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Nekomercijalne, strukovne,

profesionalno-edukativne organizacije

Humano urbane mreze:" PSYTRACE" Psihosocijalno terapeutsko savetovaliste

Beograd - kontakt osoba:Office manager Dragan

Phone :+381 64 140 37 53

Istrazivacke delatnosti organizacije :

Socijalna antropologija ,

Socijalna psihologija,

Sociologija kulture i maskulture ,

Subkulture i pop-kultura

Komunikologija i masmediji

Socijalna psihopatologija

Psihosocijalno savetovaliste PSYTRACE radi savetodavno i terapeutski sa ljudima na individualnom i porodicnom nivou.

Strucni tim radi i na izradi ,

apliciranju i sprovodjenju projekata

sociopsiholoskog,

edukativnog i zdravstvenog sadrzaja.

Konsalting za organizacije, timove NVO,NPO i pojedinca(sa preporukom supervizora / profesionalca ) u oblasti -

-- Poboljsanje kvaliteta zivota { wellbeing }

-- Interpersonalna komunikacija unutar grupe / tima

-Umece sirenja znanja i iskustva unutar sistema

-- DISIPACIJA informacija unutar delova sistema

Novi /Stari pristup u oblasti Mentalnog zdravlja

Deinsistucionalizacija za nas već više godina predstavlja modifikaciju paradigme lečenja I isceljenja odnosno modifikacija naučnosti psihijatrije, neuropsihijatrije kroz institucije.

Svi neuspesi jednog određenog tipa deinstitucionalizacije koji su bivali sprovođeni delimično ili u pokušaju i/ili su bili na dobrom putu ka realizaciji , zasnivali su se na činjenici da su se na određeni način preoblikovale organizacije službi za mentalno zdravlje, ali da se nije zaista promenila kultura psihijatrije kao nauke , kao ni sam epistemološki model psihijatrijskog sagledavanja čoveka .

Racionalitička paradigma : problem – rešenje u psihijatriji ne funkcioniše. Složenost psihijatrijskog objekta nije moguće razrešiti uzročno-posledičnom analizom. Jedna kauzalna anliza ne može biti od prevelike koristi .

To mora biti analiza mogućnosti I verovatnođe .

Human Urban Net zagovara emancipaciju : radnika službi i korisnika službi . Emancipacija se kreće između deinstitucionalizacije u kome se danas kreće terapeutski rad , a u kome se izgrađuju nove pozicije I nove perspektive . Mi smatramo da lečiti znači angažovati se sada I ovde za preobražavanje načina života kako bi se mogla čuti I problematizovati patnja čoveka. Lečenje u novom ruhu znači kontinuitet rada na sebi I kretanje prema sopstevnoj autonomiji. Znači I preuzimanje sopstevne odluke I života samog , zajedno sa podrazumevajućim nesigurnostima.

Mi stojimo na tragu potpuno drugačije deinstitucionalizacije . Potrebna je možda I hrabrost sagledati da neke institucije ljude I dalje seckaju na komade, uz svo propratno mumificiranje životnosti , totalizaciju ličnosti .

Danas, stvari se kreću dobrim tokom u nameri . Ne možemo ne priznati , ne videti da Ministarstvo Zdravlja učinilo značajne pomake .

Ipak podsećamo na važne reči , izrečene još 1986. u Sevilji, a deo su izlaganja Profesora Galimbertija :

Lekarski pregled ne predstavlja susret sa bolesnikom već sa njegovom bolešću , a njegovom telu ne čita se biologija već patologija. Tim činom subjektivitet pacijenta nestaje u objektivitetu simptomatskih znakova.

Stari medicinski model još tada je stavljen pod sumnju . Danas, on je oslobođen omnipotentnosti , obogaćen je , izmenjenog lica, preimenovan, destigmatizovan .

Mentalno zdravlje nije više samo deo lanca koji uključuje simptome i/ili dijagnoze, već se usredsređuje na emancipaciju , na izumljivanje zdravlja po Galimbertiju . Ne postoji više jedno zdravlja već puno nivoa pristupa zdravlju od preventivnog do nivoa olaksanja bitisanja kod terminalnih ili nekih neizlecivih bolesti .

Human Urban Net ,

PsyTrace

Human Urban Net issue and field of researching

What is SOCIAL PSYCHOLOGY

The social sciences are dedicated to understanding the human condition, ideally to the extent that the singular and collective behaviors of human beings can be understood and even predicted. Though their goals are identical in the abstract, these "sciences" differ in terms of their way of looking at things, the questions they ask, the methods they use in addressing these questions, and what they do with this information once they obtain it.

