A response to Maggie Turp's paper from a body psychotherapy perspective

Soth, Michael

doi:10.1080/1364253031000075262

Cited by 7 publications

(3 citation statements)

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“…Several authors such as Rothschild (2000), Soth (2002), Staunton (2002), Shaw (2003), Totton (1998Totton ( , 2003Totton ( , 2005, Aposhyan (2004), and Marlock and Weiss (2005) have commented on the advantages of this approach for patients with MUS/psychosomatic conditions. Particularly, a number of authors draw on a long tradition of research (Shaw, 2003) and theory (Mathew, 1998;Soth, 2002;Staunton, 2002) on the body in psychotherapy to discuss the transferential and counter-transferential issues in the therapeutic relationship. In the only randomised controlled study (Nickel et al, 2006) found bioenergetics (one technique in body psychotherapy) reduced the somatisation of symptoms experienced by Turkish immigrant men.…”

Section: Body Psychotherapymentioning

confidence: 96%

The BodyMind Approach (BMA) to psychotherapeutic groupwork with patients with medically unexplained symptoms (MUS): A review of the literature, description of approach and methodology for a pilot study

Payne

2009

European Journal of Psychotherapy & Counselling

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This paper presents a literature review of research into interventions with people with medically unexplained symptoms (MUS). The review forms the basis for the research questions, provides a rationale for an innovative approach (The BodyMind Approach/BMA) to intervention for patients with anxiety/depression with MUS and justification for the most suitable methodology for the pilot study. An overview of the problem is provided as backdrop to the rationale. Patients with MUS make up a substantial percentage of all primary care (PC) consultations, are notoriously difficult to treat and make huge demands on resources. A pilot study took place in the National Health Service (NHS) in the UK between 2004 and 2007 receiving full NHS ethical approval for delivery in PC. Following on from the systematic search of the literature the argument for, and description of, the BMA (based on the discipline Authentic Movement from within the field of Dance Movement Psychotherapy) to group psychotherapy is presented. The intervention emphasises learning in a verbal and non-verbal-integrated approach, encouraging an awareness of the interrelationship between body, self and mind. It uses meditative, mindful movement deriving from natural body gestures and posture, relaxation, massage promoting movement metaphor to change beliefs and to understand the meaning of the symptoms within a self-managing framework. The symptom is seen as a metaphor for connections between body, self and mind. It is founded on the principle that bodily experience can be an avenue for meaning-making in personal development leading to increased wellbeing; better coping strategies; changes in perception of the body-felt sense and improved lifestyle choices and behaviours. The research sought to answer a number of questions concerning the intervention such as benefits, process and outcomes from the perspective of participants and the facilitator. The methodology selected was mixed, using both qualitative (analysis of pre, post and follow-up interviews with participants and facilitator's process recordings); and quantitative whereby standardised outcome measures were completed by patients pre/during/post intervention and at follow-up. Medication, secondary referral and GP visits were also *Cet article propose une revue des recherches faites dans le cadre d'interventions avec des patients atteints de symptoˆmes me´dicalement inexplique´s (MUS). Cette revue constitue a`la fois la base des questions orientant la recherche, fournit une raison pour l'adoption d'une approche innovante (l'approche corps-esprit, BMA) avec des patients anxieux/ de´prime´s atteints de MUS ainsi qu'une justification quant a`la me´thodo-logie la plus adapte´e pour conduire l'e´tude-pilote. La pre´sentation ge´ne´rale du proble`me est propose´e comme toile de fond pour la justification de la recherche. Les patients souffrant de MUS constituent un pourcentage substantiel des centres de consultations me´dicales (PC). Ils sont difficiles at raiter et mobilisent des ressources importantes. Une e´tu...

