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Laceweb - Community Ways for Healing the World.
Written 1993. Last updated: Feb 2007. Copyright UN-Inma. Infomation may be copied and used with acknowledgement of UN-Inma and this site for non-profit purposes. The wisdom in this page has been drawn from the grassroots people of the East Asia Oceania Australasia Region. Consistent with their way, this wisdom is freely available on this site site. Now a simple secure process has been set up, so people reading and downloading this wisdom may contribute financially if they so desire. You may send a tiny amount or as much as you desire. DonatingInformation about donating to Laceweb Way
SUMMARY OF THE SITE'S CONTENTS:
Bibliography of Laceweb Action Contents of the Section: ______________________________________
The communal wellbeing action spread throughout this material has been thousands of years in the making - passed down by Indigenes, Unique People, Disadvantaged Small Minorities and interculturals from far spread cultures. New stuff merges. Living in essential harmony with natural process, tribal people lived for thousands of years with balance. Eco-destruction by Homo Aggressans calls forth a cry for a return to balance. Healing action IS taking place. Homo Amans (loving nuturing people) look for kindred spirits. Link with them. Share what works. Let us know what you are doing and what works for you. In a time racked by inhumane governance globally, there is in the Laceweb a drawing upon the nurturing healing ways of the ages for the unfolding of humane possibilities. The following resource may provide a rich field of possibilities for you to play a part together with others. Throughout the South East Asia Oceania Australasia Region an informal 'Laceweb' has been evolving over the past 55 years among Unique People, Indigenes, Disadvantaged Small Minorities, and interculturals. The focus is local wellbeing self help action. Integral energy is evolving Intercultural Normative model Areas - Inmas. You may want to play a part in your own community. There is nothing to join. It's more a way of acting and being. We do things with others. We help our selves. We notice what's missing in our wellbeing and take healing action. We locals, in this our place, are evolving normative model areas. We share with locals and the like from other model areas. We may adopt/adapt what works for them. We go for it. We play. We celebrate. Many people in the Region are already taking action to improve aspects of wellbeing. Many are searching for what they can do. The enclosed material may be a resource for you and your friends. It contains pen portraits of things that work. Included are ways of framing things and ways of acting. It may be possible for the wellbeing actions mentioned in this material to be transformed so they may be integrated with the local healing ways of your culture and community. The concept 'frames' is used in the sense of a border or edge, something setting something apart, creating a place and or context (*), something helping meaning and ways of looking, hearing, seeing, feeling and savouring. While involved with frames, boundaries and edges, wellbeing action may be seemless . There may be merging in diversity. Among the healing resources are micro-experiences - little bits that go together to work wonders. Some of these are in a large Laceweb Encyclopaedia called Healing Ways. This was posted early in 2000 and will take a little time to download. The concepts and ideas are massively interconnected and linked - just like the Laceweb itself. The later historical Timeline segment gives many examples of self help action at work - perhaps providing inspiration for what you may do. Throughout this page connections are extensively cross referenced. Alphabetical order within the section may help you find things. Meander around. Follow threads. Enjoy. Perhaps you may want to explore them with your friends using this page as a resource. Since the late 1940's an informal network of enablers and nurturers has been expanding. This energy has been evolving self help action focusing on wellbeing(*). The expanding network is for many, called the 'Laceweb'. It embraces Unique People, Indigenes, Disadvantaged Micro Minorities and intercultural people in the remote areas of Australia and as far West as Pakistan, as far North as the Southern parts of Siberia and Mongolia and as far East as the Northern islands of Japan - as well as right through SE Asia Oceania region. Energy has a common theme of local people acting together - community self help - to address the problematical in their local culture - as in way of life. Almost every action is unfunded as no money is needed for the action. Increasingly funding may support the work. Throughout the Region micro healing acts is one form of humane community self governance - enriching our lore in new ways of being together. 'The name 'Laceweb' was inspired when I awoke one morning in the remote and extremely dry Australian desert to find that snow seemed to have fallen overnight on the low scrub - in every direction for as far as the eye could see. Closer scrutiny found it to be the cooperative effort of millions of tiny spiders - a superfine and delicate, though extremely robust and very dense, lace-like web. And so the name - Laceweb . Neville Yeomans - Laceweb Enabler (See History) The desert web is isomorphic with the Laceweb. The Laceweb appears out of nowhere. When you discover it, it already surrounds you. It is exquisitely beautiful. The play of light upon it in the morning sunlight is extraordinary. It extends way beyond the horizon. It is the manifestation of a massive local cooperative endeavour. It is suspended in space with links to shifting things - no solid foundations. It is not what it first seems. It is merged within the surrounding ecosystem. In one sense it is delicate - in another it is very robust. Bits may be easily damaged. However, to remove it all would be well nigh impossible. Local action may repair local damage. It is very functional. It is what the locals need. And it does help sustain them. This section outlines the development of a little known Australian social movement that commenced back in the 1940s. Known by some as 'The Laceweb', the movement is spreading throughout South East Asia Oceania Australasia Region. One of the Laceweb movement's aims is to include all aspects of psycho-cultural wellbeing into Keyline's agricultural and environmental action. The Laceweb has its origins in Percival A. Yeomans' 'Keyline', a process whereby water may be harvested by the cooperative action of farmers. Keyline was a precursor to Permaculture. In the 1950's, Percival Yeomans' son Neville Yeomans (see History) more fully appreciated that cooperative action in using keyline principles could be extended to embrace community healing. Any community in the World may be a place for wellbeing! Neville recognised that the communal self help action farmers were using for harvesting and using water had the potential to change other aspects of their life together. The locals' action may extend to creating contexts, energies, and ways of relating, with the potential to resolve and enrich every aspect of our wellbeing, including, communal, economic, emotional, family, habitat, physical, psycho-social, spiritual, in addition to environmental and agricultural wellbeing. Neville's and others' action back in the 1950's are resonant with what has become known as 'social ecology' and 'deep ecology'; and their thought, resonant with eco-philosophy. Keyline has now been adopted in most of the World's climate mixes with good results. Inspired by his father's work on Keyline, Neville Yeomans and others set out to explore self help wellbeing action. They created contexts rich with possibilities, processes and potentials for resolving wellbeing issues at the local level. Their actions have resulted in the emergence of a social movement that many call 'The Laceweb'. The Laceweb social movement, while having its early roots in rural Australia, has now spread throughout the SE Asia Australasia Oceania Region. Action has for the most part been in rural and remote places. Early action, for example 'Fraser House' (see Laceweb History Timeline 1960 - 65), took place deep within mainstream systems. The Laceweb, while resonant with the eco-consciousness movement, has many unique features that make it very different from other social movements.
