One of the major distinctions between human and animal world is evident in gender as a social institution governed by rules, norms, habits, which detract from the case and make it a primary element for controllo sociale.
“E’ la regolamentazione della sessualità, attraverso il tabù dell’incesto, a fondare il matrimonio, la parentela e quindi la società” (Enciclopedia Einaudi, 1981). Ed è attraverso le varie e diverse credenze e tradizioni che le funzioni sessuali vengono associate ai sistemi di relazioni sociali, leciti e non leciti, che promuovono od ostacolano la sessualità generando stereotipi comportamentali.
“In ogni cultura sono presenti stereotipi sessuali, cioè sistemi di credenze stereotipate ed aspettative sulle differenze di personalità, di preferenze, di comportamento, di ability of females and males "(Fish, 1998).
"The existence of stereotypical beliefs about causes that any minor congenital sexual differences translate into differences in psychological adjustment of showy males and females. It seems, that is, that what people think of men and women have a greater say in fact their real differences "(Deaux and Kite, 1987).
sexual stereotypes, then, may be responsible for differential treatment that are submitted by girls and boys from early childhood.
But sexuality is identification of the body.
E 'satisfy a need that faces in early childhood and which, by the rules and rituals which it is subject, creates problems on the one hand and the other a boost to socialization. E 'desire to drive and causing the conflicts it generates. Sexuality is, finally, differentiation to dimorphism with which they are presented.
No human being "by nature" is relegated to one sex. The sexual ambivalence, with the asset and the liability is recognized in every subject and not as a term assoluto legato ad un determinato organo sessuale. Ma questa ambivalenza sessuale profonda deve essere ridotta perché altrimenti sfuggirebbe alla organizzazione genitale e all’ordine sociale. Tutto il lavoro ideologico consiste allora nel disperdere questa realtà irriducibile per ridurla semiologicamente alla grande distinzione del maschile e del femminile, intesi come due sessi pieni, assolutamente distinti e opposti l’uno all’altro (cfr. Galimberti, 1983).
Risolta la differenza dei sessi nella differenza degli organi sessuali, l’essere umano, consegnato alla sua anatomia, rimuove la sua originaria ambivalenza per iscriversi in quello statuto sessuale che, se da un lato gli consente to enter without misunderstandings in the social, the other inevitably relegates him to a form of segregation.
It is this segregation to limit communication between the feminine and masculine, and in particular, that inner form of language that is expressed through body contact.
The social necessity of sexual demarcation has erected a cultural barrier around this topic. The physical contact, being classified mainly as that which is expressed through the sexual act is considered a taboo.
"The lack of contact "not sexualised" between two bodies dominates our civilized world from east to west and is a sign of our ignorance "(Boadella and Liss, 1986).
The human being does not know how to start a physical contact is not finalized to the sexual act, and does not know how to get involved. This general ignorance is perpetuated even in families where physical contact is painfully absent. Moreover, it is almost impossible to have experiences that have taught as fact we can have direct physical contact without causing sexual responses (see Boadella and Liss, 1986).
would thus be necessary that the physical contact between human beings come out of the ghetto of sexual prejudice, and assuming the function that competes in the evolution of relational processes and the strengthening of the sexual identity of every human being.
sense of identity stems from the perception of your body. By Alexander Lowen this mean that "to know who we need to be aware of what we feel" (Lowen, 1989).
"Sexuality is presented as a kind of hinge between the physicality and the human psyche, between the senses and thought, between nature and culture" (Encyclopedia Einaudi, 1981).
The project methodology we adopted is based on the assumption that the relationship with the Other in the expression engine can increase and develop the equilibrium behavior. The common contact and confrontation with the Other, meaning more for the person of the opposite sex, it provides a set limit and a chance to know each other, of being, in harmony with oneself and with the outside world. The partners oppose his will, offers its cooperation, approaches and moves away, is a counterpoint, it synchronizes.
This deal "with the report" and "in rapporto”, empaticamente.
L’empatia si basa sull’autoconsapevolezza; quanto più aperti si è verso le emozioni tanto maggiore sarà l’abilità anche nel leggere i sentimenti altrui (cfr. Goleman, 1995).
Il contatto corporeo fra maschio e femmina, inserito in un contesto formativo, rappresenta uno degli elementi fondanti della nostra proposta metodologica.
Nell’approccio metodologico di ArgoExperience, il movimento, considerato nel suo ruolo di organizzatore dell’unità psiche-soma (cfr. Lowen, 1989), viene utilizzato consapevolmente in all its value experiential, allowing, in our view, a harmonious integration of gender. Precisely because this method, in seeking to achieve a better understanding of the movement, focuses more on "feel" than on "doing" the awareness of body contact, this leads to a refined level of stimulation to a level of perception interaction and cooperation inducing conscious awareness of the importance and value of the relationship with the Other, and this allows you to consciously mobilize the whole of the personality, self-awareness and contributing to the integration of the psyche-soma, the second new understandings of Sciences Motor.
Jason
0 comments:
Post a Comment