Lact - Palo Alto School Representative


Palo Alto School Representative

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Strategic systemic approach and hypnosis

      Education and resilience are at the heart of the fight against school bullying. Training in Ericksonian hypnosis, recognized according to Michele Ritterman, offers innovative perspectives for education professionals confronted with this problem. This article explores how systemic and strategic techniques, taught in these trainings, can be powerful tools for preventing and managing bullying at school. By combining innovative psychological approaches with effective communication strategies, this training aims to strengthen the resilience of teachers and offer better interventions in the face of harassment situations.

      lact ericksonian hypnosis training

      The benefits of training in Ericksonian hypnosis recognized according to Ritterman

      Reading certain of Erikson's publications, we are led to question the concept of a great man: what goes into his composition and what makes him great. If we approach these questions in accordance with Erikson, we will turn first to the man's personal history and examine with particular attention the revealing conflicts that characterize his most decisive struggle for a meaningful identity. We will then look at its time or age, its historical arrangements and its most exacerbated conflicts. It would indeed seem that the great man is in tune with his times, that his conflicts are the same as those that reverberate throughout his era, and that the mastery of his most acute personal crisis is his ethical learning of craftsmanship. historical. His mastery affirms sufficient fidelity and competence to endow his era with the gift of the great man: a new faith. I think that, in light of Erikson's method of investigation, the story of Malcolm X reveals much about the making of a great man and the nature of his unique gift. If the analogy proves fruitful, I will draw on Erikson's speculations and conclusions about the young Martin Luther.

      Regarding Erikson's proposed eight ages of man, he believes that the fifth age is often the most crucial in determining the impact of an individual's history on world history. Each of the ages reveals "in temporary exaggeration different aspects of the essentially inseparable parts of a personality" (3), and each depends on the outcome of the preceding ages. Whenever a crisis is not resolved, much of a person's energy is fixated on its failure, instead of being released for future adventures and projects. Because the identity crisis can herald the greatest opportunity to dedicate or repudiate oneself, it is often the most traumatic, because it brings to the surface all the details of past conflicts. For the great man, his resolve can release a strange energy, accompanied by a new faith strong enough to move historical and personal mountains. The age of adolescence also has its counterpart in the development of nations. In discussing the rationale for Huck Finn's adolescence, Ralph Ellison writes: "Adolescence is the time of 'great confusion,' during which individuals and nations hesitate between accepting and rejecting the responsibilities of age adult". (5).

      I believe it was Malcolm himself as a religious and political leader, and to the emergence of the best in others. It marked an era of personal and historical rebirth.

      Malcolm's early years were marked by failures common to the 20th-century black man, which intensified and prolonged his struggle for identity. He seems to have been treated the best of all the children by his belligerent father and the worst treated by his mother, all due to the light color of his skin. At a time when trust in his mother is crucial, he may well have suffered from her need to beat him into whiteness. Malcolm's autobiography says little about his early childhood, but he mentions that his youth in Omaha was characterized by a lack of respect for religion - the institution that Erikson defines in social correspondence as the first age of man .

      Malcolm X

      Malcolm's father was what many whites and blacks called an "uppity" preacher back in Africa. At the age when a child needs a parent's voice and touch to encourage autonomy and tolerate personal will, Malcolm's father was killed. The home lasted only a short time in the face of destitution and the destructive "gifts" of social assistance which undermined the mother's pride and accelerated her psychosis. Although Malcolm bore the brunt of many family frustrations, he managed to maintain some distance from the tension and aggression, and he learned early on that shouting in protest (an autonomous act) could accomplish things. (1). He does not seem to suffer from lack of self-esteem, as is the case with Luther, who is overly disciplined. In fact, after his mother entered the mental hospital and Malcolm was sent to a reformatory, he felt confident in his abilities to sniff out a situation and outwit others. In Death at an Early Age, Kozol points out that autonomy is often not the black child's stumbling block. Unlike the white middle-class child, he suffers from being deprived of normal juvenile dependency.

      In a reformatory, at the age of 13, Malcolm is indeed the brightest student in the class, the "pink poodle" prize. However, at this particularly inopportune moment, a white professor figuratively castrated him, tainted him with racial guilt, and prevented him from cultivating his dreams of future roles. Malcolm made the mistake of confiding to Mr. Ostrowski that he wanted to become a lawyer. MO replied that Malcolm should "be realistic" and consider carpentry. In this way, the outside world confirmed Malcolm's deepest latent fears. Young Malcolm realized that his dreams - which had sustained and preserved him until now - could not penetrate the existing world. With heavy racial and moral overtones, he writes: “It was then that I began to change – inside.” (1)

