Written 1993. Updated: April 2014.
The following material is a partial and annotated list of micro-frames used within the Laceweb.
The concept 'frame' is used in the sense of a border or edge, something setting something apart, creating a place and or context; something helping constitute meaning and ways of looking, hearing, seeing, feeling and savouring. The term 'micro' implies 'a bit of the whole'.
The concepts and ideas contained herein are massively interconnected and linked - just like the Laceweb itself.
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.
Laceweb is a new form of social Movement.
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 field, 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.
Laceweb folk use a number of terms as foci 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:
· community theatre
· community wellbeing
· social justice
· therapeutic mediating
· disability arts action
· intercultural healing action
· intercultural humane legal processes
· intercultural social networks
· linking to global governance
· truth, reconciling and accepting
· care and help for unmarried mums
· alternatives to prisons
· prisoners return to civilian life
· cultural healing action
· combatants return to civilian life
· healing perpetrators
· healing dance, drama and the arts
· healing festivals and camp-outs
Evolving co-drafting of, and appeals
various protocols, codes, charters and treaties for
Indigenous and Unique People's of the world.
· youth action
· youth employment and work experiencing
· youth healing festivals
· youth sport, dance, art and culture
· fostering emergent properties
· seeding possibilities
· enabling enablers
· enabling support
· evolving possibilities
· sharing healing ways
· sharing Laceweb news
· eco-cities, eco-villages and eco-habitat
· edible landscaping
· oasifying desserts and arid areas
· water harvesting
· creating new soils
· celebrating and re-creating
· community health
· evolving/extending/enriching social networks
· wellness in all its forms
· enriching families and communities
· community education
· employment and experiencing
· income security
· personal wellbeing
· Evolving healing wellbeing festivals
· Self-help and mutual-help for folk with mental stress
· Linking Unique Natural Nurturers
· Extending networking among Natural Nurturers
· Exploring new norms
· Stopping domestic violence
· Stopping civil disobedience and property damage
· Softening drug and alcohol abuse
· Evolving humane caring alternatives to criminal and psychiatric incarceration
· Evolving new models of human interaction
· Rapid Deployment of Assessing teams to disaster contexts (Refer RAD)
· Evolving of International Normative Model Areas
· Evolving global intercultural nurturing networks
· Evolving sustained action research on supporting thriving nature and thriving human nature
· Fund finding for macro projects
· Combining Keyline and Cultural Keyline
· Generating fertile top soil
· Evolving processes for re-integrating collapsing or collapsed societies
· Evolving wellness macro-projects as global models
Each of the names in the above list has significance. Neville had checked on the derivations of the words and terms he had in the Laceweb Functional Matrix names:
AKAME ‘Aka’ is Torres Strait Islander for Grandmother; hence the Connotation is ‘me and my (wise) grandmother’
CADRES From Latin ‘quadrum’, a square; meaning ‘a function’ or’ scheme’; the ADR connotes ‘Alternative Dispute Resolution’
CHUMS Colloquial for good friends; Care and Help for Unmarried Mothers
CODA From Latin ‘cauda’ meaning ‘tail’; an adjunct to the close of a composition; CoDA Latin ‘co’ from ‘cum’, meaning ‘with’, and DA connoting Disability Action
CONNEXION From Latin ‘connectere’ – to join, link, unite, associate, closely relate, coherent, having the power of connecting; link to Old English ‘connexity’ meaning simultaneously being inter-dependent, inter-related, inter-woven, and inter-connected; also links to ‘Keypoint’ as themes conducive to coherence.
DANZACTS Connoting ‘dance acts’; combatant’s return to civilian life (in working with a member of the Bougainville Revolutionary Army (BRA) and other Bougainville and West Papuan traumatized refugees in 2001, dance was rated the most useful in the healing ways we explored); Therapeutic Community.
ENTREATIES From Old French ‘entraiter’ – to ask earnestly; the word ‘treaties’ is embedded
EESOS Enabling emergence in self-organizing systems
EXTEGRITY Connoting ‘extensive integrity’. It is possible that Neville knew of the term ‘tensegrity’ connoting ‘integrity through tension’ and used this to derive ‘extegrity’.
FUNPO At Yungaburra where Funpo started it stood for the ‘Fun Post Office’; all the children of the little town were exchanging letters with each other gratis by sending them to Funpo. It also stands for Friends of UNPO, the Unrepresented Nations and People Organization in The Hague.
INMA ‘Inma’ is a special word for the Central Australian Aborigines. Neville had obtained their permission to use it. It has many meanings including ‘oneness’ and ‘being together’. In Ma connotes ‘in ma’ – ‘in the mother’ and has similar connotation to the word ‘matrix’. The Torres Strait Island word ‘Ini’ also means, ‘being together’; INMA also stood for International/ Intercultural Normative Model Areas (Yeomans 1974)
KEYLINE From father’s Keyline
MINGLES Mingle: to mix together, to blend with, to associate
NELPS A play on ‘help’; NLP or Neuro-Linguistic Programming, or Neville’s terms for NLP, namely, ‘Natural Learning Processes’, and ‘Natural Living Processes’
UN-INMA Unique (Indigenous) Networks - International/Intercultural/Interpersonal Normative Model Areas
As outlined in a Laceweb INMA communiqué, wellbeing foci within the East Asia, Australasia, Oceania region are:
· The (ongoing) development of an inter-indigenous Laceweb of mutual support and enabling. This includes a communication and support Laceweb within the region's unincorporated minorities - an intercultural Laceweb of similar/same concerns.
· Some of the the purposes of Laceweb is mutually exploring, enabling, and supporting:
o Promoting of inter-indigenous agendas to relevant UN bodies such as the Working Group on Indigenous Populations (WGIP), the (proposed) Indigenous Forum, and the Sub-Commission on the Discrimination against Minorities. The Laceweb includes people with links to these bodies.
o Developing a 'neighbours’ network' of indigenous and other peoples concerned with resolving conflict and reconciling at the regional, sub-regional and micro-regional levels.
o Providing direct enabling wellbeing assistance between each inter-indigenous and intercultural link of the Laceweb.
· Developing and initiating livelihoods based on the sustainable development of local/regional resources, and
· Supporting the developing of community based, co-learning in the meeting of health, welfare, and education needs (socio-cultural mutual-help and self-help action). A key aspect is supporting self/cultural habilitating, i.e. appropriate psycho-cultural ways of mutual and self healing (as in ‘making whole’).
No other energy, group, organisation or movement has been found that is doing 'Laceweb' action, e.g. enabling local indigenous mutual-help and self-help, and the passing of 'what works' on to other indigenous groups and linking all of this to supportive humane elements of both the 'alternative' and the 'mainstream'.
Some of the typical behaviours are outlined in the Laceweb Paper "Self-Help Action Rebuilding Well-Being.
Trauma Support Proposals may 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.
Key Regional Indigenous Issues
Material may be found in the Laceweb - Down To Earth Auspicing Motion. This page provides a glimpse into breadth of Laceweb Action among indigenous and minority groups throughout East Asia Oceania Australasia Region. It also gives a feel for some of the types of issues involved.