It is understood that in many respects Laceweb is unique, although many will find Laceweb way familiar. The Laceweb operates at many logical levels. The focus is using self help in resolving all aspects of wellbeing (*). Many people are linked and work within the Laceweb for a long time before they realise it. The Laceweb is not something you join. It's more a way of acting, a way of thinking and a way of living. One observer described the Laceweb as 'smoke and mirrors'. If you try to 'grab' it, it's not there. However, if you have the right 'heart' - the nurturing heart - and you are seeking it, you may find it easily and discover you have been part of the Laceweb for years And so Laceweb is alive and well in the hills in remote places. Here, as a 'robust delicate' it may foster and grow. And throughout the Region this informal 'Laceweb' has been evolving since the 1940's among the focal people. An informal network of enablers (*) and nurturers has been expanding. Most Laceweb people only know a minute part of the Laceweb. Some have a sense that it is extensive but have no knowledge of who or where people are. And you may already be playing a part in enriching the wellbeing within your community and you may want to play your part in healing the World. The following may provide you with many possibilities. Below is one Laceweb person's view of the linking: 'It is an inter-peoples (inter-indigenous locales) social movement and action, a laceweb of small minority peoples (primarily indigenous). The focus is wellbeing self help action. The region reached by the Laceweb has 75% of the 250 million global indigenous population. Additionally, there are also links with and between threatened small minorities (embracing over 180 million people), for example, the Untouchables of India. Laceweb links have extended to include approximately half (90) of the indigenous and small minority peoples in the region. These people are threatened on two broad fronts:
The Laceweb area extends as far East as Pakistan, India, and Sri Lanka - extends North through Tibet, Southern Siberia, and Mongolia and further to the East, to Japan. Through the centre of this region the links extend to China, Laos, Vietnam, Thailand, Myanmar, Malaysia, Sarawak, E Timor, Indonesia, West Papua, Bougainville and through remote regions of Australia. ____________________________ HISTORY OF THE LACEWEB
LACEWEB TIMELINE CONTENTS: ______________________________
The following is a list of some of the happenings within the Laceweb since the mid 1940's. The list indicates the holistic nature of wellbeing action. All books mentioned may be available either in the Victorian State Library, the La Trobe University Library, the University of NSW Library or the NSW State Library. This timeline may provide you a many ideas about how you may enrich wellbeing in community with others as well as provide you a feel for what has been happening quietly around the hills. Percival A. Yeomans: Keyline - Evolving holistic cooperating rural community wellbeing. Using the keypoint (the deepest point of the head of the valley and the natural site for the highest dam) and Keyline (along contour line from the keypoint) for gravity based water storage and use - what has come to be known globally within the permaculture movement as 'water harvesting'. Keyline is based on cooperative action among farmers in the same and adjacent valleys in harvesting and using water. Dams are strategically placed so that water may be stored as high as possible. Water may be passed back and forth between farmers in channels along contour lines. This allows the maximum use of the water that falls in the area. Gravity (as free energy in the system) is all that's required to get the water to where its needed. These simple concepts are combined with ways to generate top soil. Keyline processes are a precursor for Permaculture's development. P. A. Yeomans: Evolving of holistic wellbeing action embracing economic and environmental wellbeing along with community wellbeing. Neville Yeomans (son of P. A. Yeomans): Extending father's model linking socio-emotional healing and family healing with the wellbeing of the land and water. A. Yeoman's book: The Keyline Plan. Yeoman's Publishing, 1955. Along side, and resonant with Keyline Action, is evolving explorings of Therapeutic Community action with heartfelt linkings with Aboriginal and Torres Strait Islanders (ATSI), Australian South Sea Islanders (ASSI), and small non English speaking background (NESB) minorities in rural and remote regions of Australia. P A Yeomans: Book 'The challenge of Landscape: The Development and Practice of Keyline.' Keyline Publishing, 1958. Using the primary land forms - the ridge, and the primary and secondary valleys for harvesting water. P. A. Yeomans sets up a number of model farms using keyline processes and has a steady stream of Australian and international visitors from the public and private sectors. Percival also assists many farmers to use keyline processes on their farms Keyline concepts begin to be adopted around the world among third world countries. The dominant culture in Australia adopts USA model of rapidly getting water off land into large storage (central control) - farmers then buy water within expensive powered irrigation systems. P. A. Yeomans warns of compounding salinity problems in Murray Valley. Keyline systems may be installed for a fraction of the set-up cost of traditional irrigation systems and, being gravity based, require no power to run. In 1959, Dr. Neville Yeomans (psychiatrist), initially unaware of Maxwell Jones' (1953) resonant work in England, sets up the Therapeutic Community 'Fraser House' within the NSW Mental Health System at North Ryde. Fraser House, an 80 bed psychiatric unit, accepts severely mentally ill people balanced with an equal number of 'criminals, delinquents, addicts and sexual deviants' - in order to approximate dysfunctional society. From 1962 brief notes by Neville (N Yeomans Mitchell Library Archives (NSW)) it is evident that from the outset Neville was exploring healing ways for Global Reform towards a more humane World. Fraser House takes in all of the Aboriginal and Islander people within the NSW Mental Health System. In early 1960, 50 out of the 79 residents were Aboriginal and Islander. The unit pioneers 'Primary-Group Therapy' (also using the terms 'Family-Friends therapy' and 'Household Therapy'). A condition of inclusion in Fraser House is that significant members of the patient's family or friendship network have to be present at a certain number of 'Big Group Meetings' per week. These are held in the morning and early evening on weekdays. Big Group was large group sociotherapy sessions (typically around 180 people). (Refer Wounded Healer - Wounded Group for a brief introduction to sociomedicine and sociotherapy. All staff on duty, including the cleaners, are required to be at Big Group meetings as a condition of employment in the Unit. No one is allowed to leave for any reason during the meeting (toilet facilities are set up behind a screen in the big meeting room.). All present, including all psychiatric and other staff, are 'in therapy' for the duration of the meeting. A cost benefit analysis designed by N. Yeomans reveals the Unit to be cheapest and most effective compared to a traditional and to a very new 'eclectic' unit. Treatment results were followed for up to five years and this research showed that improvement results were maintained. The Unit becomes the NSW therapeutic community teaching centre for the NSW College of Psychiatrists. Fraser House becomes a model for the World and a powerful influence in closing mental asylums (No asylums have since been built in Australia). Neville stayed at Fraser House for around eight years though withdrew from day-to-day affairs after 5 years to focus on devolving Fraser House Ways into the community. The Program lasted about nine years. Margaret Mead in an official visit to Fraser House when having a key role on Mental Health for the World Health Organisation decribed Fraser House as the most 'complete' therapeutic community she had ever experienced. A Psychiatric Study Group was set up by Neville in the Fraser House precinct. This group attracted students and professionals with backgrounds in social work, sociology, psychology, criminology and prison systems. Participants found that the 'narrowness' and 'orthodoxy' of university and government departments meant that it was unwise to express novel ideas. They all found the Psychiatric Study Group a very fertile context for sharing the novel. Anything of relevance was immediately tried at Fraser House. Continual innovation and evolution was the Fraser House norm. Fraser House spawned many Healing Groups including 'GROW' which has expanded to become an international organisation. The NSW Epilepsy Association was initiated by families of ex patients, as were other self help bodies. As well, the presence of significant others in Big Meetings meant that contact was made, and in many case maintained, with extended family net-works. This particularly applied to Aboriginal and Islander families where family links were extended to include people spread throughout Australia. Book published by A. Clark and N. Yeomans (1969): 'Fraser House - The Theory and Evaluation of a Therapeutic Community' - this book has since been cited by researchers in International Journal Articles. Professor Alfred Clark, who obtained his Ph.D. based on his 'Fraser House' action research, became head of the Sociology Department at La Trobe University later in his academic career. N. Yeomans carried out value orientations meta-modelling research comparing Fraser House patient's values before and after they left Fraser House with a 2,000 person sample from respondents in three major Australian cities. This research was also widely followed up by other researchers. Fraser House psychiatric nurses were the first ones to achieve a professional award salary in Australia. N. Yeomans was a founding director of the NSW Foundation for the Research and Treatment of Alcoholism and Drug Dependency. Neville was also a founding director of the National body of the same organisation. He was also a member of the committee of classification of psychiatric patterns of the National Health and Medical Research Council of Australia. Neville