      I feel that up until this age of initiative against guilt, Malcolm has escaped remarkably unscathed. The following ages, however, would provide the most tortuous tests of all. After college, Malcolm moves to Boston, then Harlem, and, consistent with the guilt and submerged rage he must have felt, he seeks to feel like he belongs. But in his naivety as a local child, he defined his success by symbols lent to the black world by the white world. The most glorified avenue of learning available to the young black person encountering the tools and techniques of his generation was the “scam.” Malcolm indulged in scams in a masterly way - women, drugs; “everything in the world [was] a scam” to him. In his quest, he engaged in the most degrading initiation that a black person in search of fulfillment can indulge in: he burned his flesh and hair with lye, to wear this conk so white, and put on zoot-suits bought on credit, in order to integrate into an ironically anti-Black, but “cool” world. Addicted to cocaine, he flees the black maid Laura and commits an armed robbery with the white "goddess" Sophia. He is sentenced to ten years in prison, with the fatalistic feeling that his future has been determined by his "skin color rather than his value as an apprentice". But any rage he might have had was painfully etched in helplessness and ignorance.

      The period between anticipation of worldly roles and their selection is called a moratorium. At that moment the great man is like a patient - sick without significant cause, without faith or direction, but too full of energy to submit to a negative identity or commitment to what one is. not. And Luther's mastery of silence in the monastery also has its counterpart in Malcolm, because during his first years in prison he silently observed, listened and learned his own opinions in a terrible limbo.

      A man like Luther or Malcolm (6) It is when Ella and Reginald sow the first seeds of Islam and faith in Malcolm's hardened mind that he acquires the strength to master the tools of his time: literacy and 'public speaking. Relentlessly, compulsively, insatiably, he studied, learning to read, write and debate with exceptional dexterity. His lessons are his medicine, his work his medicine. Malcolm admits he is beginning to embrace Islam:

                  I was going through the most difficult thing and

                the most difficult thing, but also the greatest for any human being: accepting what is already in you and around you.

                  Accept what is already in you and around you.

      The acceptance initiated by Malcolm's work was the recognition of a personal and social history, exaggerated neither in its understanding of achievement nor in that of failure, in the context of the existing world. While Malcolm could have returned to a mute or unethical existence, the very dangers he had sensed forced him to "mobilize his capacities to see and to speak, to dream and plan, to conceive and to build in a new way.

      malcolm x

      Confident in his commitment, he begins to realize his destiny in terms of black brotherhood and white enemy. Erikson mentions John Henry, who has enormous appetites and does not commit to a role that cannot satisfy him. Malcolm therefore learned that his destiny, or that of any successful black man, is not to be doomed to an “identity predetermined by the stigmata of his birth”. For the black man to flourish, he must break away from the confines of the white establishment ghetto and be true to his highest human aspirations. He recognized the devil incarnate in the white man, who rules a world full of spiritual diseases and moral indulgence, who challenges and defiles all that is black and virtuous. Emerging from his arduous identity crisis, Malcolm discovered a temporarily consoling world of black and white; but he had, through self-analysis, struggled so much with his personal ghosts and demons that the lines of his historical perspective may later soften into a revelatory humanitarianism.

      Just as his new identity offered him a new faith – signifying both devotion and repudiation – it gave him the words to reach out to his fellow blacks suffering from the debasement of a caste-bound culture. He gave the suffering of the black man a significant form that he himself imposed, through various religious rigors and abstinences. Through these sacrifices, he encouraged a self-regenerating trust in Allah as a source of strength and empowerment for even the most desperate addict. For the black man to “stand up,” he told the story of black people, a glorious drama from which one can take racial pride. He proposed the Islamic definition of marriage, to give love its solidarity, mutuality and intimacy, as well as the value of daily industry, self-affirmation and revolution, if necessary, to convert the racial guilt of the black man in defiance of whites.

      Not only did the great man's suffering sharpen his sensitivity to pain similar to that of his era, but it also encouraged the era's confidence in man. Just as Luther spoke of faith after emerging from the depths of religious doubt, Malcolm spoke of faith and activism after emerging from the depths of his own decadence and helplessness. A virtually "patient" society (8), which denigrates the dream of individual lives converging with the course of history, might well be moved when a man like Malcolm asserts: "Once he is motivated, no one can take charge more fully than the man who was at the bottom of the ladder. I consider myself the best example of this." (1).

      It seems that the most poorly resolved age in young Malcolm and Martin has the most acute effect in the struggle of their identity crisis, and that it corresponds to the historical disposition of their times, as well as to its major spiritual and political conflict. Martin's development experienced the most critical delay in the transition from infancy to childhood, from faith to independence. The quest for personal faith and autonomous, internal individual union with a loyal Father can be seen as the central conflict of his identity crisis. Luther wrote:

      I pondered night and day until I saw the connection between God's righteousness and the statement that God's righteousness is that righteousness whereby, by grace and pure mercy, God justifies us through faith. I then felt reborn. Likewise, Martin's Medieval Age had one foot in the dark ages of distrust and mysticism and another in the autonomous, anthropocentric Renaissance. And his particular society was ruthless in the cradle of a dissipated spirituality that prohibited any meaningful self-affirmation or rebirth, in order to satisfy the business of the Church.

