[/caption] This is the first step in the Hero's Journey and where we all start from. Just as I have heard somewhere, when the unusual becomes the usual it is accepted to be normal and part of the ordinary world we all live in. So, you have gone through the Hero's Journey just to create another ordinary world. Much like the journey I have take, I was once an Auctioneer and needed to change vocation, I took the hero's journey to go through University, now to be a Therapist, now therapy is my ordinary world. We all live in a maze of our own making, just like rats in a maze finding the cheese, we too have our own maze to fine our own cheese. If you like, get the town map out and mark out the routes you take every day. You are at home, then to work, to the shop, perhaps to the club, pub, bowling ally, then back home. The streets we travel are the habituated roads in the maze we stick to. Going to a new supermarket is out of the question unless they are cheaper or have something that others don't, that's why they fight with advertising for your dollar. In psychology when tackling clients that seeking change, the clients have what is known as a resistance to change, because it takes them out of their comfort zone. This is the same for every one, when dealing with a big change. This happens so often with people facing retirement, or a person that needs to change their life style because of medical reasons, depression is soon to follow. To read the entire Posting please pay $8.00 Via PayPay. Add to cart and then you will see the Shopping cart on the top of the Left hand Menu. Then I will email the password to you for the entire posting. [wp_cart:Ordinary world In the Hero's Journey:price:8.00:end] Baron, R. A., & Byrne, D. (2003). In Social psychology (10 ed.). USA: Pearson Education, Inc. Bessant, J. & Watts, R. (2002). Sociology Australia (2nd Ed.). Allen & Unwin, Crows Nest N.S.W., Australia. Elliott, R., & Engebretson, K. (2001). Chaos or clarity: encountering ethics (3rd ed.). (T. Macnaught, Ed.) Southbank Victoria: Social Science Press. Emmison, M. & Western, M. (1991). The structure of social identities. in J. Baxter et al. (Eds) Ch. 13, pp. 279-305. Groopman, J. (2007). How Doctors Think. Carlton, Victoria, Australia: Scribe. Marshall, G. (1998). Oxford Dictionary of sociology. New York: Oxford university press. Williamson, C. M. (1993). The doctrine of the Church. In A guest in the house of Israel: Post-holocaust Church theology (pp. 233-265). Kentucky: Westminster/Joh Knox press: Louisville. 24 January 2012
Ordinary world: In the Hero's Journey
[caption id="attachment_1503" align="alignleft" width="300" caption="Same old Grind"]
[/caption] This is the first step in the Hero's Journey and where we all start from. Just as I have heard somewhere, when the unusual becomes the usual it is accepted to be normal and part of the ordinary world we all live in. So, you have gone through the Hero's Journey just to create another ordinary world. Much like the journey I have take, I was once an Auctioneer and needed to change vocation, I took the hero's journey to go through University, now to be a Therapist, now therapy is my ordinary world. We all live in a maze of our own making, just like rats in a maze finding the cheese, we too have our own maze to fine our own cheese. If you like, get the town map out and mark out the routes you take every day. You are at home, then to work, to the shop, perhaps to the club, pub, bowling ally, then back home. The streets we travel are the habituated roads in the maze we stick to. Going to a new supermarket is out of the question unless they are cheaper or have something that others don't, that's why they fight with advertising for your dollar. In psychology when tackling clients that seeking change, the clients have what is known as a resistance to change, because it takes them out of their comfort zone. This is the same for every one, when dealing with a big change. This happens so often with people facing retirement, or a person that needs to change their life style because of medical reasons, depression is soon to follow. To read the entire Posting please pay $8.00 Via PayPay. Add to cart and then you will see the Shopping cart on the top of the Left hand Menu. Then I will email the password to you for the entire posting. [wp_cart:Ordinary world In the Hero's Journey:price:8.00:end] Baron, R. A., & Byrne, D. (2003). In Social psychology (10 ed.). USA: Pearson Education, Inc. Bessant, J. & Watts, R. (2002). Sociology Australia (2nd Ed.). Allen & Unwin, Crows Nest N.S.W., Australia. Elliott, R., & Engebretson, K. (2001). Chaos or clarity: encountering ethics (3rd ed.). (T. Macnaught, Ed.) Southbank Victoria: Social Science Press. Emmison, M. & Western, M. (1991). The structure of social identities. in J. Baxter et al. (Eds) Ch. 13, pp. 279-305. Groopman, J. (2007). How Doctors Think. Carlton, Victoria, Australia: Scribe. Marshall, G. (1998). Oxford Dictionary of sociology. New York: Oxford university press. Williamson, C. M. (1993). The doctrine of the Church. In A guest in the house of Israel: Post-holocaust Church theology (pp. 233-265). Kentucky: Westminster/Joh Knox press: Louisville.