Yeomans has tertiary qualifications in Zoology, Medicine, Psychiatry, Sociology, Psychology and Law. Neville majored in Humanitarian Law. Fraser House was a primary influence in the setting up of the Australian Community Mental Health system. Australia's first Community Mental Health Clinic was set up in Paddington NSW as a Laceweb initiative. The Paddington Community Health Clinic led to the commencement of the Paddington Market - another Laceweb initiative. The market was set up to surround the clinic and provide a community context. Mangold, in his delightful photographic record of the history of the Paddington Bazaar speaks of Dr. Yeomans being the primary inspiration for realising Reverend Peter Holden's dream of 'villaging the church' (Mangold, 1993, p4). Dr. Yeomans' suggestion was to surround the Paddington Community Mental Health Centre and the Church with a Saturday community bazaar. This was fully consistent with the Fraser House model of imbedding the Unit within the local community. Paddington Bazaar thrives as a Sydney icon to this day. This model of embedding self help wellbeing focused action within everyday community contexts, and at times helping to constitute these contexts, is a central concept within the Laceweb. This model can be seen repeated throughout this Laceweb Timeline. Mangold (p8) records Dr Yeoman's Paddington Commune at the back of the Paddington Church as been chosen by Dr Jim Cairns (a treasurer in the Whitlam Federal Government) and Junee Morosi's as their base for planning the first Down To Earth ConFest - an alternative conference festival that continues to this day. P. A. Yeomans Book Water for Every Farm. Murray Publishing, 1965. Percival continues to have visitors and trainings at his farm and continues to assist Australian farmers. Links established with the Hawkesbury Agricultural College. N. Yeomans, with growing Laceweb support, pioneered Healing Festivals in Australia as contexts rich with possibilities for building networks for self help action. The first were the Watson Bay Healing Festival and the Centennial Park Healing Festival, both in Sydney in the late 1960's (followed up with the Campbelltown Festival around 1971/2). The Watson Park Festival, following Laceweb enabling and enriching action, included the music and healing artistry of people from over 30 countries - a precursor of Laceweb intercultural healing action. Participants in the Watson's Bay Festival The follow people, cultural groups and activities were involved:
According to one journalist writing on the Centennial Park gathering, 'tough looking bikies mingled with old ladies and mothers pushed babies in strollers between crowds of sprawling hippies' (Sydney Morning Herald 13 October 1969). Enabling the healing potential of gatherings and festivals is another central concept within the Laceweb. Enabling links continue to be made throughout remote and rural regions of Northern Australia and the off shore Islands. The Laceweb continues to grow as an informal network enabling self help action. Small groups take local action. N. Yeomans and an Australian Aboriginal, enable a series of 'human relations' gatherings in Armidale and Grafton NSW for Aboriginal and Islander people. Some other Anglos also attend. The theme for the gatherings is 'Surviving Well in Relating to the Dominant Culture'. Professor Max Kamien in his book, 'The Dark People of Bourke - A study of Planned Social Change', writes about these gatherings. Professor Kamien, a Western Australian psychiatrist, refers to these Laceweb gatherings as 'a milestone' in development among the Aboriginal people from around Bourke, a remote town in New South Wales (pages 48, 49, 55, 57, 69-70, 77-78, 297 and 324). Three of the Aboriginal community from around Bourke attended the Human Relations gatherings in Armidale in 1971 with Max Kamien. (Max working as a psychiatrist in Bourke at the time.) Major insights for the three Aboriginals came from 'witnessing white 'resource people' with 'emotional hang-ups''. They were 'most surprised to see that some white folk could be helped by Aboriginals'. While returning to Bourke, one of the three extensively question members of different Aboriginal communities visited on the way. On their own initiative the three commence similar human relations gatherings back in their own communities. The underlying group processes used by Dr Yeomans in the Armidale and Grafton gatherings were simple and easy to pick up. Local white teachers in Bourke have the first contact with adult Aboriginals when invited by local aboriginals to attend their Bourke Aboriginal human relations groups. In 1972, 34 Aboriginals from around Bourke journeyed to Armidale and 21 actively participated in another Laceweb human relations group. Many of the attendees at the Armidale and Grafton gatherings are now playing key enabler roles within Aboriginal and Islander communities. Eddie Mabo attended the Grafton Gathering. The Book 'Assimilation in Action - The Armidale Story' by Sociologist Margaret-Ann Franklin, also makes extensive references to the Armidale human relations gatherings and their consequences for the Armidale Aboriginal communities. N. Yeomans is a key enabler in the development of the Divorce Law Reform Society of NSW. Branches of the Society spreads to other states. Dr. Paul Wilson, a criminologist, becomes Patron of the NSW Society. Neville prepares a series of mediational sub-missions in his own divorce case - particularly the desirability of setting up family and individual counselling and family mediating processes. These writings, along with other submissions from the Divorce Law Reform Society, become a basis for submissions to Justices Evatt and Mitchell and play a substantial part in the formation of the new Family Law legislation. From these beginnings, the use of mediation has been growing in Australian society. Australia is currently a World leader in the use of mediation. Alternative Lifestyles Gathering at P. A. Yeoman's Keyline Farm in Campbellfield NSW. In 1971 and 1972 'Connexion' a Laceweb not-for-profit charity registered in NSW becomes the publisher of the 'Aboriginal Human Relations' Magazine (AHR) started by Ned Iceton in Armidale. This AHR magazine reported on community healing action among Aboriginals throughout Australia. The collection of the AHR magazine is held in the Australia National Library in Canberra. Another Laceweb functional matrix (*) took over publishing the magazine for a number of months. A Laceweb person doing the publishing of the magazine was a key enabler for getting the Maralinga Royal Commission started on the Aftermath of Nuclear Testing on traditional Aboriginal land in South Australia. 'Connexion's' name is changed to 'Nexus Groups'. P A Yeomans: Book - 'The City Forest: The Keyline Plan for the Human Environment Revolution.' Keyline Publishing, 1971. The book explores using Keyline in urban areas. A City Forest project was evolving in the late 1990's on the Hawkesbury River. Eco-city projects are now evolving around the world. Davis, a city of over 160,000 people in America, has adopted many of 'The City Forest's' concepts including extensive edible landscaping and water harvesting in public places. This Landscaping is established and sustained by volunteer community self help action. A Global Conference on Eco-Cities is planned for Senegal in Africa. 1974 - Neville Yeomans writes the paper, ' On Global Reform and International Normative Model Areas' for the Australian Humanitarian Law Committee while engaged in humanitarian Law studies as a major in his Law degree. N. Yeomans: An Aboriginal and Islander Therapeutic Community house modelled on Fraser House is set up in Mackay in NE Australia. Neville is the key enabler for the Mackay house. Dr. Paul Wilson, a well known criminologist and former head of the Australian Institute of Criminology in Canberra devotes Chapter 6 of his book, 'A life of Crime', to his personal healing experiences living within the Mackay Therapeutic Community house (Wilson P.,1990). Wilson describes the changes that occurred within him. He also provides a portrait of Neville Yeoman and the breadth of Neville's vision for global Laceweb action. Evolving Laceweb in the Mackay area - continues to this day. Ken Yeomans (another son of P. A. Yeoman) is on the coordinating group for the first Aquarius Festival in Nimbin 1973, and part of the Coordination Cooperative setting up the Tuntable Falls Community that grew out of the Festival; Ken sets up the water supply for that community on Keyline principles. (Graham St John: The Down to Earth Movement. 1997.) P. A .Yeomans: 'Keyline and Habitat' - main platform speaker at UN conference 'On Human Settlements'. Neville co-writes the paper 'Whither Goeth the Law - Humanity or Barbarity' giving an overview of the history of mediation in law and society and exploring possibilities for mediation as an aspect of humane community integral law. A sucinct paper Black Alternatives: Aborigines in the Seventies and Beyond is written by an Aboriginal co-enabler of the Armidale Human Relation's Workshops, 1971-74. It Reviews the four eras of official policy on Aborigines of the past and outlining achievable alternatives for Aborigines. K. Yeomans uses Keyline principles to set up the water system as Laceweb enabling at Bredbo ConFest (Mt. Oak 1977); ideas from 'The City Forest' book are used to lay out ConFest roads along ridge lines; walking workshop/conferences are held on Keyline. ConFest is a festival-celebration regularly attracting over 7,000. It is now held twice yearly by Down to Earth (Vic.) (Graham St John Ph.D. Anthropology Dissertation on ConFest - La Trobe University). The Laceweb published Aboriginal Human Relations Magazine publishes an article inviting the Aboriginal and Islander people of Australia to attend ConFest. N Yeomans: Therapeutic Community Gatherings and Celebrations commence in Atherton Tablelands. Evolving Laceweb continues in this area. In 1978 Laceweb people, active in Fraser House in 1960, energise the Cooktown Arts Festival in remote Cooktown in Far North Queensland modelled on Neville's Watson's Bay Festival and ConFest. 