Local Laceweb action starts with one or more people taking action to resolve aspects of their own wellbeing. This action is based on local knowings and wisdoms. Actions that work are repeated. Actions that don't work are modified so they do work, or are dropped.
In mainstream, typically, research precedes and guides action. Within the Laceweb, the reverse happens - locals have such a connexion with, and immersion in the local-life-world they do not need any ‘information gathering stage’; they intimately know local context. They act. And the transforms in context are noticed and 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.
This Local Action research may complement mainstream research by demonstrating what does not work so research energies may be concentrated on refining existing effective action.
Commencing in the 1940s, Laceweb Action Research has become sustained and longitudinal, making it a unique phenomenon evolving and accumulating a massive body of practical wisdom. Refer 'self help action' and active self organising processes – which follows).
Active Self Organising Processes
Organic systems in nature tend to be active self organising processes. For example, because rain that has fallen at the head of the valley has already made grooves in the ground, further rain falling randomly in the same topographic area is more likely to run into and down one or more of these same grooves. This may make the groves wider and deeper and more likely to be 'used' again by randomly falling rain. This and similar grooves create a self organising system that form the network of creeklets that form the creek. This surface flow and groove-creeklet system may be used for collecting water at the Keypoint high in a primary valley.
Similarly, self-help and mutual-help action is organic. It involves a self-organising process. No one is 'in charge' – just like the creeklet is not in charge of the creek. It’s an integral system with features contributing to pattern. 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 naturally self-organising.
Informal organisational grapevines are an example of self-organising action.
Laceweb action supports folk in taking back agency in their lives. Agency is the capacity that a person has to act in the world. Many forces may be at work in culturally stripping people’s way of life together. This, stripping may, and typically does extend to taking away or limiting people’s ability over their lives.
As an example, in the 1800s Arnhem Land Aboriginal Yolngu, while sharing a common language, they had different words they used for the same concept - such as the word for ‘there’ - depending on which clan you belonged to. All knew all the words though only used their clan specific set. The use of a particular clan-version of that word would immediately convey to the listeners a massive amount of information about say, extended family connecting, whether female relatives of the other are marriageable, what news to pass on and the like. When Anglo people arrived they brought in Language experts that ‘tidied up’ the Yolngu language so only one word must be used for ‘there’. In this act alone the experts collapsed many aspects of Yolngu way.
Another example, after the devastating 2009 bushfires in Victoria, Australia the word went out among survivors that there’s a gathering at a local community hall that is still standing. ‘Bring food to share and we’ll share news of who is still alive and where they are.’ When the cars started arriving this is noticed by various government and NGO people from way outside the fire affected area who are driving past. These outsiders stop and demand to know which emergency response Agency is running all of this for them. Have they got all the permits, public liability insurance and food catering certification? The locals tell them that this is their community hall, and that they, as community, regularly use the hall, and they are helping themselves. There’s much objecting and posturing by the ‘officials’ who say there are people assigned and contracted to do everything for them. The outsiders are told in no uncertain terms to stay out of this event by the locals.
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 typically 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 and evolve them. Refer celebrating diversity.
Beliefs and Guides to Action
Laceweb action has evolved completely separate and independent of any religious or political group, or systems of metaphysical beliefs. Laceweb beliefs and principles are 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:
· The respecting and celebrating of cultural and spiritual diversity
· That any group of people may take their own values-based action to resolve their own wellbeing - even the most traumatised (with socially ecological enabling support)
· That humane caring nurturing action is better than force
· Earth and all life on it is precious
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. Many of the healing ways involve exploring how we move, and balance, and breath and use our senses and awareness – and all cultures share these in common. And it turns out that change in these basics (moving, sensing, feeling) have massive transforming effects. Refer: Regaining Balance through Mutual-Help - A Story from Life
Try what you want. Change it round. Perhaps adapt it. See if it fits. See if it works for you. Simple!
Places and contexts may have an edge or boundary. It may be as natural as 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 shade marks the Mingles Workshop Play Space at ConFest
Boundaries may be marked. We may use Boundary Marking to signal the beginning and end of contexts.
Marking may be constituted in part by boundary making.
The rise and fall of the curtain marks the beginning and end of the Theatre Reality.
The white line marks the edge of the cricket field and the drier grass marks out the cricket pitch.
Healing contexts may be in part constituted by marking the boundary - the shade and especially this space between us.
Mingles at ConFest
Healing experience may link to place, and be re-accessed by re-entering the space/place or even re-membering the space/place – hence in part, the emergence of sacred places.
Preparing for boundary marking may be a communal healing activity. Women make elaborate preparations for carefully wrapping the different coloured ribbons around the long poles that the men will carry in the procession. Once wrapped, the poles could be kept in a safe place. However, after the procession all of the ribbons are removed and rolled up to be reused at the preparations for the next procession. This communal wrapping has pervasive spiritual and communal significance that binds the women together as they bind the poles. The women share stories as they use artistry together in their place.
Caring for Carer
Nurturing may drain energy and be very wearing. A strong sense of personal safety may allow us to pace ourselves and monitor our resourcefulness, energy levels, and indicators of stress – for example, check breathing.
Ethical concerns also call for withdrawing support when our own capacity to be of help is very low to the point of not been helpful to the other. There is virtue in developing and calling upon a support network, who may monitor fellow carers.
While we commonly experience the reality of everyday life, this, in important senses, may not be a common reality.
People from different cultures live in very different realities (refer Intercultural Realities).
The differences between these realities experienced by 'them' and 'us' are such that when we share space - both 'them' and 'us' together- it is possible for both peoples to enter and share a very different 'shared reality' that both groups play a part in constituting and constructing. And we both may bring our differences into this novel shared reality. And we may explore and celebrate this profound novelty. Refining our sensitivities and sensibilities in this new reality may extend awareness that we all share differing realities and this difference may be celebrated. This is a common experience, we’re told, of the Yolngu People of Northern Australia when Moluccas people (The Spice Islands) sail down to visit them for trade.
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 actions that work may be shared with others. This enriches the Laceweb and provides scope for consensual validating.
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.
A metaprocess is a process for or about, or relating to processes. Context Metaprocesses include Becoming Familiar, Boundary Making, Boundary Marking, Deframing, Enriching, Frame Frame Making, Place, Place Making, and Reframing.
Cultural Keyline is resonant with Keyline, Indigenous notions of key lines, self/earth-mother unity, and unity with, between and within all human and non-human life forms.
Keyline makes use of the three principal land forms - the main ridge, the primary ridges and the primary valleys. Different valleys may link to form a system of valleys with a creek/river system draining a large area. We can recognise difference and unity in these forms.
Cultural Keyline is a concept devised by Neville Yeomans. It recognises that difference and unity pervasively occur in both the natural and social worlds and that the interplay of these two aspects may help constitute and re-constitute psycho-social health.
A common form in both organic and inorganic matter(s) is the dynamic aggregate comprising and constituted by the inter-relatedness and interlacing of unifying and cleaving elements held in dynamic tension and flux as part of a space/time/continuum (context) based system with subsystems within a subsystem(s) immersed and merging with other such aggregates. In these aggregatings, system parts may simultaneously inter-connect, inter-act, inter-relate, and inter-depend – what may be termed ‘connexity’.