[/caption] This is the first step in the Hero's Journey and where we all start from. Just as I have heard somewhere, when the unusual becomes the usual it is accepted to be normal and part of the ordinary world we all live in. So, you have gone through the Hero's Journey just to create another ordinary world. Much like the journey I have take, I was once an Auctioneer and needed to change vocation, I took the hero's journey to go through University, now to be a Therapist, now therapy is my ordinary world. We all live in a maze of our own making, just like rats in a maze finding the cheese, we too have our own maze to fine our own cheese. If you like, get the town map out and mark out the routes you take every day. You are at home, then to work, to the shop, perhaps to the club, pub, bowling ally, then back home. The streets we travel are the habituated roads in the maze we stick to. Going to a new supermarket is out of the question unless they are cheaper or have something that others don't, that's why they fight with advertising for your dollar. In psychology when tackling clients that seeking change, the clients have what is known as a resistance to change, because it takes them out of their comfort zone. This is the same for every one, when dealing with a big change. This happens so often with people facing retirement, or a person that needs to change their life style because of medical reasons, depression is soon to follow. To read the entire Posting please pay $8.00 Via PayPay. Add to cart and then you will see the Shopping cart on the top of the Left hand Menu. Then I will email the password to you for the entire posting. [wp_cart:Ordinary world In the Hero's Journey:price:8.00:end] Baron, R. A., & Byrne, D. (2003). In Social psychology (10 ed.). USA: Pearson Education, Inc. Bessant, J. & Watts, R. (2002). Sociology Australia (2nd Ed.). Allen & Unwin, Crows Nest N.S.W., Australia. Elliott, R., & Engebretson, K. (2001). Chaos or clarity: encountering ethics (3rd ed.). (T. Macnaught, Ed.) Southbank Victoria: Social Science Press. Emmison, M. & Western, M. (1991). The structure of social identities. in J. Baxter et al. (Eds) Ch. 13, pp. 279-305. Groopman, J. (2007). How Doctors Think. Carlton, Victoria, Australia: Scribe. Marshall, G. (1998). Oxford Dictionary of sociology. New York: Oxford university press. Williamson, C. M. (1993). The doctrine of the Church. In A guest in the house of Israel: Post-holocaust Church theology (pp. 233-265). Kentucky: Westminster/Joh Knox press: Louisville. 
Ordinary world: In the Hero's Journey
[caption id="attachment_1503" align="alignleft" width="300" caption="Same old Grind"][/caption] This is the first step in the Hero's Journey and where we all start from. Just as I have heard somewhere, when the unusual becomes the usual it is accepted to be normal and part of the ordinary world we all live in. So, you have gone through the Hero's Journey just to create another ordinary world. Much like the journey I have take, I was once an Auctioneer and needed to change vocation, I took the hero's journey to go through University, now to be a Therapist, now therapy is my ordinary world. We all live in a maze of our own making, just like rats in a maze finding the cheese, we too have our own maze to fine our own cheese. If you like, get the town map out and mark out the routes you take every day. You are at home, then to work, to the shop, perhaps to the club, pub, bowling ally, then back home. The streets we travel are the habituated roads in the maze we stick to. Going to a new supermarket is out of the question unless they are cheaper or have something that others don't, that's why they fight with advertising for your dollar. In psychology when tackling clients that seeking change, the clients have what is known as a resistance to change, because it takes them out of their comfort zone. This is the same for every one, when dealing with a big change. This happens so often with people facing retirement, or a person that needs to change their life style because of medical reasons, depression is soon to follow. When I was an auctioneer, I identified my self as an auctioneer, and loved that profession. I know everything there is to know about being an auctioneer. I remember once I went to another auction house that used a computer system to do their paperwork during the auction. Well on that day I was there, their computer system crashed, all the staff were in a panic. As it turned out there were only two people in there that knew how to do the same thing as the computer, but by hand. I was one of the people that knew how to do it and one of the older staff on site. I have now been out of the auction game since 2001 and people still talk about the auction and want me to start the auction up again. In the city I live there is still no regular auctions being held. Well I left that business, went to University, got my degree, and it was not until I was acting as a therapist for 3 years that I stoped viewing my self as an auctioneer and started seeing my self as a therapist. Now that I am a therapist, I treat people with drug and alcohol addiction. These people have the self view and label themselves accordingly as Junkies, addicts, users, crack heads, piss pots, pot heads, and speed freaks. This is the same story as me identifying myself as a therapist and not as an auctioneer, but a lot harder. It is harder because the substances my clients use have a stronger affect on there chemical reliance, and the labels they call themselves gives them licence to act the way they do. Furthermore, think of the drug addict's life, they know everything there is to know about the drug and how to use it and where to get it from. They are connoisseurs of drugs knowing the quality, and what they are cut with. The drug addict are masters of the distribution chain and in evading the police, just as the Predator (Police) get smarter the Prey (Addict) get smarter in evasion. Then in the life of the addict, all their friends are addicts, their social life revolves around addiction. The criminal activity that is practiced is no different to a job. I was proud and still am proud of being a good, if not great auctioneer, this is no different for the addict. The addict has pride in their criminal activity and is a source of self esteem, also the better they get the more they will be known for their skills as a criminal. Before too long the best criminals become teachers of other criminals that want to be better. Now we are asking them to give this all up overnight if not earlier if possible, it's not going to happen. Just as I am still be asked to start another auction up, the addict will have people ask them to get back into the drug lifestyle. Self identity is what we do and how we label our self, in short self identity is in the being. Being in the ordinary world is where we are, but is it