seen so I exist.” – Winnicott

Evaluative Mirror

Learning to see how others see you

Kellermann, Peter Felix 2007, Lets Face it, Mirroring in Psychodrama in Psychodrama Advances in Theory and Practice. Baim, Burmeister and Maciel, Routlidge