The interlacing of unity and cleavage in constituting and sustaining the aggregate and quality of the aggregate may be mapped. Refer Phase portrait in the Natural Living Processes Lexicon.
The disintegrating of the aggregate through disunity and divisive cleavage may also be mapped. Disintegrating dysfunctional aggregate may be functional. For example, anger may be interrupted and the state collapse to one more functional in context. Laceweb Ways engage with these understandings.
One way of mapping is to use the horizontal for unity and the vertical for cleavage - especially appropriate for depicting cleavage through status. Another variation is to map differing cleavages on the vertical and horizontal axis, or multiple cleavages may be mapped using a three dimensional model.
Much of psycho-social quantitative data approximates the normal curve. In three dimensional terms, the normal curve becomes the 'volcano' form. Vertical Cleavages in the multi-dimensional dynamic of the 'volcano' become the primary valleys. Lateral cleavages in the cleavages become the secondary valleys.
So very appropriate to Neville Yeoman's thinking and models, the Island of Tikopia in the Solomon Islands is a very small volcanic island with the land form being totally constituted by the remnants of one volcano - Neville's '3D normal curve'! The main ridge of the crater is the highest point. The crater is now a fresh water lake.
We can discuss impersonal quantitative data and normal curves. However, these are a pale caste of the richness of the Tikopia people's lived-life experience, totally immersed as it is in, and ongoingly constituted and reconstituted by their, and their land's, typography/shared divided/unities, as they ongoingly construct their lives together in their geo-social place.
The anthropologist Firth uses these notions of unity and cleavage in the following quote from page 88 of his book, 'We the Tikopia':
'A still further complicating factor is the recognition of two social strata, chiefs and commoners, which provides a measure of horizontal unity in the face of vertical cleavage between clans and between districts. In former times there was even a feeling that marriage should take place only within the appropriate clan. Important, again are the intricate systems of reciprocal exchange spread like a network over the whole community, binding people of different villages and both sides of the island the two major regions) in close alliance' (my italics).
Note the emergence of ridges and valley (cleavages) landforms as helping to constitute the geo-psychosocial texture of their cleavered unities – the links between landscapes and mindscapes, topography and social topography. This self/community/Earth-mother bond is mirrored in the continuing section.
Firth speaks of other unifying processes among the Tikopia that recognise, acknowledge, play with, respect and celebrate cleavages (difference/diversity) - that is, 'unifying cleavage'.
o Ceremonial distributions of property, where the principle is that, as far as possible, goods go to the opposite district.
o Periodic friendly competitive assemblies of one clan group within the territory of another clan group brings regular contact in day to day life. For example:
o competitive dances
o dart matches
That is, there are multiple unifying links between valleys across ridges.
According to Firth, 'Still further are the cohesive factors of everyday operation, the use of a common language and the sharing of a common culture, all that is implied by the natives when they speak of themselves as 'tatou na Tikopia,' 'We the Tikopia,' and distinguish themselves from the folk of Tonga, of Samoa.....'
When Firth was writing there were about 1,200 Tikopians. Firth discussed cohesiveness within the exploration of clan membership as one framework for having an anthropological understanding of the Tikopia. Firth made no comment throughout his book (that we have found yet) that their communal village life and mores may be helping constitute, and sustain individual and communal psycho-social wellbeing.
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 Dr Neville Yeomans 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.
Neville made one of the dining rooms (situated at each end of a linked set of buildings) into a recreation room and had meals in two sittings. This resulted in every one of the residents either dining with others or passing by them walking through the winding set of buildings to the recreation room a number of times each day – approximating the ‘multiple unifying links between valleys across ridges in Tikopia.
'Sociomedicine' and 'sociotherapy' were pervasively embedded in every aspect of the Tikopia's social-life ways. Refer the paper Wounded Healer - Wounded Group for a brief introduction to sociomedicine and sociotherapy.
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'.
'The friendship patterns, and therefore the informal influence structure, reflected cleavages in social groupings according to status (patient or staff) and sex. This conclusion is based on a sociogram, constructed from replies to the question' 'Who are your main friends in the Unit?'
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 inherently healing. Firth's book was one of many anthropological works Neville had read during his university studies. I sense that Neville's view was 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 allocating bedrooms such that two under-controlled hyper-actives (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.
Sociopath: If that mind-screwing mother of yours tries any more of her stuff on you I’ll pounce on her!
Neurotic: You can’t do that!
Sociopath: Just watch me!
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, though part of PNG, is an island of the Solomon Island group the same as 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 Yolngu people, Timorese Sea Gypsies and other SE Asian Seafarers along the North Australian Coast way before the explorer Captain Cook arrived were accompanied 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'.
‘Cleavering’ has resonance with Feldenkrais’ notion of disintegrating dysfunctional patterns entailed in moving sensing and feeling with awareness of awareness.
All behaviour...is a complex of mobilised muscles, sensing, feeling and thought. Each of these components of action could, in theory, be used instead, but the part played by the muscles is so large in the alternatives that if it were omitted from the patterns in the motor cortex the rest of the components of the pattern would disintegrate. A fundamental change in the motor (moving) basis within any single integration pattern will break up the cohesion of the whole and thereby leave thought and feeling without anchorage in the patterns of their established routines. (Feldenkrais, M., 1972, p.39.) Awareness Through Movement : Health Exercises for Personal Growth. New York, New York : Penguin Books).
Feldenkrais’ observation is of profound significance. It provides a neuro-psycho-biological glimpse of interacting within and between mind-bodies for transforming to wellness that is used by wellness healers of the East Asia, Oceania, Australasia Region.
A natural reaction to physical, emotional, or psychological assault is contraction. The body tends to fold around the heart. This is the beginnings of the move to foetal position. The foetal position becomes the quivering cringe and feel-awful. The foetal posture of being safe in the womb is reframed as Awful and overlayed with numbness. One ends up living in a concretised body. To look at something to the side and the whole body moves like a column of concrete.
Using Feldenkrais insights
The above may reframe and collapse the dysfunctional integration of the feel-awful cringe.
The movement becomes totally delicious. One discovers what it is like to have functional integration.
After you have experienced the above, you may want to pass this simple process on to others. That’s Laceweb way.
Destino (Destiny) - Outcome of the Weaving
The word 'destiny' comes from the Latin 'destino', meaning 'outcome of the weaving'. Laceweb people actively weave possibilities together for emergent realities towards evolving wellbeing realities together.' Implicit in self help action is the notion that society is 'socially constituted' Also implicit, the notion that people simultaneously ‘constitute’ social realities (put the parts together) and are the varied ‘social-reality-moulded constituents’ of these social realities. These three notions tend to be expressed within the Laceweb using organic and ludic or playful metaphors:
'In taking action together to organically unfold and evolve our wellbeing, we are reshaping, transforming, and evolving ourselves in response to other players.' (Laceweb hand-out).
Laceweb experience is that resilient individuals and small groups may remain functionally integrated while their family, community and/or society are disintegrating.
Neville wrote of social systems in decline:
.......social systems in decline experience an epidemic of experimental organizations at the edges of the old social system..............where many of these emergent organizations die away.....but those most functionally attuned to future trends survive and grow.......
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.