where we want to be? Can I escape the ordinary world? I want more out of life, but will it be more of the same? What is the road less travelled? And where is it? We will leave that for another chapter… Psychologists look at the ordinary world, describe it in detail, test it, and then look at each individual variable in it, measure it, and then change the variables a bit, not to change the ordinary world but to see if people respond for the better or worse. And the best payed psychologists help companies get the most amount of money out of the people. I heard that psychologists designed the chairs in a big fast food chain so that they are just the right amount of uncomfortable so customers do not stay in the shop and linger. The customer eats and leaves, just to come back again. The ordinary world is not out there, it is in the last place you would look, inside your self. In the ordinary world we all use judgment calls on all types of issues and when labelling behaviour of others and our selves. These are often moral judgments we use to describe behaviour, such as calling ones self or others judgment based labels. You will find the many label them selves and others by what you or others do. I worked as an Auctioneer for a large chunk of my working life and that is where I put my energy and thus I labelled my self as an auctioneer for a long time after I stoped being an auctioneer. Now I work with people with addiction and I find that these people do the same, they label themselves accordingly with highly judgmental labels, such as junkies, pot-heads, addicts, rehab hoppers, and users. So to they think that they are good for nothing ells than the labels that they have put on them selves. You may find the same, you label your self around your job, profession, possession, or what ever you place all your energy into. These are value judgments that we think are fixed based on our ethical mind set. For judgment calls like this to become an ethical issue, these judgments need to have two or more different opinions and have debatable terms set on them, such at good and bad, right and wrong, worthy and unworthy (Elliott & Engebretson, 2001, p. 17). Many labels have a stigma about them that also brings about a status of worth, labels that set a persons status in society. You will find that stigma has had and for many still have a great impact on their life. Just think of a person that has a physical or mental disability, that try to have a life of worth, but the stigma or labels others place on them stop them from getting ahead. Like wise job labels have been changed to builds the esteem of the workers. Jobs such as the garbage men have been changed to sanitation workers to place greater importance on the job and to build esteem in the workers. In the ordinary world we stick to the labels that know, and act according to those labels because they the labels are like security blankets that we hang onto. This is called by several names in different professions, thus some call it perceptual inertia, while call it mind trap. Either we find a label through out job or through the family that we grow up in and find it extremely difficult to escape that label or too comfortable being in that label. Likewise we do the things that that label dictates so well that we are scared to do anything ells or think we are incapable of doing anything ells. It is here in the ordinary world that we may want to change what we do or grow in our selves but to fearful doing so. Furthermore we may think that the skills we have are not transferable to other careers. All constructions of our-selves are defined by language, this is extensively discussed by Marshall (1998. p.294) and further suggests that it is our primary form of communication. With symbolic guttural utterances also known as 'symbolic interactionism' for concrete and abstract constructs, and it is in this realm that we describe ourselves and the world around us. Marshall (1998. p.294) further argues that language, or the meanings that are implied by words, are governed by the cultural setting in which the individual resides. As words have constructed meaning, cultural values are given distinction by words. Thus identity is constructed by socially accepted and constructed words and concepts that describe values, customs, and behavioural norms. The Swiss structural linguist Ferdinand de Saussure (cited in Marshall, 1998. p.294) suggests that it is by way of words, meanings and values that we define our-selves and the world around us, including our place in it being given meaning/made meaningful, through human constructs of labels such as "good" or "bad". What is seen in one culture as virtuous (good) can be viewed as a crime (bad) in another (Bessant & Watts, 2002. p. 138). Practising within human services "labels can be shattering" for the parents of people suffering either a physical or mental ailments and should be investigated in-depth before a label is placed on a person (Groopman, 2007, p. 85). It is these labels that enable a person to create a self-fulfilling prophesy or an excuse for their behaviour. By fixing a label onto a person, that person is seen to be changed forever in the eyes of others (Groopman, 2007, p. 84). The feeling of being trapped by the labels that you place on you-self or from others, is the strength of influence peers, co-workers, family, the community, print media, television, and talk radio has guiding ones beliefs, opinions, and ethics is great. All of these forms of influences re-enforce the labels that we base our self beliefs and self image. Thus with the labels we live, the self image we have of our self, and the beliefs that guide us, dictate the decisions we make along with the repetition of those same decisions. Shared thoughts and heuristics build stereotypical categorizations of groups and their behaviours (e.g. Young people, Uni students and older people, etc.). This prospective of identity is subject to where one has the vantage point, social identity, for example, can be viewed to come from within a group (in-group), as being heterogeneous when identifying individual identity markers, of individuals, within the in-group. When viewing a group from the outside (out-group), as homogeneous, claiming that all the individuals in the out-group are the same (Baron & Byrne, 2003, pp. 161-162). Thus the observation and perspective of identity is subject to the observer, and his/her memories at that time, and therefore is difficult to be known as anything ells but a subjective observation. The perceptions of reality that we have, as suggested by Emmison & Western (1991. pp. 279-281) is our subjectivity that can be seen in the Marxist tradition, as being the socialization of the young to hold intact economic class positioning and class consciousness. Thus identity, is essential to keep the function and production of society stable, this