      I think Malcolm's development experienced the most critical obstacle in his transition from initiative to achieving a meaningful social role: during his con years. The quest for faith in the black man and his ability to use his strength industriously at all costs embodied the central conflict of his identity crisis. Likewise, its technological era (and ours) is marked by the trauma of "Who am I?", "What is my place in a society that is alienating or impoverished in roles?", "What can I do to bring quality and equality in the lives of men? (2) And Malcolm's particular society - black culture - was and is increasingly agitated by the chains of a white world which refuses to integrate the calendar of (black) organism in the structure of social institutions.(3) Erikson might view the black Muslim Malcolm, with his newly found identity, as a mere novice compared to the post-Mecca Malcolm, who articulated his racial concerns with so much art in a universal ethic. But I see the post-Mecca period as a second renaissance, occurring in the age of Malcolm where integrity, generativity, faith and the absorption of all history and of all men are the greatest. Malcolm may have been humiliated, but his individuality was not swamped by the system of Islam. It was from his chair as a black Muslim that the young great man began to make “an original contribution to a new emerging style of life”. (2).

      It can be concluded that a great man's breakthrough is usually accompanied by suffering and conflict, as well as a surprisingly resilient will to overcome defeat - at any cost - in the service of personal fulfillment. The internal struggle is so important and so socially relevant that its resolution issues, through the tumult of an era, the defiant cry of new reverence. Erikson says that "if there is any chance, it is in tumultuous historical reality, at least ethically." I agree, and add that the true maintainers of the world are the loyal deviants who dare to extract an identity from the darkest mines of their time.

      Reference

      • Ellison, Ralph. The shadow and the act. New York: Signet, 1966.

      • Erikson, Erik. The challenge of youth. Garden City, New York: Anchor Books, 1965.

      • Erikson, Erik. Childhood and society. New York: Norton, 1964.

      • Erikson, Erik. The young man Luther. New York: Norton, 1958.

      • Erikson, Erik. Youth Identity & Crisis New York: Norton, 1968.

      • Hawthorne Nathaniel. The Complete Novels and Selected Tales of Nathaniel Hawthorne New York: Modern Library, 1937.

      • Kozol, Jonathan Death An Early Age. Boston: Houghton Mifflin, 1967.

      • X, Malcolm. The Autobiography of Malcolm X. New York: Grove Press, Inc, 1966.

      Is there training in the systemic approach for teachers to support cases of bullying at school? 

      From February 2024, teachers, school professors and all those involved in the world of education (parents, psychologists, nurses, educators, association leaders, etc.) will be able to follow the new DU Strategic Systemic Approach for Education ( ASSED) set up by the University of Paris 8 and LACT. Delivered by specialists in the systemic approach in the education sector, this training allows you to acquire the tools of the systemic and strategic approach to solving psychological and relational problems. This approach is particularly effective in the fields of education and makes it possible to identify and stop the dysfunctional processes which often take place between the child and his environment (at school and/or at home), maintain or aggravate a situation that is often paralyzed within a rigid framework. It makes it possible to deal with problems such as school bullying, difficult situations with atypical children, to avoid dropping out of school and the onset of psychological disorders in the child but also in the accompanying person, who, faced with their inability to act, can lose confidence and sink into depression or burnout. This course addresses the management of conflict situations but also certain disorders such as attention disorders, DYS, hyper, ASD, ADHD, as well as disorders affecting teachers, depression, burnout, loss of self-confidence, etc.  

      Who is the DU University Paris 8/Lact Strategic Systemic Approach to Education for?

      This training is aimed at people wishing to strengthen and diversify their skills as stakeholders in the world of education (teachers, school leaders, parents of students, association leaders, sports association staff, school psychologists , guidance counselors, school mediators, doctors,

      nurses, psychotherapists, educators, police officers, SPIP, justice assistants, child protection personnel, etc.).

      Where to train in the systems approach to education

      DU education with Paris 8 University

      This training allows you to acquire the tools of the systemic and strategic approach which will allow the teacher or any support person to put the relationship at the heart of their support. A theoretical part on the fundamentals of the approach will be followed by practical sessions on specific teaching issues such as school bullying and difficult situations. Certain disorders are discussed such as attention disorders, “DYS” and “hyper”, as well as disorders affecting teachers, depression, burnout, loss of self-confidence, etc. The course is validated by a practical internship and collective and individual supervision. It will allow participants to discover the systemic and strategic approach, to identify dysfunctional relational processes and to block them to put the relationship at the heart of teaching.

      A team of more than
      50 trainers in France
      and abroad

      of our students satisfied with
      their training year at LACT *

      International partnerships

      The quality certification was issued under
      the following category of actions: Training action

      A team of more than
      50 trainers in France
      and abroad

      of our students satisfied with
      their training year at LACT *

      International partnerships

      The quality certification was issued under
      the following category of actions: Training action

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