Neville wrote the following on weaving epochal change:
The take off point for the next cultural synthesis, (point D in Diagram 1 below) typically occurs in a marginal culture. Such a culture suffers dedifferentiation of its loyalty and value system to the previous civilization.
Dedifferentiation’ is a process by which structures or behaviors that were specialized for a specific function lose their specialization and become simplified or generalized.
It develops a relatively anarchical value orientation system. Its social institutions dedifferentiate and power slips away from them. This power moves into lower level, newer, smaller and more radical systems within the society.
Uncertainty increases and with it rumour. Also an epidemic of experimental organizations develop. Many die away but those most functionally attuned to future trends survive and grow.
Neville is talking about social institutions in a marginal culture during a declining epoch having a common withdrawal of loyalty to the old system. With the words, ‘those most functionally attuned to future trends survive and grow’, Neville was hinting at his own aspirations.
Absolute decline D1 in connecting and attuning to the current system occurs among the people at the margins of the current system. The common term in the Sixties in Australia was ‘dropouts’. The mainstream people in the current system continue for some time in relative decline D2 in their relating to the current system as the wider system goes into decline.
Thomas Kuhn, in writing of paradigm shift makes the point that some – and in some contexts most - people hold to the old paradigm to their dying day, while others adopt the new paradigm; this is the overlap between the D1 and D2.curves in Neville’s diagram. Neville uses the term ‘accumulation of knowledge and skill’ as the macro sense we have of the epoch. When this macro sense goes into levelling out and into decline, then things do not make so much sense any more, or life makes little or no sense. The old norms no longer apply. People feel normlessness; life becomes meaningless – a combination generating the feeling termed ‘anomie’.
In using the word ‘dedifferentiate’ we sense that Neville was drawing upon and adapting the writing of Alvin Gouldner in the book, ‘The Coming Crisis in Western Sociology’ (Gouldner, 1970) where Gouldner engages in part in a critique of Talcott Parsons’ writings on social systems. Neville was interested in the writings of Talcott Parsons and met with Parsons in USA.
Neville was exploring the potency of folk on the margins of society relationally engaging together for constituting new social forms. Gouldner (1970), in critiquing Talcott Parsons focus on inter-dependencies within social systems, was writing about the potency of the individual within social systems; something that tends to be left out of Parson’s analysis.
To adapt Gouldner Ii his section ‘Anomie as Dedifferentiation’ (Gouldner (1970, pp. 224):
When a social system has failed to solve its problems and is destroyed as such, the individuals do not, of course, disappear with it. The social system then dedifferentiates back into its more elemental components, into smaller primary groups or individuals, which can and frequently do survive.
From the standpoint of that specific social system this is a period of ‘disorder’ or of anomic crisis. But from the standpoint of both the component individuals and the cultural system, this is a cutting of bonds that releases them to try something else that might better succeed. Anomic disorder may unbind wasted energies, and sever fruitless and dysfunctional commitments; it may make possible a ferment of innovation that can rescue the individuals, or the cultural system from destruction. There’s nothing like fear and threat to perturb systems and energise bifurcation – where sub-systems within systems suddenly jump to a far more complex level of functioning
The embodied and socialized individual is both the most empirically obvious human system, and the most complex and highly integrated of all human systems; as a system, she or he is far more integrated than any known ‘social system’. In this embodiment, the biological, psychological, social, and cultural all conjoin.
And a single creative individual, open to the needs of others and the opportunities of his time, can be a nucleus of spreading hope and accomplishment (Gouldner 1970, pp. 222).
This last sentence aptly describes Neville and his way and potential.
Gouldner then links the above quotes in writing:
A model of a social system, such as Parsons, which stress the interdependence of system ‘parts’ simply cannot come to terms with these and other expressions of the potency and functional autonomy of individuals (1970, pp.222).
Again quoting Gouldner:
Limited increases in the randomness of social systems – that is, growing anomie - may be useful for the human and the cultural system. In this view the ‘anomic’ person is not merely an uncontrolled ‘social cancer’ but may be a seed pod of vital culture which, if only through sheer chance, may fall upon fertile ground.
He contains within himself the ‘information’ that can reproduce an entire culture, as well as the energy that enables him to ‘imprint’ this information upon patterns of behaviour, and to strand these together into social systems.
If on the one hand, the individual’s extensive enculturation provides him with a measure of functional autonomy in relation to social systems, on the other hand, his capacity to create and maintain social systems provides him with a measure of functional autonomy from specific cultural systems (1970, pp224-225).
From the outset, Neville Yeomans and others found that mainstream people and organisations, both public and private, were very threatened by Laceweb Action. To quote from a 1993 Laceweb Paper to the Rural Health Support, Education and Training Unit (RHSET) in the Health Department in Canberra:
'Traditional government and non government wellbeing agencies may see grassroots initiatives as a threat to their own funding. If grassroots wellbeing action really starts to be effective on a larger scale, this may raise a fear of presupposed down-sizing within sections of the bureaucracy and a similar fear within traditional wellbeing services. Because of these perceived threats, the foregoing entities may mistakenly seek to undermine grassroots wellbeing initiatives.
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 in the hundreds of thousands of Australian dollars'.
The following specifications in respect of the Laceweb accepting funding have been used in the 1990s and still apply:
1. For implementing proposals under this Plan we would accept co-vision relationships with international Indigenous/minority academic/research groups known to be experienced in participatory mutual-help and self-help models.
2. 'Co-vision' is a concept borrowed from transnational management consulting. The term encapsulates contexts where trainers find that feedback from trainees train and change trainers so much that they have to change their training to fit the wisdom of the trainees. The concept equally applies to 'enabling' contexts.
3. The Laceweb realizes that it may participate in activities funded by others. It recognises the value of cross-cultural, cross-national and international guidance, and support in such circumstances.
4. The principles it favours are that in this wider context of humanitarian activities:
1. Funding entities monitor finance
2. Humanitarian (caring) people skilled in mutual-help and self-help action assist with ethics and nurturant process
3. Nothing happens unless Disadvantaged Small Minority and Indigenous people want it to happen and are making it happen and fully participate in developing good results
5. The principles of balanced wide representation of stake-holder entities can be continuously explored. The recent Irish peace initiatives provide valuable lessons in this regard.
6. We will be fully accountable for funds. However to tie funds to doing 'participatory self-help and mutual-help' according to 'service delivery' criteria is unacceptable - it is a contradiction in terms and action.
7. Evaluation is built into every participatory self-help and mutual-help action. However, it will be evaluation using 'participatory self-help and mutual-help criteria of local people', not 'service delivery' criteria.
Extensive Laceweb processes may be set up to protect against and deflect harm. 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.
From an interview with member of the Laceweb:
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. .
It must be said that attempts at enabling may 'go hopelessly off the rails' for all sorts of reasons that may be specified. When it does, life may be very emotionally wearing for enablers. Refer 'Report to NCADA' (Laceweb, 1992) for some examples.
Ebb and Flow
The Yolngu people use a concept 'ebb and flow' drawn from the ebb and flow of the tide. The Yolngu 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. Using biomimicry - each of these contexts is a useful metaphor 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. Refer Mediating and the Daughter on Bail. 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 ). For example, on Laceweb pair who had been estranged for eight years re-linked when one passed to the other news of Neville Yeoman’s death.
