Professional Documents
Culture Documents
63
neurology (Damasio, 1994) have pointed to a specific area of the brain — the
amygdale, also called the “emotional brain”—saying that this is the brain’s
“smoke alarm,” because this is where the intense memories are stored that
warn us away from bad things and toward useful ones. It makes sense to
believe that messages directed toward this area have to use this ancient
grammar of nature or they will not be recognized. Of course, when Bateson
talked about syllogisms in metaphor, he didn’t mean that we should liter-
ally use figures of speech, but rather that sensory and feeling-level chan-
nels must be used to carry messages of life importance, as the channels of
reason and logic are untrustworthy.
I also want to say that such messages can break through private walls.
Why is this emphasis on the wider web so important for a therapist?
Because it turns us away from looking at individuals and their inner life,
which is what modernist psychology trains us to look at, and points instead
to the threads that link everybody to the social web. If you stay with mod-
ernist psychology, you will forever be trying to see your job as a matter of
building logging roads, putting up bridges, and various other engineering
projects. If you move to a postmodern psychology, you have to jump, like
Alice, into the pool of tears with the other creatures. This situation is a
great equalizer and carries some dangers, but it is the only source of infor-
mation with the power to transform.
rivers” to depict the sensory channels that flow between people when they
seem to be connecting. I also looked back at my own journey, from an empha-
sis on sight in “The Art of Lenses,” to an emphasis on hearing in “Exchanging
Voices,” to the current move toward touch and feeling. Andersen, of course,
had always been persuaded of this emphasis. Influenced by the late Aade
Hansen and Gudrun Ovreberg, two well-known physiotherapists in Norway,
Andersen (1986) has always placed the body at the center of his work. As a
result, he is attentive to breathing; to posture; to tone of voice, as well as to his
own inner and outer voices, and what is going on in his own body. He says:
The listener (the therapist) who follows the talker (the client) not only
hearing the words but also seeing how the words are uttered, will
notice that every word is part of the moving of the body. Spoken
words and bodily activity come together in a unity and cannot be
separated … the listener who sees as much as he or she hears will
notice that the various spoken words “touch” the speaker differently
…. Some words touch the speaker in such a way that the listener can
see him or her moved. (1996, p. 121)
Andersen (Chapter 5 this volume) describes his work as a communal
enterprise rather than an individual-oriented one, and makes this very
interesting point about language:
Language is here defined as all expressions, which are regarded to be
of great significance in the above-mentioned communal perspective.
They are of many kinds, for instance, to talk, write, paint, dance,
sing, point, cry, laugh, scream, hit, etc., are all bodily activities. When
these expressions, which are bodily, take place in the presence of oth-
ers, language becomes a social activity. Our expressions are social Check the refer-
ence page no here
offerings for participating in the bonds of others. (pp.) (missing)
Kids.” He would transcribe what people said to him and put it into a kind
of chapbook. Sometimes he would intersperse their comments with pas-
sages he wrote or quotes from writers he admired. I felt it gave the people
he worked with a special dignity to be set down in print like that.
Another innovation Kinman (2001) had come up with was what he
called a “Collaborative Action Plan.” This document was an alternative to
the usual problem-oriented intake record, widely used by services in that
area. What was special was that it was organized around the “language of
gifts.” The first page asked, “What are the gifts and potentials this person
can give to the community?” The second asked, “What are the gifts and
potentials the community can give to the person?” The third page read,
“What are the roadblocks to these gifts and potentials?” This was the gist
of it, although it varied over time. Kinman told me that just the use of this
document altered his relationships with the people he worked with in a
very positive way.
which this movement of ours is trending. It is only a folk quilt, and its only
purpose is to keep us warm at night. However, much of this warmth is due
to the fact that it is made of various patches of family therapy’s history,
memories and lore.
References
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Process, 26, 415–428.
Andersen, T. (1991). The Reflecting Team: Dialogues and Dialogues about the Dialogues. New
York: W.W. Norton.
Anderson, T. (1996). Language is not Innocent. In F.W. Kaslow (Ed.), The Handbook of Relational
Diagnosis and Dysfunctional Family Patterns. Oxford, England: John Wiley & Sons.
Anderson, H., Goolishian, H., and Winderman, L. (1986). Problem-determined systems: towards
transformation in family therapy. Journal of Strategic and Systemic Therapies, 5, 1–13.
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