韧性口袋:音乐家患者对Covid-19的创造性反应

IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS
Heather Ferguson
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引用次数: 0

摘要

大卫·伯恩(David Byrne)激动人心的演出《美国乌托邦》(American Utopia)是我在新冠肺炎疫情封锁纽约之前参加的最后一场现场演出。拜恩的巴西风格的游行乐队让我兴奋不已,我在过道上跳舞,跟着我最喜欢的Talking Heads乐队的歌一起唱。我被快乐地传送到年轻时的打击乐和摇滚乐队中打鼓。我珍惜我的第一张Talking Heads专辑《Remain in Light》,这是我16岁生日的礼物,也是我找到最佳状态的灵感。当新冠肺炎扰乱我们的自然节奏并继续存在时,社会不平等被推到了中心舞台。这种混乱为社会清算创造了机会。在与患者的对话中,我们想知道我们的社会和精神世界将如何不可逆转地改变,创造振兴、重新排序或回归现状的机会。像许多心理治疗师一样,我很幸运能够继续通过远程医疗工作。当我把我的练习转移到数字平台上时,我的音乐聆听视角变得更加中肯。由于视频会议的二维方面使我的实体存在黯然失色,我强烈关注通过我的病人的语言表达(例如,语气,节奏和韵律)和手势传达的活力影响,这些非语言信息扩大了我的共情理解,我的情感共鸣,与我的病人的感受经验。为了加强具体化的交流,我模仿病人的细微动作来扩大我们的双向交流。有时,这种跨模式的“匹配”是隐含的,而在其他时候,我们探索我们的音乐给予和接受的意义——我们共同的编舞。例如,女演员兼病人贝蒂,在第一次参加社交活动时,会自发地摇晃(在跳舞时摇晃她的肩膀)。我不假思索地模仿她的动作,我们自发地进行了一场解放的治疗舞蹈,用我们的即兴才能模仿和模仿彼此的动作(Ferguson, 2020;来说,2011;Nebbiosi, 2016)。我们通过镜头看到了彼此,也看到了自己,嘲笑自己的荒唐——这一切的荒唐。在经历了一段创伤期后,当我们深深地呼气时,某种东西发生了变化,这是一种共同的解脱。我注意到我对活力的向往——这是我过去对死亡的向往的解药——我倾向于追求活跃的体验,一般来说,我渴望为(有时)扁平和静态的放大体验增添活力和活力。对于从事表演艺术的病人——音乐家、舞蹈家和演员——他们的创造性生活被颠覆了,戏剧性地改变了,或者不复存在
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Pockets of resilience: Musician-patients’ creative responses to Covid-19
David Byrne’s electrifying show American Utopia was the last live performance I attended before the Covid-19 lockdown in NYC. Electrified by Byrne’s Brazilian-inspired marching band, I danced in the aisle and sang along to my favorite Talking Heads tunes. I was joyfully teleported to drumming in percussion ensembles and rock bands of my youth. I cherished my first Talking Heads Album, Remain in Light, a gift for my 16 birthday and an inspiration to find my groove. When Covid-19 perturbed our natural rhythms and going on being, social inequities were thrust on center stage. This disruption created opportunities for social reckoning. In dialogue with patients, we wondered how our social and psychic worlds would be altered irrevocably, creating opportunities for revitalization, reordering, or returning to the status quo. Like many psychotherapists, I was fortunate to continue work via telehealth. As I moved my practice to digital platforms, my musical listening perspective became even more pertinent. As the two-dimensional aspect of video conferencing eclipsed my embodied presence, I focused intensely on the vitality affects communicated via my patients’ verbalizations (e.g., tone, rhythmicity, and prosody) and gestures, the nonverbal information that enlarged my empathic understanding, my affective resonance, with my patients’ felt experiences. To augment embodied communication, I mimicked or mimed my patients’ subtle movements to expand our bi-directional communication. Sometimes this cross-modal “matching” remained implicit, and, at other times, we explored the meaning of our musical give and take—our shared choreography. Bette, an actress-patient, for example, spontaneously shimmied (shaking her shoulders in a dance) in anticipation of a first-time social event. Without thinking, I mimicked her movement, and we spontaneously engaged in a liberated therapy dance, miming, and mirroring each other’s movements with our improvisational flair (Ferguson, 2020; Knoblauch, 2011; Nebbiosi, 2016). We saw each other and ourselves over zoom and laughed at our absurdity—the absurdity of it all. There was embodied freedom, a shared relief that something shifted after a traumatic period as we exhaled deeply. I noted my embodied pull toward aliveness—an antidote to the tug of deadness in my history—my proclivity to reach for enlivened experience, generally, and a desire to add buoyancy and life to the (at times) flattened and static zoom experience. For patients in the performing arts—musicians, dancers, and actors who rely on in-person engagement—their creative lives were overturned, dramatically altered, or ceased to exist
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来源期刊
Psychoanalysis Self and Context
Psychoanalysis Self and Context PSYCHOLOGY, PSYCHOANALYSIS-
CiteScore
1.00
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33.30%
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