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 may be part of presenting issues. Healing action allows for this. Eco-system metaphors are used throughout Laceweb action.
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 support others to be more able - they support others to create the physical and psycho-social context, frame, and climate within the person or group that may maximises the local(s)' capacity for personal and group wellness.
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 – mutual-help and 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; any existing healer networks extended.
Enablers do not ‘provide services’ to others. They do not do things for others. Rather, they support folk to do things if local folk want it and do it.
Local indigenous and small minority people may initially be very cautious and sceptical about Laceweb enablers. Projections abound. Indigenous people, oppressed small minorities, and others on the margins 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 and typically does overwhelm some people and have them withdraw. Be guided by context.
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 may 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 mutual-help and 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, adapt it to local context 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'.
Sociogram 1 depicts an enabler sharing healing ways with three locals. In this example, let's assume different micro-experiences are passed on to each of the three locals.
Let us say the three locals in Sociogram 1 each receive 3 healing ways from the enabler. They then adapt them to local healing ways. Sociogram 2 depicts these three locals then passing these micro-experiences on to each other.
In Sociogram 2 each local receives six healing ways via other locals - that is, three from each of the other two locals. They each receive three healing ways directly from the enabler. That is, they are receiving more from locals than from the enabler. Of course, each of the ways in this example was originally passed on by the enabler.
This process means that locals are receiving twice as much from other locals and these sharings are adapted to local way. Locals become the primary source for shared ways. The enabler is in the background.
A context (*) may be set up that may be 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.
By using signs as markers and signifiers; example a notice written in the Laceweb Column on the ConFest Workshop Boards.
(i) By using verbal and non verbal behaviours, e.g. by simply saying, ''X' is what is happening ',
(ii) Another example is the wording of the letter sent to global governance bodies about the possibility of the Small Island Coastal and Estuarine People Gathering that became funded by UN Human Rights Commission as a result of using the language of assuming, possibilities, presupposing, implying, and arousing curiosity:
Ideas are evolving for the gathering of Small Island Coastal and Estuarine Indigenous people and resonant others coming together coming together for a gathering celebration in the Atherton Tablelands Region in Far North Queensland Australia as a follow-on Gathering Celebration to the UN Small Island Development Conference in the Caribbean for exploring humane caring alternatives to criminal and psychiatric incarceration, the stopping of family violence and the softening of drug abuse.
Framing a context as ‘opportunity for healing’, for example, meeting an acquaintance on a bush track, and saying:
I met a friend of mine who showed me a simple way she uses to lift herself when she gets very depressed and I tried it and it works wonders in a couple of minutes and while we ‘re here you may want to use it and pass it on to your friends okay?
What’s the way?
Let me show you......
While for most, this bit of countryside is nothing special, for two people this is a very special place – where healing took place and the bush marks the boundary of the space and the two slender trees in the centre of the bend are the frame markers. And for one with significance in symbols and metaphors, this place is laden. The path is the corpus callosum that joins the left and right hemispheres of the brain, the path divides the hemispheres. The left hemisphere is darker. The right side has the tangled tree – symbol of emotions. The path where they met is the integrating of all the parts within and between. Geo-spatial significance. The topography of the mindscape.
Frame - Metaframing
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'.
The 'weekend camp-out' frame
'nurturer development' frame
'enabler development' frame
'Laceweb development' frame.
Laceweb action holistically addresses all aspects of Healing Wellness 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 cooperating.
'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. Refer Feldenkrais quote in Flexibility and Habit.
Over time this page may be filled with further practical ways to be a healing support for yourself and others. There may be ways for you to further increase your flexibility and choice. Refer Healing Ways Encyclopaedia.
You may have experienced that some types of help may not be helpful. Some people, in all sorts of subtle and not so subtle ways, start 'help' by attempting to take over and 'run' the other person's life for them:
Examples of non-helpful ‘helping’:
o telling others what to do;
o giving opinions
o giving advice
o shoulding - 'You should do this...'
Some internalise the above processes and have a moaning whining voice in their own head that continual berates themselves about their own perceived short-comings. Sometimes this voice sounds very much like their mother or father's voice! Typically, the outcome of the voice is emotional stress, being choked in the throat, having palpitations, fatigue, and escalation to more aversive emotional states. Typically, giving the reply, 'Yes I should!' to the voice is a powerfully useless one, and the status quo remains.
Unhelpful helpers also tend to tell the other person to tell absent third parties what to do or not do - an even more tenuous and problematic undertaking. All of the forgoing is almost invariably not helpful. Furthermore, it may be disempowering to both the 'helper' and the other.
People often play at being weak and helpless so that they may get others to rush in and 'help them'. They may in fact be very skilful and manipulative. Unhelpful help also lays the 'helper' open to being manipulated by the receiver of the 'help'. The 'helpless' person may begin to present with a continual need for 'help', while also making inappropriate requests for help ,and then blaming the 'helper' for things going wrong.
Other: 'I tried what you said and it made it worse.'
(The implication is 'so fix it for me'.)
Other: 'So what should I do now?'
This term is applied within the Laceweb to nurturers and enablers, who through living in a cross-cultural family or other life experience, have:
o Respect for cultural diversity
o Intercultural process-observing experiences and competences, and
o Capacity to enter, to varying degrees, into other cultural realities.
People, while sharing aspects of a specific cultural reality, may live in differing personal realities. The Yolngu Aborigines from Northern Australia, over the past 300 or more years, have recognised that visitors from SE Asian countries brought their reality with them. And yet, their presence among the Yolngu created a new shared reality that was a never ending source of wonder which was celebrated with their visitors in song, story and dance during their visitors stay. Refer 'celebrating diversity and 'anomalies'.
From 'limin' (Latin) meaning the threshold, the last step before the entrance. 'Liminal' experience is 'at the threshold' - being open to change - a turning point. Staying and 'working at the threshold' is to stay in liminality. The steps that lead up to the limin are preliminary.
Being 'liminal' may have the feeling of 'safe abandoning' of the old - to safely surrender to the 'moment' as in 'small amount of time' and turning power. It may embody the shift from ordinary reality to dissociating and trance in increased awareness of awareness.
Enablers may set up liminal contexts and liminal spaces. For example, attendees at Healing Sunday, Spiral Gatherings, the Well and Laceweb workshops at ConFest tended to individually and collectively enter into liminal states.
People in liminal states may be for the time 'threshold people'. Their attributes are necessarily ambiguous. This is because the condition of 'liminality' and being a 'liminal person' eludes or slips through normal classifyings that locate places and positions in social space. 'Liminal people' are neither here nor there; they are betwixt and between the normal. Liminal states are enriched with possibilities.
The ambiguous and indeterminate attributes of liminality may be expressed in rich metaphors and symbols such as being invisible, being in darkness, being in the womb, being in the wilderness, metamorphosis, forgetting, floating, drifting, the light at the end of the tunnel, the dawning, the new dawn, flying, and as one person characterised it, the merging together the following three metaphors:
1. the underground mole
2. the sheep huddled together for warmth on the cold day and
Laceweb action may be both local and laterally linked in a functional matrix. This action can complement both top down and bottom up approaches of more mainstream non government organisations (NGO's), community based organisations (CBO's) and government bodies. Refer Governments and the Facilitation of Community Grassroots Wellbeing Action. Loco-lateral networking.