is an indicator that groups of individuals use identity markers in relation to their class position including their social and economic capital position. Not surprisingly Emmison & Western's (1991. pp. 289-293) study has indicated that being a "family group member," or having a nationality such as being "Australian," or the fact of having an "Occupation" are strong identity markers. Emmison & Western (1991. p. 301) suggest that class distinction is not an important identity marker for individuals, but is salient in the formation of collective identities. The manifestations of these markers consist of, choosing the appropriate location of residence acceptable for the resident and his/her class, also the ownership of material goods along with acquired social capital, all of this shapes cognition and thus shapes subjectivity. Social capital as being suggested by Coleman (cited in Marshall, 1998. p. 608) is the knowledge of social norms and close networks of persons living in a close-knit community. Another way to expand the gulf between the in-group and the out-group is by the demonization of the out-group and emphatically stating the presence of God within the in-group. In the first century Tertullian made a clear distinction, that God adopts Christians, while the Jews are rejected by God (Williamson, 1993, p. 237). Tertullian continued this degradation of the Jewish people and legitimacy of the gentile Christian people in an ecclesiocentric manner continues by declaring that Christians are; superior, more honourable, more obedient, have new ceremonies, "more ready to accept God's discipline", and morally superior with a better religion and better God (Williamson, 1993, pp. 238,250). Tertullian use of religious language with his emotional display within language was used to separate Christian from Jews. The Jewish rebuke is likewise controversial with a, emphatic "no" to the Christian use of ideology displacement for the purpose of converting people, the spiritualization and de-historical perception of redemption, and that salvation is first and foremost in the possession of Gentiles (Williamson, 1993, p. 234). The Jewish rejection of a Gentile church with its distortion of the rabbinical gospel, the refusal of the Jewish people to consent to a world now redeemed through Jesus Christ, the Jews strive to hold true to God that liberated Israel and God's promise in the redemption for the world (Williamson, 1993, p. 234). Baron, R. A., & Byrne, D. (2003). In Social psychology (10 ed.). USA: Pearson Education, Inc. Bessant, J. & Watts, R. (2002). Sociology Australia (2nd Ed.). Allen & Unwin, Crows Nest N.S.W., Australia. Elliott, R., & Engebretson, K. (2001). Chaos or clarity: encountering ethics (3rd ed.). (T. Macnaught, Ed.) Southbank Victoria: Social Science Press. Emmison, M. & Western, M. (1991). The structure of social identities. in J. Baxter et al. (Eds) Ch. 13, pp. 279-305. Groopman, J. (2007). How Doctors Think. Carlton, Victoria, Australia: Scribe. Marshall, G. (1998). Oxford Dictionary of sociology. New York: Oxford university press. Williamson, C. M. (1993). The doctrine of the Church. In A guest in the house of Israel: Post-holocaust Church theology (pp. 233-265). Kentucky: Westminster/Joh Knox press: Louisville.
[/caption] This is the first step in the Hero's Journey and where we all start from. Just as I have heard somewhere, when the unusual becomes the usual it is accepted to be normal and part of the ordinary world we all live in. So, you have gone through the Hero's Journey just to create another ordinary world. Much like the journey I have take, I was once an Auctioneer and needed to change vocation, I took the hero's journey to go through University, now to be a Therapist, now therapy is my ordinary world. We all live in a maze of our own making, just like rats in a maze finding the cheese, we too have our own maze to fine our own cheese. If you like, get the town map out and mark out the routes you take every day. You are at home, then to work, to the shop, perhaps to the club, pub, bowling ally, then back home. The streets we travel are the habituated roads in the maze we stick to. Going to a new supermarket is out of the question unless they are cheaper or have something that others don't, that's why they fight with advertising for your dollar. In psychology when tackling clients that seeking change, the clients have what is known as a resistance to change, because it takes them out of their comfort zone. This is the same for every one, when dealing with a big change. This happens so often with people facing retirement, or a person that needs to change their life style because of medical reasons, depression is soon to follow. When I was an auctioneer, I identified my self as an auctioneer, and loved that profession. I know everything there is to know about being an auctioneer. I remember once I went to another auction house that used a computer system to do their paperwork during the auction. Well on that day I was there, their computer system crashed, all the staff were in a panic. As it turned out there were only two people in there that knew how to do the same thing as the computer, but by hand. I was one of the people that knew how to do it and one of the older staff on site. I have now been out of the auction game since 2001 and people still talk about the auction and want me to start the auction up again. In the city I live there is still no regular auctions being held. Well I left that business, went to University, got my degree, and it was not until I was acting as a therapist for 3 years that I stoped viewing my self as an auctioneer and started seeing my self as a therapist. Now that I am a therapist, I treat people with drug and alcohol addiction. These people have the self view and label themselves accordingly as Junkies, addicts, users, crack heads, piss pots, pot heads, and speed freaks. This is the same story as me identifying myself as a therapist and not as an auctioneer, but a lot harder. It is harder because the substances my clients use have a stronger affect on there chemical reliance, and the labels they call themselves gives them licence to act the way they do. Furthermore, think of the drug addict's life, they know everything there is to know about the drug and how to use it and where to get it from. They are connoisseurs of drugs knowing the quality, and what they are cut with. The drug addict are masters of the distribution chain and in evading the police, just as the Predator (Police) get smarter the Prey (Addict) get smarter in evasion. Then in the life of the addict, all their friends are addicts, their social life revolves around addiction. The criminal activity that is practiced is no different to a job. I was proud and still am proud of being a good, if not great auctioneer, this is no different for the addict. The addict has pride in their