2,500 people attend. The program includes three three act plays complete with stage, scenery, costumes, orchestra and lighting. One was a Chekov play. As well the Cairns Youth orchestra played along with swing and trad jaz bands, pop groups and a xylophone/percussion group. Jim Cairns, Neville Yeomans and Bill Mollison (permaculture) were speaker/workshop presenters. There was a very active workshop scene on all aspects of wellbeing. N. Yeomans acts as an enabler throughout the Australian South Sea Islander communities in Queensland and NSW. N. Yeomans with an Aboriginal person enable Aboriginal and Islander Wellbeing Gatherings in Alice Springs and Katherine in the Northern Territory. Evolving Laceweb links in this area continues till this day. N. Yeomans, an Aboriginal person and others enable a dispersed urban Laceweb therapeutic community evolving in the Bondi Junction area with about 145 people involved - regular healing gatherings. N. Yeomans and another enabler: Therapeutic Community Gatherings and Celebrations continue in Atherton Tablelands. Evolving Laceweb continues in this area. Examples of one fortnight: Virtually all of the children of Yungaburra (over 40) prepare atmospherics for New Year Party enabled by the Laceweb functional matrix Connexion; approximately 150 adults and children attend with half being Aboriginal and Islander families - From the children's energy in preparing for the New Year's Eve party, the Laceweb functional matrix Funpo, energises and enables a children's group in Yungaburra; 40 at rainforest camp-out on Baron River, Kuranda and bus load comes in for night dance party in the rainforest; another camp-out at Ravenshoe enabled by the Laceweb functional matrix Inma Nelps is attended by people from Bama Healing Prison Diversion Program and others; a series of family therapy sessions for an Aboriginal extended family. N. Yeomans: Enabling Laceweb action commences in Darwin and surrounding regions with links to East Timor, the Timorese Sea Gipsies and Indonesia. Enabling visit to Darwin by a Laceweb enabler meeting N. Yeomans and Laceweb links. Dispersed urban Laceweb therapeutic community continues in the Bondi Junction area. Laceweb evolving throughout SE Asia Pacific. Aboriginal, Torres Strait Islander and Australian South Sea Islander Laceweb people at the Unrepresented Nations and People Organisation (UNPO) gatherings and in UNPO and UN Human Rights working groups. UN addressed on the plight of Australian South Sea Islanders. Aboriginal Laceweb enabler's Masters thesis is on Chinese and Japanese minorities. This enabler is conversationally fluent in Chinese and Japanese. Following enabling action by the Laceweb functional matrix Cadres, Neville Yeomans enables small gathering in the Atherton Tablelands attended by Aboriginal women healers from remote Aboriginal communities. Micro-experiences and healing ways in relational and mediation therapy are shared. Dr. Yeomans is an enabler mentor of Old Man Geoff Guest, at Geoff's remote Aboriginal Therapeutic Community and prison diversion farm at Petford, inland from Cairns. After a co-learning exchange over many months between an indigenous women natural nurturer/healing storyteller and Neville, the women introduces him to another indigenous women who is also a natural nurturer with extensive links to indigenous people across Northern Australia. For a brief description co-learning between Neville and this other nurturer refer - An Example of Enabling Indigenous Wellbeing. Through Laceweb enabling action, three Aboriginal communities fly in to Geoff Guest's Therapeutic Community over 70 Aboriginal and Islander healers from Northern Australia, including off-shore islands for a healing sharing gathering. As well, two Aboriginal Permaculture practitioners (a female and a male), and Anglo members of the Australian Therapeutic Community Association are flown in. The theme for the gathering is 'Exploring Therapeutic Community and Permaculture as Processes for Softening Drug Use'. Aboriginal and Islander people have many learnings relating to the themes:
Aboriginals and Islanders later expressed that at the Petford Gathering key insights into 'surviving in the dominant culture' came from seeing the way some white attendees used group process in a futile attempt to impose white agendas (Aboriginal and Torres Strait Islander Drug and Substance Abuse Therapeutic Communities - A report to the National Campaign Against Drug Abuse). Through Laceweb enabling action this gathering was funded by the Federal Government's 'National Campaign Against Drug Abuse'. The Canberra funding people stated that the 14 working days it took to get money out of Canberra for this gathering was perhaps a record! N. Yeomans: Platform speaker at the UN NGO Rio 'Earth Summit' on Laceweb Healing Action. Neville is a main speaker at the indigenous platform and perhaps the only non indigenous person invited to speak at that platform. Neville's is accompanied to the Earth Summit by his son Quan Yeomans, a leading member of the Australian music group, 'Regurgitator'. In an ABC TV interview with Gabrielle Carey, Quan describes his father's Fraser House and Laceweb work and the Rio Earth Summit as major influences on his life and music (Carey G. 1997). Following Rio, the Laceweb functional matrix Entreaties engages in the drafting and disseminating of wordings of possible treaties that may be used as resources by adults, adolescents and youth among Indigenous and Unique People. The Young Persons Healing Learning Code Gathering Celebrations in NE Australia enabled by N. Yeomans and another Laceweb enabler. Themes - Using therapeutic community processes for:
Book by K. Yeomans: Water for Every Farm: Yeoman's Keyline Plan, 1993. Professor Alfred Clark in his 1993 book, 'Understanding and Managing Social Conflict' (Pages 61, 117, ) specifies the 1960-63 'Fraser House' model as being still 'state of the art' as a process for intervening and resolving social conflict within any context around the globe. Through Laceweb enabling action, Down to Earth (Vic.) funds an Aboriginal and a PNG NE Estuarine women to travel down to Tocumwal in NSW. The purpose of the trip was to experience ConFest and share healing ways at the Easter ConFest. During their ConFest stay the visitors run workshops at the Indigenous Village on Indigenous healing ways. Following Laceweb enabling, the UN funds a Laceweb Bougainville person as a platform speaker on Laceweb Healing Action at UN NGO 'Small Island' Conference in the Caribbean. Laceweb enabler invited to Thursday Island in the Torres Strait Islands to link into Laceweb action. Healing ways are shared with teachers and students at local schools and also with others during small gathering celebrations on Thursday Island, Horn Island and on a deserted Island in Torres Strait. Following Laceweb enabling action, the United Nations Centre for Human Rights funds one of the Laceweb's international initiatives - The Small Island, Coastal and Estuarine Waters People Gathering Celebration. This gathering is held in the Atherton Tablelands and Aboriginal and Islander women are hosts. The Atherton gathering was attended by around 350 Aboriginal, Islanders and intercultural healers and others invited from remote parts of Australia and the SE Asia Pacific region. People came from very remote regions in Northern Australia - especially small groups of Aboriginal women healers. For example, one group came from far North Western Australia and another group from an outer island in the Torres Strait. This Small Island Gathering was positioned as a small local follow-on to the UN NGO Small Island Conference in the Caribbean. The UN Human Rights Centre in Geneva had recognised the nature of the organic action energising the Small Island Gathering as well as the open agenda format. A brief letter was sent to the UN saying the gathering was possible and all the UN asked for was some photos, a report of what happened and the Bank details on where to send the money they wanted to fund. Following Laceweb enabling, Down to Earth (Vic.) (DTE) provides a seeding loan for this local Small Island Gathering and also lends equipment. DTE also funds a small group of Melbourne based ConFesters to travel up to the Small Island Gathering. For six weeks prior to the Small Island Gathering, Laceweb enabling spread word about it among the ConFest-attending artistic healers of the Byron Bay hinterland. Ninety five people from the Byron Bay region - mostly extremely marginal - made it up to the Small Island Gathering. Many of this Byron group are first-timers to the Atherton region and make links with Aboriginal, Islander and intercultural Laceweb healers in the region. Many Byron Bay people now include the Atherton Tablelands, the Daintree River region and Venus Bay further North, in their regular healing sojourns. Following Laceweb enabling action, DTE (Vic.) provides support for Laceweb linkings on a number of occasions. DTE (Vic.) assists another Bougainville Laceweb person to travel from Bougainville to have laceweb briefings and exchange with a Laceweb enabler in Victoria. Laceweb people host the Spirit of the Oceans Gathering Celebration in Townsville attended by Aboriginal and Islanders as well as Pacific Island students attending the James Cook University. Participants lived in a number of Villages, as is the way at ConFest. Throughout the 1990's Laceweb 'Enabling Micro-experiences' Gatherings of between 50 to 200 are held at ConFest. At each ConFest, over 500 people attend Laceweb workshops by Laceweb enablers. These workshops are used to evolve ways of fast-tracking large groups of people into being able to use psycho-emotional healing micro-experiences - sociotherapy/sociomedicine. (Refer Wounded Healer - Wounded Group for a brief introduction to sociomedicine and sociotherapy. The large groups are also resonant with and replicating/evolving Fraser House 'Big Group' ways (refer Fraser House above). These processes may be used in the Bougainville context in enabling Bougainville locals in firstly building self help healing networks and secondly, in supporting trauma survivors. (Refer Cairns Safe Haven Proposal). The UN Inter-Agency Task Force Report identifies support for torture and trauma survivors in Bougainville as been a top priority in any move to normalcy. 160,000 people are suffering trauma. The author of that section of the UN report, a Bougainvillean, is a part of the Laceweb. His Ph.D. thesis at an Australian University is on 'Community Development Following the Restoration of Normalcy'.