A metaprocess is process about a process. Enablers may use a very large number of healing processes that may create possibilities of others to adapt and modify the processes that they use. Metaprocess perception senses both the processes and meta-processes used by others. For example, we are all using the three meta-processes of generalising, deleting and distorting to make sense of the complexity of our sensory and cognitive worlds.
People are upset. ‘People’ is a generalisation. Which people?
What their upset about is deleted. Upset about what? Deletion recovered
I’m upset about everything. ‘Everything’ is a distortion What things specifically?
The Laceweb has been collecting, evolving and refining healing processes since its early beginnings. 'What works' is a criteria. Most have simple elements or micro-experiences. People readily take on embodied learning and knowing through experiencing healing ways. These micro-experiences have been drawn globally from indigenous and small minority people as well as mainstream. One attempt at collating these healing/nurturing experiences has over 400 big chunks made up from thousands of micro-experiences - Healing Ways.
In everyday life, two modes of knowing may be used
o A knowing that uses pre-existing 'facts', especially by reducing process to thing (verb to noun), and a never questioned taken-for-granted to grasp things within the existing ‘square’ in order to predict and control (Refer One Dimensional Knowing in Marcuse’s ‘One Dimensional Man’).
o A knowing that tentatively uses existing knowings and an ever-questioned re-membering as it tentatively and (almost) lovingly embraces, respects, celebrates and immerses itself in all the richness and diversity of unfolding life processes with others and the natural world – going way outside existing ‘facts’ and makers of facts (factors) towards multi-dimensional knowing.
Change verb to noun – example: changing the lived life passion in action wanting to evolve alternative ways of life on Earth that put on the first ConFest to a thing called DTE or Down to Earth. The Cooperatives Act imposes on DTE the notion of ‘primary activity’ which is defined as ‘putting on ConFest’. You can only be a DTE member by ‘being engaged in the primary activity’. The focus is narrowed to putting on a Festival. Originally there were many foci towards better future passionately pursued – evolving educational resources, spawning similar Gathering celebrations in every state and territory in Australia. Finding extraordinary people overseas and bringing them to ConFest. For example Wilhelm Reich’s daughter Eva came to the first ConFest. So how to verbal DTE?
The Laceweb is resonant with the second form of knowing which may be used with various logics.
The task of binary logic is to make a commitment to a choice between two factors.
The task of dialectical logic is to experience/explore/embrace the tensions, relations and diverse-unities between two factors.
The task of synthetic logic is to move two factors forward by means of their synthesis.
The term 'multilectic' was created to encapsulate another form of approach to the understanding of understanding.
Multilectic logic draws upon the origins of the term 'logic' - coming from the Greek word logos meaning 'reason', originally denoting 'the universal principle through which all things are interrelated and all natural events occur'. A multilectic approach to understanding uses process and metaprocess perception and has these perceptions open to possibilities, and sustaining the tentative interplay between the internal and the external, and the present, past and future (re-vision/recall/re-membering) - experiencing, exploring, understanding and embracing the tensions, intensions and inter-relations between diverse-unities - all this towards forming and embracing senses of wholeness and macro diverse unities. These may emerge from juxtapositions (placing things near each other), inter-relationships and inter-dependencies among three or more 'factors' (separate and diverse independent realities).
These three or more factors/realities are not a point of synthesis of any first two factors.
While each of the above logics may be used, the logic 'par excellence' is multilectic.
Shared multilectic understanding simultaneously explores, embraces and juggles all the factors/realities in tension, intension and extension - with each and all involved taking and sharing multiple points of view - and perceiving them as a whole - without letting go of all but one, or making a synthesis of two. The outcome may be enriched multi-dimensional understanding, action and experience within diverse unities (refer Cultural Keyline).
We may consider one or more factors, though always in inter-relationship with, and in relation to, the remaining factors. Multilectic understanding has us ever mindful of the inter-dependence and resonating qualities of all of the factors/realities.
Using Multilectic Processes to Set Up a Gathering Site
The process for organically unfolding a large healing gathering site starts out and remains tentative until 'fitting things' begin to emerge and make sense to those involved. These fitting things may be energised and become a vibrant part of the healing gathering experience.
Let us say that we are anticipating a number of thousands of diverse indigenous, small minority people and other intercultural healers from different lands, cultures and ethnic groups, and that these have a number of healing and wellbeing interests. Also, we may imagine that we are able to use about 170 acres of bush that has a rich and varied typography that we have never used before.
Small groups of site enablers set up a small camp and begin to wander the site - becoming familiar (refer 'Place') - so that the site begins to become embodied in the senses and body. We exert effort climbing river banks, feeling the mud between our toes, feeling the heat kick-back from clay pans and feel the various heights of the water as we wade the billabongs and wetlands. At first we are getting lost in the site - we do not know where we are - and that's delightful. Some aspects do become familiar - we re-cognise and re-member them. We make assumptions that are not true – After walking along side a waterway that goes into flooded forest – and wading into the forest till we relocate the waterway assuming it’s the waterway we are camped on' - until we discover that there are three waterways and we are on the other side of the third, and not the one we thought, and then realising that there is a lot of excellent camping space that we did not know about between the waterways. And on discovering this, things 'click' in our mental maps and this new understanding is added. And with these multiple perceptions, we may begin to look with many inter-related purposes and functions in mind.
The factors/realities set out below are all inter-related. While set out in a linear list, they may more usefully be conceptualised in a multi dimensional framework with connecting energies linking everything with everything.