criminal activity and is a source of self esteem, also the better they get the more they will be known for their skills as a criminal. Before too long the best criminals become teachers of other criminals that want to be better. Now we are asking them to give this all up overnight if not earlier if possible, it's not going to happen. Just as I am still be asked to start another auction up, the addict will have people ask them to get back into the drug lifestyle. Self identity is what we do and how we label our self, in short self identity is in the being. Being in the ordinary world is where we are, but is it where we want to be? Can I escape the ordinary world? I want more out of life, but will it be more of the same? What is the road less travelled? And where is it? We will leave that for another chapter… Psychologists look at the ordinary world, describe it in detail, test it, and then look at each individual variable in it, measure it, and then change the variables a bit, not to change the ordinary world but to see if people respond for the better or worse. And the best payed psychologists help companies get the most amount of money out of the people. I heard that psychologists designed the chairs in a big fast food chain so that they are just the right amount of uncomfortable so customers do not stay in the shop and linger. The customer eats and leaves, just to come back again. The ordinary world is not out there, it is in the last place you would look, inside your self. In the ordinary world we all use judgment calls on all types of issues and when labelling behaviour of others and our selves. These are often moral judgments we use to describe behaviour, such as calling ones self or others judgment based labels. You will find the many label them selves and others by what you or others do. I worked as an Auctioneer for a large chunk of my working life and that is where I put my energy and thus I labelled my self as an auctioneer for a long time after I stoped being an auctioneer. Now I work with people with addiction and I find that these people do the same, they label themselves accordingly with highly judgmental labels, such as junkies, pot-heads, addicts, rehab hoppers, and users. So to they think that they are good for nothing ells than the labels that they have put on them selves. You may find the same, you label your self around your job, profession, possession, or what ever you place all your energy into. These are value judgments that we think are fixed based on our ethical mind set. For judgment calls like this to become an ethical issue, these judgments need to have two or more different opinions and have debatable terms set on them, such at good and bad, right and wrong, worthy and unworthy (Elliott & Engebretson, 2001, p. 17). Many labels have a stigma about them that also brings about a status of worth, labels that set a persons status in society. You will find that stigma has had and for many still have a great impact on their life. Just think of a person that has a physical or mental disability, that try to have a life of worth, but the stigma or labels others place on them stop them from getting ahead. Like wise job labels have been changed to builds the esteem of the workers. Jobs such as the garbage men have been changed to sanitation workers to place greater importance on the job and to build esteem in the workers. In the ordinary world we stick to the labels that know, and act according to those labels because they the labels are like security blankets that we hang onto. This is called by several names in different professions, thus some call it perceptual inertia, while call it mind trap. Either we find a label through out job or through the family that we grow up in and find it extremely difficult to escape that label or too comfortable being in that label. Likewise we do the things that that label dictates so well that we are scared to do anything ells or think we are incapable of doing anything ells. It is here in the ordinary world that we may want to change what we do or grow in our selves but to fearful doing so. Furthermore we may think that the skills we have are not transferable to other careers. All constructions of our-selves are defined by language, this is extensively discussed by Marshall (1998. p.294) and further suggests that it is our primary form of communication. With symbolic guttural utterances also known as 'symbolic interactionism' for concrete and abstract constructs, and it is in this realm that we describe ourselves and the world around us. Marshall (1998. p.294) further argues that language, or the meanings that are implied by words, are governed by the cultural setting in which the individual resides. As words have constructed meaning, cultural values are given distinction by words. Thus identity is constructed by socially accepted and constructed words and concepts that describe values, customs, and behavioural norms. The Swiss structural linguist Ferdinand de Saussure (cited in Marshall, 1998. p.294) suggests that it is by way of words, meanings and values that we define our-selves and the world around us, including our place in it being given meaning/made meaningful, through human constructs of labels such as "good" or "bad". What is seen in one culture as virtuous (good) can be viewed as a crime (bad) in another (Bessant & Watts, 2002. p. 138). Practising within human services "labels can be shattering" for the parents of people suffering either a physical or mental ailments and should be investigated in-depth before a label is placed on a person (Groopman, 2007, p. 85). It is these labels that enable a person to create a self-fulfilling prophesy or an excuse for their behaviour. By fixing a label onto a person, that person is seen to be changed forever in the eyes of others (Groopman, 2007, p. 84). The feeling of being trapped by the labels that you place on you-self or from others, is the strength of influence peers, co-workers, family, the community, print media, television, and talk radio has guiding ones beliefs, opinions, and ethics is great. All of these forms of influences re-enforce the labels that we base our self beliefs and self image. Thus with the labels we live, the self image we have of our self, and the beliefs that guide us, dictate the decisions we make along with the repetition of those same decisions. Shared thoughts and heuristics build stereotypical categorizations of groups and their behaviours (e.g. Young people, Uni students and older people, etc.). This prospective of identity is subject to where one has the vantage point, social identity, for example, can be viewed to come from within a group (in-group), as being heterogeneous when identifying individual identity markers, of individuals, within the in-group. When viewing a group from the outside (out-group), as homogeneous, claiming that all the individuals