Laceweb enabler enables wellbeing action for the Australian South Sea Islander communities during the lead up to the official Recognition of Australian South Sea Islanders in the National Parliament. The Laceweb enabler is invited to be present with a number of first descendent elders at a special ceremony at Parliament House when recognition occurs. He also provides support to the Australian South Sea Islander United Council (ASSIUC) and it's President. A Laceweb enabler co-enables trauma support workshops at ConFest with Laceweb visitors from Bougainville. Extensive private Laceweb briefings are held at ConFest between the Laceweb Bougainville visitors and a Laceweb enabler. A series of meetings are held in Cairns and Victoria attended by Laceweb nurturers from Bougainville and two Laceweb enablers - one a local Bougainville person. Discussion centred on evolving support processes for over 160,000 survivors of torture and trauma on Bougainville. Following the success of 'Uncles' based programs in the Torres Strait - where youths at risk of offending are placed with uncles for a time to experience self healing and transforming ways, Aboriginal and Torres Strait Islander Aboriginal Youth Camps are established in the Torres Strait. The camps are ongoing, residential, sea-based programs open to any young Torres Strait Islander, Aboriginal or Papuan who may benefit from the various activities, including young people who are at risk of offending and other socially disruptive or self-harming behaviours. The aim of the camps are to confirm and strengthen the young participants identity and pride in being a Torres Strait Islander, Aboriginal or Papuan, to elevate their confidence, self-esteem and respect for themselves and others, and to strengthen their cultural values and spiritual relationship with the land and sea. The Torres Strait Camps are linked to Geoff Guests Salem Youth Camp at Petford through the Aboriginal Youth Camps Association. Boys may call in at any of the camps on their way to other camps. Another camp is based in the Mosman Area and is based on Tree oil distillation using a walk-about-distillery which the camp organisers have designed and built. Youth have evolved the promotions material for marketing the oil. Bougainville person commences PhD at James Cook University on 'The Application of Laceweb Self Help Healing and Other Self Help Models in Australian Aboriginal and Islander Communities'. European NGO funds Laceweb person to attend workshop in Denmark to share healing ways for survivors of torture and trauma. Extensive Laceweb linking to indigenous and small minority people in Northern Japan, South West Provinces of China, parts of SE Asia and India Laceweb receives letters of support from Bougainville nurturers. All the support received by Australian Laceweb enablers acknowledges the keen desire within Bougainville to link with Laceweb psycho-emotional enablers - towards building a self help support Laceweb on Bougainville for torture and trauma survivors. The Laceweb has around 16 highly experienced intercultural psycho-social healers that may be available as a small resource group. July 1997 - A Laceweb enabler commences PhD at James Cook University researching the history of the Laceweb and it's beginnings in Fraser House. The Laceweb linked Bougainville Survivors of Trauma Association is set up in Cairns. The Laceweb Village at ConFest enabled by a Laceweb enabler - again about 500 people attend Laceweb work-shops on healing ways including Keyline and support of trauma survivors. Cultural Healing Action , processes were used in what has become known as the Pineapple Workshop. Spontaneous drama, art, storytelling, mime and many other expressive modes were embraced in exploring around 150 themes. Laceweb contributes to relaxing evening in a garden environment for all delegates to the Bougainville Peace Talks in Cairns - Jan 1998. The resonant functional matrix, Extegrity contacts Aboriginal and Islander groups throughout remote regions of Australia informing them of fund roving action and possibilities for funding that may flow from forming cooperative links with other resonant Indigenous, micro Disadvantaged Small Minorities and Nurturing Intercultural Groups in the SE Asia Oceania Australasia Region. Extegrity also informs potential funding bodies throughout the World of the unfolding Action. European NGO funds Laceweb person to again attend a workshop in Denmark to share healing ways for survivors of torture and trauma. Laceweb contexts set up in Atherton Tablelands region in NE Australia building links among Bougainville nurturers living in the area - The Bougainville Association hosts community building gatherings among Bougainvilleans in public parks and spaces around Cairns. Seventy five local Bougainville people living in the Atherton Tablelands area attend the first gathering. Ideas evolving for enriching some of these people who have expressed a desire to be fast-tracked as psycho-social healers and potential resource people for evolving lacewebs on Bougainville. In Dec 1998 a Laceweb enabler gives series of workshops on sociomedicine at the Healing Arts Festival in SW Victoria organised the Complementary Medical Unit of the Medical Faculty at Monash University. June 1999 - A Laceweb enabler has series of meetings at the University of New England with a Bougainville person who had just complete his PhD on an aspect of the Laceweb - 'Community Development Following the Restoration of Normalcy'. Possibilities for supporting the evolving of self help healing networks in Bougainville are explored (refer the Laceweb Paper "Self-Help Action Rebuilding Well-Being). In June 1999 Laceweb organises a celebratory gathering in a park in Cairns to mark the designated UN Day for Traumatised People. Refugees from many countries attend. Evolving possibilities for a healing gathering in Atherton Tablelands region linked to the designated UN Day for Traumatised People in June 2000. Bougainvillians may join with East Timorese, West Papuans, and Hmong people (from Northern Laos) in the region who are survivors of trauma Nov 1999 - A Laceweb enabler has series of small sharing gatherings with Bougainville and other Islander people in Cairns. Possibilities of healing gatherings in the Atherton Tablelands and the Mosman Gorge are explored. A site trip to one possible venue for these gatherings was carried out with a group down from PNG. This site is also being explored as a possible place for establishing cooperative organic farming of traditional Island food as a source of funding Laceweb Action. In Dec 1999 a Laceweb enabler gives six workshops on sociotherapy and mindbody healing ways at the Healing Arts Festival in SW Victoria again organised the Complementary Medical Unit of the Medical Faculty at Monash University. In March 2000 a Laceweb enabler gave a workshop on sociomedicine at the Sixth International Holistic Healing Conference in SW Victoria promoted by the Medical Faculty at Monash University. During 17 June - 12 July 2000 the Laceweb functional matrix Connexion enabled a series of small Laceweb gathering celebrations in the Inma - International Normative Area - Atherton Tablelands, Far North Queensland Australia - A month of Gathering Celebrations in support of the UN Peace Week and the 26th June UN Day in Support of Survivors of Torture and Trauma. These Intercultural Trauma Healing Gatherings were for the Sixth Anniversary of the Small Island Coastal and Estuarine People Gathering Celebration (funded by the UN Human Rights Commission). For full report on this month refer Trauma Healing Sharing Gathering Celebratings . A series of Small Trauma Healing Sharing Gathering Celebratings were held between 17 – 21 June 2000. Attendees: Aboriginal and Torres Strait Islanders, Australian South Sea Islanders, Bougainvillians, East Timorese, Anglo-German, Hmong, Irish, Japanese, North American Indian, Papua New Guinea and Anglo people. Other Activities 17 – 21 June 2000
Other Activities - 17 June – 3 July 2000 A Laceweb workshop on Cultural Healing Action was enabled at the Indigenous Studies Section of the Cairns TAFE College and Aboriginal and Torres Strait Islander performing arts mature age students attended. Return visit to Rainforest Healing Place by some delegates who were present at the 1994 UN funded Small Island Coastal and Estuarine People Gathering Celebration. A Laceweb meeting with a Torres Strait Islander sharing healing ways and outcomes in a community renewal program in the region. East Timorese gathering celebration - Photo Journalism display - the Aftermath. Small Laceweb gatherings with Aboriginal, Bougainvillian, East Timorese, Hmong, Papuan, and Torres Strait Islander nurturer/enablers regarding enabling self help healing networks. 17 June – 2 July Laceweb Gatherings with Aboriginal and Torres Strait Islander socio-emotion-spiritual healers sharing healing ways – including self help wellbeing action in Lotus Glen Prison and Aboriginal and Islander prison diversion programs and use by one of these healers of the latest understandings in Neuro-feedback technology. On 26 June 2000 A celebration reunion is enabled by the Laceweb functional matrix Inma Nelps, supporting the UN Day in Support of Torture and Trauma Survivors. The reunion brought together a number of the 1994 Hosting and Supporting Group for the 1994, 'Small Island Coastal and Estuarine People Gathering Celebration', as well as some of the Hosting and Supporting Group for '1992 Preparatory Gathering' for the 1994 Gathering. This 1992 Gathering was held at Petford Aboriginal Therapeutic Community Farm, approximately 150 Klms inland from Cairns. Around 100 Aboriginal and Torres Strait Islanders attended that ten day gathering on soften substance abuse, and stopping violence, self harm, and criminal acts leading to secure custody, psychiatric incarceration and suicide among Aboriginal and Islander youth. (Refer Aboriginal and Torres Strait Islander Drug and Substance Abuse Therapeutic Communities. 