Some Realities, Aspects and Factors:
· Outside entities:
o neighbour(s) immediate
o neighbours nearby
o up-stream locals (water quality)
o down-stream locals (pollution)
o town folk - business people
o Business Associations, e.g. Chamber of Commerce
o town folk - non business
o flora/fauna survey (protection)
o Local Indigenous people
· Local Village Councils - with liaison links to:
o local village folk
o emergency support
o any regulatory bodies
· site perimeter - edge of the gathering reality
· distance and visual access from:
o from neighbours
o road and outside tracks
o other outside camping sites
o prevalence and proximity of speed boats and other boating
o high ground
o low ground
o steep banks/cliffs (with implications for traffic and car free camping)
§ current depths throughout - especially deep and shallow
§ perimeter shape as depth shifts
§ snags and entanglements under the water
§ speed of water flow
§ quality drinking water and/or alternative sources
§ effect on access with change in water levels
§ presence of pollution
· water control points:
o flow control (in and out):
o access to water supply to raise/lower water levels
· nature of water bed:
· hazards - logs/rocks/shallows
· access road:
o existing roads
o soil type
o water crossings
o traction when wet
· front gate:
o relation to:
§ natural barriers
§ traffic access
§ non paying attendees
§ perimeter hopping
o access to power
o easy access to volunteers/food
· day car park
· no-leave car park
· market venders access and parking
· ease of access to car free zones
· dynamic change:
o changing water levels
o effect on useable space and how space used
o effect of rain on:
§ site process during:
§ gathering set up
§ gathering and
§ post gathering dismantling
§ car park
§ access roads
§ camping areas
§ market open spaces
§ workshop spaces
§ local flooding
· new growth no-go zones
· protected flora/fauna zones
· Indigenous heritage zones
· Presence of branch fall hazards
· prevailing winds and dust hazards
· fire hazards
· open spaces
· swimming and beaches
· mosquitoes and other pests
· natural barriers - (link to 'containment' - car access - car free zone/campervan village - no camping outside site):
o large logs
o steep cliffs
o impenetrable bush
· All the foregoing's relating to:
o market space - shade
o placement of sullage pits, composting and rubbish collection
o car free zone(s)
o campervan village (car/van based camping)
· use of open spaces:
o fire twirling areas
o special event areas
o open large group event fires
o large dance areas
· workshop noticeboards
· volunteers kitchen
· volunteers village
· equipment store
· placement of showers and toilets
· placing and creating pathways
· creating localities – people connecting to place
· creating cultural localities – people connecting together connecting to place
· landmarks, signage and visibility- finding one's way (day/night)
· water source and supply
· power source
· quiet zone
· louder zone
· enabling environments
· villages and specific areas - including special topography and other needs):
o art (near beach)
o healing (quiet)
o Keyline (near Healing and Laceweb)
o Spiritual (quiet)
o Laceweb/family (quiet, next to safe children's area)
o Family-Children’s village (central, safe, quiet)
o Massage (plenty of shade, quiet)
o Body-work (plenty of shade, quiet)
o Music (easy access, away from quiet zone, use of barriers, e.g. depressions, away from waterways sound conduits)
o Morning and evening large group sharing (large cleared area)
o Events areas - small/large clearings
o Nothing in particular Village (nothing in particular )
o Large fire and dance and fire stick area (cleared, level, free of combustibles)
Nexus Groups is a not-for-profit charity registered in NSW Australia in the early 1970's by Laceweb people. It was created to be both functionally useful in the prevailing contexts as well as a time capsule that could be ready to be used 30 or more years in the future.
Nexus Groups started out being called 'Connexion' (refer 'functional matrix'. Shortly thereafter it changed to Nexus Groups. For a number of months in the early 1970's, Connexion published the 'Aboriginal Human Relations' Magazine that reported on community healing action among the Aboriginal community in Australia. Nexus Groups continues as a registered entity and has not received or spent a 'cent' for over 20 years.
Nexus Groups has no connection with the magazine 'Nexus' sold in some newsagents and alternative shops, nor connection with 'Nexus Cyber Community' on the Internet.
Nodes are bits of a system where many 'pathways' or energies intersect. Nodes may be connection points, redistribution points or communication endpoints. Within the three dimensional webwork of the Laceweb (refer functional matrix there are a number of nodal points - individuals, small groups and communities which are centres for energy and the flow of wisdoms. Nodes have links to a number of other parts of the Laceweb. Refer Laceweb Sociograms. The person or people who link to nodes are also significant. Lose that person and the nodal link may be lost.
Some mainstream people tend to think of 'chaos' as a 'complete mess'. Laceweb action is chaotic. The essence of chaos is randomness with constraints - the constraints of the context and system.
Chaos tends towards order. Chaos often unfolds into things of great beauty, design and symmetry. Chaos may be self organising and have emergent properties. For example the random build up of calcium deposits on the sea-shell is constrained by being only able to attach along the exposed edge. The shell-fish can only enlarge the shell's opening in constrained ways. This constrained randomness builds to make the wonderful spiralling sea-shells.
Laceweb action may be a function of local energy at any one place (*). It may be randomly self organising and it's liminal (*) action may have emergent properties (*) which may be sustained by the random acts of local nurturers and enablers (*), and which may constrained by factors and anomalies present in situated contexts (*) and within their lives.
Laceweb action happens because the energy is there for it. It is not managed. It is chaotic. It is not planned, staffed, directed or controlled by top-down processes.
Typically, it does not result from any 'decision making process'. Rather, one or more people mull over the state of wellbeing - they are familiar with the issues. Ideas emerge and action commences because it starts to make sense to do it. If the energy is there from others, then these others join in. Actions unfold - like a flower bud opening.
'Organic' metaphors may be used to encapsulate/embody the nature of the processes used - metaphors such as:
Anywhere, indoors or out, may become recognised as a 'place' for a few moments or long term. Places may have meaning and memories attached. They may move inside of us. We may re-member them. Places may become enriched; become enabling environments. People may sense possibilities. Places may be framed. Often the 'particular' more than the 'general' happens there. 'This is where we 'X'.'
For example, a small greengrocer shop was extended to include a small cafe area. People begin to have it as the place to meet up regularly with friends. A knitter’s group. Mums with young babies. A men’s group. And lots of others. For many it has become ‘our place where we regularly meet’ – people connecting together connected to place.
Places tend to have associated contexts. 'This is the place Timmy made his first step.' 'This is where we had our first enablers gathering.' We may chance to meet on the trail and may take the time to offer a sharing of healing ways. This may briefly change the context. In this interchange, wellbeing may be transformed. If so, this bit of trail may become a special place in time and space. It may become our special place - where we are sharing enrichment. It may become a long re-membered place. The experience contained within it may remain inside us – embodied knowing – where the cortex is informed by the rest of the brain, nervous system, senses – the whole of it
Becoming familiar with a place. We may walk in uptime, where all of our senses are external (not internal in our mind), attending to a place and its surroundings such that we 'take in' the landscape and all of its features - we internalise it - we have the landscape inside of us - it becomes a part of us. It is familiar, in the sense of, 'part of our family'. Anything that happens at this place enriches our familiarity. The place becomes a natural anchor for re-entering into memories and resource states that we have experienced at this place. Similarly, by imagining we are back at this place the same thing may happen - we may find that we can re-enter into states of being and resources like we did the first time and do it easily.
A music string is vibrated and a similar string nearby begins to resonate in accord. Laceweb action resonates with local healing ways. This is often not initially perceived by locals who, in filtering 'Laceweb action by outsiders' through their own preconceptions of 'outsiders', may not sense the resonance. Any reference by Laceweb people to this resonance may be seen by some locals as an attempt at 'appropriation' - something spurned within the Laceweb. Refer Enabling and Functional Matrix and Transforming.
The body's receptors resonate. Receptors allow the entrance of information carrying chemicals and other interactive chemicals that have similar resonance. It seems that healers may increase the receptivity of receptors. Refer Healing the Mindbody.
People from different cultures are different - often living in profoundly different realities - so different that there is a complete break or rupture between us. This break may be recognised and respected as a positive and enriching energy; a cleavered unity. Refer 'celebrating diversity', Cultural Keyline and Anomalies.
Laceweb action is 'self help' and collaborating in mutual-help. This may be contrasted with ‘help’ through 'service delivery' where things are done for people.
Governments, non government organisations (NGO's), and community based organisations (CBO's) pervasively use the 'service delivery' approach.
'Self-help', as the term implies - is people taking action together to resolve aspects of their own wellbeing. They gain experiences in the process. What works tends to be repeated and may be passed on to others to use. In this way action may be consensually validated. What works may in these contexts become 'policy' and policy 'works' as it is 'that which works'. This contrasts with mainstream, where some outside experts, pay lip service to the idea of 'helping locals help themselves'. They speak of giving locals a 'sense of participation' (not actual participation) and give meaning to their use of 'sense' by tightly researching, designing, implementing, controlling and evaluating every aspect of what happens according to their own service delivery criteria.