in the out-group are the same (Baron & Byrne, 2003, pp. 161-162). Thus the observation and perspective of identity is subject to the observer, and his/her memories at that time, and therefore is difficult to be known as anything ells but a subjective observation. The perceptions of reality that we have, as suggested by Emmison & Western (1991. pp. 279-281) is our subjectivity that can be seen in the Marxist tradition, as being the socialization of the young to hold intact economic class positioning and class consciousness. Thus identity, is essential to keep the function and production of society stable, this is an indicator that groups of individuals use identity markers in relation to their class position including their social and economic capital position. Not surprisingly Emmison & Western's (1991. pp. 289-293) study has indicated that being a "family group member," or having a nationality such as being "Australian," or the fact of having an "Occupation" are strong identity markers. Emmison & Western (1991. p. 301) suggest that class distinction is not an important identity marker for individuals, but is salient in the formation of collective identities. The manifestations of these markers consist of, choosing the appropriate location of residence acceptable for the resident and his/her class, also the ownership of material goods along with acquired social capital, all of this shapes cognition and thus shapes subjectivity. Social capital as being suggested by Coleman (cited in Marshall, 1998. p. 608) is the knowledge of social norms and close networks of persons living in a close-knit community. Another way to expand the gulf between the in-group and the out-group is by the demonization of the out-group and emphatically stating the presence of God within the in-group. In the first century Tertullian made a clear distinction, that God adopts Christians, while the Jews are rejected by God (Williamson, 1993, p. 237). Tertullian continued this degradation of the Jewish people and legitimacy of the gentile Christian people in an ecclesiocentric manner continues by declaring that Christians are; superior, more honourable, more obedient, have new ceremonies, "more ready to accept God's discipline", and morally superior with a better religion and better God (Williamson, 1993, pp. 238,250). Tertullian use of religious language with his emotional display within language was used to separate Christian from Jews. The Jewish rebuke is likewise controversial with a, emphatic "no" to the Christian use of ideology displacement for the purpose of converting people, the spiritualization and de-historical perception of redemption, and that salvation is first and foremost in the possession of Gentiles (Williamson, 1993, p. 234). The Jewish rejection of a Gentile church with its distortion of the rabbinical gospel, the refusal of the Jewish people to consent to a world now redeemed through Jesus Christ, the Jews strive to hold true to God that liberated Israel and God's promise in the redemption for the world (Williamson, 1993, p. 234). Baron, R. A., & Byrne, D. (2003). In Social psychology (10 ed.). USA: Pearson Education, Inc. Bessant, J. & Watts, R. (2002). Sociology Australia (2nd Ed.). Allen & Unwin, Crows Nest N.S.W., Australia. Elliott, R., & Engebretson, K. (2001). Chaos or clarity: encountering ethics (3rd ed.). (T. Macnaught, Ed.) Southbank Victoria: Social Science Press. Emmison, M. & Western, M. (1991). The structure of social identities. in J. Baxter et al. (Eds) Ch. 13, pp. 279-305. Groopman, J. (2007). How Doctors Think. Carlton, Victoria, Australia: Scribe. Marshall, G. (1998). Oxford Dictionary of sociology. New York: Oxford university press. Williamson, C. M. (1993). The doctrine of the Church. In A guest in the house of Israel: Post-holocaust Church theology (pp. 233-265). Kentucky: Westminster/Joh Knox press: Louisville. Kim Clijsters: Definition of Clijsterphobia
[caption id="" align="aligncenter" width="543" caption="Kim Clijsters"]
[/caption]
[/caption] Definition of Clijsterphobia :- The fear experienced by a
tennis player in close vicinity to Clijsters.
http://www.youtube.com/watch?v=JjXz1dzdJWgDefinition of Clijsterphilia :-The obsessive experience that fans have of Clijsters.
14 January 2012
Rabbit out of a hat
I was looking at my Horoscope the other day and this is what it stated. If a stage magician wants to pull a rabbit out of a hat, he (or she) must first get a hat... and a rabbit! The art of creating the illusion may be hard to master (or mistress) but it is still secondary to the acquisition of those two key components. With that in mind, let's look at your ability to produce an impressive result from out of thin air. The real question is not, do you know how to do something? It is, do you have access to the basic resources that might be required if you were to attempt such a feat?I found this really good because it can be for any one.. If you replace the word "rabbit" with skills, and the word Hat with the word "passion" you will see that this is a great metaphor, or parable.
04 January 2012
Warning to all
I am astounded by the number of people that post comments on this blog with privet and sensitive information about either them-selves or others. Remember this is a BLOG ..... not a place to track down clients (your friends) at a centre. Furthermore, This blog is not associated with the Drug and alcohol centres on this blog, I only have the information available here for you, so that you can rate the services and find the information.
31 December 2011
Breaking the chains that bind us: Identity transformation and Passion
No matter what socioeconomic strata of society we are from, it seems that we are trapped by our past and the attitudes past down the from generation to generation. The belief systems that we have can often be the result of an idea several generations in the past. This is the cop in the head that we live with and controls us. Breaking the bonds of the cop in the head and all those habits that we have developed over time through our experiences and those values that were handed down from generation to generation is hard and for some next to impossible to break. It usually takes a disaster in ones life to really change one's preconceived attitudes and judgments. The other way is to follow you bliss, your passion and stick to it, no matter what. To read the entire Posting please pay $5.50 Via PayPay. Add to cart and then you will see the Shopping cart on the top of the Left hand Menu. Then I will email the password to you for the entire posting. [wp_cart:Breaking the chains that bind us:price:5.50:end] Bibliography
- Boyatzis, R. E. (2005). Developing leadership through emotional intelligence. In A.-S. G. Antonion, & C. L. Cooper (Eds.), Research companion to organizational health psychology (pp. 656-669). Massachusetts: Edward Elgar Publishing Limited.
