塞尔维亚反思的公民和社会心理倾听和对话的艺术

IF 0.2 Q4 PSYCHOLOGY, MULTIDISCIPLINARY
M. Mojović
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引用次数: 0

摘要

“塞尔维亚反思公民”是一种社会心理社区实践,也是南斯拉夫“可怕的九十年代”期间贝尔格莱德的一个新学科,由Marina mojoviki博士(作者)和Jelica satariki博士构想,他们都是南斯拉夫各公共卫生精神病院的精神病学家和心理治疗师。治疗社区似乎为新范式开辟了一条道路,为压倒性的社会绝望带来光明和希望,然而,除了贝尔格莱德治疗社区,“塞尔维亚反思公民”在专业和更广泛的社会社区中有着众多的根源和祖先。作者以出生时的停顿为隐喻,解释了“塞尔维亚反思公民”的发展,讨论了这种新社区实践和纪律的历史和方法、基层风格、众多祖先、存在方式(和空间)、建筑模块、名称和其他身份方面,特别提到了最近在意大利新成立的反思公民分支的例子。作者认为,上述出生的停顿也是一个过渡空间,正如Marina abramoviki所说,“艺术家就在这里”。诺斯菲尔德的实验被视为超越了停顿,因此,在2014年第二届国际贝尔格莱德反思公民会议上特别提到,“通过经验学习Bion, Foulkes和Main传统中的包容/排斥现象”。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Serbian reflective citizens and the art of psychosocial listening and dialogue at the caesura
‘Serbian reflective citizens’ is a psychosocial community practice and a new discipline conceived in Belgrade amidst Yugoslavia’s ‘Horrible Nineties’ by Dr Marina Mojović (the author) and Dr Jelica Satarić, both psychiatrists and psychotherapists in various Yugoslav public health psychiatric institutions. The therapeutic communities seemed to open a way for new paradigms to shed light and hope on overwhelming social despair, however, besides the Belgrade therapeutic community, ‘Serbian reflective citizens’ has a multitude of roots and ancestors in professional and wider social communities.The author explains the development of ‘Serbian reflective citizens’ using a metaphor of caesura at birth, discussing the history and methodology, its grassroots style, numerous ancestors, ways (and spaces) of being, its building blocks, names and other identity aspects of this new community practice and discipline, with particular mention of a recent example of a newly-formed reflective citizens branch in Italy. The mentioned caesura of birth is also considered by the author as a transitional space, a place where, as Marina Abramović would say, ‘The artist is present’. The Northfield experiments are seen as transcending the caesura and, as such, particularly mentioned at the 2nd International Belgrade Conference on Reflective Citizens in 2014, ‘Learning through Experience about Inclusion/Exclusion Phenomena in and between Traditions of Bion, Foulkes and Main’.
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