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Section: Body Psychotherapymentioning

confidence: 96%

The BodyMind Approach (BMA) to psychotherapeutic groupwork with patients with medically unexplained symptoms (MUS): A review of the literature, description of approach and methodology for a pilot study

Payne

2009

European Journal of Psychotherapy & Counselling

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“…It is my belief that including the body in the practice cannot merely remain a theoretical conceptualisation. It calls for adjustments of clinical practices and methodologies as well, including the reconsideration of touch and other unmediated somatic interventions (Asheri, ; Rolef Ben‐Shahar, ; Sinason, ; Soth, ; Totton, ). Otherwise, we continue to adhere to the culture of corsets, beautiful – but dissociating and limiting of life expression.…”

Section: The Perfect Consumerist Body – Forever Youngmentioning

confidence: 99%

Forever Young: Consumerism and the Body of Politics from a Body Psychotherapy Perspective

Ben-Shahar¹

2015

Psychotherapy and Politics International

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This paper examines the relationship between inherent oral traits (neoteny), cultural bias towards orality and consumerist culture. Through exploring the evolution of Mickey Mouse and looking at the consensual ideal body, I shall offer that consumerism and politics are shaping our body to remain needy, unsatisfied and pathologically oral. The paper suggests that psychotherapy, inasmuch as it challenges such pathological positions, is political and counter-cultural. Copyright © 2015 John Wiley & Sons, Ltd.Key words: consumerism; politics; orality; neoteny; gender The world of human behaviour is too complex and multifarious to be unlocked by any simple key. I say this to maintain that this richness -if anything -is both our hope and our essence. (Stephen Jay Gould, 1978, p. 533) Psychoanalyst and body psychotherapist John Conger (1994, 2005) claimed that Western civilisation turned the body into the shadow: the part of us that held whichever sides we did not find worthy of owning up to. The body held a paradox: on the one hand, it was covered and layered, painted and camouflaged; on the other, it was our body that was first seen. We modestly (or shamefully) concealed it, yet it was visible to all, publicly expressing our personal (and possibly our social) unconscious processes.Whatever fears, cultural and social attitudes, aspirations, and values and beliefs we hold, these all find their expression in the body. Culture creates the body and, in return, the body conceptualises the culture and embodies it (Appel-Opper, 2010). Thus the body has its own politics and, faced with the speeches of our persona, the body tells the stories of our unspeakable shadow: our pains, our unrealised wishes, our jealousy, passion, and neediness which sometimes are too painful even to be spoken of.It is no surprise that from the dawn of history many attempts were made to silence the body, and since men were in power for the majority of time, the woman's body was silenced even more extensively than man's (Butler, 1988;Cixous & Clement, 1986;Irigaray, 1993 tried to narrow down the body's dialogue, to hide its inconvenient transparency, its visible passion and fear, hate, and desire for connection which are easily seen by those willing to look. Such political attempts at silencing were expressed in gendered power struggles (chauvinism throughout the years), by religious institutions and by other societal and familial organisations. This paper is dedicated to the exploration and demonstration of the dialectical relationship between body and politics, through body-reading of cultural icons, some clinical vignettes and cultural examples. I would claim that the politics of the body has been at the centre of the psychotherapeutic practice since the very early days of psychoanalysis and that psychotherapeutic acts represent political choices, which are publicly announced by the bodies that we are. BARBIE COMES TO THERAPYMiri sought psychotherapy following some anxiety attacks and unexplained chest pain. She was 25, beautiful and hi...

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“…Piensa que el self no es un constructo mental, sino un hecho corporal y, más allá, opina que estar en contacto con el self equivale a ser consciente de los afectos y estar en contacto inmediato con ellos. Recientemente, desde la perspectiva de la psicología somática, Soth (2002) ha afirmado que los fundamentos del self están constituidos por la relación recíproca entre los procesos psicológicos y corporales. Cree que la "consciencia subjetiva de mí mismo tiene sus raíces en las sensaciones físicas, impulsos, movimientos y procesos que contribuyen a generar mi sentido de identidad [...]" (p. 126).…”

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Afecto, vínculo y desarrollo del self

Sassenfeld

2011

CeIR

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A response to Maggie Turp's paper from a body psychotherapy perspective

Cited by 7 publications

References 1 publication

The BodyMind Approach (BMA) to psychotherapeutic groupwork with patients with medically unexplained symptoms (MUS): A review of the literature, description of approach and methodology for a pilot study

The BodyMind Approach (BMA) to psychotherapeutic groupwork with patients with medically unexplained symptoms (MUS): A review of the literature, description of approach and methodology for a pilot study

Forever Young: Consumerism and the Body of Politics from a Body Psychotherapy Perspective

Afecto, vínculo y desarrollo del self

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