27 – 30 June A Laceweb enabler stayed at Petford Aboriginal Therapeutic Community Farm observing, and researching Geof's processes in working with 15 indigenous youths. Experienced Geoff using neuro-feedback equipment in treating Attention Deficit Disorder, Autism and Tourettes Syndrome. Geoff's healing ways were photographed and modelled so that they may be passed on to other Laceweb nurturers (refer page 79 on the link Aboriginal and Torres Strait Islander Drug and Substance Abuse Therapeutic Communities. 24 – 26 June The Laceweb functional matrix Nexus Groups energises meetings towards evolving the 22st Anniversary of the Cooktown Arts Festival in the coming months. These meetings were attended by the enabler/hosts of the first and only Cooktown Arts Festival in 1979. Dr Neville Yeomans, the founder of the Laceweb, and the Laceweb functional matrix Connexion, was also involved in the energising of the first Festival. In 1979, around 2,500 attended from a vast area around the very remote Far North town of Cooktown. The Festival included a number of plays, a wide range of music, youth orchestras, puppetry and aboriginal ceremonial dance. A trip was planned to travel up to Cooktown to survey potential festival sites, energise a hosting group and set up seed funding processes. A series of Laceweb meetings with a participant in Fraser House, the pioneering first Therapeutic Community in the Laceweb (1959-69); researched healing ways used at Fraser House – (refer Fraser House earlier on this page . 7 June - 2 July A series of Laceweb meetings with hosts and enablers of a network of Aboriginal and Torres Strait Islander Youth Camps 3 - 7 July Townsville - a series of gatherings exploring action research; Laceweb meetings with a Fraser House outpatient; Laceweb enabled gatherings with Aboriginal and Torres Strait Islander, Australian South Sea Islander and Papua New Guinea people on evolving self help wellbeing networks. 8 - 9 July Atherton Tablelands. Further preparatory gatherings enabled by Connexion energising the 2001 Cooktown Arts Festival. Laceweb enabler exploring archival material on the evolving Laceweb. Further discussions between Laceweb indigenous and intercultural enablers regarding evolving the Laceweb in the Cape York and Torres Strait Islands region. 10 -12 July Laceweb reunion and discussion/research between ex-Fraser House staffers (anthropologist/ psychologist, senior charge nurse and psychologist). Laceweb enabler had discussions with Dr Yeoman's family on early Laceweb action. Laceweb enabler had talks with Aboriginal Laceweb person on Laceweb action around ten years ago and exploring implications for the future. ___________________________ A SAMPLE BIBLIOGRAPHY OF LACEWEB ACTION:
Bruen W. 1968. Problems in the Evaluation of a Therapeutic Community - A Five Year Fraser House Follow-up. Bulletin of the Division of Clinical Psychiatry. Vol. 1, Feb. Carlson J. & Yeomans N. 1975. Whither Goeth the Law (From litigation to Mediation) in 'The Way Out - Radical Alternatives in Australia'. Smith M. & Crossley D (Eds.) Melbourne: Landsdowne Press, Page 155. Carey G. 1997. Australian Story Sydney: ABC Books, (Chap 181-192). Clark A. W. & Van Sommers P. 1961. Contradictory Demands in Family Relations and Adjustment to School and Home. Human Relations. 14, Page 97-111. Clark A. W. 1967.Conditions Influencing Patient Response to Treatment in a Therapeutic Community. Social Science & Medicine. 1, Page 309-319. Clark A. W. & Yeomans N. T. 1969. Fraser House - Theory, Practice and Evaluation of a Therapeutic Community New York: Springer Pub Co., (Cited by many other researchers 1969-1985) Clark A. W. 1993. Understanding and Managing Social Conflict, Melbourne: Swinburne College Press, (Pages 61, 117). Franklin M. 1995. Assimilation in Action - The Armidale Story. Armidale: University of New England Press. Hansell N. 1970. Book Review - Fraser House - Theory, Practice and Evaluation of a Therapeutic Community. Archives of General Psychiatry. Vol. 22, Page 380. Hirschowitz R. G. 1971. Book Review - Fraser House - Theory, Practice and Evaluation of a Therapeutic Community. Social Science and Medicine Journal, Vol. 5, Page 514. Iceton N. 1969-98. The Social Developers Network Private Archive Collection. Armidale, NSW. Iceton, N, 1970-78. The Aboriginal Human Relations Magazine. Sydney: Connexion, Volumes 1-60. (Held by Australian National Library, Canberra). Jones M. 1953. The Therapeutic Community New York: Basic Books. Kamien M. 1978. The Dark People of Bourke - A study of Planned Social Change. Canberra: Australian Institute of Aboriginal Studies. Laceweb, 2000. Wounded Healers - Wounded Group Laceweb, 1997a. Laceweb - Healing The Mindbody. Madew L., Singer G., & MacIndoe I. 1966. Treatment and Rehabilitation in the Therapeutic Community. The Medical Journal of Australia. 1 Page 1112-14. Mangold, M., 1993. Paddington Bazaar. Sydney: Tandem Productions Manning N. 1976. Values and Practice in the Therapeutic Community. Human Relations, Vol. 29, Page 135. Ng M. L., Tam Y. K., & Luk S. L. 1982. Evaluation of Different Forms of Community Meeting in a Psychiatric Unit in Hong Kong. British Journal of Psychiatry, Vol. 140, Page 491. Renouf A. 1992. The Uneasy Sixth Stage of Mediation. Australian Disputes Resolution Journal, Vol 3., No 4. November, page 257. (Note: the sixth stage for Amelia is 'therapeutic mediating'.) St John G. 1997. The Down to Earth Movement - Anthropology Ph.D. Dissertation Paper: La Trobe University Published at www.dte.org.au) Trauer T. 1984. The Current Status of the Therapeutic Community. British Journal of Medical Psychology. Vol. 57, Page 74. Watson J. P. 1970. The First Australian Therapeutic Community - Fraser House. British Journal of Psychiatry. Vol. 117, Page 109. Yeomans K. 1993. Water for Every Farm: Yeoman's Keyline Plan. Surfers Paradise: Keyline Publishing. Yeomans N., et al 1995 Governments and the Facilitation of Community Grassroots well-being Action. A discussion paper sent to RHSET, Department of Health Canberra. Yeomans N. 1973.On Global Reform and International Normative Model Areas . Thesis prepared for Degree in Law: University of New South Wales and for the Australian Humanitarian Law Committee. Yeomans N. 1969-73 Submissions to Justice Evatt and Justice Mitchell through the Divorce Law Reform Society of NSW on Divorce Law reform. Yeomans N. 1965.Collected Papers on Fraser House and related healing Gatherings and Festivals Mitchell Library Archives, State Library of New South Wales. Yeomans N. (1961) Notes on a Therapeutic Community Part 1 Preliminary Report Medical Journal of Australia, 2 Sept, Vol 48 (2), pages 382-384. Yeomans N. (1961) Notes on a Therapeutic Community Part 2. Medical Journal of Australia, Vol 48 (2), 18 Nov, pages 829-830. Yeomans N., Clark A. W., Cockett M., & Gee K. M. 1970. Measurement of Conflicting Communications in Social Networks. British Journal of Social and Clinical Psychology Vol. 9, Page 275-281. Yeomans P. A. 1976. Paper to the United Nations 'Habitat' Conference in Canada - On Human Settlements' Canada. Yeomans P. A. 1971. The City Forest: The Keyline Plan for the Human Environment Revolution.' Keyline Publishing. P A Yeomans 1965. Water for Every Farm. Murray Publishing. P A Yeomans 1958. 'The challenge of Landscape: The Development and Practice of Keyline.' Keyline Publishing. P. A. Yeoman 1955. The Keyline Plan. Yeoman's Publishing. Wilson P. 1990. A Life of Crime. Newham, Victoria: Scribe, (Chapter 6). ______________________
(These are essentially in alphabetical order) Active Self Organising Processes Consensual Validating of What Works Destino (Destiny) - Outcome of the Weaving Emergent Properties - Seeding Possibilities Multilectic Processes Use in Setting up a Gathering Site Order/Chaos - Random With Constraints Track, Neighborhood, Bush Camp and In Situ Counseling Transducing - Changing Energy Form Using Local Knowings and Practical Wisdoms _____________________________ The Laceweb is not an organisation. It is more an informal network or matrix. The word matrix has the following meanings: 'A womb; a place where anything is generated or developed; the formative part from which a structure is produced; intercellular substance; a mold, type or die in which anything is cast or shaped.' In talking about the Laceweb, people may refer to, for example, The NELPS LACEWEBS. No specific organisation is being referred to. Rather, it is the focus or function of the action. The term functional matrix' is used to refer to the generative and formative developing and shaping of functions, fields or foci of Laceweb action. The Laceweb uses a number of terms as a focus of action. The list below is not exhaustive, and there is overlap between categories. The terms used are in bold and the functions and foci of each term are in lower case: CADRES
CODA
CONNEXION
DANZACTS
ENTREATIES/YOUTH ENTREATIES
FUNPO
INMATRIX
INTERCULTURAL
KEYLINE
MINGLES
NELPS
Some of the typical behaviours are outlined in the Laceweb Paper "Self-Help Action Rebuilding Well-Being. Trauma Support Proposals can be found at Laceweb - Self-Help Action Supporting Survivors of Torture and Trauma in Se Asia, Oceania and Australasia - Small Generalisable Actions Guidelines and experiences to assist in innervating and synthesising this Laceweb action are the models developed by Norwegian mediators in the Palestinian/Jewish rapprochement and the Truth and Reconciliation process in South Africa, though not simply applied. Rather, the emphasis of grassroots gatherings in private, supportive enablings in order that differences may be mediated - and not be used to differentiate - are a key feature of those models that may be used in the Laceweb. Material may be found in the Laceweb - Down To Earth Auspicing Motion on the Laceweb homepage. This page provides a glimpse into breadth of Laceweb Action among indigenous and minority groups throughout SE Asia Oceania Australasia Region. It also gives a feel for the types of issues involved.