- Elvin, M. (2004). Financial Risk Taking: An Introduction to the Psychology of Trading and Behavioural Finance. West Sussex: John Wiley & Sons Ltd.
- Firman, J., & Gila, A. (2002). Psychosynthesis: a psycology of the spirit. New York: State University of New York Press
- Goleman, D. (1996). Emotional intelligence. London: Bloomsbury Publishing.
- Harrell, S. P., & Sloan-Pena, G. (2006). Racism and Discrimination. In Y. Jackso (Ed.), Encyclopedia of Multicultural Psychology (pp. 396-402). California: Sage Publucations, Inc.
- Pines, A. M. (2005). Love and work: the relationships between their unconscious choices and burnout. In A.-S. G. Antonion, & C. L. Cooper (Eds.), Research companion to organizational health psychology (pp. 565-578). Massachusetts: Edward Elgar Publishing Limited.
- Sommers-Flanagan, J., & Sommers-Flanagan, R. (2004). Key Figures and Historical Context. In J. Sommers-Flanagan, & R. Sommers-Flanagan, Counselling and Psychotherapy theories in context and practice (p. 139). New Jersey: John Wiley & Sons, Inc.
- Sommers-Flanagan, J., & Sommers-Flanagan, R. (2004). Key Figures and Historical Context. New Jersey: John Wiley & Sons, Inc.
Breaking the chains that bind us: Identity transformation and Passion
Through out this blog I have talked about the decisions we make and the choices we have, along with the schemas that we are bound to. The illusive cop in the head that controls our actions and guides our decisions that we are bound to, it seems that we are doomed to repeat the same mistakes over and over. All too often I hear the phrase "monkey see monkey do" and that other statement that is a judgment on the offspring "the apple does not fall far from the tree". Like wise I hear clients ask me "why do I constantly pick the same types of partners, do I have the word, victim, tattooed to my forehead?". No matter what socioeconomic strata of society we are from, it seems that we are trapped by our past and the attitudes past down the from generation to generation. The belief systems that we have can often be the result of an idea several generations in the past. This is the cop in the head that we live with and controls us. Breaking the bonds of the cop in the head and all those habits that we have developed over time through our experiences and those values that were handed down from generation to generation is hard and for some next to impossible to break. It usually takes a disaster in ones life to really change one's preconceived attitudes and judgments. The other way is to follow you bliss, your passion and stick to it, no matter what. All too often we think that the bliss we need to find is the product of the ideas of the past. The bliss that we think we need is derived from external sources. However your bliss is your passion, it is your passion that drives you doing the thing you love the most, without the influence of others or any substance you are using. Your Passion is an activity that you cannot live happily without. For some their passion is the work they do, thus work is a joy and the activity that they live for. For others the passion that drives them is a hobby that they work for. The passion is one's life is that which fills the heart with bliss and gives you a reason for getting out of bed and achieve even in the face of adversity. For some, the by product of their activity is their passion, an example is Arnold Schwarzenegger, first he was passionate about body building, then acting, and then politics, but his true passion was to be in the centre of attention and be praised for his achievements. Though even if it is your passion to have praise from others, you still need to give others your talent and skill that can be praised. When you make a decision to do something that potentially can change your life do it with all your heart, with passion, and with pride. If you do not do it with passion, your decision will be only half hearted and without true meaning for you. So make that decision and do the thing that brings bliss to your life, whether it is a process to the end goal or the activity itself, and do it in the face of adversity. When you have the passion your desire to take action on your decision, your passion should over run you and take action even when all other tell you that you cannot do it, you just need do it. It is with the passion and the decision to take action, you will find a way to do it despite the cost to you and your loved ones, because if your loved ones do not allow you to follow your passion, they are not showing you their love and acceptance for you and your dreams. Many do not follow their passion because of fear, fear of loosing what they already have, or fear of the judgment of others. Freidrich Nietzsche (1844-1900) believed that the power of the individual should direct that passion into creative, joyful activities instead of being directed by fear of religion (Sommers-Flanagan & Sommers-Flanagan, Key Figures and Historical Context, 2004, p. 139). It can be that when one's passion is followed that guilt, shame and the treat of being ostracized by friends or family become a real feeling (Firman & Gila, 2002, p. 50 & 98). This is most evident in the client base that I work with. People that wish to recover from addiction do feel that the loss of friends is drastic and in some cases when the family is also addicted to illicit substances, the client see the need to abandon the family to have a life of sobriety. Unpublished research that a colleague has done shows that emotional distress increases when clients are in a rehabilitation centre over two weeks, the instrument used was the K10. Likewise I have measured the amount of fear that clients have when leaving a detox centre, which is significantly more for females than males (t(53)=2.730, p=0.009). Thus the fear to follow through with ones passion changes not only your self but the perceptions of others around you, the perceptions of others and the perceptions others have of you. Although all the perceptions may change and influence each other in surprising ways, the adversity that we may face in following our passion does more for us than