Laceweb action may enrich flexibility, choice and wellbeing. Laceweb beliefs guide action (refer beliefs and guides to action). A central aspect is the profound respect for the autonomy of the other. All relating and all healing ways respects this. Anything short of this standard can be disempowering for the other. It is as if everyone is a princess or prince of the realm - we relate to all with utmost respect.
'Stimmung' is a German word meaning 'a mood that colours or constitutes reality - gives it meaning'. It also has connotations of 'being in tune with' or 'attuned' to others and the context. 'Stimmen' is to tune an instrument until it is 'tuned' correctly and hence able to convey 'stimmung'. In this sense stimmung is the mood that attunes. We all have opportunities to create a healing mood. That's a micro-bit from sociotherapy - 'mood' can heal and shared moods may heal a multitude. So to repeat, stimmung is the mood that attunes.
Story - The Prince and the Hag:
Once upon a time there was a young prince who was so bossy everyone was heartily sick of him and he couldn't wait to be king so everyone would have to do what he wanted, and he became very sick himself and all of the healers tried to heal him and he was sick to death of all this and yet he just got sicker and sicker until he thought he would die, and finally one of the healers said, 'Only the old Hag at the edge of the world may save you', so he ordered them to take him to the old hag, and when they reached where she lived the healers became afraid and ran away and hid and the old hag appeared unto him and he said, 'Hag, I am your Prince and you have to heal me, for I fear I will die', and the old hag said, I will obey you this time, but on one condition - you have to marry me first', and the Prince said, 'No way! You can't dictate to me' and he immediately felt sick unto death so he panicked and half choked as he said, 'yes', and so the hag beckons the healers, who are watching from a distance, and they come and carry the prince and the hag back to the castle and when word of the marriage spreads through the kingdom all the people come to the castle to witness this strange event as they all know how scary the hag is, and so the prince and the hag are married, and when they are alone in the bridal chamber the hag turns into a beautiful young princess and the prince is overjoyed at this fairytale happening, and when he awakes in the morning he is horrified to find that his beautiful princess is once again the old hag, and she tells the prince that for twelve hours she will be a beautiful young princess and twelve the old hag, and he has a choice as to whether she is the hag during the day when his subjects may see them together, or a hag at night when they are alone together, and the prince says he has things to do and he will decide in the evening, and upon returning that night she is once again the beautiful princess, and he tells her he will decide what she is to do in the morning, and when the sun rises he again hesitates and says he will think about it during the day, and immediately he is sick unto death, and the hag says, 'You must decide my fate now, and the prince regains his strength and ponders for a long time, and then light dawns in his face as he has had a profound insight, and the hag knows he has, and he turns to the old hag and says gently to her - it's your life - you are the princess now- you have the sovereignty - you decide what to do with your life - both now and in the future - and with that, the hag turns into a beautiful young princess, and is never a hag again.
Later that day after chatting with his Father, the King, and obtaining his eager consent, the prince and the princess go out among the people of the realm whom had been summoned to the castle, and the Prince says loudly so all can hear, 'Today, by proclamation of the King, every person of the realm shall henceforth be princesses and princes of the realm together and you shall have sovereignty over your own lives - and it is told that from that day forward, travellers to that realm reported it was truly a grand privilege to stay among such people - people who treat each other with the utmost respect and with such caring and joy and who live lives so full of fun and wellbeing, and many travellers are heard to say 'If only we can be like these.
And the truth is anyone can!
Also refer the Bougainville Island Raitaku people's mutual respect for each other in using 'haharusingo', a term meaning, 'loving wisdom in action', as outlined in the paper Wounded Healer - Wounded Group
In anything to do with fostering the possibilities of supporting and enabling of mutual-help among local people, tentative words like 'may' and ‘perhaps’ are extensively used within these pages and the Laceweb.
This is in keeping with the principle, nothing happens unless the local people want it to happen.
This reflects the tentative fragile nature of wellbeing action. Things may happen. Very often they don't.
Often forty or fifty possibilities are 'floating around'. One or two start to happen and it appears a miracle. At other times, thousands of little and big miracles abound. Linked to being tentative is using the passive voice – e.g. Ideas are emerging for a gathering.
Dr Neville Yeomans (refer Laceweb Time Line) pioneered the concept 'therapeutic community' in Australia. Both dispersed and settled communities may enter into a therapeutic frame. Many of the processes that may help evolve these communities and enable healing within them are embraced by these notes.
Laceweb healing action 'takes place' in context. And the place may be anywhere - on a mountain track, around the local neighbourhood, while sitting in the bush/forest or on the beach. And it may happen again, in situ - in its original place - or at another place. It may be planned or spontaneous. It may take place in a moment - like the healing power of a smile - or extend for days.
'Transducing' means changing energy from one form into another. For example, the windmill turns wind power into energy for pumping water.
The processes outlined in this site may transform energy and channel it into wellbeing and healing acts. The energy generated, ‘bottled’ and ‘consumed’ in resentment and anger may be transduced into passion for wellbeing action.
If we learn the walk of power, we move with our centre of gravity at its highest. The moment our upper body moves in front of our foot on the ground we are moving by tapping potential energy in our bodies relating to the environment. As the other foot hits the ground and our gravity centre comes over our foot, the potential energy in the system is restored to be reused in bringing us forward on the next step. In this way we have and endless supply of potential free energy for moving. Refer, Feldenkrais, M. (1949). Body and Mature Behaviour: A Study of Anxiety, Sex, Gravitation & Learning.
Also refer the section on 'transducing' in the paper Healing the Mindbody
Laceweb enablers may introduce to locals 'processes that work' passed on to them by Laceweb people from other localities. All acceptable processes coming into a local area may be transformed in order to be integrated with the local healing ways. Local nurturers may grow firstly in sensing the transformational possibilities of desired processes, and secondly, in their ability to effect those transformings. These transforming processes mitigate against the idea that 'our stuff' should be used by everybody (ethno-centric universalism).
Typically, locals have a massive quantity of local knowings tempered with local practical wisdom. Action may be based on these wisdoms and knowings, and possibly supported by self-help actions that have worked elsewhere.
Locals take action. Some things work - others do not. What works tends to be used again and passed on to others. After a time that which works becomes local organic policy; that is, ‘policy’ is ‘that which works’.
Laceweb action extends to include wellbeing in all its forms including:
o Generational & Inter-generational
o Life learning
(refer functional matrix (*).
Other Resources on the Net
o Radio TC International, 2009b. Spotlight on Fraser House – A Series of Ten Radio Programs on Fraser House. Internet Source sighted 18 July 2013-07-19 http://www.tc-of.org.uk/index.php?title=P7S1
o Radio TC International, 2009c. Beyond the Therapeutic Community - Healing Sunday and Nurturing Community Action for Global Wellbeing. Internet Source Sighted 20 Oct 2012
o Radio TC International, 2009d. Evolving a Dispersed Urban Wellbeing Community. Internet Source Sighted 23 Aug 2009