In mainstream, typically, research precedes and guides action. Within the Laceweb, the reverse happens - locals act and the results are evaluated using local criteria - hence the term 'action research'. Locals already have the local wisdom and the local knowings. They do not need to research to find it. Wisdom and knowings both guide action and provide a frame (*) for evaluating. Action research may complement mainstream research by demonstrating what does not work so research energies may be concentrated on refining existing effective action. Refer 'self help action' and active self organising processes (*). Active Self Organising Processes Similarly, self help action is organic. It involves a self organising process. No one is 'in charge'. Everyone involved makes inputs. It's closer to say, 'Everyone is in charge'. It is local and lateral (*). The 'local' links with other 'locals' in a flat web-like process. Like the 'groove', what works tends to be repeated and deepened/strengthened in the process. Mainstream folk tend to think nothing will happen unless some 'manager' organises it - unless some 'superior' tells 'subordinates' what to do. They also tend to be 'blind' to the massive self organising that goes on all around them in nature. Laceweb action is natural. Laceweb action evolves into the repeating of that which works. It is the survival of the fitting. (Refer 'self help action (*) and 'active self organising systems' (*).) This allows 'that which does not fit - that is, anomalies, to stand out and be a focus of attending and action. Anomalies are situated, that is, in this particular time and space - in this context (*). They are 'differences that may make a difference', so we may have to try something different to resolve them. If they are positive anomalies, we may celebrate them. Refer celebrating diversity (*). Laceweb action has evolved completely separate and independent of any religious or political group, or systems of metaphysical beliefs. Laceweb beliefs and principles are a few and simple. The following examples are part of the oral tradition of the Laceweb. They may be repeated over and over by Laceweb people. They tend to be woven into conversations. They are used to frame (*) contexts (*) and places (*):
This underlying simplicity enables and eases the osmosis and absorption of the Laceweb between cultures and spiritual systems. For example, imagine cautious and sceptical Bougainville people suddenly having support offered that involved taking on board North American Indian or Mayan Cosmologies as part of the package. In contrast, all that's there from Laceweb enablers (*) are simple healing patterns that work. 'Try what you want. Change it round. See if it fits. See if it works for you'. Simple! Refer 'Transforming' (*).
Places (*) and contexts (*) may have an edge or boundary. It may be as natural as in a ring of trees, the circle made by a ring of bodies sitting in a circle, the light of the night fire - with darkness beyond. The edge may be the shadow cast by the overhead tarp. It may be festive or ceremonial-like pieces of ribbon. It may be the walls of a room or the bend in the river. The boundary can mark out the beginning and end of the place (*) of the context (*), a 'place rich with possibilities'. This is where X is to happen. It helps set a frame (*). The beginning and end of contexts (*) and places (*) may be constituted in part by boundary making (*). Boundaries may be marked. The frame (*) around the cartoon marks out the cartoon reality. Snoopy the cartoon character doesn't run onto the finance pages. He stays within the cartoon frame. The white line marks the edge of the cricket field; the drier grass marks out the cricket pitch. The rise and fall of the curtain marks the beginning and end of the play reality. Healing contexts may be in part constituted by marking the boundary - the shade of this tree and especially this space between us. The Tikopia Island people of the Solomon Islands celebrate difference to maintain unity. Refer the paper Wounded Healers - Wounded Group which provides a brief overview of sociomedicine and sociotherapy and their origins among indigenous people. Also refer 'Cultural Keyline'. Consensual Validating of What Works Laceweb action takes place (*) as we go about our everyday lives. It takes place 'in context'. Contrast mainstream healing which almost invariable takes place 'out of context'. For example, in some mainstream medical practices, only one person at a time can see a doctor. This makes whole family consultation within the home, impossible. Within the Laceweb, healing contexts are sometimes created. Some contexts are reframed to be healing contexts. Refer Anomalies (*), Beliefs and Guides to Action (*), Emergent Properties (*), Enabling (*), Frame (*) Ebb and Flow (*) and Place (*). Context Metaprocesses include Becoming Familiar (*), Boundary Making (*), Boundary Marking (*), Deframing (*), Enriching (*), Frame (*), Frame Making (*), Place (*) Place Making (*), Reframing (*).
The disintegrating of the aggregate through disunity and divisive cleavage may also be mapped.
That is, there are multiple unifying links between valleys across ridges. 'Sociomedicine' and 'sociotherapy' were pervasively embedded in every aspect of the Tikopia's social-life ways. Refer the paperWounded Healer - Wounded Group for a brief introduction to sociomedicine and sociotherapy. Firth makes no comment about the potential of their way of life as a practical working model for restoring psycho-social health and wellbeing in dysfunctional people, families and communities. This possibility was recognised by Neville and used by him in forming and structuring Fraser House to create communal living which may impact upon and create shifts away from isolation and destructive cleavage. Fraser House A 'glimpse' of Neville's model shows up in the book 'Fraser House' by Clark and Yeomans on page 131, under the subheading 'Cleavages'. Refer 'Fraser House'.