we realise. "However, adversity provides opportunities to build strengths. Characteristics such as endurance, perseverance, passion, expressiveness, optimism, gratefulness, creativity, compassion, collectivism, spirituality, and faith can emerge." (Harrell & Sloan-Pena, 2006). It is here in the new mindset that new friends are made and a purpose for action is found. Living life with a clear defined purpose makes life fulfilling and meaningful without, and it is here in this purpose of action through passion that a person will act in "the Zone". Goleman (1996) and Elvin (2004, p. 189) describes being in "the Zone" as a deep emotional connection in action with passion in a task that consumes such concentration that the rest of the world becomes irrelevant, all that matters is you and your passion. Thus the stronger the passion the less you will be deterred by adversities that surround you and the faster you will change your approach to situations around you. I recall a conversation with a person with an addiction and supported their addiction by becoming a dealer of illicit drugs. That person stated that a colleague of theirs stated "you will never get clean from dugs, because you have not got the passion". This statement is so true for what ever walk of life one comes from. If a person wishes to become a pilot, dancer, poet, graduate, wonderful parent etc. the pursuit of an achievement is futile without the passion of being the end product of that achievement. Furthermore the process of becoming is an ongoing process that builds the skills that becomes part of your identity. So to it is in work and love that life without passion is like death and causes burnout (Pines, 2005). You can tell if you have low or no passion and suffer burnout from work or love when you feel tired, hopeless, trapped, helpless, depressed, weak, disappointed, and have difficulties sleeping (Pines, 2005). The affect experienced by following your passion, within your self is heightened self-esteem and a vision of reaching your ideal self image (Boyatzis, 2005). Your ideal self image is how you would like to see yourself, encompassing what you do and how you behave and who you hang out with, and love in your daily life. Apposed with to your real self image, where you settle for who you are, what you do, and your current behavior with those you hang out with and love. The greater the disparity or distance between the two types of self images the greater the depression you may suffer, because you are not living your dream, and currently living without passion. Furthermore, to close the gap between your real and ideal self image is to follow your bliss, follow your passion. "we can gain access to and engage deep emotional commitment and psychic energy if we engage our passions and conceptually catch our dreams in our ideal self-image. It is an anomaly that we know the importance of consideration of the ideal self and yet, often, when engaged in a change or learning process, we skip over the clear formulation or articulation of our ideal self image. If a parent, spouse, boss or teacher indicates something that should be different, they are telling us about the person they want us to be. As adults, we often allow" (Boyatzis, 2005) "There are four major 'learning points' from the first two discontinuities in the self-directed learning process: (1) engage your passion and create your dreams; (2) Know thyself; (3) identify or articulate both your strengths (those aspects of yourself you want to preserve) and the gaps or discrepancies in your real and ideal selves (those aspects of yourself you want to adapt or change); and (4) keep your attention on both characteristics, forces or factors – do not let one become the preoccupation." (Boyatzis, 2005). The Bliss or passion that we are to follow to get the most out of life is fervently described by J Campbell's the Hero's journey. It is the passion that the hero act upon to alter their approach and attitude towards the turbulence of life we all face. Furthermore, it is the pursuit of bliss that the Hero is passionate for, all through the journey. With this passion the skills are acquired to complete and come through the mortal threat that awaits the hero once they return to the ordinary world from the special world. Then it is here in the ordinary world the hero is aware that they are the hero and prepared to assist others on their journey of passion to find their bliss. To find out what your real and ideal self image is, there are several pen and paper exercises you can do to find your way to get from one to the other. If you wish to know more about these exercises just email me or Skype me. Bibliography
- Boyatzis, R. E. (2005). Developing leadership through emotional intelligence. In A.-S. G. Antonion, & C. L. Cooper (Eds.), Research companion to organizational health psychology (pp. 656-669). Massachusetts: Edward Elgar Publishing Limited.
- Elvin, M. (2004). Financial Risk Taking: An Introduction to the Psychology of Trading and Behavioural Finance. West Sussex: John Wiley & Sons Ltd.
- Firman, J., & Gila, A. (2002). Psychosynthesis: a psycology of the spirit. New York: State University of New York Press.
- Goleman, D. (1996). Emotional intelligence. London: Bloomsbury Publishing.
- Harrell, S. P., & Sloan-Pena, G. (2006). Racism and Discrimination. In Y. Jackso (Ed.), Encyclopedia of Multicultural Psychology (pp. 396-402). California: Sage Publucations, Inc.
- Pines, A. M. (2005). Love and work: the relationships between their unconscious choices and burnout. In A.-S. G. Antonion, & C. L. Cooper (Eds.), Research companion to organizational health psychology (pp. 565-578). Massachusetts: Edward Elgar Publishing Limited.
- Sommers-Flanagan, J., & Sommers-Flanagan, R. (2004). Key Figures and Historical Context. In J. Sommers-Flanagan, & R. Sommers-Flanagan, Counselling and Psychotherapy theories in context and practice (p. 139). New Jersey: John Wiley & Sons, Inc.
- Sommers-Flanagan, J., & Sommers-Flanagan, R. (2004). Key Figures and Historical Context. New Jersey: John Wiley & Sons, Inc.
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