Amid this multitude of social science disciplines is social psychology, which, as can be inferred from its label, involves the ways in which both social and mental processes determine action. What, precisely, this means research-wise, however, remains a matter of historic debate both between and within the disciplines of psychology and sociology. What weight is to be given to the social, the psychological, and the interaction between the two? What does the interaction between psychological and sociological processes even mean?

In approaching the problem of why some people do certain things, psychologists (see Wesleyan's Social Psychology Network) are inclined to give greater attention to the bearing of thought processes, personality characteristics, and their changes across the life cycle. The closed, stereotypic thinking of authoritarians, for instance, make them more likely to be prejudiced and to join extreme right-wing political groups.

Sociologists, on the other hand, being more interested in understanding the relationships between group structures and processes (typologizing groups much like psychologists classify selves as the first step toward predicting their activities) are inclined to give greater attention to the social settings and individuals' roles there within.

As opposed to psychology's atomization of the human condition, focusing on the self and its inner workings, sociologists' attention is directed toward human connections. Connectedness with others is an overarching personal drive, and the bonds produced comprise the social fabric of interrelationships. The strength of this social fabric is determined by the multiplicity and quality of connections individuals and groups (both large and small) have with each other. Further, from this sociological perspective of the human condition, these groups have dynamics of their own (often distinct from members' intentions and desires) that cannot be reduced down to the psychology of individuals. Like differing board games, these social orders have their own rules, roles, and styles of play, traditions, cultures, and rates of change over time. Change the "game" and you change the style of thinking, the language, motivations, activities, alliances, and identities of the players.

It is for these reasons that sociologically inclined social psychologists are more likely to examine how individuals' perceptions, belief systems, moralities, identities, and behaviors are determined by their positions in social space:

The culture of their primary socializations;

The slice of social history intersecting their biographies, such as coming of age during a time of depression or war;

their locations within the stratification orders of gender, age, race, and social class;

their roles within the institutional orders of religion, work, community, and family;

the geographic context of their childhoods, such as region of the country or the size of cities wherein they lived;

and their memberships in and relative identifications with various social groups.

Psych-Net UK, and the online resources from the Social Science Information Gateway.

Psychotherapy is also itself a discourse?

Psychotherapy is also itself a discourse, a set of ideas which constructs itsown truth and has even become part of common sense within everyday interaction, esspecially within the medium of women's magazines.This is apparent in the language and visual representations as well as in the ambiguilities of the SHE COVER images. Its concepts and processes, has been employed in the creation of the "figure"of independent mother, especially the notions of narcissism and miror phase in the construction of Indentity,

its universal category. Does this constitute a new identity ?
Ironically two decades before Lacan elaborated the notion of Fpallus is the late 1950s. He was already aware of the historically specific nature of the patriarchal family and the role it played as image or model in generating the Freud's classic Oedipal formation.

Such challenges emphasize the importance of the pre-Oedipal stage, before entry into the patriarchal symbolic language and the

"law of the father" although feminist critiques take very different position on this question . Theorists agreed on the pre-Oedipal stage , as a lost continent to which we all, women and men , seek to return.

Just now everybody wants to talk about 'identity' ...identity becomes an issue when it is in crisis, when something assumed to be fixed, coherent and stable is displaced by the experience of doubt and uncertainty.

'Identity' and 'identity crisis' are words and ideas much in current use and there are seen by some sociologists and theorists as characterizing contemporary or late-modern societies.

My ethernal dilemmas

E.B.

LIVING IN A CATEGORICAL(SIMBOLIC) WORLD

Knowledge is the small part of ignorance that we arrange and classify
In The Fine Line, Eviatar Zerubavel develops how language allows us to detach mental entities from their surroundings and to assign them fixed, decontextualized meanings. Such detachments, the deriving of categories of things, involves making discreteness out of continuums.

The cultural variations in the process are impressive: "while there is a single word for both rats and mice in Latin, insects and airplanes in Hopi, and brothers-in-law and grandnephews in the Algonquian language of the Fox, there are separate words or blankets that are folded and spread out, for water in buckets and in lakes, and for dogs that stand and sit in Navajo" Among the consequences of such semantic parsings of the world are seeing greater similarities among elements within a category of things than may, in fact, be the case, and seeing greater differences between elements within different categories. Further, "we often commit the fallacy of misplaced concreteness and regard such purely mental constructs as if they were actually real" (p. 79). In sum, as C. Wright Mills observed, "By acquiring the categories of a language we acquire the structured `ways' of a group, and along with the language, the value-implicates of those `ways'" (p. 433 of "Language, Logic and Culture" in Power, Politics and People).