'In the sociogram, a horizontal line shows the cleavage between staff and patients, and a vertical line shows the cleavage between the sexes' (my italics). The authors summarise the sociogram data as follows: 'In short, the genotypical structure of the community (my comment: 'as a healing community') is represented by the mutual ties that form a network which is both continuous and yet divided by sex and staff-patient status (my italics).' In forming Fraser House in his mind before he started it, Neville was searching for models of a little communal village with a way of life that is healing. Firth's book was one of many anthropological works Neville had read during his university studies. I sense that Neville's view is that perhaps the primary healing process that was both structured into and continually and pervasively at work within Fraser House was the day-to-day lived life dynamic healing interplay of social cleaving and unifying processes and micro-experiences creating very strong bonds within and between people linking them back to their humanity - that is 'therapeutic community'. An example of structured use of cleavage/unity processes in Fraser House was the allocating bedrooms such that two undercontrolled hyperactives (e.g. sociopaths) were placed in with two over-controlled under-actives (e.g. neurotic depressives). Fraser house research showed that there was a tendency towards the mean, with under-controlled becoming more controlled, and less active; the over-controlled became less controlled and more active. It is somehow very appropriate that Laceweb concepts have been accepted by many Bougainville people as a model they may use in supporting trauma survivors following their ten years of conflict! Bougainville is an island of the Solomon Island group - though part of PNG - a neighbour of the Tikopia. Another conceptual link was the Chinese Yin/Yang concepts with difference/diversity and unity as aspects; with humane healing nurturing being very much part of the Yin nature. The intercultural and trade exchanges between the Australian Indigenous Yolgnu people, Timorese Sea Gypsies and other SE Asian Seafarers along the North Australian Coast way before Cook arrived were accompaniied by celebrations recognising the total difference between people. A term that may be translated 'rupture' identified this clear separation or cleavage. The presence of the visitors created a novel shared reality. For a time, the World and shared 'being-in-the-World' was different - a new unity through a different difference. Refer 'Ruptures' and 'Celebrating Diversity'. Destino (Destiny) - Outcome of the Weaving The Laceweb process is inherently empowering. Self starters take action to find other self starters or go it alone and demonstrate to sceptics by results. Others join in, and together, they create futures. Refer functional matrix (*). They may fail to see scope for multiple lateral integration between bottom-up and top down processes, or appreciate the scope for shifting from vertical integration to lateral integration. The obvious claim from within the existing paradigm is that grassroots wellbeing action is 'unprofessional' - that is, it is not under the direction and control of professed experts. Also, that it is not organised 'properly' - in other words, it is not top down (Refer the Laceweb paper Government Facilitation of Grassroots Action - Dr N. Yeomans, et al, 1995). The above paper was prepared to allow Canberra people some understanding why the Laceweb would not accept government funding mooted as been 'big dollars'. The following specifications in respect of the Laceweb accepting funding has been used:
______________________ In South East Asian countries, the last thing transnationals and governments would want is for indigenous people and small minorities to increase their effectiveness in resolving their own wellbeing and sharing what works with each other. In response to this hostile climate, extensive Laceweb processes may be set up to 'protect' and 'deflect'. One simple and effective process referred to elsewhere in this page is to have action take place (*) and grow in very remote places outside of 'dominant' people's notice. Often sabotage of Laceweb action comes from local indigenous and small minority people who have adopted the ways of the dominant culture and have become better at being 'top down control managers' than those of the dominant society. 'Making links for the first time with indigenous people may be very tricky. Indigenous people tend to live in a very tricky world. In some indigenous contexts (*) mothers may tell their children one thing and then do something totally different. They then say 'tricked you'. Children soon learn that 'life is tricky'. For them, it is! Things are not what they seem. Additionally, people are both cautious of outsiders and sick of destructive outside experts. In this context, finding the local natural nurturers may be very difficult. Often people may put out a 'strong pitch' for what you 'want' so they can get personal advantage. They may have no 'wellbeing' and 'the good of the whole' focus. Enablers (*) use the processes 'immersion' and 'dialogue' as well as an extensive set of micro-experiences and frames like those outlined in this material to make links. (Interview with member of the Laceweb). It must be said that a lot of attempts at enabling (*) 'go hopelessly off the rails' for all sorts of reasons that can be specified. When it does, life may be very emotionally wearing for enablers. (*) Refer 'Report to NCADA' (Laceweb, 1992) for some examples. The Yolgnu people use a concept 'ebb and flow' drawn from the ebb and flow of the tide. The Yolgnu are Arnhem Land Aborigines from Northern Australia. In social, and particularly therapeutic and relational mediating contexts (*), it may be appropriate to slowly withdraw (ebb) from interacting and then at an appropriate moment begin to flow back again (flow). Enablers and nurturers may have a series of these ebbs and flows as appropriate to context - like peeling layers of an onion. Heal a bit and recede and then return again. Coastal and Estuarine people are familiar with the mingling flow of the fresh water and the salt water with tidal changes, and others may experience the muddy water of a creek or river flowing into the clearer water of another waterway. Each of these contexts are useful metaphors for negotiating, understanding and respecting of meaning within and between people. These notions of ebb and flow processes may be very useful in mediating therapy. Where projected anger about past outrage unrelated to the Laceweb has skewed local's perceptions of enablers, sometimes years may pass before some Laceweb links are resumed (Report to NCADA ). The social life-world - individuals, families and communities - are eco-systems. Everything is linked and related. There is organic unfolding (*), osmosis, symbiosis, synergy, self organising (*), all with emergent properties (*) and nodes (*) (where a lot of links take place). Individuals are typically richly linked to significant others who are part of presenting issues. Healing action allows for this. Eco-system metaphors are used throughout Laceweb action. Emergent Properties - Seeding Possibilities Laceweb action has many of the characteristics of other organic eco-systems - refer organic unfolding (*) and active self organising systems (*). One characteristic is that new aspects, innovations, as well as novel and exquisite appropriateness 'emerge', often spontaneously, from the organic unfolding (*) of possibilities. Laceweb action fosters the emergence of wellbeing. Enriched places (*), contexts (*), and frames (*) are brim full of possibilities - they have emergent properties (*) or aspects that foster the likelihood of emergence. 'Enriching', plants seeds of possibilities (seeding). 'Enablers' as the name suggests 'enable'. That is, they endeavour to create the physical and psycho-social context (*), frame (*), and climate within the person or group that maximises the local(s)' capacity for personal and group empowerment. There may be increased possibilities for extending their abilities, in making effective responses, and in taking cooperative and effective action to enrich their wellbeing together - self help. Local 'self starters' may invite Laceweb enablers from other areas to share ways to evolve the Laceweb in a local area - particularly if referred by their friends. Locals may also invite enablers to share healing ways that work - refer An Example of Enabling Indigenous Wellbeing. Alternatively, enablers may create contexts (*) whereby they may identify local nurturing types and introduce these to each other. Laceweb notions may be seeded. Local indigenous and small minority people may initially be very cautious and sceptical about Laceweb enablers. Projections abound. They have had a life time of people offering unhelpful help - and many are heartily sick of them. Often local nurturers may be part of the Laceweb for some time before the wider implications and breadth of Laceweb action dawns on them. Finding out the richness and implications of the Laceweb before being 'ready' for it may overwhelm some people and have them withdraw. Learning about the Laceweb tends to be an organic unfolding (*). One Laceweb enabler said, 'Neville Yeomans has been passing on important bits of information about the Laceweb to me - things that happened 30 or more years ago - in the past few months. Presumably, the time was now right for me to know!' Laceweb enablers pass on some 'enabler information' on a 'need to know' basis. For example, Let's say an enabler X built up a trusting relationship with a small group in a remote area in Asia - people whom their own government want dead or in prison. For enabler Y to suddenly contact this remote group saying he or she was referred by X would likely result in the group severing all ties with X. For example a Laceweb enabler said, 'I have known some Laceweb enablers for over 15 years - enablers who have very extensive networks right through SE Asia. And these have never mentioned a single link to me. It's because I do not need to know!' And yet bits of networks may link closely with other enabler's networks. And as it seems 'right', further links are made. And there are common understandings among enablers that their name and work is not to be passed on to anyone without their clearance. Enablers rigorously refrain from taking or accepting 'the expert' role. Typically some locals may initially view enablers as 'expert'. However enablers take every opportunity to 'enable' people to engage in self help (*). Typically, some different healing ways may be passed on to each of a few local nurturers. Then these nurturers may be encouraged to pass their experiences on to each other. These experiences are passed on as 'rumours' - often without any mention of who first carried out an action and where they did it. Typically, the rumour comes with a 'check this out if you want to, and get a feel for whether it works for you.' This allows the possibility firstly, for the experiences to be 'filtered' through the local cultural and healing ways, and secondly, for the locals (rather than the enabler) to be the major source for the passing on of new experiences to each other. The enabler remains in the background as 'enabler' rather than 'on high' as 'fountain of all wisdom'. A context (*) may be set up that may rich with possibilities. Everyday life may be, for small moments or perhaps for a long time, 'enriched' - framed as healing wellbeing - as joyful, light - the healing power of playfulness and laughter - or spiritual - a glance - a smile - for perhaps a few hours - marked out - a boundary - and a beautiful setting with flowers and the setting sun. Frame - a border, edge, setting something apart, creating a space, place (*) and/or context (*) with a particular mood (stimmung) (*) helping meaning and ways of looking, hearing, seeing, feeling and savouring. A frame 'sets off' and enriches a painting - A frame may put a 'boundary'(*) on a context (*) - as a context of a 'particular kind' - this is what is going on - this is the 'definition of the situation'. A frame may assist in clarifying the meaning of behaviour. For example, a person sees another jumping around outside in a 'crazy' fashion - clutching his shirt. Having the additional piece of information that a poisonous spider has fallen down that person's shirt 'frames' what's going on, or reframes (*) 'crazy' into 'self care'. Framing and reframing may be extensively used in healing. Frames (*) may be 'set up' or 'made' in many ways. A meta-frame is a frame on a higher logical level. It is the frame in which other frames take place (*). Like the 'first quarter' within the 'game'. Example: The 'weekend camp-out' frame within the 'nurturer development' frame within the 'enabler development' frame within the 'Laceweb development' frame. Laceweb action holistically addresses all aspects of wellbeing (*) as part of an eco-system. A sample of Laceweb functions and foci is contained above in the section 'functional matrix' (*) and the Laceweb Timeline (*). Action tends to address holistically all aspects of wellbeing. Actions integrate various functions and foci, for example the aged, the disabled, youth, single mothers, and families may be all jointly explored. This contrasts with mainstream which tends to divide the world up into big chunks like, health, housing, family services and social services. These chunks are further divided into sectors like, children, aged, disabled. Typically, there is no inter-sector funding or cooperation and no inter-'big chunk' funding or cooperation. 'Functional Integration' is also a term used to describe 'hands on' Feldenkrais bodywork which involves awareness of very slow movement. The process may facilitate the re/gaining of graceful movement. |