LANGUAGE AS SHIBBOLETH, POWER AND DECEPTION

One lesson of "My Fair Lady" (which was from George Bernard Shaw's "Pygmalion") is how language functions as a code of membership. Different social groups emerge with different languages, which allow members to distinguish who is in their group and who is not. To distinguish themselves from "lesser others," English aristocrats spoke Norman French into the 15th century just as early 20th century educated Russians and Poles spoke French. Working class speech, according to the research of Basil Bernstein, Leonard Schatzman, and Anselm Strauss, is marked by its immediacy (most verbs are present tense: "What's happening?"), empathy and stress on collective emotion. Mountain climbers "sew up the route" instead of "cratering" or having a "screamer" like novices. The status of in- group members are linguistically reaffirmed while members of out-groups are often belittled, as when skiers refer to snowboards as "knuckle draggers."

Power comes to those who know the language of a particular group, and those "not in the know" often must defer to those who speak computerese, bureaucratize, or legalese. For an interesting read check out William Lutz's Doublespeak: From "Revenue Enhancement" to "Terminal Living" How Government, Business, Advertisers, and Others Use Language to Deceive You. He quotes GM's Thomas Murphy, who claims that business is bad because "We are in a period of negative economic growth" (p.106); the military's reference to shooting its own men as the "accidental delivery of ordinance equipment" which creates "friendly casualties" (p.176). In the November 1990 issue of Executive Recruiter News, the following list of euphemisms for "you're fired" was proffered: outplacement, downsizing, right-sizing, force reduction, infinite idling, redundancy elimination, involuntary separation, skill-mix adjustment, and fumigation. Feel better?

THE POWER OF LABELS

In 1952, when the first APA Diagnostic and Statistical Manual of Mental Disorders (DSM) appeared, there were 106 forms of psychiatric abnormalities listed. Forty-two years later, over 300 were listed, from "Major Depression" and "Schizophrenia" to such designations "Hypoactive Sexual Desire Disorder," "Disorder of Written Expression" (which involves poor grammar and bad spelling and handwriting), and "lexical anhedonia" (the inability to feel pleasure while reading). What are the implications of so labeling people?

Labels have a tendency to become self-fulling prophecies.

People tend to conform to the labels others apply to them, which is referred to as the Pygmalion Effect. In writing of the works of Michel Foucault and Ian Hacking, Mary Douglas writes in How Institutions Think:

As fast as new medical categories (hitherto unimagined) were invented, or new criminal or sexual or moral categories, new kinds of people spontaneously came forward in hordes to accept the labels and to live accordingly. The responsiveness to new labels suggests extraordinary readiness to fall into new slots and to let selfhood be defined. ...[P]eople are not merely re-labeled and newly made prominent, still behaving as they would behave whether so labeled or not. The new people behave differently than they ever did before (p.100).

THE NONVERBAL CHANNELS

What if people had tails and, like dogs, can not help but wag them when excited or have them point straight down when shamed? Think about how social life would be changed. Who knows, perhaps the game of poker would become obsolete. Business dealings may well require that top executives and sales staff have their tails clipped lest they let on to customers and rivals what they really think. There are social scientists who believe that individuals do, despite their best attempts, emit such uncontrollable expressions of their true feelings and motivations. Paul Ekman, for example, has identified certain involuntary movements of facial muscles that accompany lying behavior, such as body movements and facial expressions being out of sync, asymmetrical facial expressions, and declining use of gestures. Prolonged smiles are usually false as authentic facial expressions generally fade within five seconds.

Despite our garrulousness, experts have estimated that perhaps as little as 20% of our communication occurs through verbal channels. Bill Bryson notes in The Mother Tongue: English & How It Got That Way (William Morrow, 1990:36-7):

A vital adjunct to language is the gesture, which in some cultures can almost constitute a vocabulary all its own. Modern Greek has more than seventy common gestures, ranging from the chopping off the forearm gesture, which signifies extreme displeasure, to several highly elaborate ones, such as placing the left hand on the knee, closing one eye, looking up with the other into the middle distance and wagging the free hand up and down, which means "I don't want anything to do with it." According to Mario Pei, the human anatomy is capable of producing some 700,000 "distinct elementary gestures" of this type.

[Delovi txt-a “LIVING IN A SYMBOLIC WORLD” preuzeti sa: “Social Psychology Index” ciji smo regularni clanovi ]

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